out his Soul unto death So Psal 89.34 35. Once I sware by my holiness that I will not lie unto David my covenant will I not break nor alter the thing that is gone out of my lips And indeed it cannot but be so If we consider either the Person that makes the Promise He is God unchangeable in Himself absolutely faithful and cannot deny Himself Once have I sworn and I will not lie unto David Or the party to whom the Promise is made He is the Mediator God-man in whom the Father is well pleased And the Mediator having performed what He undertook for the Elect There is no ground to question the performance of the promises made to Him Use And it is a very comfortable one look whatever is promised to the Mediator in reference to Particular Privat or Publick Mercies all shall be most certainly and infrustrably performed Christ is the Party to whom the Promises are made and Jehovah cannot fail to perform what is Promised to the Mediator more then the Mediator hath failed in performing what He undertook Now it 's promised to the Mediator Psal 110.3 Thy people shall be willing in the day of thy power in the beauties of holinesse from the womb of the morning tbou hast the dew of thy youth Where there are these things promised to Christ 1 That His People shall be made willing in the day of His power which is exponed in that John 6.44 No man can come to me except the Father who hath sent me draw him God takes away the stubbornesse and frowardness that is in the Elect and makes them plyable to embrace and receive and give up themselves to Christ 2. That His People shall be numerous the youth of His womb shall be numerous as the dew in the morning 3. They shall be holy and shining in holiness In the beauty of holiness Again it 's promised to the Mediator that all Believers in Him shall be Justified as it 's verse 11. By his knowledge shall my righteous servant justifie many and this is according to that John 6.39 40. This is the will of him that sent me that of all that he hath given me I should losse none 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 The poor Sinner that by Faith betakes himself to Gods Promise the Promise cannot fail him because the Mediator is considered as the party to whom the Promise is made and the absolute Salvation and Redemption of Believers is in the same place Promised Though they be in hazard through many Sins indwelling Lusts Tentations and Snares to be drawn away yet they shall have eternal life they shall never perish none shall pluck his sheep out of his band He shall see his seed of all that are given him he shall loss none This would commend believing to us as a sure and sicker bargain because the ground of our Faith is Articled betwixt God and the Mediator and it 's as Impossible that it can fail as it 's impossible that God can be unfaithful and that the Mediator can fail in that He is ingaged Again if ye look to promises of publick mercies as that He shall have a Church in the World and that she shall be continued and preserved c. These Promises shall certainly be performed as that Psal 2.6 I have set my king upon my holy hill of zion ask of me and I will give thee the heathen for thy inheâ—itance and the uttermost ends of the eaâ—th for thy pâ—ssession A fruit of which promise is our Preaching and your Hearing the Gospel here this day and the Promises Psal 89. from verse 20. and forward With him my hand shall be established and my arme shall strengthen him the enemy shall not exact upon him nor the son of wickedness afflict him I will beat down his foes before his face and plague them that hate him I will set his hand on the sea and his right hand on the rivers I will make him my first-born higher then all the kings of the earth my mercy will I keep for him his seed shall endure for ever if his children forsake my law then I will visit their transgression with the rod nevertheless my loving kindness I will not utterly take from them nor suffer my faithfulnesse to fail There is Hos 3. A promise of the ingathering of the Jews And Isa 9.6 It 's said that The government shall be upon his shoulders and of the increase of his government there shall be no end And Revel 11.15 It is proclaimed The kingdoms of this world are become the kingdoms of our Lord and of his Christ All these and many the like Promises shall be accomplished though the World should be turned upside down every moneth once let be every year The ground of the Churches continuance and preservation is not because such and such persons govern otherwayes what would have become of the Church when Antichrist prevailled but the promises made to the Mediator Here lyeth the Christians peace when he hath to do with challenges it 's impossible that the Believer in Christ can perish And here is insured the Churches preservation even by Gods promise to the Mediator that He shall have a Seed and that many shall be Justified that He shall divide the Spoil And though we see but very little appearance of the spreading of the Gospel amongst the Jews and Pagans or where Antichrist reigns the visible Church being now for many years rather incroached upon then extended yet there is not one Word here promised but it shall be accomplished And this is both a ground of our peace and of our confidence in prayer as it is Psal 7.2 Prayer also shall be made for him continually and dayly shall he be praised Two sweet exercises dayly to be praying for that which is in the pattern of prayer Let thy kingdom come and dayly to be praising Him for the coming of His Kingdom But 2ly What is spoken of Christ the Mediators part we take it for granted that there is nothing spoken of but it is or shall be performed The Father ingages to perform to Him whatever Promises are made to Him because He hath performed whatever He undertook and although Isaiah long ere the Messiah came in the Flesh spake of it as a thing done in the preterit or by-past time when as yet it was not actually done yet He doth so because it was as certain as if it had been already done Observe hence That there is no part of Christs undertaking as Mediator in the Covenant of Redemption but it is and shall be actually performed O! but there are two responsal and faithful Par ies in this Covenant it is not God and Adam who brake the Covenant and played the Traitor but it 's God upon the one side and the Mediator Immanuel God with us on the other side Therefore there is faithfulnesse in
the treasure precious Jesus Christ lyeth most obvious and open are certainly most pleasant and beautiful And amongst these such as hold forth his sufferings and himself as crucified most evidently before mens eyes have a peculiar and passing pleasantness and beauty in them If so then sure this fifty third Chapter of the Prophesies of Isaiah cannot but be lookt at as a transcendantly pleasant beautiful sweet-smelling and fragrant piece of Divine Scripture-field wherein the Evangelick Prophet discourseth of the sufferings of Christ as particularly and fully as plainly and pathetically even to the very life as if he himself had been a spectator and eye witness of them However this sweetest Chapter from beginning to end as also the three last Verses of the fore-going be by the greatly learned Grotius most miserably perverted while he industriously diverts it from the Messiah and by stretching and curtailing thereof at his pleasure as the cruel Tyrant Maezentius did the men he laid on his bed to make them of equal length with it wholly applyes it to the Prophet Jeremiah in the first place only not denying that it hath accommodation to Christ of whom too he takes but little or no notice in all his Annotations thereon The impertinencies and wrestings of which application are convincingly holden forth by famous Doctor Owen who looks on this portion of Scripture as the sum of what is spoken in the Old Testament concerning the satisfactory death of Jesus Christ that Mell of Socinians in his Vindiciae Evangelicae against Bidle and the Râ—covian Catechism who was a burning and shining light in the Reformed Churches though now alace to their great loss lately extinguished And indeed the dealing of that very learned man professing himself to be a Christian with this most clear and to all true Christians most comfortable Scripture is the more strange and even stupendious considering 1. That several passages in it are in the New Testament expresly applyed to Christ * Matth. 8.17 Mark 15.28 Luk. 22.27 Acts 8.28 c. 1 Pet. 2.22 and 24. but not one so much as alluded to in reference to Jeremiah 2. That the ancient Jewish Doctors and the Chaldee Paraphrast as Doctor Owen in the foresaid learned and savoury Book gives an account do apply it to him 3. That a late Doctor of great note and honour among the Jews Arabinel affirmeth that in truth he sees not how one Verse of the whole several of which he toucheth on can be expounded of Jeremiah and wonders greatly that any wise man can be so foolish as to commend let be to be the Author of such an Exposition as one Rabbi Gaon had been which is saith he so utterly alien and not in the least drawn from the Scripture 4. That several Jews do profess that their Rabbins could easily have extricated themselves from all other places of the Prophets a vain and groundless boast if Isaiah in this place had but held his peace as Halsius very late if not present Hebrew-Professor at Breda declares some of them did to himself 5. That a Rabbi by his own confession was converted from a Jew to a Christian by the reading of this 53. of Isaiah as the excellent Mr. Boyl in his delicate Discourses on the stile of the Holy Scriptures informs us yea that diverse Jews have been convinced and converted to the Christian Faith by the evidence of this Prophecy as learned and laborious Mr. Pool affirms in his lately published English Annotations on this Scripture 6. That the Socinians themselves have not dared to attempt the accommodation of the things here spoken of to any other certain and particular person then the Messiah though being so much tortured thereby they have shewed good will enough to it And 7. That himself had before written a Learned Defence of the Catholick Faith concerning Christs satisfaction against Socinus wherein also he improved to notable purpose several Verses of this same Chapter But in these later Annotations being altogether silent as to any use-making of them that way he as much as he can delivers that Desperado and his Disciples from one of the sharpest Swords that lyes at the very throat of their cause for if the Chapter may be applyed to any other as he applyes it wholly to Jeremiah no solid nor cogent Argument can be drawn from it for confirming Christs satisfaction and by his never re-inforcing of that defence of his against the assaults made upon it by the Socinian Crellius though he lived twenty years thereafter he seems for his part quite to have abandoned and delivered it up into the hands of these declared enemies of Christs satisfaction yea and of his God-head By which Annotations of his as by several others on other Scriptures how much on the matter at least great Grotius hath by abusing his prodigious Wit and profound Learning subserved the cursed cause of blasphemous Socinus and further hardened the already alace much and long hardened poor Jews And what bad service he hath done to our Glorious Redeemer and to his Church satisfied-for and purchased by his blood by his sad sufferings and fore soul-travel most clearly and comfortably discoursed in this Chapter let the Lord himself and all that love him in sincerity judge I wish I could and had reason to say no worse of this admirably learned person here then that Quandoque dormitat Homerus Which very many and various very great and most grievously aggravated Sufferings were endured by him not only in his Body nor only in his Soul by vertue of the sympathy it had with his Body from the in-time and strait union betwixt them But also and mainly in his blessed humane Soul immediatly since he redeemed satisfied for and saveth his Peoples Souls as well as their Bodies and the Soul having principally sinned and being the spring and source of Sin Sinners withall deserving punishment in their Souls as well as in their Bodies and being without the benefite of his Mediation to be punished eternally both in their Souls and Bodies and mainly in their Souls there is no doubt the same cogent reason for the Mediator's suffering in both parts of the Humane Nature assumed by him that there is for that Natures suffering which sinned Which his sad complaints of the exceeding trouble of his Soul putting him to say these strange and stupendious words What shall I say Joh. 12.27 Mat. 26.38 Mark 14.33 Luk. 22.44 Heb. 5.7 and of the great Sorrow and Heaviness thereof even to Death his Amazement strong Crys and Tears with his Agony and Sweat of Blood and that before any pain was caused to his Body by men and his conditionate deprecating of that bitter Cup put beyond all reach of ranional contradiction And to think or say that only the fear of his bodily sufferings quickly approaching him did make these sad impressions upon him and draw these strange expressions from him would make him who is Lord and Master to be of far greater
which may be gathered from Heb. 4.1 that stout confidence that thinks it's impossible to miss the Promises is a suspect and dangerous Faith not to be loved it 's a much better Faith that fears then that Faith that 's more stout except there be a sweet mixture of holy stoutness and fear together It 's said Heb. 11.7 that by Faith Noah being moved with fear prepared an Ark c. Noah had the Faith of God's Promise that he should be keeped free from being drowned by the Deluge with the rest of the World and yet he was mourning and trembling in preparing the Ark If there were much Faith among you it would make many of you more holily feared then ye are Love not that Faith the worse that ye never hear a threatning but ye tremble at it and are touched by it in the quick 2. It 's a good token of Saving Faith when it hath a discovery and holy suspition of Unbelief wairing on it so that the Person dare not so lippen and trust his own Faith as not to dread Unbelief and to tell Christ of it There is a poor Man that comes to Christ Mat. 9.23 24. to whom the Lord faith If thou canst believe or canst thou believe yes Lord says he I believe help thou mine unbelief there was some Faith in him but there was also Unbelief mixed with it his Unbelief was so great that it was almost like to drown his Faith but he puts it in Christ's hand and will neither deny his Faith nor his Unbelief but puts the matter sincerely over upon Christ to strengthen his Faith and to amend and help his Unbelief It 's a suspect Faith that 's at the top of Perfection at the very first and ere ever ye wot There are some serious Souls that think because they have some Unbelief that therefore they have no Faith at all but true Faith is such a Faith that is by and beside suspected and feared or seen Unbelief That Faith is surest where Folk fear and suspect Unbelief and see it and when they are weighted with their Unbelief and cry out under it and make their Unbelief an errand to Christ it 's a token there is Faith there 3. The third Character is That it will have with it a sticking to Christ and a fear to presume in sticking to Him There will be two things striving together an eagerness to be at Him and a fear that they be found presumptuous in medling with Him and an holy trembling to think on it yet notwithstanding it must and will be adventured upon the Woman spoken of Mark 5.28 lays this reckoning with her self If I can but touch his cloathes I shall be whole and she not only believeth this to be truth but crouds and thrimbles in to be at him yet vers 33. when she comes before Christ she trembles as if she had been taken in a fault not having dared to come openly to Him but behind him she behoved to have a touch of him but she durst not in a manner own and avouch her doing of it till she be unavoidably put to it It 's a suspect and unsound Faith that never trembled at minting to Believe there is reason to be jealous that Faith not to be of the right stamp that never walked under the impression of the great distance between Christ and the Person the sense whereof is the thing that makes the trembling I say not desperation nor any utter distrust of Christ's kindness but trembling arising from the consideration of the great distance and disproportion that 's between Him and the Person Faith holds the Sinner a going to Christ and the sense of its own sinfulness and worthlesness keeps him under holy fear and in the exercise of Humility Paul once thought himself a jolly man as we may see Rom. 7.9 but when he was brought to believe in Christ he sees that he was a dead and undone man before I give you these three marks of a true Faith from that Chapter 1. It discovers to a Man his former Sinfulness and particularly his former Self-conceit Pride and Presumption I was saith Paul alive without the Law once c. a man living upon the thoughts of his own Holiness but when the Law came I died he fell quite from these high thoughts A second Mark is A greater restlesness of the Body of Death it becoming in some respect worse Company more fretful and strugling more then ever it did before Sin revived saith Paul though he had no more Corruption in him then he had before but it wakened and bestirred it self more I dare say that though there be not so much Corruption in a Believer as there is in a natural Man yet it strugleth much more and is more painful and disquieting to the Believer and breeds him a greate dale more trouble for says the Apostle on the matter when God graciously poured Light and Life into me Sin took that occasion to grow angry and to be enraged that such a neighbour was brought in beside it it could not endure that as an unruly and currish Dog barks most bitterly when an honest Guest comes to the House so doth Corruption bark and make more noise then it did before when Grace takes place in the Soul There are some that trow they have the more Faith because they feel no Corruption stir in them and there are others that think they have no Faith at all because they feel Corruption strâ—gling more and growing more troublesome to them but the stirring and strugling of Corruption if Folk be indeed burdened and affected and afflicted with it will rather prove their having of Faith then their wanting of it Love that Faith well that puts and keeps Folk bickerring to say so in the Fight with the Body of Death for though this be not good in it self that Corruption stirreth yet Sin is of that sinful nature that it flies always more in their face that look God and Heaven-wards then of others that are sleeping securely under its Dominion A third Mark is When the Soul hath never Peace in any of its Conflicts or Combats with Corruption but when it resolves in Faith exercised on Jesus Christ as it was with Paul in that Chapter after his Conversion That is a sound Faith that only makes Peace at first by Christ but that cannot to say so fight one fair stroke in the Spiritual Warfare nor look Corruption in the face nor promise to it self an outgate from any assault of the Enemy but by Faith in Jesus Christ as it was with the Apostle who toward the end of that Chapter lamentably crys O! wretched man that I am who shall deliver me from the body of this death yet immediatly subjoyns Faiths triumphing in Christ I thank God through Jesus Christ our Lord he belike before his Conversion thought he could do well enough all alone but it is not so now when he can do nothing without Christ especially in this sore
and as a root out of a dry ground he hath no form nor comeliness and when we shall see him there is no beauty that we should desire him Verse 3. He is despised and rejected of men a man of sorrows and acquainted with grief and we hid as it were our faces from him he was despised and we esteemed him not IN the former Verse the Prophet hath asserted the rarity and scarcity of Believing the Gospel and receiving of Jesus Christ offered therein Who hath believed our report saith he who hath made Christ welcome And to whom is the arm of the Lord revealed to whom hath this Gospel been made effectual by the Power of God for the engaging of their Hearts to him In these two Verses he gives a reason as it were of this which runs upon these two 1. The low appearance of our Lord Jesus Christ in respect of his outward condition it hath no outward beauty splendor nor greatness to commend it but is attended with much meanness and with many afflictions 2. The itching humour of Men who are taken up with worldly grandour or greatness and glory and make little account of any thing that wants that as if he said it is no wonder that Christ get few to believe on him and that few receive this Gospel for he will not come with much worldly pomp and grandour which the Men of the World greatly affect and are much taken up with To open the words a little we shall first consider the matter of this reason and then the consequence of it or what influence it hath on Mens offending at Christ and continuing in their Unbelief only we shall premit two or three words to both That which we premit first is this That the He that is here spoken of is our Lord Jesus Christ who in the New Testament hath this Text applied to him for albeit there be no He so expressly mentioned in this Chapter before yet in the 13. Verse of the former Chapter to which this relates the He that is spoken of here is called the Lords Servant and it 's said of him that He shall be exalted and extolled and made very high and it is not unusual to speak of Christ singularly by a relative without an antecedent as Cant. 1.2 Let him kiss me with the kisses of his mouth because Christ to Believers is so singular an one that when ever he is spoken of by way of eminency and excellency as here they cannot mistake him or take an other for him Secondly This want of form and comeliness is not to be understood of any personal defect in our Lords Humane Nature but in respect of and with reference to the tract of his Life and what accompanied his Humiliation to wit That it was low and mean without that external grandour pomp and splendour of outward things which the world esteem to be comliness and beauty 3. Where it is said He shall grow up before him c. It relates to the hearers of the report of the Gospel concerning him or to the man that believes not the report spoken of before And so relates to the words of the first vers Who hath believed our report Which is certainly meant of the man that hears of him and to whom he seems nothing worth because of his mean and low outward condition for if we should apply it to God we cannot see how it will so well infer the scope and be the reason of the unbelief asserted formerly for which end it is brought in here We come now to open the words a little and here we would know that Christs low condition is two wayes set down in these two verses 1. In the 2. vers In respect of his want of the abundance of the things of this world 2. In the 3. vers In respect of the accession of outward crosses and afflictions for not only doth he want credit respect and esteem but he hath contempt despight and reproach Not only wants he great riches but he hath poverty and is in a poor and low condition The first vers expresseth him negatively to be no worldly great man The second vers expresseth him positively to be a mean and despised man 1. Then these words He shall grow up as a plant out of a dry ground are expounded by the words following He hath no form nor comliness For as Shrubs or Scrogs growing up out of dry ground cryn and wither when trees planted in a fat soil are fresh fair and beautiful So shall it be with Christ when he cometh forth saith the Prophet to the eyes of the world he shall as it were be like a Scrab in a Moor edge Our Lord had personal and much divine comliness in him as we may see John 1.14 Where he saith that the Word was made flesh and dwelt among us and we beheld his glory the glory as of the only begotten of the Father full of grace and truth But the comliness here spoken of is that outward state pomp and splendour which great men in the world use to have which Christ wanted This is confirmed by the following words And when we shall see him there is no beauty that we should desire him There is in men naturally a delight and complacency in that which is beautiful to the natural eye But saith he there shall be no such thing seen in Jesus Christ when he cometh and therefore no great wonder that few believe on him And that he saith We it is either according to the phrase used in Scripture to make some hard thing digest and go down the better with the hearers whereof the speaker is not guilty or it is his expressing what is the humour generally in all men naturally as if he had said had even we who are elect and godly no more but carnal eyes we would think no more of Christ then other folk do for we should get no satisfaction to carnal reason The second thing whereby his low condition is set out is in these words He is despised and rejected of men c. Not only shall he want that which carnal hearts and eyes seek and look after but he shall be so very low that men shall set him at nought mock and reject him And what wonder then that he be not believed on A man of sorrows As for the tract of his life it shall be spent in sorrows And acquainted with grief He shall not be a man that shall be a stranger to crosses griefs and heaviness but he shall be familiarly acquainted with them and they with him And we hid as it were our faces from him A consequent of the former As men will not give their countenance to them whom they despise So saith he we shall think shame to see or look at him He shall be the object of mens contempt and scorn and we shall not so much as countenance him He shall be despised and set at nought by Herod and the Roman
little or no ground for application of his satisfaction but it 's kindly like when wrongs done to Christ affect most 2. When not only challenges for sin against the Law but for sins against Christ and Grace offered in the Gospel do become a burden and the greatest burden 3. When the man is made to mind secret enmity at Christ and is disposed to muster up aggravations of his sinfulness on that account and cannot get himself made vile enough When he hath an holy indignation at himself and with Paul counts himself the chief of sinners Even thou h the evil was done in ignorance much more if it hath been against knowledge It 's no evil token when souls are made to heap up aggravations of their guilt for wrongs done to Christ and when they cannot get suitable expressions sufficiently to hold it out as it is an evil token to be soon satisfied in this There are many that will take with no challenge for their wronging Christ but behold here how the Prophet insists both in the words before in these and in the following words and he can no more win off the thoughts of it then he can win off the thoughts of Christs sufferings 6. While the Prophet saith when Christ was suffering for his own and for the rest of his peoples sins We esteemed him not but judged him smitten of God Observe briefly because we hasten to a close that Jesus Christ is often exceedingly mistaken by men in his most glorious and gracious works can there be a greater mistake then this Christ suffering for our sins and yet judged smitten and plagued of God by us Or more home even Christ Jesus is often shamefully mistaken in the work of his Grace and in the venting of his love towards them whose good he is procuring and whose iniquities he is bearing The Use of it serves 1. To teach us when we are ready to pass censure on Christs work to stand still to animadvert on and to correct our selves lest we unsuitably construct of him He gets much wrong as to his publick work as if he were cruel when indeed he is merciful as if he had forgotten us when when indeed he remembers us still And as to his privat work in particular persons as if he did fail in his promise when he is most faithful and bringing it about in his own way And 2. which is of affinity to the former it 's a warning to us not to take up hard constructions of Christ nor to misconstruct his work whâ—ch when misconstructed himself is mistaken and misconstructed How many think that he is breaking when he is binding up that he is wounding when he is healing that he is destroying when he is humbling Therefore we would suâ—pend passing censure till he come to the end and close of his work and not judge of it by halves and then we shall see there was no such ground for misconsâ—ructing of him who is every day holding on in his own way and steddily pursuing the same end that he did from the beginning And let him be doing so To him be praise for ever SERMON XXII ISAIAH LIII V 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 IT 's hard to tell whether the Subject of this Verse and almost of this whole Chapter be more sad or more sweet It 's indeed a sad Subject to read and hear of the great Sufferings of our blessed Lord Jesus of the despiteful usage that he met with and to see such a speat of Malice spued and spitted out on that glorious face so that when he is bearing our Griefs carrying our Sorrows we do even then account him plagued smitten of God and afflicted and in a manner look upon it as well bestowed Yet it 's a most sweet Subject if we either consider the love it comes from or the comfortable effects that follow it that hath been the rise the cause and the occasion of much singing to many here below and is the cause and occasion of so much singing among the redeemed that are this day before the Throne of God and as the Grace of God hath overcome the malice of Men so we are perswaded this cause of rejoycing hath a sweetness in it beyond the sadness though often we mar our own Spiritual Mirth and know not how to dance when he pipes unto us These words are an explication of the 4th Verse where it is asserted that Christs Sufferings were not for himself but for us from and by which the Prophet having aggreged Mens malice who notwithstanding thereof esteemed him not yea judged smitten of God he comes again for furthering and carrying on of this Scope to shew more particularly the ground end and effects of Christs Sufferings where ye would remember what we hinted before in general that Folks will never think nor conceive of Christs Sufferings rightly till they conceive and take him up as suffering for them and when we consider this we think it no wonder that the most part esteem but little of the Sufferings of Christ because there are so few that can take him up under this notion as standing in their room and paying their debt and as being put in Prison for them when they are let go free In this 5th Verse We have these three 1. A further expression of Christs Sufferings 2. The cause of them or the end that he had before him in them 3. The benefites and fruits or effects of them There are in the words four expressions which I shall clear 1. He was wounded to shew the reality that was in his Sufferings he was actually pierced or as the word is rendered in the Margin tormented and the cause is our transgressions and while it is said He was wounded for our transgressions he means 1. That our Transgressions procured his wounding And 2. That his wounding was to remove them and to procure pardon to us 2. He was bruised that is pressed as Grapes in a Wine-press he under-went such a wounding as bruised him to shew the great desert of Sin and the heaviness of wrath that would have come on us for it had not he interposed and the cause is our iniquities And these two words transgressions and iniquities shew the exceeding abominableness of Sin Transgressions or Errings pointing at our common Sins Iniquities or Rebellions pointing at greater guilt 3. The chastisement or as the words bear the discipline of our peace was upon him It supposes first That we by nature were at feud with and enemies to God Secondly That before our peace could be procured there behoved to be a satisfaction given to Justice the Mediator behoved to come under discipline and chastisement 4. And by his stripes we are healed he was so whipped that to say so the marks of the rod remained behind the first benefite looks to pardon of Sin and
may the sinner apply it Answer Not only because it 's free and freely offered but by gripping to it by Faith as the Prophet doth here It 's not only to apply it simply but to step in and rest upon it in the terms it is made offer of so that as on the one part Jesus Christ became really lyable to suffering and satisfied for our sins when he said Lo I come in the volume of thy book it is written of me I delight to do thy will So upon the other part the believing sinner comes to apply the price payed by imbracing the price and acquiescing in the satisfaction and gripping to it as his own and by his being brought to say in Faith Let his wounding be my pardon let his chastisement be my peace and let his stripes be my healing By this means as the Law had a right to Christ for his paying the Elects debt so they by believing get a right to the promise of pardon and healing For if the bargain was ficker on the one side to procure wounding to Christ as if he had been the sinner himself so on the other side the bargain is as sure The Believer is set free and may be as really comforted as if he had a righteousness of his own or had never had sinned Use 2. Therefore there is here wonderful matter of consolation to Believers that what was Justice to Christ is Grace and Mercy to us that which was pain to him is pleasure to us His sorrow our comfort his wounding our pardon his stripes our healing c. Use 3. As ye would not prejudge your selves of these benefites which Christ hath purchased make your peace with God through Christ If your pardon and peace be not obtained this way ye will never get it but ye shall be made to pay your own debt and be lyable to wrath eternally because of inability to pay your debt to the full Therefore step to and make the offer welcome how sinful and undone soever ye be The more sensible ye be ye are the more welcome This is the particular use of the Doctrine O! Let these things sink in your hearts that ye are sinners great sinners under wrath and at feud with God that Jesus Christ is the Saviour of lost sinners and that there is no way to pardon and peace but by closing with him and saying hold on his satisfaction That ye may be drawn to cast your selves over on this everlasting Covenant for obtaining the benefits that Christ hath purchased 〈◊〉 â—d himself bless what hath been spâ—ken for this end and use SERMON XXIII ISAIAH LIII V 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 IT were no small progress in Christianity to know and believe the truths that are implyed and contained in this same verse The Lord by the Prophet is giving a little compend of the work of Redemption by his saving of sinners from death through and by the wounding of the Mediator We did a little open the meaning of the words and gave a sum of the Doctrines contained in them at least of some of them which do contribute to this scope The Prophet is here speaking of Christ's sufferings with a respect to the cause of them and the effect that followed them and shews how this was indeed the mistake and blasphemous imputation that we had of and were ready to put on him even to judge him smitten and plagued of God for his own sins whereas God hath another design He was altogether without sin but he was wounded for our transgressions he was bruised for our iniquities We were at feud with God and he took on him the chastisement of our peace And this is the effect to procure healing to us We shall now speak a word to three Doctrines further beside what we spoke to the last day which are these 1. That there was an eternal design plot and transaction betwixt God and the Mediator as to Christs suffering for the redeeming of elect sinners before he actually suffered This the Prophet speaks of as a thing concluded For the cause of his sufferings was condescended on and the end and fruit of them was determined which implyes an antecedamus transaction betwixt the Father and him for putting him in the room of sinners And by this transaction Justice hath access to exact the payment of this price He interposed and the Father exacts of him the payment of their debt and seeks satisfaction from him for all that he bargained for 2. That this transaction or design concerning the Redemption of elect sinners is in respect of Christs suffering and satisfying of Justice fully and actually performed he undertook to be wounded and bruised and he was accordingly actually wounded and bruised The transaction as to the engagement in it and efficacy of it took place in Isaiah's time and before his time but as to the actual performance of what the Mediator engaged himself to suffer it is spoken of prophetically by him as a thing done because to be done and now it is done and indeed long ago 3. That the satisfying of Justice by the Mediators Sufferings according to his engagement proves as effectual to absolve justifie and heal these even the grossest Sinners that come under this Bargain and Transaction as if they had actually suffered and payed and satisfied their own Debt themselves these Sins are pardoned through his Sufferings their deadly Wounds are healed by his Stripes as if they had never had a wound their Compt is dashed and scored as clean out as if they had never had any Debt they are acquitted and set free as if they had never been guilty These three Doctrines ly very near the life of the Gospel and the Prophet in this Chapter and particularly in this Verse is often on them Our purpose is only shortly to explicate them to you as a short sum and compend of the tract of the Covenant of Redemption The first of them shews the rise of the work of Redemption The second shews the mids by which it is executed The third holds out the effect and consequence and the end of all For the first then There is we say an eternal transaction betwixt God and Jesus Christ the Mediator concerning the Redemption of Sinners his actual redeeming by being wounded and bruised supposeth this for the Son is no more lyable to suffering not to speak of his suitableness then any other of the Persons of the blessed God-head had there not been an antecedent transaction there was no obligation nor ty on him to be wounded and to enter into the room of Sinners as their Cautioner for payment of their Debt if there had not been a prior engagement neither could his wounding and bruising have proven useful or have brought healing to us if this prior engagement had not been And this is it which
the Elect in their highest and most aggravating circumstances the particular reckoning of them all as it were being cast up they are all put on his score 3. All these meet togcther in a great Sea and shock upon him at one time as they came from several Airts like so many Rivers Or they were like so many Regiments or rather Armies of men all meeting together and Marshalled to fall pell mell to say so on him One sin were enough to condemn the many sins of one is more but all the sins of all the Elect is much more They deserved to have lyen in Hell eternally but he coming in their room all their sins met as the violent preass of Waters on him What then behoved his sufferings to be when he was so put to it for all the sins of all the Elect and that at once Use 3. We may gather hence a just account of the truth of Christ's satisfaction and a ground of refutation of the Socinian error a blasphemy which is most abominable to be once mentioned as if our Lord had suffered all this only to give us an example and as if there had not been a proportionable satisfaction in his sufferings to our debt nor an intention to satisfie Justice thereby Every verse almost not to say every word in this Chapter refutes this If he had not satisfied for our sins why is he said to be here on the matter put in our room And if his sufferings had not been very great what needed the Prophet to shew the reason of his great sufferings in all the sins of all the Elect their meeting on him There was sure a particular respect had to this even to shew that the meeting of all these sins of all the Elect together upon Christ did cause and procure great and extream sufferings to him He suffered the more that they had had so many sins seing their many sins are given for the cause of his so much suffering Use 4. Here is great ground of consolation to believing sinners Out of this eater comes meat and out of this strong comes sweet The more sharp and bitter these sufferings were to Christ the report of them is in some respect the more savoury and sweet to the Believer whose effectual Calling discovers his Election And indeed I cannot tell how many grounds of consolation Believers have from this Doctrine But 1. If they have sinned there is here a Saviour provided for them 2. This Saviour hath undertaken their debt 3. He hath undertaken it with the Fathers allowance 4. As he hath undertaken it so the Father hath laid on him all their iniquity 5. All the Elect come in here together in one Roll and there is but one Covenant and one Mediator for them all The sin of the poor body of the weakest and meanest is transacted on him as well as the sin of Abraham that great friend of God and Father of the Faithful and the Salvation of the one is as sure as the Salvation of the other All Believers from the strongest to the weakest have but one Right of Charter to Heaven but one holding of the Inheritance 6. The Lord hath laid on him all the iniquities of all the Elect with a particular respect to all their aggravations and to all the several ways that they have turned to sin Their Original sin and all their actual transgressions with their particular predominants as to their punishment And there is reason for it because the Elect could not satisfie for the least sin And it is necessary for the glorifying of Grace that the Glory of the work of their Salvation be not halfed but solely and singlely ascribed and given to God therefore the satisfaction comes all on the Mediators account and none of it on theirs 7. All this is really done and performed by the Mediator without any suit or request of the Elect or of the Believer at least as the procuring cause thereof He buyes and purchases what is needful for them and pays for their discharge And they have no more to do but to call for an extract and to take a sealed remission by his blood The application whereof the Uses that follow will give occasion to speak to Use 5. Since it is so then none would think little of sin which checks the great presumption that is amongst men and women who think little and light of sin and that it is an easie matter to come by the pardon of it They think there is no more to do but barely and baâ—chly to confess they have sinned and to say God is merciful and hence they conclude that God will not reckon with them But did he reckon with the Mediator and that so holily rigidly and severely too and will he think ye spare you If he dealt so with the green tree what will become of the dry Be not deceived God will not be mocked And therefore 6ly As the close of all see here the absolute necessity of sharing in Christs satisfaction and of having an interest therein by this Covenant derived unto you else know that ye must count for your own sins And if so woe eternally to you Therefore either betake your selves to the Mediator that by his Eye-salve ye may see that by his Gold ye may be inriched that by his Garments ye may be cloathed that the shame of your nakedness do not appear And that ye may by being justified by his knowledge be free from the wrath to come or otherwayes ye must and shall ly under it for ever Thus ye have the fulness of Gods Covenant on the one side and the weightiness and terribleness of Gods wrath on the other side laid before you If ye knew what a fearful thing his wrath were ye would be glad at your hearts to hear of a Saviour and every one would run and make haste to be found in him and to share of his satisfaction and to be sure of a discharge by vertue of his payment of the debt and they would give all diligence to make sure their Calling and Election For that end the Lord himself powerfully perswade you to do so SERMON XXVII ISAIAH LIII VII Vers 7. He was oppressed and he was afflicted yet he opened not his mouth He is brought as a Lamb to the slaughter and as a Sheep before her shearers is dumb so he opened not his mouth THough the news of a suffering Mediator seem to be a sad subject yet it hath been is and will be the great Subject of the Gospel and of the gladest tidings that ever sinners heard This being the great thing that they ought in a special manner to know even Jesus Christ and him crucified The Prophet here takes a special delight to insist on it and in one verse after another hath some new thing of his suffering Having in the former verse spoken to the occasion ground and rise of his sufferings to wit the Elects straying like sheep their wandering and turning
to bruise him in whose breast to speak so bred the plot of sinners Redemption Jehovah thought it good He loved the salvation of sinners so well that He was content to seem in a manner regardlesse of His own Sons cryes and tears for a time to make way for performing the satisfaction that was due to Justice and He did this with good will and pleasantly We shall not insist more on particular Uses but is there or can there be greater ground of Consolation then this or is there any thing wanting here to compleat the Consolation Is there not an well surnished Saviour commissionate to give Life to whom He will Who hath purchased it that He may give it and a well willing loving and condescending God willing to give His Son and willing to accept of His Death for a Ransome and what would ye have more The Partie offended is willing to be in friendship with the offending Partie and to give and accept of the Satisfaction what can Tentation say or what ground is for Jealousie to vent it self here He that did not spare his own Son but willingly and freely gave him to death for us all how shall be not with him also freely give us all things As it is Rom. 8. And if we were reconcilled to God by the death of his Son when we were enemies shall we not much more be saved by his life as it is Rom. 5.10 There is a great disproportion betwixt Christ and other Gifts yea and the gift of Heaven it self and shall a poor sinner have a suffering Saviour given and may he not also expect pardon of Sin Justification Faith Repentance and Admission to the Kingdom There is here good and strong ground of Consolation to them that will build on it let the Fathers and Christs love to you be welcome in it's offers that His end in bringing many Sons to glory be not frustrated by any of you so far as you can though it cannot indeed be frustrated For the pleasure of the Lord shall prosper in his hand and he shall see the travel of his soul and be satisfied SERMON XXXVI ISAIAH LIII X Verse 10. When thou shalt make his soul an offering for sin he shall see his seed he shall prolong his dayes and the pleasure of the Lord shall prosper in his hand CHrist and His Sufferings have been a most delightsome subject to be spoken and heard of before ever He suffered and they would be to us now no less but much more so even very glad tydings to hear that ever the Son of God was made an Offering for sin This Verse as we hinted the last day doth set forth Christ's Sufferings and in these three that the design of God in bruising the Innocent Lamb of God might be the better taken up 1. They are holden forth in the rise where they bred or in the fountain whence they flowed the good pleasure of God It pleased the Lord to bruise him to put him to grief Which the Prophet marks 1. To shew that all the good that comes by Christ to sinners is bred in the Lords own bosom It was concluded and contrived there and that with delight There being no constraint or necessity on the Lord to give His Son or to provide Him to be a Cautioner for dyvour sinners but is was His own good pleasure to do so 2. To show the concurrence of all the Persons of the Trinity in promoving the Work of Redemption of sinners which was executed by the Son the Mediator to shew that the Love of the Son in giving His Life is no greater then the Love of the Father in contriving and accepting of it for a Ransom there being naturally in the hearers of the Gospel this prejudice that the Father is more rigid and less loving then the Son but considering that it was the Father Son and Spirit that contrived Christs Sufferings that the Sons Sufferings were the Product and Consequent of this contrivance it removeth this corrupt imagination and prejudice and sheweth that there is no place for it It doth also contribute notably to our ingadgement to God to be throughly perswaded of the Lords good pleasure in the Sufferings of the Mediator as well as in the Willingness of the Mediator to Suffer He having performed the will of the Father in the lowest steps of His Humiliation 2. They are exprest and holden forth in their Nature and End they were to be an offering for sin and this follows well on the former verse because it might be said How could He that had no violence in his hands nor guile in his mouth be brought so low He hath answered in part by saying It pleased the Father to bruise him and to put him to grief But because that does not so fully obviat and answer the Objection He answers furder that there was a notably good end for it Though He had no sin in Himself nor are we to look on His Sufferings as for any sin in Him yet we are to look upon them as a Satisfaction to Justice for the sins of others even as the Bullocks Lambs and Rams and the Skipgoat were not slain for their own sins for they were not capable of sin yet they were some way Typical Offerings and Satisfactions for sin in the room of others for whom they were offered so our Lord Jesus is the proper Offering and Sacrifice for the sins of His Elect People and His Sufferings are so to be looked on by us and this is the Scop. But to clear the words a little more fully there are different readings of them as they are set down here in the Text and on the Margent Here it is when his soul shall make an offering for sin On the Margent it is when his soul shall make an offering for sin The reason of the diversity is because the same Word in the Original which signifies the Second Person Masculine Thou meaning the Father signifies the Third persons Foeminine his soul shall make it self but one the matter whether we apply it to the Father or to Christ both come to one thing It seems to do as well to apply it to Christ the former Words having set out God's concurrence and good pleasure to the Work these set out the Mediators Willingnesse as in the last Verse it is said that He poured out his soul unto death and properly Christ is the Priest that offered up Himself yet we say there is no difference on the matter now as to the scope the will of the Father and of the Mediator in this Work of Redemption being both one though as we said we incline to look on them as relating to Christ 2. Offering for sin in the Original signifies sin so that the Words are when thou shalt make his soul sin The Words being ordinarly used in the Old Testament and thence borrowed in the New Testament to signifie a sin offering as Exod. 29.14 and Levit. 4.5 and 16. Chapters where
4.16 It 's of faith that it might be by grace to the end the promise might be sure to all the seed For if it were not of Grace the Sinner would never think himself sure nor would he know if such a Sinner might take hold of such a Promise but considering that the Promise is of Grace and His acceptation is of Grace as is often repeated Eph. 1 2 and 3. Chapters These Three are the great warrand that a Sinner hath to roll himself over on a compleat Mediator a faithful God promising to answer all grounds of Fears Doubts and Jealousness and free Grace which answers all Challenges that may come in to hinder his closing with and his resting on the Promise for if it should be said How darest thou lay hold upon the Promise The answer is it 's free it 's not the mount that may not be touched but it 's Jesus the mediator of the new covenant c. It 's Grace that is the Rise the End and the Condition of it These are the Three on which Faith yeelds it self to Christ and which are the Object of it on which it dar hazard and on which it does hazard and these Three are revealled in the Gospel of the Grace of Him that is Faithful and cannot deny Himself May we not then say O! Sinners if ye will believe that ye have a good resting place a sure foundation a tryed corner-stone as it is Isaiah 28. cited Rom. 9. Where the Apostle hath it He that believes on him shall never be ashamed There is a suffiâ—ient surety a full Mediator there is a faithful God that will keep His Word and there is a free Covenant and Promise softer for a bruised Soul to roll it self over upon than any bed of the finest downs is for a wearie and crasie body this is a chariot paved with love for the daughters of Jerusalem single out Christ from all that is in the Word without slighting any part of it and believe in Him and lippen to Him let Him have another weight and lift of you than ye give to any other thing he is able to bear it and God will never quarrel you for so doing but will keep His word to you that do betake your selves or that have betaken your selves to Him He that believes shall never perish nor come into condemnation O! know what a ground ye have to rest upon it 's even the substance and marrow of all the Word of God ye have Christ and His Fulnesse God and His Faithfulnesse Grace and it's Freeness and are there such Three things beside or is it imaginable or possible that there can be any beguile or failure here spare not then to lay the weight of your Souls upon it let it be the foundation of your peace and let it answer all challenges that may be whether for many or for great and grievously aggravated Sins only by Faith take hold of this Righteousnesse and rest upon Gods Faithfulnesse and free Promise to make it forthcoming to you but upon the other side O! how great will it aggrege your guilt that had such a remedy in your offer such a tryed corner-stone elect and precious to rest upon and yet made no use of it Let me exhort beseech and even obtest you That ye recieve not this grace in vain but as Christ is laid for a sure foundation so come to Him and build upon him that ye may not be ashamed in the day of the Lord when all that believe not how presumptuously so ever they may hold up their heads now shall be ashamed and confounded World without end O! happy thrice happy will they all be found to be then who have trusted in him SERMON LIX ISAIAH LIII XI Verse 11. By his knowledge shall my righteous servant justifie many for he shall bear their iniquities THe Knowledge of Christ was wont to be much thought of by the People of God and to be in high estimation among them and we may say we wote well it was deservedly so considering that it is by His Knowledge that Justification was derived to them and is deryved to us This is that which the Lord is clearing by the Prophet here to wit how the benefit of Christs Sufferings and Purchase may be deryved and communicat unto a Sinner Which these words though but few as purposly made use of to clear even that His Sufferings should not be in vain but that He should sow a Seed and though that Seed should not be all Men yet they should be manie and the way how these many should come by the benefit of His Sufferings is also held forth and that is By his knowledge who is the Righteous Servant We shew you that this doth upon the matter look to Faith and is meant of it and confirmed it by other paralel Scriptures which say that through faith in him all that believe are justified we came also to speak of this Faith which Justifies and did propose Five things to be spoken of concerning it and indeed if any thing be of concerment this is if a right to Christ and His purchase be of concernment then sure it must be of concernment to know how we come by that Right 1. The necessity of it 2. The object of it 3. The act of it 4. The effects that flow from it 5. The manner of it's concurring in the attaining of Justification We spoke of the First to wit of the necessity of Faith and shew that though there be a full Satisfaction laid down to merit and procure Justification yet it 's applyed to none but to Believers and not till they believe 2. We spoke also to this That Faith as it Justifies looks not to all the Word of God as it 's Object but mainly and principally to Christ and to the Word only in so far as it holds out Christ in the Promises and Offers of Gods Grace as it 's here called the Knowledge of Him or Faith in Him We now proceed to hint a Word for clearing of a Question and it 's a new and very late one to wit whether Justifying Faith layes hold on Christ as a Saviour and Priest only or whether it layes hold on Him not only as a Priest to save but also as a King to command though this doth not look at first blush to be of any great moment and that such an inconsiderable-like difference is not to be stood upon yet we will find that this last wants not it's own influence on altering the common and ordinary and as we conceive the solid received Doctrine concerning the way of Justification if we should admit it And therefore we answer the Question from the Text. That Christ considered as suffering and bearing our Sins and so as offering Himself in a Sacrifice is the Object that Justifying Faith as such takes hold of Therefore the connexion of these two is clear in this verse He shall see of the travel of his soul and be satisfied
that their Souls are in and that they look at peace with God as an easie business But one day it wil be found to be a great matter to be at peace with Him that Sin is bitter and Wrath heavy and that to be in good terms with God is better then a thousand Worlds God Himself make you wise to think seriously on it in time SERMON LXV ISAIAH LIII XII Vers 12. Therefore will I divide him a portion with the great and he shall divide the spoil with the strong because he hath poured out his soul unto death and he was numbred with the transgressours and he bare the sins of many and he made intercession for the transgressours THere was never bargain so seriously entered in as this betwixt Jehovah and the Mediator never bargain was of such concernment and weight It is therefore no marvel it be insisted upon The Prophet hath been holding forth the terms and conditions of it on both sides and now he sums them up in this last Verse that the businesse may be left cleâ—r and distinct setting forth what the Lord Jehovah ingageth for to the Mediator and what the Mediator ingageth for to Jehovah only with this difference that in the former part of the Chapter the Mediators ingagment is first set down and then what are the Promises that the Lord Jehovah made to him But in this Verse where the Covenant is resumed what the Lord ingageth for to the Mediator is first set down and then what the Mediator is to perform in the last place To shew as I said the mutualnesse of the Covenant of Redemption and that it is but one bargain one link whereof can never be loosed on either side In the last part of the Verse what the Mediator is to perform is set down in Four Expressions as past and done because of the certainty efficacy of the Mediators Sufferings and of His performing what He undertook and of divine Justice It 's acceptation thereof The 1. is because He hath poured out his soul unto death It was proposed to the Mediator to die which he undertook and in the execution goes cheâ—rfully about it He poured out his soul unto death without any prigging grace and love to speak so with reverence were so liberal and prodigal of the Life of our Lord Jesus for the Salvation of lost Sinners That His blessed Soul was separat from his Body and he made obnoxious to the Curse which most willingly he underwent his Life or Soul was poured out unto death The 2d is He was numbred with the transgressours which implyes Three things 1. It suppons that he was indeed no transgressour there was no guile found in His mouth yet he behoved to stoop so low as to be reckoned among or numbred with transgressours as the former expression holds out the painfulnesse of his Death So this holds out the ignominie of it he not only died and behoved to die but he was looked on as a despicable person even so despicable that Barrabas a thief and robber was preferred unto him and of this we spake from verse 3. He was dispised and rejected of men 2. It implyes mens ingratitude that when our blessed Lord came to redeem them they did not count him worthy to live but looked on him as a transgressour This was also fulfilled in the History of the Gospel as John 18.30 They say unto Pilat If he were not a malefactor we would not have delivered him unto thee 3. It implyes the low condescendence and depth of the love of our Lord Jesus Christ which hath no bottom he will not only die but die a shamful and cursed Death and take on reproach and ignominy with the Debt of Sinners when they are dispysing him The Cautioner must not only die but die a shamful death some deaths are creditable and honourable and men will with a sort of vanity affect them but it behoved not to be so with our Lord Jesus when he entered himself Sinners Cautioner he must not only die but be despicable in his death as it is Chap. 50.5 He gave his back to the smiters and his cheeks to them that plucked off the hair he hid not his face from shame and spitting because it was so articled and agreed upon when he was reviled he reviled not again O! what condescending-love shins forth here in the Mediator It was much to pay the Debt and die but more in his dying to be counted the transgressour much to be Cautioner but more to be counted the dyvour As if some wicked and perverse Officer ceazing on the Cautioner should not only arrest him for the Debt and exact it of him but account and call him the dyvour Debtor yet he bears all patiently It would learn us to bear reproach for him he bare much more for us then we can bear for him he was railed on and reviled bufferted and spitted on they in derision said unto him Hail king of the Jews they mocked him nodded the head at him hanged him up betwixt two thieves as the most eminent malefactor of the three and Mark saith Chap. 15.28 That this scripture was fulfilled which saith and he was numbred with the transgressours God had appointed it and the Mediator had condescended to it and therefore it behoved so to be We spake to the matter of this before and will not now insist on it any further The 3d. is He bare the sins of many which is also causal as the former are It 's put in here 1. To shew the end of his dying and the nature of his death His death was a cursed death but not for his own Sin but for the Sins of others even to pay the Debt that was owing by his Elect the many here are the same many spoken of in the former verse who by his knowledge are justified It 's not the Sins of all that Christ bare but the Sins of many and the many whose Sins he bares are the many that are justified and all who are justified their Sins he bare and of no moe So that as many as have their Sins born by Christ are justified and whoever are justified had their Sins born by him 2. It shews also how the Sins of these many are taken away It was by Christs bearing the punishment due for their Sins this it that which we spake to from verse 6. The Lord hath laid on him the iniquities of us all In a word it 's this The Mediator articleth and agreeth to take on the guilt of the Sins of the Elect though not their Sins themselves formally considered he took the deserving or burden of their Debt Of this we have also spoken before and will not therefore insist any more particularly on it The 4th and last Article or part of the condition required of the Mediator is He made intercession for the transgressours There was more required of him then to die and to die such a death for the Elect's Sins He must