Presented    by    \    X^C^ 
 
 Division 
 
 Section 
 
 1/.  2L 
 
CHRIST     CRUCIFiEDs 
 
 OR,    THE 
 
 MARROW  of  the  GOSPEL, 
 
 Evidently  let  forth  in 
 
 LXXII     SERMONS 
 
 O  N 
 
 The  whole  53^  C  h  a  p  t  e  r  of  I S  A I  A  H, 
 
 WHEREIN 
 
 The  Text  is  deafly  and  judicially  opened,  arid  a  gfeat  tnitif 
 moft  appofite,  truly  Ipiritual,  and  very  §difying  Points  of 
 Boftiine,  in  a  deledtabic  Variety,  drawn  from  it,  with 
 choice  and  excellent  practical  improvements  thereof* 
 
 WHEREIN     ALSO 
 
 Several  Adverfarles  of  the  Truth,  as  Soclniafls,  Arrftlnians> 
 Arians,  and  Antinomians,  are  folidly  and  fully  refuted. 
 
 BESIDES, 
 
 Many  Errors  irt  Fra<fli<re  irta'cTent  to  Profeffor?,  otficrvvife  Sound  and  Orthodox- 
 ill  their  Opinions,  are  difcovcred ;  and  many  grave,  deep,  atid  very  impcr-' 
 tant  Gales  of  Gonfcience,  fatisfyingly  difettiled. 
 
 By  that  able  Minifter  of  the  New  Teffamenf  ,- 
 
 The  late  Rev.-  Mr.  JAMES  ^DURHAM. 
 
 One  of  the  Mm-iftcrs  in  Glafgow,  and  PVofclTbr  of  Divinity  iri  the  Uni^^erfity  thefeV 
 
 V  O  L  U  M  E      IL 
 
 G  L  A  S  G  O  W  3 
 
 ?*R1NTED       Bt       At,EX.       A  DA  M, 
 
 rof  J 0  H  N  J  O  H  N  S  r  0  N,  in  the  Caltoam  of  G  L  A  »  g  ti  w,  th«  PiifeU{h«t, 
 M  DCC  XCII, 
 
oooooooooooooooooooooooooo 
 
 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  won- 
 derful 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  interpreta- 
 tions, but  fhall  only  hint  at  two  things  for  your  bet- 
 ter underilanding  of  the  words,  in  which  the  difficulty 
 lieth.     The  i/l,  is  this,  whether  doth  this  relate  to  his 
 
 A  2  humi. 
 
4  ISAIAH  LIII.  Vcrfe  g.        Serm.  34. 
 
 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  pro- 
 vidence 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  hum- 
 bled 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]. 
 
Serm.  34.        ISAIAH  Llll.  Verfe  9.  5 
 
 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  confirm- 
 ation 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  bodi- 
 ly 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  Fa- 
 ther his  giving,  or  it  may  be  underflood  of  the  Medi- 
 ator'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  de- 
 cree 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 
 
6  ISA  I A  H  LIIL  Ver/e  9.        Serm.  34^ 
 
 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  cer- 
 tain  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  d if  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  bo- 
 dies' 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 
 
Serm.  34.       ISAIAH  LIII.  Verfe  9.  7 
 
 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  Jh alt  return.  The  tr anilation  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  or- 
 dinarily 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  me- 
 ditate 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. 
 
8  ISAIA  H  LIIT.  Ver/e  9.        Serm.  34, 
 
 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  cof- 
 fin 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  thi- 
 ther, 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, 
 
Serm.  34.        ISA  I A  H  LTII.  Veife  9.  .9 
 
 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  no- 
 tice 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  peo- 
 ple 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  im- 
 partiality, 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  Sure- 
 ty 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  do- 
 minion 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  be- 
 lievers 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  arti- 
 cles 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 
 
Serm.  34.  ISAIAH  LIII.  Verfe  9.  11 
 
 ?n€^  but  weep  for  your/elves  and  your  children  ;  if  if  be 
 done fo  to  i1je  green  tree^  what  jh all  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.  3 1 . 
 
 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  confo- 
 lation 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  bo- 
 dies being  united  to  him,  and  their  dufl  mud:  be  num- 
 bered. 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  vic- 
 tory 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 ;  there- 
 fore 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  parti- 
 cles 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 
 
1 2  IS  J I A  H  LIII.  Ver/e  9.  Serm.  34. 
 
 dreauful  lot  of  it,  no  interefl  in  Chrill:  living,  no  uni- 
 on 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  deter- 
 mined 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  de- 
 termined. 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  fore- 
 knowledge 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 
 
Serm.  34.  ISAIAH  LIII.  J^rfe  g.  13 
 
 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  parti- 
 cular 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  de- 
 termination, 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  pierc- 
 ed ;  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  pro- 
 phecy 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  3 r//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  ap- 
 pearance, our  blelTed  Lord  is  not  npn-plulfed  and  at 
 a  dand  when  we  are,  he  know5  well  what  he  is  doing, 
 
 and 
 
14  ISA  I A  H  LIII.  Ver/e  9.  Serm.  34. 
 
 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  perform- 
 ance 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  exact- 
 ly, and  alio  molt  willingly  perform  whatever  was  car- 
 ved 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  re- 
 demption in  fpeaking  to  a  poor  draying  fmner.  If  we 
 yet  look  a  little  forward,  we  diall  fmd  that  he  fo  long- 
 ed for  the  fadded  part  of  his  exercife,  that  he  is  pain- 
 ed 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  ^ 
 
Serm.  34.  IS  J  lA  H  LIII.  Verfe  9.  15 
 
 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  opportuni- 
 ty 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  com- 
 ing. 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  ch earful  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 
 
i6  ISAIAH  LIII.  Verfe  9.         Serm.  34, 
 
 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  applica- 
 tion ?  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  condemna- 
 tion, 
 
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 
 
1 8  ISAIAH  LIII.  Verfe  g.        Serm.  35. 
 
 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  up- 
 right, 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  for- 
 mer, 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  wic- 
 ked 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  bu- 
 rial, 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  dwell- 
 ing in  him  bodily.  2.  It  was  neceflary,  if  we  confi- 
 der the  end  of  his  offices ;  he  being  to  offer  up  an  ac- 
 ceptable 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  behov- 
 ed 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  toge- 
 ther, 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  f o ;  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 
 
20  ISAIAH  UlL  Ver/eg.        Serm.  35. 
 
 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  be- 
 came 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  en- 
 couragement 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  fm- 
 ners, 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  atone- 
 ment 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 
 
Serm.  35.        ISA  I A  H  Ull.  Verfe  9.  2 1 
 
 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  tempta- 
 tion 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  ac- 
 cepted for  thee.  Here  then  is  the  confolation,  that 
 we  have  fuch  an  High-prieft  as  became  us,  who  need- 
 ed 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  bet- 
 ter 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  compla- 
 cency 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 
 
Serm.  35.        ISAIAH  LIII.  Verfe  g.  23 
 
 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  on- 
 ly 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  comfort- 
 able 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  honour- 
 able 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  ho- 
 linefs, we  are  allowed  to  fay  this  to  you,  that  it  fhall 
 be  well  with  you  at  death,  and  after  death  at  judg- 
 ment, 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  immor- 
 tality, 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 
 
24  ISAIAH  Llll.  Vcr/c  g.        Serm.  35* 
 
 and  defperate  lot  of  it,  who  either  defpife  or  neglecl 
 holinefs.  IVoe  to  the  wicked,  faith  Ifaiah  iii.  1 1.  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  un- 
 to 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 :  Nei- 
 ther 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  down- 
 right to  deny  it :  Holinefs  will  have  a  fweet  and  com- 
 fortable 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  ven- 
 geance 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  receiv- 
 ed ;  and  if  it  were  received,  the  practice  of  holinefs 
 would  be  more  (ludied ;  there  would  be  lefa  fm,  and 
 
 more 
 
Serm.  35.  ISAIAH  LIII.  Verfe  9.  25 
 
 more  prayer,  reading,  meditation,  more  feeking  after 
 knowledge,  and  more  watchflilnefs  and  tendernefs  of 
 converfation  :  Always,  in  this  the  Lord  fliews  the  con- 
 nexion 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  natu- 
 ral 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 
 
25  ISAIAH  LIII.  Verfe  g.         Serm.  35, 
 
 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  with- 
 out 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  be- 
 fore, 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* 
 
Serm.  ^s^         ISAIAH  LIII.  Verfe  9.  27 
 
 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  ex- 
 pounding 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. 
 
28  ISAIAH  LIII.  Vcrfe  9.         Serm.  35. 
 
 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  un- 
 to 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  prac- 
 tice 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  preroga- 
 tive 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 
 
Serm.  35.  ISJIJH  LIII.  Ver/e  9.  -9 
 
 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  under- 
 hand 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  perfec- 
 tion 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  fulfill- 
 ing 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  holi- 
 nefs, 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 
 
30  75^  UH  LIII.  Verfe  9.         Serm.  35. 
 
 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  guard- 
 ed 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  un- 
 belief 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  prac- 
 tice, and  of  found nefs  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  vindicat- 
 ed here,  from  the  fcandal  of  corrupt  doclrine,  as  well 
 
 as 
 
Serm.  36.        ISAIAH  LIIL  Ver/e  9, 10.  31 
 
 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  judg- 
 ment 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  ap- 
 probation, 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  pleafe d  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  ac- 
 counted of  among  men,  and  by  them  numbered  a- 
 
 monj 
 
32  ISAIAH  LIIL  Verfe  9,  10.         Serm.  36. 
 
 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  jh all  prolong  his  days^  which  feems  to  be  another 
 paradox ;  for  mens  days  are  iliortned  by  their  fulfer- 
 ings 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 
 
Serm.  36.     tSAIAH  LIIL  Verfe  9,  10.  35 
 
 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  call- 
 ed 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  toge- 
 ther, 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  prac- 
 tice 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  deal- 
 ing 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  branch- 
 es of  the  dodlrine,  in  meeting  with  two  exceeding  pre- 
 judicial 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 
 
Scrm,  36,     ISAIAH  LIIL  Verfe  g,  lo.  35 
 
 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  prac- 
 tice, 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.  Be- 
 caufe 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  con- 
 trary 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- 
 
36  ISAIAH  LIII.  Verfe  9,  10.     Serm.  3$. 
 
 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,  ha- 
 tred, 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  If e  apo/ilesj 
 deceitful  workers^  minijicrs  of  Satan^  not  common  fin- 
 ners,  transforming  themf elves  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  del ufions,  than  hath  rea- 
 dily been  by  fin  in  pradice ,  which  men  do  not  own 
 and  avouch,  as  they  do.  thefe  delufions.     Think  there- 
 fore 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  rea- 
 dily 
 
Serm.  36.     ISAIAH  LIII.  Verfc  9,  10.  2>7 
 
 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  lit- 
 tle of,  all  is  covered  with  this,  that  they  are  good  peo- 
 ple, 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  ac- 
 count 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  du- 
 ties. 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.  On- 
 ly 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$. 
 
Serm.  36.     ISAIAH  LIII.  Verfe  9,  to.  39 
 
 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  un- 
 fold it }  and  this  being  the  great  inftance  of  the  Medi- 
 ator'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  contem- 
 plation 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  acquaint- 
 ed 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. 
 
40  '  ISAIAH  LIIL  Vcrfcg,  to.     Serm.  35. 
 
 fcrvt^  That  the  Lord  Jehovah  had  the  niain  and  prin- 
 cipal hand,  in  all  the  fufferings  of  this  innocent  Me- 
 diator. 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  eter- 
 nal 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  man- 
 ner govern  and  over-rule  the  fufferings  of  the  Medi- 
 ator. 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  ac- 
 tively 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 
 
Serm.  36.     ISAIAH  LIII.  Verfe  9,  10.  41 
 
 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  car- 
 rying 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,  im- 
 piety and  injuflice  moft.  Therefore  the  holy  provi- 
 dence 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 
 
42  ISAIAH  LIII.  Verfe  9,  10.     Serm.  36. 
 
 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  car- 
 rying on  the  fame  defign,  the  work  of  man's  redemp- 
 tion,  (for  it  pleafed  them  all ;)  fo  taking  the  Lord  Jeho- 
 vah eflentially,  as  the  comprehending  all  the  three  per- 
 fons, 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  pie a^ 
 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 
 
Serm.  36.     IS  J I A  H  LIII.  Ver/e  9,  1  o.  43 
 
 he  fays,  /  have finijldcd  the  work  then  govcft  mc  to  do  : 
 i^nd  here  it  is  called  his  pleafure ;  for  there  was  no- 
 thing 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  will- 
 ing 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  in- 
 fill 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  confola- 
 tion? Is  there  not  a  well  furnifhed  Saviour  commif- 
 
 F  2  fioned 
 
 i 
 
44  JSJ I A  H  LITI.  Verfe  9,  10.     Serm.  35. 
 
 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  temp- 
 tation 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. 
 
Serm.  37.        ISAIAH  LIU.  Fer/e  10.  45 
 
 SERMON      XXXVII. 
 
 Isaiah    LIII.    Ver/e  10. 
 
 Verfe  10.— When  ihoujhalt  make  his  foul  an  offering  for 
 fin,  he  jhall  fee  his  feed,  he  fh all  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,  be- 
 fore 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  con- 
 trived 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 
 
46  ISJUH  LIIL  Ver/c  lo.         Scrm.  37. 
 
 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  nota- 
 bly 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  Me- 
 diator 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 
 
Serm.  37-       IS  J IJ  H  UlL  Vcrfe  lo.  4; 
 
 li'ben  his  foul  Jhall  make  an  offering  for  fin  >  The  reafon 
 of  the  diverfity  is,  becaufe  the  fame  word  in  the  ori- 
 ginal, 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-offer- 
 ing 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  imput- 
 ed 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,  be- 
 caufe 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 
 
48  ISAIAH  LIII.  Verfe  lo.         Serm.  37, 
 
 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  be- 
 ing called  an  offering  for  fin,  i.  We  would  put  a  dif- 
 ference 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  offer- 
 ing, 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  offer- 
 ings 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  offer- 
 ing ;  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. 
 
Serin.  37-        ISA IJ H  UlL  Ver/e  lo.  49 
 
 offering.  2.  "What  we  Ipeak  of  Ch rill's  facrifice,  re- 
 lates 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  of- 
 fering 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  re- 
 moved. 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  peo- 
 ple 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  ac- 
 cording 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 
 
Serm,  37-        IS  A  lA  H  U\L  Ver/e  lo.  51 
 
 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  loath- 
 ing 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^  pro- 
 nounced againft  them  ;  and  they  are  as  thofe  (liedders 
 of  blood  before  they  fled  into  the  city  of  refuge,  hav- 
 ing 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  remov- 
 ed -,  and  this  is  in  fome  fort  holding  himfaft,  and  tak- 
 ing 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  fen- 
 tence 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 
 
52  ISAJAH  LIII.  Vcrfe  ic.       Serm.  37, 
 
 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  lia- 
 ble 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  na- 
 ture, 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  deliv- 
 ered 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 
 
Serm.  37.  ISJTJH  LIII.  Ve?'fi  10.  53 
 
 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,  ef- 
 pecially 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 
 
54  ISAIAH  LIII.  Verfe  lo.         Serm.  37. 
 
 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  be- 
 fore 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  offer- 
 ing 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  certain- 
 ty 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. 
 
Serm.  37.        ISAIAH  LIII.  Verje  10.  55 
 
 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  pe- 
 remptory 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  accepta- 
 ble 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  par- 
 don. 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  ad- 
 ding 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 
 
Serm*  37.      ISAIAH  LllL  Veffe  10.  57  ' 
 
 think  they  may  be  faved,  though  they  never  betake 
 themfelves  to  Chrift  for  union  with  him.  But  whe- 
 ther 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  ;  ei- 
 ther 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  prac- 
 tice 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  them- 
 felves 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 
 
5S  ISJUH  nil.  Ver/e  10.      Serm.  3^. 
 
 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  fo all  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  remov- 
 ed. 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 
 
Serm.  38.       ISA  U  H  LUL  Verfe  ic.  55 
 
 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  f inner s  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  lit- 
 tle 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 
 
6o  ISAIAH  UlL  Ver/e  lo.       Serm.38. 
 
 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  facri- 
 fice 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  right eovfncfs^  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  acknowledge- 
 ment, 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  bo- 
 dy) 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  I A  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  diffi- 
 culty to  convince  people  in  that  day,  or  any  room  to 
 debate  the  bufmefs ;  but  he  tells  us  by  this,  that  ma- 
 ny die  in  this  delufion.     And  if  it  be  a  thing  that  peo- 
 ple 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  flight- 
 ed 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  im- 
 plies 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. 
 
Serm.  38.       ISAIAH  LIII.  Verfe  16.  65 
 
 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  facri- 
 fices ;  and  the  looking  to  the  inftitction  of  this  facri- 
 fice, 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  facri- 
 fice, 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  Leviti- 
 cus, 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 
 
6^  ISAIAH  LIII.  Verfc  i o.         Serm.  38- 
 
 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  trail- 
 ed 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  them- 
 felves, nor  by  any  other  way  or  means ;  fo  it  is  im- 
 plied, 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 
 
Sefm.  38.        I^AIAti  Ltll.  Vcrfe  10.  ^5 
 
 "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  confi- 
 dent 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  of- 
 fered 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 
 
6(5  ISAIAH  LIII.  Verfe  id-         Serm.  3?. 
 
 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  utter- 
 ly 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  can- 
 not 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  mer- 
 ciful, 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  obtain- 
 ing of  pardon  ;  elfc  it  cannot  be  expeded,  becaufe  oi 
 
 th'.i* 
 
Serm,  38-        ISAIAH  LIII.  Verfe  10.  67 
 
 the  alone  fimple  and  abftrad  confideration  of  his  mer- 
 cy :  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  mo- 
 tion 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 
 
68  ISAIAH  LIII.  Vcrfe  i o.       Serm.  38. 
 
 gndfivare  by  him^  but  not  in  truths  nor  in  right eoiifnefs  : 
 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  du- 
 ties of  failing  and  prayer,  and  the  like  :  It  is  expecta- 
 tion of  happinefs  grounded  on  fome  worthlefs  perfor- 
 mances 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  no- 
 tice 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  dif- 
 ference 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. 
 
Sertn.  38.  ISJIJH  LIIL  Verfe  iq.  69 
 
 4.  It  may  be  afked  then,  what  are  the  evidences 
 that  may  give  a  perfon  fome  clearnefs,  that  he  is  mak- 
 ing 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  be- 
 liever.    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 
 
70  rSJIAH  LIU.  Ver/eio.        Serm.  38. 
 
 hearts  ready  to  account  that  to  be  gain,  and  to  reft 
 upon  it.     There  is  fuch  an  humour  and  natural  incli- 
 nation 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  performan- 
 ces of  duties,  that  v/ill  not  be  convinced  of  this  fmful 
 inclination,  to  put  thefe  in  Chrift's  room.     A  2c/ dif- 
 ference 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. 
 
Serm.  38.        ISAIAH  LIII.  Verje  10.  71 
 
 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  con- 
 tent 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- 
 
72  tSAJAIi  Lilt.  Verfe  id.  Serm.  ql 
 
 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  unbe- 
 lief: 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 
 
Setm*  38.       ISA  I A  li  Ltti.  Verfe  10.  73 
 
 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  accept dtion^ 
 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  can- 
 not make  ufe  of  it.  ythly],  They  that  are  lightly  ap- 
 plying 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  at- 
 tain 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  f now*  They 
 
 Vol.  II.  No.  6.  K  kjiow 
 
74  ISAIAH  LIII.  Vcrfc  to.       Serm.  3^, 
 
 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  be- 
 liever 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  challeng- 
 ed 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^ 
 
Serm.  39-      ISAIAH  UW.  Verfe  lo.  75 
 
 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  difficul- 
 ty, 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  mat- 
 ter, 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 
 
76  ISAIAH  lAll.  Verfe  10.       Serm.  39. 
 
 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,  fo peculiarly  applied  to  Chrift's  of- 
 fering, 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 
 
Serm.  39.         ISAIAH  LIII.  Verfe  10.  77 
 
 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  ad- 
 mitting and   accepting   of  him,  to   interpofe  in  the 
 room  of  them,  for  whom  he  offered  himfelf,  is  im- 
 plied 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  I A  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  re- 
 demption ;  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  him fc If  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  offer- 
 ing far  lin ;  or  thus,  Chrill's  death  is  the  rin-offering 
 
 th*5 
 
Serm.  35.        ISAIAH  im:Ver/^  10.  79 
 
 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  pro- 
 perly a  fm-otlering,  or  afacrifice  for  iln,  he  is  proper- 
 ly 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  propitia- 
 tory 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  cur fe  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  ob- 
 tained 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  fa- 
 crifice.) 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 
 
Sefm.  3^-       ISA IJti  nil  Veffe  i6.  8t 
 
 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  of- 
 fered 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^i fie s 
 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  ^without fpot 
 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  appoint- 
 ment 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, 
 
82  ISAIAH  LIII.  Verfe  lo.         Serm.  39. 
 
 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  command- 
 ment) 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  con- 
 tinues 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 
 
Serm.  39.        ISAIAH  LIII.  Verfe  10.  83< 
 
 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  ma- 
 ny accufations  for  fin  to  engage  with,  that  his  death 
 was  to  be  properly  a  facrifice  for  fin  ;  and  was  fo  ac- 
 cepted of  God  in  their  room  :  So  that  ye  fee  the  right 
 notion  of  Chrifl's  death,  is  a  matter  of  no  little  mo- 
 ment ;  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  be- 
 fore ;  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'. 
 
84  JSAIA II  LIII.  Ver/e  lo.       Serm.  39. 
 
 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* 
 
Sertii.  39.  ISJUH  LIII.  Ver/e  10.  Ss 
 
 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  ac- 
 count 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-writ- 
 ing 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  pow- 
 ers, 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  work- 
 ing, 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  fm- 
 ners 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  ma- 
 ny ;  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  hea- 
 ven, 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  tak- 
 ing 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  tak- 
 ing away  of  fin,  be  peculiarly  applied  to  his  humilia- 
 tion 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 
 
Serm.  39.        ISAIAH  LIII.  Verje  10.  S7 
 
 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  quick- 
 ly 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  en- 
 gaged. Here,  O !  here  was  the  heat  and  ftrength  of 
 the  conflicl. 
 
 Ufe,  This  fhews,  i .  What  a  dear  price  Chrift  pay- 
 ed 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  un- 
 dertook 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  won- 
 der 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 
 
5S  ISAIAH  LIII.  Verfe  lo*  Serm.  %§,, 
 
 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.  Here- 
 in 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  radi- 
 antly. 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  ac- 
 cept of  him,  to  be  a  days  man,  betwixt  God  and  you, 
 to  remove  all  grounds  of  quarrel.     O  I  For  Chrifl's 
 
 fake, 
 
Scrm,  40.       ISAlAHlAll,  Verfe  lo.  89 
 
 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  fh all  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  intention- 
 ally, 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  call- 
 ed 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  atone- 
 ment 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  offer- 
 ing :  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  bo- 
 dy 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  of- 
 ferings, as  to  the  removing  of  fin  and  the  curfe,  and 
 making  of  fmncrs  peace  with  God,  but  to  commend 
 
 this 
 
Serm.  40.       ISAIAH  LIII,  Verfe  10,  91 
 
 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  ex- 
 pect 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  be- 
 yond all  other  facrifices,  fo  alfo  is  the  priefl  above  all 
 other  priefls,  Heb.  vii.  26.  Such  an  high  pr left  became 
 ziSy  who  is  holy ^  harmlefs,  iindefiled^  fcpar ate  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^. 
 
92  ISAIAH  lAll,  Verfe  10.       Serm.40. 
 
 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  under ftood,  on 
 account  of  his  voluntary  condefcending,  as  Mediator, 
 to  do  his  Father's  w^ill ;  and  out  of  refped  to  his  ho- 
 nour 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  valua- 
 ble, above  the  difrefpeQ  that  fmners  evidenced  to  the 
 honour  of  God  by  their  fmning.  The  4/Z?  is  the  co- 
 venant, 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  fore- 
 knowledge 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 
 
Serm.  40.         ISAIAH  LIII.  Verfe  id.  93 
 
 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  concern- 
 ment 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  be- 
 fore 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  tor- 
 turing 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 
 
94  JSAIAH  lAlh  Verfeio.         Serm.  40. 
 
 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  offer- 
 ing, 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  fatis faction  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 
 
Serm.  40.        JSAIAH  LIII.  Vcrfe  lo.  9^ 
 
 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  eoiif tic fs  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  righ- 
 teoufnefs 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 -offer iiig^  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  en- 
 courage 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  there- 
 fore 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. 
 
96  ISJIJH  UlL  Ver/e  10.         Serm.  401 
 
 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  pu- 
 rifying 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  que- 
 flion, 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 
 
Serm.  40*       ISAIJH  Lilt.  Vcrfe  lo^  97 
 
 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  re- 
 conciled 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  go- 
 ing on  in  this  way,  evidenceth  a  right  improving  of 
 him,  which  will  ferve  to  anfwer  both  the  queilions. 
 Vol*  II.  No.  6.  N  to 
 
95  ISAIAH  LIII.  Verfe  \o.         Serm.  40. 
 
 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  friend fhip  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  hea- 
 ven 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. 
 
Scrm.  40.         ISAIAH  LIII.  Verfe  10.  99 
 
 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  attain- 
 ing of  righteoufnefs ;  and  upon  the  other  fide,  an  in- 
 truding 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  call- 
 ed 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  pre- 
 vailed 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  enter- 
 tains tormenting  excrcifes,  that  fpeak  evil  of  the  grace 
 of  Codj  wc  ih^U  fmd  it  to  be  this  \  to  wit,  when  fouls 
 
 come 
 
Serm.  40.  ISJIJH  LIII.  Ver/e  10.  lol 
 
 come  to  difpute,  and  debate  with  accufations  of  con* 
 fciences,  and  do  not  interpofe  the  fliieid  of  faith,  tak- 
 ing 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  par- 
 ticular 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  mak- 
 ing 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  ob- 
 taining 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. 
 
I02  ISAIAH  Llli.  Verfc  lo.         Serm.  4c. 
 
 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  pro- 
 curer 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  be- 
 takes 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 
 
Serm*  40.        ISAIAH  LIII.  Verje  10.  103 
 
 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  lay- 
 ing 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  contract- 
 ed 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, 
 
104  ISAIAH  LIIL  Ver/e  io.  Scriil.  41* 
 
 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  f Hill profper  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  exe- 
 cuted by  fiich  a  means  as  the  fullering  of  the  Son  of 
 
 God  J 
 
Serm.  41.      ISAIAH  LIIL  Verfe  10.  105 
 
 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  begin- 
 ning 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  gi- 
 ven in  anfwer  to  this,  i/?.  It  pleafed  the  Lord  to  briiifc 
 hira;  it  was  the  Father's  good  pleafure.  The  2 J  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  ef- 
 fects 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  fhall jle  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  glo- 
 rious deliverance  and  reign.  3.  The  pleafure  of  the 
 Lord  f Jail  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  f hill  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 
 
io5  ISAIAH  LIII.  Verfe  \o.       Serm.  41. 
 
 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  nume- 
 rous 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  in- 
 terrupted by  death  ;  the  death  of  our  Lord  Jefus  be- 
 gets   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  nei- 
 ther 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  extern jdiy  honefl  rank  or 
 quality,  yet  they  are  his  feed  :  To  this  purpofe  the 
 apoftle  befpeaks  the  believing  Coriiuhians,  1  Cor. -i. 
 
 27, 
 
Serni.  41.       ISAIAH  LIII.  Verfe  lo.  107 
 
 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^  right eotfnefs.^  fan6iifuaiiGn^  and 
 redemption  :  In  this  refped  Chrifl  is  called  the  everJaJi^ 
 ing  Father,  Ifa.  9.  6.  For  he  is  the  Father  of  all  be- 
 lievers, 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,  Be- 
 caufe 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  qualifi- 
 cations 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  qua- 
 lifications 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  ve- 
 rified 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  chil- 
 dren, 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  gather eth,  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 
 
Serm.  41.         ISA  I J  H  LIII.  Vcr/e  10.  109 
 
 dence  may  believing  Tinners  have  to  come  to  this  Me- 
 diator, 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  pro- 
 vide 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 
 aport le  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  main- 
 tains 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.^  in- 
 tituled 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. 
 
 Jrecl F  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  quali- 
 fications, 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 
 
Serm.  41 .       ISAUH  LIII.  Verfe  10.  1 1 1 
 
 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  read- 
 ing 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  pedi- 
 gree, 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  rela- 
 tion 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 
 
ttl  ISA  IJ  H  LUl.  nr/e  10.         Serm*  4T* 
 
 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  pro- 
 jects 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  Hand- 
 ing, or  falling  with  the  ebbing  and  flowing  of  crea- 
 ture-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  por- 
 tion 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  Abra- 
 ham'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 
 
Serm.  41.      ISAIAH  LIII.  Verfe  10.  113 
 
 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  ac- 
 count :  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  ge- 
 nuinely difpofed  child  acknowledgeth  his  father  as  his 
 fiather,  and  reverenccth  and  loveth  his  father  as  his  fa- 
 ther ;  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 
 
114  ISAIAH  LIII.  Vcrfc  lo.       Serm.  41. 
 
 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  un- 
 becoming, 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  believ- 
 ers, 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 
 
Serm.  41.      IS  A  lA  H  lAll.  Verfe  lo.  115 
 
 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,  pover- 
 ty, 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  in- 
 deed 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  peo- 
 ple that  were  once  in  the  world,  but  are  no vv^  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^ 
 
ii5  ISJUHUll  Verfe  lo.      Serm.  4i, 
 
 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  counter- 
 feit 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  con- 
 clude. 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  cor- 
 rupt 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« 
 
gam.  41.         JSJUH  LIII.  Vcr/e  lo.  117 
 
 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  reckon- 
 ed themfelves  to  be  in  Chrifi's  debt  for  righteoufnefs 
 and  life,  if  ever  they  come  by  them:  All  their  diffi- 
 culty 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  wait- 
 ing 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  en- 
 couragement to  this,  that  Chu'i^i  JJ^all fee  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  ga- 
 thering in  of  poor  confufed,  and  perplexed  fmners  to 
 be  in  his  debt  for  hfe,  and  to  hold  their  life  of  him 
 
1 1 8  ISA  JAR  Lin.  Verfe  i o.        Serm.  4?. 
 
 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  mak- 
 ing 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  fxdl profpcr  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  unrid- 
 dled, 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 
 
Serm.  42.        ISAIAH  LIII.  Vcrje  10.  119 
 
 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  redemp- 
 tion, 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  gi- 
 ven 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  be- 
 lievers are  Cbrifs  feed  which  Ihews  the  great  privi- 
 lege, 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  de- 
 pendence on  the  former ;  that  God's  defign  in  fend- 
 ing 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. 
 
1 20  ISA  I A  H  LIII.  Ver/e  10.  Serm.  42^ 
 
 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  pro- 
 cure 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  Jlo all  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  con- 
 cern 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 
 
Serm.  42.       ISAIAHlAll.Verfeio.  121 
 
 *  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  pro- 
 per 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  de- 
 fign ?  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  Me- 
 diator, 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  there- 
 by 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  obli- 
 gation, 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 
 
122  ISAIAH  lAll.  Verfe  lo.       Serm.  42. 
 
 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  par- 
 taker 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  be- 
 twixt 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,  prefer vation,  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  Fa- 
 ther'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 
 f miters^  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 
 
Serm.  42.      ISAIAH  LIII.  Verfe  10.  123 
 
 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  there- 
 fore, 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  an- 
 gels, 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  hea- 
 venly manfions ;  are  ye  not  much  in  Ghriil's  debt  that- 
 procured  this  for  you,  and  at  fuch  a  rate,  that  there- 
 by life  might  be  communicated  to  you,  who  were  na- 
 turally 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  reckon- 
 ing, 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  du- 
 ty, 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 
 
124  ISAIAH  LIII.  Vcrfe  lo.       Serm.  42. 
 
 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  be- 
 lievers, 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  profi- 
 table to  you. 
 
 Ufe  3.  See  here,  that  which  maketh  the  glad  tid- 
 ings 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 
 
:Serm.  42.       ISAIAH  LIII.  Vcrfe  10.  125 
 
 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  with- 
 out 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^Jhepherd being f mit- 
 ten,' God  might  turn  his  hand  on  the  little  ones.  And 
 therefore,  as  a  ^.th  ufc^  fee  here  a  good  ground,  where- 
 upon to  preach  to  you  by  the  death  of  Chrift,  the  of- 
 fer 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  pro- 
 clamation 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  con- 
 ditions, \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, 
 
176  ISAIAH  UlL  Ver/e' 10.         Serm.  42. 
 
 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  ob- 
 taining of  hfe,  through  him  ;  for  generally  the  excep- 
 tion 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  con- 
 cur 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,  ac- 
 knowledge 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 
 
Serm,  42.         JSAIAH  LIII.  Verfe  10.  127 
 
 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  reconcil- 
 ed 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 
 
i:?8  ISAIAH  WW.  Vafe  lo.         Serm.  4a. 
 
 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  agree- 
 ment :  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 
 
Serm.  42.      ISAIJH  LIII.  Verfe  10.  129 
 
 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  ap- 
 plication 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 
 
130  ISAIAH  LIIL  Verfc  10.       SeTm.  42. 
 
 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  con- 
 viction in  your  judgment  and  confcience,  of  the  rea- 
 fonablenels  of  i^,  as  many  of  you  have  fo  many  convic- 
 tions of  fin,  and  of  the  necefijty  of  faith  in  your  judg- 
 ment, as  will  make  you  inexcufable  ;  ye  are  convin- 
 ced, 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  ac- 
 count, 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  remem- 
 ber 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  con- 
 vinced that  I  (liould  believe  ;  but  now  my  Hnil  actual- 
 ly 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 
 
Serm.  42.      IS  J  lA  H  lAlL  Ver/c  lo.  131 
 
 laid  down  his  life ;  and  ye  are  called  and  invited  to 
 come  to  him,  and  to  have  hfe  in  hlim  ;  the  glad  tid- 
 ings 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  fav- 
 ed 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^ 
 
12>^  ISAIAH  LIII.  Verfe  lo.      Serm.  43. 
 
 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  fnall profper  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 
 
Serm.  43.         ISAIAH  LIIL  Verfe  lo,  135 
 
 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  con- 
 cluded 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  covenant- 
 ed 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 
 
i;^4  ISAIAH  LIII.  Vcr/c  lo.         Serm.  43, 
 
 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  equi- 
 ty 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 
 
Serm.  43.        ISAIAH  LIII.  Vcrfc  10.  135 
 
 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  rever- 
 ence 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  pri- 
 vate :  As  it  is  no  wifdom,  fo  it  will  be  no  advantage, 
 to  flruggle  or  flrive  with  God.     But  here  is  matter 
 
 of 
 
1 3^  IS  J I A  H  LTII.  Vcrfe  i  o.  Serm.  43, 
 
 of  great  encouragement,  to  any  that  would  have  the 
 gofpel  profpering,  religion  countenanced,  error  fup* 
 J)reired,  the  power  of  godiinels  promoted,  and  profan- 
 ity borne  down  ;  that  our  Lord  Jefas  C'hrift  does  con- 
 cur 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  pre- 
 rogative, 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  per- 
 formed ?  Certainly  it  will  be  difpleafmg  to  neither  of 
 them,   but  well-pleafing  to  both  j  and  therefore  the 
 
 fmner 
 
Serm.  43-       IS  J IJ  H  LllL  Ver/h  lo.  137 
 
 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  hav- 
 ing of  fouls  to  believe  in  him,  is  a  thing  moft  welcome 
 and  acceptable  both  to  Jehovah,  that  makes  the  pro- 
 mife, 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  af- 
 ter 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 
 
1 3?  ISA  I A  H  LIII.  Ver/e  lo.       Serm.  43. 
 
 foul-travel ;  and  that  it  is  no  lefs  acceptable  to  Jeho- 
 vah, 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  recon- 
 ciliation 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 
 
Serm.  43-      ISA  IJ  HLllL  Ver/e  lo.  139 
 
 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  believ- 
 ing 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  be- 
 lieve, 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  re- 
 turning to  God,  by  faith  in  Jefus  Chrift,  may  expeft  ; 
 tho'  indeed  that  parable  fliews  plainly,  how  hearty  a  wel- 
 come returning  finners  may  expecl.  //  ivas?neef^  faith  he, 
 that  w^Jhould  make  merry ^  and  he  glad^  for  this  thy  bro- 
 ther was  dead^  and  is  alive ^  and  iv as  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  dero- 
 gatory conceit  to  the  divine  Majefly,  and  unworthy  of 
 Chriflians.     Indeed  af  we  ablh'acl  God  from  the  Me- 
 
 S  2  diator. 
 
140  ISAIAH  LIII.  Vcrfe  lo.       Serm.  43. 
 
 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  cal- 
 led 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  re- 
 ference 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  in- 
 deed 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  pro- 
 perties, 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  in- 
 conveniences 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  God- 
 head ;  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  friend fhip  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  fm- 
 ners, and  that  which  makes  the  covenant  of  redemp- 
 tion 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 
 
Serra.  43.        ISAIAH  LIII.  Verfe  10.  141 
 
 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  Me- 
 diator, 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  giv- 
 en to  lianers  to  believe?  As  that  of  Matth.  xi.  28. 
 
 Come 
 
14%  ISAIAH  LIII.  Verfe  lo.         Serm.  43^ 
 
 Come  unfo  mc  all  ye  that  labour^   and  are  heavy  laden^ 
 &c.  and   that,    2  Cor.  v.  20.   where  both  are  put  to- 
 gether, Wc  are  ambajfador:  for  Chrift^  as  though  God 
 did  befccch  you  by  us^  we  pray  you  In  ChriJV s  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  be- 
 hold 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  there- 
 fore 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  bet- 
 ter fervice :  (But  I  pray  take  the  expreilions  right, 
 for  we  cannot  fet  forth  his  love,  but  in  our  own  lan- 
 guage,  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 
 
Serm.  43.         ISAIAH  LIII.  Verfe  10.  143 
 
 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  mak- 
 ing 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  do- 
 ing, 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  appli- 
 cation of  his  purchafe  ;  we  again  earneftly  pray  you, 
 be  ye  reconciled  to  God,  and  take  heed  that  ye  re- 
 ceive not  his  grace  in  vain.  What  can  ye  do  that  will 
 be  pleafmg  to  God,  or  profitable  to  yourfelves  with- 
 out 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  run- 
 ning 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- 
 
144  ISAIAH  lAll.  Verfe  II.        Serm. 44. 
 
 SERMON      XLIV. 
 
 Isaiah    LIII.    Verfe  1 1  * 
 
 Verfe  1 1. — He  JJoall  fee  of  the  travel  of  his  foiil^  and 
 Jhall  be  fatisfied  :  By  his  knowledge  fh all  my  righteous 
 Servant  jujt if y  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 
 
Sefm.  44.       ISAIAH  Ltll.  Ver/e  1 1.  145 
 
 The  ground  of  this,  which  alfo  fhews  the  ^x^ay,  how 
 he  fliould  juflify  many  ;  for  /jeJJjall  bear  their  iniqui- 
 ties ;  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  trav- 
 el, and  t/je  travel  of  bis  foul ;  this  being  the  way  fore- 
 told, "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  be- 
 nefit 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  redemp- 
 tion, and  in  fatisfying  the  juftice  of  God,  for  the  debt 
 of  elecl:  fmners,  was  not  only  pat  to  external  and  bo- 
 dily, but  alfo  and  mainly  to'inward,  fpiritual  and  foul- 
 VoL.  II.  No.  7,,         ^      T  fuffering  •, 
 
14^  ISAIAH  LIII.  Verfe  ir.       Serm.  44. 
 
 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  in- 
 to 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  be- 
 gun, and  was  further  coming  on  him,  being  beyond 
 all  expiefTion,  whereupon  follows  that  prayer.  Father^ 
 fave  me  from  this  hour  ;  his  finlefs  human  nature  fear- 
 ing 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  to- 
 gether, and  we  lluill  fee  an  inexprelfible  and  unconceiv- 
 able 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 
 
Serm,  44,      ISAIAH  LIII.  Verfe  ir.  147 
 
 €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  wrath- 
 ful 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  fw eat  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  excellen- 
 cy 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 
 
145  ISAIAH  LTII.  Ver/e  ii.       Serm.  44. 
 
 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  infi- 
 nite 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. 
 
Serm.  44«        ISAIAH  lAll/Verfe  lu  149 
 
 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  eterni- 
 ties length,  and  yet  there  is  never  a  complete  equiva- 
 lent 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  repro- 
 bate 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  fatis- 
 fy for  them  all ;  and  if  this  be  added,  that  he  is  to  fa- 
 tisfy 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  formi- 
 dable 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 
 
15©  ISAIAH  LTII.  Verfc  i  r.         Serm.  44. 
 
 great  love  of  God,  and  of  the  Mediator :  For  doubt- 
 lefs  the  more  fuflering  that  was  undergone  by  the  Me- 
 diator, 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  through- 
 ly 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 
 
Serm.  44.'        ISAIA  H  LIIL  Ver/e  i  r.  151 
 
 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,  where- 
 of 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  comfort- 
 ing 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  thou forfaken  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  kind- 
 ly 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  be- 
 fore (hews,   wherein   he  ftyles  God,   Father.     And 
 
 thefe 
 
152  ISA  I A  H  LIII.  Ver/e  it.         Serm.  44. 
 
 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  un- 
 der 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  com- 
 fortable 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 
 
Serm.  44.      ISAIAH  LTII.  Verfe  11.  153 
 
 mud  have  a  mod  bitter  relifh,  and  an  inconceivable 
 an(Tuilli  with  it,  when  he^was  a  drinking  of  it,  as  ap- 
 peared 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  furi- 
 ous 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  ex- 
 ceedingly 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 
 
154  ISAIAH  LIII.  Verfe  ii.       Scrm.  44. 
 
 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  be- 
 fore. 3.  For  whom  all  this  was,  which  makes  it  ap- 
 pear 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  gather- 
 ed 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  willing- 
 ly 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  appre- 
 hended by  a  number  of  poor  worms,  that  w^ill  with 
 many  more,  one  day  crawl  at  his  footltool.  That  be- 
 ing 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? 
 
Serm.  44.      ISA  J  A  H  LIII.  Ver/e  11.  r^^ 
 
 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  ex- 
 ceeding 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  ha- 
 zard 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  in- 
 ward 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 
 
156  ISAIAH  LIII.  Verfe  1 1.       Serm.  44. 
 
 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  great- 
 ly 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  belie- 
 ved 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  fol- 
 low the  difobedience  of  it,  be  exhorted,  if  you  think 
 not  to  take  your  hazard  of  wrath,  to  endeavour,  in 
 
 God's 
 
Serm.  44.  IS  J I  A  H  I.IIL  Ver/e  1 1.         ,     157 
 
 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  appoint- 
 ed for  all  men  once  to  die,  and  after  that  to  come  to 
 judgment ;  and  we  mufl  all  appear  before  the  judg- 
 ment 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  ac- 
 ceptance. 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. 
 
158  ISAIAH  Ull.  Verfe  II.        Serm.  45. 
 
 SERMON      XLV. 
 
 Isaiah    LIII.    Vc7'/e  1 1 . 
 
 Verfe  1 1 He  Jhall  fee  of  the  travel  of  his  foul,   arid 
 
 f)all  be  fatisfied  :   By  his  knowledge  fhnll  my  righteous 
 Servant  jufi if y  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  profita- 
 ble 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 
 
Serm.  45.        ISAIAH  LIII.  Verfe  11.  159 
 
 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  ;  where- 
 in 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  bring- 
 ing 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  im- 
 printed deeply  on  our  hearts  ;  that,  I  fay,  the  fuffer- 
 ings 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  an- 
 gels 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 
 
i6o  ISAIAH  LIII.  Vcrfc  1 1.  Serm.  45. 
 
 agony  of  our  Lord  Jefus  ;  which,  to  fpeiik  compara- 
 tively, 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  {loop- 
 ing 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 
 
Serm.  45-       ISJUHUlLrerfitt.  i6i 
 
 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  reclaim- 
 ed ?  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  bro- 
 ken. 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  equiva- 
 lent 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  there- 
 of, 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 
 
i62  ISJIJH  UU.  Ver/e  lu       Serm.  45. 
 
 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-tra- 
 vel, 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  fa- 
 tisfying 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- 
 
Serm.  45.      ISAIAH  LIII.  Verfe  11.  163 
 
 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  provid- 
 ed 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  Eli- 
 zabeth'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  ob- 
 ligation than  his  making  of  the  world  for  an  habita- 
 tion to  fmners  ;  nay,  a  greater  obligation  than  his  giv- 
 ing 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  fm- 
 ners. He  was  fmitten,  that  by  his  ftrokes  and  (tripes, 
 health  might  be.  brought  to  us,  he  was  content  to  un- 
 dergo 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  hea- 
 ven ;  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 
 
i64  ISAIAH  LIII.  Verfe  ii.       Serm.  45, 
 
 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  appli- 
 cation of  his  purchafe  ;  is  there  any  man  that  can  me- 
 rit 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  ra- 
 ther, 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  there- 
 fore 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, 
 
Serm.  45.       ISAUH  LIII.  Verfe  11.  165 
 
 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  hea- 
 ven 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  pro- 
 cure 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  giv- 
 ing 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 
 
i65  ISA  I A  H  LIII.  Ver/e  1 1.         Serm.  45. 
 
 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  Me- 
 diator, 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  agree- 
 ment, 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  Media- 
 tor'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  over- 
 whelm 
 
Serm.  45.        ISAIAH  LIIL  Verfe  11.  167 
 
 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  deliver- 
 ance 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  there- 
 fore when  fuch  are  ready  to  faint,  he  fupports  and  up- 
 holds 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  mock- 
 ed, and  fcorned  of  men,  and  fome  way  deferted  of 
 God,  but  who  was  tempted,  though  not  from  fm  with- 
 in (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  ex- 
 perience fympathife  with  them  ;  it  is  not  fo  to  be  un- 
 
 derflood. 
 
i6S  ISAIAH  LIII.  reffeit.        Serm.  45. 
 
 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  be- 
 friend 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  Medi- 
 ator, 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  afflic- 
 tion, but  alio  fo  much  inward  trouble  and  foul- travel, 
 that  thereby  their  burden  might  be  made  light,  and 
 their  voke  eafy. 
 
 Ufc  3. 
 
Serm*  4^.      ISAIAH  LIII.  Verfe  11*  169 
 
 life  2),  For  exhortation.  Seeing  our  Lord  Jefus 
 was  put  to  fuch  fore  travel^  fure  it  lays  a  great  obliga- 
 tion on  them,  for  whom  he  fuffered)  to  endtavour  to 
 make  fome  fuitable  and  grateful  return  ;  feeing  there- 
 fore 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  obe- 
 dience, 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  be- 
 coming, 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  de- 
 ny, 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 
 
170  ISAIAH  Llll.  Verfe  II.      Serm.  45. 
 
 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  un- 
 der the  fuitable  impreflion  of  this,  and  that  ye  were 
 by  the  gofpel,  and  the  privileges  ye  have  by  it,  con- 
 strained 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  in- 
 deed fomewhat,  if  you  were  brought  under  convic- 
 tion, 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  re- 
 jected 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  enjoy- 
 ment 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 
 
Serm.  45-      ISAIAH  LIII.  Ver/e  if.  17IJ 
 
 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  i u      Serin.  46. 
 
 SERMON      XLVJ. 
 
 Isaiah    illl.    Verji  ii, 
 
 Vcrfc  1 1.— 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 
 
Setm.  46.         IS  J I  A  H  LIII.  Ver/e  1 1 .  173 
 
 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  under- 
 gone for  fmners,  we  would  exhort  you  to  love  him  as 
 ye  ought :  there  is  ground  and  warrant  here  to  re- 
 quire 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  lov- 
 ing 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   influ- 
 ence, 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  there- 
 fore,  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  pray- 
 ing 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 
 
Serm.  46.        ISA  I A  H  LIII.  Ver/e  11.  ,1 75 
 
 it  eyeth  in  repentance :  it  is  much  affeded  with  the 
 want  of  it,  confefles  it  to  him,  aggravates  the  fm  there- 
 of 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  believ- 
 er, 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  cove- 
 nant ;  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  propitiato- 
 ry 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  prin- 
 cipal 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. 
 
Serm.  46.      ISAIAH  LIII.  Verfe  11.  177 
 
 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  cove- 
 nant 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  ef- 
 ficacy of  his  blood :  O !  vield  yourfelves  by  faith  to 
 Vol.  II.  No.  7.  Z  him 
 
17^  ISAIAH  LIII.  Verfe  ii.       Serm.  46. 
 
 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  to- 
 wards 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  con- 
 dition, and  beware  of  trampling  the  blood  of  the  co- 
 'venant  under  your  feet,  let  not  the  grace  that  is  offer- 
 ed 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  Me- 
 diator 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  ? 
 
Serm,  46.      ISAIAH  LIIL  Verfe  11.  179 
 
 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  parti- 
 cularly, 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  co- 
 venant, fends  his  Son,  and  purfues  the  quarrel  againft 
 him,  and  in  fo  doing  keeps  the  promife  made  to  Abra- 
 ham ;  and  the  great  faithfulnefs  of  the  Mediator,  in 
 
 Z  2  coming 
 
I  So  ISAIAH  LIII.  Verfe  1 1 .       Serm.  45. 
 
 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  Medi- 
 ator, that  eminently  flilne  here,  in  their  wlllingnefs  to 
 make  the  application  ;  as  he  is  faithful,  fo  is  he  will- 
 ing 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 
 
Serm.  46.  ISJUH  LIII.  Ver/e  11.  181 
 
 can  give  God  a  recom pence  ?  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  tear- 
 ing 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  endea- 
 voured 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  ac- 
 tually 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  can- 
 not well  endure  to  he  expofUilated  with  as  unbeliev- 
 ers ;  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 
 
iS2  ISAIAH  LIII.  Ver/e  ii.         Serm»  46, 
 
 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  pre- 
 vent 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 
 
Serm.  46.        ISAIAH  LIII.  Verfe  11.  1^3 
 
 put  to  a  fecond  querdon,  what  ground  have  ye  for 
 your  faith  ?  ye  have  none  at  all.  If  ye  be  alked,  whe- 
 ther 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  uncer- 
 tain, 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  con- 
 vincingly 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  be- 
 lieve, 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  in- 
 tervening 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 
 
i84  ISAIAH  Lin.  Verfe  i  r.  Serm.  46. 
 
 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  ano- 
 ther, 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  be- 
 fore 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  it- 
 felf 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  recon- 
 ciliation 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 
 
Serm.  46.       ISAIAH  Lin.  Verfe  11.  185 
 
 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  ex- 
 ercife 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  apprehend- 
 ing 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. 
 
1 86  ISA  I A  H  LIII.  Ver/e  i  r.       Serm.  46. 
 
 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  fore- 
 go 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 
 
Serm.  47-      ISAIJHUll.Ver/eix.  187 
 
 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  ex- 
 perimentally, 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  be- 
 lieving in  him. 
 
 SERMON      XLVII. 
 
 Isaiah    LIII.    Verfe  1 1 . 
 
 Verfe  11. — He  Jh all  fee  of  the  travel  of  his  foul^    and 
 
 Jhall  he  fails fied  :   By  his  knowledge  f  jail  my  righteous 
 
 Servant  j Iff tify  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 
 
i88  ISAIAII  LIII.  Verfe  ii.       Serm.  47. 
 
 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  relat- 
 ing 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  ex- 
 plication 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  tra- 
 vel 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 ; 
 
Serm.  47.       ISAIAH  LIII.  Verfe  ir.  1S9 
 
 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  Fa- 
 ther's promife  to  him.  He  fhall  fee  his  feed ^  or  the  tra- 
 vel 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  fulfill- 
 ed 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 
 
I90  ISA  I A  H  LIII.  Vcrfc  i  r ,         Serm.  47. 
 
 part  alfo  ;  the  Mediator  performed  his  part,  even  un- 
 til 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  fever al  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,  par- 
 ticular, and  certain  number  ele<5led,  to  partake  of 
 the  benefit  of  Chrill's  fulfering  ;  becaufe  there  is  on- 
 ly 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 
 
Serm.  47.         ISAIAH  LIII.  Verfe  11.  191 
 
 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  under- 
 taking, 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  de- 
 pends 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  encou- 
 ragement 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  be- 
 lieve, and  yet  find  difficulty  in  the  way,  while  they  are 
 breathing  after  him.  It  is  certainly  promifcd.  That 
 he  fl mil  have  a  feed ^  and  fhall  fee  of  the  fruit  of  the  tra- 
 vel 
 
192  ISA  I  A  H  LIII.  Ver/e  i  r .         Serm.  47. 
 
 *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  encou- 
 rage 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  un- 
 dertaking 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 
 
Serm.  47»        ISAIAH  lAll.  Verfe  ixi  193 
 
 of  his  foul,  as  it  is,  i  Cor.  v.  ult.  He  was  made  fin fot 
 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  tak- 
 ing 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  fuffer- 
 ings, 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,  repen- 
 tance, 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 
 
194  ISAIAH  lAll.  Verfe  \i.      Serm.  47. 
 
 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  co- 
 venant, 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  work- 
 er and  procurer  of  it ;  and  in  a  word,  complete  re- 
 demption, 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  know- 
 ing 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 
 
Serm,  47.      ISAIAH  LIII.  Verfe  11.  195 
 
 we  have  to  fpeak  of  through  Jefus  Chrifl,  that  re- 
 demption 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  bene- 
 fit 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 
 
19^  ISAIAH  LIII.  Verfe  1 1 .       Serm.  47. 
 
 in  him  fo  little  ;  and  that  fo  many  of  you  take  a  coun- 
 terfeit 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  over- 
 valued 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  light- 
 ly 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  eve- 
 ry thing  that  leads  to  eternal  life,  is  a  fruit  of  Chrifl's 
 purchafe  ;  take  the  right  way  to  attain  it :  The  exhor- 
 tation 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 
 
Serm.  47-  IS  J  U  H  Ull.  Ver/e  ii.  197 
 
 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  abid- 
 ing 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 
 
193  ISA  J  A  H  LIII.  Ver/e  i  r.        Serm.  47. 
 
 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  no- 
 thing 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  mo- 
 ney in  their  purfe  to  bring  with  them  to  him,  that 
 
 they 
 
Serm.  47.      ISAIAH  LIII.  Verfe  ir.  199 
 
 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  peo- 
 ple 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  any- 
 thing, 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 
 
!2oo  ISAIAH  LIII.  Verfe  1 1 .  Serm.  47. 
 
 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  advance- 
 ment 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  agree- 
 ment 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  in- 
 ter ccffion  for  them  :  He  hath  not  only  purchafed  life, 
 and  many  good  things  for  believers,  but  he  is  living 
 
 to 
 
Serm.  47'       ISAIAH  lAlL  Verfe  ii.  201 
 
 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  attain- 
 ing 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  for- 
 ward 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  breath- 
 ings 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  I A  H  LIIL  Verfe  1 1.       Serm.  48. 
 
 SERMON      XLVIII. 
 
 Isaiah    LIIL    Vcrfe  1 1. 
 
 Verfe  1 1 . — 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  Medi- 
 ator, 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  pay- 
 ing 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 
 
Serm.  48.      ISAIAH  LIU.  Verfe  1 1.  203 
 
 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  per- 
 forming of  that  which  fliall  be  fatisfying  to  the  Medi- 
 ator. 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- 
 
204  ISAIAH  LIIT.  Verfe  ii.       Serm.  48. 
 
 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  hun- 
 ger 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. 
 
Serm.  48.       ISAIAH  LIII.  Verfe  ii.  205 
 
 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  exceed- 
 ingly 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  ac- 
 cufations 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  reve- 
 rence) 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  fin- 
 ders 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 
 
Serm.  48.         ISAIAH  LIII.  Verft  1 1 .  507 
 
 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  can- 
 not 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  con- 
 firming 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 
 
2o8  ISAIA  H  LIII.  Ver/e  1 1.        Serm.  48* 
 
 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  Me- 
 diator, and  to  his  going  about  the  work  of  redemp- 
 tion, 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 
 
Sefm.  48.        ISAIAH  LIII.  Vejfe  11.  209 
 
 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  f aid  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  wel- 
 come him  :  I  (liall  name  but  one  place  more,  and  that 
 is,  Pfal.  cxlvii.  10,  1 1.  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  want- 
 ing, 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; 
 
210  ISAIAH  LIII.  Ver/e  ir.       Serm.  48. 
 
 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  fuf- 
 ferings 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  com- 
 fort 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  fuf- 
 ferings y 
 
Serm.  48.      ISA  I A  H  LIII.  Ver/e  i  r.  211 
 
 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  re- 
 verence ;  and  O  !  what   a  motive  is  this  for  vile  Tin- 
 ners, 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  be- 
 fore, us  (and  think  upon  it)  the  moft  wonderful,  in- 
 conceivable, 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 
 
212  ISAIAH  LIII.  Vcrfe  1 1 .       Serm.  48. 
 
 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  con- 
 tent 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  fatis- 
 fy him,  and  yet  that  was  refufed  ?  What  a  horrible 
 accufation  will   this  be  in  the  great  day  ?  And  there- 
 fore 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  com- 
 mend 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  having pur^ 
 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 
 
Serm.  48.  ISJUH  LIII.  Ver/e  11.  213 
 
 holy  duties.  And  3.  That  ye  ann  to  have  a  comfor- 
 table, refrefhful,  and  chearful  life  in  him,  and  by 
 what  is  in  him,  as  if  it  were  your  own,  it  being  legal- 
 ly 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 
 
214  ISAIAH  LIII.  Verfe  ii.         Serm.  48. 
 
 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  un- 
 believing heart,  and  may   look  like  prefumption  to 
 look  a  promife  in   the  face,  and  to  offer  to  make  ap- 
 plication 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. 
 
Serm.  49-     ISAIAH  lAW.  Verfe  ii.  215 
 
 SERMON      XLIX. 
 
 Isaiah    LIIL    Verfe  1 1 . 
 
 Verfe  1 1. — He'  Jhall  fee  of  the  travel  of  bis  foul^  and 
 Jhall  be  fatisfied :  By  his  knowledge  fhall  ?ny  righteous 
 Servant  jufi if y  many :  For  he  Jhall  bear  their  iniquities. 
 
 IT  is  a  great  work  that  our  Lord  Jefus  hath  under- 
 taken, 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  toge- 
 ther, and  that  is  the  thing  that  is  promifed  here  in 
 thefe  words ;  what  this  fatisfaclion  is  v^hich  is  promif- 
 ed 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  mak- 
 ing ufe  of  Chrifl's  futlerings  for  their  good,  is  his  fa- 
 tisfadion 
 
21 5  ISAIAH  UlL  Ver/eiu  Serm.  49. 
 
 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  domi- 
 nion 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. 
 
Serm.  49.       ISA! A H  LIII.  Ver/e  lu  it; 
 
 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  recon- 
 ciled 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 
 
2i5  ISAIAH  U\L  Verfe  II.       Serm.  49. 
 
 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  ap- 
 proach 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  them- 
 felves 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  under- 
 gone it,  or  not  fuffered  at  all. 
 
 life  2.  If  this  be  Chrifl's  fatisfa6lion  for  all  the  tra- 
 vel of  his  foul,  to  fee  fmners  having  good  of  his  fuffer- 
 ings, 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, 
 
Serm.  49.      ISAIAH  LIII.  Verfe  11.  219 
 
 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,  comfort- 
 ed 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,  nei- 
 ther is  capable  of  any  additional  fatisfadion  from  crea- 
 
 E  e  2  tureSj 
 
220  ISAIAH  LIII.  Verfe  ii.       Serm.  49. 
 
 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  fatisfi- 
 ed 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 
 
Serm.  49-       ISA  lABlMl.  Verfe  ii.  221 
 
 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  lit- 
 tle 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  fatis- 
 fadion ;  and  now,  when  he  hath  joined  thefe  together, 
 fo  that  we  canngt  pleafe  nor  fatisfy  him,  except  we 
 
 give 
 
222  IS  J I A  H  LIII.  Vcrfc  I  r.         Serm.  49. 
 
 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  j unification  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  per- 
 formed 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 
 
Serm.  49.         ISAIAH  LIII.  Verfe  ii#  223- 
 
 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  my f elf  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  preju- 
 dice, 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 
 
234  ISAIAH  UlL  Vcr/ciu         Setm.  49. 
 
 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  remem- 
 ber, that  ye  will  all  be  called  to  give  an  account  of 
 this  matter,  and  it  will  beall;cd  you,  what  became  of 
 
 fucjii 
 
Serm.  49.       ISAIAH  LIII.  Verfe  11.  225 
 
 fuch  and  fuch  an  offer  of  grace,  and  whether  ye  gave 
 him  the  fatisfadion  that  he  called  for,  or  no  :  Accor- 
 ding 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  im- 
 proved 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  improv- 
 ing 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  fuf- 
 fered 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 
 
226  ISAIAH  U\\,  Verfe  II.       Semi.  49. 
 
 his  wanting  of  fatisfa£lion  for  his  fufferings  ;  as  it  is  a 
 great  pain  for  a  mother  to  be  in  travel,  but  it  is  ano- 
 ther, 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  26 th  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  pro- 
 fanity ;  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  fuffer- 
 ings, 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 
 
Serm.  49.      ISJIJH  LllL  Verfe  ir.  227 
 
 fo  with  you,  be  intreated  to  be  in  earnefl:,  and  more 
 in  earnefl  in  believing,  and  in  the  great  work  of  hav- 
 ing 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  ven- 
 geance 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  im- 
 prove 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 
 
228  ISAIAH  LIII.  Verfe  ii.       Serm.  50. 
 
 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  f mil  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  co- 
 venant 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  jufi if y  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 
 
Scrm.  50.       ISAIAH  LIII.  Verfe  11.  229 
 
 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  ini- 
 quities he  bare,  and  the  payment  of  whofe  debt  he  un- 
 dertook. 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  at- 
 tributed 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  I A  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  be- 
 lieving ;  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  right eoitfnefs^  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  ac- 
 quitting 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  there- 
 by taken  off?  It  is  by  his  knowledge,  and  by  faith  in 
 him,  (called  knowledge  her e^  becaufe  it  neceflarlly  pre- 
 fuppofcs  the  knowledge  of  him  ;)  it  is  by  acknowledg- 
 ing of  him  in  his  oifices,  and  by  fubmitting  and  be- 
 taking of  ourfelves  to  him  by  faith,  becaufe  it  is  arti- 
 cled in  the  covenant  of  redemption,  that  his  righte- 
 oufnefs fhall  be  made  good  to  all  them  that  by  faith 
 betake  themfelves  to  him  for  fl\elter  j  fo  that  hereby 
 
 the 
 
Serm.  50.        ISAIAH  LIII.  Verfe  11.  231 
 
 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  obnoxi- 
 ous 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. 
 
132  ISA  lAH  LIIL  Verfc  1 1.        Serm.  50. 
 
 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  cove- 
 nant 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  war- 
 rant 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  con- 
 cur 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  im- 
 plied 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  with- 
 out 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  bene- 
 fit of  oifcrcd  falvation  through  Chrift,  how  faith  con- 
 curs 
 
Serm.  50.      JSAIAH  LIII.  Verfe  11.  233 
 
 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  Me- 
 diator, 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  per- 
 forming the  office  of  Mediator,  is  his  Father's  Ser- 
 vant;  (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 
 
^34  ISAIAH  UlL  Vcr/e  11.       Serm.  50. 
 
 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  be- 
 comes 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  be- 
 fore 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  fer- 
 vant. 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  re- 
 demption 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 
 
Serm.  50.        ISAIAHUll.Verfeiu  235 
 
 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  redeem- 
 ing 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  pie af lire  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  righte- 
 ous 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 
 
23<5  ISAIAH  LIII.  V-erfe  II.  Serin.  50. 
 
 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  emi- 
 nently in  the  adminiftration  of  his  office,  they  will 
 make  out  this ;  for  he  adminiflers  them,  i//,  Wonder- 
 ful wifely.  2dly^  Very  tenderly.  3^^^,  Mod  dili- 
 gently and  effeclually.  4ihly^  With  all  faithfulnefs. 
 Thus  doth  he  entirely  and  holily,  without  the  leafl 
 degree  of  unrighteoufnefs  perform  all  the  trufl  com- 
 mitted to  him,  and  that  both  towards  God,  and  to- 
 wards 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  no- 
 tice 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 
 
germ,  s^*      ISAIAH  LIIT.  Verfe  lu  237 
 
 ^  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  bruif- 
 ed 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  breath- 
 ings 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  pow- 
 erful, that  the  devil  fhall  gain  no  ground  of  him,  but 
 he  fhall  gain  ground  of  the  devil,  and  defeat  him;  fo 
 
 that 
 
23^  ISAIAH  LIII.  Verfe  \i.       Serm.  50. 
 
 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  be- 
 fore 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  Me- 
 diator, who  is  faithful  over  the  houfe  of  God,  This  is  the 
 very  life  of  our  conlolation,  that  we  have  an  able  Me- 
 diator, 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  exceed- 
 ingly 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  Media- 
 tor and  fervant  ?  I  fear  many  fufFer  this  mod  obferv- 
 ahl^  difpenfation  to   p^fs  without  due  obfeivation  ; 
 
 tha* 
 
Serm.  50.  ISJU  H  LIII.  Ver/e  1 1.  239 
 
 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  where- 
 fore 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  encourage- 
 ment. 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  leap- 
 ing 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 
 
240  ISAIAH  LIII.  Verfe  li.        Serm.  50. 
 
 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  com- 
 fortable 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 
 
Serm.  50.       ISAIAH  LIII.  Verfe  11.  241 
 
 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  commit- 
 ted 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  en- 
 deavour to  be  within  the  reach  of  it,  and  count  your- 
 felves 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 
 
242  ISAIAH  U\\.  Vcrfe  II.       Serm.51. 
 
 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  1 1 . 
 
 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  falva- 
 tion of  fouls,  we  could  not  but  be  more  ferioufly  con- 
 cerned 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  em- 
 ployment 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. 
 
Serm.  51.      ISAIAH  LIIl.  Verfe  11.  243 
 
 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  there- 
 by 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:  com- 
 mitted to  him.  Therefore  he  is  not  only  called  a  Ser^ 
 *vafjt,  but  ?ny  righteous  Servant,  as  having  mod  faith- 
 fully 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  prero- 
 gative 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  capa- 
 ble 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  cer- 
 tainly 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. 
 
144  ISAIAH  LIII.  Verfe  ii.       Serm.  51. 
 
 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  ac- 
 counted 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  fer- 
 vants ;  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  im- 
 proved them,  or  not,  fo  doth  he  commend  and  re- 
 ward 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  f loth  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  fer- 
 vice to  God,  is  a  commendable  and  honourable  thing. 
 It  is  recorded  here  to  Chriil's  commendation,  that  he 
 
 was 
 
Serm.  51.       ISAIAHUW.Verfeii.  245^ 
 
 was  a  righteous  Servant^  eveii  faithful  over  the  houfe 
 of  God,  in  all  things ;  and  proportionably  is  the  com- 
 mendation 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  bet- 
 ter 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  1 1.         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  con- 
 vincingly 
 
Serm.  51.         ISAIAH  LIII.  Ver/e  ir.  247 
 
 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  any- 
 more 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  fer- 
 vice 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  per- 
 formance of  it  mud  needs  be  acceptable  to  him  :  There- 
 fore, 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  Me- 
 diator's dcfign  and  work  ;  it  is  that  wherein  he  is  em- 
 ployed, 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  Fa- 
 ther''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  em- 
 ployment y 
 
Serm.  51;      ISAIAH  LIIL  Verfe  li.  24^ 
 
 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,^  and julfified.  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  fee th  the  Son^  and^ 
 believe th  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 
 
250  ISAIAH  LIII.  Verfe  11.       Serm.  51. 
 
 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  Jljall fatisfy  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  faith- 
 fully 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 
 
Serm.  51.        ISJUHUU.Ver/eiu  2151 
 
 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. 
 1 1,  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 
 
tp  ISAIAH  LIII.  Vcr/e  II.  Serra.  51, 
 
 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  dole- 
 ful 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  know- 
 ledge 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  know- 
 ledge, 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 
 
Setm.  51.      ISAIAH  LIII.  Verfe  11;  $53 
 
 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  with- 
 out 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  redeem- 
 ed 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.  1 1.  '  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  juftifi- 
 cation 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  appli- 
 cation 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 
 
Serm.  51.  IS^UH  LIU.  Ver/e  11.  255 
 
 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  there- 
 upon. 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  Medi- 
 ator 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  employ- 
 ment 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  regard Icfs  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  fenfe- 
 lefs fouls,  and  are  ruining  and  deft roying  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  your le Ives  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^- 
 
Serm.  5^.      ISAIAH  Llll.  Ver/e  it.  ^57 
 
 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'iji cation,  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 
 
258  ISAIAH  LIII.  Verfe  11.       Serm.  52. 
 
 of  the  gofpel,  and  that  on  which  our  falvation  de- 
 pends, 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  men- 
 tioned 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  accep- 
 tation 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  de- 
 tract 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  juftifi- 
 ed ;  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 ; 
 
Serm.  52.      ISA IJ H  LllL  Ver/eii.  259 
 
 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  be- 
 fore 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  ac- 
 quit 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 
 
26o  ISAIAH  LTTT.  Verfe  ii.       Serm.  52. 
 
 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 
 
Serm.  52.       ISAIAH  LIII.  Yerfe  11.  ^5i 
 
 guilt  of  fin,  and  makes  the  finners  to  be  friends  with 
 God,  through  Chriil's  righteoufnefs ;  and  fo  is  a  re- 
 lative 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  condem- 
 ning. 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  oppo- 
 fite to  the  charging  of  the  ele«5l,  and  to  the  condem- 
 ning of  them,  therefore  none  of  thefe  can  be  ;  and  fo 
 juflification  there  has  both  refped  to  the  part  of  an  ad- 
 vocate 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  reconcil- 
 ed to  God  ;  and  that  not  by  working  a  moral  change, 
 but  upon  the  account  of  Chrift*s  fatisfadion,  bring- 
 ing 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 
 
262  ISAIAH  nil.  Verfe  ii.      Serm.  52. 
 
 *  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 
 
Serm.  52.         ISAIAH  LIII.  Verfe  1 1 .  267, 
 
 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  arraign- 
 ment  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  de- 
 cree 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 
 
264  ISAIAH  LIII.  Verfc  1 1-        Serm.  5^. 
 
 bearing  witnefs,  and  their  thoughts  the  mean  while  ac* 
 ciifjig^  or  elfe  exciijhig  one  another.  A  3 J  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  call- 
 ed 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 
 
Serm.  52.        ISAIAH  LIII.  Ver/e  11.  265 
 
 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  condi- 
 tion, 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  righteouf- 
 nefs, 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  ac- 
 cepted 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  unbe- 
 lief; 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  edi- 
 fying, 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  natu- 
 ral condition,  to  be  as  it  were  in  hell,  while  he  is  on 
 earth,  and  puts  him  in  fuch  a  near  capacity  to  the 
 
 wrath 
 
Berm.  52.      ISAIAH  LIII.  Verfe  11.  26y 
 
 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  cer- 
 tainly 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,  there- 
 fore, 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^' 
 
268  ISAIJHUIL  Verfe  ii.       Serm.  52. 
 
 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  condi- 
 tion ?  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  be- 
 fore 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 
 
Serm.  52.  ISJIJH  LIII.  Ver/e  11.  269 
 
 ye  believe  it  to  be  a  truth  ?  O  i  that  ye  did,  who  are 
 lying  contentedly,  and  fecure  in  your  natural  condi- 
 tion, 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  can- 
 not 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 
 
a7<3  IS  J I  A  H  LIIL  Verfe  1 1.        Serm.  52, 
 
 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  appoint- 
 ment 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  execut- 
 ed 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  exe- 
 cution 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  re- 
 moved y 
 
Serm.  53.      ISAIAH  LIII.  Verfe  11.  ijt 
 
 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-ground- 
 ed 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  fi all 
 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  chap- 
 ter, 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. 
 
272  ISAIAH  LIII.  Vcrfe  \t.       Serm.  53. 
 
 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  lia- 
 ble 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  con- 
 cernment for  us  to  know,  and  to  be  well  and  experi- 
 mentally 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  impli- 
 ed, 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 ; 
 
Serm.  53.      ISAIAH  LIII.  Verfe  it.  273 
 
 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  fe- 
 veral 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 
 
^74  ISAIAH  LIII.  Vcrfc  ii.       Serm.  53. 
 
 '  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:  war- 
 ranted to  preach  the  gofpel,  and  to  make  the  offer  of 
 life  to  every  creature  ;  and  therefore,  if  we  look  for- 
 ward 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  j uni- 
 fication 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. 
 
Serm.  S3'      ISAIAH  LIIT.  Ver/e  lu  27^ 
 
 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  be- 
 fore, 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  fatis- 
 faclion 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  J I J  H  LIIL  Ver/e  1 1.       Serm.  53. 
 
 nay,  this  Is  the  great  fcope  of  the  chapter ;  therefore 
 it  is  fald,  T/ji2t  he  hath  borne  our  griefs y  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  com- 
 plete 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  offer- 
 ings 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 
 
Serm.  53.         ISAIAH  LIII.  Verfe  11.  277 
 
 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  ac- 
 cept 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  de- 
 fence, 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  j unification  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  re- 
 demption,  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 
 
27S  ISAIAH  LIII.  Verfe  II.        Serm.  53. 
 
 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  be- 
 loved; 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 
 
Serm.  s:^-       ISAUH  LIIL  Verriii.  279 
 
 juftification  is.     2.  What  we  mean  by  faith  ;  and  3. 
 what  are  the  cauies  of  this  jaflitication  fpoken  of  in 
 the  text.    I.  By  j unification  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  con- 
 ceit, 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  mul- 
 titude of  rebels,  to  whom  pardon  were  by  proclama- 
 tion 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- 
 
2S(>  ISA  J  AH  LIII.  Verfc  ii.      Serm,  s^. 
 
 ing  after  his  coming  in,  for  his  rebellion,  the  ground 
 of  his  plea  would  not  be,  that  he  never  was  in  rebel- 
 lion, 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  of- 
 fer ;  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  righ- 
 teous, 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 
 
Serm.  SZ-        ISAIAH  LIII.  Verfe  ii.  281 
 
 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  im- 
 mediate 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  effi- 
 cient 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,  reveal- 
 ed 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  in- 
 duce you  to  mind  it.     And  to  this  purpofe,  1. 1  would 
 
 Vol.  IL  No.  8.  N  n  aH; 
 
282  ISAIAH  Ull,  Verfeiu  Serm.  53. 
 
 aik  you,  whether  ye  believe  that  by  nature  ye  are  li- 
 able 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  ex- 
 hortation 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  proclama- 
 tion, 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,  de- 
 clared, 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 
 
Serm.  53.      ISAIAH  LIII.  Verfe  11.  283 
 
 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  pow- 
 erfully 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  in- 
 habitants 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 
 
284  ISAIAH  LIIL  Verfe  ii.       Serm.  53. 
 
 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  preach- 
 ing is  but  a  beating  in  the  air,  to  whom  fuch  preach- 
 ing is  fruitlefs,  and  Chriil  ufelefs.  It  is  of  thefe  that 
 he  fpeaks,  Matt.  xxii.  Who  being  invited  to  the  wed- 
 ding, They  made  light  of  it^  and  went  aauay^  one  to  his 
 fanuy  ajiothcr  to  his  merchandize.  There  is  a  genera- 
 tion of  fuch  perfons  among(t  us,  to  this  day,  who 
 never  thought  ferioufly  of  the  gofpel,  nor  of  this  doc- 
 trine, 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,  ra- 
 ther 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 
 
Serm.  SS-  ^SJ U H  LIII.  Ver/e  1 1.  285 
 
 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  vindi- 
 cate 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  ungod- 
 ly 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  doc- 
 trine of  juftification  is  in  fome  refpecl  needlefs,  I  atn 
 fure  for  the  prefent  ufelefs,  for  ye  were  never  convin- 
 ced 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  pre- 
 vail 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  judg- 
 ment. 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 
 
286  ISAJAH  LIII.  Verfe  ii.        Serm.  sz- 
 
 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  unintel- 
 ligible 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  com- 
 mendation 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 
 j unification.     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  abili- 
 ties;  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. 
 
Serm.  S3'      ISAIAH  LIII.  Verfe  ii,  -3/ 
 
 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  generation y  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  ne- 
 ver 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  on- 
 ly. He  is  the  way^  the  truth,  and  the  life  ;  and  no  man 
 cofiwth  to  the  Father  but  by  him. 
 
 SER- 
 
288  ISAIAH  Ul\.  Verfe  II.      Serm.  54. 
 
 SERMON      LIV. 
 
 Isaiah    LIII.    Verfe  1 1 . 
 
 Verfe  1 1 . — 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  appli- 
 ed, 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,  ob- 
 noxious 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 
 
Serm.  54*      ISAtAU  LIII.  Verfe  ir.  289 
 
 juftificatlon  is  to  be  attained ;  it  is  by  Chrifl's  know- 
 ledge, 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  j unification  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  cor- 
 ruptions 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  de- 
 livered 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  juftifi- 
 cation, 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 (flificari on  ;  and  therefore  when  they  fpeak  of 
 juftilication,  they  fpeak  of  it  in  this  fenfe  j  for  a  jufti- 
 
 cd 
 
Serm.  54.       ISAIAH  LIII.  Verfe  11.  291 
 
 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  j unification  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  fe- 
 cond;   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<:/ juftifica- 
 tion, 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  dif- 
 ference 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 
 
292  ISAIAH  lAW,  Verfe  II.      Serm.  54, 
 
 Jirft  juftlfication,  the  blot  of  fin  is  expelled,  by  the 
 infufing  of  habitual  grace,  even  as  darknefs  is  expell- 
 ed 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  er- 
 rors ;  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  admit- 
 ted 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  where- 
 with 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  pro- 
 cures 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,  pe- 
 nance, 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 
 
Serm.  54.         ISAIAH  LHI.  Verfe  if.  295 
 
 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  remov- 
 ed 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 
 
294  ISAIAH  LIIL  Ver/eiu         Serm.  54. 
 
 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  be- 
 ing 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  con- 
 trived, but  revealed  unto  you,  a  more  folid  and  com- 
 fortable 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  nei- 
 ther 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  juf- 
 tification 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  there- 
 by 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  be- 
 fore 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  ;  con- 
 trary thereto  then  fure  is  this  way  of  juftification, 
 
 that 
 
Serm,  54.       ISAIAH  LIII.  VerCe  11.  295 
 
 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  cove- 
 nanting, they  fcorn  the  imputation  of  Chrifi's  righte- 
 oufnefs, 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 
 
295  ISA  I A  H  LIII.  Ver/e  1 1*      Serm.  54. 
 
 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  fccond place ^  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,  whip- 
 pings,   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  remov- 
 ing 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  cove- 
 nant ;  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  jufHfica- 
 tion, 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  be- 
 fore converfion  to  have  a  free  will  to  good,  and  abi- 
 lity 
 
Serm.  54.        ISAIAH  LIII.  Ver/e  11.  agy 
 
 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  inconfift ent  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  juf- 
 tice ;  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  ex- 
 pect, 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 
 
29^  ISAIAH  LIII.  Verfe  1 1.  Serm.  ss^ 
 
 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,  there- 
 fore 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  multi- 
 plied 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  in- 
 different 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  ;  there- 
 fore 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  1 1. — 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 
 
Serm.  55-      ISAIAH  U\l.  Verfe  ii.  299 
 
 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  think- 
 ing 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>  jiiftiji cation^  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 
 
300  JSAIAH  LIII.  Verfe  ii.      Serm.  55. 
 
 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  reconcil- 
 ed 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  righte- 
 oufnefs.    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  prac- 
 tice almoft  in  every  thing  agree  with  the  Popifh  doc- 
 trine.    The  firfl:  inflance  is  of  fuch  perfons  that  know 
 nothing  of  the  imputation  of  Chrifl's  righteoufnefs, 
 
 ye; 
 
30?  ISAIAH  LIII.  Verfe  ii.        Serm.  ^^. 
 
 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  j unification,   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  me- 
 ritorious 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  righte- 
 oufnefs, 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  juf- 
 tification 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 
 
Serm.  55-      IS  J IJ  H  UlL  Ver/e  ii.  303 
 
 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  ac- 
 ceptation, but  to  Chrifl  as  enabling  us  to  do  duties, 
 to  the  end  that  we  may  give  God  a  reconipence  there- 
 by :  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 
 
304  ISAIAH  U\l.  Verfeii.       Sernt.  55. 
 
 luftKicatlori  in  whole,  or  iti  part ;  which  is  evident 
 from  this,  that  ere  Chiiftinakc  our  duties,  or  perfor- 
 mances 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  j unification  to  many  ;  fo  that  if  we  would 
 know  what  is  the  fruit  of  Chrifl's  foul-travel^,  here  it 
 is  ;  By  his  knowledge  jb all  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 
 j unification,  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, 
 
Serm.  ^S-      ISAIAH  LIIL  Vcrfe  ii.  305 
 
 word,  his  death  and  fufFerings  were,  not  to  make 
 juflification  poiTible  to  all,  but  that  fo  many  as  he  en- 
 gaged 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  juf- 
 tified, 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  at- 
 taining 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  pecu- 
 liar 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 
 
3o6  ISAIAH  LIII.  Vcr/e  ii.       Serm.  ss* 
 
 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  abfo- 
 luteiy they  might  be  abfoived  from  the  curfe  of  God 
 due  to  them  for  fin.  And  now,  may  I  not  afk,  whe- 
 ther 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  behol- 
 den 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 
 
Serm.  SS-       ISA  I A  H  LIIT.  Ver/e  1 1.  307 
 
 purchafe,  as  to  the  meritorious  caufe  of  it ;  the  knit- 
 ting 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  toge- 
 ther ;  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  righteouf- 
 nefs 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  pur- 
 chafe to  many.     2.  That  there  arc  many,  who  fhall 
 
 (^q  2  indeed 
 
3o8  ISATAHUW.  Verfe  lu      Serm.  55. 
 
 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.  Com- 
 paring 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  [inner s^fo  by  the  obedience  of  one  foall  many 
 he  made  righteous.  Let  thefe /o?^r  things  be  put  toge- 
 ther 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  va- 
 lue 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 
 
Serm.  55-         IS  A I  AH  lAW.  Verfe  ii.  ^509 
 
 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  hea- 
 ven 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  them- 
 felves 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 
 
510  ISAIAH  LIII.  Verfe  II.        Serm.  ^s- 
 
 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  re- 
 ference 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  fav- 
 ed 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  me- 
 rits, 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  encourage- 
 ment 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 
 
Serm.  ss-       ISAIAH  LIIL  VerCe  ii.  311 
 
 Jefus  Chrifl ;  becaufe  there  are  Jiiany  that  are  the  ob- 
 jects of  it.  The  righteoufnefs  of  Chrid,  is  a  righte- 
 oufnefs  that  will  fave  jnany.  It  is  an  article^of  the  co- 
 venant 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  origi- 
 nal and  adual,  and  it  is  complete  actual  juftifica- 
 tion,  not  only  the  procuring  the  offer  of  it,  but  the  ap- 
 plication 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  inclu- 
 ded 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  cov- 
 ers 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 
 
312  .  ISAIAH  lAW.  Verfe  II.      Serm.  55. 
 
 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  hear- 
 ing 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  enlarg- 
 ing 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  or- 
 dinarily 
 
Serm.  SS-      ISAIAH  LIII.  Verfe  ii.  313 
 
 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  re- 
 quired, 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  com- 
 fort hence,  while  they  continue  to  be  fuch ;  though 
 there  be  many  that  are  juftified,  yet  none  but  believ- 
 ers 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,  ex- 
 cept 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 
 
314  ISAIAH  LIII.  Verfe  ii.       Serm.  s^* 
 
 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  no- 
 thing that  we  can  do  in  religion,  that  will  be  to  any 
 purpofe. 
 
 SERMON      LVI. 
 
 Isaiah    LIII.    Verfe  1 1 . 
 
 Verfe  1 1 . — 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  righteouf- 
 nefs 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 
 
Serm.  5^.       ISAIAH  Ull.  Verfe  ii,  315 
 
 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  j unification  confifts,  and  that  is  imputa- 
 tion 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  delin- 
 quent ;  the  law  gives  in  the  libel,  or  indictment,  lays 
 
 R  r  2  the 
 
3 1 6  ISAIAH  LIIL  Verfe  i r .       Serm.  56. 
 
 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  y ourfelves  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  teftimo- 
 ny 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  re- 
 called. 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 
 
Serm.  56;         IS  AIA  H  LIII.  Verfe  11.  317 
 
 going  b^re,  in  this  veiTe  ;  and  ye  may  take  it  m  this 
 vbfervation ;  that  the  glory  of  God,  and  of  the  Medi- 
 ator, 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  attri- 
 butes, 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  infi- 
 nitely 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 
 
.-^18  ISAJAH  LIII.  Vcrfe  1 1 .         Serm.  ^6. 
 
 "^'ho  hcUerc  in  Jefus  ;  he  hath  indeed  fourid  a  way, 
 how  to  pardon  fin,  but  {o  as  it  is  through  a  redemp- 
 tion, 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  there- 
 by 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  j unification  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  en- 
 couragement 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  ? 
 
Serm.  s^.       ISAIAH  LIIL  Verfe  ii.  319 
 
 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  hin- 
 der and  obftrua  it,  even  that  he  fliould  not  be  glori- 
 fied 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  righteouf- 
 nefs. 
 
 For  the  3^,  that  is,  the  meritorious  caufe,  take  it 
 in  this  doctrine  ;  that  the  meritorious  caufe,  that  pro- 
 cures 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,  there- 
 fore they  muft  be  abfolved,  and  juftified,  by  his  in- 
 terpofing  to  take  on  him  their  debt,  and  fo  his  fuffer- 
 ings 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 
 
320  ISAIAH  LIIL  Verfe  ii-      Serm.  56* 
 
 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  juf- 
 lification, 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  me- 
 ritorious 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  contro- 
 verted, or  denied  by  the  Papifls,  with  whom  we 
 here  deal :  For  they  grant  that  Chrifl  by  his  fufFer- 
 ings 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  juflifica- 
 tion J 
 
Serm.  5^.      ISA tAH  lAlt  Vcffe  ii.  221 
 
 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  righteouf- 
 nefs. 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 
 
322  ISAIAHUIL  Verfe  ii.       Serm.  s^- 
 
 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  righ- 
 teoufnefs, 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  righteouf- 
 nefs ;  in  him,  without  my  own,  or,  not  having  my  o%vn, 
 hz.  in  hiw.,  as  having  given  up,  denied,  and  renoun- 
 ced 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  righte- 
 oufnefs 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  imputa- 
 tion, 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 
 
Serm.  56.        ISAIA  H  LIII.  Ver/e  1 1.  121^ 
 
 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  propor- 
 tion, 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  righteouf- 
 nefs ;  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  at- 
 tainable, and  by  the  other  of  which  it  is  now  attaina- 
 ble. 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  cove- 
 nant of  grace,,  that  provides  a  furety  to  pay  the  Tinners 
 
 S  f  2        '  debt. 
 
224  ISAIAH  LIII.  Verfe  1 1.  Serm.  56, 
 
 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  clear- 
 ing ;  and  if  he  fhould  be  again  charged  to  pay  the 
 debt,  his  imniediate  defence  would  be,  that  the  fure- 
 ty 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.  Who jhall 
 lay  any  thing  to  the  charge  of  God^s  elc5t ;  It  is  God  that 
 jujilfieih^  who  flo all  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  com- 
 mands ;  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  Medi- 
 ator, 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 
 
Serm.  56.      ISAIAH  LIIL  Verfe  11.  325 
 
 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  in- 
 herent 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  le- 
 gal perfon  in  our  room,  he  became  guilty,  and^liable 
 to  the  payment  of  our  debt ;  for  otherways  it  is  abomi- 
 nation 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  im- 
 putation 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  if y  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 
 
326  ISAIAH  LIIL  Verfe  ir.       Serm.  56. 
 
 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  impu- 
 tation 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  imput- 
 ed 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  work- 
 ing ;  now  it  cannot  be  conceived,  how  we  can  get  a 
 righteoufnefs  by  faith,  but  by  pleading  that  his  righte- 
 oufnefs 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 
 
Serm.  56.  IS  J  U  H  LIII.  Verfe  11.  327 
 
 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  pro- 
 clamation of  pardon  comes  forth  from  the  king,  be- 
 caufe  he  is  fatisfied  by  a  great  friend,  who  hath  pay- 
 ed 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  pro- 
 cured, 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  re- 
 bellion ;  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  j unified 
 '  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 
 
328  tSAiAH  LitL  Vcrfe  tu        Serm.  55. 
 
 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  cal- 
 led 
 
Serm.  ^6.       ISAIAH  LIII.  Ver/e  1 1.  329 
 
 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  differ- 
 ence in  the  manner  of  application,  yet  in  the  merito- 
 rious caufe,  there  is  no  difference ;  and  feeing  to 
 children,  Chrift  is  the  meritorious  caufe  of  their  juf- 
 tification, 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  pro- 
 bability, 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  Clu id'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 
 
330  ISAIAH  LIIL  Verfe  ii.       Serm.  56. 
 
 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,  be- 
 caufe 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  re- 
 duce 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  in- 
 herent righteoufnefs,  but  as  it  is  imputed  to  us,  and 
 accounted  our's  that  juftifies  us.  Thus  ye  will  re- 
 member the  difference  betwixt  Chrifl's  righteoufnefs 
 and  our  own  \  and  as  for  the  external  inflrumental 
 
 caufe, 
 
Serm.  56.      ISAIAH  LIU.  Verfe  1  r.  331 
 
 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  du- 
 ties, 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  performan- 
 ces 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,  where- 
 to,^ 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  cer- 
 tain :    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  for- 
 ward  to  make  ufc  of  it ;  and  let  God  himfelf  blefs 
 through  Chnfl  what  hath  been  faid  to  you  to  this  pur- 
 pofe.  ^  ^ 
 
 SER. 
 
Serm.  57-       ISAIAH  lAll.  Verfe  ii.  333 
 
 SERMON      LVII. 
 
 Isaiah    LIII.    Verfe  1 1 . 
 Verfe  1 1 . — 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  be- 
 nefit 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  pre- 
 ceding 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  per- 
 tain io  life  and  godlincfs,  through  the  knowledge  of  hiniy 
 &c.  Meer  fpeculative  knowledge  cannot  be  the  con- 
 dition of  the  promifes  ;  for  they  are  made  to  thejiien 
 that  believe,  which  believino:  takes  in  not  onlv  the 
 
334  ISAIAH  LIII.  Ver/e  ii.      Serm.  s7' 
 
 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  attri- 
 buted 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  believe th  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 
 
Serm.  57.         ISAIAH  LIII.  Verfe  11.  335 
 
 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.   I a?n  not  ajhamed  of 
 the  gofpel  of  CJmft ;  for  therein  is  the  right eouftiefs  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  pro- 
 ceed 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  right eoufnefs  of  God^  they  went  about  to  eftablijl?  their 
 own  right e oufnefs ;    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  repen- 
 tance. 
 
336  ISAIAH  LIII.  Verfe  ii.         Serm.  sj. 
 
 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  ex- 
 tent 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  righte- 
 oufnefs, 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  doublet h^  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 
 
Serm.  si^      ISAUH  LIII.  Verfe  ii.  337 
 
 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  know- 
 ledge ?  Therefore,  John  iv.  Chrifi:  fays  to  the  Sama- 
 ritan 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  there- 
 fore 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  re- 
 pentance, 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  extremi- 
 ties 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  be- 
 ware of  feparating  thefe  two,  knowledge  and  faith. 
 Vol.  IL  Nc.  9.  U  u  If 
 
338  ISAIAH  Llll.  Verfe  lu       Serm.  sj- 
 
 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  right- 
 ly 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 
 
Serm.  S7^        ISAIAH  LIII.  Verfe  ii.  239 
 
 takes  in  the  knowledge  of  original  fin,  even  of  the 
 finful  eltate  wherein  ye  were  born,  and  of  your  ac- 
 tual 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  under- 
 fland 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 
 
340  ISAIAH  LIII.  Verfe  i  r.  Serm.  ^f. 
 
 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  commu- 
 nicated and  applied  to  fmners  by  him,  and  fo  the  con- 
 dition of  the  covenant  of  grace,  which  is  faith,  where- 
 by 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,  ex- 
 cept 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  ordinan- 
 ces (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  judifica- 
 tion, 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 
 
Serm.  57.     ISAIAH  LIII.  Verfe  11.  341 
 
 know  who  hath  procured  it)  to  know  what  God  re- 
 quires 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  Hea- 
 thens ?  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 
 
342  ISAIAH  UlL  Ver/eii.       Serm.  57. 
 
 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.     Pro- 
 fanity and  error  are  great  baits  and  fnares ;  but  igno- 
 rance carries  more  to  hell  than  both  thefe  do  ;  for  ig- 
 norance 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  rea- 
 dily 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  remov- 
 ed,   or  to  attain   knowledge.     They  are  fccure  and 
 
 confident. 
 
Serm.  si*  ISJUH  LTII.  Ver/e  1 1.  343 
 
 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  know- 
 ledge. 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  mea- 
 fure 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 
 
344  fSA  U II  Mil.  Vcrfc  1 1.         Serm.  cy. 
 
 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  re- 
 quired ?  And  can  any  of  thefe,  I  pray,  be  without 
 knowledge?  Do  you  fee  any  touched  with  the impref- 
 iion  of  their  hn  and  guilt,  but  as  foon  as  they  fall  to 
 the  iludy  of  knowledge  ;  And  who  continue  to  be  ig- 
 norant, except  (lupid  perfons,  who  never  faw  their 
 hazard  ?  which  is  an  ordinary  companion  and  atten- 
 dant 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  igno- 
 rant ;  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  ma- 
 ny 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  ma- 
 ny 
 
Serm.  S7^       JSA  J  A  H  LIIL  Verfe  i  r .  345 
 
 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  prac- 
 tice 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  ear- 
 ned:, 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  know- 
 ledge. 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  com- 
 mend 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  au- 
 thority of  God  commanding  it,  the  advantages  that 
 
 Vol.  II.  No.  9.  X  x  come 
 
346  ISA  I A  H  LIIL  Verfe  1 1.      Serm.  57. 
 
 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,  know- 
 ledge 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  gain- 
 ed. 2.  Spend  fome  time  about  this  in  private  week- 
 ly ;  it  may  be,  it  were  fit  that  fome  of  you  did  fo 
 daily,  ye  fpend  much  time  more  idly ;  if  you  knew 
 
 the 
 
Serm.  57.      ISAIAH  LIII.  Verfc  11.  347 
 
 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  par- 
 ticular, 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 
 
345  ISAIA  H  LIII.  Verfe  1 1.       Serm.  sj^ 
 
 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  no- 
 thing ;  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  Bi- 
 ble, 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 
 
Serm.  ^j.       ISAIAH  LIII.  Verfe  ii.  349 
 
 could  be  fuch  ignorance  amongfl:  them  that  frequent- 
 ly hear  the  gofpel.  5.  Any  Hght  of  knowledge  that 
 ye  have,  be  tender  of  it  in  your  practice ;  God  ordi- 
 narily 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  con- 
 duce 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  pa- 
 rents, 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  re- 
 quires us  to  take  fome  courfe  to  bring  up  their  young 
 ones  in  the  knowledge  of  God  ;  and  truly,  if  this  ex- 
 ternal 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 
 
350  ISA  I A  H  LIII.  Verfe  1 1.      Serm.  S7^ 
 
 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  ut- 
 terly 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  pri- 
 vate 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 
 
Serm.  58.         ISAIAH  LIII.  Verfe  11.  351 
 
 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  know- 
 ledge, or.  fetch  it  from  yourfelves ;   we  bid  you  not 
 ftudy  the  knowledge  of  God  as  ye  ftudy  other  com- 
 mon 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  1 1 . 
 
 Verfe  1 1 . — 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 
 
2S^  ISAIAH  LIII.  Verfe  II.        Serm.  s^. 
 
 come  to  be  at  peace  with  God,  how  we  may  be  ab- 
 folved  and  julHfied,  when  we  come  to  reckon  be- 
 fore 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  know- 
 ledge, 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  know- 
 ledge of  him  Jhall  my  righteous  Servant  jifjiify  many ; 
 which  fliews,  that  it's  not  knowledge  taken^  largely 
 
 that 
 
Serm.  58*      ISAIAH  Ltll.  Verfe  11.  3«C3 
 
 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  know- 
 ledge 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,  know- 
 ledge 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 
 
354  ISAIAH  LIII.  Vcr/e  II.  Serm.  58. 
 
 not  the  object  of  their  knowledge  ;  it  is  not  the  know- 
 ledge 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  ma- 
 ny have  good  afledion,  that  are  very  (hallow  in  their 
 knowledge  of  Chrifi:,  and  think  but  little  of  preach- 
 ing, 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,  be- 
 caufe it  is  antecedent  to  it,  and  it  is  this,  that  the 
 gofpcl  is  a  ncceflary  external  mean,  for  promoting 
 
 of 
 
 I 
 
Serm.  58.  ISJUH  LIII.  Verfe  i  r.  355 
 
 of  our  jufUlication  ;  for  faith  as  we  fhewed,  prefup- 
 pofes  knowledge,  and  knowledge  prefuppofes  the  re- 
 velation of  God's  mind  in  the  gofpel,  and  if  know- 
 ledge 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  extraor- 
 dinarily, 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. 
 
356  ISAIAH  LIII.  Verfe  ii.       Serm.  58. 
 
 reveals  the  object  of  faith,  but  it  makes  offer  of  it ; 
 and  hereby  a  finner  that  hears  the  gofpel,  hath  war- 
 rant to  embrace  and  make  ufe  of  Jefus  Chrifh's  righte- 
 oufnefs,  an4  to  reft  upon  it ;  and  therefore  if  tempta- 
 tion fhould  fay  to  the  fmner,  though  Chrift  died, 
 what  is  that  to  thee  ?  Faith  hath  this  to  reply,  the  gof- 
 pel 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  evi- 
 dence, 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  power- 
 ful of  itfcif,  and  without  the  fpirit,  yet  it  is  the  ordi- 
 nary 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  be- 
 gets 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 
 
Serm.  58.        ISAIAH  LIII.  Verfe  11.  a.s7 
 
 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  behol- 
 den 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  be- 
 ginning 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  hea- 
 ven 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  con- 
 viction of  th^  neceiTity  of  the  gofpel ;  for  there  is  no 
 abfolution  without  it.  It  is  true,  God  might  have  ta- 
 ken 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 
 
353  ISAIAHUW,  Verfe  II.       Serm.  58* 
 
 come  to  the  preachlnrr  of  the  gofpel,  to  hear  and  learn 
 feme  leflbn  for  informing  their  judgment ;  fome  come 
 to  receive  di regions,  in  reference  to  fome  particular 
 duty  ;  fome  to  have  their  doubts  refolved,  none  of 
 vhich  are  to  be  dilFallowed  of  in  themfelves,  but  ra- 
 ther 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  na- 
 ture, into  a  itate  of  grace?  It  is  the  fum  of  Paul's 
 preaching,  and  the  end  of  it,  as  the  divine  hifloriaii 
 Ihews,  Ads  XX vi.  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  impu- 
 tation 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  ac- 
 cept 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  preach- 
 ers 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 
 
Serm,  58.     ISAIAH  LIII.  Vetfe  11.  359 
 
 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  con- 
 formable 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  bap- 
 tized, 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  convin- 
 ced 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  con- 
 fidently 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 
 
3^0  tSA  JA  il  LlIT.  Vet/l>  1 1.        Serm.  s^^ 
 
 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  of- 
 fer, 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  impli- 
 ed 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,  travel- 
 ling 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  gen- 
 eral, 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  contro- 
 verted J  1  (hall  only  endeavour  to  clear  the  pofitiv« 
 
 part. 
 
Serm.  58.       IS  A  lA  H  LllL  Ver/e  lu  361 
 
 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?  doct J' 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  juftified y  then  it  cannot  be  that  they  are  juf- 
 tified 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  de- 
 claration, 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 
 
362  ISAIAH  LIII.  Verfe  11.       Serm.  58. 
 
 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  your f elves,  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 
 
Serm.  59.      ISAIAH  LIII.  Verfe  11,  363 
 
 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  con- 
 siderable, to  make  out  the  point,  i.  He  compares 
 the  concurring  of  faith,  to  juftification,  in  the  cove- 
 nant of  grace,  to  the  concurring  of  works  to  juftifi- 
 cation, 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  juftifica- 
 tion, 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  j lyTified  \  which  clearly  implies, 
 that  they  could  not  be  juftified  before  they  believed  ; 
 and  v/e  may  well  and  eafily  gather,  that  the  juftifica- 
 tion 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^ 
 
364  ISAIAH  Lm.  Verfe  11.       Serm.  59. 
 
 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  on- 
 ly 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  1 1 .-. — 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  ap- 
 pear 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  ar- 
 raigned at  God*s  bar,  may  be  juftified,  and  freed 
 from  the  charge  that  he  is  liable  to  ;  for,  fays  the  pro- 
 phet, By  bis  know/edge,  who  is  the  Surety  of  the  co- 
 venant, /hall  many  be  juft'ifi.cd.  That  which  we  left 
 lafl:,  was  this,  that  faith  in  Chrift,  received  and  red- 
 ing 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  communicat- 
 ing 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  judg- 
 ment, 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  j unification  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 
 
3^6  IS  J I  AH  LIII.  Ver/e  ir.      Serm.  59, 
 
 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  ob- 
 liged 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  condi- 
 tion 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  fe- 
 curely, as  we  jufl  now  faid,  as  if  God  required  no- 
 thing 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 
 
Serm,  59-         IS AIAH  IXW.  Verfe  ii.  o^Sj 
 
 \%  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  or- 
 der 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  be- 
 lieving they  can  never  be  brought  to  mind  or  own  ; 
 they  will  make  a  fort  of  confcience  of  prayer,  of  keep- 
 ing 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  j unification;  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  for- 
 bid ;  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  righte- 
 oufnefs, 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 
 
368  ISAIAH  LIIL  Verfeiu         Serm.  59. 
 
 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,  con- 
 clude 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  deliv- 
 erances 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  be- 
 lieving ;  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  believ- 
 ing, 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 
 
Serm.  59.      ISAIAH  LIII.  Ver/e  11.  3^9 
 
 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  evi- 
 dence 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  ex- 
 perience. 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,^  be- 
 fore 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  charg- 
 ed 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 
 
370  ISAIAH  LIII.  Verfe  ii.       Serm.  59. 
 
 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  un- 
 der 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  belie- 
 ver 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  be- 
 taken 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 
 
Serm.  59.      ISAIAH  LIIL  Verfe  11.  371 
 
 But  I  fear  and  fuppofe  that  many  have  another  Chrid: 
 (to  fpeak  fo)  whom  they  have  gotten  without  know- 
 ing, 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  j unification,  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  par- 
 don ;  and  in  this  they  have  (to  fpeak  fo)  an  under- 
 hand 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  righte- 
 oufnefs of  God,  They  will  fpeak  of  Chrift's  righte- 
 oufnefs, 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 
 
'^^'^^  ISAIAH  LIII.  IW/e  ii.       Serm.  59. 
 
 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  with- 
 out 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  re- 
 probate 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^ 
 
Senn.  59.       ISAIAH  LIII.  Verfe  11.  373 
 
 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  righteouf- 
 nefs 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^  wh of e  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 
 
374  ISAIAH  LIII.  Verfe  vu      Serm.  59. 
 
 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  ap- 
 ply 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 
 
Serm.  59.         ISAIAH  LIIL  Verfe  11.  2>7S 
 
 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  gene- 
 ral, 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  prac- 
 tice. 
 
 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  tradi- 
 tions :  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  radi- 
 cal, 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 
 
376  IS  J I A  H  LIII.  Ver/e  1 1.         Serm.  59, 
 
 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  j unify- 
 ing 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 
 
Serm.  59-       ISAIAH  lAlh  Verfe  ii.  377 
 
 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  pay- 
 ment 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  apoff le 
 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  pro- 
 mife ;  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 ; 
 
378  ISA  J  A  li  LIII.  Vcr/e  1 1.      Serm.  59. 
 
 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  re- 
 vealed 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  faith- 
 ful 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  per iflj  nor  come  into  condemna- 
 tion,   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  an- 
 fwer all  charges  that  may  be,  whether  for  many,  or 
 for  great  and  grievoufly  aggravated  fms  j  only  by  faith 
 
 take 
 
Serm.  6o.      ISJUHUlLVer/eiu  379 
 
 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  pre- 
 cious^ 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  1 1 . 
 
 Verfe  1 1 . — 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  know- 
 ledge, that  juftification  was  derived  to  them,  and  is 
 derived  to  us.  This  is  that  v/hich  the  Lord  is  clear- 
 ing 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 
 
380  ISAIAH  LIII.  Verfc  lu       Serm.  60. 
 
 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  con- 
 cernment 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  man- 
 ner 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  ap- 
 plied to  none  but  to  believers,  and  not  till  they  be- 
 lieve. 
 
 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  on- 
 ly, info  far" as  it  holds  out  Chrift  in  the  promifes  and 
 offers  of  God's  grace,  as  it  is  here  called  the  know- 
 ledge 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  Savi- 
 our and  prieft  only,  or  whether  it  lays  hold  on  him 
 not  only  as  a  prieft  to  fave,  but  alfo  as  a  king  to  com- 
 mand ?  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  al- 
 tering the  common  and  ordinary,  and  (as  we  con- 
 ceive) 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 
 
Serm.  6o.       IS  A  U  H  UlL  Verfe  ii.  381 
 
 offering  himfelf  in  a  facrifice,  is  the  obje£l  that  jufti- 
 fying  faith,  as  fuch  takes  hold  of;  therefore  the  con- 
 nexion 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  facri- 
 fice, many  are  juftified  ;  and  many  are  juftified,  be- 
 caufe 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  di- 
 vided, 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  him- 
 felf; 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,  righte- 
 ous, 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  lift- 
 ed 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  bra- 
 zen ferpent,  lifted  up,  was  the  object  that  they  look- 
 ed 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  lia- 
 ble to  condemnation ;  but  faith  fi\ith,  Chriti  hath  di- 
 ed :  Itpropofes  him  dying  as  a  failsfaction  for  anfwer- 
 ing 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  be- 
 fore 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. 
 
Serm.  60.         ISAIAH  LIII.  Verfe  11.  2^;^ 
 
 *  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  j unifying  faith  as  fuch)  when  taken 
 hold  of  for  our  obedience.  We  have  touched  on  this 
 ly?.  That  ye  may  fee  the  warrantablenefs  of  this  doc- 
 trine 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 
 
384  ISA  I A  H  LIII.  Ver/^  1 1.        Serm.  60. 
 
 fo,  it  were  the  fume  with  common  knowledge,  where- 
 by 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  know- 
 ledge 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  know- 
 ledge 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  Savi- 
 our, 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  offer- 
 ed 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*///,  refped ing  Chrid 
 as  offered,  and  a  price  propofed  that  will  make  the 
 foul  happy  where  faith  accepts.  4.  There  is  a  red- 
 ing on  Chrid  received  as  a  great  price,  which  is  alfo 
 an  acl  of  the  heart,  or  will,  called  in  fcripture  a  com- 
 mitting our/elves  to  him^  a  leaning  on  /jim,  or  rolling  our' 
 
 /(fives 
 
Serm.  6o.      IS  J  lA  H  UlL  Ver/e  ii.  385 
 
 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  admit- 
 ted 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  pro- 
 digal, 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 
 
386  ISAIAH  LIII.  Verfeiu  Serm.  60. 
 
 ^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  igno- 
 rance 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  er- 
 rors 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  or ical faith ^  and  this  is  to  be 
 confirmed  in  the  general  truths  contained  in  the  gof- 
 pel, 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  cove- 
 nant 
 
Serm.  60.  ISJUH  LIII.  Ver/e  11.  387 
 
 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 
 
388  ISAIAH  LIII.  Verfe  ii.       Serm.  60. 
 
 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  re- 
 ceive  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  prac- 
 tice 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  be- 
 twixt 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  ob- 
 jected 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»: 
 
Serm.  60.         ISAIAH  LIII.  Verfe  11.  289 
 
 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  j unification  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  reveal- 
 ed, 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  believ- 
 ing him  to  be  the  Son  of  God,  than  in  the  devils  be- 
 lieving 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  redemp- 
 tion 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  accep- 
 tation, 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  fe en  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 
 
390  ISAIJH  LIII.  Verfe  1 1.       Serm.  60. 
 
 covenant  of  grace  ;  and  it  is  like  a  man  confenting  to 
 a  civil  bargain,  or  like  a  woman's  confenting  to  mar- 
 ry 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  re- 
 ceived, 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  proclama- 
 tion 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  be- 
 liever'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 
 
Serm.  60.      ISAIAH  LIII.  Vcrfe  11.  391 
 
 taking  hold  of  God* ^  covenant*  It  is  an  aclual  commit- 
 ting 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  confi- 
 dence 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  re- 
 demption 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  ad- 
 mits 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 
 
392  ISAIAH  LIII.  Verfe  ii.         Serm.  60. 
 
 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  lov- 
 ed them  from  all  eternity,  and  that  they  are  already 
 juflified,  which  is  the  Antinomian  way.  They  be- 
 lieve 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  redemp- 
 tion, 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 
 
Serm.  60.       ISAIAH  LIII.  Verfeii.  39^ 
 
 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,  I JJmll  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  con- 
 ceive 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 
 
394  ^SA I A  H  LIII.  Verfe  1 1.       Serm.  60, 
 
 hazard  cafl  themfclves  on  Chrifl ;  therefore  he  is  call- 
 ed 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.  1 2.  I knoia  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  ac- 
 tive 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  think- 
 ing 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 
 
Serm.  6t.      ISAIAH  LIIL   Verfe  ir.  395 
 
 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  offer- 
 ed, 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  be- 
 fore 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  1 1 . — 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  be- 
 nefit 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 
 
396  ISJUH  LUL  Verfe  11.       Serm.  6r. 
 
 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  re- 
 fuge? 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: 
 
Serm.  6i.        ISAIAH  LIII.  VerCe  ii.  397 
 
 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  fol- 
 lows on  this,  whereby  wx  are  not^  only  prefuppofed 
 unclean,  but  are  made  liable  to  the  law's  denuncia- 
 tion, 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 
 
393  ISAIAH  LIII.  Vcrfe  ii.      Serm.  6i. 
 
 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  fancli- 
 fication 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. 
 
Serm.  6r.         ISAIAH  LIII.  Ver/e  ii.  399 
 
 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  clear- 
 ing 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,  accord- 
 ing 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  opera- 
 tion 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- 
 
40O  IS  J I J  H  Llir.  Ver/e  1 1 .         Serm.  6t, 
 
 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  par- 
 doned 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  in- 
 to 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  at- 
 taining 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 
 
Serm.  6i.  IS  J  U  H  LIII.  Verfe  1 1.  401 
 
 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  follow- 
 ing 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,  rebel- 
 lious, 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  con- 
 ceived 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  juftifi- 
 cation 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 
 
402  ISAIAH  UW.  Verfe  II.       Serm.  6i. 
 
 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.  1 6.  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  righte- 
 oufnefs 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  blot- 
 ted out,  and  not  another  ;  but  all  is  blotted  out ;  be- 
 caufe the  righteoufnefs  prefented  before  God's  tribu- 
 nal, 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 
 
Serm.  6i.      ISAIAH  LIII.  Verfe  it.  403 
 
 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  exa- 
 mination, 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  attaina- 
 ble 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  juflifica- 
 tion, take  this  way,  feeing  there  is  an  abfolute  necef- 
 fity  of  faith  in  every  one  that  would  receive  juflifica- 
 tion, 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 
 
404  ISAIAH  LIII.  Verfe  1 1 .  Serm.  6 1 . 
 
 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  aban- 
 doned, 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  with- 
 out, 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^. 
 
Serm.  6i.      ISJIJHUU.  Ver/e  lu  405 
 
 in  this,  and  take  themfelves  to  be  in  the  faith  when 
 they  are  not ;  and  others  quedion  their  faith,  and 
 their  being  ju ft ified  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  en- 
 joying 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  hea- 
 ven, 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 
 
4o6  ISAIAH  U\\.  Verfe  II.        Serm.  62, 
 
 SERMON      LXII. 
 
 Isaiah    LIII.    Verfe  1 1 . 
 
 Verfe  1 1. — 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  fore- 
 told 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  tell- 
 ing 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  ter- 
 rible and  infufFerable,  and  the  love  of  God  as  defira- 
 ble  now  as  they  were  then. 
 
 We  have  for  fome  days  been  fpeaking  of  this  doc- 
 trine 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 
 
Serm.  62.        IS  J  U  H  UlL  Ver/e  ii.  407 
 
 the  great  thing  wherein  the  difference  lies,  atid  where- 
 in 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  judg- 
 ment. 
 
 We  fhall  obferve  two  generals  further,  and  pro- 
 ceed ;  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  know- 
 ledge^ 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  con- 
 curring for  the  attaining  of  jultification,  which   can 
 
 agree 
 
4oS  ISAIAH  LIII.  Verfe  1 1.       Serm.  62. 
 
 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  Abra- 
 ham 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 
 
Serm.  (S2.       ISAIAH  Ull.  Verfe  n.  409 
 
 hQ  juftified  by  faith  ^  there  is  a  fort  of  caufality  attri- 
 buted 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  co- 
 venant 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  fo alt  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 
 
4!0  ISAIJH  UlL  Ver/e  ti.       Serm.  62. 
 
 ground  of  our  juilifi cation  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  calum- 
 ny 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  pe- 
 culiarly 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. 
 
S^rm.  62.      ISAIAH  LIII.  Verfe  ir.  411 
 
 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  there- 
 fore 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  re- 
 ceived by  faith,  or  his  betaking  himlelf  to  the  righte- 
 oufnefs 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 
 
412  ISA  I A  H  LIII.  Verfe  1 1.       Serm.  62. 
 
 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  righteouf- 
 nefs which  is  by  faith,  the  righteoufnefs  which  is 
 in  Chrifl,  and  by  faith,  taken  hold  of  by  us,  and  be- 
 coming 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 
 
Serm.  62.       IS  J  U  H  LIU.  Verfe  ii.  413 
 
 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,  fee- 
 ing 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 
 
4T4  ISAIAH  LIII.  Verfe  ii.      Serm.  61. 
 
 attaining  of  julHfication,  in  refpedt  of  its  inflrumen- 
 talnefs,  in  taking  hold  of  Chriit  for  our  j unification, 
 or  in  receiving  and  refting  upon  him,  as  we  faid  be- 
 fore, 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  pray- 
 er, 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  lift- 
 ed 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 
 
Serm.  62.         ISAIAH  LIIL  Verfe  11.  415 
 
 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  appoint- 
 ment, 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  plead- 
 ing may  be  called  the  inftrumental  caufe  of  the  client's 
 abfolving.     As  fuppofe  a  man  whofe  furety  hath  pay- 
 ed his  debt,  were  cited  to  anfwer  for  the  debt,  his  ad- 
 vocate 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  be- 
 lieving 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  inftru- 
 mental caufe  of  our  juftihcation.     I  fliall  fay  no  more 
 on  this  ufe,  but  thefe  two  words.     We  may  partly  re- 
 gret 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 
 
4i6  ISAIAH  LIIL  Verfe  lu         Serm.  62. 
 
 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  condi- 
 tion 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  ven- 
 ture 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, 
 
Serm.  62.  ISAIAH  LIII.  Verfe  1 1.  417 
 
 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  plead- 
 ing. 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 
 j unification,  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  beg- 
 gar, 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  com- 
 mend to  you  the  exercife  of  believing,  becaufe  with- 
 out it  ye  cannot  be  juftified,  and  by  it  ye  ftiall  certain- 
 ly 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  receiv- 
 ing 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  hav- 
 ing, 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 
 
4 1 3  ISAIAH  LIII.  Ver/c  1 1 .       Serm.  62. 
 
 .  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 ;  nei- 
 ther 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  doc- 
 trine by  propoiing  fome  few  confiderations  as  conclu- 
 fions  from  it.  i.  See  here  a  neceflity  of  being  ac- 
 quainted with  the  truths  of  the  gofpel,  and  with  this 
 truth  in  particular,  concerning  jnftification,  (where- 
 of, 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  particu- 
 lar, it  would  coiitiibute  much  to  your  peace,  and 
 
 free 
 
Serni.  62.      ISAIAH  LIII.  Verfe  ii.  419 
 
 free  you  from  many  doubts  and  difficuliies.  A  2d  con- 
 fi deration  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  mar- 
 row of  the  gofpel,  and  is  defervediy  accounted  to  be 
 urtlcidus  Jlantis^  aut  cadentis  ec clefts  ;  but  ye  fliould 
 come  to  it  in  fear,  being  jealous  of  your  own  igno- 
 rance, and  fhallownefs  of  capacity  rightly  to  con- 
 ceive 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  tru- 
 ly matter  of  wonder  to  think,  how  fo  many  men  and 
 women  are  fo  foon  fatisfied  in  the  matter  of  their  be- 
 lieving, 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 
 
420  ISAIAH  UlL  Verfe  II.  Serm.  62. 
 
 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  doc- 
 trine of  juftification  by  faith,  fome  arofe,  who  (as 
 James  fhews  in  the  fecond  chapter  of  his  Epidle,)  af- 
 firmed, 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 
 
Serm.  63,      ISAIAH  LIII.  Verfe  i\.  421 
 
 have  a  folld  proof  that  our  juftificatlon  by  faith  is  real. 
 And  in  this  refpecl,  James  fays,  chap.  ii.  that  Abra- 
 ham 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  co- 
 venant 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  1 1. 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  ini- 
 quities ;  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 
 
4^2  ISAIAH  U\L  Verfe  II.        Serm.  63. 
 
 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  j unification  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  to- 
 gether, 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  ini- 
 quities, 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 
 
Serm.  62,.        ISAIAH  LIII.  Ver/e  11.  423 
 
 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  ini- 
 quities 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 ;  there- 
 fore their  juftihcation  rauft  be  free.  If  then  any 
 would  have  good,  or  have  received  good  by  the  gof- 
 pel, 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 ;  there- 
 fore it  becomes  him  to  walk  fofily,  with  a  ftopped 
 
 mouth 
 
424  ISAIAH  LIII.  Verfe  ii.       Serm.  6^. 
 
 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  thank- 
 ful. 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  no- 
 thing 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 
 
Serm.  63.       ISA  I A  H  LIII.  Ver/e  t  r.  425 
 
 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  indigna- 
 tion and  oppofition  of  the  men  of  this  world  is  no- 
 thing 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,  mock- 
 ing 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 
 
426  ISAIAH  LIII.  Verfe  ii.       Serm.  63. 
 
 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  bur- 
 den 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  bur- 
 den 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 
 
Serm.  G^,^      ISAUH  LIII.  Verfe  ii.  427 
 
 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  f pit  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 
 
4^3  ISAIAH  LIII.  Verfe  ir.       Serm.  63. 
 
 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  for- 
 mer, '  Many  fliall  be  jufHfied,  for  he  fliall  bear  their 
 *  iniquities,'  cbfcrvc^  Chrift's  bearing  of  their  iniqui- 
 ties, 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 
 
Serm.  6^,.       ISAIAH  LIII.  Verfe  ii.  429 
 
 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  com- 
 paring 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  righteouf- 
 nefs of  the  covenant  of  works  is  like  a  debtor,  or  ten- 
 ant, his  paying  of  his  own  debt  or  rent,  by  his  ma- 
 naging 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. 
 
430  ISAIAH  LIIL  Verfe  ii.      Serm.  6-. 
 
 pleads,  that  his  furety  hath  paid  it,  and  the  law  ac- 
 cepts 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,  be- 
 lievers, 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  righ- 
 teoufnefs, 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 
 
Serm.  6^.         ISAIAH  LIII.  Verfe  1 1.  431 
 
 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 
 
432  ISAIAH  UII.  Verfe  1 1 .         Serm.  63. 
 
 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  ex- 
 ceedingly 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  iniqui- 
 ties, 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  ini- 
 quities. 
 
 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  kindred y  tongue ^  and  nation  ; 
 
 bccaufc 
 
Serm.  63.  ISJUH  LIII.  Verfe  ii-  433 
 
 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  be- 
 lieve, 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  believ- 
 ing 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  evi- 
 dence of  Chrift's  bearing  of  his  iniquities.  And  this 
 is  more  comfortable  than  the  dodrine  of  univerfal  re- 
 demption 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  whe- 
 ther 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  confirma- 
 tion 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 
 
434  ISAIAH  LIII.  Ver/e  ii.       Serm.  6^. 
 
 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  pur- 
 chafe ? 
 
 The  \fl  life  ferves  to  vindicate  this  our  doclrine, 
 concerning  Chrift's  dying  for,  and  bearing  the  ini- 
 quities 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  doc- 
 trine of  univerfal  redemption  is.  For  put  thefe  to- 
 gether, 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  com- 
 fort ?  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. 
 
Serm.  6^.      ISA  I A  H  LIII.  Ver/e  1 1 .  435 
 
 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  doc- 
 trine, 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  curi- 
 ofity, 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 
 
43<>  IS  J  J  A  H  LIII.  Ver/e  1 1.  Serm.  63. 
 
 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.  God fo  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  fol- 
 lowing it. 
 
 VJe  .\,  It  fervcs  tQ  demonftrate,    the  neceflity  of 
 
 believing. 
 
Serm.  64.     ISA U HUH.  Verfe  12.  437 
 
 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  ap- 
 pear, 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  dili- 
 gence 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  cove- 
 nant 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 
 
43B  ISAIAH  LIII.  Verfe  12.         Serm.  64. 
 
 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  co- 
 venant, 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  f poll  with 
 the Jlrong,  In  (horr,  the  fmiilitudes  here  ufed  are  ta- 
 ken 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  glo- 
 rious 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 
 
Serm,  64.        I S  J I A  H  UlL  Ver/e  1 2.  439 
 
 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  exalt- 
 ed 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  fur- 
 ther 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-wri- 
 ting 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 
 
440  ISAIAH  LIII.  Verfe  1 2.       Serm.  64. 
 
 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^  rai fed  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  vic- 
 tory ;  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 
 
Serm.  64.       ISAIAH  LIII.  Verfe  12.  441 
 
 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  count- 
 ed 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  be- 
 gotten 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  Fa- 
 ther's glory^  in  profecuting  the  work  of  fmners  re- 
 demption. 4.  And  he  made  inter ceffion  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 
 
44^  ISJIJ  H  LIII.  Ver/e  1 2.       Serm.  64. 
 
 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  hav- 
 ing accepted  the  terms  of  the  covenant,  and  perform- 
 ed 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  doc- 
 trines 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  redemp- 
 tion 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 
 
Serm.  64.      ISAIAH  LIII.  Verfe  12.  443 
 
 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  redemp- 
 tion, had  a  fore  combat  and  fight,  yet  he  hath  a  glo- 
 rious 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 ^  and fweating  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:  con- 
 vincingly 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  tri- 
 umph 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 
 
444  ISAIAH  LIII.  Verfe  12.       Serm.  ^4. 
 
 pofTefllon ;  he  brake  open  the  prifon  doors,  and  fet 
 them  all  at  liberty.  This  was  indeed  a  great  vic- 
 tory. 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  remain- 
 ed 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  de- 
 liverance. 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 
 
Serm.  64.       ISAIAH  LIII.  Verfe  12.  445 
 
 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  confirma- 
 tion 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  refer- 
 ence 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 
 
44^  ISAIAH  LIU.  Ver/e  12.      Serm.  64. 
 
 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  par- 
 ticular 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  con- 
 temptible perfons  ihall  divide  the  fpoil.  This  is  it 
 that  Job  comforts  himfelf  with,  chap.  xix.  /  know 
 that  niy  Redeemer  Hveth,  aud  that  he  fhall  Ji and  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 
 
Serm.  64.        IS  AIJ  H  LUh  Vcr/e  12.  44f 
 
 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  par- 
 ties 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  be- 
 lievers 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  con- 
 tend with  him  in  his  ordinances,  and  who  fay  by  their 
 practice  at  leaft,  let  us  break  his  bands  af under ^  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  di- 
 vide 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  de- 
 vil, 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 
 
44^  ISAIAH  LIII.  Ver/e  1 5.         Serm.  64. 
 
 ^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  tri- 
 umphs 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  tri- 
 umph. 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  glori- 
 ous 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  num- 
 ber of  poor  fmners  ;  '  Come  to  me,'  fays  he,  '  ye 
 *-  bleHl^d  of  my  Father,    inherit  the  kingdom  pre- 
 
 '  pared 
 
Serm.  64.       ISAIAH  LIII.  Ver/e  12.  449 
 
 *  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  y a  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  en- 
 gage, 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  ;  there- 
 fore, 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 
 
450  ISAIAH  LIII.  Ver/e  12.       Serm.  64. 
 
 upon  and  triumphed  over  all  difficulties,  that  were  in 
 the  way  of  faving  elect  finners.  And,  O!  what  diffi- 
 culties there  are  in  the  way  of  faving  Tinners  ?  he  hav- 
 ing 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  conque- 
 rors 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  par- 
 don from  him.  Now  let  me  fay,  that  if  we  were  ma- 
 king 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  fin- 
 ners !  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, 
 
Serm.  64.      ISAIAH  LIII.  Verfe  12.  451 
 
 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  crown- 
 ed, 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  won- 
 derful 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  fin- 
 ners ;  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  fal- 
 vation 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 
 
453  ISAIAH  LIII.  Verfe  12.       Serm.  64. 
 
 defcenfion  of  grace  that  all  thefe  are  linked  and  coup- 
 led 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  accep- 
 table 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  com- 
 fortable 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 
 
Serm.  6^.       ISAIAH  OIL  Verfe  12.  453 
 
 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  Jeho- 
 vah, 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  par- 
 ties ;  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  Me- 
 diator, 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 
 
454  ISAIAH  LIII.  Ver/e'i2.      Serm.  6^^ 
 
 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  inter ccffion  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  engage- 
 ments are  mutual,  and  the  performance  of  thofe  en- 
 gagements in  the  one  depends  on  the  performance  of 
 the  other  ;  fo  is  it  here,  i//.  The  parties  are  Jeho- 
 vah, and  the  Mediator,  idly^  There  are  two  things 
 proinifed  to  the  Mediator,  a  glorious  vi6lory  and  a 
 rich  fpoil,  the  j unifying  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 
 
Serm.  6s.         ISAIAH  LIII.  Verfe  12.  455 
 
 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  Me- 
 diator God- man,  in  whor]i  the  Father  is  well  pleafed  ; 
 and  the  Mediator  having  performed  what  he  under- 
 took 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  refer- 
 ence 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  per- 
 forming 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.  1 1. 
 
 '  By 
 
4s6  ISAIAH  U\l.  rerfr  11.         Serm.'65. 
 
 '  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  con- 
 tinued and  prefervcd,  Iffc.  thefe  promifes  fhall  cer- 
 tainly 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  preach- 
 ing, 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 
 
Serm.  6$.      ISAIAH  LIII.  Vcr/e  12.  457 
 
 ^  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  pro- 
 claimed, '  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  anti- 
 chrift 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 
 
458  ISAIAH  LIII.  Verfe  1 2.  Serm.  6s. 
 
 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  perform- 
 ed. O  !  but  there  are  two  refponfal  and  faithful  par- 
 ties 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  ac- 
 cordingly 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  per- 
 formed. 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 
 
Serm.  65^         ISJUH  LIII.  Ver/e  12.  459 
 
 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  pull- 
 ed 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  ap- 
 plying 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  Jh all  never  per ijh  \  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  Je- 
 hovah, 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^ 
 
46o  ISAiAti  LItl.  terfe  12.       Serm.  Ss. 
 
 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  engage- 
 ment 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  de- 
 clared 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  be- 
 liever 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- 
 
Stm.  55.        ISAIAH  Llil.  Ver/e  12.  461 
 
 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,  unwar- 
 rantable 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  cer- 
 tain, 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  ex- 
 ecute 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  con- 
 tend 
 
462  ISAIAH  LIIL  Verfi  12.       Serm,  6^^ 
 
 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  doc- 
 trine, 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  be- 
 ing ;  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  Sure- 
 ty 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  un- 
 der the  curfe  of  God  yourfelves,  there  is  not  a  me- 
 dium. 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 
 
Serm.  65-     ISAIAH  LIII.  Verfe  12.  463 
 
 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  do- 
 ing 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  rec- 
 koning ?  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  tor- 
 menting 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 
 
464  ISAIAH  UlL  Ver/e  12.        Serin.  65. 
 
 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 
 
Serm.  6$.       ISAIAH  LIIL  Ver/e  1 2.  465 
 
 //  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  pro- 
 digal 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  be- 
 twixt 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  bar- 
 gain !  W^hat  will  become   of  the   mirth,  or  luft,  or 
 
 Vol.. II.  No.  10.  N  n  n  pleafure, 
 
466.  ISAIAH  LIII.  Ver/e  12.       Serm.  6s. 
 
 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  laugh- 
 ter, 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  inno- 
 cent 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  tru fling  and  re- 
 ceiving 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  cheer- 
 fully he  fullered  ;  but,  alas  1  how  reluctantly  and  un- 
 willingly come  ye  under  fuflering  for  him  ?  Howe- 
 ver, 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 
 
Serm.  65.       ISAIAH  LIII.  Verfe  12.  467 
 
 word  is,  Phil.  ii.  he  etnptied  himfelf ;  which  feems  to 
 look  to  this  word  of  the  prophet ;  and  is  not  that  war- 
 rant 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,  wel- 
 come 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  won- 
 derful 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 
 
468  ISAIAH  LIII.  Ver/e  12.      Serm.  66. 
 
 have  heard  of  it,  and  do  flight  it,  their  fouls  (hall  ht 
 poured  out  into  hell,  even  fqueezed,  and  wrung  eter- 
 nally by  the  wrath  of  God  ;  therefore  look  not  light- 
 ly 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  hea- 
 vy ;  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  en- 
 tered into  as  this  betwixt  Jehovah  and  the  Media- 
 tor, 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. 
 
Serm.  66,      ISAIAH  LIII.  Verfe  12.  4^)9 
 
 refumed,  what  the  Lord  engageth  for  to  the  Media- 
 tor 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  there- 
 of. 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  re- 
 deem 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 
 
470  ISAIAH  LIII.  Verfe  12.       Serni.  66. 
 
 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  f pitting  ;  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  debt- 
 or, 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  ful- 
 filled^ %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 
 
Serm.  66.         ISAIAH  LIII.  Verfe  12.  471 
 
 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  ow- 
 ing 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  any- 
 more particularly  on  it. 
 
 The  4.th  and  laft  article,  or  part  of  the  condition  re- 
 quired 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 
 
472  ISAIAH  LIII.  Verfe  12.         Serm.  66. 
 
 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  Medi- 
 ator'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  large- 
 ly 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  Media- 
 tor properly,  but  as  man  under  the  hiw  ;  even  as  in 
 his  prayer  in  the  garden,  when  his  holy  human  nature 
 
 .      '  fiulefly 
 
Serm.  66.      ISAIAH  LIII.  Verfe  12.  473 
 
 finlelly  feared  to  take  the  bitter  cup,  he  prayed,  Fa- 
 ther if  it  be  poffible,  let  this  cup  depart  from  me  ;  and  it 
 was  agreeable  to  the  human  nature,  to  feek  innocent- 
 ly 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  there- 
 fore 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  ac- 
 cording 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  f worn y  arid  will 
 7iot  repent :  thou  art  a  prieft  for  ever^  after  the  order  of 
 Melchifedeck  :  He  is  a  priefl  after  Melchifedeck's  or- 
 der, and  not  after  the  order  of  Aaron  ;  and  Rom.  viii. 
 34.  he  is  faid  to  be  at  the  right  hand  of  God,  ?naking 
 inter ceffion for  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  I i vet h  to  make  inter cejfi07i  for  them  : 
 So,  I  John  ii.  1.  its  faid,  if  any  man  fin,  we  have  an  ad- 
 vocate 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  Me- 
 diator 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 
 
474  JSA I  A  H  LIII.  Ver/e  1 2.  Serm.  66, 
 
 that  the  great  Lord  deputy,  appointed  for  the  inga- 
 thering 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  niter moft^  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  confola- 
 tion 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  lay- 
 ing 
 
Serm.  66.  ISAIAH  LIII.  Verfe  12.  475 
 
 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  ad- 
 vantages 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  neglect- 
 ing 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  Medi- 
 ator 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  proceed- 
 ing 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 
 
47^  ISAIAH  LIII.  Verfe  12.       Serm.  66. 
 
 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  ap- 
 pearing 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,  ex- 
 cept 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  there- 
 to;  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  ad- 
 vocate 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 
 
Serm.  66.        ISAIAH  UlL  Verfe  12.  477 
 
 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,  acknow- 
 ledge 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 
 
47S  ISAIAH  LIII.  Verfe  1 2.       Serin.  66. 
 
 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  ground- 
 ed 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  be- 
 lievers, 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  pre- 
 vented, 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  gra- 
 dual 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 
 
Serin.  66.      ISAIAH  LIII.  Verfe  12.  ^^^ 
 
 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  flow- 
 ing 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 
 
4So  ISJfJH  UlL  Ver/e  12.         Serm.  66'. 
 
 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  par- 
 doned, delivered  from  fnares  and  temptations,  kept 
 in  favour  with  God,  may  be  accepted  in  their  perform- 
 ances, ^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  conti- 
 nued defire,  and  willingnefs,  that  what  good  he  hath 
 purchafed,  may  be  conferred,  according  to  the  cove- 
 nant ;  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 
 
Serm.  66.       ISAIAH  LIII.  Verfe  12.  4^1 
 
 excellency  of  his  peifon,  who,  though  he  be  man  yet 
 he  is  God  alfo,  equal  with  the  Father^  the  brightnefs 
 of  his  glory y  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  cove- 
 nant 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  of- 
 fered 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  ap- 
 plication 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  ga- 
 ther 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\\\ 
 
482  ISJIAH  UlL  Ver/e  12.       Serm.  67. 
 
 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  1 2. — j^?id  he  made  inter cejfion  for  the  tranfgrejfors, 
 
 IF  Chrift  were  known  in  the  greatnefs  and  vaft  ex- 
 tent 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 
 
Serm.  6;.       ISAIAH  UW.Verre  i^.  483 
 
 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  utter moft  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  number- 
 ed 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  ;  be- 
 caufe 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  co- 
 venant of  redemption,  takes  in  his  whole  interceffion, 
 P  p  p  2.  efpecially 
 
484  ISAIAH  LIII.  Ver/e  12.      Serm.  6y. 
 
 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  behov- 
 ed 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  with- 
 in 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 
 
Serm.  67.      ISAIAH  LIII.  Verfe  12.  485 
 
 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  ordina- 
 rily, 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  unchange- 
 able -priefthood  ;  and  there  being  but  one  way  of  accefs 
 for  fmners  to  heaven  by  Chrift,  who  is  called.  The 
 Lamb  ft ain  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  Medi- 
 ator 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  ef- 
 fects 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  fa- 
 crifice to  be  offered,  to  the  people  of  God,  as  well 
 then  as  now  when  it  hath  been  long  fince  oflered. 
 
 The 
 
486  ISAIAH  LIII.  Verfe  12.       Serm.  67. 
 
 The  fms  of  all  that  ever  were  pardoned,  were  pardon- 
 ed 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  incarna- 
 tion, 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  be- 
 fore his  incarnation  extended  to  them,  as  to  us  in 
 thefe  refpeds,  but  with  this  difference,  that  he  pro- 
 cured 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  ;  there- 
 fore 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  in- 
 finite iu  him,  as  if  he  could  be  more  gracious,  or  as 
 
 if 
 
S^rm.  (>^.         ISAIAH  LIII.  Ver/e  12.  4^^; 
 
 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  incarna- 
 tion, 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  peo- 
 ple, 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 
 
488  ISAIAH  LIII.  Ver/e  12.        Serm.  67. 
 
 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  na- 
 ture, 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  ef- 
 ficacy 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  en- 
 tered into  heaven,  and  taken  the  efficacy  of  his  fa- 
 crifice 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.  Al- 
 though 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  behov- 
 ed 
 
Serm.  6^.      ISAUH  LIII.  Vcrfe  12.  489 
 
 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  influ- 
 ence on  his  interceilion,  and  add  to  the  confolation  of 
 his  people ;  that  what  he  interceeds  for  the  procure- 
 ment 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  cal- 
 led 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  bo- 
 dy 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  can- 
 not 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  ^^- 
 
490  ISA  I  A  H  LIII.  Verfe  1 2.  Serm.  6y. 
 
 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  inter- 
 rupt 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  be- 
 hoof of  his  members,  that  what  he  intended,  in  lay- 
 ing 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  per- 
 fons given  him  \  and  this  is  aiifwerable  to  that,  John 
 
 xvii.  24. 
 
Serm.  07.  ISAIAH  LIIL  Verfe  12.  491 
 
 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  cove- 
 nant, but  there  is  an  adual  willingnefs  in  Chrill  to 
 have  the  need  fupplied,  and  the  promife  applied,  ac- 
 cording 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  ac- 
 cording 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  Comfor- 
 ter ;  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 
 
492  ISAIAH  UU.  Ver/e  12.       Serm.  67. 
 
 ther's  right  hand.  I  fhall  only  foy  further  here,,  that 
 tho'  we  cannot  tell  how  he  interceeds,  yet  by  his  be- 
 ing 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  ex- 
 tent of  it.  2.  To  the  advantages  that  follow  on  it. 
 3.  To  the  grounds  of  this  confolation,  which  are  con- 
 firmations of  it.  4.  To  this,  at  what  times,  and  par- 
 ticular 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 
 
Serm.  ^^,        ISA  I J  H  LIII.  Ver/e  1 3.  493 
 
 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  inter- 
 ceflion 
 
494  ISAIAH  LIII.  Verfe  1 2.       Serm.  6j. 
 
 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  remem- 
 ber, 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  that jii/li fie s, 
 "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  appli- 
 ed, 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  tempta- 
 tion, 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 
 
Serm.  67.      ISAIAH  LIII.  Verfe  li.  495 
 
 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  per- 
 fection 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  car- 
 ry thee  on  in  it ;  be  that  procured  a  fandified  convic- 
 tion to  come  in,  will  go  thro*  with  it ;  he  that  procured 
 thy  j unification,  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 
 
496  ISAIAH  LIII.  Ver/c  ii.        Serm.  6^. 
 
 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  mind- 
 ing their  affairs  night  and  day,  watching  over  them 
 every  moment.  See  Luke  xxii.  where  the  Lord 
 faith,  Peter y  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  preju- 
 dice ;  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  ;  morn- 
 ing and  evening,  and  at  midnight  he  is  ready  ;  and 
 when  the  eleft  fmner  hath  little  thought,  he  is  watch- 
 ing 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. 
 
Serm.  68.       ISAIAH  Ull.  Verfe  12.  49^ 
 
 S     E    R    M    O    N      LXVIir. 
 
 i  s  A  I  A  H    LIII.    Verfe  1 2. 
 Verfe  i2,-^—And  made  inter cejjion  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  inter cejfion^  and  to  make  it 
 the  more  full,  it  is  faid,  he  makes  inter cejfion  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  ad- 
 vantages 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 
 
493  ISAIAH  LIII.  Verfe  12.       Serm.  68. 
 
 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  attri- 
 bute 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  begin- 
 ning and  growth  of  our  fpiritual  life,  and  the  pouring 
 out  of  the  fpirit ;  it  is  made  the  fruit  of  Chrift's  inter- 
 ceflion, 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  pre- 
 judice, 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- 
 
Serm.  6S.       ISAIAH  LIII.  Verre  12.  499 
 
 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  temp- 
 tations ?  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  tempo- 
 ral 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  vine- 
 yard 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  fruit- 
 ful. 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 
 altar 5  *  having  a  golden  cenfer,  and  there  was  given 
 
 R  r  r  3  '  unt(j 
 
5o<?  ISA  I A  H  L-m.  Ver/e  i«.      Serm.  6S. 
 
 ^  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  accepta- 
 tion 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  de- 
 vil, the  law,  and  the  confcience  to  charge  them  ;  but 
 at  is  God  that  jultifies.  Who ftoall  condemn  ?  It  is  Chrijl 
 that  died,  yea,  rather  that  is  rifen  again,  who  is  at  the 
 ^ight  hand  of  God,  and  maketh  inter cejfton  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 
 
Serm.  68-      ISA U HUH.  Verfe  12.  501 
 
 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  emi- 
 nently 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  accep- 
 table, 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  f landing  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  there- 
 of 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 
 
502  ISAIAH  LIIL  Vcrfe  12.       Serm.  6-1 
 
 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  pre- 
 vail, 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  pri- 
 vate and  particular  confolation,  which  this  one  word, 
 that  Chrijl  is  an  inter ceffhr,  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 
 
Serm.  6^.         ISAIAH  LITL  Verfe  ii.  503 
 
 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  migh- 
 ty 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 
 
564  ISAIAH  LIII.  Verfe  1 1.         Serm.  68. 
 
 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  ene- 
 mies 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  ho- 
 nour, 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  ad- 
 vocate conftantly  attending,  where  the  devil  and  the 
 world  hath  none:  Jefus  Chrifl  is  the  church's  Advo- 
 cate, 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  de- 
 cree 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 
 
Serm.  65.      tSJ  I A  H  LIII.  Verfe  12.  s^5 
 
 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  de- 
 puty 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$ 
 
5o6  ISA  J  A  H  LIII.  Ver/e  1 2.  Serm.  63, 
 
 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  vi- 
 olent, 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 
 
S^rm.  6^.  ISJUH  LIII.  Ver/e  12.  507 
 
 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  tri- 
 umph 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  hea- 
 ven, 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  pray- 
 ers 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  ac- 
 count of  Chri(l*s  intercefiion,  a  figh,  a  groan,  a  bro- 
 ken 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  titter mqft^  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  in- 
 terceflion ;  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 
 
Serm.  68.        ISAIAH  LIII.  Verfe  12.  509 
 
 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,  be- 
 caufe they  have  not  fm,  nor  becaufe  they  have  fucl^ 
 and  fuch  qualifications,  but  becaufe  I  have  been  a  pro- 
 pitiation for  them,  I  have  payed  their  debt ;  there- 
 fore 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  ap- 
 plication 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,  accor- 
 ding 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 
 
py  ISAIAH  Llir.  Verfe  1 2.       Serm.  6^. 
 
 is  impoflible,  but  what  he  interceeds  for,  he  muft  ob- 
 tain '^  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  acknow- 
 ledge our  debt,  and  betake  ourfelves  to  him,  accord- 
 ing  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 
 
Serm.  68.      ISAIAH  LUI.  Verfe  ii,  511 
 
 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  with- 
 out 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- 
 
512  ISAIAH  Ull  Ve)fe  12.        Serm.  694 
 
 SERMON      LXIX. 
 
 Isaiah    LIII.    Ver/c  1 2. 
 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  oblig- 
 ed 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  where- 
 with 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  Advo- 
 cate, 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 
 
Serm.  69.       ISAIAH  LIII.  Verfe  12.  513 
 
 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  gene- 
 ral, fhew  what  it  is  to  improve  it.  idly.  Speak  to  fome  parti- 
 cular 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 
 
5 1 4  ISA  I A  H  LIIL  .  V^rfe  1 2.       Serm.  6g. 
 
 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  cour- 
 tier 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  re- 
 penting, •  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  infi- 
 nite, 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  applica- 
 tion 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 
 
Serm.  69.        ISAIAHlAll.  Verfe  12.  515 
 
 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  m oft  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  appli- 
 cation to  him,  and  on  other  grounds  than  of,  and  to  God,  the 
 contrary  whereof  we  have  ftiewed  ;  whereas  the  right  improv- 
 ing 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  look- 
 ing to  him  as  God,  with  refpefl  to  his  oftering  and  fatisfactioii 
 to  the  juftice  of  God,  on  which  account  we  expert  to  be  par- 
 doned. 
 
 But  2dlyy  To  explain  this  a  little  more,  we  fliall  fiiew  where- 
 in this  exercife  of  faith,  in  making  uie  of  the  Mediator's  inter- 
 celfion, doth  mainly  confift,  andfor  the  more  clear  fetting forth 
 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  ex- 
 tremes to  be  avoided.  One  is,  when  peribns  go  to  God  igno- 
 rant 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 
 
5i6  ISAIAH  LIII.  Ver/e  12.      Serm.  6g. 
 
 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,  conceiv- 
 ing that  he  will  foon  be  engaged,  and  then  have  hopes  of  pre- 
 vailing 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 
 
Serm.  69.      ISA  IJH  Ull.  Ver/e  12.  517 
 
 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  be- 
 nefit 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  re- 
 maining 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 
 
5i3  ISAIAH  LIIL  Verfe  12.       Serm.  69. 
 
 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  con firts^  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  accuf ition  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 
 
Serm,69.         IS  A  lAH  U\\.  Verfe  12.  519 
 
 for  fiiQh  as  employ  him.  And  this  guards  againfi:,  both  the. 
 failings  before  mentioned,  to  wit,,  again f I  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  Jonah ii.  4.  in  the  ii.  of  Jonah  4  verfe.  he 
 fays,  Then  I  [aid y  lam  cajl  out  of  thy  fight  y  yet  will  I  loch  again 
 towards' thy  holy  temple ;  the  which  )ook  was  in  effe<5l^  a  look- 
 ing 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  pe- 
 tition, 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  ex- 
 pounds 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  direct- 
 ly 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  improve- 
 ment 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  1 2.        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  tem- 
 ple. So  though  a  foul  have  no  life,  nor  fenfe,  no  inward  feel- 
 ing, '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  difficul- 
 ties, 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  qui- 
 eted, on  the  account  of  Chrifl's  interceflion,  that  it  fliall  be  an- 
 Iwered,  even  as  a  man,  who  having  a  caufe  to  plead,  and  ha- 
 ving 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  Medi- 
 ator'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  prevent- 
 ing 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 
 
•Serm.  69.       ISAIAH  LIII.  Ver/e  12.  ^21 
 
 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  Ch rill'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  Ch rift'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  obtain- 
 ed 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 
 
522  ISJUH  UlL  Ver/ei2.  Serm.  69. 
 
 to  this,  we  make  life  of  Ch rift's  interceffion,  M'hen  under  an 
 accufation,  we  are  convinced  of  a 'quarrel,  and  dare  not  ap- 
 proach 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  cove- 
 nant 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  ap- 
 plication 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 
 
Serm.  69.  ISAIAH  LHI.  Verfe  \2.  523: 
 
 Lord's  interceiTion  in  heaven.  It  is  true  the  high-priefl*s  pray- 
 ing 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  offend- 
 ing 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  Medi- 
 ator, 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  inter- 
 ceiTion, 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- 
 
J24  JSAIAH  Lin.  Verfe  12.       Serm,  70. 
 
 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 
 \v hereof  we  have  daily  and  hourly  ufe,  cVen  to  be  im- 
 proving 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  there- 
 fore 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 
 
Serm.. 7oy       ISAIAH  Ull.  Verfe  12.  529 
 
 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  ac- 
 knowledged as  the  fountain,  and  procuring  caufe  of  that  liber- 
 ty 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  inclin- 
 ation, 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  li- 
 berty, and  it  is  not  made  the  ground  of  our  confident  applica- 
 tion 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  pray- 
 ing y  his  heart  is  not  warmed,  neither  is  there,  at  leail  to  his 
 own  apprehenfion,  any  connexion  betwixt  his  words  ;  where- 
 upon 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 
 
525  ISAIAH  LIII.  Verfe  1 2.       Serm.  70. 
 
 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  ob- 
 taining 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  pray- 
 ers 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  accepta- 
 ble, 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  intercef- 
 fion 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  of- 
 ten, 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  can- 
 not 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 
 
Serm.  70-      IS  A IJ  H  UlL  Verfe  12.  527 
 
 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  ob- 
 taining what  we  need  for  the  time  prelent,  and  for  the  time  to 
 come,  and  when  we  are  in  bonds,  to  be  improving  it  for  liber- 
 ty 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  Ch rift'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  refer- 
 ence 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  be- 
 liever 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  Ch rift'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  un watchful,  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 ;  there- 
 fore 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  continu- 
 ance 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 
 
Serm.  70.       ISAIAH  LIII.  Verfe  12.  529 
 
 the  recovery  of  themfelves  and  children,  or  of  other  near  rela- 
 tions 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  inter ceffion  for  us  :  This  furnifheth  an  anlwer  to 
 the  charge  put  into  their  hands  -,  or,  when  the  believer  is  un- 
 der calmnefs  and  tranquillity,  his  interceffion  Ihould  be  impro- 
 ved ;  for  there  cannot  be  a  fanftified  calmnefs  without  depend- 
 ing 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?. 
 
^7,0  ISAIAH  LIIL  Ver/e  12.       Senn.7a. 
 
 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  believ- 
 ers 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 
 
Serm.  70.       ISAIAH  LIU.  Verfe  12.  ^t^i 
 
 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  or- 
 dered 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  in- 
 terceffion, as  if  we  had  feen  him  or  heard  him,  with  our  bo- 
 dily 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  atid gracious y  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  pro- 
 fitable.    And  fuppoiing  that  we  are  in  ibme  mealbre  clear,  in 
 
 what 
 
Serm.  71.      ISAIAH  LIII.  Verfe  11.  533 
 
 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  incapa- 
 city 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  there- 
 fore 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  A I  AH  LIII.   Vtrfe  12. 
 Verle  1 2. 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. 
 
534  ISAIAH  LITI.  Verfe  12.       Serm.  jx. 
 
 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  accord- 
 ing to  theie  offices,  it  is  a  wonderful  and  unconceivably  gra- 
 cious 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  na- 
 ture, 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  par- 
 ticular 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  attri- 
 butes 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 
 
Serm.  71.         ISAIAH  LIII.  Verfe  12.  535 
 
 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  ador- 
 ing 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  God- 
 head, 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  can- 
 not 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  con- 
 ceive 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, 
 
536  ISAIAH  U\h  Vcr/e  12.        Serm.  71. 
 
 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  ima- 
 gination 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  gi- 
 ven to  the  Mediator,  is  not  of  any  diftinft  kind  from  that  ado- 
 ration 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  there- 
 fore 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 
 
Serm.  71.      ISAIAH  LIIL  Vcrfe  12.  537 
 
 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,  adora- 
 ble, 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  un- 
 to, 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  Medi- 
 ator, 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  na- 
 ture, 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  ^^^'- 
 
538  ISAIAH  LTIL  Verfe  12.  Serm.  71. 
 
 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  peo- 
 ple 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  eter- 
 nal, 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  con- 
 ceive, 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  allow- 
 able here  ;  fecomllyy  For  clearing  of  fomewhat,  which  we  hint- 
 ed at  the  other  day,  concerning  one  particular  form  of  petition. 
 Firjl  then,  This  is  clear,  that  we  may  pray  diredfly  to  the  Me- 
 diator, 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  Media- 
 tor. 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  in- 
 duce 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 
 
Serm.  71.  ISAUH  LIII.  Verfe  12.  539 
 
 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  hint- 
 ed 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  inter cejfion,  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  Ch rifles  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 
 
54©  ISAIAH  LIII.  Vcrfe  12.       Serm.  71. 
 
 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  quali- 
 fied :  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  Ch rift's  interceiTion,  as  well  as  the  other ;  for  al- 
 though 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  in- 
 formed 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,  Whe- 
 ther you  be  not  apt  to  confider  the  perlbn  that  is  Mediator  to 
 be  of  lefs  glory  and  majefty  than   the  Father,   and  to  con- 
 fider 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 
 
Serm.  71.        ISAIAH  UlL  Verfe  12.  541 
 
 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  there- 
 fore f;.  andlaftly,  Though  we  will  not  be  peremptory  in  con- 
 demning 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,  ha- 
 ving obferved  what  hath  been  fpoken  on  this  iubjeft,  may  be 
 ready  to  think,  and  fay,  that  the  improving  of  Ch rift'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  ne- 
 ver 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.  1 8.  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,  difcl aiming  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  ; 
 
542  IS AI AH  iXll.  Verfe  12.       Serm.  71. 
 
 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  there- 
 fore 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   an- 
 fwer, that  believers  may  fometimes  make  ufe  of  Ch rift's  inter- 
 ceflion, 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  inter- 
 ceflion, 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  lead- 
 ing 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  can- 
 not 
 
Serm.  71.      ISAIAH  LIII.  Verfe  12.  543 
 
 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  undertak- 
 ings, 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  expli- 
 cite 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  indebt- 
 ed 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- 
 
544  ISAIAH  LIII.  Ver/e  12.        Serm.  72. 
 
 SERMON      LXXII. 
 
 Isaiah    LIII.    Ver/e  12. 
 Verfe  1 2. — 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  enter y  and  lucre  not  ahlc^ 
 as  it  is,  Luke  xiii.     And  this  will  be  found  to  be  the  rcafon 
 
 of 
 
Serm.  72.       ISAIAH  U\\.  Verfe  ii.  545 
 
 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  nuhatf never  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  peo- 
 ples 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  belie- 
 vers ;  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  fl rait ned,  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 
 
54^  ISAIAH  U\L  Ver/e  12.       Serm.  72. 
 
 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  co- 
 venant, 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 
 
 DA- 
 
S£rm.  72.       ISAIAH  LIIL  Verfe  12.  547 
 
 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  irre- 
 verence, 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  fiiou Id  weary 
 themfelves  in  prayer,  yet  it  is  all  lofl  labour,  and  the  Lord 
 will  fay,  as  it  'is,  liaiah  i.  IVhen  ye  make  many  prayers y  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- 
 
 Z  z  z  2  iieli 
 
54^  ISAIAH  LIII.  Verjy  \t.      Serm.  73, 
 
 pels  and  worth,  and  it  entertains  a  difrclpecft  of  Chrift,  where- 
 as 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  of- 
 fices, 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  char- 
 ged 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  inter- 
 cefTion. 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 
 
Serm.  72.      ISAIAH  LIII.  Verfe  12.  549 
 
 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  can- 
 not 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  him felf  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  ap- 
 proaches to  God,  have  faith  and  fear  going  together  \  anxiety 
 
 aad 
 
550  ISJIAH^LUL  Verfe  12.       Serm.  72. 
 
 nnd  feiir  without  faith  are  not  good,  and  felf- confidence  with- 
 out 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  fp oken  of 
 Noah,  Pleb.  xi.  By  faith yKoah  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.  Thirdly y  They  that  make  a  right  ule 
 pt.  Chriil's  interceffion,  betake  them  Pelves  to  it,  when  in  a  man- 
 ner 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  ad- 
 hering 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- 
 
 taitt 
 
Serm.  72.      •   ISAIAHLm.  Ver/e  12.  551 
 
 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  ac- 
 cepted 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  to Ch rift'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,  accor- 
 ding 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. 
 
 dalia<5U 
 
55^  ISATAH  Ull  Vcffeti.        Serrii.  74 . 
 
 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  pro- 
 mife 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  qua- 
 lifications of  prayer,  and  wiih  this  in  particular,  that  it  be  in 
 Ch rift'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 
 
 /bmc 
 
Serm.  72.      ISA  lAH  Ull.  Verfe  12.  553 
 
 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  liber- 
 ty, 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  af- 
 ter 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  du- 
 ty 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. 
 
SS4  ISAIAH  LIII.  Verfe  1 2.  Serm.  7/. 
 
 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  perfor- 
 mances, and  not  making  ufe  of  Chrifl.  Secondly^  For  your 
 encouragement,  confider  that  it  is  moil;  advantageous  and  profi- 
 table. Thefc  words  in  the  promife  are  broad  and  full,  What- 
 foever  ye  ajk  in  my  tuitney  I  lutll  do  it ;  and  the  promile  is  fre- 
 quently 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  en- 
 courage 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  infirmi- 
 ties, 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  com- 
 mitted 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  refu- 
 sed 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  gi- 
 ven 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. 
 
 James Downe,  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.  Will iamfon,  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,  w right 
 
 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 
 lames Giaham,  taylor 
 Abram  Robert fon,  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-Umes M'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  h erne,  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,  ilioe maker 
 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  page 4 1 5.    The  17th  line  of  Sermon  XXIV.  read,  and  that 
 
 their  fouls  (land  in  need  of  that  which  is  fpoken  to 
 
mm 
 
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