(navigation image)
Home American Libraries | Canadian Libraries | Universal Library | Community Texts | Project Gutenberg | Children's Library | Biodiversity Heritage Library | Additional Collections
Search: Advanced Search
Anonymous User (login or join us) Upload
See other formats

Full text of "Christ crucified, or, the marrow of the gospel : evidently set forth in LXXII sermons on the whole 53rd chapter of Isaiah .."

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 H N J O H N S r 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, death I where is 
ihyjiing ? 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, 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, 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, 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, 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, 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^ ?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^ 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, 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. ! 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, 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 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, / 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 oppofit