one in Hell Who made thee to differ or what hast thou O man that thou hast not received it's election that makes the difference and it 's sure for their salvation is founded on Gods purpose and decree which is the solid rest of a Believer kindness began not on our side but on Gods as Christ says Ye have not chosen me but I have chosen you John 15.16 4ly It says this That all of you had need to make your calling and election sure that is the very hinge of Believers consolation even to have the proof of it in your Conscience that ye are inrolled here to get out the extract of this decree that ye may see and read your names in it Hence many streams of consolation flow out if it be so with you then ye were given to Christ Christ undertook to satisfie Justice for you ye shall get Faith and more Faith ye shall get Repentance and Sanctification and ye shall get Heaven and Glory at the end of your course If it be said this is much how shall it be brought about we answer it 's not impossible and to make it out take but two words that are both directions and marks the practice whereof will give a solid proof of your inrolment in Gods book whence all these great and glorious things have their rise 1. Where there is a yielding to Christs call in the Gospel a closing with him that evidenceth election for it is certain that none shall nor can come to Christ and believe in him but the Elect and whoever are elected must and shall come sooner or later John 6.37 All that the Father giveth me shall come unto me and John 10.4 His sheep follow him and know his voice they accept of and make welcome Christs call in the Gospel and they that accept of it are elect So that there is no need of any new revelation about the matter neither needs there any torturing anxiety to know how to come by thy name in the roll of the Elect try it by this if thou hast given obedience to the call of the Gospel if thou hast in the sense of thy need of a Saviour fled unto â—esus Christ and on his own terms closed with him by this thy tenure or holding is sure and by this thou hast an evidence that thou art an elect for his Sheep come unto him and hear his voice and as many of you as soundly believe on him and have betaken your selves to him for life and salvation have the seal and witness in your selves that your names were in Gods roll and book before the World was But if this be not debate dispute question as ye will about it whatever may be afterwards ye have no evidence for the time of your election 2. Where there is real Holiness or a real study and endeavour to be holy and more holy it is an evidence of election and of a persons being inrolled in the volumn of the book of Gods decree because Holiness is a fruit of election as is clear Eph. 1.4 According as he hath chosen us before the foundation of the world that we should be holy never a person is really holy but such as God designed should be holy to this purpose the Apostle having 2 Tim. 2.21 spoken of election The foundation of the Lord stands sure having this seal the Lord knows who are his and let every one that names the name of Christ depart from iniquity but in a great house are not only vessels of gold c. he subjoyns If a man therefore purge himself from these he shall be a vessel unto honour sanctified c. not that election dependeth on mans Holiness but by his holiness he shall be manifested to be and accompted an elect Vessel and may warrantably conclude himself to be such so that true holiness brings folk to be acquainted with the great secret of Election and gives them boldness to make the application of it There is nothing that men readily desire more to know than this whether they be elected or not here is a sure way to come by the knowledge of it even to study to believe and to be holy and then we may be confident that our names were written in the Lambs book of Life but if we slight faith in Christ and Holiness whatever may be in God's purpose about us we have for present no ground to conclude our election upon God himself fixus in these things that have such mighty consequents depending on them SERMON XXXI ISAIAH LIII VIII Vers 8. He was taken from prison and from judgement and who shall declare his generation For he was cut off out of the land of the living for the transgression of my people was he stricken THE Prophet hath been long in describing Christs Sufferings and hath showen what height they came to even to prison and to judgment and to death it self He was cut off out of the land of the living now he casts in a word to shew wherefore all this was or what was the procuring cause that brought all this suffering and sorrow on Christ which also was the end that he had before him in it in these words for the transgression of my people was he stricken we shew that by my people here was not meant all men and women in the world nay not all men who are externally called in the visible Church but his Elect only these whom he hath chosen to be his People and separated from others by an eternal decree of Election we shew also that these words for the transgression of my people was he stricken do not contain only a reason of Christ's extream suffering even of his being brought to prison and to judgment before men but also and mainly of his being brought so before God and of his being cut-off for the sins of Gods People are not laid to his charge before men but before God they are and so it does imply an influence that the sins of the Elect had upon Christs Sufferings and a respect that his Sufferings had to their sins the Elects sins procured these Sufferings to him and his Sufferings were undergone by him for the satisfying of Justice for their sins and for the removing of them I shall not insist further in the exposition of the words having opened them up the last day but shall hint at a few Doctrines from them and because they are general and more doctrinal I shall be the shorter in speaking to them though it may be ye think not so much of them yet they are not a little for your edification and if ye were suitably sensible of sin and of your hazard there is no Doctrine concerning the Covenant of Redemption but it would be useful and refreshing to you There are several things implyed here concerning the efficacy of the price of Christ's death and concerning the extent of it as it 's laid down as a price for the sins of the Elect which
were put to make a report of you as we will be put to it what could we say we are afraid to speak our apprehensions O! how little is this Gospel as to it's Fruit and Success upon the growing hand among you We shall therefore forbear to speak of that which we think hath deep Impressions on our selves concerning you but we would have you to look thorow Matters how they stand betwixt God and you and if we may humbly lay claim to any measure of the judgement of Discerning may we not ask where is there a Man or a Woman amongst most of us that hath a Conversation suitable to this Gospel If we begin at the great Folks that have the things of the World in abundance it 's their work for most part not to be Religious but to gather and heap up Riches and to have somewhat of a Name or a piece of Credit in the World this is the farthest that many of such design And if we come and take a look of the way of the Poorer sort they live as if they were not called to be exercised to Godliness and this is the condition of the Generality to live as if God were not to call them to a reckoning ye will say we are poor ignorant Folks and are not Book-learned but have ye not Souls to be saved and is there any other way to be saved then that royal Way wherein Believers have walked But if we should yet look a little further through you how many are there that have not the very form of Godliness who never studied to be Christians either in your fellowship with others nor when alone or in your Families There are some O! that I might not say many who are hearing me that will not once in the Year bow their Knee to God in their Families many of you spend your time in Tipling Jeasting Loose-speaking which are not convenient yea I dare say there are many that spend more time in Tipling Jeasting and Idle-speaking then in the Duties of Religion either in publick or in private what report shall we make of you Shall we say that such a man spent three or four Hours every day in going up and down the Streets or in Tipling and Sporting and would not spend half an Hour of the Day on God and His Worship and further how many are yet ignorant of the first Principles of Religion a fault that is often complained of and yet we would be ashamed to have it heard of that such Ignorance should be under half a Years preaching of the Gospel that is in this Place under many Years preaching of it and this not only among the Poorer sort but even amongst those who hold their Heads very high and are above others who can guide and govern their own Affairs and give others a good counsel in things concerning the World yet if we come to speak with them of Repentance or of Faith in its Exercise of Convictions and Challenges for Sin of Communion with God of the working of God's Spirit in the Regenerate or of the Fruits of the Spirit they have not a Mouth to speak a word of these things and if they speak any thing O! but it looks wersh tasteless and thieveless like Put them to discourse of Religion it hath no gust to say so it relishes not they have no understanding of it at least that is experimental doeth this look like Folks that have heard and received the Gospel let me say it the Wisdom of this World and the Knowledge of Christ are far different things and if some of you go that length as to get the Questions of the Catechism which is well done in it self if we put you but to express them in other words ye cannot which says plainly that ye are not Masters of your Knowledge And what shall we say of others of whom we cannot say but we get respect enough from them yet how do Selfishness and Worldly-mindedness abound in them and how Graceless and Christless are they found to be when put to the tryal We would also say to you that there is great difference betwixt Civility and Christianity Fairfashions will never pass in Christ's account for the suitable Fruits of the Gospel and will never hinder us from having a just ground of Complaint against you How many have a Form of Religion and want the Power of it who think themselves something when they are indeed nothing and their Profession is so thin and holled to speak so that their Rottenness and Hypocrisie may be seen thorow it Though these things be but general yet they will comprehend a great many of you that are here in this Assembly and if so is there not just ground of Complaint of and Expostulation with you as a People among whom this Word hath no suitable Fruit And as for you that live Prophanely and Hypocritically what shall we say to you or how shall we deal with you we bring the Word to you but ye make no more use of it then if ye had never heard it no more Religion sheweth it self in you then if ye lived among Heathens Shall we say to God the Fruit of the Gospel is there Dare we be answerable to God or can we be faithful to you to flatter you over as if all were well with you and must not our Complaint then rather be this Lord they have not believed our report though we be feckless and though there be ground of Complaint of us yet the Word is His Word and will take hold of you I know that Folks do not readily digest such Doctrine well and it may be some think that few Ministers are better dealt with then we are but we say that that is not our Complaint we confess if we look from the beginning of the World to this Time there will be few Ministers of the Gospel found to have been better dealt with as to outward and civil things but alace should that stop our Mouth yea rather ought it not to be the more sad to us to be so dealt with and to live in civil Love with Men and Women who yet do not receive the Gospel nor deal kindly with our Master Do not think that we will take external respect to us for the Fruit of the Gospel as we have no cause to complain of other things so let us not be put to complain of this but receive Christ in your Heart let Him and His precious Wares have Change and go off amongst you make use of Him for Wisdom Righteousness Sanctification and Redemption and go not for the fashion about the Means that should bring you near Him but be in good earnest and this would satisfie us much and prevent Complaints Lastly I would ask you what will come of it if we shall go on in Preaching and ye in Hearing and yet continuing still in Unbelief will there not be an account craved of us and must we not make a report and if ye
that ye think not Faith and Holiness necessary but that ye may come to Heaven another way and this is an old Fault and Deceit it was in Moses his days for some are brought in Deut. 29.19 saying I shall have peace though I walk in the imagination of my own heart and add drunkenness to thirst though I tipple daily at my Four Hours though I follow my Lusts and Pleasures and take my fouth and fill of the World we cannot be all Saints c. The Lord will not spare that man but His anger and jealousie shall smoke against him and all the curses that are written in this book shall ly upon him and the Lord will blot out his name from under Heaven and though this be not now believed it shall be found verified There are many when they come to Judgment that will know to their cost the truth of many things they never believed before as we find in that rich Man who says to Abraham Send some to tell my brethren that they come not to this place of torment it says as much as that He in his life-time did not believe how terribly-tormenting a place Hell is and it is even so still Though Men and Women have immortal Souls yet they go on following their sinful way and believe not that any evil shall befall them till God's Curse and Vengeance overtake them A third Ground or Cause is That Folk never think themselves in hazard nor suffer their hazard to affect them and therefore they seek not after the Remedy hence the Jâ—ws Scribes and Pharisees rejected Christ why they were righteous Persons whole and needed not the Physiciâ—n And thus it is with many of you ye will take with it that ye are Sinners but not with the gracelesness of your Nature and this makes it that when Life and Reconciliation with God are offered we have almost none to accept of it why so ye are generally in your own opinion good Friends with God already none of you almost think that ye have hatred at God and so ye carelesly and unconcernedly let the opportunity of making your Peace with Him slip over even like these Jews spoke of Joh. 8.44 45. who when Christ said to them Ye have the devil to your father answered he had a devil and that God was their Father that they were come of Abraham and were not born of fornication So it is with many of you ye could never endure to even your selves to Hell nor to take with it that ye were heirs of Wrath as if ye had been born with other Natures then the ordinary Race of Mankind is and this keeps so many of you that ye get no good of this Gospel for it seeks Sinners to pardon them and Enemies to reconcile them and till the Feud be once taken with the Friendship will never be sought after nor will it find Merchants though when once the Enmity is taken with the Gospel hath many sweet peaceful and comfortable words to speak to the Man afterwards A fourth Ground is The love of Money and of the World which is the root of all ill This is given as a main Cause Matth. 13. why the Word profites not The seed is sowen among thorns and the thorns spring up and chock it the cares of this life and the deceitfulness of riches chocked the Word This is not oppression nor stealing but entanglement with and addictedness to the things of this present World Folks allowing themselves too much satisfaction in their Riches and Pelf counting themselves as if all were well if they have it and grieved if they want it as if there were nothing but that to make Happy being wholly taken up about it and leaving no room for the concerns of their Souls for Prayer and Seeking of God nor for Challenges to work on them they are so wholly taken up with their Callings and Business for they lay it for a Ground that they must be rich and then they give themselves wholly to all things that may contribute to that end and that chockes and suffocates the Word that it never comes up that nothing comes to perfection therefore Christ says Luke 21.24 Take heed ye be not overcharged with surfetting and drunkenness and cares of this life I am afraid that many moe among you who are civil and esteemed vertuous and frugal shall perish in this Pit of Worldly-mindedness then shall perish by Drunkenness Gluttony Fornication or the like and yet there is nothing more frequent in Scripture then words spoken to scar Folk from Earthly-mindedness How hard is it says Christ for a rich man to enter into the kingdom of Heaven and such a Man is he that is taken up with Riches and places his Happiness and Contentment in them whether he have more or less of them We speak not this to foster Idleness in any but to press Moderation in the use of lawful things Ye think it enough if we cannot charge you with Oppression Stealing Whoring and the like but this Gospel will charge you with the love of Money and if it find the love of the World in you the love of the Father will not be found in you Doth not your experience tell you that it 's not an easie matter to be much taken up with the World and to win at a suitable disposition for Duties of Religion and to be painful in them A fifth Ground is Folks little prizing of the Gospel and the Benefites that come by it They look not upon it as their Happiness to have Communion with God they who are invited to the Marriage of the King's Son Mat. 22. will not come and the reason is given they made light of it the Offer of the Gospel hath no weight it relishes not If a Market of fine things at a cheap Rate were proclaâ—med ye would all run to it but ye delight not in the Word of God ye prize not the Gospel and the precious Wares that it exposeth to sale amongst you And to evidence and make out this I would ask you these few Questions And 1. I would ask you how often or rather how seldom have you sitten down purposly and thanked God for sending the Gospel to you ye have given thanks for your Dinner but how often have ye given Him thanks that ye have the Gospel Sabbath-days and Week-days 2. How little do many of you wait on the Preaching of it were there a Message sent to you but from some ordinary Man let be from a great Man ye would straiten your selves and your Business too somewhat that ye might hear it and yet it 's a wonder to think how some in this Place except on the Sabbath will hardly be seen in the Church from one end of the Year to the other 3. Had ye any evident to draw of House or Land ye would seek to have it drawn very well and sure but many of you never sought to have the evidents of Heaven made sure ye
esteemed him not even because of his lowness In the words now read and forward the Prophet sets himself to remove the offence that men took at our Lords Humiliation by shewing them that although he became so low yet he was not to be the less esteemed of for that And the ground which he layes down to remove the offence is in the first words of the Text which in sum is this that there was nothing in himself wherefore he should have been brought so low there was no sin in him neither was there any guile found in his mouth but he was graciously pleased to take on him that which we should have born and therefore men ought not to stumble and offend at his stooping to bear that which would with its weight have crushed them eternally and thereby to make their peace with God in the 6. vers he shews how it came to pass that he stooped so low All we saith he like sheep have gone astray and turned every one of us to our own way and the Lord laid on him the iniquity of us all We had lost our selves and God in the depth of his eternal wisdom love and good-will found out the way to save us wherein to speak so a Covenant was transacted betwixt God and the Mediator who becomes Cautioner for our sins which are transferred on him From the 7. vers to the 10. vers he goes on in shewing the execution of this transaction and how the Cautioner performed all according to his engagement And from the 10. vers to the close we have the promises made to him for his satisfaction The scope is as to remove the scandal of the Cross so to hold out our Lords pursuing the work of satisfaction to the Justice of God for elect sinners and the good success he had in it In the 4 and 5. verses we have three things 1. This ground asserted Surely he hath born our griefs and carried our sorrows 2. Mens enmity aggreged from this yet we did esteem him stricken smitten of God and afflicted In the very mean time that he condescended to stoop so low for us and to bear that which we should have born we esteemed but little of him we looked on him as a plagued man 3. This is more fully explained vers 5. But he was wounded for our transgressions he was bruised for our iniquities He was so handled for our sins and the chastisement of our peace was on him that which made our peace with God was on him By his stripes we are healed the stripes that wounded and killed him cured us We have here then rather as it were a sad narration then a Prophesie of the Gospel holding out a part of our Lords sufferings yet a clear foundation of the consolation of the people of God it being the ground of all our Faith of the pardon of sin of our peace with God and of our confident appearing before him that our Lord was content to be thus dealt with and to give his back to the smiters and his cheeks to them that plucked off the hair We shall clear the words in the assertion which will serve to clear the words of the whole Chapter and also of the Doctrines to be drawn from it 1. The thing that Christ bare is called griefs and sorrows by which we understand the effects that sin brings on men in the world for its the same that in the 5. vers is called his being wounded for our transgression and bruised for our iniquity It 's a wounding that iniquity causeth and meritoriously procureth It 's not sin it self but the effect of sin to wit the punishment the sorrow and grief that sin brings with it called griefs and sorrows Partly because grief and sorrow is necessarily joyned with sin partly to shew the extremity and exceeding greatness of this grief and sorrow and the bitter fruits that sin hath with it 2. How is it said that Christ hath born and carried their griefs and sorrows By this we understand not only Christs removing of them as he removed sickness and diseases as it is said Matth. 8.16 17. But also and mainly his actual and real enduring of them as the phrase is frequently used in Scripture That man shall bear his iniquity or he shall bear his sin Levit. 5. and many other places It sees out a real inflicting of the punishment that sin deserves on him 3. That it is said our griefs and our sorrows it is not needlesly or superfluously set down but to meet with the offence that men take at Christs humbling himself so low As if he had said What aileth you to stumble at Christs coming so low and being so afflicted It was not for his own sins but for ours that he was so handled And they are called our griefs and sorrows 1. Because we by our sins procured them they were our deserving and due to us the debt was ours though he as our Cautioner took it on himself 2. Because though the Elect have distinct reckonings and peculiar sins some moe some fewer some greater some lesser yet they are all put on Christs account there is a combination of them a gathering of them all on him as the word is vers 6. He hath laid on him or made to meet on him the iniquities of us all The meaning then of the assertion is this Surely this is the cause of Christs Humiliation and this makes him not only to become Man but to be a mean poor Man and to have a comfortless and afflicted life in the World that he hath taken on him that Punishment Curse and Wrath that was due to us for our Sins and therefore he ought not to be offended and stumbled at Now because Socinians the great Enemies of Christs satisfaction and of the comfort of his People labour to elude this place and to make Christ only an exemplary Saviour and deny that he really and actually did undergo these Griefs and Sorrows for the Sins of his Elect We shall a little clear and confirm the exposition we have given the question is not about the taking away of Sin but about the manner of removing it They say that it is by Gods pardoning of it without a Satisfaction We say it is by Christs Satisfaction So the difficulty in expounding the words is whether to expound them of Christs removing our Sorrows and Griefs from us or of his bearing of them for our Sin and so really taking it away And that this Scripture means not of a simple removing of them as he did remove Sickness Matth 8.17 but by a real taking them on himself and bearing of of them in order to the satisfaction of the Justice of God for our Sins We shall give these Reasons to confirm it 1. Because these words are to be understood of such a bearing of Sorrows and Griefs as made Christ to be contemptible and despised before others This is clear from the scope for they are given as a reason
makes the offer on the terms of a satisfaction to Justice the Son as Mediator accepts the offer and undertakes for the Elect here am I to do thy will on the same terms that the offer is made and the Father accepts of the Sons engagement according to that word Matth. 3. This is my beloved Son in whom I am well-pleased he offers himself Surety for Sinners and the Father is content to accept of him as their Surety In the one respect it 's called the Fathers pleasure Vers 10. of this Chapter yet it pleased the Lord to bruise him c. because the terms were so proposed and in the other respect it 's called the Mediators pleasure or satisfaction Vers 11. because the condition proposed is satisfying to him The pleasure of the Lord shall prosper in his hand He undertakes to pay and God accepts of his undertaking and obliges himself to absolve the Believer and the words following He shall see his seed and of the travel of his soul and be satisfied and by his knowledge shall my righteous servant justifie many are Promises made to him on supposition of his making satisfaction And in 2 Cor. 5. ult the first part of the Transaction is He hath made him to be sin for us that knew no sin and the other part of it is That we might be made the righteousness of God through him he accepting of the Bargain obtains a right to a justifying and absolving Sentence by vertue of his suffering for which cause these words are added in him or through him This shews the clearness of Gods Justice in proceeding with the Mediator the ground of Sinners Justification through him and gives Sinners a warrand to make use of Christs satisfaction as theirs because it was so agreed upon in the counsel of the God-head 5. We come now to speak a little to some properties of this Covenant and shall content our selves with three or four of them that make for the scope As 1. The justice and equity of it 2. The faithfulness of it 3. The freeness of it And 4. The wisdom that shines in this Bargain passing by the rest 1. The justice and equity of this Transaction may appear in these respects 1. That the Father should be satisfied that he that was wronged should have his honour restored that the threatning given out in his Law should light and take effect that the Soul that sins should in his own or in the Sureties person die and that a suitable recompence should be made to Justice before the Sinner be absolved 2. Justice appears in this respect That when the Son of God the Mediator offers to become Man and to endure and suffer all that the Elect should have suffered his sufferings should be accepted as a satisfaction because the justice of God yea the holiness power and greatness of God are as gloriously manifested in Christs satisfaction as if Man had suffered nay there would not have been such an amends and satisfaction made to Justice if all Creatures had suffered Justice by this means hath more satisfaction than it could have had otherways and hereby the holiness of God and the severity of his justice as well as the condescending love of God is the more manifested that he himself should condescend to satisfie therefore Rom. 3.26 it 's said That he might be just and the justifier of him that believeth on Jesus God is just in that he will not only have satisfaction but an equivalent satisfaction for the restoring of his Justice to its declarative glory wherein it suffered by Mans fall 3. Justice appears in this respect That the Mediator satisfying Justice these for whom he suffered should be acquitted and have the sentence of absolution past in their favours which the rather we would take notiâ—e of that we may know the redemption purchased â—nd bestowed by the Mediator is by an exact satisfying of Justice and not by removing of our sins as he did remove diseases nor by pardoning of them by an authority committed to him but as I said by a real and actual satisfying of the Justice of God for them therefore Luke 24. it 's said He behoved to suffer these things and then to enter into his glory there was a necessity of it because of the justice of this Covenant for the Son not only to become Man and be in a low condition but to become a Curse and to die the cursed death of the Cross A second property is faithfulness on all sides Faithfulness on the Fathers side in his Word and Promise to the Son All that are given of the father are made to come to him and there is nothing lost John 6.37 44 45. Faithfulness on the Sons side performing all according to his undertaking fulfilling all righteousness Therefore when in the 〈◊〉 word he sayes Deliver me from this hour in the next word he sayes But for this cause came I unto this hour It was my errand into the World and now I am to go about it by and by And I lay down my life for my sheep of my self no man taketh my life from me but I have power to lay it down and power to take it up again His faithfulness also appears in keeping all that are committed to his trust None of them shall perish but he shall raise them up at the last day Therefore he is called the good or faithful shepherd 3. It 's a free Covenant it 's just as betwixt God and the Mediator but as to the Elect it 's most free By his wounds we have pardon and by his stripes we have healing The chastisement of our peace was on him There is not one grain weight or worth to be satisfied by us He was made sin for us he was made the curse even the wrath-pacifying-sacrifice and offering That we might be made the righteousness of God not through ought in our selves but through him 2 Cor. 5. ult 4. It 's a most wise contrivance for if the Son had not become Man and Mediator how could Justice have been satisfied or the Elect pardoned and healed They could not satisfie for themselves and no creature could satisfie for them therefore the only wise God finds out a wise mids for such an end as is the saving of the Elect in a way wherein Justice and Mercy or free Grace sweetly kiss each other and wherein they both shine forth conspicuously and radiantly That which we would say in short concerning this Covenant is this that Jesus Christ hath undertaken to pay the Elect's debt and hath stepped in into their room And God hath imputed unto him their sin and accepted of a satisfaction from him for them And all this in a legal and just way so as there is access before the Throne of God for them to plead for the application of his Righteousness by vertue of this Covenant That as really and faithfully as Christ performed his uâ—dertaking to God and his satisfaction wâ—â— accepâ—â—d for
Covenant He hath not promised to justifie all nor to make all believe but some only He as it were saith to the Mediator these I give thee to be redeemed by thee and on the laying down of thy life and satisfying for them I promise to make them believe and that through faith in thee they shall be justified therefore saith Christ John 6.44 Murmure not among your selves no man can come unto me except the Father who hath sent me draw him And who are they that shall believe on him See v. 37. All that the Father hath given me shall come unto me and him that cometh I will in no wise cast him out but will make him dearly welcome And vers 45. Every one that hath heard and learned of the Fâ—ther cometh unto me And John 17.2 That he should give eternal life to as many as thou hast given him Thus ye see what we mean when we call this a differencing Decree 2. We say that it is a definite Decree both in respect of tho number numbered that is about so many and no moe and not all and in respect of the number that numbers such a man and such a woman in particular in such a place and not such an other person They are all particularly designed and are therefore said to be written in the Lambs Book of Life It is not all who are foreseen to believe who are elected as if election did follow believing as the cause of the Decree But it 's such a number whom the Lord ingageth to the Mediator to draw to teach and make them believers 3. We say it is a Decree that is free as to all merit in them whom it reacheth and it 's free in these three respects 1. In respect of any thing in the person or persons elected who are supposed to be lying as the rest of the World therefore it 's said of Jacob and Esau Rom. 9 11. The children being not yet born neither having done good or evil that the purpose of God according to election might stand c. That is God respected not the doing good or evil in his electing of the one and passing by of the other 2. In respect of Christ's satisfaction and redemption which presupposeth this Decree to be and is the mids by which it is accomplished so that we are redeemed because we are electâ—d The Elect were Gods people when Christ did undertake and engage for them and in this respect election is a Founâ—ain-grace and Christ's death is not the cause of Election though it be the cause of all the benefits that follow upon it 3. It 's free in respect of God's absolute Soveraignty who acts herein according to the purpose of his own will having no reason without himself as it is clear Matth. 11. Evâ—n so Father because it seemed good in thy sight And Eph. 1.11 Being predestinate according to the purpose of him who worketh all things according to the counsel of his own will As the Potter hath power over the Clay and makes of the same lump on Vessel to honour and another to dishonour as he pleaseth So the Lord acts most Soveraignly in the Decree of Election 4. We say that this Decree is absolute and peremptory Which is not so to be understood as if it admitted of no midses in the execution of it But this is the meaning that the performing and bringing about thereof depends on nothing without God neither can it be possibly frustrated These sheep can never be plucked out of his hand neither can they ever perish but must needs all and every one of them actually enjoy that which is decreed for them by this Decree else they could not be called God's people if they might not be his Thus ye see whâ—t is the meaning of these words my people â—hat is his Elect people in or by the Decree of Election I shall shortly give you some few grounds from Scripture to clear and confirm this truth The 1. whereof is taken from the names that the people of God get and from the expressions that are used in making mention of them in Scripture which will infer all that hath been said as namely they are called my sheep John 10. his Sheep that he knows as it were by head-mark by name and sirnâ—me which cannot but be his they are call d the election of Grace Rom. 11.5 at this present time there is a remnant according to the election of grace and vers 7. the election hath obtained and the rest were blinded it 's impossible but the Elect must obtain there being an inseparable connexion betwixt the decree and the end thereof they are said to be written in the Lambs book of life before the foundation of the world before there was any mention of themselves or consideration of ought in themselves they are said to be loved and beloved and ordained to eternal life Acts 13.48 As many as were ordained to eternal life believed where believing is made a fruit and effect of this decree of election it s so far from being a cause thereof they are called blessed of the Father Matth. 25. and these whom he blesseth cannot but be blessed they are called such as are given to Christ holding forth a peculiar differencing of them from others they are called the people whom he foreknew and predestinated Rom. 8.29 whom he did foreknow them he did p eaâ—stinate c. and Rom. 11.2 God hath not cast away his people whom he foreknew every one was not so foreknown for Christ will sâ—y to many at the great day depart from me I never knew you Titles and names of this kind are frequent in the Scripture whereby God differenceth some from others which hath its rise from Gods purpose and decree of election A 2d ground is taken from the opposition which the Scripture maketh betwixt the Elect and others who are not elected which shews clearly that election cannot be understood of all as if there were a general and conditioâ—al election hence it 's said Jacob have â—â—loved and Esau have I hated the electing of the one is laid foregainst the râ—jecting of the other so John 10 the Lord sayâ— of some that they are his sheep and of others they are not my sheep and Rom. 9. the Apostle speaks of some vessels of mercy which are before prepared for glory and of somâ— vessels of wrath fitted for destruction and 2 Tim. 2.21 some are said to be vessels of honour some of dishonour some are ordained to eternal life Acts 13. and some are ordained of old to that destruction as Jude speaketh some are written in the Lambs book of life and some not Revel 20. and wherefore is all this spoken but to let us know that God hath freely and soveraignly in his decree put a difference betwixt some and others which as it began to speak so in God's eternal purpose so it will continue in the event Which is a 3d. ground of confirmation and it will be
land of the living fâ—r the transgression of my people was he stricken THere is nothing that concerns us more than to be well acquainted with the doctrine of Christ Jesus and his Sufferings The Prophet hath therefore been much in shewing what Christ suffered in the former words and hath largely described his Humiliation to Judgment and Death for saith he he was cut off out of the land of the living In the words read he answers two important questions concerning his sufferings 1. To what end were all these sufferings he answers that they were for transgressions even to be a satisfaction to Justice for them The 2. Question is For whose sins were the sufferings of Christ to be a satisfaction It is answered expresly in the words for the transgression of my people was he stricken or the stroak was upon him it was for the sins of the Elect and of the Elect only for this is the Prophets scope who having spoken of Christs sufferings and death holds forth the meritorious and procuring cause and end thereof and this is the result design and sum of all even to be a satisfaction for Gods elect People for as we shew by Gods People are not meaned all men in the world nor the Jews only for Christ hath many sheep beside them but it 's Gods peculiar People in opposition to the multitude who are not his People The Doctrine or rather the branch of the Doctrine we left at was this and it 's exclusive that Christ's death is only intended to be a price for the sins of God's elect People and was laid down with respect to them his death and sufferings are to be looked upon and considered only as a price and satisfaction for their sins and for the sins of none other or thus Jesus Christ in his suffering and in the laying down of his life had a respect to the elect and intended the removing of the sins and transgressions of God's elect people only and of none other we know nothing that we can make of these words nor of the Prophets scope in them but this who as he hath been describing Christs sufferings in all other respects so doth he in this to wit in respect of the persons for whom he suffered and of the meritorious cause and end of his sufferings for says the Text for the transgressions of my people that is of Gods elect people was he stricken This branch of the Doctrine is of great weight and concernment in the whole strain of Grace for if this march-stone be lifted and removed Grace becomes common and as some call it universal and so to be in effect no grace at all for Grace hath a peculiar channel of its own wherein it runs towards a certain select number and not towards all I do not mean of grace taken in a large sense for so all men as they are partakers of any mercy or of common favours may be said to have grace extended to them but I mean God's special grace favour and good will which is extended only to the Elect for whose sins Christ suffered the right bounding of which Doctrine shews forth both God's soveraignty in the dispensing of grace and the freeness thereof in communicating and manifesting of it to whom he will and which thus considered is especially engaging of the hearts of them on whom he pleaseth to manifest it Ere I come to confirm this branch of the Doctrine take a word or two of advertisement in the entry 1. That Christ's death may be considered two ways 1. In respect of it self and as abstracting from the Covenant of Redemption wherein it is contrived as to all the circumstances of it in which sense as his death and sufferings are of infinite value worth so they are as Divines use to speak of value to redeem the whole world if God in his design and decree had so ordered and thought meet to extend it 2. We are to consider his sufferings and death as a price agreed upon in the Covenant or Bargain of Redemption wherein these two or three things concur 1. God's proposal 2. Christ's acceptation and design in laying down his life 3. The Fathers acquiescing therein and declaring himself well pleased therewith we speak not here of Christ's death in the first respect that is as abstracting from the Covenant for in that respect he might have laid down his life for few or moe for some or for all if it had been so intended but we speak of it in the second respect as it 's a price agreed upon in God's purpose and Christ's design and in God's acceptation and thus we say that his death is only intended as a satisfaction and recompence for the sins of the Elect and was laid down for them only 2ly We may consider Christ's sufferings and death in the fruits of it either as they respect common favours and mercies common gifts and means of grace which are not peculiar and saving but common to Believers with others being bestowed upon professors in the visible Church or as they are peculiar and saving such as Faith Justification Adoption c. Now when we say that Christ's sufferings and death are a price for the sins of his People we exclude not the Reprobate simply from temporal and common favours and mercies that come by his death they may have and actually have common gifts and works of the Spirit the means of Grace which are some way effects and fruits of the same Covenant but we say that the Reprobate partake not of saving Mercy and that Christs death is a satisfaction only for the Elect and that none others get pardon of Sin Faith Repentance c. by it but they only it was intended for none others and this we clear and confirm from and by these following grounds and arguments which we shall shortly hint at The 1. Argument is drawen from this same assertion of the Prophet thus If Christs death be only a satisfaction for the sins of Gods People then it is not a satisfaction for the sins of all but it 's a satisfaction only for the sins of Gods People therefore not for all for his People are not all men or all men are not his People but his People are a peculiar People separate from others in God's purpose and decree as we cleared before from John 17. Thine they were and thou gavest them me and the Text says expresly for the transgressions of my people was he stricken he respected the sins of God's People in accepting of the Bargain and in laying down his Life and for their sins only God accepted him yea the very mentioning of them thus here secludes all others and we must expone them exclusively as taking in none others and must look upon the things spoken of them as agreeing to no other even as it 's said Heb. 4. There remains therefore a rest to the people of God which is certainly exclusive of all others and hence when our Lord
counsel and fore knowledge of God ye have taken and by wicked hands have crucified and slain The Lords hand was supream in the businesse and we may gather the Supream and Soveraign Iâ—fluence of the Lords hand in these three respects in Christs Pufferings 1. In respect of His appointing them It was concluded in the Counsel of God what He should Suffer what should be the Price that Jehovah would have and the Sâ—crifice that he would accept of from His hand 2. In respect of the Ordering and Over-ruling of His Sufferings when it came to the execution of His Ancient Decree He who governs all the Counsells Thoughts and Actions of Men did in a special manner govern and over-rule the Sufferings of the Mediator though wicked men were following their own designe and were stirred and acted by the Devil who is said to have put it into the heart of Judas to betray Christ yet God had the ordering of all who should betray Him what death He should die how He should de pierced and yet not a bone of Him broken 3. In respect of His having had a hand actively in them and as he was the chief Partie that pursued Christ it was He that was exacting the Elects Debt of Him therefore the Lord looks over Pilat and Herod to Him and sayes to Pilat thou couldest have no power over me except it were given thee from above and to His Father Father take this cup from me and my God my God wby hast thou forsaken me He was pursued as standing Cautioner in our room in which respect it is said Rom. 8. He that spared not his own Son He spared Him not when He cryed but would have Him drinking out the Cup and Zach. 13.7 Awake O sword against my shepherd and against the man that is my fellow smite the shepherd The Message comes from Him and He gives the Sword a charge and orders it to smite Him In all which respects it 's said The Lord bruised him and he hath put him to grief It was this more then Sword or Naills or Speir or Whipe that made Him cry out another and a higher hand brought his sinless Soul to more bitterness then all the Sufferings He endured from Men. Use This leads us in to the vendicating of the Soveraign and Holy Providence of God in that wherein Men have a most sinful hand and are most unexcusable though Judas that bettayed and Pilat that condemned the Innocent Son of God acted most sinfully yet the Lord himself hath an active over-ruling Hand in carring on His own design and what Judas and Pilat with other wicked Men did was so far from being by guess that they were the executions of His Ancient Decrees and He is most Pure and Spotless in venting and manifesting Grace Holiness and Justice when men were venting their Corruptions Impiety and Injustice most Therefore the Holy Providence of God mixeth n more as to any sinless participation with mens sin in their sinfull and wicked actings than the Covenant of Redemption mixed it self with the sinfulnesse of them that crucified Christ Nay this is a principal Diamond in His Crown that He cannot only govern all the natural second Causes that are in the World in their several Courses and Actings and order them to His own glory but even Devils and wicked Men and Hypocrites their most corrupt and abominable Actions and make them infrustrably subservient to the promoving of His own holy ends and purposes and yet be free of their sin for which they shall count to Him And as it was no excuse to Judas nor to Pilat that they did what before was decreed of God so it shall be no excuse to any Man in a sinful course that God hath a hand in every thing that comes to passe who yet is just and holy in all It may also stay our hearts when the Devil and his Instruments as it were are runing mad that they can do no more then what God permits â—ay some way commissionateth them to do The Devil could not so much as touch a tail of one of Job's sheep without leave â—sked and given O! the deepth both of the knowledge and of the wisdom of God how unsearchable are his wayes and his judgments pasi finding out 3. As we may see here the concurrence of the Persons of the blessed Trinity Father Son and holy Ghost the concurrence of Jehovah with the Mediator for carrying on the same design the work of Mans Redemption for it pleased them all So taking the Lord Jehovah essentially as comprehending all the three Persons we may Observe That the Lord is well willed to and hath delight in prosecuting the work of Redemption though even to the bruising of the second Person of the God-head considered as became Man and Mediator not that He delighted in the Sufferings as such of His Innocent Son for he affects not willingly the children of men but considering the end and the effects that were to follow to wit the Seed that He should beget ro Eternal Life and the Captives whom He was to redeem In that respect it was not only against His will but it pleased Him well or as the word is in the New Testament It was his good pleasure alluding as â—â—is like to this of the Prophet Hence when Christ speaks of the work of Redemption He calleth it the Fathers will and work the Fathers will when He sayes I came not to do my own will but the will of him that sent me The Fathers work while He sayes I have finished the work thou gavest me to do And here it is called His pleasure for there was nothing without Himself to move Him to it when He might have suffered all fallen Mankind to lye still in their forlorne condition It pleased Him to give His Son of His own good will to redeem several of them Use If we put these Doctrines together they affoord us wonderful matter of Consolation 1. That we have an able Saviour that hath given a sufficient ransome for us a price that cannot be overvalued 2. A willing Mediator that gave himself no man took His Life from Him but He laid it down of Himself and took it up again 3. A willing Jehovah contriving and taking pleasure in contriving the Redemption of Elect Sinners through the Death of His own Son Which reproves and gives check to the wonderfully strange mistakes that are often found with some poor Souls concerning the way of Peace as some will be ready to say if Câ—rist were as willing to take me as I am to take Him as willing to welcome me as I am to come to Him But is not this a proof of His willingnesse that He was content to be bruised and put to grief about the work of your Redemption others have a secret apprehension that if God were as willing to receive and save them as Christ is they would have more confidence but sayes the Prophet here that it pleased the father
the Jews miscarriage in the point of Justification but being ignorant of the righteousnesse of God they went about to establish their own righteousness That is being ignorant oâ— that which God would accept for Righteousnesse they thought to patch up one of their own and so is it still For some hope to come speed by their Prayers others think to come speed by their good Heart to God a third sort puts in their good Works if not in express Words yet practically all which may let us see the necessity of Knowledge to Justification 4. Consider that there must be Repentence ere a Sinner can be Justified which supposeth Knowledge For he must needs know his Sin and that his own Righteousnesse will not do his rurn and so long as he is ignorant he cannot Repent nor renunce his own Righteousnesse For while he is so he cannot know what is Sin and what is not Sin what is Faith and what is presumption unlesse it be by guess and folk will never be suitably affected with Sin by guesâ— The Apostle Paul as it is Rom. 7 9. Before the law came I was alive that is before it came to him in the knowledge of it's spiritual meaning and broad extent of it while he was a Pharisee he was alive in his own esteem But when the commandment came sin revived and he died He then saw need of another Righteousnesse then his own We preach to you sometimes the necessity of Repentance and of your being humbled and that ye should deny your own Righteousnesse and betake you to Christs but except there be knowledge of your unrighteousnesse It 's as if we should bid you wash where there is no spot seen 5. Look so reward to the Duties of Holinesse which are necessary though not to Justifie you yet that ye may live as it becomes Justified Persons though not to make your peace yet to glorifie God and to keep up friendship with Him Now can any know or do duties who are ignorant Hence it comes to passe that some hazard on Sin taking it to be Dutie and scar sometimes at Duty as if it were Sin 6ly Consider your own peace and in order to it there is a necessity of Knowledge else there will be still a doubting whether ye are right or wrong hence it 's said Rom. 14. He that doubteth or doth doubtingly is damned For he hath a Sentence in his own Conscience against himself though he may be doing that which on the matter is Right 7ly In a Word Ignorance puts us out of case to make use of many notable opportunities and priviledges we know not what use to make of the Word of the Sacraments or of Christ How many have lived a considerable number of years strangers to the advantages that are to be gotten by him through their want of Knowledge Therefore John 4. Christ sayes to the Samaritan Woman If thou hadest known who it is that asked it of thee thou wouldest have given him drink and he should have given thee living water where He insinuats that her Ignorance was a great cause why she keeped at such a distance from Him It 's hardly possible that so many poor Souls would abide at such a distance from Christ if they knew Him There is no desire after that which is unknown and therefore many do live at such a distance from Christ because they have not so much as the literal Knowledge or Historical Faith of His Worth The Uses are Three 1. Take it for granted if ever ye would see the face of God that there is a necessity of Knowledge For Knowledge is a piece of God's Image as well as Holinesse and Knowledge is commanded as well as Holinesse Knowledge was placed in the first Man Adam as well as Holiness and when we are renewed after the Image of God in conformity to the second Adam we are renewed in knowledge And not only so but Knowledge is a mean of the exercise of Faith of Repentance and of Holiness and if such a thing be needful by the necessity of a mids in order to an end if obedience to a command or if the thing it self that is to be known be needful then Knowledge must be needful It 's true we would beware of extremities here as either to say on the one hand that their must be such a high degree of Knowledge For in the speculative part of Knowledge to speak so Reprobats may go beyond Believers Or upon the other hand to think that Knowledge is enough and that there needs no more but Knowledge as alace many do rest upon their Knowledge and therefore we would beware of seperating these two Knowledge and Faith If it be asked here what Knowledge is requisite to Justification I would speak a Word to this Question not so much for satisfying of curiosity but for your Instruction who are more Ignorant and to shew the necessity of the thing and to give you a short view of these things that are necessary to be known about this matter and therefore 1. Ye must know God that Justifies you ere ye can be Justified as it is John 17.3 This is life eternal to know thee the only true God and him whom thou hast sent Jesus Christ If ever ye be absolved before such a Judicatory ye must know your Judge That there is one God that He is one in His Essence and that there are three Persons yet so as the Trinity of Persons doth not hinder or obstruct the Unity or Onness of the Godhead John 5.7 There are three that bear record in heaven the father the word and the holy ghost and these three are one Study then to know God who is your Judge not so much out of curiosity seeking to know how the Persons differ as to their manner of subsisting as how to be fixed in the Faith of the thing 2. Ye would know your selves and what may be charged on you before God Can men carry rightly before a Judge or before a Judicatory if they know not how it stands with them And this will lead you to know the State and Case wherein ye were made at first And the Covenant of Works which God made with Man at the beginning when He gave to Him the promise of Life upon condition of Obedience and that ye are lyable to the Curse due for the breach of that Law and Covenant else ye will never know your hazard and knowing the breach of the Law and Covenant of Works it will make you through God's blessing to seek after Justification which otherwayes ye will never do And so ye are to know that the first Covenant was broken by Adam and that this made him and all his posterity lyable to the Curse as being guilty of his transgression and this takes in the knowledge of Originall Sin even of the sinfull Estate wherein ye were born and of your Actual Sins 3. Ye must know how a Sinner lying in such a State and Case under
to God I shall only say further here that though we cannot tell how he interceeds to satisfie our selves fully yet this is clearly held forth to us that whatsoever is needful by his being in heaven we may confidently expect it will be performed from the man Christ from him who is God-man in one Person and so his Intercession with the Father is his actual procuring and doing such a thing and that not as God simply but as Mediator Therefore these two words are put in the forecited expressions Whatsoever ye ask in my name I will do it that the Father may be glorified in the Son and whâ—m the Father will send in my name That is by vertue of my procurement by vertue of my Sacrifice and Intercession and the sending of the Comforter shews that it is performed by him that is God-man out of the respect he hath to his members and on the account of his Office which he pursues for their edification And so there is enough to answer the question and abounding consolation to his people which is the next Ufe Use 2. To shew the notable consolatioon that flows from this part of Christs Office O! What savourinesse and unsearchable riches are in this part of his name That our Lord Jesus as Intercessour appeares in the presence of God for us We shall speak here to these Five things 1. Wherein this is comfortable or to the extent of it 2. To the advantages that follow on it 3. To the grounds of this consolation which are confirmations of it 4. To this at what times and particular occasions the People of God may and ought in a special manner to make use of and comfort themselves in it And 5. on what terms this consolation is allowed that they grow not vain and proud of it For the First Our Lords Intercession gives a Fourfold extent of consolation that makes it wonderful 1. In it's universality as to the persons to whom it 's extended Not indeed to all men in the World but to all that will make use of it And though it were simply of universal extent to all men in the world yet it would comfort none but such as made use of it And that vanity of the Arminians that extends Christs Death and Intercession to all can truly say no more for so in comfort for they are forced to say that Christ died and intended his death for many that will never get good of him but we say all that he intended should get good of his death do get the intended good of it yea we say that whoever will make use of him shall get good both of his Death and of his Intercession So Heb. 7.25 He is able to save to the uttermost all that come unto God through him Though the cause seemed to be desperat and the sentence pronounced Cursed is he that continues not in all things written in the law yet he is able to save them Therefore 1 John 2.2 It 's said If any man sin O! strange word We have an Advocat what an Advocat for any man yea for any man that will make use of him For as we shew before though it 's true that his Intercession is bounded to his Elect yet it 's as true that he refuses no cause that is honestly given him to plead If any man sin we have an advocat He will not say to such poor Souls I will not be for you I have done all that I may but it is gone against me neither will he prig to say so with you he will not say I will have this or that ere I undertake your cause for you but if any man sin If any man see his need and will imploy him whether he be a great man or mean man whether he be poor or rich bound or free whether he be an old sinner that his lived long in security hypocrisie or prophanity or be a sitten up professour whether he be young or old If any of you all that are here will come to him he will not refuse to be imployed by you By him therefore as the Apostle exhorts Heb. 1â— 15 let us offer praise to God continually And as praise so the sacrifices of other duties and they shall be accepted as the offer oâ— the Gospel runs on an universality and excludes none but these that by their unbelief exclude themselves So his Intercession runs on an universality If any man sin and will imploy him he is an Advocat at hand And seing it is Christ and Christ as Intercessour for transgressours that we are speaking of as the ground of Sinners consolation let me in passing desire you to remember that he is pointing at you men and women and if there be any of you that have a broken cause to plead any debt that ye would fain be fred of any Sin to be pardoned or your peace to be made with God here is an Advocat and the very best offering himself to be imployed Such an Advocat as said John 11. I thank thee Father for that I know thou hearest me alwayes This was true while he was on earth and will be true to the end of the world 2. The extent of this consolation appears in respect of all cases as his Intercession secluds no person that wil make use of him so it secluds no case though it looked like a lost cause and though the conscience had pronunced the Sentence God is greater then the Conscience and can louse from it though the Act were past in the Law he can cancel it And here comes in the triumph Rom. 8.33 34. Who shall lay any thing to the charge of Gods elect it is God that justifies Will the Devil the Law the Conscience or any thing lay ought to the charge of the man whom God justifies No why so It is Christ that died But that is not all alas may the Soul say How will I get good of Christs death I cannot apply it and make use of it He answers that He is also risen again and sitten down at the right hand of God and there maketh intercession for us to wit that his purchase may be applyed and there needs no more ye will get no more ye can seek no more and that closes the triumph There is no sin before nor after Conversion no sin of ignorance no sin against light no enemy no tentation whatever it be but that word answers all Who can lay any thing to the charge of Gods elect Where Christ takes the sinners case in hand who will stand up against him he is too strong a partie If Satan stand at the High Priests hand it 's the Lord that rebukes him Zach. 3. That as it were boasts him from the bar 3. The extent of this consolation appears in respect of the degree and hight of the perfection of the Salvation that comes by Christs Intercession to all that make use of him in all cases Heb. 7.25 He is able to save to the uttermost
Devil is put from the Throne and gets not violence â—cted he turns about and falleth on another waâ— and â—peâ—â—s out this flood of errour to devour the Woman and her Child But our Lord hath a voce here also Afâ—er the persecution of the Heathens is over Revel 7.1 2. John sees an Angel ascending from the east the great Lord Keeper or Chancellour of the Fathers Council the supream Deputy over all unâ—er Officers that hath the keeping of the great Seal of the living God and there is nothing relevant nor valid till it be sealed by him And mark the time when he appears It 's when the winds are holden and ready to blow as v. 1. but he cryes with a loud voice Hurt not the earth nor the sea nor the trees till we have sealed the Servants of God in the foreheads Stay saith he a little ere these winds blow that will take the most part off their feet ere that delusion go forward there are some servants of God that must be marked and put without the reach of the hazard and then the wind shall get leave to blow what reason then of anxiety is there or could be here if the solid and lively faith of this Intercessour and Advocat his being in heaven and thus interceeding were in our hearts 2dly As to the particular times and occasions when the people of God should more especially make use of this ground of consolation and comfort themselves in it I speak not of Christs Intercession simply but of the consolation that flows from It 1. In their most languid and lifeless conditions when the body of death comes in on them like a wave of the Sea and is ready as it were to drown them they ought to comfort themselves in this that they have an intercessour that can rebuke that when tentation is violent and a person fears he be undone he hath a grip here to hold himself by Jesus Christ is intercessour He prayes that my graces sail not That my Faith and Patience be not undone that the Devil get not his will of me the man would be desperat if he were not in heaven and interceeding but he gathers confidence from this ground and sayes I shall not die but live and see the salvation of God For he is able to save to the uttermoâ—t all that come unto God through him Seeing he evee liveth to make intercession for them And therefore although I cannot win out of the grips of this tentation yet he can rebuke it and break the force of it And hence is that comfortable word Heb. 2. last For that he himself suffered and was tempted he is able to succour them that are tempted Sometimes it will not meet with Believers condition that Christ suffered but this doth when he comes on and finds that he was tempted It 's true there was no corruption in him and tentations had no sinful influence on him and the more comfort to us He is the stronger to overcome in us yet he was set on and assaulted by the tentation he was tempted and that is a consolation when Joshua the high Priest is in his dutie Zech. 3. And the Devil is at his right hand to resist him and mar him in it and he can do or say little himself he boasts him with authority from marring his servant in his work A great consolation it is when the tentation is strong and we weak when the Devil is violent and we are dispairing to resist him that there is a high Priest at hâ—nd whole office is to do it A 2d time is when challenges are very fresh when the charge of ones Debt given in is long and large and the Law iâ— severe in exacting and Justice in pressing and pressing hard and the conscience cannot deny nor resist and the man hath nothing to pay his Debt and he â—s ike to be dragged to the Prison and there is none to undertake for him There comes in that word 1 John 2.1.2 I writ these things to you that ye sin not I give â—oot a dispensation to sin but if any 〈◊〉 sin we have an Advocat with the Father Jesus Christ the righteous And this is the grâ—â—â—d of Pauls triumph so often mentioned Rom. 8.34 Who shall lay any thing to the charge of Gods elect it is God that justifies c. Though the charge should be given in what is the matter there is a way to be fred of it there is an Advocat at the right hand of God in heaven who became Cautioner for and payed the Elects Debt and is now interceeding for them and who can loss the cause when he pleads it and here he quiets and comforts himself giving a defiance to challenges and all that can be lybelled against him A 3d. time and occasion is under a Cross-condition when Christians have the world in their tops and their is confusion in publick things and there is darkness and indistinctness in our private condition It ought to comfort us that we have an Advocat in heaven who pleads our cause and will not dispise the suite of the poor and needy A 4th time is when we our selves cannot interceed for our selves when we pray but our prayers are much mangled and little worth and we think shame to look upon them we would then look on what accompt our prayers are put up If on the accompt of Christs Intercession a sigh a groan a broken word nay a breathing will be accepted the Intercessour hath his own incense to perfume it with and it 's accepted on the weight that it hath from him and though our prayer be but as the shaddow of a prayer if there be honesty in it it 's a comfort it will be accepted on that account Whatsoever ye shall ask the Father in my name I will do And Revel 8. He accepts the prayers of all Saints the weakest as well as the best for the best goes not up but by his censer and incense and the weakest goes up that same way And there is in some respect no distinction of Believers and of their fervent or not fervent prayers there if honest the fervour of Christs Intercession and the favour of his incense makes all go up and be accepted because the reason of Gods hearing of our prayers is not in us else he should hear none of them but it 's in his intercession which is of equal worth and extent to all honest prayers of sound Believers He is able to save to the uttermost all that come unto God through him though there be no ability nor worth in themselves because he lives for ever to make intercession for them but the two last things will clear this yet more 3dly Though this may seem strange like yet it is true if we consider the grounds warranding us to make use of his Intercession and to draw this Consolation from it And they are Four 1. That his Intercession suppons a defect in us a libel and charge given