1 Cor. 3.10 I have laid the foundation and another buildeth thereon but let every man take heed how he buildeth for other foundation can no man lay then that which is laid which is Jesus Christ importing that all Preaching should be squared to and made to agree with this Ground-stone 3. He standeth as the great End of Preaching not onely that Hearers may have Him known in their Judgments but may have Him high in their Hearts and Affections 2 Cor. 3.4 We preach not our selves that is not onely do we not preach our selves as the Subject but we preach not our selves as the end of our Preaching our scope is not to be great or much thought of but our end in Preaching is to make Christ great 4. He standeth in relation to Preaching as He is the Power and Life of Preaching without whom no Preaching can be effectual no Soul can be captivate and brought in to Him hence 1 Cor. 1.23 he sayeth We preach Christ crucified to the Jews a stumbling block they cannot abide to hear him and to the Greeks foolishness but to them that are saved the power of God and the wisdom of God Use 1. For Ministers which we shall forbear insisting on onely 1. Were Christ the subject and substance of our Report were we more in holding out Him it 's like it might go better with us 2. There is need of warriness that the Report we make suit well the Foundation And 3. the neglect of this may be the cause of much powerless Preaching because Christ is not so preached as the subject-matter and end of Preaching many Truths are alace spoken without respect to this end or but with little respect to it Uses particular for you that are Hearers are these 1 If this be the great subject of Ministers Preaching and that which ye should hear most gladly and if this be most profitable for you we may be particular in some few Directions to you which will be as so many branches of the Use And first of all Truths that People would welcome and study they would welcome and study these that concern Christ and the Covenant of Grace most as Foundation-truths and seek to have them backed by the Spirit we are affrayed there is a fault among Christians that most plain and substantial Truths are not so heeded but somethings that may further folk in their Light or tickle their Affections or answer a Case are almost only sought after which things it 's true are good but if the plain and substantial Truths of the Gospel were more studied and made use of they have in them that which would answer all Cases It 's a sore matter when folks are more taken up with Notions and Speculations then with these Soul-saving Truths as that Christ was born that he was a true Man that he was and is King Priest and Prophet of His Church c. and that other things are heard with more greediness But if these be the great subject of Ministers Preaching it should be your great study to know Christ in His Person Natures Offices and Covenant what He is to you and what is your duty to Him and how you should walk in Him and with Him this was Paul's aim I count saith he all things loss and dung for the excellency of the knowledge of Christ that I may know him and the power of his resurrection and the fellowship of his sufferings c. Phil. 3.8 9 10. It 's my design as if he had said not onely to make Him known but to know Him my self there is little Faith in Christ and distinctness in use making of His Offices and folks take but little pains to know these things Therefore on the one side let me exhort you to make this more the subject of your enquiry and on the other side take it for your reproof that there is such a readiness to snuff when plain Truths are insisted on or when they are not followed in some uncouth or strange way which sayes we are exceeding unthankful to God for giving us the best things to speak hear and think of 2. Think much of the Preaching of Christ and to have Ministers to preach of Him He is the best News and God hath sent Ministers on this errand to make them known to you had He sent them to tell you all the secret things to come that are in God's purpose and all the hid works of Nature it had not been compareable to these News what would ye have been O what would Sabbath-days and Week-days your lying down and rising up your living and dying been if these News had not been ye should have had a sinful and sad life and a most comfortless and terrible death therefore think this Gospel a thing of more worth then ye do and count their feet beautiful on the Mountains that bring these News and glad Tydings as it is Isa 52. that good Report of making Peace betwixt God and Sinners should be most thought of and prized and counted a greater favour then we use to count it 3. By this ye may know who thrives and profites best under the Gospel even these that learn most of Christ which consists not in telling over words But first in actual improving of Him as it is Eph. 3.20 Ye have not so learned Christ but so as to improve what is in Him 2. In an experimental finding of these effects in us that are spoken of to come by Christ which is that the Apostle meaneth Phil. 3.10 That I may know him and the power of his resurrection and the fellowship of his sufferings that I may be conformable to his death I am affrayed that of the many that hear this Gospel there are but few that know Christ this way But if He be the great thing that should he preached by us and that ye should learn 1. What is the reason that so many should be ignorant of Him that the most part look rather like Tâ—â—ks and Pagans then like Christians God help us what shall we say of the condition of the most part of People when the preaching of the Gospel has not gained this much ground on us as to make us know Christ in His Person Natures Offices our need of Him and the use we should make of Him But 2. If we will try how he is improven it is to be feared there be far fewer that know hâ—m in this respect do not many Men live as if they had never heard tell of Him Though they hear that pardon of Sin is to be gotten through Him and that vertue to subdue Sin must flow from Him yet they live as if no such thing were in Him If your Consciences were posed besides the evidences that are in your practice this would be found to be a sad truth And 3. If we will yet try further what experience folk have of Christ what vertue they find flowing from His Resurrection what fellowship there is in His Sufferings what conformity
where there are three sorts of Ground that never bring forth good Fruit and there He speaks not only of the time of His own Personal Ministry but of all times 2. Look to the ordinary and dayly effect or rather consequent of this preached Gospel and it will prove it do not many Perish do not many croud thick in the broad Way that leads to Destruction do not but very few Fruits of Faith appear is there not little lamentably little real Change in the Way and Walk of most to be seen To clear it yet further Go thorow the several Ranks of Persons that in God's account are Unbelievers and lay them by O! there will be exceeding few Believers in Christ found First Then lay by the grosly Prophane that are never so much as civilized Secondly The Ignorant Stupid and Senseless that never have mind they have Souls are never feared for Wrath nor in the least exercised to make their Peace with God Thirdly The Earthly-minded that mind no other thing save the World Fourthly These of a Civil outward Carriage that have some good Works and as they think good Days too and yet come not near Christ to close with Him Fifthly The Hypocrites and that of all sorts both the presuming Hypocrites that will thank God they are better than their Neighbours and yet lippen not to Christ and free Grace through Him but seek to establish their own Righteousness gross as it is and the legal Hypocrites that never denyed their own Righteousness nor submitted to the Righteousness of Christ Lay aside all these I say and we leave it to your own Consciences to judge how few will be found to have Saving Faith and therefore I am perswaded if there be any truth of God delivered to you that this is a truth that though the Gospel be preached to many yet there are but few Hearers of it that do actually Believe in Jesus Christ to the saving of their Souls Use 1. The first Use of it is To beseech you to let this sink deep into your Minds as the Truth of God for these Reasons 1. Because it 's a most useful Truth and if it were believed it would make Folks very watchful over themselves and to tremble for fear lest they be found amongst the multitude that Believe not and put them tâ— secure and sicker their Interest in God and not to rest on a Fashion and Form of Religion without observing what Fruit followeth on the Gospel among the many Evils that undo not a few we think this is not the least that this Truth is never thorowly fixed in them they think there are many Heathens and Turks without the Church and many gross Swearers Drunkards and others such within it that will Perish but none others or at least that they are but very few who among a professing People Perish neither can they be induced to think it 's such a hard matter to get one or a very few that are Believers in a Countrey side so that if Isaiah were now alive to cry Who believes our report each of them would be ready to answer I believe 2. Because for as certain and useful a Truth as this is yet generally it 's not believed Folks cannot think that so few Believe and that Believing is so difficult and rare a thing I would ask you this Question Was it ever a difficulty to any of you to Believe If not what is it that makes Believing so rare what should move the Prophet thus to complain Who hath believed our report I shall shortly give you some Evidences that many of you do not really believe this Truth The first is That so few of you tremble at the Word of God the Historical Faith that the Devils have makes them tremble but ye have not that much this is given as a Property of a suitable Hearer of the Gospel to whom the Lord will look Isa 66.1 2. that he is one who trembles at the Word but the most part of you that hear this Gospel are like these Piâ—lars on which this House stands who are never so much as once moved at the Word ye either take not Faith to be an absolutely necessary thing and that ye cannot but Perish without it or ye think that the Faith ye were Born with will do your turn ye do not Believe that ye are naturally under the power of the Devil and led Captive of him at his will and that without Holiness and a spiritual gracious Frame and stamp on your Heart and Way ye shall never see God what wonder then that ye come not to rest on Christ when the very Letter of the Gospel is not credited A second Evidence is That there is so little preparation made to prevent your eternal Hazard it 's said of Noah Heb. 11. that Noah being warned of God prepared an Ark and this is attributed to his Faith it 's not possible that ye would live so negligently and carelesly if ye believed that the Curse of God were pursuing you and that ye will be brought to reckon for that which ye have done in the Body and that ye will meet with God as an Enemy if this were believed though your Hearts were harder than they are it would make you tremble and put you to other sort of thoughts and seriousness A third Evidence is That there is no Fruit of Faith among many of you for where it is it will not be got altogether smuthered but will kythe and shew it self one way or other and if ye will still assert your Faith I would say to you as James doeth to these to whom he writes Shew me your Faith by your works if ye shall say God knows I answer that ye shall find that to be a Truth that He knows and He will make you know that He does so but alace that poor Shift will not avail you when it comes to the Push O try your Faith then by your Works see what Mortification of Lusts what Repentance from dead Works what grouth in Knowledge what shining of Holiness in your Conversation is attained to many of you as to your very Knowledge are as if ye lived among Heathens many of whom have been as free of Vice and more profitable to others than many of you are and cared as little for the World as many of you do how comes it to pass then that ye have lived as if ye could have Faith and yet have no Fruit ye must either say that Faith is not necessary or that ye may have Faith without Fruit for we are sure your Fruit is not the Fruit of Faith To live honestly as you call it what is that there are many Heathens who have gone beyond you in that we will not say that Moral Honesty is nothing but sure it is not all all the Fruits of meer Moral Honesty are but sour Fruits that will set your Teeth on edge Neither is it your Hearing of the Word only but your Believing and
few 1. There are some that stumble at the Messenger some at the Message Some thought Christ a Friend of Publicans and Sinners and said He had a Devil and so they said of John Baptist There are some that can abide neither free nor fair Speaking and they think it 's not the Word but the Speaker that they offend at but Prejudices against the Carriers of the Word have never done good but much ill and ye would guard against them 2. Sometimes there is a stumbling at the Spiritual Truths of the Gospel and a sort of new-fangleness in the Hearers of it that lasts not John's Hearers rejoiced in his light for a season something of it also was in Christ's Hearers but they soon turned the Back on Him when He tells them of eating His Flesh and drinking His Blood and of the necessity of it else they could have no Life in them This say they is a hard saying and who can bear it If we would consider these things we might see convincing Causes of our little Thriving and they might also through God's Blessing be made use of for directions to Thriving and if we could once bring you to be single and serious in Hearing and spiritually Thrifty in making use of every Sermon and Sabbath for edification we had gained a great point of you SERMON XI ISAIAH LIII I Who hath believed our report And to whom is the arm of the Lord revealed IF we would soberly consider the frame of the most part of Men and Women that live under the Gospel it would be hard to know whether it were more strange that so few should receive the Report and be brought to believe for all that can be said of Jesus Christ or whether that among the generality of Hearers that do not receive the Report there are so few that will let it light but that they Believe It 's wonderful and strange to see Unbelief so rife and it 's as strange and wonderful that among these many Unbelievers there are so few that think they want Faith Ye remember the last day we proposed to answer this Doubt or Question What can be the reason that when so few Believe all almost think they Believe and then to speak a word to the last Use that rises from the Matter that formerly we have handled on these Words We shew you and we think the Scripture is very clear for it That among the generality that hear the Gospel they are very rare and thin sawen that do believe it and yet go thorow them all there will not one among many be found but will assert they Bâ—lieve and they will to speak so be crabbed and picqued to tell them that they want Faith and so the most part of Hearers live and die in this Delusion a thing that Experience clears as well as the Word of God and a thing that doleful Experience will clear at the great Day therefore some are brought in saying Luk 13.26 We have eaten and drunken in thy presence and thou hast taught in our streets to whom Christ will say I know you not depart fâ—om me which doth import this much that some will come as it were to the very Gate of Heaven having no doubt of their Faith and Interest in God or of their entry into it and will therefore in a manner plead with Christ to be in and who would never once doubt of it nor put it in question but they were Believers and in Friendship with Him Although there will be no such debate or dispute after Death or at the Day of Judgement yet it says this â—hat many Hearers of the Gospel have drunken in this opinion which goes to Death with them and no Preaching will beat them from it that they are Believers and in gâ—oâ—â—erms with God till the intimation of the Sâ—ntence of Condemnation do it and the Wrath and Curse of God meet them in the Face And O how terrible a disappointment will such meet with in that Day May it not then very reasonably and justly be enquired what can be the reason â—nd cause when this is granted so generally to be a truth that there are few Believers that yet it should be â—s true that few question or make any doubt of theiâ— Faith and how this comes to pass I shall give you some reasons of it which if ye would think upon and suffâ—r to sink down in your Hearts ye would not marvel that so many are in this Mistake and Desusion and would put many of you to have quite other thoughts of your own condition then ye have We shall only speak to such Reasons as are sinful culpable upon your part The Reasons then are these First The most part never seriously think on the matter whether they Believe or not or they never put their Faith to a tryal if the foolish Virgine light her Lamp and never look whether there be Oyl in it and take on a fair outward Profession of Religion and never look what is within it or how it is lined to speak so what wonder she go up and down with the Lamp in her hand and never know whether there be Oyl in her Vessel or not since she never considers nor puts the Matter to proof and tryal The People are expostulated with Isai 44. from ver 9. for making of Images That a Man should cut down a Tree and with one piece of it should warm himself with another piece of it should bake his Bread and of a third piece should make a god and fall down and worship it and this is given for the ground of it ver 18 19. They have not known and understood and none considereth in his heart or as the word is seeth to his heart they consider not that that cannot be a god Folks would think that natural Reason might easily discover this folly We are perswaded that some of you will think your Faith as great a Folly when there shall be as clear evidences to prove the roâ—tenneâ—s of your Faith and Hope as there were even to common Sense to prove the Image made of a piece Tree not to be God when it shall be found and â—eclâ—red that though ye were never convinced of Sin nor of your Misery and lost Condition were never humbled nor touched under the kindly sense of it never fled to Jesus Christ in earnest nor never had the exercise of Gâ—ace yet out over the want of all these ye would needs keep up a good opinion of your Faith and Hope We say the reason why ye entertain this conceit and opinion is because ye never sit down seriously and soberly before God to consider the Matter nor do ye put your selvâ—â— to Proof and Tryal Let me therefore pose your Consciences if ye who have this opinion of your Faith durst assert to Him that this Faith of yours is the result of your serious Examination and Tryal is it not rather a guessing of fanciful opinion that ye Believe
the life of the Soul shoâ—ld be neglected or not stand in need of renovation But from this Text it is clear that in Conversion the Arm of the Lord must be revealed and that there is a powerful work of Grace that not only presents reasons from the Word to move the Will but really regenerates and renews the Will Now what is for the refutation of it these Errors serves also to confirm us in the Truth of the Doctrine opposite to these Errors 2. It serves to refute something in Folks Practice and that is their little sense of the need of Grace Most part come and hear Preaching as if they had the habit of Faith and as if it were natural to them and pretend to the exercise of Faith never once suspecting their want of Faith nor thinking that they stand in need of such a work of Grace to work it in them as if it were impossible for them not to Believe Hence many think that they have Grace enough and if they Pray it 's that they may do well never minding the corruption of Nature that is in them and indeed it is no wonder that such Persons fall readily into Error when their Practice says plainly they think they have Grace enough already The second Doctrine is That this distinct real inward efficacious powerful work of the Grace of God in Conversion is not common to all the Hearers of the Gospel but is a rare thing applied but to few it 's even as rare as Faith is And what we touched on to evidence the rarity of Faith will serve also to evidence the rarity of this work of Grace in Conversion It 's on as many as are Believers and are saved that the work of Grace is revealed and no moe Jer. 3.14 I will take one of a city and two of a family and bring you to Zion saith the Lord It 's two or three in the corner of a Paroch or in the end of a Town to speak so who are converted and the rest are suffered to ly in black Nature If the reason hereof be erquired after this might be sufficient to stop all Mouths which the Lord gives Mat. 11.28 Even so Father for so it seemeth good in thy sight It is of the Lord who is Debitor to none and who as it is Rom. 9.15 shews mercy on whom he will and whom he will he hardens and here we must be silent and lay our hand on our Mouth and answer no more all being found guilty He is just in what He doeth in calling or not calling effectually as He pleâ—seth And yet secondly The Lord hath thought good to call few of many for holy and wise ends As 1. To hold forth His own Soveraignty and that He is free and will walk freely in the dispencing of His own Grace Hence He not only takes few but ordinarily these that are the most mean contemptible silly and in a manner foolish of the multitude of Hearers It is not many noble not many wise according to the flesh not many rich not many learned that He chooseth and converteth very ordinarily He hides His Grace from these It 's but seldom that He calls and takes the stout and valiant Man and the learned Scholler but it 's this and that poor mean Man the Weaver the Shoomaker the simple Plough-man c. whom most ordinarily He calls when He suffers others to continue in their Sin 2. That He may make all the Hearers of the Gospel walk in holy fear and awe of Him He reveals His Grace in few It 's not the multitude that believes but here one and there one that all that have the Offer of Grace may fear lest they miss it and receive it in vain and may be careful to entertain and make right use of the Means of Grace and may withall cherish the Spirit in His motions and not grieve Him O! if ye knew and believed what a rare thing the work of the Spirit of Grace is ye would be feared to quench extinguish or put out any of His motions 3. As to the Godly He does thus To make them admire adore and praise His Grace and the Power of it so much the more The Uses are three 1. It serves to move all to reverence adore and admire the Grace of God and His soveraign way in it Presume not to debate or dispute with Him because there are few that believe and few that He hath determined His Grace for it 's an evidence of His dread a proof of His soveraignty in which he should be silently stooped unto and reverently adored and not disputed with we ought to bound all our reasoning within His good pleasure who might have taken many and left few or taken none as pleased Him And we should not think strange nor fret that the Gospel is powerful but on few here is the reason of it that may quiâ—t us the Lord hath determined effectually to câ—ll but few and yet he will not want one of His own All that the Father hath given to Christ shall come to Him though none come but as they are drawen in A thing that we should be sensible of but yet calm and quiet our Spirits rather wondering that He hath chosen and calleth one then fret because he hath past by many Use 2. The second Use is to exhort you that are Hearers of the Gospel and have not had this distinct and powerful work of Grace begetting Faith in you to be perswaded of this Truth that Faith and the work of Grace is no common thing The most part alace think that they have Grace and that it is not one of many that want it they will readily say it 's true I cannot believe of my self but God hath given me the Grace But I would ask you this question Do you think that Grace is so common a thing that it comes to you and ye never know how or so common that never a Body wants it If not how cometh it then to pass that ye think and speak of Grace as ye do we would think it a great length if many of you could be perswaded of your Gracelesness It 's not our part to point particularly at the Man and Woman though the deeds of many of you say within our Heart that there is no fear of God before your eyes and that many of you think ye have Grace who never had it And therefore we wouâ—d say these three or four words to you 1. Begin and suspect your selves that matters are not right betwixt God and you we bid none of you despair but we bid the most part of you be suspicious of your condition suspect nay be assured that Hypocrisie is not Grace and that your Presumption is not Faiâ—h for if but few get Grace then many should suspect themâ—elves and seing Grace is so rare a thing do not ye think it common 2. Neglect no means that may bring you through Grace to believe but be diligent in the
that he should be opp essâ—â— and afflicted and brought as a lamb to the slaughter that he should be numbred amongâ—t the transgressours and that he should die and be buried make his grave with the wicked and with the rich in his death all which are clearly fulfille in him and the clearing of his Sufferings whereof we spoke before clears this that not only he suffered but that he was brought so low in suffering 2 For the ground of his Sufferings its â—aid to be the sins of his own Elect He bare our griefs and carried our sorrows he was wounded for our transgrâ—ssions and bruised for our iniquities there was no guile found in his mouth the greatest enemies of our Lord could impute nothing to him Pilat was forced to say that he found no fault in him all which shew that it was for the Transgressions of his People that he suffered 3. As for Mens little esteem of him it is also very clear for He was despised and rejected of men we hid as it were our faces from him He was despised and we esteemed him not the World thought little of him and we that are elect thought but little of him and what is more clear in the Gospel then this where it is told that he was reproached buffeted spitted on despised they criâ—d away with him crucifie him He trusted in God let him deliver him but God hath forsaken him 4. As for the Promises made to him He shall see his seed he shall prolong his days and the pleasure of the Lord shall prosper in his hands He shâ—ll see of the travel of his soul and be satisfied and by his knowledge shall many be justified c. what mean all these but that he shall die and rise again and have many Converts that God's work shall thrive well in his hand and that he shall have a glorious Kingdom and many Subjects which is caâ—led afterward his having a portion with the great and his dividing of the sooil with the strong All this was accompl shed in Christ when after his Resurrectâ—on many were win and brought in by the Gospel to believe on him and though Jews and eathens concurred and conspired to cuâ— off all Christians yet his Kingdom spread and hath continued these sixteen hundred years and above 5. As for the effects that followed on his Sufferings or the influence they have on the elect People of God as mâ—ny Converts as have been and are in the World as many Witnesses are there that he is the Messiah every converted pardoned and reconciled Soul seals this truth Hence 1 John 5.7 8 it is said There are three that bear witness in heaven the Father the Word and the Holy Ghost and these three are one and there are three that bear witness on earth the Spirit in his efficacy the Water in the sanctifying vertue of it in changing and cleansing his People and the Blood in the satifying and justifying vertue of it and these three agree and concur in one even this one to wit that Jesus Christ is the Son of God and then it follows He that believeth hath the witness in himself because he hath gotten Pardon through him and therefore can set to his Seal to this truth and say truly Christ is the Messiah The Use is To exhort you to acquaint your selves with these things that serve to confirm this truth the book of the Acts of the Apostles and the Epistle to the Hebrews are much spâ—nt upon it even to hold out and to prove Christ Jesus to be the true Messiah and Saviour of his People If this be not made sure and sicker we have an unstable ground for our Faith and though it be sure in it self yet so long as it is not so to us we want the consolation of it and there is a twofold prejudice that cometh through Folks want of thorow clearness in and assurance of this truth 1. To the generality of Hearers there is this prejudice that they are so careless and little solicitous to rest on him And as it made the Jews to râ—ject him who to this day stumbâ—e at him on this same very ground that they know him not to be the Messiah the Christ of God in whom is accomplished all that was spoken of the Messiah to Christians not being through in it they do not rest on him nor close with him as the true Messiah 2. There is a prejudice also from it to Believers who having only a glimring light of Christs being the Messiah come short of thar consolation that they might hâ—ve if they were through in the Fâ—ith oâ— it there is this great evil among Christians that they study not to be solidly clear and through in this point to that if they were puâ— to reason and debate with a Jew if there were not a witness within themsâ—lves of it the truth of the Faith of many would be exceedingly shaken 2. From this That he never speaks of Christs Sufferings but he makes applicâ—tion of them he carried our Griefs he was wounded for our Transgressions c. Observe That Believers would look on Christs Sufferings as undergone for them and in their rooms and place We cleared before 1. That Christ suffâ—red for some peculiarly and not for all And 2. Thâ—t Believers would endeavour the clearing of their own interest in his Sufferings and that they have a right to them Now we shortly add this 3d. of kin to the former That B lievers and such as are fled to Christ for refuge would look on his Suffâ—rings as come under for them and these same Scriptures which we cited to confirm these will confirm this The reason why we would have you confirmed in this is Because 1 It is only this that will make you suitably thankful it is this which is a notable ground of that Song of Praise Rev. 1.4 To him that hath loved us and washed us from our sins in his own blood c. 2. This is a ground of true solid and strong consolation even to be comforted in the applicative Faith of Christs purchase 3. It is the Lords allowance on his People which they should reverently and thankfully make use of even to look on Jesus Christ as wounded pierced and lifted up on the Cross for them and by doing this according to his allowance there is a paved way made for application of all the benefites of his purchase 3. From the scope looking on the words as spoken to remove the scandal of the Cross Observe which may be a reason of the former that folk will never take up Christ rightly in his sufferings except they take him up as suffering for them and in their room This look of Christ leads 1. To take up much of the glory of grace and condescending love to sinners 2. It leads to take up Christs faithfulness that came to the world on sinners errand according to the ancient transaction in the Covenant of Redemption as he is brougbt in
Decrees as some are brought in Rom. 9.19 Why doth he find fault who hath resisted his will To whom the Apostle answers Who art thou that repliest against God it becomes you not to dispute with God but to seek with more Sollicitude and with holy and humble carefulness to make the matter sure to your selves we may well raise storms by our disputs but shall come to no peace by them this can only be come at by fleeing to the hope set before us SERMON XXXIII ISAIAH LIII IX Vers 9. And he made his grave with the wicked and with the rich in his death because he had done no violence neither was any deceit in his mouth EVery passage of our Lords way in prosecuting the work of Redemption hath somewhat wonderful in it we heard of several of them especially in his Humiliation how very low the blessed Cautioner condescended to come for relief of the captivity how he was put to wrestle and fight and what great Strengths or strong Holds he was put as it were to take in there is one strong Hold to speak so not spoken of as yet which must also be stormed and the fortifications of it pulled down by the Mediator and that is the Grave the Prophet tells us that as he declined not death so neither did he decline the Grave but as he was cut off out of the land of the living as a wicked man in the account of men so in the account of men he was taken down from the cross with the Thieves and buried in the Grave as one of them I shall not trouble you with diversity of interpretations but shall only hint at two things for your better understanding of the words in which the difficulty lyeth The 1. is this Whether doth this relate to his Humiliation only or to his Exaltation or to both for it cannot be reasonably thought but his being buried with the wicked is a piece of his Humiliation to make it only an evidence of his Humiliation seems not to stand with the next part of the words because he had done no violence c. which is a causal reason of that which goeth before But we answer that there may be here a respect had unto both the first words respect his Humiliation comparing them with the truth of the History as it is set down Matth. chap. 27. where it is clear that he was destinate in the account of men and by their appointment to be buried with wicked men for they thought no more of him than if he had been a wicked man The next words And with the rich in his death look to his Exaltation and the meaning of them is that however he was in the account of men buried with Thieves and laid in the grave as a Malefactor or wicked Man yet in God's account and by his appointment and over-ruling providence it was otherwayes for he put a difference betwixt him and others and gave him a honourable burial with the rich though he was designed by men to be buried with thieves yet as we have it Matth. 27.57 Joseph of Arimathea went to Pilat and begged his body and wrapped it in clean Linnen and laid it in a new tomb which in God's providence was so ordered both to shew a difference betwixt him and those thieves and also to declare that he was innocent as the reason subjoined tells Because he had done no violence neither was any deceit in his mouth and to make way for the clearing of his Resurrection he being buried in such a remarkable place where never man had been buried before So then the sum of the words is this he was â—â—â—nâ—led in coming to the grave and in mens account and destination was buried as a wicked man yet by God's Decree and Providence it was so ordered that though he was poor all his days he had a honourable Burial such as rich men use to have because he had done no violence neither was theâ—e any deceit in his mouth God will not have it going as men designed but will have him honourably buried and laid in the Grave that thereby there might be the greater evidence of his innocency and a more full clearing and confirmation of the truth of of his resurrection What is rendered death here in our Translation is deaths in the plural number in the Hebrew to shew the greatness and terribleness of the death which he underwent and the sore spiriâ—uâ—l as well as bodily exercise that he was put unto at and in his death so that it was a complication of many deaths in one and at once which he suffered 2. Where it 's said in our Translation that He made his grave In the Original it is He gave his grave with the wicked so that the Pronoun He may be meaned rather of the Father his giving or it may be understood of the Mediator himself his giving and so the meaning is that it came not to pass by guess on God's side but was by him well ordered and upon the Mediators side it sets out his willingness to go to the Grave and his having an over-ruling hand as God in his own death and burial as he saith John 10.18 No man taketh my life from me but I lay it down of my self His death and burial were determined and well-ordered as to all the circumstances of both by a divine decree and by an over rulâ—ng hand of Providence and this agrees well with the reason subjoined because he willingly conâ—escended to die God put a difference betwixt him and others as is clear in that of John 10.17 Therefore does my father love me because I lay down my life for my sheep The Verse hath two parts 1. Something foretold concerning the Messiah and that is that he shall make or give his grave with the wicked and with the rich in his death 2. There is a reason subjoined especially to the last part taken from his innocency and from the difference that was in his life betwixt him and all men in the world that therefore God put a difference betwixâ— him and them in his death and burial First then This point of Doctrine is implyed here that coming to the Grave is a thing common and certain to all men I mean that death or a state of death and to be in the grave in an ordinary way is common to all men and whoever want the priviledge of burial their condition in that respect is rather worse then better it 's supponed here that wicked men come to the grave therefore our Lord is said to make his grave with them and it is also supposed that rich men come to the grave therefore it 's said and with the rich in his death that which Solomon hath Eccles 8.8 of death may well be applyed to the grâ—ve there is no man that hath power over the spirit to retain it neiâ—her hath he power in the day of death and theâ—e is no discharge in that war neither shalâ—
rich man nor to the wise man c. God hath not choâ—en many of these as is clear 1 Cor. 1.26 buâ— say to the righteous or holy man it shall be weâ—l with him and is herâ— any thing that should have so much influence on men and take them so much up as how to be well in the close Folk may have a fighting life of it here and may suffer much and be under reproach for a time as Christ was but if thou be holy ere thy Body be laid in the Grave it shall be well with thy Soul And as for all who have chosen the way of Holiness we are allowed to say this to you that it shall be well with you at death and after death at Judgment and even for evermore To them saith the Apostle Rom. 2.9 who by patient continuance in well-doingr seek for glory and honour and immortality eternal life O how many great and good things are abiding all the honest-hearted Students of Holiness Eye hath not seen nor ear heard nor heart conceived what they are 3ly It 's ground of expostulation with them that neglect and slight Holiness As it will be well with the Righteous or Holy so they shall have a miserable and desperate lot of it who either despise or neglect Holiness Wo to the wicked saith Isaiah 3 1â— it shall be ill with him Some of you may think that ye are rich and honourable are well cloathed fit in fine Houses and have richly covered Tables when poor Bodies are keeped at the door and are destitute of these things and are ready to bless your selves as being well though ye care not for nor seek after Holiness but wo unto you for ye must die and go to the bottomleâ—s Pit and there ye will not get so much as a drop of water to cool your Tongues in these tormenting Flames neither your Riches nor Honours nor Pleasures will hold off the heat and fury of the vengeance of God nor in the â—eâ—st ease you in your exâ—ream pain but as it is Rom. 2.9 Indignation and wrath tribulation and anguish four sore words wiâ—l be upon every soul of man that doeth evil O dâ— ye believe this â—'s the truth of God and a very plain truth and we are perswaded none of you will dare downright to deny it Holiness will have a sweet and comfortable close and the neglect of it will have fearful effâ—cts following on it what is the reason then that Holiness is so little thought of aâ—d followed do ye believe that ye will die and think ye ever to come to Judgment or to hear that word Come ye blessed of my Father inherit the kingdom prepared for you for I was hungry and ye fed me naked and ye cloathed me c. O what will become of many of you when the Lord Jesus will be revealed from Heaven with his mighty Angels iâ—flaming fire to render vengeance to all them who know not God and who obey not the Gospel and will say to you Depart ye cursed into everlasting fire prepared for the devil and his angels for when I was hungry ye fed me not c. this is I grant a general truth yet if it be not received we know not what truth will be received and if it were received the practice of Holiness would be more studied there would be less Sin and more Prayer Reading Meditation more seeking after Knowledge and more watchfulness and tenderness in Folks Conversation always in this the Lord shews the connexion that is betwixt Holiness and Hâ—ppiness and hâ—re ye have the copy and pattern of an examplary walk 3ly From this that the holiâ—ess and blamâ—nleâ—eâ—s of Christ here spoken of is marked in him as peculiar to him for it fits him to be a High Priâ—st and proves that only he could be the Priest that â—uited and became us anâ— that no other could do our turn as the Apostle râ—asons Heb 7 26 27 28. For the law maketh men priests that have infirmity but the word of â—he oath which was since the law maketh the son who is consecrated for evermore From this I say Obseâ—ve That all men even the most holy except Christ who was both God and Man a e sinful and not one of them sinless while living here on earth and the reâ—son is becâ—uâ—e 〈◊〉 any were sinless then this that is said here would not be peculiar to our Lord Jesus Christ that He diâ— no violence neither was there deceit â—n his mouth This being a singular character of our High Priâ—st that none of his Types could clâ—â—m to it exclusively agreeth to him so as it agreeth to none other The Scripture is full to this purpose in asserting that not only all mâ—n are sinnâ—rs as considered in theiâ— naturâ—l condition but that even Bâ—lieveâ— are sinful in part for the same Apostle John that saiâ—h 1 Epist 1.3 Truly our fellowship is with the Father and with his Son Jesus Christ saith also vers 8. If we say we have no siâ— we deceive our selves and the truth is not in us and vers 10. If we say that we have not sinned we make him a liar and his word is not in us and 1 Kings 8.46 and Eccles 7.20 There is no man that doth good and sinneth not plainly insinuating that all have need of an Intercessouâ— We shall not insist in this only from these words compared with the scope making it peculiar to Christ to be without sin and implying that none other are so we would consider the necessity of its being so 1. For differencing and separating of Jesus Christ from all others by putting this dâ—gnity on him of being holy harmless undefiled separate from sinners this is his prerogative and badge of honour above others 2. It 's necessary for this end to demonstrate the need that there is of his offering himself a Sacrifice for sinners and that it was not for himself but for sinners that he offered up himself and that there is a continual necessity of making use of that Sacrifice for if there were not a continuance of sin in part while Believers are out of Heaven there would be no need of this part of Christs office if we were holy and harmless our selves we needed not such an High Priest Use 1. To establish us in the faith of this Truth That among all men there is none that were true men except Christ that is without sin sin is still abiding in them while in this world of none of them all it can be said that they have done no violence neither is there any deceit in their mouth none of them could ever say since Adam fell the prince of this world cometh and hath nothing in me yea this is a special qualification of Christ Jesus for his Priest-hood that he was without sin and behoved to be so I am not pleading that sinners should take a liberty to sin because there is no perfection to be win at in this life God
Converse with them but also to Hâ—s Doctrine And so sayes that there was no Doctrinal deceit in Him Which is when Men lie of God to Men which is a gross sort of lying and a deceiving of Souls in making them to take that for Truth which is no Truth And in derogating from the Truth and making them take that for Error which is Truth As the Apostle speaks of such that they speak lies in hypocrisie These words There was no deceit in his mouth Look to both especially to the last that is the Doctrinal deceit of corrupt Teaching whereof he was free altogether I say it looks especially to that because he was callumniated traduced and called a deceiver of people That is as if the Prophet had said most untrue of Him There is no deceitful word in all His Doctrine though it was imputed to Him yet he was most free of it Thence Observe That exact Holiness and Blamlessnesse takes in Holiness in a Mans Conversation in respect of practice and soundness in His judgement in respect of Doctrine for if our Lord be a Pattern of Holiness that which was in Him as our Pattern is called for from us even to be pure as He is pure No violence was in his hands He was no Stealer nor Robber nor Oppressor to speak so with reverence And there was no deceit in his mouth The Word and Worship of God was not wronged by Him and He is holden forth for an Example to us in both That which we would say further on this shall be in a word of Use Where we may clear both the Branches of the Doctrine to meet with two exceeding prejudicial Tenets among Men. 1. There are some who if they be not Erronious in their Opinions and Sectaries they think they are well enough and insult over the Infirmities of Poor Folk that fall into these Errors And they will like these spoken of Whore Drink Steal Lie c. And yet lean upon the Lord and say is not the Lord among us no evil shall come unto us Such half and divide Godliness They will not be Papists Puritans nor Sectaries but there is much unholinesse in their Practice much Self-seeking Pride Hypocrisie Formality Deceiving Cousening Falshood And they cover all with this That they are sound as to their Profession though only hearing and not doing professing and not practising But they would consider that Christ sayeth not Blessed are they that hear only but blessed are they that do the will of God O! beware of this great deceit it is a piece of Christs Innocency and Holiness That no violence was in his hands There was no sinfull thing in His practice no sinful word came from His mouth Ye shall never be accounted followers of Christ though ye give your bodies to be burnt for the Truth as it is to be feared few of you would do if your Conversation be not suitable God shall never accept of your Testimony therefore divide not these things which God hath put together Let Holinesse be in your practice otherwayes Papists and Quakers yea the grossest and most abominable Heretickes and ye will be utterly disclaimed 2. The other Branch of the Use is That suppose there were never so much apprehended tendernesse in folks walk though they were much in Duty and though they would quite all they had to the Poor yet if Deceit be in their mouth if they corrupt the Truth and teach others so to do there is a want of the half of Holinesse yea in some respect of the best and chief half of it And the Reason is 1. Because the Image of God consists as much in the Truth as in the Practice nay if Practice be not conform to Truth it is no true Holinesse and where Error is drunken in there is in so far an utter unsuitableness to the Holinesse of Christ as well as where prophanity appears in the conversation For there was no deceit in his mouth 2. Because this Word of God prescrives the Doctrine of Faith to be believed as well as Duties to be performed and the right grounding of Faith is a main if not the main thing wherein the Image of God consists to wit in Knowledge and Error is as inconsistent with Knowledge as Ignorance is yea more in so far as it leaves a contrary impression of untruth on the Soul which is worse then simple Ignorance 3. Because when a Person miscarrieth by turning aside from the Truth to Error he also miscarrieth in his Practice at least in so far The right conceiving of Truth being both the ground of our Faith and the Rule of our Practice As for instance let once the conceit and fancie come in of Folks being above Ordinances no Conscience is thenceforth made of sanctifying the Sabbath or Lords day nor of any other Duty of Worship but Men become almost if not altogether Athiests Yea 4. The incoming of Error begets a sort of presumptuous confidence Therefore Christ sayes He that breaks one of these commandments and teacheth men so to do he shall be called the least in the kingdom of God he not only breaks the Command himself but he seeks to engadge others to do so likewise so that an Error from the Truth is a sin against the â—irst Table and so among the greatest Evils And the teaching and propogating of Error is a sin against the Second Table because it hazards the Soul of our Neighbour whereas violence in the hands hurts only his Person or Estate And 5ly If we look to the rise of Error or whence it comes we will find it to be a Fruit of the Flesh Gal. 5.19 And that which flows from our corruption and is therefore ranked in with Witchcraft Adultery Furnication Idolatry Hatred Variance c. 6. If we look to the Scriptures account of it and of the Propogators of it We will find that 2 Cor. 11.13 They are called false apostles deceitfull workers ministers of satan not common sins transforming themselves into the ministers of Christ and no marvel for satan himself is transformed into an angel of light For their work is to gather in Souls to the Devil to hale them as in a Net to him to be Discâ—ples to him Or 7. If we look to the Effects that follow upon Error and upon the propogation of it we will find them to be dreadful for as it is 2 Pet. 2. 1. They draw upon themselves swift destruction And chap. 3.16 They wrest or pervert the Scriptures to their own destruction In all these respects Error in Judgement is as evil if not worse then prophanenesse in practice And if we look thorow the Churches of Christ we will find that there hath been more palpable havock and destruction of Souls since Antichrist arose by his grosse Errors and damnable Delusions then hath readily been by sin in Practice which Men do not own and avouch as they do these Delusions Think therefore seriously on this whoever would be pure as Christ
But the truth is our Lord Jesus is undervalued not only by them that apprehend not their hazard and so make not use of Him but also in a great measure by them that do apprehend it in so far as they give way to Unbelief and dar scarcely trust to His Sacrifice The 2. and next thing implyed here is That though men be Naturally under Sin and obnoxious to the Wrath and Curse of God by reason of Sin yet there is nothing that can take away that Sin and free them from Wrath but Christ Jesus His Offering up of Himself a Sacrifice for Sin Therefore He is so made the Offering for Sin here as it is exclusive of all other things no other thing could do it As it is Heb. 10.14 He by one offering hath perfected for ever these who are Sanctified The Blood of Bulls and of Goats could not take away Sin neither is as it is Act. 4.12 There any other name under heaven given to sinners whereby they can be saved but the name of Jesus I shall not speak here of the Nature of Christ's Offering and Sacrifice but sure though all Men be under Sin and Wrath by Nature there is no other way to remove it except by this Sacrifice Thousands of Rams as it is Micah 6.7 and ten thousand Rivers of Oyle the first Born of the Body will not take away the sin of the Soul Christ's Offering up of Himself in Gods account is only the Sin-offering for the removing of Sin and Wrath from Sinners Is it needfull to prove this we wish it were not but the truth is it 's hardly believed by Men and Women Consider therefore shortly these three things and ye will find it true 1. The Certification and Peremptoriness of the Curse that follows Sin as we may see Gal. 3.10 Cursed is every one that continueth not in all things written in the Book of the Law to do them whatever may be said of Gods absolute Soveraignity whereof we will not now speak God hath so Ordered His Covenant and revealled His Will in His Word that the soul that sins shall die if a Sacrifice be not put in His Room 2. Consider the ineffectualness of all other things to satisfie Justice though we would multiply Offerings what cares God for these All the beasts on the mountains are his he delights not in the blood of bulls and goats as it is Psalm 50. Thousands of Rams and ten thousand Rivers of Oyl are rejected whether we look to Pennances whereof some foolishly talk what can these do to God or whether we look to Mens External Performances of Holy Duties or to their inward Convictions Challenges and Mournings for Sin there is no suitable value in these things to interpose betwixt them and God's Wrath suppone that Man after the fall could perform Duties without Sin therefore the Apostle Heb. 10. sayes that it was impossible that the blood of bullocks and of goats could take away sin There is no Suitableness nor Proportionablenesse betwixt the Blood of a Beast and the Soul of a Sinner far less betwixt it and the Majesty of God that is wronged by Sin wherefore when the Sufferings of a Sinner are lengthened to twenty thousand Millions of Years in Hell the Justice of God is never satisfied nor never will be to the full what then can other things do 3. There is no other thing that hath a Promise made or annexed to it nor is there any other mean laid down for the removall of Sin and Wrath but Christ Offering Himself up a Sin-offering I know some are ready to think that though there be no worth in the thing or Duty yet God of His free Grace will acccept of it but is there a Promise of God's accepting any other thing for a Satisfaction for Sin or for the removall of Wrath but Christs Sacrifice alone And will or can Folks expect that for which they have no Promise The Scripture is plain and peremptory in this as namely Acts 4.14 There is no other name under heaven whereby a sinner can be saved but by the name of Jesus He is the door Joh. 10. the way the Truth and the Life John 14. The promises are yea and amen in him 2 Cor. 1. There is greater necessity to be through in this though a common Truth then Folks think of And for Use It aims at these two 1. Upon the one side to cry down all beside that pretends to satisfie God or to make a Sinner acceptable to Him Prayer is no Sin-offering Repentance Convictions a blameless Life c. are no Sin-offerings these things are empty and unsignificant as to the Justification of a Sinner or the obtaining of his Pardon 2. Upon the other side it points out the absolute necessity of making use of Christ's Sacrifice and of the betaking of our selves to it for the satisfying of Gods Justice if there be a necessity of the pardon of Sin and of the removing of Wrath there is then sure a necessity of closing with Christ and His Sacrifice The 1. of these Uses speaks to two sorts of Persons with whom the Word of God hath no weight and who in effect thinks to satisfie God with nothing 1. a prophane graceless secure Company who because God keeps silence are disposed to think that He is like themselves and that He will never pursue a quarrell against them much like to that Man spoken of Deut. 29.18 19. Who sayes in his heart he shall have peace though he walk in the imagination of his own heart adding drunknness to thirst We have a Generation of this sort among us who tush at all threatnings alas for them O! that God would be graciously pleased to make a change on them or if that may not be that He would rid us of them Who will needs live sensually and as they list who will needs speak and do as they please and will not be controlled and yet at the first hand will boldly and confidently assert their hope of Heaven as if they had never been Sinners whence comes this even from their supposing that there is another way to Heaven then God hath Chalked out they think they may be saved though they never betake themselves to Christ for Union with Him but whether shal their Sentence or God's stand There is a day coming when ye shall know ye say ye shall have Peace but God sayes No Why so Because ye never knew what it was to make use of Christ ye had never so much as a Form nor any the least Gust of Religion but were and are still as sensless as the Stones in the Wall what do ye think will become of this God urges as it wete the offers of Christ upon you and ye still slight Him He tells you that there is a necessity of Union with Him else ye shall never see Heaven and ye lye still at a distance from Him and yet will needs hope for Heaven but alas it will not be so
though infinitely above what we can conceive with His own under their Temptations and sad Soul-exercises And seing the Scripture holds out such a thing as this That our High Priest is a Man that hath bowels of Sympathy it may sufficiently warrand a Believer to expect much good this and other wayes from Christ He having Grace infinit in Him as God and a tender heart as Man to befriend them and to communicat and let out of that Grace unto them And this is great ground of Consolation to Believers under any Cross and piece of hard exercise to know that we have a Mediator who knows in experience though not the sinfulnesse that accompanies these hard exercises in us yet what these fears are of being shut out from God and how dreadfull a thing it is to be at controversie with Him and is like to these who having come thorow a sad Tryall and Piece of Exercise themselves are thereby the more ready to Sympathize with others under it 5. and lastly The consideration of this may comfort Believers even in their outward afflictions it had been another sort of Crosses that they would have been made to meet with if He had not taken this Cup of Wrath and dunken it for them and therefore they would be comforted and bless God who hath taken this Soul-travel from off them and made way for a Retreat and Shelter for them in Him and it should even shame Believers who are ready to think so much of any little Bit of inward Exercise or of outward Affliction seing our blessed Lord Jesus endured so much not only outwardly and Bodily Affliction but also so much inward Trouble and Soul-travel that thereby their Burden might be made light and their yoke easie Use 3. For Exhortation seing our Lord Jesus was put to such sore Soul-travel sure it layes a great obligation on them for whom he Suffered to endeavour to make some Suitable and Gratefull Return seing therefore we are so much in His Common and Debt we should give Him a friendly meeting in these Four which this calls for 1. It calleth for Love to Him that vented such Love to us 2. It calleth for Faith That seing He gave such a Price for us we should trust our Souls to Him 3. It calleth for Holiness and Obedience even living to Him and to the Glorifying of Him that hath bought us This Argument will sure weigh with you who on solid grounds lay claim to His Purchase 4. It calleth for Thankfulness and Praise in magnifying His Grace and Love that hath so Loved us And are not all these very suitable and becoming that Sinners should Love Him and that these who Love Him not should be Anathema Marenatha accursed to the coming of the Lord that Sinners should believe on Him and be obedient to Him and thankfull 1. If ye believe this Truth this Comfortable and Soul-ravishing Truth let me exhort you and be exhorted and prevailed with tâ— love Our Lord Jesus Christ and to give Him that answerable respect meeting and welcome that becomes If we may plead for any thing from you sure we may plead for this If it be true that He ingadged in such a Bargain in which if He had not ingadged Himself we had inevitably gone to the pit and if He hath actually payed the Pâ—â—e which He undertook to pay let your Consciences speak if it should not melt the hearts of such to whom the benefit of this is offered with Love to Him And if ye have the Faith of the Doctrine can ye deny but this obligation lyeth upon you Look in on your Consciences and Hearts and see if ye be able to shift it and if ye had suitable Palaces for intertaining Him in if ye be not bound to open to Him and give Him patent entry to them and if your Eyes were Fountains Tears if it would not become you to wash His Feet with them and to wipe them with the Hair of your Heads Would to God that you were under the suitable impression of this and that ye were by the Gospel and the Priviledges ye have by it constrained to love the Lord Jesus Christ It may be some of you think if this be all that is called for He shall not want it We assure you it is called for My Son sayeth He give me thine heart But we are afraid that though ye will confess that this is your duty and that ye should have Love to Him yet the most part of you want it For when we speak of Love to Châ—ist it is not a Pretext or Apprehension of Love that will be taken for Love but such Love as hath these Qualifications 1. If Christ be Loved He will be esteemed of as the most excellent Thing or Person the most excellent Bargain the most Kind Friend the most Loving Husband and as the most Full Compleat and absolute Sufficiency or Sufficient One As He is spoken of and esteemed of by the Spouse Can. 5. His countenance is like Lebanon excellent as the Cedars his mouth is most sweet he is altogether lovely The heart is brought to esteem of Him and to prefer Him beyond all that it can set the eye upon It were indeed somewhat if ye were brought under Conviction and through Perswasion of this that Jesus Christ is the incomparable best thing that a Sinner can have a Title to But alace He is dispised and rejected of Men though He be the chiefest of ten thousands And Men play the fool egregiously in preferring other things to Him who is infinitely worthy of the Preference uâ—â—â— and of the Preheminency above them all A 2d Evidence of Love is the hearts longing and panting after the injoyment of Him and after the injoyment of Him as the most excellent Object quite surpassing all other Objects And when the thirst and longing of the Soul is so carried out after Him as it cannot be satisfied without Him which is to be Sick of love for Him as it is Can. 2 5. and 5. v. 8. To be in a manner swooning and fâ—inting because of His absence and even greening to speak so for His presence to have the bent of the Souls Designes and Desires towards making â—f that Glorious Conquest whereof the Apostle speaks Philip. 3. Even to count all things to be but loss and dung and to cast all things as it were over Board to win to him and to be found in him To count of Him as the pearl of price and as the treasure hid in the field For the sake of which ye would strip your selves to the Skin and sell all that ye have to buy it 3. This Love to Christ Jesus hath in it a Satisfying Delight in Him and the Souls blessing of it self in Him it 's contenting it self with Him and it 's rejoycing in that Sweetness which it findeth to be in Him as being the only Attractive Object that hath such a Loveliness in it as breeds Satisfaction Which Satisfaction begets a
ye improved not for God It 's a sore matter that we should Preach and ye should hear these general Truths of the Gospel from day to day and that yet they do not sink into your hearts Ye will not readily denâ— that there is a day of Reckoning coming and that it will be a great favour to be commended of Him in that day and yet how few do by their Practice evidence that they lay weight on it It 's very sad that Religion should be so triffled in Many of you will come to the Church and seem there and in your other carriage as if ye were going to Heaven when in the mean time ye have few serious thoughts either of Heaven or of Hell But in that Day wherein ye shall stand trembling before His Tribunal and shall there receive the Sentence of an evil and sloathfull Servant ye will find to your cost That there was weight in these Truths that now ye take but little notice of 4ly In General Observe That it 's Singular Proper and Peculiar to Our Lord Jesus to be Gods Approven Servant so as to be without all ground of Challenge in the Discharge of His Duty and Trust and indeed there is no Righteous Servant in this sense but He only who according to the very Rigor of the Law was such the Law could not charge Him with any the least violation of it or want of Conformity unto it For He fulfilled all righteousness We spoke to this on v. 9. and shall not now insist on it Only it 's a sore matter that this Truth should be called in question and called an untruth in these dayes and that Men should say that this Designation and Title is not proper to Christ but that it 's common to all true Christians as if they were all free of Sin and that not by the imputation of Christs Righteousness to them but by their own doing of Righteousness Lord save us what a high injury is this to the Son of God And what gross ignorance is here of the corruption of Mans Nature which in the best and holiest of meer Men is never in this Life finally expelled as the Scriptures of the Old and New Testament most convincingly clear and what a wronging is this of the Truth of God which holds forth Our Lord Jesus as singled out to be and who is designed by this Name The Lords righteous servant Now if there were any moe properly so called we could not say that it were meant of Him But it 's not very profitable to insist in speaking of these Dottages and Foolries But to come more particularly to the benefits that flow from and come by this Righteous servant and from the service intrusted to Him and so faithfully managed and discharged by Him By his knowledge saith Jehovah shall he justifie many That is His Service is to absolve Sinners and set them free from the guilt of Sin and from the Curse that Naturally they are under and lyable to Looking on these Words in the Connexion with the former we shall Oâ—serve Three or Four things ere we come to the more closs and particular Consideration of the Words in themselves The 1. of which is this That the Justifying of many Sinners even of all the Elect is the speciall Trust committed by Jehovah to the Mediator It is in this especially wherein His Service consists Would ye then know what is the imployment of this Righteous Servant It is even this He shall justifie many He shall procure their Absolution from the Guilt of Sin and from the Curse of God and shall set them free from the Judgement which the Law hath against them whereby they are oblidged to the Curse for disobedience thereunto This we may consider 1. As it relates to God and so it imports that the justification of a Sinner is very acceptable to Him For it is that for which He hath given a Commission to the Mediator and what He hath Commissioned Him in the performance of it must needs be acceptable to Him Therefore that which is here called the Lords Service is called The Lords pleasure v. 10. To wit to see a poor Sinner brought in by the Mediator and on the accompt of His Satisfaction Justified He is pleased with and takes it well 2. It may be considered as it looks to the Mediator And so it speaks out the Mediators Design and Work it 's that wherein He is imployed and with which He is taken up even to get Elect Sinners brought from under the Curse of God and freely Justified through Himself So that if ye would know what is the Sum and Effect of Christs Errand and Work in the World here it is He came to save sinners as it is 1 Tim. 1.15 He came to seek and save that which was lost To bring home the lost sheep on His shoulder to seek and find the lost Groat to reclaim Prodigals As it is Luke 15. This is His Meat and His Drink His Work and Businesse as Himself sayes John 4.34 My meat is to do the will of him that sent me and to finish his work And Luke 2. Know ye not that I must be about my Fathers business Which is to rescue poor Sinners from the Devil and to ingage them to God that their Sins may be Pardoned 3. It imports the Mediators Meetnesse for this Service that He is Furnished Fitted and Qualified for as well as taken up with the Justifying of Sinners and setting them free before the Throne of God He hath a full Purse to speak so to pay their Debt Therefore Revel 3.19 He bids Sinners Come and buy of him eye-salve gold and white rayment He hath Eye-salve for the Blind Gold to Inrich the Poor Garments for the Naked and in a Word every thing that is needfull for Sinners It is comfortable to hear that Christ is a Servant But to hear that this is His Service to Justifie Sinners and that He is so well fitted for it makes it so much the more comfortable And were we suitably sensible of Sin and did we throughly believe this Truth our hearts would Laugh within us as Abraham's once did to know that this was given to Christ in Commission to Justifie Sinners and that He is so well fitted for this Businesse that He is Commissioned about and imployed in especially now when He is so bussie about His Work and Imployment for though He be ascended on high yet He hath received gifts for and given them to men even for the rebellious that God the Lord might dwell among them As it is Psal 68. compared with Ephes 4. This is the End of the Ministry and Ordinances even to further this Work of the Justification of Sinners that by acknowledging and making Use of Christ this Work may be brought about and this Effect made to follow this is the End of Fasts and Communions even to Arrest perishing Sinners a while to Tryst and Treat with Him about the concerns of their
before Him We entered to speak of the great mids or mean by which this Righteousnesse that Justifies a Sinner before God is derived or by which we come to have a Title to and an interest in it And as we have great need to be clear in that Righteousness which will be a relevant defence before the Tribunal of God's Justice that we propose not one that wiâ—l be casten and rejected So we have as great need to be clear in the way how that Righteousnesse may be made ours seing many are and will be condemned notwithstanding of Christs Righteousnesse because there is no application of it made by them to themselves We shew you that by Knowledge here is meaned Faith as the Scriptures in the New Testament which hold out Justification to be by Faith make clear It being evident that no meerly speculative Knowledge can intitle to this Justification yet it 's called Knowledge 1. Because Faith necessarily presupposes Knowledge If iâ— be not a part of it yet certainly it 's a necessary antecedent of it 2. Because though there be not an evidence to reason in all the things which we believe yet there is a certainty and Faith gets this Name because it makes men certain of these things which it takes up as if it were a Science or Knowledge 3. To distinguish it from all other sorts of Knowledge and to bound and include it mostly at least within this Object Christ to speak so Therefore it 's said by his knowledge or as the Word is better rendered by the knowledge of him shall my righteous servant justifie many Which shews that it 's not Knowledge taken largely that he means of but Knowledge with respect to Christ the great Object of it as it is 1 Cor. 2.2 I determined to know nothing among you but Jesus Christ and him crucified And saith Paul Philip. 3.8 I count all things to be but losse for the excellency of the knowledge of Jesus Christ my Lord. Ye will ask men how doth Knowledge and Faith differ seeing wherever there is Faith there is Knowledge though not contrary wayes wherever there is Knowledge there is Faiâ—h We shall not stand upon this but shortly we conceive that Knowledge discovers the Object and Faith takes hold of the Object and rests upon it Knowlâ—dge is the Eye of the New Creature discovering such a thing and Faith is the haâ—d that catcheth hold of and grips that thing that is discovered Or thus Knowledge is like to the Head that takes up sâ—ch a thing in a Notion and Faith is as the Heart that closes with it Therefore Rom. 10. It 's said With the heart man believes unto righteousnesse and with the mouth confession is made unto Salvation I know many take Knowledge for Faith which at the best is but Historical Faith and it 's as if a Man who is a drowning should see another casting in a Rop to him and he sees and knows such a thing but takes no hold of it and therefore perishes or as a Sea-mans discovering good ground to cast Anchor on but not casting forth his Anchor thereon is exposed to the violence of the Storm and so shipwracked Knowledge discovers the ground but Faith casts the Anchor on it It 's much to get you brought up to know but much more to get you brought to know the difference that is betwixt Faith and Knowledge Hence it is that many say that they believed ever since they knew good by ill because they never looked on Faith but as the knowing professing and declaring such a thing to be true But it 's one thing to know a Physician and another thing to imploy him and to make use of his Physick We spake of this general Doctrine that Knowledge is a necessary thing as being presupposed to Faith and particularly the Knowledge of Jesus Christ Therefore it 's called The knowledge of him Because it 's Christ Jesus which is the Object of Fâ—ith Therefore our study of Knowledge would especially be with reference to Him There are Two sorts of Persons who are not utterly ignorant and yet are defective here 1. There are some that love and study to be Schollars but Christ is not the Object of their Knowledge it 's not the Knowledge spoken of here to be well skilled in Philosophy in Tongues in Mathimaticks c. Which we discommend not nor is it to be able speculatively to disput and discourse of Divinity but it 's the Knowledge of Christ's Righteousnesse and to study experimentally and practically to make use of it and to be cloathed with it as one sayes well If we know him we know all and if we know not him though we know all we know nothing Therefore though Paul was a very learned man and a great Schollar yet sayes he 1 Cor. 2.2 I determined to know nothing among you but Christ Jesus and him crucified A 2d Sort are such as want not affection to Truth nor love to Piety yet to them the studying of this Doctrine that concerns Christ and His Offâ—ces is somewhat tastelesse and wearisome they would be at hearing of Duties Cases and Questions spoken of though we may in some respects say that none of these are Objects of Faith properly at feast as it is Justifying but means and midses to guide you to make use of and to carry suitably to the previledges that are in the Covenant Hence many have good affection that are very shallow in their Knowledge of Christ and think but little of Preaching and Books that hold out the Doctrine concerning Christ because they come not in so closse to practical Things and Cases whereas If they were better settled in the knowledge of Christ it would answer all their Cases and louse all their Questions and Doubts let therefore these be well looked to and this by no means be nauseated or slighted Though Knowledge of the Truths of God be necessary yet it 's especially the Knowledge of Christ that is necessary There is another thing supposed here that serves to clear the Doctrine of Justification which we shall Observe ere we speak of Faith it self particularly because it 's antecedent to it and it 's this That the Gospel is a necessary external mean for promoving of our Justification for Faith as we have shewed presupposes Knowledge and Knowledge presupposes the Revelation of Gods mind in the Gospel and If Knowledge be necessary to Faith then the Gospel must be necessary For it 's said Rom. 11.17 That by it the righteousness of God is revealed from faith to faith There is great need to observe all the steps of this Doctrine well and this among the rest The Gospel is not a thing â—hat bred in natures breast or a thing that man by nature hath the Knowledge of Nay it 's foollshnesse to the wise Men of the World as we may see 1 Cor. 1. we sayes the Apostle Preach Christ crucified to the Jews a stumbling block and to the Greeks foolishnesse
an hundreth pound Scots ye would not be so secure till ye knew that ye were fred of it And if it be true that this is your Condition by Nature to be under the standing Sentence of the Law and the Curse of God How is it ye never try if ye be come out of that Condition I ask the most Prophane Men among you were ye never under this Sentence If ye say not the word of God will stand up against you and say to you that ye lie falsly and if ye be under it is it not hazardous to be so But I fear that many of you dream that the Curse of God wears away as ye grow up 3dly Think ye never of coming to Judgement and of Gods proceeding in Judgement against you Think ye never that ye will die and after death come to Judgement according to the general appointment past upon all Men How cometh it that ye are not thinking on it and what may be the Judges procedour towards you He will Judge you according to this Word and all that are out of Christ and not Justified by Him will be cast into the Pit of Hell There is no new Sentence to be past or to be executed upon you but that which was standing over your head before 4ly Know ye how long He may treat with you or how long ye may be in Capacity to get your state changed Are there not many taken suddenly away of whose estate we shall not Judge but may it not be so with you why are ye then so secure why decline ye the Word and refuse to let it search you while ye know not whether the Curse be removed and whether the Sentence be changed or recalled Some of you perhaps will say The Lord knows that it is not for us to know And that sayes that ye do never so much as essay to know and to win to clearness about your state Others of you will it may be say that ye hope all will be well and yet that at the best is but a guessing and ye would be loath to speak so of a Decreet that were past against you about a Sum of Money in any poor Court of Judicature on Earth and will ye suffer this terrible Sentence to stand over your head in the Court of Gods Justice and not study to be distinct and at a point upon solid and good grounds that it is repealled If ye did really believe that it was once so with you and that yet ye are in hazard of this Sentence ye would not ye could not I am sure ye should not be at rest till ye knew that it were removed It would put you to make use of Christ in good earnest for your Peace and to seek after an extract of the repealled Sentence and of your Absolution Sealed up in your Bosome And this is the thing that we aim at in all this even that as ye would not have a terrible meeting with God before the Bar of His Justice that ye would seek to have the Curse that ye are naturally lying under removed and to have your peace made with God and to have some well grounded clearness about it that ye might live comfortedly and die with solid confidence and Christian Courage without which ye can do neither SERMON LII ISAIAH LIII XI Vers 11. He shall see of the travell of his soul and shall be satisfied By his knowledge shall my righteous servant justifie many for he shall bear their iniquities THE way of Absolving a Guilty Sinner in the Justice of God is the great sum and scope of all the Gospel Even to shew how a lost Sinner Obnoxious to the Sentence of a transgrest Law may without prejudice to the Justice of God come to be Justified we are perswaded that there is nothing of greater concernment to Sinners And if we knew our Debt and our Hazard we would think that there is nothing of greater concernment to us in particular The Sum of the Covenant of Redemption runs on this and it is the great thing aimed at in all this Chapter wherein the Prophet lets us see 1. What is the great thing that Satisfies Justice And for this end much hath been spoken of Christs Sufferings and Soul-travel 2. He lets us see what is the benefit that comes to us by Christs Sufferings and that is Justification or Absolution from the guilt of Sin and from the Curse which it deserves 3. He lets us see the way how this benefit is derived And it is by his knowledge This faith He shall be the great result of Christ's Sufferings Many shall be justified And this shall be the way how it shall be derived to these many and that is by his knowledge or by Faith in Him resting on His Righteousnesse and Satisfaction We opened up the meaning of the Words the last day and pointed at two Doctrines from them 1. That all Men and Women have a Judgement to abide before God an Arraignment and Indictment there to which they must answer They must all come to get a Sentence from God 2. That all Men Naturally are lyable to the Sentence of Condemnation This is supposed here For in as far as Sinners are only by Faith in Christ Justified in as far the Sentence of the Law and of the Covenant of Works is standing against them and over their heads who are not by Faith united to Christ Jesus and Justified by His Righteousnesse The 3. Doctrine Which is almost the very Words of the Text that now we intend to speak to is this That although all Men naturally be obnoxious to the Sentence of the Law and to the Curse of God yet there is a way laid down how a Sinner so obnoxious may be Justified and fred from that Sentence and this is by Faith in Jesus Christ only If any Doctrine be of concernment for us to know and to be well and experimentally acquainted with This is of concernment to us By his knowledge shall my righteous servant justifie many There are Three things in this Doctrine implyed which by one and the same labour will be proven and therefore we shall put them together 1. That although all Men be naturally obnoxious to the Wrath and Curse of God yet He hath appointed away how guilty Sinners may be Justified and Absolved 2. That the way of attaining to this benefit of Justification and freedome from the Curse is by Faith in Christs Righteousness It 's by his knowledge saith the Text. 3. That there is no other way by which a Sinner obnoxious to the Curse can be Justified but by Faith in Christ's Righteousnesse allanarly This last branch of the Doctrine sayes not only That there is no other mean to Satisfie Justice but Christs Merit and Satisfaction But that there is no other way but the way of Faith to win to the application of His Satisfaction whereby many Questions may be Answered and many Errors in Doctrine and Practice confuted But our
present purpose is to shew how a guilty Sinner may be Justified And therefore we shall 1. Give you a general view of the Truth of the Doctrine by confirming it from Scripture in all the parts of it 2. We shall â—peak more paticularly to the severall branches of it And 3ly To the way of attaining Justification in the severall Causes of it as it is here holden forth For Confirmation of the General Doctrine ye shall 1. Look upon some Scriptures And 2. To some Grounds of Reason As for the Confirmation of it by Scripture If we look through the Gospel it is Our Lord Jesus Christ His own Doctrine which He preached and the way which He laid down therein for Justifying and saving a Sinner So John 3. Where it is three or four times repeated As v. 16. God so loved the world that he gave his only begotten Son that whosoever believeth on him should not perish but have eternal life v. 18. He that believeth on him is not condemned but he that believeth not is condemned already because he believeth not in the name of the only begotten Son of God v. 36. He that believeth on the Son hath everlasting life and he that believeth not the son shall not see life but the wrath of God abideth on him And v. 14 15. As Moses lifted up the serpent in the wilderness so must the son of man be lifted up that whosoever believeth on him should not perish but have eternal life And that is all one as to say he that believes shall be Justified Mark 16.16 He that believeth and is baptized shall be saved but he that believeth not shall be damned These are the terms on which the Apostles are by Christ warranded to preach the Gospel and to make the offer of Life to every Creature And therefore if we look forward to their Preaching we will find it to run in the same sâ—rain A Acts 13.38 39. Be it known unto you therefore men and brethren that through this man is preached unto you the forgivenness of sins and that by him all that believe are justified from all things from which ye could not be justified by the law of Moses Where while Paul is summing up the whole Message that he had to deliver he goes upon the same ground And wherein we have these three clearly holden forth 1. That all Mâ—n are lyable as in their Natural Estate to God's Curse and by the Law cannot be Justified 2. That there is a way laid down through Jesus Christ to come by Justification and Remission of Sins 3. That the way how Sinners came by this is Faith in Christ All that believe are justified Look to the Epistles especially these written to the Romans and Galatians Where this question about Justification is exprâ—sly and of purpose handled and we will find that it is the sum of both As Rom. 3. Where having said v. 23 That all have sinned and come short of the glory of God And so that all are lyable to Gods Judgement he subjoyns v. 24. Being justified freely by his grace through the redemption that is in Jesus Christ Where is the great mean of our Justification and then he adds v. 25. Whom God hath set forth to be a propitiation through faith in his blood Where we have the mean of Application to wit Faith and Chap. 4.5 To him that worketh not but believeth on him that justifieth the ungodly his faith is counted for righteousness Which place demonstrats this That an ungodly Person taking hold by Faith of Christs Righteousnesse may be and is Justified and Absolved and fred from the guilt of Sin as if he had never Sinned So Gal. 2.15 16. We who are Jews by nature and not sinners of the Gentiles or not without the Covenant as they are Knowing that a man is not justified by the works of the law but by the faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the faith of Christ and not by the works of the law for by the works of the law shall no flesh be justified Which place shews not only this that through Faith in Christ is Justification and Life to be had but it also excludes all other wayes of Justificâ—tion Knowing that a man is not justified by the works of the law but by faith But that which we are now speaking to is only the positive part of the Doctrine To shew that a Guilty Sinner obnoxious to the Curse May by Faith come to be Justified and made free from the Guilt of Sin and from the Curse as if he had never Sinned nor been under the Curse For further Confirmation of the Doctrine ye would consider these Four Grounds and ye will see from them good reason for it Only remember this That Justification looks alway to a Judicial Procedour as we hinted before Wherein the Lord is as it were on the Throne and the Guilty Sinner at the Bar pleading through Christs Righteousnesse and Satisfaction to be Absolved which is even as if a Debtor were arrested for Debt should plead for a Liberation not because he is not owing the Debt neither because he hath payed the Debt but because his Cautioner hath payed it for him This being supposed and remembred ye would we say consider these Grounds or Reasons for confirming the Doctrine 1. The Sufferings that Christ hath endured and the Satisfaction that He hath made in the Room of Sinners as the next Words hold out For he shall bear their iniquities And v. ult He bare the sin of many Nay this is the great scope of the Chapter Therefore it 's said That he hath born our griefs and carried our sorrows and that the Lord hath laid on him the iniquity of us all This makes a Ground of Confirmation 2. Consider How that there is not only a sufficient price payed but there is a Covenant of Redemption warranding Him to pay it and accepting it off His hand as compleat Payment and Satisfaction for the Elects Debt And except there be a look had to this Covenant Faith hath not a sufficient Ground to rest on for Justification through Jesus His Satisfaction because otherwayes we see not a Reason why His Sufferings can be accepted for us For suppose if such a supposition may warrantably be made Christ to have Suffered yet it was free for God to have accepted that as a Satisfaction for our Debt or not But the consideration of the Covenant of Redemption removes that Doubt and gives Faith a Ground to lay hold on Christ's Sufferings as Satisfactory to the Justice of God because in the Covenant of Redemption it 's so transacted and agreed upon betwixt God and the Mediator Therefore the Apostle speaking Heb. 10.8 9. and forward from Psal 40. of this Covenant shews That when Sacrifices and Offerings will not do the turn Christ comes in Saying Lo I come in the volume of thy book it is written of me I delight to do thy