〈…〉 keeped from many 〈◊〉 or when they asault thaâ— they prevail not utâ—erly over us Tâ—e Devil lyeâ— alwayes aâ— the waâ— and we are often secure but our Lord Jeâ—us to say so watch â—n the stor or rebound of the tentation and 〈◊〉 it off as to the designed prejudice Luke 22 32. Simon Simon Satan hath desired that he may have you that hâ— may winnow you but I have prayed for thee that thy saith fail not There are many tentations that he keeps off that they beat not on us and when they assault us he breaks the power of them tha the Believer succumbs not under them Hence it is that we are keeped on our feet otherwayes what would become of us when David fell in adultery and Peter denyed his Master what would have become of them had it not been for this there would be no living for us in the multitude of tentations if he were not interceeding for us what could we forsee of Satans snars what strength have weak and witlesse we to resist tentations what could we do with the spear of corruption when it rises like a flood upon us and Satan inforceth his assaults upon us a if he were speaking with mans voicâ— or mouth hiding us do this and that But there is an Intercessour that pleads our cause 3. We have by this Intercession the preventing of many Judgements temporal and spiritual when tâ—e ax is laid to the root of the tree and it is found barren and juâ—â—ice cryes and the command comes out Cut it down why cumbers it the ground How comes it that the ax strikes not why is it not hewed down There is an efficacy in Christs Intercession for paring of it a while longer as it is Luke 13.6 The dresser of the vineyard sayes spare it for this year and it 's granted O! but we would have a most sinful and miserable life if there were not an Intercessour at Gods right hand 4. Disposition for dutie and help in the performance of dutie flows from his Intercession It 's this that makes us pray and that gives us boldnesse in prayer and in other duties that there is such an high Priest over the house of God as it is Heb. 10.19 20.21 Iâ—'s this that gives us ground of approaching to God and to expect a hearing and as it is Luke 13.7 8. It is his digging and pains that makes the barren fig tree fruitâ—ul 5 It flows from this that our prayers are heard though there be much I firmâ—â— in them and that they are not call back in our â—aces as dung but are made s voury to Goâ— it 's through the efficacy of his Intercession We have a type of his Revel 8.4 5. where John sees an Angel come and â—and at the Altar having a golden censer and there was given unto him much incense that he should offer it up with the prayers of all faints and the smoak of the incense which came up with the prayers of the sâ—ints ascended up before God It was savoury and acceptable to God and made the prayers of all Saints acceptaâ—le for the weight of Gods accepting their prayers is laid on the smoak of his incense It 's he that takes the â—â—â—gled and halfe prayers of his People and presents them to God and when they would be cast back as the supplication of an enemy He as great Master of Râ—quists through the acceptation that he hath with God makes them acceptable We should have no ground to pray with confidence nor acceptation to be heard if there were not a golden censer in his hand 6. We have from his Intercession an answer to all challenges There is much debt on our score the Law pursues hâ—rd and curseth us for our habitual enimity and all the particular Acts of it and his Intercession is the last defence on which the triumph of Faith rises by the other stepâ— Rom 8 43. Who shall lay any thing to the charge of Gods elect Is it because they want a chaâ—ge No for there is the Devil the Law and the Conscience to charge them But it's God that justifies who shal condemne It 's Christ that died yea rather is risen again who is at the right hand of God and maketh intercession for us We have a high Priest there that hath payed our Debt and pleads that the application of his purchase may be made forthcoming and who I pray will lay any thiâ—g to our charge in that Court where God is Judge and Christ is Advocat 7. More particularly our Lord by his Intercession taketh away the guilt of our holy things for when we approach to God in worship there is a carnalness and pollutedness in the best things we do much irreverence much unbelief much want of humility zeal sincerity and tendernesse So that all our righteousnesses are but as filthy rags But the high Priest Exod. 28.38 hath on his fore-head Holiness to the Lord And his Oâ—â—ce is to bear the iniquitie of the holy things of the children of Israel â—hat they may be accepted before the Lord and in this he was a Type of Christ the great high Priest going in unto Heaven to make Intercession for his Peoplâ— who bears not onâ—y their iniqâ—â—ties but the iniquity of their holy tâ—inâ—s Aaron answers for them as the Type Our Lord Jesus as the anti-râ—pe He being emâ—nently holiness to the Lord and having holiness on his forehead and being so well pleasing to the Father however our prayers anâ— praises and other parts of service be but little worth yeâ— he makes them acceptable and procures that they be not rejected when he is for this end imployed and made use of 8. We will find that strength to bear through under a Cross and a good oâ—tgate from under the cross comes from him as Intercessour O! so advertant as he is when his own are under the cross his bowels are then moved though not as they were on earth yet certainly they want not their own holy motion suitable to the glorious estate whereunto he is exalted Therefore Acts 9. He cryes from Heaven Saul Saul why persecuts thou me And Stephen when a stoning to dâ—ath sees him standing at the right hand of God executing this part of his Priestly Oâ—â—ice One part whereof is to keep off a cross and another part whereof is to help to get it honourably born and to a victory over it 9. Our perseverance in the Faith and perfect glorification is a fruit of Christs Intercession so that his own cannot but persevere and be glorified because he interceeds for them This is it that is spoken to several times John 17. especially verses 15. and 24. In the 15. v. I pray for them that they may be keeped from the evil He prayes for them that they may be keeped from the evil of sin especially he prayes for them that they may be keeped that they fall nor from the truth And v. 24. Father I will that these whom thou
and Afflictions do of themselves produce this profite and bring forth this fruit for alace we may from doleful experience have ere now arived at a sad perswasion that we are proof against all applications excepting that of soveraign efficacious and all-difficulty conquering free Grace and that nothing will do at us save that alone Whatever means be made use of this only must be the efficient producer of our profite It is a piece of God's royal and incommunicable prerogative which he hath not given out of his own hand to any dispensation whether of Ordinances never so lively and powerful in themselves or of Providences never so cross loudly allarming and clearly speaking abstractly from his own Blessing effectually to teach to profite Isa 48.17 and therefore he doth as well he may claim it to himself alone as his peculiar priviledge while he saith I am the Lord thy God that teacheth thee to profite Since then this is his design in all the Chastisements inflicted on his own People and since he only by his Grace can make it infrustrably take effect let him have our hearty allowance and approbation to carry it on vigorously and succesfully and let us pray more frequently and fervently that by his effectual teaching our profiting may be made more and more to appear under our Chastisements and withall in the multitude of our sad thoughts about them let his comforts delight our souls and this comfort in particular that in them all he graciously designs and projects our profite even the making of us more and more to partake of his holiness Seventhly If it be considered That all your Tryals and Troubles are but of time-continuance and will period with it they are but for a season 1 Pet. 1.6 2 Cor. 4.17 yea but for a moment He will not contend for ever knowing well if he should do so Isa 37.16 the spirit would fail before him and the sould which he hath made though they should follow closs on you and accompany you to your very dying day yet then they will leave you and take their last good-night and everlasting farewel of you Rev. 7.15 and 21.4 sorrow and sighing will then for ever fly away and all tears on whatsoever accompt shall then be wiped from your eyes It is a great alleviation and mitigation of the most grievous Affliction and of the bitterest and most extream sorrow to think that not only it will have a term day and date of expiration but that it will quickly in a very short time even in a moment be over and at an end as a holy Martyr said to his fellow-sufferer in the Fire with him It is but winking and our pain and sorrow is all over and that there shall be an eternal Tack of freedom from it and that everlasting solace satisfaction and joy without any the least mixture of sorrow and sadness shall succeed to it and come in the room thereof It is but for the little space of threescore years and ten Psal 90.10 or fourscore which length most men never come that his People are subjected to trouble and what is that very short moment and little point of time being compared with vast and incomprehensibly long Eternity in respect of which a thousand years are but as one day Psal 90.4 or as a watch in the night when it is past And no doubt the little whiles trouble sadness and sorrow of sojourning and militant Saints is in the depth of divine Wisdom ordered so that it may the more commend and endear that blessed calm and tranquility that fulness of purest joys and these most perfect pleasures at his right hand that triumphant Saints shall for evermore enjoy Eighthly If it be considered that all along the little moment that your trials and afflictions abide with you they are even the sadest and most severe of them moderat and through his grace portable and light Isa 27.8 In measure he debateth with you and stays his rough wind in the day of his east wind And whatever difficulty ye sometimes find undersore prâ—ssours to get it solidly and practically believed 1 Cor. 10.13 yet God is faithful who hath promised and will not suffer you to be tempted above that which ye are able but will with the temptation make a way to escape that ye may be able to bear it Isa 30.18 He is a God of judgement and discretion that suits his peoples burdens to their backs and wisely proportions their straits to their strength He puts not new wine into old bottles Mat. 9.17 Isa 42.3 Isa 57.17 18. Neither doth he break the bruised reed And even when he hides his face and is wroth with his children and smites them for their iniquity It is only Fatherly wrath And however dreadful that may be and difficult to be born yet there is nothing vindictive in it It is a Fathers anger but contempered with a Fathers love where also love predomines in the contemperature And indeed the most extream and the very heaviest of all our Afflictions are moderat and even light being compared first with what your sins deserve exceedingly far beneath the desert whereof ye are punished even so far Ezra 9.13 that ye may without all complement most truly say Lam 3.22 That it is because his compassions fail not that ye are not consumed That ye are kept out of Hell and free from everlasting burnings to which your many various and grievously aggravated provocations have made you most justly liable So that ye have reason to think any Affliction short of everlasting destruction from the presence of God to be a highly valuable piece of moderation and to say Wherefore doth a living man complain a man for the punishment of his sin Lam. 3.39 Micah 7.9 We will bear the indignation of the Lord because we have sinned against him 2dly With what others of the people of God have readily met with Heb. 12 4. for we have not resisted to the blood striving against sin We have it may be all this while been but running with the footmen Jeâ— 12.5 when they have been put to contend with horses 3dly With what our selves have sometimes dreaded and been put to deprecat when horrid guilt hath stared us in the face and when God was apprehended to be very angry even threatning to smite us wâ—th the wound of an enemy Jer. 30.14 and with the chastisement of a cruel one to run upon us as a Giant Job 16.14 and 12. Job 10.16 to break all our bones and again to shew himself marvellous upon us by taking us by the neck and shaking us in pieces 4ly With what our blessed Lord Jesus suffered for his people who all the while he sojourned here on earth was a man of sorrows and acquainted with grief Isa 53.4 and might most jâ—stly have said beyond all men I am the man that hath seen affâ—â—tion by the rod of
removing a main obstruction that hinders your Faith and that is the undervaluing of him For if undervaluing of him be the great cause of unbelief and that which mainly obstructs Faith then the esteeming of him from a due impression of his worth must be a great mean of and help to Faith and the more he be esteemed of the more will he be believed on It hath an attractive vertue to draw sinners to love him a screwing vertue to screw up the affections towards him and withal a fixing and establishing vertue to settle and stay the Soul upon him by believing the soul that from the right impression of his worth esteems of him knows that it may lippen to him for he is holy and true And hence it is that the great thing that believers take to ground their prayers upon is some excellency in God some one or other of his Titles and Attributes upon which they fix to bear them up under and against any difficulty that presseth hard upon them This fixes also their hope and expectation of attaining of any good thing that they want through him And therefore upon the one side we would commend to you the study of Christ's worth and upon the other an high estimation of him as that which will fix your Faith and Love and Hope on him This we see to be in a high degree in Paul Philip. 3. I account all things saith he to be but loss and dung for the excellency of the knowledge of him and his transcendent worth ye would not think it lost labour to read and study these places of Scripture that shew what our Lord Jesus is in his Person Nature and Offices that ye may have the Faith of his God-head fixed and may be clear as to the excelling fulness that is in him as namely that of Isai 9.6 To us a Child is born to us a Son is given the government shall be upon his shoulders and his Name shall be called Wonderful Counsellour the Mighty God the Everlasting Father the Prince of Peace of whose Kingdom and Government there shall be no end And to study his excellent Properties his Eternity Omnipotency Faithfulness Mercy c. common to him with the Father and Holy Ghost and the excellent qualifications that as Mediator he is replenished with being full of grace and truth and in all things having the preheminency See Col. 1. John 1.14 and Heb. 1.2 3. c. The reason why we press you to this is not only that ye may have more clear Theory and Contemplation But also and mainly that your affections may be delighted in him and that your Faith may without hink or hesitation come to give him credit Ignorance of Christ breeds disestimation and disestimation makes you not to give him credit and thus ye are kept at a distance from him There is no study more pleasant more precious and more profitable There is here then a task for you that ask what ye shall do even to read and study the excellency of Jesus Christ and to labour to have it well fixed in the imagination of the thoughts of your hearts It will give you notable direction what to do even that which is well-pleasing to God and may be very profitable to you through his blessing Use 5. See here the great necessity and conveniency of studying the disestimation of Christ that is in us as well as of studying the worth that is in him and what he hath out of love suffered for us These two are put together in the Text it being needful for us to be as well acquainted with the one as with the other We shall give you this use in two short Doctrines The 1. whereof is That it is a necessary duty for the hearers of the Gospel to study throughly and to be convinced of and clear in their disestimation of Christ as well as of his worth and excellency because it maketh up repentance and maketh it flow and thorowly humbleth the sinner when he findeth this desperat wickedness and perversness to be in himself and maketh him kindly to loath and abhor himself and unless this desperat wickedness be seen and felt that great and bitter mourning spoken of Zech. 12.10 will never flow forth The 2. is That where folk have any just estimation of Christ and of his worth and are sensible of the evil of unbelief there will also be some sense of the sin of undervaluing of him and the more sense they have of the evil of unbelief they will be the more sensible of their undervaluing of him And will with the Prophet here cry out He was despised and we esteemed him not And from both these ye may see the necessity of studying to find out this corruption the search and discovery whereof will in-sight you in the evil and perversness of your nature and so deeply humble you and also serve highly to commend Christ and his Grace to you and without the discovery of this corruption it 's impossible ever to be humble thorowly or to have right thoughts of Christ and of his Grace Use 6. It serves to let us see the necessity of believing in Christ and of the imploying of him because there is no other way to be free of the challenges of misprising and not esteeming of him but by receiving of him and believing on him A 7th Use may be added and it 's this That the moe there be that despise Christ and the greater difficulty there be in believing on him the more reason have they to be thankful that he graciously works any suitable estimation of himself in and brings them to believe on him These who have gotten any glimpse of his Glory which hath lifted him high in their estimation to the drawing forth of their faith and love after him would praise him for it It 's he and only he that opened your eyes to see him and gave you that estimation of him and circumcised your hearts to love him let him therefore have all the praise and glory of it This is the Word of God and himself bless it to you through Jesus Christ SERMON XIX ISAIAH LIII IV V. Vers 4. Surely he hath born our griefs and carried our sorrows yet we did esteem him stricken smitten of God and afflicted Vers 5. But he was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed THis is a most wonderful Subject that the Prophet is here discoursing of even that which concerneth the sufferings of our blessed Lord Jesus by way of prediction several hundreds of years before his Incarnation It was much that he was to be a man of sorrows and acquainted with grief But this was more that he was despised and we esteemed him not There is wonderful grace upon the one side that our Lord became so very low and wonderful contempt and enmity on the other side that we despised him and
we may thâ—nce conclude that he hath loved us and given himself to save us Because he hath humbled me for sin may the serious soul say and givâ—n me this faiâ—h to believe in him and this is his promise which I rest upon that I shall be saved Or thou mayest try thy interest in his Redemption thus Whether am I one of Gods people or not Whether do I walk like them and so go thorow the marks and signs of holiness asking â—hy self What sinceriâ—y is there in me What Mortification What Humility Meekness Love to God and his Children Aâ—d whaâ— fruits of Faith in new-obedience These two F ith and Holiness are the Pillars that bear up the House of Assurance Working and not resting on it believâ—ng and yet not growing vain and light because of it but so much the rather studying Holiness And to go on betwixt and with these two till we come to read God's mind about our Election and Redâ—mption For neither Believing nor Holiness can make any alteration in the bargain of Redemption yet it will warrand our application of the bargain â—nd clear our interest in iâ— as the Apost e Peter plainly insinuats when he thus exhorts Give diligence to make your calling and election sure How is that Will diligence makâ— God alter his decree of Election or make it any surer in it self No by no means buâ— it will assure us of it For by so doing an entrance shall be ministred unto us abundantly into his everlasting Kingdom by giving all diligence to add one grace to another and one degree of grace to another there shall be a wide door opened to us to go in to Heaven by And there is no hazâ—rd in commending this Doctâ—ine to you all even the study of Faith and Holiness thereby to come to the knowledge of Gods Secret Council concerning you And therefore as a third Use of th s point know that all of you that prejudge yâ—urselves of this comfort of your interest in Christs purchase do bring the blame of it on your selves If any shall prophanely object if God hath purposed so many shâ—ll get gooâ— of Christs sufferings and no moe what will my Faith and Holiness do if I be â—ot elected And what can my unbelief and negligence prejudge me if I be elected We shew in the former Use what Faith and Holiness will do and we tâ—ll you here what your unbelief and negligence will do and it 's this it will seclude you from all the blessings of the Covenant and bring you under the sentence of condemnation for as the conditional promise looks to the believer and unbeliever and so it is not Christ's purchase nor the difference God hath made in his purpose of election that is the cause why ye are damned and not justified But ye are damned because ye transgressed Gods Law and when salvation was offered to you through Christ ye would not close with the offer And ye are not justified becâ—use ye bâ—took not your selves to him for righteou nâ—ss but continued in your sin and in seekiâ—g righteousness by the Law For although this universal be not true That Christ died for all men yet this universal is true that they are all justified that by faith flee unto Jesus Christ for refuge Hence these two are put together Joh. 6.37 All that the Father hath given me sha l come unto me and him that cometh I will in no wise cast out For I came down from Heaven not to do my own will but the Fathers will that sent me If it should be asked what is the Faâ—hers will He answers This is the Fathers will that sent me that of all that he hath given me I should lose nothing There are as if he had said some committed to me to be redeemed by me and I will lose none of them And lest it should yet be objected but I wot not if I be given to Christ to be redeemed by him He adds And this is the will of him that sent me that every one that seeth the Son and believeth on him may have everlasting life In which words we have two wills to say so both having the same promise and effect the first he relates to the secret paction of Redemption vers 39. And the second is his revealed will pâ—inting at out duty vers 40. And so if any should say I know not it I be given to Christ I know not if I be elected This answer is here given What is that to thee It 's not to be searched into at the first hand and broken in upon per salâ—um and at the broad side That is God's secret will and that which is his revealed will belongs to thee and that is to see that thou believe and if thou believest the same promise that is annexed to believing is annexed to election and they sweetly tryst together and are of equal extent to wit believing and to be given to Christ And therefore let me commend it to you to hold you content with Gods revealed will For it is not the ground of your Faith I mean as to its first closing with Christ That of all given to Christ he shall lose none But this is the ground of it That every one that seeth the Son and believeth on him shall have everlasting life And we may add this word as one motive amongst others to Faith and Holiness that by your studying of these ye may turn over the words of the Prophet here to your selves and say Surely he hath born our griefs and carried our sorrows And that of the Apostle Gal. 2. Who loved me and gave himself for me Also that word of Peter cited before His own self bare our sins in his own body on the tree And O! what consolation is there The 4. Use of it is to commend the practice of this to the Believer that hath indeed fled to Jesus Christ And to shew the great priviledge that they have who are such The practice of it is that Believers should seek to be established and confirmed in the particular application of Christs death to themselves not only to know that he suffered for the Elect and for Believers but for them in particular that as it is â—eb 4.16 They may come with boldness to the Throne of God and confidently assert their intâ—rest And as it is Heb. 6. They may grow up to the full assurance of hope unto the end We suppose there are many believers that dar not disclaim the Covenant and their interest in Christ who yet are fearful to make this particular application Jesus Christ hath loved me and given himself for me But if they could knit the effects with the cause from whence they came they might attain to it for the man that can say I am fled to Christ for refuge he may also say tâ—at he purposely laid down his life to pay my debt And he is warranded of Christ to make this application of his particular
for ever possessed in that which eye hath not seen ear hath not heard neither hath it entered in the heart of man to conceive of 3. From the words as we exponed them Observe That our Lord Jesus Christ who suffered and was in suffering brought very low is God We find ordinarily in Scripture especially thorow the New Testament these three going together 1. Christs Humiliation 2. His Exaltation on the back of that And 3ly His Godhead His Humiliation is not readily spoken of without his Exaltation nor his Exaltation without his Godhead because it 's impossible to separate Christs Exaltation from his Godhead his Exaltation being the evidence of his Godhead and the Prophet's scope here being to set but Christ's Exaltation and Philip preaching of it to the Eunuch from this Text it 's doubtless the contemplation of Christ's Godhead that occasioneth this admiring-exclamation who shall declare his generation which we apply not so much to the ineffableness of his generation as to its being an evidence that he is God There are three or four ways whereby the Scripture confirms this let me desire you by the way not to look on this as a little momentuous or but a common Doctrine since there are many so ignorant that we would be ashamed to tell what we hear from some of you concerning the Godhead of Jesus Christ ye would take the better heed to it it being a main pillar of Christian Religion without which our Preaching and your Faith are vain for he is not believed on at all if ye rest not on him as God But to prosecute what we proposed to wit these several ways whereby the Scripture confirms this truth and to this purpose consider 1. The express Titles and Names that are given to him in Scripture and some Scripture-sayings of him which hold it out three whereof we shall instance The first is that of Isaiah 9.6 7. Where when Christ is prophesied of it 's said Unto us a child is born unto us a son is given and the government shall be upon his shoulders and what is he He shall be called wonderful Counsellour the Mighty God the Everlasting Father the Prince of Peace of the increase of his government and peace there shall be no end Here we have these three His Humiliation Exaltion and God-head His Humiliation Unto us a child is born unto us a son is given His Exaltation Of the increase of his governmentâ— and peace there shall be no end upon the throne of David and his kingdom to order it and to establish it with judgment and with justice And his Godhead is interjected and put in between these two In the names and titles given to him Wonderful Counsellour the Mighty God the Everlasting Father not as personally taken but as the word signifies The Father of Eternity from whom all things have their Being and for the same reason Chap. 7.14 He is called Immanuel God with us A 2d place is that of Phil. 2.6 Who being in the form of God thought it no robbery he did God no wrong to be equal with God he made himself of no reputation and took on him the form of a servant c. wherefore God also hath highly exalted him and given him a name above every name c. A 3d. place is that of Heb. 1.2 3. God who at sundry times and in divers manners spoke in time past unto the fathers by the prophets hath in these last days spoken unto us by his son whom he hath appointed heir of all things by whom also he made the worlds what is he by whom he spake to us who being the brightness of his glory and the express image of his person and upholding all things by the word of his power when he had by himself purged our sins he sat down on the right hand of the majesty on high there is here much of Christs excellency holden forth he is the brightness of the fathers glory and the express image of his person the beam of the Sun is not liker to the Suns light the impression of the seal on the wax is no liker to the seal then the Son is to the Father nay the livelyest resemblances fall infinitely short of a full and exact resemblance the Father and he being the same God and he being compared with the Father not simply as God essentially taken but as the second person of the Trinity compared with him who is the first person O deep and adorable mystery A 2d way to clear and confirm it is to consider his works oft-times joyned with his name The works of Creation Providence Redemption and guiding of his Church so we have it John 1.1 In the beginning was the word the substantial word of the Father the Son of his love called the word either as expressing the Fathers image as a mans word expresseth his mind or because as Prophet of the Church he hath revealed the Fathers will It s said that this word was not only with God but was God and then follows in several Verses together his Works the works of Creation all things were made by him c. the works of Providence are attributed to him John 5.17 My father worketh hitherto and I work and the work of Redemption and his glorious going thorow with it declare him to be the Son of God for none but God could redeem his Church 3ly For clearing and confirming of this truth we may take the express confession of the Saints in Scripture whereon there is much weight laid and I shall name but five or six of their confessions which to this purpose are expressly and fully recorded The 1. Is that of Matth. 16.16 Whom do men say that I am Peter answered thou art the son of the living God and Christ says Blessed art thou Simon Barjona flesh and blood hath not revealed that unto thee but my Father which is in Heaven to let us know that it is not such a little thing to believe Christs Godhead as many take it to be and then he calls himself the rock on which his Church is built Christ's Godhead is the foundation of Christianity A 2d is John 1.49 in Nathanaels words Christs tells him before Philip called thee when thou was under the fig-tree I saw thee and he having gotten this proof of Christs omniscience presently breaks out Rabbi thou art the son of God thou art the king of Israel and that is the first thing his faith evidenceth it self in A 3d. place is John 6.67 68 69. where when Christ is saying to the twelve will ye also leave me Simon answers Lord to whom shall we go thou hast the words of eternal life and we believe and are sure that thou art the Christ the son of the living God there is muâ—h in these words we believe and are sure that it is so A 4th place is John 11.27 and it is Martha her confession yea Lord I believe that thou art the Christ the son of
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
ground Hence alace it is that many will say God is merciful and Christ died for all sinners and for me and so sleep it out in security I am perswaded that much of the security and presumption that abounds among carnal Professors is from this ground that grace is fancied to be thus broad and large We grant that as to the convey and nature of it it 's broad but in respect of the objects on whom it is bestowed it 's narrow though it cometh from large bowels 3. It exceedingly marrs and diminisheth mens thankfulness for when a mercy is judged to be common who will praise for it as he would do if it were special and peculiar That which is a great ground of thankfulness for Election Effectual Calling Justification c. is because these mercies are peculiar even so that which makes the redeemed thankful for Redemption is because they are redeemed and bought when others are left hence is that Song of the redeemed company Rev. 5.9 Thou art worthy to open the Book for thou wast stain and hast redeemed us to God by thy blood out of every kind ed and tongue and people and nation It hightens not their praise that all of every kindred and tongue and nation were redeemed but this doth it that when the Lord had the whole world before him he was graciously pleased to purchase and redeem them out of it that as it is John 11.52 He should gather together in one the children of God that were scattered abroad They therefore I say bless him and wonder when they consider that they are pitched on who are by nature the same with these that are past by were a strange thing to affirm that they who are in Hell have as great ground of praise and of saying We thank thee for thou hast redeemed as by thy blood as these that are in Heaven have 4. This making of grace so wide and large in his extent as to take in all doth leave the people of God altogether comfortless But it may be here said How is it that it is more comfort to Believers that grace is peculiar in saving and that but a few are redeemed in comparison of others that are not redeemed then if we should extend it unto and account it to be for all Or how is this more comfortless to them that grace is made universal Answer 1. Because if it were universal many whom Christ died for are now in Hell and what consolation can there be from that A man may be redeemed and yet perish and go to Hell for all that But it 's strong consolation when this comes in If when we were enemies we were reconciled by the death of his Son much more being reconciled we shall be saved by his life If he died for us when we were enemies will he not much more save us being friends 2. Suppose a person to be in black nature what comfort could he have by looking on Redemption as universal He could not expect Heaven by it for many expect Heaven on that ground who will never get it But it 's a sort of consolation even to them that are without to consider that Redemption is peculiar to some For though all get not Heaven yet they that believe get it and so upon their closing with Christ the consolation presently flows out unto them Whereas if they should lay it for a ground that Christs death were universal they could never have solid ground of consolation by flying to him 5. This errour doth quite overturn and enervat the whole Covenant of Redemption and peculiar love 1. It enervats and obscures the wisdome that shines in it if Christ may buy and purchase many by his death who shall yet notwithstanding perish 2. It enervats and obscures the love and grace that shine in it for it makes Christ to cast away the love and grace of it to reproâ—â—e and â—o to cast pearls to swine 3. Tâ— obscures the freedom of it which â—â—y tâ—â—â— in his taking of one and refusing another as it is Rom. 9.11 12. The children not being yet born and having done neither good nor 〈◊〉 that thâ— pâ—â—pose of God according to election might â—â—â—â—d 〈◊〉 of works but of 〈◊〉 that calleth it was said the elder shall serve the 〈◊〉 as it is written Jacob have I loved and Esaâ— have I hated 4. It obscures the Justice of it if he should but all and yet get but som for it being the design of God to inflict on Christ the curse that was due to sinners and to spare them if this should be the result of it that many for whom he died and took on him the curse should pâ—rish he should get but some of these whom he bought and Justice should twice exact satisfaction for one and the same debt once of the Surety and again of the Principal Debtor that perisheth Whereas when Christ becomes Surety they are set free for whom he was â—urety and it is Justice that it should be so We do the rather insist in the refutation of this errour because this is a time wherein it is one of the Devils great designs which he drives to trouble the clear Springs of the Gospel and to revive this errour amongst the rest And there is something of it in these poor fool Bodies who speak so much of a light within as if all were alike and had something which if they use well they may get life by This error alwayes leaves men to be Masters and Carvers of Gods Decree and of Christs purpose and design in the work of Redemption and suspends the benefit of his death mainly if not only on the consent of mans free-will A 2d Branch of the errour which this Doctrine refutes is that which is vented by some who are not professed enemies but in other things deserve well of the Church of Christ which therefore should be our grief to mention And it is this that though Christ hath not simply purchased Redemption from sin to all men that yet he hath taken away from all the sins of that first Covenant of Works as if there were as they say no sin for which men are now condemned but the sin of infidelity or unbelief But this is dangerous for iâ— If this be true that Christ's death is only a price for the sins of the Elect then there are no sins of others reckoned on his score 2. It halveth Christs purchase and hardly will we find Christs death divided which were to say that he hath bought a man in part or haâ—f from wrath and not wholly such a dividing of Christ and halving of his death seems not consistent with the strain of the Gospel for as there is one Sacrifice so there is one account on which it is offered 3. It seems to infer a good and safe condition to all them that die without sinning against the Gospel and so to Infants born out of the Church that never sinned against the Covenant of Grace
His Purchaâ—e since He lives to make it it will no doubt be great ground of Challenge against you who slight His Sufferin s and keep at a distance from Him since He is alive and since what is much accounted of by Him even the Fruit of His Sufferings is by you set at nought who Neglect Râ—fuse or Despise Him and the â—enâ—fiâ— of His Sufferings O! what an aggrâ—vâ—tion of your Guilt will this be when He is looking on to sâ—e what comes of the Fruit of His Sufferings and Soul-travel To be found thus to slâ—ght and in a manner to affront Him He knows and takes notice of the breathings of Faith where they are and is well pleased with them and with the least mintings at it He knows also who despise Him and refuse to believe in H m and hath all put on record God give us wisdome to make the right chose SERMON XLVII ISAIAH LIII XI Verse 11. He shall see of the travell of his soul and shall be satisfied by his knowledge shall my righteous servant justifie many for he shall bear their iâ—iquities AS it is a most wonderfull Work that Our Lord Jesus hath in hand and a mighty great Bargain that cost Him the Travel of His Soul So it may be thought that it must be a very great Price that Our Lord Jesus hath to expect as His Satisfaction for all that sore Labour and Travel This is it that the Text holds forth He shall see of the fruit of the travel of his soul Which in Sum is this He shall see poor Sinners getting good of Him Justified by His Grace and admitted to friendship with God and that to His Satisfaction as the Words following clear He shall be satisfied to wit as to that Fruit and shall acquiesce in it as His Satisfaction for all the Travel of His Soul We told you that there were three things in these Words 1. The Price that is called for from the Mediator in performing the Work of Redemption and making Reconciliation betwixt God and Sinners to wit The travel of his soul The sad and sorely pinching Straits and Pressures that He was put to and brought under not only in His Body but also in His Soul 2. The Promise made to Him upon His undertaking and paying of the Price He shall see of the travel of his soul That is the Fruits and Effects of His Soul travel It shall not be for nought but shall certainly have Fruit He shall have a numerous Seed and Issue 3. There is here holden forth the Mediators acquiescence in the Bargain so proposed That He undertaking the Condition of laying down His Life on these same Terms that He shall see a Seed He requires no other Satisfaction and therefore He accepts of it and acquiesces in it as the Result of this Designe and shal be satisfyed Having spoken of the former Two We come now to speak of the Third And we may consider it in these three Respects 1. As it looks to Christ's Designe Who is like to one that is running a Race and hath the Prize before him and in his eye and this is implyed here That He hath something before Him in laying down of His Life which He shall not miss but shall reach and be Satisfied in it so many are given Him for whom He enters Cautioner on Condition that His Righteousness shall be made furthcoming to them and that none of them shall be without or want it 2. As it looks both to the number and certainty of the Effects and Fruits in respect of them that are given to Him He shall be satisfied He shall have though not all Men and Women yet a sufficient number even as many as shall satisfie and content Him And whatever was intended by Him in the laying down of His Life He shall want nothing of it but shall be satisfyed in it and thus the Words are to be Actively understood to wit of Gods Actual performing of that which shall be Satisfying to the Mediator 3. It may be looked on as the Effect and Consequent following upon the former Promise and so it is to be understood Passively for the delight that He takes in the Fruit of His Sufferings and in the seing of Sinners getting the good of them and the so meaning is That He shall be fully contented and throughly well Satisfied with yea even delighted and to speak so comforted in this for all the Travel of His Soul when many shall be brought to believe in Him and to get good of Him To clear it furder We may take the Words as alluding to severall Similitudes As 1. To that of hungry and thirsty Persons who are said to be satisfied when their hunger and thirst are removed by meat and drink which implyes That Jesus Christ in His pursuing and performing the Work of Redemption had a Holy Hunger and Thirst and this His Hunger and Thirst Is Satisfyed in their Salvation and what leadeth to it As Himself saith John 4.32 Where He makes use of this same Similitude I have meat to eat that ye know not of 2. It may allude to a Man's taking pains in planting of an Vine-yard or Orchard to whom it is a Satisfaction when all the Trees grow thrive well and bear Fruit and so the meaning is That Our Lord Jesus shall be at vast Expence and great Labour and Pains in making Sinners to become Trees of righteousness but that all these for whom He Suffered and was at all this Expence and Pain shall hold so well and be so Fruitfull at length that He shall be fully Satisfied in them and think all well bestowed Or 3. We may take it in allusion to a Woman in Travel who is said John 16.21 To have sorrow while her pains are upon her but so soon as she is delivered she no more remembers her sorrow for joy that a man child is born And this Similitude is here especially alluded unto therefore Our Lords Sufferings are called Travel because of the Pains that He was put unto in them and because the End of them was to bring forth Children before called His seed As if the Prophet had said Our Lord Jesus shall be put to great Sorrow in Suffering but He shall bring forth And as a Woman hath Joy in the Man-child brought forth so shall He have more comfort and delight in the bringing forth of Believers then He had sorrow in the procuring of Life to them though that was very great From the Words thus considered and explained take these two Observations 1. That Our Lord Jesus is exceedingly delighted satisfyed and well-pleased with poor Sinners making use and getting good of His Sufferings It 's a thing most Satisfying and Well-pleasing to Him 2. That seing Our Lord Jesus is so well-pleased with Sinners making use of Him there is all equity and reason for it that He should have this Satisfaction and this follows not only on the former but clearly riseth from the Words For