to the curse of God for the transgressing of His Law which had said The soul that sins shall die and cursâ—d is every one that continueth not in all things written in the book of the law to do them 2. Add to this the supposition of Christ's undertaking to be the Elects Cautioner and to satisfie for their Debt whereby he steps into their room takes on their Debt And as the word is 2 Cor. 5. ult Becomes sin for them Is content to be lyable to and to be pursued by Justice for their Debt and though here there be a relaxation in respect of the Persons of the Elect for whom the Cautioner stands good yet in respect of the Curse and Death due to them there is no relaxation but the same thing due to them is laid on Him as it is Gal. 3. He hath redeemed us from the curse of the law being made a curse for us In every thing He was put to pay the equivalent for making up the Satisfaction due to Justice and these two being put together that Elect Sinners were obnoxious to Wrath and that our Lord came in their Room He behoved to be put to sad and sore Soul-suffering 3. Consider God's end in the Work of Redemption which is to point out the inconceivableness of His wonderfully condescending Grace and Mercy in exacting of satisfaction from the Cautioner and in setting the Sinner free that His Grace may be so Glorified as their shall be a proof given of His Justice and Soveraignity going along with it and Infinit Wisdom being set on Work to glorifiâ— infinit Grace and Justice there is a necâ—ssity for the promoving of this end that the Mediator shall thus satisfie and the more full the Satisfaction be the more conspicuously do the Grace and Justice of God shine forth and are Glorified according to that word Rom 3.26 To declare his righteousnâ—ss that he might be just and the justifier of him that shall believe in Jesus This is the end of Christ's being made a Propitiation that God may be manifested to be Spotlesse and Pure in His Justice as well as Free and Rich in His Mercy and Grace who having given a Law to Man will not acquite the transgression thereof without a condigne Satisfaction 4 Consider that it is indeed a great thing to satisfie Justice for Sin that it 's more to satisfie Justice for all the Sins of one Person which all the Angells in Heaven and Men on Earth cannot do and therefore the punishment of the Damned in Hell is drawn out to Eternities length and yet there is never a Compleat Equivalent Satisfaction made to Justice but it is most of all to satisfie Justice for all the Sins of all the Elect who though they be few in comparison of the Reprobat World yet simply considered they are many yea even innumerable And our Lord having taken all their Sins on Him He is peremptorly required to satisfie for them all And if this withall be added that He is to satisfie for all the Sins of all the Elect at once in a very short time and hath the Curse and Wrath of God due to them Mustered and Marshaled in Batallie against Him and as it were in a great Body in a most formidable manner marching up towards Him and seriously charging Him and all the Wrath which they should have drunken through all Eternity which yet would never have been drunk out nor made the less put in one Cup and propined to Him as the Word is Psal 110. He shall drink of the brook in the way The Wrath of God running like an impetuous River must be drunk up at once and made dry by Him These being put together do clearly and convincingly shew that it could not but be an inexpressible and inconceivable Soul-travell and Suffering that our Lord Jesus was put to The Use of this Doctrine is large and the 1. Use is this Tâ—at ye would take it for a most certain Truth which the Scriptures doth so Frequently and Significantly hold forth That our Lord Jesus in performing the Work of Redemption had much sad Soul-travell and sorrow The Faith of this is very usefull to demonstrat the great love of God and of the Mediator For doubtless the more Suffering be undergone by the Mediator the more love Kythes therein to the Elâ—ct 2. It serves to hold out the Soveraignity and Justice of God and the horribleness of Sin 3. In respect of God's People it 's usefull that they may be through and clear in the Reality and Worth of Christ's Satisfaction He having no other End in it but to satisfie Justice for their Sin 4. It 's usefull to shew the Vanity and Emptinesse of Mens Supposed and Fancied Merits and of any thing that can be alleadged to be in Mans Suffering or doing for the satisfying of Divine Justice seing it drew so deep on Christ the Cautioner And here two gross Errours come to be Refuted and Reprobated One of the Socinians who seek quite to overturn Christ's Satisfaction And another of the Papists that minish His Satisfaction and Extenuat and Derogat from the great Priviledge of the Pardon of Sin as if any thing could procure it but this Satisfaction of Christ by His Soul-travell both which are aboundantly refuted by this Text. But to speak a word more particularly to the First For clearing of which ye will ask What could there be to affect the Holy Humane Soul of our Lord Or what was that wherein His Soul-sufferings did consist But before we speak to this we would premit this Word of Advertisement in the entry That there are two sorts of Punishments or Penal Effects of Sin The 1. Sort are such as are simply Penal and Satisfying as proceeding from some extrinsick cause The 2d sort are sinfull One Sin in the Righteous Judgement of God drawing on another And this proceeds not simply from the nature of Justice but from the nature of a meer sinfull Creature and so from an intrinsick cause of a Sinful Principle in the Creature Now when we speak of the Soul-sufferings of Christ which He was put to in Satisfying for the Sins of the Elect We mean of the former that is Sufferings that are simply Penall For there was no intrinsick Principle of Corrupt Nature nor ground of Chalâ—enge in Him as there is in Sinfull Creatures And therefore we are to conceive of His Soul-sufferings as of some thing inflicted from without and are not to conceive of them as we do of Sinfull Creatures or that have Sin in them whereof he was altogether free Having premitted this we shall speak a little to these two 1. To that wherein this Soul-suffering did not consist 2. To that wherein it did consist For the former wherein it was not 1. We are not to suppose or imagine any actuall separation betwixt His God-head and His Man-head as if there had been an interruption of the Personall Union not so for the Union of the
Peace with God in the first three expressions the second in this last expression looks to our Sanctification and purging from the dominion and pollution of Sin By Christs becoming Sin for us there is a way made to wash us from all the guilt of Sin and from all the foul spots and stains that were on us by Sin and he hath thus procured Holiness to us we come easily by it but it cost Christ dear yea very dear These very sad but most sweet and Soul-solacing words hold out a short sum of the substance and marrow of the Gospel and because they do so we shall speak of them summarily together and ye would the more seriously attend especially such as are more ignorant that by the reading and opening up of this Verse ye may be brought and kept in mind of the sum of the heads of the Gospel and to make the matter the more clear I shall endeavour to make the Doctrines drawen from it as so many answers to six or seven questions As 1. What is Mans condition naturally and what is the condition of all them that get not benefite by Christs death 2. How is Man redeemed and fred from that condition 3. By whom is he fred or who makes the Satisfaction 4. How doth he perform that Satisfaction 5. What are the benefites that flow from and come to us by the Satisfaction performed 6. Who are the Persons for whom Christ hath performed the Satisfaction and to whom he hath procured these Benefites 7. What is the way how these Benefites are transferred or derived to these Persons And putting these seven together we may have a short Catechism in one Verse 1. Then What is Mans condition by Nature 1. He is under Transgressions 2. Under Iniquities 3. At feud with God And 4ly Under wounds and most loathsome Diseases of a sinful Nature In a word Man by Nature is a Sinner guilty greatly guilty under Gods Wrath and Curse and at Feud with God of a most sinful and abominable nature even sick of and loathsome because of Sin The first is implyed in this word He was wounded for our transgressions that is our common Sins The second is holden out in the next word He was bruised for our iniquities or Rebellions which holds out great guilt The third in that word The chastisement of our peace was on him which suppons that we were once without Peace with God The last word By his stripes we are healed supposeth that we continue in that condition filthy and polluted and polluting our selves more and more greedy to drink in Sin and wounding and sickning our selves by Sin Now lay these four words together they clear this truth to our Judgment and serve to point out to us the necessity of a Mediator Again Consider them in a second notion and they tell us that even the Elect themselves are by Nature in the same sinful and rebellious condition wiâ—h others at feud with and under the Curse of God and abominably polluted before they be washed and healed as the Apostle asserts Ephes 2. We are by nature children of wrath even as others and here it is plainly declared He was wounded for our transgressions he was bruised for our iniquities c. Some are ready to think as was hinted before that the Elect by nature were better than others or that God foresaw they would be better and therefore he elected them This piece of Arminianism is in all nâ—turally but this Text in down-right contradiction to such a groundless conceit answers and asserts that by nature they are even like others as the Apostle saith Rom. 11.32 God hath concluded them all under unbelief that he might have mercy on all All the Elect as well as others are concluded under Sin and Wrath that the way of obtaining any Spiritual Good might be by Mercy and Free-Grace alone 2. How are Folks fred from this sinful and miserable condition Answer 1. In general Before the quarrel can be taken away and their peace can be made there must be a Satisfaction which is implyed in these words the chastisement of our peace was on him which suppons the necessity of a Satisfaction made or to be made in respect of Gods decree and commination who said the day thou sins thou shalt die and cursed is every one that continues not in all things written in the law to do them 2. And more particularly There must be a Satisfaction because there is 1. The Justice of God that hath a claim by a standing law 2. The Holiness of God that must be vindicate And 3 The Faithfulness of God that must cause be performed and come to pass what it hath impledged it self for as well in reference to the Threatning as to the Promise for these words Hath he said and will he not do it relate to the one as well as to the other there is a great mistake in many while they leap immediatly to Mercy without minding the necessity of a Satisfaction to provoked Justice and on this ground that God is merciful which if it were an argument good enough it would say that all even the Reprobate may get Mercy but we would consider the way that God hath laid down for Sinners coming to Mercy and how that before peace can be made he will needs have satisfaction to his Justice 3. Who maketh the Satisfaction The Text says it 's He and Him He was wounded for our trangressions the chastisement of our peace was on Him and who is this He and Him it's in general the Messiah who was then to come he who was conceived by the Holy Ghost born of the Virgin Mary who suffered and was crucified who died and was buried and rose the third day even he who having the nature of God and our nature united in one Person He his own self bare our sins in his body on the tree as is said 1 Pet. 2.24 and He who knew no sin was made sin for us that we might be made the righteousness of God in him as it is 2 Cor. 5 ult even he of whom the Apostle hath been speaking here while he says We as ambassadours for Christ as though God did beseech you by us we pray you in Christs stead be ye reconcealed unto God And when we say it 's Christ that is mean'd of we are to understand it as well negatively and exclusively excluding all others as positively including him when we make him to be the only Saviour we exclude all that Men can do with their Penance Prayers Good-Works and all that Angels can do neither Man nor Angel could satisfie divine Justice and make our Peace with God and therefore it 's said Acts 4.12 Neither is there salvation in any other for there is no other name under heaven given among men whereby we must be saved but the name of Jesus where it 's clear that all others are excluded as it is Psal 40.6 Sacrifice and offering thou wouldest not c.
hold of and close with Christ and to rest upon his satisfaction for his Justification and healing because he hath God and the Mediator Covenanting for this very end the Mediator engaging to satisfie and God engaging to receive the satisfaction and to justifie all these who shall accept of it and rest upon it 4. It s therefore a notable ground of encouragement and of exhortation to take hold of Jesus Christ and of his satisfaction Folk would not skar at him but lippen their Salvation to him and be sure the bargain will not fail As it is sure that the Mediator hath satisfied it is as sure that his satisfaction shall be made forth-coming to Believers in him 5. To reprove the neglecters and slighters of Jesus Christ and of this offered Salvation through him when he hath taken the threatning and curse of the Law on himself to make out the Promise to them it must be a great aggravation of folks guilt to slight him It serves also to comfort a poor sinner that hath may sins and challenges and knows not how to be quit of them The Covenant sayes our sins are translated on the Mediator that we might be set free Christ Jesus Covenanted on the terms of Justice to make way for us to Covenant on the terms of Mercy God Covenanted with him to pursue our sin in him and he Covenanted to impuâ—e that satisfaction freely to us Hence is that never enough noted saying 2 Cor. 5.19 God was in Christ reconciling the world to himself It 's Justice on his part he satisfies for pardon of sin and peace to them But on the Elects part it's grace God is reconciled to them not imputing their sin to them but it s for Christ's satisfaction that he freely forgives them their sin so that what cost him dear comes most freely to us and this is no small ground of comfort to a Conscience pressed with sin God fix these things in your Hearts SERMON XXIV 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 IF there were more deep conviction amongst us of our natural deadness in sin and of that fearful condition that naturally we ly under by our lyableness to the wrath and curse of God all Men and Women having by nature Gods curse as the sentence of the Law registrate against them the reading of such a Text wherein a way of remedy is holden forth would be more welcome to us and we are perswaded that such a thorow conviction would not only make the Word more lovely and delightsome to us but more plain and easie to be understood by us and would be sooner taken up by us and one Preaching would thus be more profitable and effectual than many are to you while in a secure condition when People are not under the deep and due conviction of their sin and misery they have no serious thoughts that the word of the Gospel concerns them in particular and that their souls stand in need of that which is spoken to them therein Ye may remember we spoke somewhat from these words for clearing the way of making Peace betwixt God and Sinners and for holding forth the way that God in his infinite wisdom hath laid down for setting of poor sinners that are lying under his Curse free for this end there was an eternal Transaction and Covenant entered into by the Father and the Son the Father demanding and the Son accepting and satisfying as Mediator and Sinners-Cautioner what was due to Justice for the sins of the Elect as was determined in the counsel of God from which bless'd Bargain all our Salvation flows as from the Fountain and runs down as a river to us That which now we are to speak a little to is some profitable Uses which are the scope of all and tend to lead you in to know the use of such Doctrine and not only to know it but to engage you to make suitable practical improvement of it There are several sorts of Uses that flow from this Verse whence the preceeding Doctrines have been drawen The first sort is for Information which ye who are more ignorant and have not so much light in â—ou as to discover the way to Heaven would especially take heed to though they be useful to all And 1. Ye would know and be informed in this that all Men and Women without exception are lying under Transgressions and Iniquities and lyable to be smitten and cursed of God till these be taken away But this having been spoke of in the Forenoon we need nor insist on it now but the truth is neither Law nor Gospel hath gained this much ground on the great part of you as to bring you really to know that naturally ye are dead in sins and trespasses and till this be drunk in and digested other Truths cannot to any purpose profite you 2. Ye would know and consider the necessity of a satisfaction to the justice of God before Sinners can be fred from sin and from the curse and wrath of God that they are under and liable to by reason of their original corruption and actual transgressions Do ye think that Jesus Christ did needlesly enter into the Covenant of Redemption and engage to satisfie and actually and really did suffer and satisfie Justice If men might come so easily to Heâ—ven as many suppose it had been needlesse Wouâ—d God think ye have wounded the Cautioner his own dear Son if those who ly under Sin and Wrath might have by another way satisfied his Justice and restored him to his Honour Nay Eâ—etheir Peace could be made this bâ—hoved to be and yet I must doubt if many do think that there is any such distance betwixt God and them which a word of Prayer or Confâ—ssion or some Pennance cannot remove This is alas the woful Ignorance of many that live under this Gospel but ye would know that a Satisfaction behoved to be and such a Satisfaction as was equivalent to the wrong done and suitable and satisfying to him that was wronged by sin and that among all the Creatures it could not be found Yea ye may read from this the dreadful effects of sin and what a horriblâ— thing it is to have your Transgressions to count for with God your selves If sin brought such heavy things on the Cauâ—ioner what will it bring on thee a Sinner who hath continued all his days in tops with God to speak so and would not make pâ—â—ce with him when he was earnestly iâ—vited to it Yea we may from this know what is that most horrible dreadful and confounding Sentence which is abiding all of you that stand it out and do not make your Peace with God through this Satisfaction of our blessed Lord Jesus When ye shall be made eternally to bear the wrath that Sin deserves which yet is intollerable 3. Ye would hence
them to wit Sin therefore to such as he cured he says very often Thy sins be forgiven thee he studied to remove that in most of them he did deal with and so looking on our Lord as taking on our Sins complexly with the cause and as having a right to remove all the effects of Sin evidencing it self in the removing of these Diseases whereof Sin was the cause these words may be thus fulfilled and so they are clear and the Doctrine also We have here no meer exempâ—ary Saviour that hath done no more but confirmed his Doctrine and given us a copy how to do and behave but he hath really and actually born our Sorrows and Griefs and removed our Debt by undergoing the punishment due to us for Sin Observe here 1. That Sin in no Flesh no not in the Elect themselves is without Sorrow and Grief Tribulation and Anguish are knit to it or it hath these following on it or take the Doctrine thus Wherever there is Sin there is the cause of much Sorrow and Grief no more can the native cause be without the effect then Sin can be without Sorrow and Grief it 's the plain assertion of Scripture Rom. 2.8 9. Indignation and wrath tribulation and anguish upon every soul of man that doth evil which one place putting the four words together says 1. That there is Sorrow most certainly and inseparably on every Soul that hath sinned And 2. That this Sorrow is exceeding great which may also be the reason why this Sorrow is set out in two words in the Text therefore four words are used by the Apostle to express it It 's not our purpose here to dispute whether God in his Justice doth by necessity of Nature punish the Sinner These three things considered will make out the Doctrine which is That there is a necessary connexion betwixt Sâ—n and Sorrow and that this Sorrow must needs be very great 1. If we consider the exceeding unsuitableness of Sin to the holy Law of God and how it is a direct contrariety to that most pure and perfect Law 2. If we consider the perfectly holy Nature of God himself The righteous Lord saith the Pâ—almist Psal 11.7 loveth righteousness and the Prophet Hab. 1.13 says He is of purer eyes then that be can behold evil and he cannot look upon iniquity and though we need noâ— to dispute Gods Soveraignty yet it is clear that he is angry with the wicked every day Psal 7.11 and he will by no means clear the guilty Exod. 34.7 and thaâ— there is a greater suitableness in his inflicting Sorrow and Grief on a Sinner that walks contrary to him then there is in shewing him Mercy and there is a greater suitableness in his shewing Mercy to a humbled Sinner that is aiming to walk holily before him 3. If we consider the revealed will of God in the Threatning who hath said the day thou eatest thou shalt surely die we may say there is as they speak in the Schools a hypothetick necessity of grief and sorrow to follow on Sin and that there is a necessary connexion betwixt them and this may very well stand with the Mediator his coming in and interposing to take that Grief and Sorrow from off us and to lay it on himself but it was once ours because of our Sin If it be askâ—d wâ—at Grief and Sorrow this is We said it's very great and there is reason for it for though our act of Sin 1. As to the Subject that Sins Man And 2. As to the act of â—in it self a sinful thought word or deed that is soon gone be finit yet if we consider Sin 1. In respect of the object â—gainst whom the infinite God 2. In respect of the absolute purity of Gods Law a rule that bears ouâ— Gâ—ds Image set down by infinite Wisdom and that may be some way called infinitely pure and Sin as being against this pure rule that infinite Wisdom hath set down And 3. If we consider it in no respect of its nature every sin being of this nature that though it cannot properly wrong the Majesty of God yet as to the intention of the thing and even of the Sinner it wrongs him Sin in these respects may be called infinite and the wrong done to the Majesty of God thereby may be called infinite as these who built Babel their intention in that work breathed forth infinite wrong to God as having a direct tendency to bring them off from dependance on him and so every Sin if it had its will and intent would put God in subordination to it and set it self in his room and therefore Sin in some respect as to the wrong against God is infinite 2. Observe That the real and very great Sorrow that the Sins of the Elect deserved our Lord Jesus did realty and actually bear and suffer as we have exponed the words and confirmed the exposition given of them ye have a clear confirmation of the Doctrine from them 1. Griefs and Sorrows in the plural Number shew intensness of Sorrow and Grief 2. That they are called ours it shews our propriety in them And 3. That it 's said Christ bare them These concur to prove the Doctrine that the same Sorrow which the Sins of the Elect deserved Christ bare It not only says that our Lord bare Sorrows but the same Sorrows that by the Sins of the Elect were due to them and so there was a proportionableness betwixt the Sorrows that he bare and the Sorrows they should have endured he took up the cup of Wrath that was filled for us and that we would have been put to drink and drank it out himself suppose that our Lord had never died as blessed be his Name there is no ground to make the supposiâ—ion the cup of Sâ—rrow that the Elect would have drunken eternally was the same cup that he drank our for them It is true we would distinguish betwixt these things that are essentially due to Sin as the punishment of it and these things that are only accidentally due to it the former Christ bare but not the latter To clear both in a word or two 1. These things essentially due to Sin as necessarly included in the Threatning The day thou eatest thou shalt surely die and in the curse of the Law according to that Cursed is every one that abides not in all things that are written in the book of the law to do them are Death and the Curse these are essentially the desert of Sin in which respect it was not only necessary that Christ should become Man and â—â—ffer but that he should suffer to death or shâ—uld die and not only so but that he should die the cursed death of the Cross as the Threatning and Curse put together hold out and as to all these things that he underwent and met with before and at his death they were the accomplishment of the Threatning due to us and fulfilled in and by him in our room
Christ Jesus It 's Gods great mercy that he hath given a Mediator and that the Mediator is come and that he hath taken on our debt What had been our eternal perishing and wallowing in Hells torments with Devils to his sufferings Alwayes this Doctrine saith that there is a necessity of making use of him and receiving of him And therefore either resolve to meet with this sorrow in your own persons or betake you to him that by his interposing it may be kept off you Weigh these two that sorrow death and the curse necessarily follow sin And that Jesus Christ hâ—th died and undergone that curse for elect sinners and then ye will see a necessity of being found in him that ye may be free of the curse Which made Paul make that choise Philip. 3 8 9 I count all things dung that I may win Christ and be found in him Oft-times the allurements of the Gospel prevail not to bring sinners to Chriâ—t but if it's allurements do not prevail will not the consideration of the vengeance of God perswade you However in these two Doctrines ye have in sum this the curse of God following sin and a free and full Saviour holden out to you by whom ye may eviâ—e the curse ye are invited â—o make him welcome Choose you death and life are set before you whereby you are put to it whether ye will adventure to meet with the curse or to make him welcome Now God himself make you wise to make the right choise SERMON XX. 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 IF we had the Faith of that which the Prophet speaks here and the through conviction who it is of whom he speaks we would be in a holy transport of admiration and astonishment at the hearing of it That it 's he who is the Prince of life that was bruised and wounded and that these bruises wounds and stripes are ours were for us and the price and satisfaction for our iniquities to Divine Justice And yet that even he in the performing of all this is vilipended and despised by these whose good he is thus pursuing and seeking after O! how should it be wondered at These words as we shew hold forth these three 1. The cause or end of Christs suffering Surely he hath born our griefs and carried our sorrows which is to remove and take away the scandal that might arise from Christs Humiliation described in the foregoing words He was low indeed but there was no guilt found in his mouth It was for no quarrel that God had at himself but he undertook our debt and therefore carried our sorrows 2. The aggravation of mens enmity and desperat wickedness that yet notwithstanding of all this We esteemed him smitten of God and a flicted 3. We have the Exposition of the first part more clearly set down But he was wounded for our transgressions he was bruised for our iniquities c. Where more fully he expounds what in the beginning of the 4. vers he asserted We expounded the first part of the words and shew that these griefs and sorrows held forth the due desert of sin called ours because they are the due and particular desert of our sins and that which they procured and that Christ's bearing of them was not only meant of his taking away or removing from us of sorrows and griefs as he did diseases but of his real undergoing of that which we should have undergone even such a bearing as made others think him smitten and plagued of God and such as wounded and bruised him even such as made him become a curse for us and such as procured healing to us All which proves that it was a reâ—l undergoing of sorrow and grief We spoke to two Doctrines from this part 1. That sin hath sorrow necessarily knit to it and never wanteth sorrow following on it 2. That Christ Jesus undertook these same sorrows and really bare these same griefs that sin procured to the Elect or that by sin were due to them That we may proceed to observe somewhat more and for clearer access to the Doctrine we shall speak a word to a Question that may be moved here What is meant by these words our we and us He hath born our griefs the Lord hath laid on him the iniquities of us all by his stripes we are healed And the rather I would speak to this because throughout the Chapter we will find these Pronouns very frequent We know in Scripture our and us are sometimes extended to all mankind so we are all lost in Adam and sin hath a dominion over us all And that part of the worâ—s vers 6. All we like sheep have gone astray may well be extended to all mankind Sometimes it is to be restrictâ—d to God's Elect and so all comprehends only such and all such And in this respect our us and we and all are contradistinguished from many others in the World and take not in all men as Gal. 4.26 Jerusalem which is above is free which is the mother of us all Which is spoken in opposition to thâ— bond woman and her children spoken of before So that this our us and we are not to be extended to all individual men in the Wâ—rld as if Christ had satisfied the Justice of God for all but it is to be applied to Gods Elect separat in his purpose from others and in Gods design appointed to be redeemed and satisfied for by Christ And the words being thus expounded they lead us to this Doctrine that Jesus Christ in bearing the punishment of sin had a particular and distinct respect to some definite sinners for confirmation of it we shall not go out of the Chapâ—er the scope whereof we would clear a little And if we look thorow the Chapter we will find five grounds to clear these words are to be thus restricted For 1. We are to expound this universal with respect to Gods purpose and Covenant the contrivance of the Elects Redemption and to the death of Christ the execution of it and so these words our us we all are and must be restricted to these and in them we are to find out who they are Now who these are we find clear John 6.37 39. In the 37. v. where he saith All that the Father hath given me shall come unto me And v. 39. This is the Fathers will which hath sent me that of all which he hath given me I should lose nothing It 's in a word these whom the Father hath given to Christ and as many as are given will believe And certainly these that are given to Christ to be redeemed by him are the same whose iniquities the Father makes to meet on
undergoing the Curse and Suffering that which the Elect should h ve suffered for It is not the work of a Court to pass a sentence but also to see to the execution of the sentence not only are orders given to the sword to awake and smite but the sword falls on and smites him actually and though from the apprehension of the anger of God as Man and without the sensible and comforting manifestation of his Fathers love and his seemingly forsaking him for a time He prayed Father if it be possible let this cup pass from me yet it will not be and he submits most sweetly to it and not only is the cup put in his hand but the dregs of wrath are as it were wrung out into it and he must needs drink it up all which manifestly kythes in his agony in the garden when he is made to sweat blood and in his complaint if we may so call it My soul is exceeding sorrowful and what shall I say and in these strange words uttered by him on the Cross My God my God why hast thou forsaken me all which tell us plainly that not only was he enacted Sureâ—y and had the sentence past on him but that really he satisfied and had the sentence executed on him that in his Soul he was really pierced and wounded and that with far deeper wounds then these were which the Souldiers by the spear and nails made in his Body before the Elects discharge of their Debt could be procured and obtained What it was more particularly that he suffered the following words hold out But here it 's clear that he suffered really and suffered much that not only he undertook to pay but that he was actually pursued and made to lay down to the least Farthing whatever was due to Justice by the Elect And this is the cause why these words are brought in as the reason why he suffered so much even because so many and so great sins with all their aggravations were laid upon him and if his sufferings were not great and undergone for this end to satisfy for the Elects Debt that they might be set free the Prophets scope would not be reached neither would there be a suitable connexion betwixt the latter and the foregoing words As for the 2d To wit some Reasons of the Doctrine we shall shortly give you these three why the Elects sins were laid on Christ and put on his account and why he was made to underly the compleat punishment of them by vertue of the Covenant of Redemption 1. Because it did much contribute to the glory of God for he had designed in his eternal Council that his Grace should be glorified in the salvation of the Elect and that his Justice should also be glorified in punishing of sin either in themselves or in their Cautioner and as free Grace and Mercy must be glorious in saving the Elect and Justice in being satisfied for their sins so it 's to that end that since the Elect cannot pay their own Debt that their Cautioner pay it and pay it fully that the Lord in exacting satisfaction from him in their name may be known to be just 2. This way makes much for the confirmation of the Faith of the believing Elect and for their consolation for the confirmation of their Faith for what can Justice demand that it hath not gotten it is fully satisfied and then for their consolation seing the Father put his own Son to suffer and to so great suffering for them what is it that they may not confidently expect from such a Fountain 3. This serves to hold out the wonderful great obligation of the Elect to God and to the Mediator for the greater their sin was the more he suffered the greater their Debt was the more he payed and they are the more in his common and the greater Debters to him and ought the more to love him and their duty for his sake as it is said of the woman Luk. 7. She loved much for much was forgiven her so this way of paying the Elects Debt calls and strongly pleads and also makes way for much warm and tender love in them to Jesus Christ In the 3d. place We come to the Uses of the Doctrine To which I shall premit this word of desire to you That ye would not look on these things as tasteless or unsavoury for had we not had these precious truths to open up to you we should have had no meetings to this purpose no ground to speak of life to you nor any the least hope or expectation of life And indeed it may be sadly regrated that amongst a multitude of professing People these substantial truths of the Gospel are so wersh and little relishing to the most part which too evidently appears in the unconcerned wearying and gazing posture of some in the slumbering sleeping of others in our publick Assemblies If our hearts were in a right frame half a word to say so to this purpose would be a wakening and allaruming to us However this is a great priviledge in it self Heathens may and do know something of moral duties but it 's a priviledge which we have and they want that the fundamental truths of the Gospel are amongst us and not amongst them The 1. Use serves to let us see the brightness of the Glory of Grace and Truth of Mercy and Justice shining clearly here Can there be any greater mercy and more pure mercy than this that the Lord should be gracious to sinners and to great sinners rhat had turned every one of them to their own way in providing a Mediator and such a Mediator in providing such a help for them and laying that help upon one that is mighty and that he should have done this of his own head so to speak with reverence when the Elect were in their sins and when thâ—re was nothing to be the impulsive or meritorious cause of it And that the Father should have laid this weight of punishment on Christ the Son of his love and pursued him at this rate of holy severity for sinners debt O! what grace and mercy shines here And 2. The spotless Justice of God doth also here wonderfully manifest it self O! How exact is Justice when it will not quite a farthing even to the second Person of the Godhead when he became Man and man's Surety But since he hath put himself in the room of sinners The Lâ—ed maketh all their iniquities to meet on him This is matter of admiration to Men and Angels to consider how Justice and Mercy run in one Channel and shine in one Covenant the one of them not incroaching upon the other Use 2. We may gather from this same insight and clearness in the very great sufferings of our Lord Jesus Christ For these things are here put together 1. That he suffered for all the Elect Us all 2. For all the sins of all the Elect and for all the sins of all
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
have it more abundantly There are two things that we would speak a Word to for clearing of the Doctrine And then make Use of it The 1. is How this can be God's Design in Christ's Humiliation to beget many Sons to Life 2. How Christ's Death Contributs to this Design For the First When we speak of God's Design hâ—re we mean not His last and ultimat Design but His immediat Design in the Gospel which is subservient to that His last and ultimat Design to wit The Glorifâ—ing of His Grace and Justice in giving the Mediator to Satisfie Justice for Dyvour Sinners who are not able to Satisfie for themselves and He having chosen this as the Midst to that highest end we may well say that this is His immediat Design in the Gospel that thereby the Glory of His Grace and Justice might be manifested For the 2d Which is How Christ's Sufferings contribute to this end It may be soon cleared if we consider that there is a twofold Let in the way of Sinners partaking of Life which Christ's Suff rings do remove The 1. Let is a standâ—ng Quarrel betwixt God and the Elect they having Sinned and having nothing to pay their Debt This our Lord Jesus by His Death removes He payes the Debt and tears the Obligation called the hand writing that was against them nailling it to his Cross Col. 2. And in this respect His Death is called a ransome for many And in the Words before He is said to have made his Soul an offering for sin On the same account to wit That the Principal Debâ—or might be set free The 2d Let is Mans utter unfitnesse to walk with God For though the Debt were taken away yet they have no Life But Jesus Christ by His Death hath laid down a ground how a Sinner may be reconciled to God and may partake of Grace here And so be in case to walk with God even while sojourning in the World in some good measure and of the Life of Glory hereafter His Sufferings are not only a Ransome for their Debt but also a Bridge to speak so to step over the Gulf of the distance thâ—t is betwixt God and them unto Glory whither He as the Fore-runner is gone before them In this sense we have our Graces as the Fruits of Chriâ—t's Suffâ—rings the Life of Grace Faith Love Perseverance c. We have also Protection Preservation and Guiding in the way till we be brought through to Eternal Life As that Word is John 6.39 40. cited before That of all whom the Father hath given me I should loss nothing In the First respect Christ is surity for our Debt In the Second respect He is surity for our Duty In the First Respect we are admitted into Covenant with God In the Second we are entertained in it by Him who lives for ever to make Intercession for us Use 1. See here Believers what ye are in the Fathers Debt for sending His Son And what ye are in the Sons Debt for coming to die for you Ye behoved to have born the Curse your selves if He had not born it but He took it on H mself that ye might be Freed from it Thus it stood with you ye deserved to be shut out for ever from God to have the Sword of His Justice awakened against you And he gave his back to the smitters and his cheecks to them that plucked of the haire And was content that the Sword of Justice should awake against Him and smite Him that He might by His strips heal them and by His Death procure Life to them Yea it stood thus with you and it could not be otherwayes The Justice of God being provocked and the Elect being under the Curse as it is Gal. 3.10 Cursed is every one that continueth not in all things written in the Law to do them Ezek. 18.4 The soul that sins shall die Either they behoved to die or the Cautioner and our Lord was content to be a Sin-offering thereby to set Sinners free To be lifted up on the cross that he might draw all men after him to pay their D bt which all the Creatures could never have payed And therefore we would asâ— you if ye think Heaven and Glory to be of Worth and if ye think it to be a great mercy to be free from the Wrath to come and from the Damned State and Condition of Reprobat Angels and of Reprobat Men and Women in Hell And to be admitteâ— to enter with Abraham Isaac and Jacob into the Kingdome of God and into these Hâ—avenly Mansions Are ye not much in Chrisâ—'s Debt that procured this for you and at such a Rate that thereby Life might be communicate-to you who were Naturally Dead in Trespasses and Sins whatever the rest of the World think of it if any of you be Born again as you ought in a special manner to think much of it so ye will do in some measure for ye are as much in Christ's Common as all that is worth who was content that Poor Sinners should partake of Him and of the Life that is in Him to taste of Hâ—mself and who hath said Because I live ye shall live also In aâ—most wonderful way His Dâ—ath is the Price by which Life is Communicated to Us And it would become Bâ—â—â—â—vers well to be often reckoning what they are in His Debt It 's an of God's great Ends in the Work of Redemption even to have Sinners esteeming highly of and much Ravished with His Grace and with His Love brightly shinning in the way thereof yet less Conscience is made of this then of many other Duties by Believers We will send an Ear to a Practical Point of Doctrine and will some way ayme to mind it If we be bidden pray we will pray if we be commanded to Mortifie Sin we will endeavour it and so in other Duties But who minds this as a Dutie when we are called of God to Admire and Praise His Grace and Love and Humbly to Glory in Him so as seriously to set our selves to fall about it And yet this were a most Native Proper and Kindly Exercise for Believers even like the Work of those who say Salvation to our God that sits upon the throne and unto the Lamb Rev. 7.10 To him who loved us and washed us from our sins in his own blood c. Rev. 1.5 To be taken up with such sweet Soliloquies in our selves about this Subject and with such Songs of Praise to Him who hath given us so noble a Beeing and Life which is convoyed to us by His Blood is sure a suitable Use of this Point For if our Life be of much Worth He must be of Infinitly much more Worth in Himself and should be so to us who purchased it at such a Dear Price The 2d Use is to exhort you whom we suppose to be renewed as some of you now hearing me are and O! that all of you were that when ever ye
to receive Christ or not then the â—x cution of the Work of Redemption and the performance of such a Promise as â—his is behoved to have the certainty of it suâ—jected to Mans Will and should be made effâ—ctuall or not as He pleâ—sed But it 's God's great mercy to us that we know it is not so And that there is an â—quity here to speak with Reverence of the Mâ—jesty of God that seeing our Lord Jesus hath done His Part the Promise â—hould be made effectual â—o Him and that He should have a Seed Use 2. It layeth a ground serving greatly to quiet us in the Reelling of Times when the World is going through other and turned up-side down and when we are disposed to wonder what will become of the Church that is now sorely Assaulted and made to Stagger what by the Old Enemy Anti-christ who is bestirring himself mightilie what through abounding Security and Formality whereby Satan is seeking to draw away many Some to Errour and some to Prophanity but though Anti-christ and the Devil with all their Emissaries and Agents had said the Contraire Our Lord Jesus shall have a Seed It may be they are not the Plurality of a Kingdom or Nation of a City or of a Congregation but they shall be so many as shall serve to the making out of the Promise Our Lord makes use of this John 6.37 and 44. Where when a number are runing away f om Him He sayes Murmure not at this No man can come to me except the Father that sent me draw him and all that the Father hath given me shall come unto me I will get as many as if He had said as are appointed to receive my Word from my self or from my Servants speaking in my Name as for others I look not for them It is true we would beware of having any sinfull Accession to the marring of the Progress of the Gospel and be suitably affected with any such thing in others but withal we would reverence the Lords Soveraignity who knows how to have a care of His Church in the worst of times And let this quiet our â—earts amidst all the Reellings and Confusions of these times that our Lord shâ—ll hâ—ve a Seed and that He shall not want one of all these that are given Him of His Father but shall raise them up at the Last Day Use 3. Seing this is the Lord's Design It would commend to the Hearers of the Gospel a study to Concure in this Dâ—sign if we may speak so in their Publick and Privat Stations in reference to themselves and in reference to others As it is the Lords Design that Chriâ—â— shall have a Seed So we would make it our's We may most sâ—fely Syde and Strick in here with the Father Son and Holy Ghost whose Design runs on this and to speak so they have must have and shall have a Poor and Cold Game of it who thuarts with the Lord in this His Design who ever they be and in whatever Station or Capacity Publick or Privat As it is no Wisdom so it will be no Advantage to strugle or strive with God But here is matter of great incouragement to any that would have the Gospel prospering Religion Counâ—enanced Error Suppressed the power of Godlinesse promoted and Prophanity born down That our Lord Jesus Christ does concur with them in the same Design I know not any other Design that a Man can strick in without fear to come short in it but this and whosoever strick in with this it shall not misgive them for Christ shall have a Seed and though we cannâ—t nor ought not absolutly and peremptorly to Design particular Persons yet in the General we ought to concur to have the Promise mâ—de to Christ of a Seed performed to Him And indeed it is no small Priviledge and Prerogative that we are admitted by Prayer or otherwayes to concure with Him in this Design according to that memorable Word of Promise concerning this matter Psal â—2 15 Prayer also shall be made for him continually and dayly shall he be praised Use 4. There is here great incouragement to Sinners that are in their own apprehension void of Life and have some sense of thâ—ir deadnesse and would fain be at Christ for Life and have Him for their Father such I say are by this Doctrine encouraged to stop to For it 's a thing Determined anâ— Promised and since it is so we may and ought to essay and endeavour that He may have a Seed and may be sure it will not displease Him that we â—ndeavour to offer our selves to be of His Seed It 's a Foolish and yet often a Puâ—ling anâ— Perplexing Doubt that comes in the way of Serious Souls when they offer to come to Christ that they know not but they may be presuming If there be any Acquaintance with God's and Christ's Dâ—sign manifested in the Gospel There is no ground for such a Doubt and such a Soul may as well question Whether will God and the Mediator be pleased that the Promise made to Him of a Seed be performed Certainly it will be displeasing to neither of them but well pleasing to both And therefore the Sinâ—er would be strengthened on this ground and take it for granted in it's addresses to God that such a thing is Designed to wit that Christ shall have a Seed Use 5. It shews what must be the condition that others stand in who do not come and make Offer of themselves to be Christ's Seed They do in so far as they can thuart with God's Design And this will come on their Account That if Christ should never have a Seed they would not for their parts betake themselves to Him nor be of His Seed but as far as they could would stand in the way of the performance of this Promise to Him And this will be ground of a sad Challenge from God I Dâ—signed that Christ my Son should have a Seed and I engadged by Promise to give it to Him and ye Scorned and Disdained to speak so with reverence in such a Subject to satisfie God that far as to yeeld to Christ to be of His Seed that that Promise might have it's accomplishment in you 1. From the Words complexly considered Observe that Christ's having and obtaining of a Seed His getting of Souls to believe in Him is a thing most Welcome aâ—d Acceptable both to Jehovah that makes the Promise and to the Mediator to wâ—om it is Promised There is nothing that pleases God and the Mediator better then for lost Sinners to bet ke themselvâ—s to Christ and His Righteousnesse for Life It 's â—he Satisfaction â—hat He hath fâ—r the â—ravell of His Sâ—n It 's the Recompence here Promiâ—ed to Him It 's to spâ—ak after the manner of Mâ—n as if the Son were saying What shall I get if I lay down my Life for Sinners Here the Father Promiseth Thou shâ—lt see thy Seed That is many shall believe and â—e
yet can never quiet the Conscience nor Satisfie Gods Justice Yea our own Predecessours in this Nation were drowned in the same Errors And we were as foolishly and senslesly superstitious as the Inhabitants of any other Nations before the Light of the Gospel brake up among us accounting such and such Sins to be do Sins leaning to their Merits to the Merits of Saints to Indulgences Soul-masses Whippings and a nuâ—ber of things of that kind And now that God hath mercifully fred us of these foolries how much are we obliged to him Hath ever Scotland been thankfull as it becometh for this mercy We do by our unthankfulnesse darken and obscure the freedom of Grace that by this Gospel is preached unto us And there needs no other evidence of it but this That many are to this day as ignorant of the way of Justification of Sinners and as abstract from and as great strangers to the right way of making use of Christ's Righteousness as if it had never been revealed unto them or if they know and can speak any thing of it all the use that they make of it is to turn the Grace of God into wantonness And because Holiness is not the ground of making their Peace with God to take the more Liberty to Lousness These are not Fruits of the Gospel other Fruits must be brought forth or else ye will repent it when ye cannot mend it Let it therefore affect you that God is so ill requite for His goodness and study to be more thankfull to Him that we may speak of these Truths and discover their Errors and that we are not Judicially blinded as many other People and Nations are 4ly Pitie them that are lying under darkness of their Delusions and Errors and pray for them It 's a sore matter that the most part of the Christian World should have the Name of Christians and yet should maintain such Doctrine and lay down and hold such a way as keepeth from benefit by Christ Jesus yea as denyes on their matter that He is come For this is indeed the Spirit of Antichrist and of the Man of Sin that takes Souls off from Christ and yet how few make conscience to pray for these poor people and that God would pursue the whoore and brake up and skell that Market spoken of Revel 18. And would discover His Truth and make His Gospel to be purely preached to them that are fitting in the Region of Darkness and in the Shadow of Death ye would pity bound up and imprisoned Souls in this Error and pray for their reclaiming and that God would keep this Land from it It 's an old seated and rooted Error and the rest are but foolries in comparison of it This is the Devils great ingine and arme others are but vapourers to say so which may tell us that speaking and hearing of such a business is not altogether uselesse What if the day should come that all our Bibles and every English Book that serves to hold out Truth and to discover Error should be taken from you and ordered to be burned and that Books stuffed with their Errors should come in their room Many of you think little or nothing now of the Light and Liberty of the Gospel which ye enjoy but if Heaven be of so much worth this Gospel is of much worth to you and this Truth of it in particular 5ly Let not this Gospel be preached for nought O! receive not this Grace in vain that is this Grace offered to you in the Gospel and the clearing of such Truths to you O! What a challenge and aggravation of our Guilt will it be when we come before the Throne when many other Nations will be condemned because they leanned to their own Merits and made not use of Christ and many of us shall be condemned because though we professed an indignation at these Errors yet we made no more use of Christ than these who by their Doctrine excluded Him If our Predecessors could speak what could they say Would it not be this it is just that ye perish for ye had Christ and His Righteousness clearly preached to you which we had not and yet ye slighted Him Therefore take hold of and improve the opportunity God hath clearly revealed this Truth to the Land and to this Place walk in the Light while ye have it else your condemnation will be the greater as it is John 3.19 6ly Seing God hath given us this a singular mercy even the clear Revelation of the way of Justification by Christs Righteousness and Merits Let us not through our evil conversation make the Truth of God to be evil spoken of turn not the Grace of God into wantonness It was an evil that soon arose in the Primitive Church and which the Apostle disputs against Rom. 2.3 and 6. Because He preached Justification by Grace and not by the Works of the Law some were ready to abuse that sweet Doctrine and to say Let us sin that grace may abound and let us do evil that good may come of it whose damnation sâ—yes he is just And he follows out these Objections and insists in answering of them And O! but this is damnable from the abounding of Gods grace to take the more liberty to Sin and yet what other Language have the Lives of mâ—ny but this Because Justification and Hâ—ppiness are not builded on our Works â—herefore we may live as we list dispitfully and presuâ—ptuously reflecting on the way of Justification by Faith and on God who hath contrived it But if any of you will abuse Gods grace and Sin the more God shall charge it on your own heads this Gospel shall never do you good God will require it of you your Sins are multiplied and your Plagues shall be multiplied above any that have lived under black Popery I dar say many of you would probably have had a greater restraint on you from Sin and would have been more Charitable and Foreward in many external good Works if ye had been profest Papists than now ye are being profest Protestants a judicial stroak on you for the abusing of Grace And is this the Fruit of the Gospel No certainly Grace was never preached that Men should grow cold and indifferent in the practice of good Works but that through the laying hold on Christs Righteousnesse they might have peace with God and that thâ—ough the study of Holinesse God might be glorified Therefore study the exercise of Faith so as ye seclude not Holiness and study Holiness so as ye mar not the freedom o Grace and put these two together which are the Compend of the Gospel when suitably practised SERMON LIV. ISAIAH LIII XI Vers 11. By his knowledge shall my righteous servant justifie many THis blessed Death and Soul-travel of Our Lord Jesus hath been good news to many and it is the ground of all the hope of Life that ariseth from the Word to a Sinner It should never be tastlesse nor dis-relishing
common favours that they have received as evidences of Gods care and kindnesse conclude their Justification It may be some have had now and then deep convictions or have win to Tears in Prayer or at a Sermon Others it may be have had some joy now and then at hearing the Word Others will it may be dream of such and such Heavenly things and have as they suppose a vision of them in their sleep and some joy will follow on it when they are awaked Others may have met with many deliveries by Sea and Land and God hath dealt wel with them and their Children in external things but alace these things may befall unbelievers not one of them nor all of them together if there be no more will Justifie ye would rather try these things whether they be found and evidences of special Love or not by your believing If they have Faith in Christ carried along with them It 's well If ye can say that after ye believed ye were sealed with the holy spirit of promise and that your joy followed upon your closing with and resting upon Christ ye have no reason to question it but where such tastes goes before and are without believing it 's suspect-like there are many of you that have multitudes of things that ye lean to beside Christ and never seriously put your selves to the tryal whether ye be indeed fled to Him 2. Use We would commend this to you as a ground of Tryal of your selves if ye be Justified if ye have seriously taken with your sin and embraced God's offer of the Righteousnesse of Christ and rested on it make this once sure that ye have been sensible of Sin that ye have been beaten from your own Righteousnesse and that ye have fled to Jesus Christ and closed with His Righteousnesse offered in the Gospel then this will natively follow that by His Knowledge thou art Justified His Word speaks it out plain to thee It may be that some think this to be a broad mark and that others will think it narrow Yet it 's a solid mark and no other thing is or can be a mark but as it implyes this though some may presumptuously gather from it a broad conclusion yet it will be found to be as straining and searching a mark when well considered as other marks and evidences are that we cannot at first so easily lay hold upon and therefore we would say that it 's not every one that thinks he believes but it 's such as really believe who have this evidence and for preventing of mistakes we shall follow this evidence of Justification to wit Faith to the very rise of it 1. It supposes a Charge and Summonds as it were given to the Persons to appear before God 2. There is a Sentence discovered standing against them and over their heads by the Covenant of Works now what can ye say to these Two where I desire you not so much to speak your light as your practice and experience what a Charge or Summonds was put in your hands Have ye read the Lybel of your Sins And have ye seen the breaches of the Law and your lyableness to the Curse of God for the same If so then what means the good opinion that many of you have of your selves This is even the thing that the Apostle sayeth of himself before his conversion Rom. 7.9 Before the law came I was alive but when the commandement came sin revived and I died That is before the charge was put in my hand and I summoned to appear before Gods Bar I had a good opinion of my self and I thought that all was well but when I came to take up the Law in the Spiritual Meaning and broad extent of it I saw my self lost and gone and that conceat fell These Three then usually preceed Faith 1. That a person hath had a good opinion of himself 2. That this person is Summoned or Charged to answer at Gods Bar. 3. That the person is made to passe Sentence on himself as lost and undone by reason of the Laws Sentence and Curse standing over his head unrepealled Now how hath it been with you as to these The most part are quite of another disposition then Paul was They think they are well enough because they never discovered their rotten condition but try well how it is with you go in and see if ever ye discovered in your selves 1. An inclination to establish your own Righteousnesse 2. Was ye ever under a work of the Law humbling you and 3. Was ye ever in your own apprehension lost If so then ye are such as Christ came to call 2ly In the next room consider what ye betook your selves to for answering that Charge and for a remedy of that lost condition there is no remedy but the offer of Christ's Righteousnesse in the Gospel Some being charged wirh Guilt betakes themselves to Prayer and that is well done in so far but if ye hold there and go no further it 's not right It 's here as it was with these who lived under the Law who when they had Sinned made use of Sacrifices and the greatest part held there and went no further whereas the believer looked through the Sacrifices to Christ So if ye hold at Prayer and other Duties and go no further these will not profit you but know ye what it is to go to Prayer and in Prayer to go to Christ and rest on his Sacrifice for your acceptance I fear there be great ignorance here The most part know not what they have done when they were charged or if they did any thing they prayed or if they went any further on they looked to the promise of Gods mercy but that is not far enough gone How many such are there who have made their Prayer their only intercessour and have presumed to step in on God's mercy without a Mediator 3. Suppone that ye have betaken your selves to Christ as to the remedy come on and try how your union hath been made up with him where did ye seek and find him Christ Jesus is to be found in the Gospel in the Ministry of the Word Therefore that is put in on good reason in the definition of Faith given to us in the Catechism That its a resting on him as he is offered in the Gospel but I fear and suppose that many have another Christ to speak so whom they have gotten without knowing or making any use of the Word or offer of the Gospel which is the power of God for salvation to them that believe 4. Wherewith did ye take hold on him or how did ye act on him was it by Faith or not There are many who act on him as they think by Prayer not as the meritorious Cause but as the efficient cause of Justification praying for pity and pardon from Him but this is not to take hold of Christs Righteousnesse by Faith Others think that if they can love and serve Him
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
repenting and believing he is as welcome to the Father as to the Son but if we consider the sinner â—s not repenting and believing he is so neither welcome to the Father nor to the Son It is true the Son being considered as man there is a sympathy that the Second Person united to our nature hath which is not in God abstractly considered yet this is not so to be understood as if the mercy of the Mediator having the two natures â—o united in his person were of larger extent then the mercy of God or as if he could be merciful when God is not For there cannot be greater mercy then that which is infinit and that is the essential attribut of the Father Son and holy Ghost only this sympathy in the Mediator is to be considered to strengthen and confirm our Faith in our application to God that we have him to approach to in our nature but it is not to give us any new ground of having access easier to Christ then to God but as we said only to confirm our Faith in having access to God Hence it is that Jesus Christ is alwayes propoâ—ed as the midse whereby and through whom a sinner comes to God so that we have access with boldness not to the Mediator as a distinct party but to God through and by him Therefore there is the same common way of application to God and to Christ the same Covenant and Promises the same exercise of Repentance of Faith and of Prayer which gives us access to God and that gives us access to the Mediator 3. Beware of placing this improving and use making of the Mediators Intercession in words or petitions directed to the Mediator which I apprehend is the use that the most part make of his Intercession to put up such Petitions as I am afraid to speak of as namely O! Mediator at the Fathers right hand plead for me as if the Mediator were a distinct party from the Judge to whom we must speak for interceeding with the Judge which still leads us to look on the Mediator as another different party or as having other terms whereupon he dealleth with Sinners or as if there were another way of making use of him and of application to him And on other grounds then of and to God The contrary whereof we have shewed whereas the use making of his Intercession consists rather as after will appear in Faiths application to God in him and laying weight on his Intercession for access and acceptance of our persons and services when we make it the ground of our adress to God the ground on which we draw near and this we may and should do when we name Christ or pray to him as God with respect to his Office of being Intercessour even as when we look to him by Faith to get sin pardoned there is a looking to him as God with respect to his offering and satisfaction to the justice of God on which account we expect to be pardoned But 2ly to explicat this a little more we shall shew wherein this exercise of Faith in making use of the Mediators Intercession doth mainly consist And for the more clear following forth thereof we shall speak to these Two 1. To somethings presupposed 2 To some things wherein more properly it consists To both which we would premit this word that when we speak of making use of Christs Intercession there are Two extreams to be avoided One is when persons go to God miskening Christ and do all that they do as if they were constantly friends with God and in good terms with him and had need of none to make their peace or to keep up and maintain their peace with God which is in effect the way laid down in the Covenant of Works when Adam was a friend Another extream is in the defect and that is when persons go to God by Christ yet do not lay weight on his Intercession as becomes when not only they want confidence which the other hath though on a wrong ground but do not lay the burden on the right ground but go to God faintingly and discouragedly as fearing to trust or lippen to Christs Intercession There is necessity to guard against both these For there must be such an use-making of Christs Intercession as we dare not go by him and yet a concurring act of Faith puting us to go to God by him and to lay the weight of what we seek and expect on him and on his Intercession Now the things that are presupposed to the use-making of Christ's Intercession guard against the first extream and these things wherein the use making of it properly consists guard against the other extream First Then these things presupposed are 1. A conviction of our natural sinfulness not only of the distance that is betwixt God and us but of the quarrel and enimity and that by our deserving we may justly have the door of access to God shut upon us That is it that puts the sinner to ask for an Intercessour to make use of him â—s these who have provoked a great person fear to go their alone to him but seek for the Mediation of some special friend or favourit 2. There is presupposed a consenting to and acceptation of Christs Satisfaction as the ground of our peace with God For there is no access to his Intercession till this ground be laid because all the efficacy that is in Christs Intercession results from and is sounded upon his Satisfaction 1 John 2.2 If any man sin we have anâ—â—vocat with the Father Jesus Christ the righteous who is the propitiation for our sins He procures nothing by his Intercession but through the vertue of that blood which he offered in a Sacrifice to satisfie Justice and therefore in improving of his Intercession this method must be followed There must first be a betaking of our selves to his Satisfaction as the ground of our peace and whereupon we plead for peace and for any other thing that we stand in need of except this be all the imaginations that we can have of Christs Intercession as if we would first prevail with Christ conceiving that he will soon be ingaged and then have hopes of prevailing with God if his Satisfaction be miskent will be to no purpose For as we shew in the First use of this point He interceeds only for his own people who are believers in him and have closed with his Satisfaction and as we shew from Revel 8. It 's only the prayers of all Saints that are offered up by him I mean none can comfortably conclude that he interceeds for them but Believers and Saints And therefore till his Satisfaction be relied on as the ground of our peace we can look for â—o benefit by his Intercession 3. There is beyond this required the conviction and impression of our own unâ—uâ—â—ablenesse to keep up friendship and fellowship with God through our remaining corruption and the prevailing of tentation
for our righteousnesses but for thy great mercies That is an improving aright of Christs intercession not to pray directly to him as a distinct party but to pray for mercy upon the account of his Intercession For what is for mercies sake in the latter is for the Lords sake in the former viz. because by him and by vertue of his Intercession mercy comes out unto us And this is a main use to be made of Christs Intercession to wit to have upon that ground an expectation of a hearing or to found our expectation of a hearing on that account and let it bear the weight of it as well it can 3. The right improvement of Christs Intercession hath this act of Faith That although there seem to be many difficulties and long off puting yet Faith upon the account of his Intercession will continue it's expectation of a hearing and it's looking for of what the person hath sought and stands in need of whatever cross dispensations thwart it's expectâ—tion and whatever signes of anger appear in the way of it's obtaining it waiâ—s on for all that Though Jonah be in the belly of the Wâ—ale and the weids wrapped about his head yet will he look towards his holy Temple So though a Soul have no life nor sense no inward â—â—isting nor arguments in the mouth yet acting on Christs Intercâ—ssion by Faith it will not leave nor give over it's suite considering that though it hath no ground of expectation of good from it self yet from Christs Intercessiâ—n it hath which is the improvement of that Heb. 7.25 He is able to save to the uttermost all that come unto God through him c. If there were never so strong objections from unbelief and carnal reason and if it should be suggested ye have such and sâ—ch difficulties that cannot be overcome lying in the way of your Salvation and there is nothing in you concurring to make out your Salvation yet Faith sayes He is able to save to the uttermost or as the word iâ— he can save to the full or to the yond mosâ—â— and what is the ground because he ever lives to make intercession And this is the main thing to be taken notice of in improving of his Intercession when the sinner hath presented his suit or request to God through the Mediator to get his mind quieted on the account of Christs Intercession that it shall be answered even as a man who having a Cause to plead and geting an able Advocat who sayes to him I will warrand your cause quiets himself because of his undertaking So proportionably there is a weight laid on Christs Intercession by Faiths lippening to him which maketh the Soul to be without anxiety And this continued act of Faith doth not at all foâ—ter sin but strengtheneth rather to oppose sin quiets the mind and makes more humble and keeps a tranquillity in the Soul in bands as well as in liberty because it layes the weight of it's coming speed with God not on iâ—'s own argumenting but on the Mediators Intercession For as we shew from Revel 8. The prayerâ— of all Saints go up from his censer the weakest as well as the strongest because it 's his incense that makes them savoury 4. There is an improvement of Christs Intercession when any thing is obtained whether it be a mercy in preventing such and such a stroak or the bestowing of such and such a favour and that is when Faith derives not that mercy from nor attributs it to it 's own praying though it did pray and pray somewhat seriously but derives it from and attributs it to the vertue and efficacy of Christs Intercession and counts it self obliged to that as the rise of all the persons good and again by him returning thanks to God for it And this is a little proof of improving Christs Intercession Sometime when we want what we would have and are restrained we will improve all means to obtain yet when we have obtained there is but little acknowledgment of him therein which acknowledgment is our duty insinuat John 14.13 14. Whatsoever ye ask in my name I will do that the Father may be glorified in the Son And in this sense we ought to walk in the use of every mercy as beâ—â—iâ—g the acknowledgment of Câ—â—ists Intercession and to be affected with love to God and should withal have a new impression of it's obligation to be forthcoming for God upon the account of his Intercession Whereas the most part of foâ—k take their mercies and think not themselves to be in his common for them neither do they own him with thankful acknowledgment of them when they have gotten them even as a man who had gotten a favour through the mediation of another and should forget him would be very ingrate The making use of Christs Intercession in this respect is the improving of it for the awaking of our thankfulnâ—ss and the confirming of our obligation to him If we look through our life is there any day or hour but we will need something and be injoying something and the improving Christs Intercession thus would make the thoughts of Christ always fresh and lovely to us but we seek and get and enjoy as if a Mediator were not in heaven but as we acknowledge him in praying to him when we have need so when any thing is gotten we should acknowledge that we have received it and do enjoy it on the account of his Intercession who obtained it for us 3dly We said That this may be illustrat by similitudes And there are these Three whereby it may be illustrat The 1. is if we may call it a similitude the comparing of the use-making of his Intercession with the use-making of his Satisfaction wherein there is a resemblance we make use of his Satisfaction when we are convinced of our natural sinfulnesse and enimity and that we cannot make our own peace our selves yet hearing of his Satisfaction and having an offer of it and believing that His able to do our turn we hazard 〈◊〉 that ground to close with God in the Covenant And through the sense of peace come not for a long time yet we with confidence wait for it because the ground we lean on for it cannot fail proportionably to this we 〈◊〉 use of Christs Intercession when under a challenge we are convinced of a 〈◊〉 and daâ— not approach to God yet hearing tell that there is an Intercessouâ— in heaven who will undertake for them that imploy him we hazard confidently on that ground to propose our suits unto God and notwithstanding of difficulties expect and wait for an answer It may be Objected here that it seems there is no difference betwixt the improving of his Satisfaction and the improving of his Intercession Answer There is no difference in respect of the things fought nor in respect of the acts of Faith whereby we make use of the one and of the other nor in respect of the grounds whereupon
He will let him see as much as is meet and Chap. 34. When he gives him his answer It is not any glorious visible brightness he lets him see but he proclaims his name to him The Lord the Lord gracious merciful c. And comparing the words with the scope It sayes that there can be no saving uptaking of God but as he is revealed in the word and that way we are to be fixed in the Faith of the excellency that is in him and in going to him by prayer through the Mediator we would guard against any representation and fix our Faith on clear Promises and attributs as Scripture holds him forth 5. We would endeavour rather to have a composed frame of Spirit with holy reverence in the exercise of fear faith and love and of other spiritual graces then to fill our understanding with things meerly speculative and lesse practical and profitable And supposing that we are in some measure clear in what is revealed of God and of his attributs and promises in the Word in as far as may found our Faith and warrand us to put up such and such suits to God through the Mediator and that we come to him in holy reverence we are rather to exercise our graces and have an â—ve downward in reflecting on our selves â—â—eking to be clear in what is called for in a worshipper of God then to be curiously poring and prying into the Object of our worship himself And therefore let this be well studied even to be up at that wherein we are clear and which we do not question not make any doubt of as namely that we should be in a composed frame of Spirit in holy reverence and under the due impression of the Mâ—jesty of God and then there will be the less hazard if any at all of going wrong whereas if we divert from this and seek to satisfie our selves in the how or manner of up-taking of God we will but myre our selves and maâ— the frame of our own Spirits and bring our selves under an incapacity of going about duty rightly This much we have spoken on the Third part of the Use of Exhortation wherein we allow a sober and solid up-taking of the things of God and in as far as may be profitable for founding of our Faith and for guiding of our practice but not to satisfie curiosity For if we once go to chase and follow question upon question in what concerns the Doctrinal and speculative part of this Doctrine we will run our selves a ground and therefore God having made these things wherein our duty necessarily lyes clear that there is no hazard to go wrong in single following of it we would study these things that are clear which might be another direction and hold us with and at what we are clear in and not suffer our minds to run out on either groundless or unprofitable speculations God himself help to the suitable practice of these things and to him be 〈◊〉 SERMON LXX ISAIAH LIII XII Verse 12. And he made intercession for the transgressours IT 's a great mercy that God hath bestowed such a Mediator on Sinners that He hath given such an high Priest that can be touched with the feeling of Sinners infirmities so as to make Intercession for them And O! but it 's a great mercy to be helped to make right use of him When these two go together to wit a Saviour offered furnished with all these Offices of King Priest and Prophet and a Soul sanctified and guided by the Spirit of God in making use of him according to these Offices It 's a wonderfully and inconceivably gracious dispensation And it 's no doubt a very valuable mercy to be hepled to make use of this part of Christs Office to wit his Intercession This is that whereof we have begun some few dayes since to speak to you and for the better clearing of it we endeavoured to answer some doubts or questions that it may be have arisen and been tossed in the minds of some while we have been discoursing of and opening up this matter That which we would now speak a little to is a subject of that nature that considering our shallowness in uptaking of these things we cannot easily tell whether it be better to speak of or to forbear the speaking of any doubt or question least one occasion â—n another And therefore most certainly there would be much sobriety here and an abandoning of all sinful curiosity least unseasonable and intemperat desiring to know either what is not to be known or what we cannot know mar and obstruct our improvement of what we do or may know several things doubted of may be moved and objected here but we shall only speak a word to the clearing of these Four 1 Some thing concerning the Object of worship and particularly of prayer in general 2. We shall consider how the Mediator is the object of our prayer or how he may be prayed unto 3. A word more particularly in reference to the form of some particular petitions and to what seems most warrantable from the word in these 4. We shall answer some practical doubts that have or may have some puzling influence on the consciences of some Christians But as I said we had need in speaking and hearing of these things to be awed with some deep impression of the Majesty of God on our hearts least we medle carnally with matters of a most sublimely spiritual and holy nature For clearing of the First then we lay down these assertions The 1. whereof is That as there is one worship so there is no formal Object of worship but God This is clear because the worshipping of any with divine worship as namely with believing in them or praying to them supposes them to have such Attributs of Omni-science Omni-potency Supremacy c. As are only agreeable to the Mâ—jesty of God For we cannot pray to one but we must believe that he hears us and so that he is Omni-scient that he is able to help us and so Omni-poâ—entâ— that he is above all and so Supream as it is Rom. 10.14 How shall they call on him in whom they have not believed There can be no divine Object of worship to settle the Soul upon but where the essential attributs of the God-head are and it 's on this ground that we reject invocation of Saints and Angels Adorability being the essentiall property of the Majesty of God as well as Eternity and Immutability are There can be no Adoring or Worshipping of any but where there is Adorability in the Object that is worshipped by that worship and there is none capable of worship but God Supremacy being due and Essential to him only 2. That though there be three Persons in the glorious and blessed God-head distinct yet there are not three distinct Objects of Worship but one Object of Worship only The Father is not one Object of Worship the Son another and the holy Ghost a