Christ Crucified - 72 Sermons on Isaiah 53

We have these three, 1. A further expression of Christ's Sufferings. 2. The cause of them, or the end that he had before him in them. 3. The benefits and fruits or effects of them.

There are in the words four expressions which I shall clear, 1. He was wounded, to show the reality that was in his Sufferings, he was actually pierced, or as the word is rendered in the Margin, tormented, and the cause is, our transgressions; and while it is said, He was wounded for our transgressions, he means, 1. That our Transgressions procured his wounding, And 2. That his wounding was to remove them, and to procure pardon to us. 2. He was bruised, that is, pressed as Grapes in a Wine-press, he under-went such a wounding as bruised him; to show the great desert of Sin, and the heaviness of wrath that would have come on us for it, had not he interposed; and the cause is our iniquities; And these two words transgressions and iniquities, show the exceeding abominableness of Sin; Transgressions or Errings pointing at our common Sins, Iniquities or Rebellions pointing at greater guilt. 3. The chastisement, or as the words bear, the discipline of our peace was upon him; It supposes first, That we by nature were at feud with, and enemies to God. Secondly, That before our peace could be procured, there behooved to be a satisfaction given to Justice, the Mediator behooved to come under discipline and chastisement. 4. And by his stripes we are healed; he was so whipped, that to say so, the marks of the rod remained behind; the first benefit looks to pardon of Sin and 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 Christ's 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 endeavor to make the Doctrines drawn 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 benefit by Christ's 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 benefits 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 Benefits? 7. What is the way how these Benefits 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 God's 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 implied 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 ourselves more and more, greedy to drink in Sin, and wounding and sickning ourselves 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 wi • 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 n • 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 implied 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 God's decree and commination, who said, the day thou sins, thou shalt die, and cursed is everyone 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 itself 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 immediately 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 transgressions, 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 ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's 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 Savior, we exclude all that Men can do with their Penance, Prayers, Good-Works, and all that Angels can do, neither Man nor Angel could satisfy 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. neither Penance, Performances, nor any other thing will do it, but it's Lo I come in the volum of thy book, its written of me I delight to do thy will O my God. Take this then as another ground of Saving Knowledge, that it is our blessed Lord Jesus that satisfies Justice, even he who being God, was content to become Man, and is God and Man in one Person, He, and he only undertaking the Debt, satisfies Justice.

4. How does he satisfy Justice? Ans. He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was on him, and by his stripes we are healed: In which words, observe these three things, 1. In Christ's satisfaction for us there is an actual undertaking, he becomes Cautioner and enters himself in our room; when all other things are casten, Angels, Men with their Sacrifices, thousands of Rams, ten thousand rivers of Oil, and the fruit of the Body, then our Lord Jesus comes in and undertakes, Psal. 40.7. Lo, I come, he satisfies for our Transgressions; which supposes that Justice could not have sought our Debt of him if he had not undertaken it; therefore Heb. 7.24. He is called the surety of a better testament, for he comes in our room and place, and undertakes to pay our Debt; even as if a man under Debt were a carrying to Prison, and another able rich man should undertake to pay the Debt; although the Debt should lie over for a while unpayed, yet the Creditor will get a Decreet on the Cautioner for payment of the Debt when he pleases to put at him; so Jesus Christ enters Cautioner for our Debt, and becomes liable to the payment of it. 2. Christ's performance and payment of the Debt according to his undertaking, implies a Covenant and Transaction on which the application is founded, which we show was also implied in the foregoing words, ver. 4. He hath born our griefs and carried our sorrows: God the Father, Son, and Holy Spirit, are the Party wronged by Sin; Jesus Christ considered personally and as Mediator, is the Party undertaking: The terms are, that he shall suffer and satisfy Justice for us, and that we shall go free; that his paying shall be our freedom, that the Debt which he pays for us shall not be exacted off us ourselves, 2 Cor. 5. ult. He who knew no sin, was made sin for us, that we might be made the righteousness of God in Him; and here, the chastisement of our peace was on him; it was transferred from us to him, that by his stripes we might be healed; by his stripes and blanes health was procured and brought to us. 3. Our Lord Jesus in fulfilling the Bargain and satisfying Justice, paid a dear price; it was at a very dear rate that he bought our freedom; He was wounded, bruised, suffered stripes and punishment: So that ye may take the answer to the question in sum to be this, our Lord Jesus performed and satisfied for all that was due by us, by undertaking our Debt and paying a dear price for Sinners according to the Covenant of Redemption; He came under the Law, and the Law struck at him as Cautioner, and he answered the Laws demands, and fully and condiguly satisfied the Justice of God for us.

As for that Question, Whether Christ might not by one drop of his blood have satisfied? and such like, we think them very needless, too curious, and little or not at all edifying: But if it be asked, why Christ paid so much? we answer, 1. It behooved Christ to pay a condign price, to give a condign satisfaction to Justice. 2. It was meet that he should pay all that he paid. First, We say, it behooved to be a condign satisfaction, For, 1. It behooved to be a price equivalent to all that the Elect should have suffered, had not he interposed. 2. It behooved to be proportionable to the Justice of God, for God having laid down such a way of showing Mercy, that his Justice should be salved, there behooved to be condign satisfaction for the vindication of Justice; which was done by Christ's suffering to the full undoubtedly; if we consider, 1. The excellency of the Person that suffered, God and Man in one Person. 2. If we consider the nature of his Sufferings, that they were exceeding great, heavy, and pressing. And 3. If withal we consider the manner of his Sufferings, that it was with much readiness and cheerfulness of obedience to the Fathers will: That such and so excellent a Person should suffer, and suffer so much, and suffer in such a way, this sure makes a condign Satisfaction, and so Justice is fully thereby satisfied, and made as glorious as if all the Elect had suffered eternally; therefore we say, that his sufferings were a condign and proportionable satisfaction to Justice for them whose Debt he paid, by this Justice is completely and gloriously satisfied. Secondly, We said that it was meet that he should pay all that he paid, and so it is, if we consider, 1. The excellency of immortal Souls, a little price (as all that Men or Angels could have paid would have been, the finest Gold, Silver, and precious Stones) could not have done it, the redemption of the soul is precious, and ceaseth forever, to wit, amongst all the Creatures, Psal. 49.8. 2. The severity of Justice on the just account of Sin, called for such a price. 3. God's end, which was to make both his Grace and Justice glorious, required, and made it meet that our Lord should suffer condignly, and in his Sufferings suffer much, even all that he did suffer: And in this ye have an answer to this question, why Christ suffered so much, as the loss (to speak so) of his declarative glory for a time, outward sufferings and inward sufferings even the b •• isi • g and squeezing that hi • Soul was under, which made him to say, that it was heavy unto death, and exceeding sorrowful: Let not sinners then think it a little or a light thing to get a Soul saved, the redemption whereof ceaseth forever as to us or any Creature: Behold, herein the glory of Grace eminently shineth forth, when there is such a price paid for that which in some respect is of so little worth; and also the glory of Justice, when so great a price is demanded and paid down for its satisfaction, by so worthy and excellent a Person; and let none think little of Sin, the guilt whereof could not be otherwise expia •• d, the chastisement of our peace behooved to be on him.

5. What are the benefits that come by these Sufferings? Answer 1. The benefits are such, that if he had not suffered for us, we should have suffered all that he suffered ourselves. 2. More particularly, we have 1. Peace and Pardon of Sin. 2. Healing by his Sufferings, so that if it be asked, what procured pardon of Sin and peace with God? We answer, it's Christ's Sufferings; Or if it be asked, what is the cause of God's justifying Sinners? We answer, it's Christ's satisfaction or suffering; and it is (by the way) much to be regrated, that such is the ignorance of some, that if a question be proponed in divers words or expressions, as if it should be asked, wherefore are we pardoned? wherefore are we justified? which is one and the same they know not how to answer; but here ye are called to remember, that Christ's being wounded, and his bearing the chastisement due to you, is the cause of your Pardon and Justification. 2. Healing looks to Sanctification, as we hinted in the exposition, so that if it be asked, How comes it to pass that a Sinner is made holy? we have it here answered, that though efficiently it comes by the Spirit; and be his work, yet meritoriously it comes by Christ's suff • rings, he bought it, by his stripes we are healed? And under these two Words peace and healing, we take in all things needful or pertai • ing to Life and Godlin •• s; for by pea • e▪ the feud and enmi • y is taken • way, 〈…〉 • e reconciled to God, a Eph. 2.14. 〈◊〉 •• d to be our peace, and he who ca • 〈◊〉 speak peace to all that are afar off and ne • • and; and also by peace we under stand all 〈◊〉 effects of peace, 1. Pardon of Sin, Justification, Adoption, Communion with God here and hereafter; Peace with our own Conscience, and with the Creatures, eter ••• Peace and Glory, and all these good things purchased by Christ's death: For the Hebrews under peace comprehended all good things: And under healing we take in Sanctification (as distinguished, though not divided from those other things mentioned) dying to sin, and living to righteousness, with the several degrees of their advance and progress, and the making of us to be without spot and wrinkle, or any such thing; So that folk have much advantage by Christ's purchase, and much prejudice thorough the want of it, By his death we are kept out of Hell, and admitted to peace with God and everything that is good; We have liberty to pray for all that is good, and are brought in his own way and time to the possession of it; It's by the blood of sprinkling that we have a new and living way made patent to us unto the most holy, and holiness in the way whereof we enter in thither.

6. To whom hath Christ procured all these good things? The Text saith, it's our and we, the chastisement of our peace was on him, and by his stripes we are healed, to wit, we Elect. Whence Observe, 1. That the benefits of Christ's purchase redounds only to the Elect, there is a certain select number to whom they are applied, and not to all indifferently; It's only of as many as are healed, whose chastisements he hath born; It's only they whom the Father hath given him, to them he gives eternal life, and they shall never perish, John 6.45. They are Effectually Called, Justifi • d, and Sanctified. 2. Observe That what Christ Jesus hath purchased, and the benefits of his purchase, redound, and are extended to them that are guilty of heinous sins; to them that are under transgressions and iniquities, that are at feud with God, and under many po ••• tion • , and most loathsome spiritual Diseases; to them who contemned and despised Christ, and judged him smitten, and plagued of God, as is clear from the foregoing words, and to them which have gone straying like lost sheep, as is clear from the words following.

This points at these two or three things very useful, 1. That the Elect are by nature, and before Christ do them good, no better than others. 2. It shows the freedom of the Grace of God that comes over that, and freely gives pardon, peace, and healing to them: And 3ly. It serves to strengthen a Sinners Faith, who is sensible of his enmity and sinfulness, and to be a ground of encouragement to him, to step to, and lay hold on Christ's purchase, because it was for such that he died; he may humbly, yet confidently say, Christ died even for such as me, for them that wounded and pierced him by their transgressions and iniquities, for them that were at enmity with God, &c. and alas I am such, and will therefore on the call of the Gospel come to him, and on his own terms endeavor to cast myself on him.

7. How are these benefits, this Justification, Pardon of Sin, Peace and Healing, and all that is comprehended under them, derived from Christ to the Sinner that by Faith fleeth unto him for refuge? Answer, These two generals will clear it. 1. They are derived to us justly and in a legal way; Christ steps in in our room, that we may come in his room. 2. They are derived to us freely, he was wounded and bruised that we might go free; he endured stripes that we might be healed; he got the buffets and bare the burden, and we get the benefits, there is not a grain weight of it laid on us as it is satisfactory to divine Justice.

To clear this a little more anent the deriving the benefits of Christ's purchase to us, there must be a respect had, 1. To the Covenant of Redemption, the ground of his suffering for us. 2. To the Covenant of Grace and Reconciliation wherein the offer of these Sufferings, and the benefits purchased by them to us, and the terms of both is made.

1. I say, That respect most be had to the Covenant of Redemption, wherein it 〈◊〉 acted in the Council of the God-head, that the Son of God should become Man, and suffer, and condignly satisfy divine Justice by paying the price due by the Elect; and that that price being laid down, it should be made forthcoming for them for whom he paid it, and be reckoned theirs, and they set actually at liberty when having recourse thereto by Faith; and here there is a legal ground for transferring Christ's purchase to and upon us; the Cautioner satisfying, we the Debtors are on that account absolved in his own order and method, and have a right to seek the application of the price, and the benefits purchased by that price; Christ's stands in our room at the bar, and sentence passed on him to pay our Debt; he satisfied according to his undertaking for us: And upon the other hand, we are brought in, and the sentence of Justification passed on us on that account; He, saith the Apostle, who knew no sin, is made sin for us, that in him we may be accounted righteous, and may be declared free (as we are) by virtue of his satisfaction.

But it may be objected here, What, are we then absolved from the very time of Christ's death and forward? For answer, We would distinguish betwixt a right to the thing, and a right in the thing (as we use to speak;) betwixt jus ad rem and jus in re; the Elect from Christ's death forward, and before too, have a right to the thing, but not in the thing as to the application of it to themselves; an elect Person by virtue of Christ's Satisfaction hath a legal right to his purchase before Believing, but when he comes to believe, the obstruction is taken away that hindered his application, and then he hath a new right not only to, but in Christ's purchase; even as a Person that is Minor or mad, may have a right to a great possession, but by the law he is secluded from the use of it till he come to majority, and have the use of reason; and this distinction we have as one of the clauses of the Covenant, John 6.39, 40. where 1. in the 39. Verse, Christ says, This is the Fathers will that sent me, that of all that he hath given me I should lose nothing, but should raise it up again at the last day; It's the Fathers will that Eternal Life be given to as many as are given to Christ on his Satisfaction, and Christ hath purchased it to them by his Satisfaction absolute as to the event, and therefore they have an accessibleness to it, a right to it, and cannot but partake of it, yet not simply, but in the way that he hath laid down: And therefore 2ly. In the 40. Verse, he saith, This is the will of him that sent me, that everyone that seeth the Son and believeth on him, may have eternal life; by believing they come to the application of that to themselves which they had a legal right to before by Christ's death.

2. Respect must be had to the Covenant of Grace, which is not quite another thing then the Covenant of Redemption, but the making offer of it and the benefits contained in it in the preached Gospel, when Christ sends out his Ambassadors to woo and invite Sinners to Christ, and to bring them to the application of his Purchase; and it is by closing with, and receiving of Christ's offer that the actual Cure comes, and that by Christ's stripes our sores are healed: Even as when a Child that was Minor becomes Major, he comes to have a right to possess the same Lands or Sums of Money by the same Law that gave him a legal or simple right to them before; or he comes to have a right in that, which before he had a right to: So elect Souls that have a right to Christ's purchase before believing, while they are mad in nature, are under the curse and wrath threatened in the word of God for not believing; but when they come to believe, they come to get an extract from the same word of their right in Christ's purchase, because the Word says, He that believes, is past from death to life, and shall not come into condemnation; and so the same word that did condemn before believing, doth now absolve upon a Sinners believing; and we come at this absolution by receiving of Christ's offer in the Covenant of Grace: And if it be asked, how comes it that the receiving of Christ's free offer in the Covevant of Grace, gives a right to Christ's purchase? we answer, It is by virtue of the Covenant of Redemption, wherein it is so transacted betwixt God and the Mediator; so that there is the offer of the Covenant received, and the Covenant itself that concur for making over and deriving a complete Right to wretched Sinners in Christ's purchase.

Let the 1. Use of this be for your instruction and information, which is the end wherefore we have chosen in this way by this short view to give you in a very short sum, the marrow of the Gospel; And if ye remember these few Questions, ye may be in a capacity not only to answer us, but through grace to exercise Faith on Christ; And we think ye will all readily grant, that these who cannot at all answer them, should not go to the Communion: And therefore that ye may take them with you, we shall shortly resume them. 1. What condition is man in by nature? Answer, Under sin and misery, and even under the curse of God; Or thus, every man is a sinner, and hath a sinful nature, or, he is under transgressions and iniquities, is naturally loathsome, wants peace with God, and hath need of healing; Let this in the first place sink in your hearts. 2. How is man freed from this sinfulness and misery! Answer, He cannot be free from it, till there be a condign satisfaction made to Divine Justice; wounding and bruising must be to procure pardon, and stripes must be to procure healing, and chastisement must be to bring about our peace; That word, Exod. 34. Who will by no means acquit the guilty, would always be remembered, and Faith would look to a Savior for satisfaction. 3. Who can satisfy? Answer, Neither Man nor Angel can do it, no penances, no prayers nor performances of any mere creature will do it, but He only that was wounded and bruised, He who by Nature is the Son of God, the express Image of the Fathers Person, and who in respect of His Human Nature was born of the Virgin Mary, like to us in all things except sin; It's he that satisfies Justice and it's by no other way that we get pardon, and peace with God, and Holiness. 4. What way doth Christ satisfy Justice, and make peace betwixt God and sinners? Answer, He entered himself in our room, and as Cautioner undertook our debt, suffered the condign punishments that was due for our sins, and paid the price that we should have paid; He in a manner left Heaven and became Man, had a mean life in the World, drank the Cup of his Fathers Wrath, was wounded, bruised, chastised, and died a cursed death, whereof his hanging on the Cross was but a sign. 5. What benefits come to us by his sufferings? Answer, Pardon of sin, Peace with God, and healing; The Conscience by his blood is sprinkled from dead works, the person absolved, reconciled to God, made whole, and made at last to be without spot or wrinkle, or any such thing; And this is not as Papists blasphemously speak, a putative effect, but a most real one. 6. Who are made partakers of this pardon, peace, and healing? Answer, The Elect have right to it, and by believing they make the application, therefore it's said here, our and we; And we may look upon the Prophet speaking in the name of all the Elect, or in name of the believing Elect, who on believing are actually healed; The Elect then are healed, and the way how, is by faith making application of Jesus Christ. 7. How in Justice can he be condemned that was free of sin, and how can we be absolved that were guilty? Answer, He in Justice was condemned, because as our Cautioner he came in our room, and undertook to pay our debt; And on the same ground we wretched sinners, may in his way make application of his purchase; because it was on these terms that he undertook the debt, that we might be set free; And it's on these terms that it is offered in the Gospel, that seeing he hath paid for elect sinners, they may upon the hearing of the offer, close with it: But how may the sinner apply it? Answer, Not only because it's free, and freely offered, but by gripping to it by Faith, as the Prophet doth here; It's not only to apply it simply, but to step in and rest upon it in the terms it is made offer of, so that as on the one part Jesus Christ became really liable to suffering, and satisfied for our sins, when he said, Lo I come, in the volume of thy book it is written of me, I delight to do thy will; So upon the other part, the believing sinner comes to apply the price paid, by embracing the price, and acquiescing in the satisfaction, and gripping to it as his own, and by his being brought to say in Faith, Let his wounding be my pardon, let his chastisement be my peace, and let his stripes be my healing: By this means, as the Law had a right to Christ for his paying the Elects debt, so they by believing get a right to the promise of pardon and healing; For if the bargain was ficker on the one side to procure wounding to Christ, as if he had been the sinner himself, so on the other side, the bargain is as sure; The Believer is set free, and may be as really comforted as if he had a righteousness of his own, or had never had sinned.

Use 2. Therefore there is here wonderful matter of consolation to Believers, that what was Justice to Christ, is Grace and Mercy to us, that which was pain to him, is pleasure to us; His sorrow our comfort, his wounding our pardon, his stripes our healing, &c.

Use 3. As ye would not prejudge yourselves of these benefits which Christ hath purchased, make your peace with God through Christ; If your pardon and peace be not obtained this way ye will never get it, but ye shall be made to pay your own debt, and be liable to wrath eternally, because of inability to pay your debt to the full: Therefore step to, and make the offer welcome, how sinful and undone soever ye be; The more sensible ye be, ye are the more welcome; This is the particular use of the Doctrine; O! Let these things sink in your hearts, that ye are sinners, great sinners, under wrath, and at feud with God; that Jesus Christ is the Savior of lost sinners, and that there is no way to pardon and peace but by closing with him, and saying hold on his satisfaction; That ye may be drawn to cast yourselves over on this everlasting Covenant for obtaining the benefits that Christ hath purchased 〈◊〉 • d himself bless what hath been sp • ken for this end and use.

SERMON XXIII.

IT were no small progress in Christianity to know and believe the truths that are implied and contained in this same verse; The Lord by the Prophet is giving a little compend of the work of Redemption by his saving of sinners from death, through, and by the wounding of the Mediator. We did a little open the meaning of the words, and gave a sum of the Doctrines contained in them, at least of some of them which do contribute to this scope:

The Prophet is here speaking of Christ's sufferings, with a respect to the cause of them, and the effect that followed them, and shows how this was indeed the mistake and blasphemous imputation that we had of, and were ready to put on him, even to judge him smitten and plagued of God for his own sins, whereas God hath another design; He was altogether without sin, but he was wounded for our transgressions, he was bruised for our iniquities; We were at feud with God, and he took on him the chastisement of our peace; And this is the effect, to procure healing to us.

We shall now speak a word to three Doctrines further beside what we spoke to the last day, which are these, 1. That there was an eternal design, plot, and transaction betwixt God and the Mediator, as to Christ's suffering for the redeeming of elect sinners, before he actually suffered; This the Prophet speaks of as a thing concluded; For the cause of his sufferings was condescended on, and the end and fruit of them was determined, which implies an antecedamus transaction betwixt the Father and him for putting him in the room of sinners; And by this transaction Justice hath access to exact the payment of this price; He interposed, and the Father exacts of him the payment of their debt, and seeks satisfaction from him for all that he bargained for. 2. That this transaction or design concerning the Redemption of elect sinners, is in respect of Christ's suffering and satisfying of Justice, fully and actually performed, he undertook to be wounded and bruised, and he was accordingly actually wounded and bruised: The transaction as to the engagement in it, and efficacy of it, took place in Isaiah 's time, and before his time; but as to the actual performance of what the Mediator engaged himself to suffer, it is spoken of prophetically by him as a thing done, because to be done; and now it is done, and indeed long ago. 3. That the satisfying of Justice by the Mediators Sufferings according to his engagement, proves as effectual to absolve, justify and heal these, even the grossest Sinners, that come under this Bargain and Transaction, as if they had actually suffered, and paid and satisfied their own Debt themselves; these Sins are pardoned through his Sufferings, their deadly Wounds are healed by his Stripes, as if they had never had a wound; their Compt is dashed and scored as clean out as if they had never had any Debt; they are acquitted and set free as if they had never been guilty.

These three Doctrines lie very near the life of the Gospel, and the Prophet in this Chapter, and particularly in this Verse, is often on them. Our purpose is only shortly to explicate them to you, as a short sum and compend of the tract of the Covenant of Redemption: The first of them shows the rise of the work of Redemption. The second shows the mids by which it is executed. The third holds out the effect and consequence, and the end of all.

For the first then, There is (we say) an eternal transaction betwixt God and Jesus Christ the Mediator concerning the Redemption of Sinners, his actual redeeming by being wounded and bruised, supposeth this; for the Son is no more liable to suffering (not to speak of his suitableness) then any other of the Persons of the blessed God-head, had there not been an antecedent transaction; there was no obligation nor ty on him to be wounded, and to enter into the room of Sinners as their Cautioner for payment of their Debt, if there had not been a prior engagement; neither could his wounding and bruising have proven useful, or have brought healing to us, if this prior engagement had not been: And this is it which we call the Covenant of Redemption; which we would not extend so, as in all things to stretch it to the properties of these Covenants and Bargains that are amongst Men, it being in some respect an expression used to make Grace more discernible to us that can conceive so little of Graces way: This Transaction or Covenant of Redemption is sometimes called the Fathers will, and his law, as Psal. 40.8. I delight to do thy will, O my God, yea thy law is within my heart; and John 6.38. It is called so, I came from heaven not to do my own will, but the will of him that sent me; so also John 17.14. it is called the Fathers work in one respect, and the Sons work in another respect, I have finished the work thou gavest me to do; which is the prosecution of the same contrivance usually called a Covenant; because as to the essentials, it hath the nature of a Covenant, to wit, two Parties agreeing, and terms whereupon they agree; and it, well ordered in all things for prosecuting and carrying on the design of saving lost Sinners; called Act. 2.23. the determinate counsel and fore-knowledge of God; there was a plot and design in God's counsel concerning Christ's sufferings, whereof his sufferings were the excution.

To clear it a little, we would consider these five things in it. 1. The Parties. 2. The matter about which it is. 3. The rise and occasion of it. 4. The terms wherein the form of it stands or the mid ••• whereupon it is undertaken. 5. Some p •• perties of this Covenant.

1. For the Parties, Upon the one side as God essentially considered, or all the three Persons of the glorious God-head, Father, Son, and Holy Ghost, who are all concurring in this Covenant, it being the act of the determinate counsel of God; and in this respect God is the Party to whom the satisfaction for lost Sinners is made, and he is also the Party condescending to accept of the satisfaction: And upon the other side, the Party engaging to make satisfaction, is Jesus Christ, the second Person of the blessed, dreadful, and adorable Trinity personally considered, now becoming the head of the Elect, that he may have them all with himself to be one m ••• ical body; in the first respect, all the three Persons, that same one blessed God, give the command or require a satisfaction as God, and concur as the infinitely wise orderers of the Decree; and in the second respect, Jesus Christ as Mediator, undertakes to make the satisfaction, Psal. 40.6, 7. Sacrifice and offering thou didst not desire; God as it were making the offer, what can, or shall be given to me for the redemption of Sinners? Sacrifice and Offerings will not please, nor are accepted by me; then follows the Mediators part, Lo I come, in the volum of thy book it is written of me, I delight to do thy will, O my God; for though in the first respect, all the Persons of the Trinity be on the one side being of one will, yet in the other respect, Christ Jesus as Mediator comes in on the other side to do that will.

2. As to the matter about which this Covenant is; It's about the satisfying of Justice, and making of peace between God and lost Sinners; it's that we might be pardoned, justified, have peace with God, and be healed; it is true there is an end above and beyond this, even the glory of God's rich Grace, and condescending love that stoups so low to save Sinners; but Sinners pardon, and peace with God, and their healing, is the immediate end: Or if we come nearer; the matter about which it is, is the redeeming of the Elect, for these words in the Text, We and Us, are of equal extent with them that are justified and reconciled, and whom he actually healeth by his wounds and stripes; so that whoever they be who are never justified and healed, they are not comprehended in this Bargain.

3. The rise and occasion of this Covenant may be gathered from these three. 1. There is the supposing of Mans sin and fall; for whatever Election doth, Redemption doth most certainly suppose Man to to be lost and under sin. 2. There is God's decree not to pardon sin without a Satisfaction. 3. There is God's election preceeding, or his purpose to save some for the glory of his Grace, which are the Elect, who are said to be given to Christ: These three are the rise an • occasion of the Covenant of Redemption; Man hath sinned, the threatening must be executed, and Justice satisfied; and yet God hath for the glory of his Grace, elected a certain number to Life, and that must needs stand firm; and these three seeming to thwart one of them with another, gives the occasion and rise to the excellent and admirable contrivance of this way; how the lost Sinner shall be saved, yet so as Justice shall be satisfied and not wronged in the least, and Justice so satisfied, that yet the decree of election by Grace shall stand.

4. As for the terms (wherein the form of the Covenant stands,) and the midses by which these ends may be brought about; to wit, how the Redemption of lost Sinners may be attained, Justice may be satisfied, and the glory of Grace made to shine; and how anything that makes these seem to justle and thwart might be guarded against; and that was it which (to speak so with reverence) put God to the consultation about it; which shows the excellency of the Covenant of Redemption, and the deep draughts that are about it, for otherways and properly God needs not consult or advice: They are shortly these, 1. God's offer to redeem Man if his Justice may be satisfied, and if any responsal Person will become Cautioner and undertake to pay the Elects Debt. 2. The Sons accepting of the Offer, and undertaking or engaging to pay their Debt, upon condition that his payment and satisfaction shall be accounted the Elects, and accepted for them. 3. The Fathers acceptation of this engagement, and undertaking according to his offer; and the Mediators accepting of it, and acquiescing in it, he holds the Bargain (to speak so,) and so it is a closed Covenant: The first is comprehended in these words, Sacrifice and offering thou didst not desire, Psal. 40. insinuating that God did desire something; The second in these words, Mine ears thou hast opened, then said I, Lo I come in the volum of thy book, it's written of me, I delight to do thy will; which implies the Fathers acceptation as well as Christ's undertaking; and it also points at the way how the satisfaction is made effectual; especially if we compare these words of the Psalm with Heb. 10.5, 6. we will find that they relate to Christ's Humiliation in general, for it is in the Psalm, Mine ears hast thou opened; but in Heb. 10.5. it is, A body hast thou prepared me; and where it is said in the Psalm, I delight to do thy will, the Apostle says, By the which will, we are sanctified: The Father makes the offer on the terms of a satisfaction to Justice, the Son as Mediator accepts the offer, and undertakes for the Elect, here am I to do thy will on the same terms that the offer is made; and the Father accepts of the Sons engagement, according to that word, Matth. 3. This is my beloved Son in whom I am well-pleased; he offers himself Surety for Sinners, and the Father is content to accept of him as their Surety: In the one respect it's called the Fathers pleasure, Vers. 10. of this Chapter, yet it pleased the Lord to bruise him, &c. because the terms were so proposed; and in the other respect it's called the Mediators pleasure, or satisfaction, Vers. 11. because the condition proposed is satisfying to him, The pleasure of the Lord shall prosper in his hand; He undertakes to pay, and God accepts of his undertaking, and obliges himself to absolve the Believer; and the words following, He shall see his seed, and of the travel of his soul and be satisfied, and by his knowledge shall my righteous servant justify many, are Promises made to him on supposition of his making satisfaction: And in 2 Cor. 5. ult. the first part of the Transaction is, He hath made him to be sin for us that knew no sin; and the other part of it is, That we might be made the righteousness of God through him; he accepting of the Bargain, obtains a right to a justifying and absolving Sentence by virtue of his suffering, for which cause these words are added in him, or through him; This shows the clearness of God's Justice in proceeding with the Mediator; the ground of Sinners Justification through him, and gives Sinners a warrand to make use of Christ's satisfaction as theirs, because it was so agreed upon in the counsel of the God-head.

5. We come now to speak a little to some properties of this Covenant, and shall content ourselves with three or four of them that make for the scope, As 1. The justice and equity of it. 2. The faithfulness of it. 3. The freeness of it. And 4. The wisdom that shines in this Bargain; passing by the rest.

1. The justice and equity of this Transaction may appear in these respects, 1. That the Father should be satisfied, that he that was wronged should have his honor restored, that the threatening given out in his Law should light and take effect; that the Soul that sins, should in his own, or in the Sureties person, die; and that a suitable recompense should be made to Justice before the Sinner be absolved. 2. Justice appears in this respect, That when the Son of God, the Mediator, offers to become Man, and to endure and suffer all that the Elect should have suffered, his sufferings should be accepted as a satisfaction; because the justice of God, yea, the holiness, power, and greatness of God, are as gloriously manifested in Christ's satisfaction, as if Man had suffered; nay, there would not have been such an amends and satisfaction made to Justice, if all Creatures had suffered; Justice by this means hath more satisfaction than it could have had otherways; and hereby the holiness of God, and the severity of his justice, as well as the condescending love of God, is the more manifested, that he himself should condescend to satisfy; therefore Rom. 3.26. it's said, That he might be just, and the justifier of him that believeth on Jesus: God is just, in that he will not only have satisfaction, but an equivalent satisfaction for the restoring of his Justice to its declarative glory wherein it suffered by Mans fall. 3. Justice appears in this respect, That the Mediator satisfying Justice, these for whom he suffered should be acquitted, and have the sentence of absolution past in their favors: which the rather we would take noti • e of, that we may know the redemption purchased • nd bestowed by the Mediator, is by an exact satisfying of Justice, and not by removing of our sins as he did remove diseases, nor by pardoning of them by an authority committed to him; but, as I said, by a real and actual satisfying of the Justice of God for them; therefore Luke 24. it's said, He behooved to suffer these things, and then to enter into his glory; there was a necessity of it, because of the justice of this Covenant, for the Son, not only to become Man, and be in a low condition, but to become a Curse and to die the cursed death of the Cross.

A second property is faithfulness on all sides; Faithfulness on the Fathers side in his Word and Promise to the Son, All that are given of the father are made to come to him, and there is nothing lost, John 6.37, 44, 45. Faithfulness on the Sons side, performing all according to his undertaking, fulfilling all righteousness: Therefore when in the 〈◊〉 word he says, Deliver me from this hour, in the next word he says, But for this cause came I unto this hour; It was my errand into the World, and now I am to go about it by and by, And I lay down my life for my sheep of myself, no man taketh my life from me but I have power to lay it down, and power to take it up again; His faithfulness also appears in keeping all that are committed to his trust, None of them shall perish, but he shall raise them up at the last day; Therefore he is called the good or faithful shepherd.

3. It's a free Covenant, it's just, as betwixt God and the Mediator, but as to the Elect, it's most free; By his wounds we have pardon, and by his stripes we have healing; The chastisement of our peace was on him; There is not one grain weight or worth to be satisfied by us; He was made sin for us, he was made the curse, even the wrath-pacifying-sacrifice and offering; That we might be made the righteousness of God, not through ought in ourselves, but through him, 2 Cor. 5. ult.

4. It's a most wise contrivance, for if the Son had not become Man and Mediator, how could Justice have been satisfied, or the Elect pardoned and healed? They could not satisfy for themselves, and no creature could satisfy for them, therefore the only wise God finds out a wise mids for such an end, as is the saving of the Elect, in a way wherein Justice and Mercy, or free Grace, sweetly kiss each other, and wherein they both shine forth conspicuously and radiantly.

That which we would say in short concerning this Covenant, is this; that Jesus Christ hath undertaken to pay the Elect's debt, and hath stepped in into their room, And God hath imputed unto him their sin, and accepted of a satisfaction from him for them; And all this in a legal and just way; so as there is access before the Throne of God for them to plead for the application of his Righteousness by virtue of this Covenant; That as really and faithfully as Christ performed his u • dertaking to God, and his satisfaction w •• accep •• d for t ••• , they may as really and 〈◊〉 good g •••• d expect the application of it 〈◊〉 them; For though all be of Gr •• e • o 〈◊〉 , yet it's a b •• gain on just and legal 〈…〉 God and the Mediator; Therefore th ••• i • a Title and Right in Justice for the Elect when they come to Christ, that his satisfaction shall stand for them, as being Members of his Body, and in whose room and place he satisfied; Hence it is said, 1 John • .1. If any man s • n we have an Advocate with the Father, Jesus Christ the righteous; And whereon is this righteousness founded? The next words tell us, He is the propitiation for our sins; He hath paid the price that was due by us, and we may seek the application of it to us according to the transaction past betwixt the Father and Him, now performed; which is the next point.

The 2. Doctrine is, That this transaction and design concerning the Redemption of sinners, is now not only undertaken, but fully performed, as is clear, Acts 2.23. Him being delivered by the determinat counsel of God, ye have taken, and by wicked hands have crucified and slain; The eternal purpose concerning this is now execute: As to the efficacy of his sufferings, He is indeed the Lamb slain from the beginning of the world; Because neither the Son's undertaking was questioned by the Father, nor the Fathers promise questioned by the Son; To speak so with reverence of such a mystery, the Father before his coming trusts him upon his engagement with the Salvation of so many Elect Souls as he had given him; And the Son considered as Mediator, trusts the Father with the justifying of them, according to the promise made to him in the 11. Verse of this Chapter; But the actual performance of the undertaking was not till Christ suffered. This actual performance of the Covenant comprehends these things shortly: 1. That as this plot and design of Redemption was laid down, so it hath the performance by all the Parties Covenanting; It is actually performed according to the terms of it. 2. That it hath the real effects Covenanted for, actually and really brought abou • ▪ I • hath with it a most real and effectual following, to speak i • whereof Christ's actual suffering was a part and 〈◊〉 main • art▪

I say it • s performed by all parties according to the • erm • ••• nd hath its • eal effect in these • espects 〈◊〉 . Christ Jesus hath according to this Covenant, sisted himself before the Bar of Justice, and undertaken our debt. 2. 〈…〉 〈◊〉 pursued Christ for our debt and hath exact 〈◊〉 payment of it from him. The 〈◊〉 that belonged to • is was put in his hand and 〈◊〉 w •• made to drink it, in which •• spec •• 〈◊〉 , He was made a curse for 〈…〉 3. The word of Divine, Justice awa • ed against him, and did smite him. 〈◊〉 Jesus Christ according to his •• derta ••• g do • h accept of the Claim, undergoes the Deb •• and satisfies Justice, therefore • h • n he stands in our room, as if he had been the guilty person, he opens not his mouth to justify himself, he says not, these are not my sins, but is as dumb as the sheep is before the shearer, because he was our Cautioner; The everlasting Covenant, to say so stood Registrat over his head, and he is made to count for all that was due by, and to us. 4. It's performed in this respect that the Father pursues not the Elect on this account to be satisfied of them, who as soon as they accept of the Covenant, are actually justified and absolved; Indeed while they are in nature the sentence still stands; Cursed is he that sinneth and believeth not; Yet by virtue of his performance of the transaction they have a legal right to Justification, and the promise to him stands good that the Elect by his knowledge shall be justified, and it hath an actual performance in all them that believe, they are really made free as he was made the sinner. 5. In respect of the manner, 1. It's performed ex • ctly according to the Covenant even as it was agreed upon that for so many he should suffer and procure eternal life, and so it is; Eternal life is given to so many according to the condition of this Covenant and Ba •• ain. 2. As it was a Bargain wherein Justice was to be satisfied; so it was exactly satisfied. Christ Jesus gets nothing down, not one farthing is remitted, but satisfies all pays down the full price he drinks • ut all the wrath contained in the Cup • ill i • come to that sweet word uttered by him amongst his last words on the Cross, It is finished.

The 3. Doctrine is, That t ough Elect sinners be as well sinners by nature and as gross sinners as others, yet by virtue of this Covenant, and upon condition of their accepting of it, they may obtain 〈◊〉 do actually obtain peace with God pardon and healing, as if they had never sinned or as if they had satisfied the Justice • f God themselves: This is the very end of this transaction. He was wounded, for our transgressions, bruised for our iniquities, the chastisement of our peace was upon him, and by his stripes we are healed; His wounds, bruises and stripes effectually procured Justification and healing to us; And this is the ground of that which we call imputed righteousness, and shows how it comes to pass that we are made righteous by the righteousness of another, scornfully called putative righteousness by Papists: But considering what is in the former Doctrines, and in this; we will find it to be a clear truth, on which our Justification and the whole weight of our Salvation hangs; That the believing sinner closing with Christ's satisfaction is as effectually absolved from sin as if he had never sinned; Christ's satisfaction becomes as really his as if he had paid the debt himself; And if we consider these three, 1. The great design of the Covenant of Redemption betwixt God and the M • diator. 2. The faithfulness of God in this Covenant, in performing his part on the terms on which the Mediator laid down a price for the Elect. 3. The excellency and efficacy of the price paid with respect to the Covenant; We will find that there is clear access in Law, or according to the Decree of God manifested (the Decree is called a Law, Thy Law is within my heart ) for the grossest sinners that come under this bargain, and close with this Covenant, their obtaining Peace, Pardon, Justification, and Healing, as if they had never sinned, or had satisfied themselves, and that they may confidently expect it on this ground.

1. I say, if we consider the great end and design of the Covenant betwixt God and the Mediator, we will find it to be the Justification of the Elect: Christ suffered not for any sin that was inherently in himself; He had no sin, there was no guile found in his mouth; no quarrel betwixt God and him on his own account, but he was wounded for our transgressions, The chastisement of our peace was on him; to make peace betwixt God and us by his wounding, was the great design of the Covenant of Redemption; And can that design hold if his satisfaction come not in the room of ours, and stand not for our satisfaction and payment? In man's Law the Cautioner paying the debt proves valid for the Principal Debtor, & when this is the design of God in the Covenant of Redemption how to get the debt of Dyvour Sinners paid, and themselves set at liberty, and when this is found out as the mids, A body hast thou prepared unto me; the Covenant must be as real on the one side as it is on the other; That is, as real and effectual to make the Believer in Christ just, as it was real and effectual to make Christ to be accounted the sinner, and to be dealt with as such. We may clear it further in these two, 1. By looking to Christ typified in the offerings under the Law; When the sinner came with his offering he laid his hand on the head of the Beast, especially of the Scape-goat, to show that Jesus Christ who was to come to be both Priest and Sacrifice, was so to bear the sins of the Elect, as that they were to be set free; That he was to lay his neck down to the Knife of Justice that the stroke might be kept off our Throat. 2. We are so justified by Christ as Christ was made sin for us, now our sins became really Christ's, not that he was made the sinner inherently, that were blasphemous to be thought or spoken of; But he was reckoned the sinner, and was substitute in the room of sinners, as if he had been the sinner, and was made to satisfy for Original sin, and for Actual sin; as if he had been guilty of them by committing them: Therefore 2 Cor. 5. ult. He is said to be made sin for us, and Gal. 3. To be made a curse for us, and 1 Pet. 2.24. To bear our sins in his own body on the tree; And if he suffered for us, and if we partake of his righteousness as he did of our sins; then our Justification really follows, and we are absolved and made righteous through his satisfaction closed with by Faith as if we had never sinned: The parallel is clear, 2 Cor. 5. ult. He was made sin for us who knew no sin, that we might be made the righteousness of God in him; So that as Christ was made sin, in the same manner we are made righteous; That as legally as he who had no debt, was made liable to our debt, so as legally we partake of his righteousness, and are declared free; even as the Dyvour is legally fred from the debt which his Cautioner hath paid, and cannot be liable to it; So the Believer by Christ's satisfaction is freed from the debt of sin, and absolved and declared righteous: And though this may seem strange and a wonder, to be a sinner, and yet in some respect free of sin, under guilt and yet absolved; yet Christ's satisfaction is as real and effectual as to the Believer, as if he had satisfied himself, because his Cautioner hath satisfied for him.

2. If we consider God's faithfulness in this Covenant in performing his part, according to the terms of it, the matter is clear; For as the Mediator hath performed his part according to his engagement; so it is impossible but God must perform his, and must accept of the satisfaction in name of the Elect, and upon their believing justify them; For as it was the Fathers will that he should lay down his life for his sheep, so it was the will of the Father, Son, and Holy Ghost, that Believers in him should through his satisfaction have eternal life, John 6.39, 40. When he hath said before, I came not to do my own will but the will of him that sent me, he subjoins, This is the Fathers will which sent me, that of all that he hath given me I should lose nothing, but should raise it up again at the last day; Where the satisfaction that Christ should make is implied, and it is a great one, And what satisfaction shall he have for that? Even the salvation of the Elect, This is the will of him that sent me, that every one that seeth the Son, and believeth on him may have everlasting life, and I will raise him up at the last day; And verse. 10. of this Chapter, it's clear that he shall not want satisfaction, for he shall see the travel of his soul and be satisfied; And what is the satisfaction? By his knowledge shall my righteous servant justify many; he shall be the cause of the justifying of many, and they shall be actually absolved in due time; And what is the ground of it? For he shall bear their iniquities: And therefore as God is faithful he shall get that which he merited and purchased for them, applied unto them.

3. If we consider the excellent and equivalent price that Jesus Christ hath paid, and that with respect to the Covenant, we have a clear ground why the Believer may expect and be confident to be absolved and declared free; It is no mean price, Gold, Silver, or precious Stones, but the Blood of him that was and is God; which we say would be considered not simply, but with respect to the Covenant, and to the end wherefore he suffered and shed his Blood; For though it be no comfort to a sinner simply that Christ suffered, yet when he considers that it was for this end, to wit, that Justice might be satisfied, and that these for whom he satisfied might be justified and set free, The believing sinner may hence reason, If there was a reality in Justice pursuing of him as my Cautioner, and a reality and efficacy in his satisfaction, and if it was full and complete, so as Justice was fully satisfied by it; then there is a reality of Mercy, Pardon, Justification, and Peace with • od, and of heallng to and for me, their being made forth coming to me upon the condition of believing; And in this respect, though it be grace to pardon sin as to us, yet it is Justice in God to give Christ the satisfaction for the travel of his Soul, as well as he gave God satisfaction to his Justice; And the equivalent of that which the Elect should have paid, being paid to Justice by Christ their Cautioner, the Lord cannot, nor will not shun nor shift the pardoning of a believing sinner according to the Covenant.

The Uses are five, 1. Of Instruction, whereby we may have a little Map of God's way of saving sinners, and of the way of sinners coming to get Salvation through Jesus Christ.

2. To stir us up to admire the love of God contriving such a design for the salvation of lost sinners; at the love of God that gave his Son; and at the love of the Son that engaged to come, and hath come and paid our debt.

3. It gives a notable warrand to the faith of a sinner to take 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 satisfy, and God engaging to receive the satisfaction, and to justify all these who shall accept of it, and rest upon it.

4. Its 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 threatening 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 says 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 impu • 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 its 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.

IF there were more deep conviction amongst us of our natural deadness in sin, and of that fearful condition that naturally we lie under by our lyableness to the wrath and curse of God, all Men and Women having by nature God's 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 persuaded that such a thorough conviction would not only make the Word more lovely and delightsome to us, but more plain and easy 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 blessed 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 drawn.

The first sort is for Information; which ye who are more ignorant, and have not so much light in • 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 liable 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 profit 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 needlessly enter into the Covenant of Redemption, and engage to satisfy, and actually and really did suffer and satisfy Justice? If men might come so easily to He • ven as many suppose, it had been needless: Wou • d God (think ye) have wounded the Cautioner, his own dear Son, if those who lie under Sin and Wrath might have by another way satisfied his Justice and restored him to his Honor? Nay, E • etheir Peace could be made this b • 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 Conf • ssion, or some Penance cannot remove: This is, alas! the woeful Ignorance of many that live under this Gospel; but ye would know that a Satisfaction behooved 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 horribl • thing it is to have your Transgressions to count for with God yourselves: If sin brought such heavy things on the Cau • 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 p •• ce with him when he was earnestly i • 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 intolerable.

3. Ye would hence know, and study to be clear and distinct in your knowledge of this precious Truth, how a Sinner that by nature is under Sin and Wrath, and hath ground every day to look for it, may be freed from that Curse and Wrath? To prevent which, the Lord hath made a Covenant with the Son who is appointed Mediator for making Peace betwixt God and Sinners by satisfying his Justice for them, and by paying the same Debt that was due by them, so that this Wrath is prevented, and their Peace is made by virtue of this Covenant of Redemption; wherein these two clauses are agreed and concluded upon betwixt these two infinitely responsal Parties 1. That Christ shall become the Sinner, and be handled as a Sinner, though there was no sin in him. 2. That the Elect Sinner that by nature was a child of wrath even as well as others, shall be fred from the Wrath to come by virtue of his Satisf • ction: These are two Pillars that our Salvation is built upon, and that our Peace and Reconciliation with God flow from; By his wounding and bruising we are pardoned, The chastisement of our peace was on him, and by his stripes we are healed.

To clear this a little; This Covenant would be considered, 1. As it looks to the parties and their several actions. 2. As it looks to the Execution thereof in all the steps of it.

For the first, There are three parties that concur in their own place, 1. God is the Party offended, and he is here bruising and wounding the Mediator: He is the Judge, and stands ready to execute the Sentence that stands in his Law against Sinners if he get not an equival • nt Satisfaction. 2. Jesus Christ the Mediator is the Party wounded and bruised: the Mediator's part is to satisfy • ustice, to pay the Price and perform the Satisfaction resolved upon in the Counsel of God, of suitable and sufficient value for the Redemption of the Elect, according to his Engagement; and he is actually wounded and bruised: God determined what shall satisfy, Christ Jesus accepts of the Determination, engages to satisfy, and does actually satisfy for elect Sinners. A 3d. Party is, We poor Sinners, He was wounded for our Transgressions &c. It's the elect Sinner, or the Sinner, who being made in due time sensible of Sin, and afraid of Wrath, and who being kindly touched with the Apprehension of it, and cleared anent the firmness and freeness of the Covenant, and anent the fullness of Christ's Satisfaction, doth by Faith flee unto Jesus Christ and submit to his Satisfaction, and betakes himself allenatly to that for Righteousness; Christ lays down the Price, and the believing Sinner pleads for Interest in it, and for the Benefit of it, and by Faith gets Title and Right to an Absolvitor from his Debt and Guilt: If it then be asked what is the thing whereby a Sinner is pardoned and justified, reconcealed to God, and delivered from Wrath and healed? I answer, It is by Believing in Jesus Christ: If it be again asked, What is the ground or reason why the believing Sinner obtains that Favor? I answer, Because our Lord Jesus hath sufficiently satisfied for, and fully paid the debt of, so many as are brought to believe on him: If it be 3dly asked, How comes it that Christ's Satisfaction becomes a Ransom, and is accepted for such and such a Believer? I answer, It is by virtue of the Eternal Covenant of Redemption, or Transaction made betwixt the Father and the Son; wherein it was agreed that his suffering and satisfieing of Justice, should be accepted for believing Sinners, as if themselves had satisfied; according to that of Job. 6.39, 40. This is the fathers will that sent me, that of all that he have given me I should lose nothing; and this is the will of him that sent me, that whosoever seeth the Son and believeth on him, may have everlasting life: So our believing is the first immediate step whereby we came to obtain pardon of Sin and Peace with God; Christ's Righteousness or Satisfaction, is that whereon our believing sounds itself; yet so as it hath a resp • ct to the eternal Covenant of Redemption, whence both Christ's Satisfaction and our Believing do flow, and without which we could have no Warrand to expect Righteousness through a Mediator; for unless we know that Christ hath satisfied Justice for Elect sinners that shall believe on him, we cannot rest on him for righteousness; And unless we have an eye to the Covenant of Redemption, we cannot expect that this satisfaction will be accepted for us: And therefore if we will trace these steps back again, the first rise of our Salvation is in the counsel of God; the prosecution of it is in Christ's satisfaction; And the application of his satisfaction, is by our fleeing to it, and accepting of it by Faith: And therefore we would learn in our looking and stepping up to Heaven, to look to these three in this order, we would first begin at Faith, and in believing we would consider Christ's satisfaction, and from that we would ascend to the rise of it, to wit, the Covenant of Redemption, and the terms of it; All which put together, give a very clear ground of expecting righteousness through Jesus Christ: I shall illustrate it by a Scripture-similitude, wherein I shall show you how all the three concur, yet so as there is a difference in their concurrence; Ye know that under the Law there were Cities of refuge appointed, which were Types of Jesus Christ, in whom we find a shelter; In these Cities of refuge, consider these three that concurred for saving the person that had committed man-slaughter: 1. God's determination appointing such a thing, and that the Man-slayer being within such a City, should be safe from the avenger of blood, and this gave the rise to the other two that follow. 2. The City itself as a shelter or refuge to the Man-slayer. 3. The persons fleeing or running to hide themselves in it: Now the safety of the person of the Man-slayer did flow from all the three. 1. The Law, appointing such a City, was the ground. 2. The City was the shelter. 3. The persons actual running to the City, gave him a claim and title to the privilege of the City; For though the former two had been, if he had not fled to the City he had not obtained the benefit of safety: Even so, the Believer that would be saved, is to consider these three, 1. God's determining such a way of Salvation to Elect Sinners by a Mediator. 2. The Mediator privileged as the City of Refuge for this end. And 3. The sinners fleeing to him, which is his believing on him, and his seeking and pleading for the benefit of Christ's satisfaction according to the terms of the Covenant: Now suppose a person to flee to the City of Re • uge, he is preserved in it, Justice cannot follow him further then the Gates, yet so, as he hath the benefit by God's determination and appointment of the City for such an end, and yet so as he must flee into it ere he can plead for the benefit of the City: So, suppose a sinner to be fled to Jesust Christ by Faith, he may plead for exemption from wrath, by God's determining and appointing a Mediator for such an end; And the Mediator Jesus Christ hath this privilege confer'd on him, that he that thus flees unto him shall be safe; Yet it is also supposed that such a sinner hath fled to him, else he could not expect safety through him, notwithstanding of God's determining the Mediator for safety: Thus we would have these three put together; And yet (as we said) they differ; for God's determination is the efficient cause & fountain of all; Christ's satisfaction is the meri • orious cause, and our believing is the ground on which we have right to plead for the benefit of his satisfaction; Even as the man that fled to the City of Refuge, his safety was not by any virtue in his running, but by God's determination, yet his running to the City was requisite as the mids, and except he run or fled to it, he could not plead for the benefit of the City; So our believing gives us ground to plead a right and title to Christ and his satisfaction, without which we could not have that right.

But 2dly, Because one will take up this under one notion, and another under another; To clear it therefore a little further, we shall again consider in this Covenant these three steps, 1. The determination of it, as it is enacted in the Council of the God-head, which in sum is this, that such and such persons shall be satisfied for by the Mediator, and his satisfaction accepted for them. 2. The execution of this Covenant, where we take in all our Lord's sufferings; all the strokes and wounds that Justice pursued him with, as Cautioner for the Elect; and God's accepting and justifying of him, and declaring his accepting of him, and being well satisfied with what he did and suffered by his raising him from dead. 3. The application of his purchase by his accepted satisfaction; which consists in these, 1. That these that were given to Christ on this condition that his satisfaction should stand good for them, should be justified and saved, that is, that in due time application of his satisfaction should be made to the persons given him to to be saved by him; Which takes in Christ's making intercession, that Renewing-grace, Faith, &c. may be given to such persons. 2. That the work of the Spirit, who, as the Sanctifier, begets Faith, and perswads to embrace Jesus Christ, shall be given them- Then 3. follows the Believers actual coming to Christ, being sweetly and powerfully drawn to rest on him and his satisfaction; Whereupon follows the application of the sentence of Justification and Absolution that results from the former; So that whereas it was before, Cursed is he that continues not in all things written in the Law; Now it is, He that believeth on Jesus Christ hath eternal life, and shall never come into condemnation; All these go and agree well together, the Covenant as the ground, Christ's satisfaction as the meritorious cause, and the application of his satisfaction by Faith, which entitles and gives the Believer a right to it.

The reason why we have so much insisted on this, is, that we may teach you to join respect to the Covenant of Redemption, Christ's suffering, and your believing together; It will not be Faith that will justify, that is without respect to the Covenant; Neither will the Covenant and Christ's satisfaction justify without Faith; yet ye would so put them together, as the glory of Salvation through Grace may not lie on Faith, but on God's everlasting Love, and on Christ's satisfaction: And indeed it is no little practic for a Soul sensible of sin, in the exercise of Faith, so to lay the weight of its Salvation on Christ and the Covenant, as it neglects not running to Christ by Fait • ; and so to lay hold on Christ by Faith, as it lay not the weight on Faith, but on Christ and the Covenant: As in the comparison before used, suppose a man that had killed another unawares, had been taken before he wan to the City of Refuge, God's determination was not the cause of that, but his not running, or his not coming at the City; So it may be that some are apprehended by the Justice of God, that are less sinful than others; yet the reason or c • u • e is not in God's Covenant, nor in C • rists want of worth, but in the persons not running, or not fleeing to Christ, as to the City of Refuge; and therefore they are not heard to plead for immunity by virtue of that satisfaction before the Bar of God.

A 2d. sort of Uses are for exhorting and encouraging Sinners to come to Christ; There is here then 1. A clear ground to our our Faith, and a plain way opened to Heaven, and a mighty encouragement to persuade Sinners to lay hold on Christ, and to take this way for obtaining of life; This Text opens as it were the gates of the City of Refuge, and points out the way how to eschew the wrath which is to come: There is a way here laid down in the Wisdom, Justice, Go dness and Grace of God, which is made offer of in the Gospel; and since it is so, we beseech you that ye would not receive this Grace in vain, but seeing there is a Covenant well ordered and sure, a Mediator and a Ransom provided, and a way laid down how to come to Christ by Faith, let all of you who come under the conviction of Sin and apprehension of Wrath, step to and close with him, and plead for Pardon by virtue of his Wounds, and for healing through his Stripes with respect to the Covenant.

There are these four things here that will serve to give ground for this Application, if we consider 1. The great ground of Faith that is here. 2. The great reason we have to make use of this ground. 3. The great encouragement we have so to do. And 4ly. The great necessity we have to make this Application; A little to each of these; But we shall premit one word to all, and it's this, That considering you are all in tryfting terms with God, whether ye live at a distance from him, the U • e will by way of Exhortation reach you; or whether ye be brought to greater nearness under the sense of Sin, and have some seriousness in seeking after God, it will reach you for Consolation; In a word, we would exhort all and it may convince some, & comfort others: But to the first thing we proposed, We declare and proclaim this as a true and faithful saying, that there is here an Everlasting Covenant, wherein the salvation of the Elect is concluded through Christ's satisfaction to Justice for them, and a way laid down for making Peace betwixt God and all them that will thoroughly renounce their own righteousn • ss and lay hold on this Satisfaction, even such a way as procures Justificat • on and Healing to them: And for your confirmation consider in general, if it be possible that this Covenant of Redemption, the Sufferings of the Mediator, and the Promises made to Believing, can be for naught; did the Father pursue the Cautioner so hotly for nothing? or did the Cautioner pay such a Ransom for nothing? no certainly, if it had not been to communicate Pardon and Peace, with Healing by his Wounds an • Stripes to them who were lie •• le to Condemnation, and under the dominion of Sin, neither of these would have been: And there • fore for grounds of your Faith more particularly, see here 1. A full Satisfaction, God hath made way to Sinners Peace with himself, by satisfying himself fully in Christ the Mediator for the sins of elect Believers, so that a sinner that in the sense of sin betakes himself to him, needs not to fear any back-accounts, because what ever might make for our Peace, was fully said on him, so that we may with holy and humble boldness say, that we are not come to the mount that might not be touched nor to blackness and darkness & tempest, and the sound of a trumpet; but we are come unto mount Zion, the city of the living God, the heavenly Jerusalem, and to Jesus the Mediator of the new Covenant, and to the blood of sprinkling: Our invitation therefore to you, is not to bid you come and compt for your own Debt yourselves, but to come and accept of Christ's payment of it, and of his Satisfaction, whereby Justice is completely satisfied. 2. See here as another ground of Faith, the Justice of God, not with respect to us, but to the Bargain betwixt the Father and the Son who are the principal Parties, and we (to speak so) but Parties accidentally in this Covenant; the Covenant being primarly and mainly betwixt God and the Mediator; the Justice of it appears in this, that it hath respect to a Covenant which is fulfilled on all sides, and therefore the Elects believing and taking hold of the Mediators Satisfaction, cannot but be accepted as if he had paid the the Debt himself; the Father (to speak so) had the carving of the Bargain and what satisfaction his Justice was to receive, to his own mind; and as it was Justice on the Sons side to satisfy according to his undertaking, so it's Justice on the Fathers side to pardon and be at peace with the Sinner that by Faith flies unto Jesus Christ. 3. See in this Bargain not only Justice, but Mercy; as its just, so its a graciously free Bargain; which is wonderful and may seem somewhat strange if not paradoxal, yet its nothing inconsistent with the way of Grace; it's just that the Cautioner should pay the Debt; and yet that Debt is most freely and frankly pardoned as to us; it's Justice in the height as to the Mediator, but free Grace as to us in the height; we come to it freely and without price though it cost him dear: And that is one of the Mediators Undertakings that it should be free to his Seed, Joh. 6.40. This is the will of him that sent me, that he who seeth the Son and believeth on him should have eternal life. 4. Consider the reality and sureness of the Bargain, it is such as it cannot fail, having such Pillars to lean on, the Faithfulness of God engaged on just and equal terms and the glory of God as the end; and having a most necessary and c • rtain effect, to wit, Healing to all to whom this sovereign Medicine is applied: This stability and sureness of the Covenant flows from God's engaging to the Mediator, and the Mediators engaging to God; from the Mediators satisfying and the Fathers accepting of his Satisfaction, which being confirmed by the Blood of the Testator, it becomes a Testament which cannot be annulled nor altered or changed. And if all this be so, let me put the question, is there not good ground here to exhort the Hearers of the Gospel to believe in Christ, and on Believing, to look for Life through him? and a most solid ground laid down whereupon to build the hopes of Eternal Life? and therefore seeing this is the up-shot of all, that Life is to be gotten freely by Faith in Jesus Christ, improve this way of Salvation for making your Peace under no less certification than this, even as ye would eschew reckoning with Divine Justice in your own Persons for the least Farthing of your Debt.

If it be objected here by any, 1. We are at enmity with God and cannot satisfy, I answer, This Text tells you that satisfaction is not sought from you, but from the Mediator who hath already given it, and the Father hath accepted it for all such as shall by Faith plead the benefit of it. 2. If ye shall say, we know not how to win at God, we are such as cannot step on foot forward, and so very sinful and miserable that we know no such Transgressors and Wretches. I answer, Was it not for such that the Mediator transacted, even for such as we Transgressors, Rebels, Despisers of him, and such as judged him to be smitten and plagued of God? If he had been Caution only for righteous Folks, there had been some reason for such an objection, but it is for Sinners, for most heinous Sinners: Nay, this way of reasoning and pleading says on the matter, that Christ needed not have laid down his life. 3. If it be said, We are so sinful and backsliding, so filthy and pollu • ed that we think we are not within the reach of healing: I answer, This reasoning would if it held, turn in effect to this, that ye are not within the reach of God's Grace and for Christ's Satisfaction; which is not only injurious but even blasphemous to the Grace of God and to the Satisfaction of the Mediator; if your sin be ugly and horrible, he suffered horrible Wra • h; he was wounded, bruised, chastised, &c. 4. If it be said further, We can do nothing for ourselves, we cannot come to Christ, we know not what it is to B • lieve, or if we win to do anything, alas all our Goodness is as the morning Cloud and early Dew that soon passeth away; I answer, The Covenant is not transacted betwixt God and you, but betwixt God and the Mediator, and the ground of your Peace, as to the procuring cause, depends on the Mediators performing his part of the Covenant in your name: And further, as for your Believing, it is a piece of the Fathers engagement to the Mediator, and must certainly be made as effectual as the Father must keep his word to the Son, according to these Promises of the Covenant, I will put my law in their hearts, and write it in their minds, they shall all know me; and they shall be all taught of God; And thy people shall be willing in the day of thy power, and the like; All these Promises were in the Covenant betwixt the Father and the Son; and the application of them is but their execution as to us; and therefore seeing such a City of Refuge is cast open to Man-slayers and Transgressors▪ step humbly and boldly forward and run into it. There is yet a 5th. Objection which will possibly be sticking with some, and it is this, we know not whether we shall believe or not, for we know not if we be in the Covenant or not: I answer, Would ye have thought that he who had committed Man-slaughter would have reasoned well if he had reasoned thus, I know not if th • t City of Refuge was appointed or built for me, and when the Gates of it were cast open should skar to enter in it on this account? when it was told him that it was appointed for such: Just so is it here: And suppose one should say, I cannot believe, it is as if such a man should say, I cannot, I dow not run to the City; nay rather though he had been feeble, yet he would have creeped, clinshed and crippled to it as he might: Even so here, in a word, a man should not dispute whose name is in the Covenant, but should step forward to the Shelter and Refuge; as it is Heb. 6.18.19. where the Apostle borroweth the same similitude, and says, God hath confirmed his promise by an oath, that by two immutable things in which it was impossible for God to lie, that we might have strong consolation who have fled for refuge to lay hold on the hope set before us: Men in their Natural condition are compared to the Man-slayer, lying under the stroke of the Law, or under the hazard of being pursued by the Avenger of Blood; Christ is compared to the City of Refuge; and the heir of Promise being pursued, what shall he do? will his election simply save him? no, but he must flee unto Jesus Christ as to his City of Refuge: And therefore, by all means run and flee to him, as having this fear, least the Avenger of Blood pursue and overtake you; and if ye cannot run so fast as ye would, yet run as ye may; and ye have this advantage that the City of Refuge is not far off, it's near you even at your Door, as the Apostle speaks Rom: 10. The word is near thee, in thy mouth and in thine heart; the criplest Body among you all has Christ at your door that ye may enter into him as into a City of Refuge, and that he may come in and sup with you; so that though ye cannot lift your feet so quickly in running to him, if ye can but in good earnest roll yourselves over upon him, ye shall be safe: Seeing then that this way of Salvation is so full, so free, so equal and effectual, take heed least ye prejudge yourselves of it.

2ly. To press this yet a little further, Consider what good reason ye have to run; Take but this one word, Ye are Sinners lying under the Curse and Wrath of God, and have ye any other way of obtaining Pardon or of making your Peace? and if ye believe that ye are Sinners and under the Curse, is there not need that ye should run to a Shelter from it? If we were preaching to Angels that had never sinned, there might be some reason for their slighting or laying little weight upon such a word of exhortation, but seeing ye are Sinners, and liable to God's Curse, why do ye slight a Savior, having so much need of him?

3dly, Consider yet further, that ye have encouragement to run, and nothing to discourage you; What prejudice is in believing? There is no prejudice at all in this way, but many advantages; Doubtless Salvation will not fail them that believe: Yea, we may add from the words of the Text, for encouraging to this that the man or woman that is sensible of sin, and afraid of wrath, hath the Covenant to look to, for begetting and throughing the work of Faith in them with power; for if it be true that all the midses are in the Covenant, as well as the end; and if we may lay weight on the Covenant for the effect, to wit, the pardon of sin, and healing, then we may also lay hold on the Covenant for furthering us to that effect: I speak not this as if folk could of themselves act Faith on the Covenant, before Faith be given them; But I speak it to encourage young beginners that think they have no Faith at all, that they may act what they have, and may look more and more to the Covenant, to be enlightened, quickened, and strengthened, and that they may say with the poor man in the Gospel, Lord, I believe, help my unbelief; And with the Spouse, Cant. 1 Draw me; and We will run after thee.

4. And finally, for pressing of this, consider the absolute necessity that ye are under of making use of this way of Salvation, of getting your peace made by Christ's satisfaction, and your wounds healed by his stripes; There is no mids, but either ye must hazard on a reckoning with God on your own score, or accept of his satisfaction: There was never a Covenant made by God with Man but two, a Covenant of Works for perfectly righteous folks, by which Covenant no sinner was ever able to come to life; And a Covenant of Grace wherein Christ is made sin for us, and as many as flee by Faith unto him, are made the righteousness of God through him; and therefore either betake yourselves to his way, or resolve on compting with God yourselves without a Mediator and Surety; or if ye think it a fearful thing to compt thus with God, and if it be certain that many have been condemned for taking the way of Works; Let me earnestly entreat you to welcome and make more use of Christ's righteousness for obtaining pardon of sin, and peace with God: This way will do your turn when the other will quite fail you; But as for them who take this way, I will adventure to say in his Name, that as certainly as Christ was smitten, as certainly shall pardon and healing come to them; Even to as many as creep in to him, and by believing lay hold on him: And on the other side, I say in the same name to all of you who take not this way of Salvation, that ye shall most certainly be brought to reckon with God yuur selves without a Mediator, and to undergo his curse according to the tenor of the Covenant of Works: Thus this Text sets before you life and death; God's blessing and God's curse; Life, and God's blessing, if ye betake yourselves to Christ, as to your alone City of Refuge; And death, and God's fearful curse if ye do it not; God himself make you wise to make the right choice.

SERMON XXV.

YE have in the Former Verses somewhat of our Lord's suffering, and of his suffering for sinners, that he was wounded and bruised, &c. In this Verse the Prophet proceeds to clear how this came to pass, that Christ Jesus was made to suffer for the Elect, the Seed that God had given him; which he doth by laying down the Occasion and Fountain-cause whence it proceeded, 1. The Occasion of it in these words, All we like sheep have gone astray; All the Elect, as well as others, had wandered, and everyone of us had turned to our own way; We had denuded ourselves of all right and title to eternal life, and had made ourselves liable to God's curse and wrath through our sinning. 2. The Fountain-cause is, The Lord hath laid on him the iniquity of us all; When we had all strayed Jehovah took our Lord Jesus, as the Sacrifices under the Law were taken, and put him in our room, and laid on him the punishment due to us for our sins, and actually pursued him for our debt.

So the words are an answer to that question, How comes it to pass that our Lord Jesus suffered thus for sinners? It's answered, The Elect had made themselves liable to the wrath and curse of God, through their straying; and to keep them from that wrath, God designed and provided his Son Jesus Christ to be the Redeemer, and according to the Covenant of Redemption laid on him the punishment due to them for their iniquities; In a word, their sin, and God's appointing him to be Cautioner, made him liable to satisfy for all their debt.

The first part of the words holds out our natural disease; The 2. part holds out God's gracious cure and remedy.

In the first part we have these three, 1. The natural state and condition of all Men and Women, even of the Elect themselves (who are mainly to be looked on here) All we have gone astray. 2. This is illustrate by a similitude, We have gone astray like sheep. 3. It is amplified, Everyone of us hath turned to his own way; Several words being put together to set out the desperate sinful condition whereinto the Elect as well as others had brought themselves.

1. Our natural state and condition is set down in this word straying; To stray, is to wander out of the way, to go wrong, to be be wildered; For God hath set a rule to men to walk by in the way to life, the rule and way of holiness, and whoever walk not in that way, do go astray, and wander out of the right way.

2. This is, as I said, illustrate by a similitude of sheep; The comparing of the Elect to sheep here, is not at all to extenuat the sinfulness of their straying; though sometimes the innocence of that Creature in some other comparisons is insinuated; But it is to hold out the witlessness, spiritual silliness ad bruitishness of their straying, the Scripture usually pointing out that Beast to be disposed and given to wandering; And both Nature and Experience tells us, that in a Wilderness where there is greatest hazard, they are readiest to run on the hazard; such is their silly, and to speak so, foolish inclination; Just so are the Elect by Nature.

3. It's amplified by this, That everyone hath turned to his own way; Before, it was collectively set down, A • l we have gone astray; But now lest any should exeem himself, it is distributively set down, Everyone, even Isaiah, Jeremiah, and others such, not one excepted: This turning to our own way, holds out two things, 1. It's called our own way, to distinguish it from God's way, as it is, Psal. 81.11. He gave them up to their own hearts lusts, and they walked in their own counsels, That is, in their own inventions, or according to their own will, humor and inclination. 2. While it is said, that everyone turns to his own way, it's to show this, that beside the common way that all sinners have to turn away from God, distinguished from God's way, every sinner hath his own particular and peculiar way whereby in his way he is distinguished from another sinner; There is but one way to Heaven, but many ways to Hell, and everyone hath his different way, some have one predominant lust, some another; But they all meet here, that everyone turns from God's way, and everyone takes a wrong way of his own.

Considering the scope, we shall shortly and passingly point at two general Observations, whereof the 1. is this, that it contributes much for folks conceiving and considering of Christ's sufferings aright, to be well acquainted with their own sinful nature and disposition; Men will never look rightly on Christ's sufferings, nor suitably esteem of him, nor make him, and the Doctrine that holds him and his sufferings forth cordially welcome, except they have some sense of their sinful nature and di • position; Hence it was that many of the Pharisees and Hypocrites of that time wherein the Lord exercised his Ministry amongst the Jews, never welcomed him, nor prized his sufferings, whereas among the Publicans and Sinners many were brought to get good of him.

Not to insist in the Use of this, only in a word, see here a main reason why Jesus Christ is so meanly thought of, and the respect of his sufferings is so little welcomed and esteemed, even because so few walk under the due sense of this, that like lost sheep they have gone astray.

The 2d. general Observation from the scope, putting both parts of the Verse together, is this, that we should never look on Christ's sufferings but with respect to the Covenant of Redemption, and God's transacting with him as our Cautioner; Therefore the last part comes in, The Lord hath laid upon him the iniquity of us all: For albeit we know that Christ hath suffered much, yet, if there be not an eye to, and some acquaintance with, the Covenant, the rise of his sufferings, and God's hand and end in his sufferings, it will be to no purpose; Therefore when Peter is to speak of his sufferings, Acts 2.23. He premits these words, Him being delivered by the determinat counsel and fore-knowledge of God, and then subjoins his being crucified: Looking on Christ's sufferings with respect to the Covenant. 1. It lets us know that Christ's sufferings come not by guess, but by the eternal counsel o • God, and by virtue of that transaction betwixt the Father and the Son, and this takes away the scandal off them, which the Prophet sets himself here to remove. 2. It gives Faith access to make use of his sufferings when we look on him as purposely designed for this end. 3. It holds out the love of God, Father, Son, and Spirit towards Elect Sinners; That howsoever God looked angry like on the Mediator, as personating them, and sustaining their room; yet that Jehovah had the devising and designing of these sufferings, and that he sent his Son to suffer thus, it holds out wonderful love.

3. And more particularly, from the first part of the words, which is the main thing to be marked, Observe, That all men, even the Elect themselves not excepted, are naturally in a most sinful and desperate state and condition, so that if ye would know what they are by Nature, this is a description of their state, All we like sheep have gone astray, and everyone hath turned to his own way; And when it's called our own way, there needs no other E •• thete to set out the desperatness of it; That which I mean is this, that all men are naturally under these two, 1. They are under guilt before God, Eph. 2.1, 2. Dead in sins and tresp sses, child • en of wrath, and heirs of condemnation, liable to the curse of God by virtue of the Covenant which Adam broke. 2. Which is mostly aimed at here, there is in everyone a sinful nature, a sinfulness or sinning sin, an inclination to sin, everyone hath a straying humor; So that although the similitude of sheep a • ree not to them in that sen • e as sheep are innocent creatures, yet it agrees to them in this sense that they are silly foolish Creatures; And in this respect it is said Gen. 6.8. That all tha imaginations of the thoughts of the heart in man are only evil continually; And Eph. 2.1. They are said to be dead in sin, not only in respect of their being obnoxious to God's curse, but in respect of their natural deadness, of their sinful nature, and want of spiritual life; So Rom. 3 9, 10. and forwards, the Apostle describes the sinfulness of man's nature at large, not only in respect of its guilt, but of its inclination to sin, and says that their throat is an open Sepulcher; Insinuating thereby that men naturally are like to a Tomb, and that the Corps within the Tomb is death and sin, and that all that comes from them savors of that; Their feet are swift to shed blood, with their tongues they use deceit, &c. Every member and part of the body, and every faculty of the soul is bent to that which is evil. These three may further confirm it, 1. If we look in general to what the Scripture speaks of men by nature, Eph. 2.1, 2, 3. Rom. 3, and 5. Chapters; They being as it is, Isaiah 57. penult, As the raging Sea that casts out dirt and mire continually; It is always moving and working one way or other, and more especially in a storm, so that though at one tide ye should sweep the Shore never so clean, it will be as foul and dirty the next Tide that cometh; So are these hearts of ours (as Peter speaks, 2 Epist. 2. And Jude verse 13.) foaming out their own shame; And James saith, Chap. 4.5. The spirit that dwells in us lusteth to envy; It hath as great eagerness after, and as great delight in sin, as a Drunkard hath after, and in drink. 2. Experience also confirms it, Go thorough all the Men and Women that ever were in the World (our blessed Lord Je • us being except • , as not descending o • Adam by the ordinary way of Generation) and that will be found true which the Apostle hath, Rom. 3. There is none that doth good, no not one; And that which is spoken, Gen. 6. All flesh hath corrupted their way; And what is the spring of all the a • ominations that are in the World, and the rise of these particular evils that are in believers and Saints mentioned in Scripture, as in David, Peter, and others: But this same corrupt nature, this body of death, as it is called. Rom. 7.14. All which strongly prove a fire to be within, when there is such a smoke without. 3. We may confirm it from well-grounded reason, for it cannot be otherwise; If the root be of such a nature, can the branches be other ways? Who can bring a clean thing out of an unclean thing? No, not one, Job 14.4. When Adam fell the root was corrupted, and the branches cannot be fresh; the fountain was defiled, and the streams cannot be clean and clear: Hence when Adam begot Seth, an Elect in whom the Church was continued, it is said, that he begat a son after his own likeness, Gen. 5. He himself was created after God's Image, but begat children after his own Image.

Though this be a commonly received Doctrine, yet its not without good reason, nor for no use insisted on so much here and in other Scriptures; We shall therefore speak a little to these four Uses of it.

The 1. Use of it serves for Information; and we may make it a looking-glass wherein we may see clearly our own most sinful state and condition; Would ye know what ye are by nature? This Text tells you that not only all men have strayed, but that each of us, or everyone of uc hath turned to his own way; But knowing how ready we are to shift the challenge, we would be persuaded that we are by nature liable to God's curse for Adams sin, dead in sin, and inclined to all evil; Sheep are no readier to go the wrong way, and will no more readily stray if they want a Shepherd, then we are inclined to do: There is a common word in many of your mouths, that we are all sinners by nature, but when it's searched into, we find that there is much ignorance amongst you of what it means; many count themselves to be sinners, only because of their being guilty of the first sin, and so put no difference betwixt the first sin and Original sin, which is an effect that flows from, and follows upon the first sin; The first sin was Adam 's deed, and is legally ours being imputed to us; As it is, Rom. 5. Death reigned over all, even over them that had not sinned after the similitude of Adam 's transgression, because Adam in his standing and falling stood in our room, representing all mankind that was to come of him; But Original sin is inherent in us, and cleaveth close to us, and is that which we are born and bred and grow up with; And therefore ye would distinguish these sins, that ye may know that ye are not only guilty of Adams first sinful deed but that ye hav • a present sinful and corrupt nature, though it be not • lways alike exercising and acting itself; Others again look only upon their nature as inclined to evil, and look not on it as that which makes them liable to wrath by reason of the first sin; But ye would put both together, and know that though your sinfulness doth not consist only in an inclination to evil, that yet your sinfulness lies mainly in that, and that it will not be long a going wrong; And it's not only your actual straying and going wrong that ye would take notice of, but also and mainly of your sinful nature, that inclines, disposes, and sets you on work to go wrong; It's your filthy corrupt Nature, the Body of Death, the smell and savor whereof, to say so, is the kything of some actual sin; We may clear it in a similitude or two; We are by this Original sin as young Serpents before they can sting actually, or like Ravenous Birds before they come out of the Nest, yet we call these, Serpents and Ravenous Birds, because they are come of such a kind; In our Swadling-clouts we have the venomous and Ravenous Nature, to wit, Original sin in us; And in our Actual sinning we are like Serpents when they come to sting actually, or like Ravenous Birds when they come to catch the Prey; And our Actual sin is a fruit of Original sin: Or take it in this same similitude in the Text, there are many Shep that never actually strayed; yet they are called straying witless Creatures, because they are inclined to stray, and ready to stray; Or take it in this similitude, there are some diseases that follow such a House and Family, some are inclined to a Consumption, some to the Stone, some to one disease, some to another, which is from some defect of the Body, even so it is here, that from a defect of our Nature, infected by Original sin, that all Actual sins flow.

The 2d. Use is for Conviction and Reproof, and indeed we cannot well tell where we shall begin here; However the first thing that it reproves is our natural Pride, Though this be the sinfulness of our very Infancy, yet we are ready to look upon ourselves as something; it's a true saying, though much misapplied, that Job hath chap. 11.12. Vain man would be wise, though man be born as an wild • ss • s colt; a Colt hath a wild humor, and • s the most witless of Creatures, and this same is it that is implied in that saying of James 4.5 Do ye think the Scripture saith in vain, the spirit that is in us lusteth to envy, which saith this much, that the most part never trow that they have such a spirit in them that's inclined to all evil, bent to have God and everything that is good. 2. I • reproves the great security that is amongst the most part; It this be a truth that M • n and Women are thus born under the Curse of God, and inclined to everything that is evil, born enemies to God and inclined to aggrege & heighten the quarrel, how comes it then to pass that the great part sleep as soundly and securely as if they were in no hazard? If ye were all posed and put to it, how many of you can give a solid proof that ye are reconciled, that your Peace is made, that ye are changed and your nature renewed, and the quarrel betwixt God and you taken away? and yet if we look up and down, ye are generally as s • cure and quiet as if ye were born friends with God; There are but few taking with a Conviction, and saying within themselves, Is yonder Doctrine true of me? as if the Scripture had spoken in vain whatever it speaks of Original Sin: Ah! shall this never be amended? will ye never lay your sinfulness to heart? shall ye still think nothing of that which gives the occasional rise to the Covenant of Redemption and to Christ's Satisfaction? all the preaching that ye hear daily if it be not now laid to heart, it shall be most terrible and dreadful to you one day; and the Peace that ye now have shall end in red War and great bitterness. 3. It reproves Folks exceeding great unwatchfulness and their trusting to their own Nature and following their own Council; the wise man saith, Prov. 28.26. He that trusteth in his own heart is a fool; Is it not reproof-worthy for a man to be as brutish as the very beast that perisheth; as it is Psal. 49. and yet to be as little watchful and as much trustful, or to trust as much to a man's own guiding, as if nothing of a milguiding humor and disposition were in him? we may more then allude to these words of our Savior here, If the blind lead the blind, shall not both fall into the ditch? many of you think that ye are instructed as Scribes in the way to Heaven, and will be read • to say, God forbid we should be ignorant of that, and what have we been doing all our days if we be yet to learn that lesson? but we will tell you what ye have been doing, ye have even been like silly witless Sheep straying all your days: And we would the rather speak to this, because it is so necessary to be known and believed, and yet so little known and credited; For, 1. Ye will never be rightly humbled nor make use of Jesus Christ, nor walk watchfully and soberly; In a word ye will never believe and repent till • e know, be convinced of, and believe this to be your natural Inclination and the sinfulness of your nature: And yet 2. Tho this be so necessary that the want of it mars the fruit of the Word in you, and Preaching doth but buff on you to say so; How many are there that are as little sensible of it as the very stones of the Wall that are before us, or the boards that they lean upon as to their own particular state and condition? I would but ask you, Is it possible that ye could live so securely and satisfied with your own case if ye believed indeed that ye had such a sinful nature, and that ye were liable to God's Wrath and Curse? or would ye give such way to your natural sinful humors and inclinations, and so contentedly slight Jesus Christ and the offers of the Gospel as many of you do? and yet we see amongst them with whom we converse, Men and Women not only as secure as if they had not such natures, but even belshing and foaming out their own shame: We would have you therefore to be convinced and know, that not only ye are Sinners in the general, but that everyone of you is such in particular.

To make it the more clear, I shall give you two or three Qualifications that are requisite to a suitable conviction of your sinfulness. 1. It would be particular. 2. It would be sensible, ye would not in bare words take with it that ye are Sinners, but ye would see and be convinced that in this and this ye have sinned, and ye would be kindly affected with it. 3. It would be distinct, not a guessing, but a thing that from the seeing and feeling of it ye would be clear in. 4. It would have such i • fluence on the moving of your Aff ctions, and such an inward working on your hearts, as that ye may loath • our nature, and yourself because of it: We may see all these in Paul, Rom. 7. verse 10. and forward, who, though he was greatly renewed, yet saith he, I see a law in my members rebelling against the law of my mind; he feels and is very sensible of that which leads him in captivity, and he cries out, Who shall deliver me; &c. his affections are mightily stirred with it, What I do I allow not, &c. O miserable man that I am, &c. If ye believe this to be a truth, and that Paul lived in the faith and feeling of it; then judge if there be not just ground to expostulate with most part of you, as being yet without the faith and feeling of this mo • concerning thing.

The 3 • . Use of it serves wonderfully to set forth the glory of the free and rich Grace of God, that all this business is made and this transaction entered into, that Christ comes to satisfy and doth actually satisfy Justice for a number of such wretches that had gone astray like lost sheep; This comes in as he scope; we have strayed & done the wrong, but he hath paid the debt, & satisfied for the wrong done: and from comparing this v. with the foregoing, we may take these five Considerations that serve to heighten the glory of God's Grace and Free-love, and to shame Believers that are so little in wondering at it. 1. Who is smitten? his own Son; we sinned and he was smitten, even he who was and is the Fathers fellow, the Sword awakes against him and we go free. 2. What did our Lord suffer? He was wounded and bruised, the chastisement of our peace was on him, he laid on him the iniquity of us all; It was not a complemental or fashional suffering, but he was arraigned before the Tribunal of Justice, and did really pay our Debt, and satisfy Justice for our Sins. 3. Who ex • ct • d this Satisfaction? who did smite him? It's the Lord Jehovah, it's the Father; which makes the glory of Grace shine the more; It's God the Father whose Heart was tender to the Son of his love that ex • cts the full price of him, so that as he said of Abraham, By this I know that thou lovest me, because thou hast not withheld thy Son, thine only son Isaac from me; we may say, by this we know God's love to the Elect, when he hath not withheld nor spared his own Son from them, but hath laid on him the iniquities of them all. 4. For whom did he smite him? for Sinners, for straying Sheep, for Covenant-breakers, for such as had gone a whoring from God, and were bent to sin against him, I mean the Elect. 5. When was it that he suffered for them? even when they were straying, rejecting, despising, nodding the head at him, spitting in his face, and saying away with him, even then he is praying and dying for them: Now put all these together, that such a price shall be exacted of such a Cautioner, and for such Sinners, and at such a time, behold & see therein how God commends his love to us, as the Apostle speaks Rom. 5.8. In that while we were yet sinners Christ died for us; when we were in our sin, not praying to him, nor in capacity to pray or give him thanks for anything that he did or suffered, he then died for us; Is there anything here but freedom of Grace? and does not this exceeding highly commend the love of God, that he exacts the Debt due by us of his Son, and the wonderful love of the Mediator and Cautioner, that at such a time and for such transgressions he should pay such a price?

Use 4. Seeing this was our state that we were Sinners, and that yet herein was the love of God commended, that he laid o • his Son the iniquity of us all, then, is there not good ground to take with Sin and to make use of the Remedy, to take with Sin and to close with Christ? We might take occasion here to exhort, 1. To Watchfulness, and to walking soberly and humbly, from this ground, that we have such a Nature. 2. To exhort everyone to Repentance, because by Nature ye are all in such a sinful state and condition; • t may be ground of exercising Repentance even long after your justification and peace made with God who are justified; with whom it should be as we see it was with David. But 3ly. Seeing by Nature ye are under God's Wrath and Curse, and in a state of enmity with him, it mainly serves to exhort you to flee unto Jesus Christ and not to rest till ye g • t the quarrel taken away; It might be in reason thought that Folks would be soon and easily induced to this even to run unto Jesus Christ, and to welcome the Gospel with good will, for preventing the Curse and Wrath due to them for sin, and for subduing of this sinful nature and inclination to stray from God and his Way: Therefore seeing there is a fountain opened to the house of David for sin and for uncleanness, since there is a satisfaction given to Justice for removing the guilt of sin, & since the Spirit is purchased for mortifying of sin & making holy; let as many as think that they have gone astray and have turned to their own way, as they would not be found still at this distance with God, make use of Christ for making their friendship with God; it's the word that Peter useth, 1 Pet. 2. ult. All we like sheep have gone astray, but we are now turned unto the shepherd and bishop of our souls; hold, O hold you near this Shepherd, and make use of his Righteousness for making your Peace; If we could rightly understand the words, we would see in them, 1. A Motive to put us on to believing in Christ, and can there be a greater motive then necessity? We have sinned and gone astray, he is the only Savior, there is no other name given under Heaven whereby Sinners can be saved. 2. There is also in them an Encouragement to Believing; It was for Sinners, such as we are, that Jesus Christ suffered all that he suffered, which may be ground of hope and encouragement to step forward; and if neither our need, nor Christ's being a Savior willing to make Sinners welcome will prevail, we know not what will do it: It will turn to this, and ye will be put to it, Whether are ye Sinners? and if Sinners, whether is it not a desperate thing to lie under Sin and Wrath? If ye be not Sinners we have no warrand to propose this Doctrine to you, to invite or make you welcome to a Savior; but if ye grant that ye are Sinners, will ye contentedly lie under Sin? will ye be able to bear it out against God? or think ye that ye will be well enough for all that? and if ye dare not resolve to lie under Sin, I would ask, what way will ye win from it? think ye it easy to win from under it? must not the Justice of God be satisfied? some of you think that ye can pray yourselves out of Sin, but what need was there of Christ's sufferings if a satisfaction might have been made to Justice another way? and if none but Christ can satisfy, it turns to this, that by all means ye would make use of him, else ye will most certainly drown and die in your sins; And this is the thing that we would commend to you, that under the sense of sin, and in the faith of God's condescending love, ye wouldflee to Jesus Christ, and give him employment for making your peace with God, and taking away your sin and sanctifying of you; O but this be suitable to Sinners; and if ye think yourselves Sinners, prejudge not yourselves of the benefit of a Savior.

SERMON XXVI.

IN the former verse the Prophet hath asserted three most wonderful truths, and very concerning to the people of God, and yet such truths as will not be easy got digested by natural reason. 1. That our Lord Jesus was put to sore and sad sufferings, He was wounded and bruised, &c. 2. That these sad sufferings were for us the Elect; it was for our sins, and what was due to the Elect, he was made to bear them, He was wounded for our transgressions, he was bruised for our iniquities. 3. The end of these sufferings, or the effect that followed on them to us, pardon of sin, peace with God, and healing, The chastisement of our peace was on him, and by his stripes we are healed.

And each of these being more wonderful then another, therefore the Prophet goes on to clear their rise, which is no less wonderful; How it came to pass that he suffered, and suffered so much, and that we have such benefit by his sufferings; It could not (would he say) be other ways, but it behooved our Lord Jesus to suffer, and to suffer so much, and for us; Neitheir was it unreasonable that it should be for our benefit, For we had all like lost sheep gone astray, and everyone of us had turned to his own way: And there was no way of relief for us but by Christ's stepping into our room, and interposing for us, and engaging to pay our debt; and by virtue of that interposition and bargain, The Lord hath laid on him the iniquity of us all: And therefore, 1. Would ye have the reason of Christ's so great sufferings? Here it is, the Elect had many sins, and he interposing for them, their compt was scored-out, and they were reckoned on his score. 2. If the cause and reason be asked, How it came to pass tha • Christ suffered so much for us? Here it is, he undertook to satisfy for our iniquities, and God imputed them to him; Even as if a Dyvour were pursued, and one should step in and be Cautioner for him, and being enacted Surety, should take on, and become liable for the Debt; The exacting it of him is the laying it on him. But 3. If it be asked how it comes to pass that his sufferings become our healing, and bring peace to us? It is answered, it was so transacted and agreed upon; He was content to pay all our debt, and the Father accepted of his payment for ours; Our blessed Lord Jesus engaging and satisfying, the Elect are set free, and Justice betaketh itself to him as the more responsal Party; This is the scope of the words, which though but few, yet exceeding full and sign • ficant, as holding out the fountain and fundamental grounds of the Gospel: We shall look upon them in these three respects, 1. As they imply a Covenant and Transaction, whereby the Elects sins are transacted on Christ, and his righteousness is made application of to them; Christ undertaking to pay their debt, and Jehovah accepting thereof, and promising that his satisfaction made for the behove of the Elect, shall be applied to them. 2. In respect of the effects, which are two; Which though they seem contrary, the one to the other, yet they are well consistent together, and subordinate the one of them to the other; The 1. is of Justice on Christ's side, he satisfies for the debt due by the Elect. The 2. is of Mercy and Grace to the Elect, which is also implied, but comparing these words with the former, it is very clear; He is wounded and bruised, and they are healed, the chastisement of their peace was on him, the imputing of their debt to him, makes that it is not imputed to them. 3. In respect of the influence that the eternal Covenant hath on these effects, it lays down the way how these may be justly brought about, which is the scope of all, even to show how Christ Jesus being the innocent Son of God, and without sin, was made liable to the debt of the Elects sin; He became Cautioner for them, and is made liable on that account to satisfy for them; It clears also how his sufferings stood for theirs; which may seem to be unreasonable and unjust among men, that the sufferings of an innocent party should stand for the guilty; It was so articled in the Covenant of Redemption that the Son as Mediator interposing and undertaking to pay the Elects debt, the Lord Jehovah the Creditor, should not reckon it on their score, but on the Mediators, and that he should count for it: The Prophet in every verse almost, is striking on the sweet and pleasant string of this noble plot and contrivance of God conc • rning the Redemption of Elect sinners, called the Covenant of Redemption; Which these words considered with respect to their scope, do in all the parts of it clearly hold out; And therefore the clearing of it being the clearing of a main ground of our Faith in reference to Christ's sufferings, and to the way how they are made forth-coming to us, and withal to the benefits that come by them to us, we cannot speak too much nor too often of it, if we could speak of it suitably to the passing excellency of the matter.

The first Doctrine supposed here is, that there is an eternal Covenant and Transaction betwixt the Lord Jehovah and the Mediator, wherein the whole business concerning the Redemption and Salvation of the Elect is c • ntrived; There is an eternal Covenant past betwixt God and the M • diator, wherein all that is executed, or will be, concerning the Elect till the day of Judgment, was contrived; There is nothing relating to the Elects Salvation, but it was in this Transaction exactly contrived and laid down, even as it is in time executed; And it's called a Covenant in Scrip ure, and we call it so, not strictly and properly, as if all things in Covenan • s among men were in it, but because materially and substantially it is so, and the resemblance will hold for the most part; The Lord having laid down in it the plot of man's Salvation in a legal way, so as his grace and mercy may be glorified, and his justice satisfied, hath put it in this form so as it may bear the name of a Covenant. Wherein we have, 1. Mutual Parties, the Lord Jehovah the Party offended on the one side, and the Lord Mediator, Him, the Party engaging to satisfy on the other side; Which shows the freeness of the Redemption of the Elect as to them, and the certainty of their Salvation; And withal, the immutability of God's purpose, for the Parties are not mutable Creatures, but on the one side Jehovah, and on the other side the Mediator, though considered as to be Incarnat and the Head of the Elect; This whole business bred there, to wit in the Council of the God-head, for promoving of that great end, the glorifying of the Grace and Justice of God in the Elects Salvation. 2. Whereabout is it? It's about this matter, how to get the Elect saved from the curse, to which on their foreseen fall and sinning they were made liable; Redemption necessarily presupposing man's fall and the Covenant of Works, to which the certification and threatening was added, The soul that sins shall die, and the Elect presupposed as fallen as well as others, are liable to that curse, except a satisfacton for them do interveen; So that the Elect are considered as having sins, and as being in themselves lost: And what is the Lord Jehovah and the Mediator doing, what are they about in this Covenant? It's how to get the punishment due to the Elect for their sin removed from them: And these persons us all in the Text, are all the Elect, wherein there is imlyed a paticular consideration of them that are designed to Life and Salvation, and a particular consideration of all their sins, and of their several aggravations, that there may be a proportion betwixt the price and the wrong that God hath gotten by their sinning against him. 3. The occasion of this Covenant, and the reason why it behooved to be, is holden forth in the first, All we like sheep had gone astray, and turned everyone of us to his own way; The Elect as well as oath • s had made themselves through their sinning liable to God's wrath and curse, and they were uncapable of Life and Salvation till the curse was removed; And so there is a lett and obstruction in the way of the execution of the Decree of Election (which must stand for the Glorification of God's Grace and Mercy, primarly intended in all this work) and till this lett be removed, the Glorification of God's Grace is letted and obstructed; For the removal of which obstruction there is a necessity of a Redeemer, for the Elect are not able to pay their own debt themselves; Now that there may be a Redeemer, and that a price of Redemption may be laid down, there is also a necessity of a Covenant, otherwise the Redeemer cannot be, if a Transaction do not precede, on which the Redeemers interposing is founded. 4. What is the price, what is the stipulation, or that which the Mediator is engaged to, and that which provoked Justice required? It is even satisfaction for all the wrongs that the sins of the Elect did or were to do to the Majesty of God; These sins deserved wounding and smiting, and the Capitulation runs on this, that Justice shall get that of the Mediator, that the Elect may be spared; And comparing this verse with the former, upon the one side our Lord Jesus gives his back to bear their burden, and engages to satisfy for their debt, and to undergo the punishment due to them; And upon the other side Jehovah accepts of this offer and engagement, and lays over the burden of their debt on him; As the Mediator instates and inacts himself in their room for payment of their debt, so he lays it on him, and accepts of it. 5. The end of this great Transaction, to wit, of the undertaking on the Mediators side, and of the acceptation on the Fathers side, is, that the Elect may have pardon and peace, and that by his stripes they may be healed; That Justice may spare them and pursue him, and that the discharge of the debt purchased by him, may be made forth-coming to them, as if they had paid the debt themselves, or had never been owing anything to Justice.

Hence Deductions may be made holding forth several points of truth, As, 1. Concerning the determinatness of the number of the Elect. 2. Concerning the virtue and efficacy of the price which the Mediator hath paid, and the fullness of his Satisfaction. 3. Concerning imputed Righteousne •• , which is or may be called the laying of his Righteousness on us as our Iniquity was laid on him; he is counted the Sinner by undertaking our Debt, and the Elect by receiving the offered Righteousness in the Gospel, are accounted righteous by virtue of his satisfying for their Debt. 4. Concerning the ground and matter of wonderful Soul satisfaction and ravishment that it is here; that God should be thus minding the salvation of the Elect, and thus contriving and ordering the work of their Redemption, that their Debt shall be paid, and yet nothing (to speak so) come out of their Purse; and that by so excellent a mean as is the intervention of the Mediator, and that this shall notwithstanding of the dear price paid by him, be made freely forthcoming to the Elect.

Use 1. O! Look not on the salvation of Sinners, and the bringing of a Sinner to Heaven, as a little or a light business and work; it's the greatest work and most wonderful that ever was heard tell of; yea its in effect the end of all things which God hath made, and of his preserving and guiding the World in the order wherein it is governed, even that he may have a Church therein for the praise of the glory of his Grace; we are exceeding far and sinful • wrong in this, that we value not the work of Redemption as becomes, and that we endeavor not to pry • nto, and take up the admirable love an • deep wisdom of God that goes along and shines brightly in this whole contexture; who could ever have found out this way? when he Elect were lying under God's Curse and Wrath, that then the Son of God should undertake to satisfy for them, and that the Majesty of God should be so far from all partiality and respect of Persons, that he will pursue his own dear Son for the Elects Debt when he undertakes it; This is the rise of our Salvation and the channel wherein it runs; O! rare and ravishing, O! admirable & amiable, O! beautiful & beneficial contrivance, blessed, eternally blessed be the contriver.

Use 2. The second Use serves to stir us up to study to know somewhat, and to know more of the way of Salvation under this notion of God's covenanting with the Mediator; not thereby to astrict God to man's laws & forms, but for helping us to the better & more easy up-taking of these great things; and that we may see that the salvation of the Elect is sure, forasmuch as it it laid down by way of Bargain, Transa •• ion or Covenant betwixt Jehovah and the Mediator, whom the Lord will no more fail in performing the promises made to him, then he hath failed in giving the satisfaction required: This would help both to clear and confirm the faith of Believers, and to strengthen the hope of all who are fled for refuge to take hold of him, in the certain expectation of these things engaged for in the Covenant; seeing there is no less reason to think that Jehovah will be forthcoming to the Mediator, then there is to think that he hath performed all that he engaged himself for.

The 2d. thing here, Is the native effect or fruit of the Covenant, and that which the Prophet aims at; even to show how it came to pass that Christ suffered so much, because it was so covenanted, statute and ordained, because he was by a prior contrivance and contract substituted with his own hearty consent in the room of the Elect who had many and great sins to compt for; whence • bserve, That by virtue of this eternal Covenant betwixt Jehovah and the Mediator, all the sins of the Elect with their several aggravations, are imputed to Jesus Christ, and reckoned upon his score; Or take it thus, by this eternal Covenant that past betwixt God and the Mediator, the complete punishment that was due to all the Elect for their sins in their greatest aggravations, was laid upon Jesus Christ; Jehovah laid upon him the iniquity of us all; this is frequently touched on in this Chapter, as particularly in the words going before, He carried our sorrows, he was wounded for our transgressions and bruised for our iniquities, &c. and it's sufficiently confirmed in the New Testament, as 2 Cor. 5. He who knew no sin was made sin for us; he had no sin in himself, but by virtue of this Covenant, he was made the Sacrifice for our sin, and made to bear the punishment thereof; and Gal. 3.13. He hath redeemed us from the curse of the law, he himself being made a curse for us.

There are two words which we shall a little clear in this Doctrine; and secondly, give some reasons of it; and then thirdly, we shall speak to some Uses from it.

1. For the two words or things in the Doctrine to be cleared, they are these, First, What we mean by this, when we s • y iniquity is laid upon Christ; the second is, How it is laid upon Christ? As to the first, When we say in • quity is laid upon Christ, we mean these things shortly, 1. That our Lord Jesus is really made comptable and liable to Justice for these iniquiti • s as if they had been his own, by virtue of his Covenant; in God's Justice he having engaged to pay Elects Debt, his engagement makes him liable to it. 2. We mean thats not only our Lord Jesus is made liable to our Debt, but that really he is made to satisfy for it,; In short, we have done the wrong, but he makes the amends as if he had done the wrong himself, The just satisfied for the unjust; He in whose mouth there was no guile, was made to satisfy for guilty Sinners as if he had been the guilty person himself; By the sins of the Elect God's declarative Holiness suffered; Creatures malapertly brake his Command, and his Justice was wronged; Creatures topped with it, to say so, and that even after the Curse was pronounced, and after they had believed the Devil more than God; But our Lord Jesus comes in to make the amends, and the Holiness of God is vindicate by his obedience, and his Justice is vindicate by his suffering; the Elect have deserved wounding, but says the Mediator, let the wounds which they have deserved come on me, let them be mine; and thus he makes reparation of the wrong and the amend, because though the Elect be spared, yet hereby the Lord is known to be as really and as much a hater of sin, and as just in fulfilling his threatening, as if the Elect had been smitten in their own persons; because he punished Sin in his own Son; yea by this means he is seen so much the more to be holy, severe, pure and spotless; and that the Son of God sweetly submits to his becoming Man; and to these terrible Sufferings for satisfying Divi •• Justice; Here, O! here the spotless and severity of the Justice of God, as also the greatness of the glory of the free Grace and Love shine forth conspicuously. 3. It implies this, That really there was a conventing and turning of that Wrath and of these sufferings proportionably on Jesus Christ, which Justice was to have inflicted on the Elect eternally if he had not interposed for them; and that altogether in a full Cup propined to him and put in his hand; that which would have been in so many drops an eternal Hell to Elect Sinners, is made to meet on him in one great Sea; He gets it to drink up dregs and all; in which respect Gal. 3.13. He is said to be made a curse for us; The Lord will not pass from one Farthing of what was due to him, and will be satisfied with no less than proportionable satisfaction to that which was due to Justice by the Elect themselves, though the Surety was his own only Son; Therefore it behooved Christ to come under the Curse, in which sense he is said to be made a curse for us, which supposeth that he endured the same curse and punishment due to the Elects sins in all the essentials of it; He behooved to die, and to have his Soul separate from his Body for a time, and for a season to want in a great measure the comfortable manifestations of God's favor and presence, and to have wrath pursuing him, and to have horror seizing upon him; though our blessed Lord being spotless and without sin, and having a good Conscience, was not capable of these some way accidental circumstances, of Unbelief, sinful Anxiety and Desperation, that sinful finite Creatures are liable to when they come under wrath.

The 2d. word or thing to be cleared in the Doctrine, is, How are Iniquities laid upon Christ Jesus? In three respects, 1. In respect of the eternal Transaction betwixt Jehovah and him as Mediator sustaining the person of the Elect; even as one man hath another's Debt laid on him, when by a Law-sentence he is made liable to it; so is Christ made liable to the Elects iniquity, when their account is blotted out, and the Debt as it were written down in his accompt to be satisfied for. 2. In respect of Justice pursuing him for it; When he becometh Cautioner and full Debitor for the Elect, he is put to pay their Debt to the least Farthing; the Lord musters up against him his terrors, and commands his sword to awake and to smite the man that is his fellow. But 3ly. and mainly. In respect of his actual 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 Sure • 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 Soldiers 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 connection 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 complete punishment of them by virtue 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; seeing 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 paid; and they are the more in his common and the greater Debtors 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 unsavory; 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 public 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 privilege in itself; Heathens may and do know something of moral duties, but it's a privilege 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 everyone 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 th • 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 itself; 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 L • 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 encroaching 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 the Elect in their highest and most aggravating circumstances, the particular reckoning of them all, as it were, being cast up, they are all put on his score. 3. All these meet togcther in a great Sea and shock upon him at one time, as they came from several Airts, like so many Rivers; Or they were like so many Regiments, or rather Armies of men, all meeting together and Marshalled, to fall pell mell (to say so) on him; One sin were enough to condemn, the many sins of one is more, but all the sins of all the Elect is much more; They deserved to have lain in Hell eternally, but he coming in their room all their sins met as the violent preass of Waters on him; What then behooved his sufferings to be, when he was so put to it for all the sins of all the Elect, and that at once?

Use 3. We may gather hence a just account of the truth of Christ's satisfaction, and a ground of refutation of the Socinian error, a blasphemy which is most abominable to be once mentioned, as if our Lord had suffered all this only to give us an example, and as if there had not been a proportionable satisfaction in his sufferings to our debt, nor an intention to satisfy Justice thereby: Every verse almost, not to say every word in this Chapter refutes this; If he had not satisfied for our sins, why is he said to be here on the matter put in our room? And if his sufferings had not been very great, what needed the Prophet to show the reason of his great sufferings, in all the sins of all the Elect their meeting on him? There was sure a particular respect had to this, even to show that the meeting of all these sins of all the Elect together upon Christ, did cause and procure great and extreme sufferings to him; He suffered the more that they had had so many sins, seeing their many sins are given for the cause of his so much suffering.

Use 4. Here is great ground of consolation to believing sinners, Out of this eater comes meat, and out of this strong comes sweet; The more sharp and bitter these sufferings were to Christ, the report of them is in some respect the more savoury and sweet to the Believer, whose effectual Calling discovers his Election; And indeed I cannot tell how many grounds of consolation Believers have from this Doctrine; But 1. If they have sinned, there is here a Savior provided for them. 2. This Savior hath undertaken their debt. 3. He hath undertaken it with the Fathers allowance. 4. As he hath undertaken it, so the Father hath laid on him all their iniquity. 5. All the Elect come in here together in one Roll, and there is but one Covenant, and one Mediator for them all; The sin of the poor body, of the weakest and meanest, is transacted on him, as well as the sin of Abraham that great friend of God, and Father of the Faithful, and the Salvation of the one is as sure as the Salvation of the other; All Believers from the strongest to the weakest have but one Right of Charter to Heaven, but one holding of the Inheritance. 6. The Lord hath laid on him all the iniquities of all the Elect with a particular respect to all their aggravations, and to all the several ways that they have turned to sin; Their Original sin, and all their actual transgressions, with their particular predominants, as to their punishment; And there is reason for it, because the Elect could not satisfy for the least sin; And it is necessary for the glorifying of Grace, that the Glory of the work of their Salvation be not halfed, but solely and singlely ascribed and given to God, therefore the satisfaction comes all on the Mediators account, and none of it on theirs. 7. All this is really done and performed by the Mediator without any suit or request of the Elect, or of the Believer, at least as the procuring cause thereof; He buys and purchases what is needful for them, and pays for their discharge; And they have no more to do, but to call for an extract, and to take a sealed remission by his blood: The application whereof, the Uses that follow will give occasion to speak to.

Use 5. Since it is so, then none would think little of sin; which checks the great presumption that is amongst men and women, who think little and light of sin, and that it is an easy matter to come by the pardon of it; They think there is no more to do but barely and ba • chly to confess they have sinned, and to say, God is merciful, and hence they conclude that God will not reckon with them: But, did he reckon with the Mediator, and that so holily rigidly and severely too, and will he, think ye, spare you? If he dealt so with the green tree, what will become of the dry? Be not deceived, God will not be mocked.

And therefore 6ly, As the close of all, see here the absolute necessity of sharing in Christ's satisfaction, and of having an interest therein by this Covenant derived unto you, else know that ye must count for your own sins; And if so, woe eternally to you; Therefore either betake yourselves to the Mediator, that by his Eye-salve ye may see, that by his Gold ye may be enriched, that by his Garments ye may be clothed, that the shame of your nakedness do not appear; And that ye may, by being justified by his knowledge, be free from the wrath to come, or other ways ye must and shall lie under it forever.

Thus ye have the fullness of God's Covenant on the one side, and the weightiness and terribleness of God's wrath on the other side laid before you; If ye knew what a fearful thing his wrath were, ye would be glad at your hearts to hear of a Savior, and everyone would run and make haste to be found in him, and to share of his satisfaction, and to be sure of a discharge by virtue of his payment of the debt, and they would give all diligence to make sure their Calling and Election; For that end the Lord himself powerfully persuade you to do so.

SERMON XXVII.

THough the news of a suffering Mediator seem to be a sad subject, yet it hath been, is, and will be, the great Subject of the Gospel, and of the gladest tidings that ever sinners heard; This being the great thing that they ought in a special manner to know, even Jesus Christ and him crucified; The Prophet here takes a special delight to insist on it, and in one verse after another hath some new thing of his suffering.

Having in the former verse spoken to the occasion, ground and rise of his sufferings, to wit, the Elects straying like sheep, their wandering and turning everyone to their own way, and the Lord's laying on him the iniquity of them all; The Elect that were given to Christ, being naturally at enmity with God, and having run on in the course of their sinful nature to the provoking God; And there being no way for them to escape the wrath which by their sin they had deserved, till the Lord found out this mids, to wit, the second Person interposing as their Mediator and Surety, and ingageing to pay their debt; On which followed the imputing of all their iniquities to him, according to the transaction made about them; Which transaction being laid down as we have heard, the Prophet proceeds to show Christ's executing and performing of the transaction; And because it might be thought that it was so great matter as could not but have much sad and sore suffering following upon it, to take on all our iniquities; He answers, that notwithstanding of all that, yet he took them on, and that very willingly and cheerfully; Or because it might be thought that the former words look as if God had laid the punishment of our iniquity on him, and that he had not taken it on himself, the Prophet tells us that it is nothing so, but that there was a mutual Covenant betwixt God and the Mediator, and that the Mediator was as well content to bear the iniquity of the Elect as the Father was content to lay it on him; And that though he was exacted upon, oppressed, afflicted, and suffered sad strokes, yet he rewed not the bargain, but went on resolutely in paying the ransom of the Elect as singly as ever a sheep went to the slaughter, or as it is dumb before the shearer, so he opened not his mouth to speak against it.

There are three things asserted here that serve to make up the scope, supposing the transaction to have gone before, 1. The Fathers exacting the Elects debt of the Mediator. 2. The Mediators yielding and satisfying. 3. The manner how he did it, willingly, readily and cheerfully. We shall first open the words a little, and then speak to some Doctrines from them, reserving the Uses to the close of all.

1. Where it is said, He was oppressed, the word signifies; to exact; And we find it three ways applied in Scripture, 1. To the exacting of Tribute, as 2 King. 23.33. Where it is said, That Pharaoh Necho who put the land to a tribute of an hundred talents of silver, and a talent of gold, it's the same word that is here. 2. Sometimes it's applied to the exacting of debts; As when a man is put to the Horn, and Caption and Imprisonment follows upon it; So Deut. 15.2. When the Lord tells his people, that the creditor shall not exact of his neighbor, or of his brother, in the year of release. 3. It's applied to the exacting of labor, as Isai. 58 3. ye exact all your labor; And Exod. 1.11. The word Task masters comes from the same root; This being the ordinary signification of the word, it's turned here oppressing figuratively because such Exacters and Task masters in their rigorous usage of these whom they exact upon, are often oppressive; And there being no Noun prefixed to the words in the Original, they may stand as well thus, It was exacted of him; That which he was engaged to pay, he was fully exacted upon for it, to the least farthing; Or take the words as they stand here, he was oppressed, that is (as we use to speak) stressed or distressed for our debt; He was not only engaged, but according to his engagement was put hard to it, to satisfy. 2. It is said, He was afflicted, which is sometimes rendered to answer; And these two agree very well together, he was exacted upon and he answered the debt; As when a Bill of Exchange for such a Sum is drawn upon a man, and he answers it; And this Exposition runs well and smoothly with the words following, Yet he opened not his mouth; He used no defense to elude or shift the debt: He said not that it was not his, but he answered it indeed, and in a word said nothing to the contrary; Or taking the words as here they stand translated, He was afflicted, they signify the effect that follows on his being exacted upon; Though it brake him not, yet it brought him very low, even to an afflicted condition. The 3. thing is, that though he was brought thus low, and though it was not for his own but for other folks debt (which usually troubles men most) Yet he opened not his mouth; to show his wonderful condescendency, and the great love from which it flows; He paid the Elects debt with as good will, and as pleasantly as if it had been his own proper and personal debt; Though he was the Son of God, and God equal with the Father, and might have brought Legions of Angels to destroy his enemies, yet as the lambs brought to the slaughter, and as the sheep before the shearer is dumb, so he opened not his mouth; And it may be that there is not only here relation or respect had to the sheep as it is an innocent, harmless, simple tractable creature, and not untoward and refractory as a Bull or ox useth to be; But also respect had to it as it was made use of in the S • crifices; And so the meaning is, he yielded his life willingly when none could take it from him, for performing the Indentor, to say so, and for satisfying the transaction past betwixt Jehovah and him.

So, having shown how it comes to pass that Christ suffered and suffered so much, and was brought so low under suffering; And having told that he was engaged to pay the Elects debt, and that the Father had laid their iniquities on him; Lest any might think that the Father would have spared his own Son, no, saith the Prophet, He was oppressed, and not only so, but afflicted and humbled; And lest it should have been thought that the Lord Jehavah had better will to the bargain than the Mediator had; It is added, that he did satisfy the debt as willingly as the Father laid it on him, as these similitudes made use of, plainly hold forth.

Take these Observations from the words, 1. That our Lord Jesus having entered himself Surety for sinners, he was really put at, and Justice exacted the debt of him which he had undertaken and engaged to pay: Read the whole story of the Gospel, and it will make out this; It's said by himself, Luke 24. It behooved the Son of Man to suffer these things, and then to enter into his glory; He must needs go to Jerusalem and suffer; And when the Cup is in his hand, and his Holy Human Nature, having a sinless scaring at it, makes him pray, Father, if it be possible, let this cup pass from me; Yet seeing here was a necessity that either he should drink it, or that the Elect should perish; In the very next words, he sweetly subjoins, Not my will but thy will be done; And so hotly and hardly was he pursued by Justice, that he must needs come to the cursed death of the Cross, and actually die; And as if death had gotten a piece of dominion over the Lord of Life, he is laid in the grave; So Zech. 13. the Lord saith, Awake, O sword, against my shepherd, and against the man that is my fellow, smite the shepherd; Where we see, that when the good Shepherd and great Bishop of Souls, hath undertaken for the Elects debt, Justice gives a Commission as it were to its own holy revenge, to pursue the man that is God's fellow for that debt: That which we design to confirm in the Doctrine, is not only, that our Lord Jesus suffered, but that his suffering was by Justice it's exacting of him the debt of the Elects sin, according to the engagement that he came under to the Father; For the scope is to show, not only that he suffered so great things as oppressed and brought him very low; But also that he was put at by Justice in these sad sufferings, to pay the debt that he had taken on: For confirming and clearing of this a little, ye may consider 1. The Titles which he gets in Scripture, he is called the Cautioner or Surety of the better Testament or Covenant, Heb. 7.22. And by that Title he is shown to be instated in our room, and answerable for our debt; And he is called the Lamb that takes away the debt of our sin by the sacrifice of himself; He steped in into our place, and kept off the stroke of the Sword of Justice that would have lighted on us, had he not interposed. 2. Consider the Titles which his sufferings and death gets, Heb. 9.12. He is said to purchase (to wit by it) eternal Redemption for us; And Rom. 3.24. we are said to be justified through the Redemption that is in Jesus; We were slaves to the Devil, subject to the curse, discerned and adjudged to suffer for the wrongs that we had done to Justice; And his suffering is called Redemption, because as the man that redeems the Captive, gives a ransom for him, so he interposed and paid a ransom for us; It's also called a propitiation, 1 John 2.2. He is the propitiation for our sins, to wit, pleasing to God, and accepted of him in the room of all the Elect; And this word propitiation as it supposeth God's being displeased with the Elect before Christ's satisfaction, so it plainly holds forth his being well pleased with them on the account of his satisfaction. 3. Consider these Scriptures that speak not only of Christ's sufferings, but of their end and scope, even the drawing of him down (to speak so) into the Elects room, as v. 5. of this Chapter, He was wounded for our transgressions, &c. He got the strokes, and we got the cure, 2 Cor. 5.21. He was made sin for us who knew no sin, that we might be made the righteousness of God through him; We are sinners, and Christ is to purchase righteousness to us; And the way how he doth it, is by steping in into our room, and becoming our Cautioner, and he engaging as Surety, the Law wins at him on that ground; so Gal. 3.13. He hath redeemed us from the curse of the law by being made a curse for us; we were under the Curse and liable to be pursued by it, and our Lord Jesus becomes a Curse to deliver us from it: Considering then the end of God's Covenant, which is to glorify his Justice a • d Grace, that Sinners may know it is an evil thing to sin and depart from God, and that Grace is a very costly thing, whereunto he hath made access through the Vail, which is his Flesh; and considering Christ's undertaking, without which they could not be set free, it could not be otherways. This is a truth that hath in it much of the marrow of the Gospel, and tends much to humble us, and is also very much for our comfort: What was Justice seeking of Christ when he suffered and was in an agony? if thou beest a Believer or an elect Sinner, it was even exacting thy Debt of him; and would it not affect an ingenuous Debtor to see his Cautioner dragged hailed, and hurried to Prison for his Debt? Even so, if we could look on Christ's Sufferings as so many Summons and Pursevants arresting him for our Debt, it could not but affect us with much sorrow for our sins that brought him to this, and with much love to him who was content to be so dealt with for them; and no doubt this is one of the reasons why he will have his death remembered till he come again, even that we may see our obligation to him, and be suitably affected with it.

2ly Observe, That the Debt of the Elects sins was severely and with holy rigidity exacted of Christ to the very full worth or value; this proceeding was as to Christ by way of Justice, whether we look to the purchase that he made, to wit, the Elects Souls, he laid down as good in their room, or whether we look to a Transaction or Bargain going before, whatever was in the stipulation he paid and satisfied to the full, nothing was remitted nor given him down; or whether we look to the Curse due to the Elect, that was inflicted on him, and he himself was made a Curse for us, looking on the Curse simply as penal and what was bitter in it, which shows his condescendency in his Sufferings so much the more.

3ly Observe, That our Lord Jesus was brought exceeding low while the Debt of the Elect was exacted of him; He was put to exceeding sore affliction, much straitened and stressed by the Justice of God exacting of him the Debt due by elect Sinners. We spoke to some words before, which bare out this, as he was wounded, bruised, chastified, &c. and now we see the effect here when Justice puts him to it; After he hath taken on the Debt, he is tried, stripped as it were to the skin, punished and distressed ere he get it paid; If we consider our Lord Jesus as God, he is neither less nor more punished, being so considered, utterly incapable of any such thing; But if we look on him as Mediator, God-man, God much withdrawing from him the influence of his comforting presence while he hath the cup of wrath in his hand, so, he is brought exceeding low and sadly afflicted; And these four considerations (under which we may see him paying our Debt) may clear it, 1. That he laid aside the glory which before the World was he had with the Father, for a time; which therefore that it may be restored to him again, he prayeth John 17.5. it having been as to the manifestation thereof in his person eclipsed, interrupted, and darkened for a season; hence the Apostle says Philip. 2. that he emptied himself and became of no reputation, as if his glory had not been discernible for a time; He that is Judge of Quick and Dead is himself judged; He that created Heaven and Earth, hath not whereon to lay his head; Though all the kings of the Earth hold their Treasures of him, yet he was so poor that he lives upon the alms of others, for women ministered unto him. 2. Not only hath he a Being that is mean and low, but he is exceedingly afflicted, he suffered hunger; he is pursued as if he had been a thief or a robber; a band of men comes and apprehends him in the night as if he had been a Malefactor or Evil-doer, and drags him away to the civil Judge; his back is smitten, his face is spitted on, his head ratted and pricked with thorns, sentence is passed upon him, he is condemned and scourged; and when he dow not bear his own cross, (his body, being a true human body, is so fainted and infeebl • d,) it's accounted a favor that he gets one Simon to help him to bear it, or to bear it afte • him; which is not mark • d to show that they did him any kindness or courtesy beyond others, but to hold out the low and weak condition he was brought into, that he was not able to bear it himse • f; and not only so, but he must come to death, and to the shameful and cursed death of the Cross; and he dies very quickly, further to point out his lowness, which was such that death overcame him sooner than the others, because he had other things to wrestle with. 3. In his name he suffered, he was rep • oached, nodded at with the head, reviled, mocked, sent about as a spectacle from Pilate to Herod, back again from Herod to Pilate; He had a scarlet rob put on him in derision; the high Priests also deride him; the Jews wag the head at him, and count him not at all worthy to live, and therefore prefer a Robber and Murderer to him. 4. Consider his inward sufferings, O! these were far more piercing; Justice laid claim to his soul, the sorrows of hell compassed him; his soul is heavy unto the death; he sweats blood, and cries if it be possible that that wrathful cup might pass from him; and on the Cross with a pitiful voice, my God, my God why hast thou forsaken me? which, by the way, is not an expression of any quarrelling complaint or discouragement, but of sinless nature when he is arraigned and made to stand before the Tribunal of God, affected with the horror of divine Wrath, and cannot easily endure that there should be a Cloud betwixt God and him: But these Soul-sufferings of his, will fall in to be spoken to afterwards; only we see here that he was afflicted, and in suffering was greatly humbled and brought very low: And indeed considering that all the Elects sins were laid upon him, and that Justice was exacting all their Debt of him, he could not be otherways, but behooved to be exceedingly afflicted and sore distressed.

4ly Observe, That forasmuch as our Lord suffered, yet he did most willingly and cheerfully undergo it all; He thwarted not with it; he repented not, he grudged not, he flinshed not nor drew aback; or, which is to the same purpose, our Lord Jesus in his lowest humiliation and affliction, and all • longst his deepest suffering, shown exceeding great willingness, desirousness and heartsomness; That word was always true of him, I delight to do thy will O my God; and the Prophet holds out this as a great wonder, that though he was oppressed and afflicted, yet he opened not his mouth: We shall for clearing of this, propose these Consideration • , 1. In his undertaking of the Bargain, his willingness appears, when burnt Offerings and Sacrifices would not do it, and when there was no obligation on him to do what he did, then comes in his free offer and consent, and that with delight, Psal. 40. Then said I, Lo, I come: in the volum of thy book, it's written of me, I delight to do thy will O my God; where we see that there was no extorting or throwing of a consent from the Mediator against his will, but a delightsome offering of it; and that word of his Prov. 8. is very remarkable to this purpose, Rejoicing in the habitable parts of the earth, and my delight was with the sons of men; The contemplation and foresight of his Incarnation and Suffering for the Elect was (to speak so) refreshing to him, and made him leap as it were for joy, ere the World was made, and before they had a Being. 2. Consider the great things that he undertook, not only to be Man, but a poor mean man; It had been much for him to have humbled himself to be Monarch of the whole World, as his vain and profane pretended Vicar the Pope of Rome claims to be; yet he not only will not be so, but emptied himself and became a worm in a manner, and no man, an outcast of the people, O such a proof of his love; And when he took the Cup, that bitter Cup, and said, Father, if it be possible, let this cup pass from me, lest it should seem a thwarting with the work of Redemption, and with his Fathers will therein; He says, let it come Father, not my will but thine be done. 3. Consider the manner of his Suffering, and we will see a further proof of his willingness; How little pains takes he to escape them, yea, when Peter labors to dissuade him Mat. 16. from suffering, he disdains and rejects the suggestion with a severe check, Get thee behind me Satan, thou art an offense unto me, thou savorest not the things that be of God but of men; and when his Disciples said to him (resolving to go up again to Judea) John 11.8. Master, the Jews of late sought to stone thee, and wilt thou go thither again; He will needs go up notwithstanding; and when they were going up to Jerusalem, Mark 10 32. He went before all the rest, to wit at a swift pace; and Luk. 12.50. he says, I have a baptism to be baptized with, and how am I straitened till it be accomplished? Never did men long so much for their Marriage-day, and for the day of their triumph, as our Lord Jesus did to get the Elects Debt paid and their Discharge extracted and drawn out. 4. Consider his easiness and willingness to be taken; He goes forth John 18. to meet the band of Soldiers that came with the Traitor to apprehend him, and asks them again and again, whom seek ye, and says as often, I am he; he will not suffer his Disciples to draw a sword in his defense, Matth. 26. but when Peter drew his sword, he bade him put it up again, for he could have commanded more then twelve legions of angels; but it behooveth him now to suffer, he came for another end than to oppose his sufferings; and hence he says John 10. No man takes my life from me, but I lay it down of myself, and I have power to take it up again; it was neither Judas nor Pilate that took his life against his will, but he willing • y laid it down; for either the Elect behooved to die, or he himself; and since it is so, as if he said, then behold here is my life, take it and I will lay it down, that they, poor things, may go free; and therefore does my Father love me (says he) because I lay down my life for my sheep; not because it's taken from me against my will, but because I wi • lingly and of myself lay it down; and when he is brought before Pilate and Herod, and they lay many things to his charge, Mat. 26.63. and Mark 15. He held his peace, so that it's said, that Pilate marvelled, Mark 15. he knew that he could not but have much to say for himself as all men in such a case use to have, but he answered nothing; or as it's in the Text, yet he opened not his mouth; the reason was, because he would not divert the course of Justice, nor mar the Lord's design in the work of the Elects Redemption through his death and sufferings; He came not into the world to accuse Pilate or the Jews and to justify himself, though now and then for the conviction of enemies, and for his own necessary clearing he did let a word fall, but being engaged for the Elect, he will needs perform all that Justice called for: And in this willingness he hath a respect to two things, 1. To the Fathers satisfaction, for his willing suffering is that which makes it a Sacrifice acceptable and well-pleasing to him. 2. To the Elects consolation, that they may know th • y had a willing Savior that had no necessity laid on him to satisfy; but satisfi • d willingly; And from these two arises a third, even the glory of the Mediators satisfaction, for herein his love to the Elect shines brightly, I lay down my life for my sheep; this is the heart-wa • ming commendation of his sufferings, that with delight and pleasure he underwent them, as if he had been purchasing a kingdom to himself.

Now, to come to the Use of all these Doctrines; when they with the things contained in them are laid together, we profess we cannot tell you what excellent Uses they yield; Would to God we were all in such a frame as the Eunuch was in, when he read this Scripture (as t • e divine History gives us an account Acts 8. ver. 32. and forward,) who when Philip had begun to preac • to him on this excellent su • ject, was so taken, that before the Sermon or Discourse was at an end, be ng holily impatient at any longer delay; he says to Philip, Here is water, what hinders me to be baptized? I say again, would to God we were all in such a frame, and that this were the fruit of such a Doctrine as this to many of you, nay, to all of you.

Use 1. Wonder Believers at the extensiveness and infiniteness of the Grace of God, and at the heart-affecting and soul-ravishing love of the Mediator▪ at Grace in God that spared the Debtor and exacted payment from the Cautioner the Son of his love; at love in the Mediator that paid so much, and so willingly and cheerfully: If any subject of thoughts be pertinent for us while we are about to celebrate the Sacrament of the Lord's Supper, certainly this were pertinent; concerning a crucified Christ in stating himself in our room to pay our Debt, and doing this of his own accord, without the solicitation or interposing of any Creature, and doing it withal so frankly and cheerfully: Was ever the like of this love heard tell of, for one, and more especially for such a one, to suffer so much and so cheerfully unrequired? we would have you confirmed in the Faith of this great and sweet Truth, that he had never better will, nay never so good will to eat his Dinner, then, and as, he had to suffer and satisfy Justice for you, though at a dear rate; He says John 4. It was his meat to do the fathers will that sent him, and to finish his work; Have ye suitable thoughts of his love when ye read the Gospel? have ye in the Word seen him standing before Pilate in your room, not answering when he is accused, and Pilate marvelling at his silence? and did Pilate marvel, knowing and being convinced of his innocence? and have ye never marvelled, or marvelled but very little? sure, your little marvelling at his silence is the more sadly marvelous, that the cause of his silence when he was charged with your iniquities, with such and such a piece of your miscarriage, with such a vain and roaving heart, with such a wanton look, with such a profane or idle word of yours, with the horrid sin of your having so abused, slighted and neglected him, &c. that the cause, I say, of his silence at such a terrible accusation and charge, and not vindicating of himself, or saying, these faults, miscarriages, and transgressions are not mine, as he might have done; was pure love to you, O! is not this strange? and yet most true; wonder then more at it.

Use 2. Here is strong consolation to Believers, and wonderful wisdom in the rise and convey of it, in uniting Justice and Love; out of which the consolation springs; Justice exacting upon and distressing the Son of God, and he satisfying Justice so fully, that though all the Elect had satisfied eternally in Hell, it had not been made to shine so splendidly and gloriously; Justice also on the Mediators side in yielding and giving satisfaction though it should oppress and break Soul and Body: And yet love, both on the Father and Mediators side; on the Fathers side, love, in finding out this way of satisfaction to his own Justice, when there was no cure but by wounding of his own Son, and yet he was content rather to wound him, than that the Elect should suffer and be wounded eternally; and love on the Mediators side, who willingly yields and undergoes their Debt, and will not hide his face from shame and spitting; what may not the Believer expect from God when he spared not his own Son for him? and what may he expect from Christ who spared not himself for his sake? and who is that good Shepherd that laid down his life for the Sheep, and held his tongue and quarrelled not with those that smote him, will he quarrel with a poor Sinner coming to him and pleading for the benefit of satisfaction? no certainly; but as the word is Zeph. 3.17. He will rest in his love, or as the word signifies, He will be silent or dumb in his love; he will not upbraid thee nor cast up thy former miscarriages, he will not say reproachfully to thee, where wast thou so long playing the Prodigal? he is better content with thy recovery than ever he was discontent or ill-pleased with all the wrong thou didst unto him.

Use 3. This word of Doctrine lays down the ground whereupon a sinner sensible of sin may build his expectation of peace with God; The transaction concluded and agreed upon is the ground of his coming, and the exacting of the price according to the transaction, is the ground of his expectation of the benefit of Christ's purchase; And there is Justice for it, as the Apostle intimats, Rom. 8.34, 35. Who shall lay any thing to the charge of God's elect? It is God that justifieth; who is he that condemneth? it is Christ that died, yea rather that is risen again, &c. And upon this follows the believing souls triumph: O! but there is much need to be thoroughly acquainted with the mutual relations that are betwixt Christ and believing sinners, with the ground of their approaching to him, and with the good they are to expect through him.

Use 4. This word is made use of, 1 Pet. 2.21. To give us a notable and none such pattern of patience; Christ also suffered for us, leaving us an example that we should follow his steps; He did bear all wrongs patiently, and packed them up quietly (to say so) and opened not his mouth; He could have told Pilate and Caiaphas what they were, but spoke not a word save one to the High Priest, notwithstanding all his provoking carriage, and a very meek one too, If I have spoken evil, bear witness of the evil, and if well, why smitest thou me? Among other Copies then that Christ hath casten, take this for one, make him a Copy and Pattern for Patience; It is to be regrated that folks are so unlike to Christ in this respect; they think it a disdainful thing to pack up a wrong, and they will scorn and rush at it; But, what if Jesus Christ had been of that temper and disposition? (if it be fit to make such a supposition) ye had been without a Redeemer, and had perished forever; When he calls you to be followers of him, and to suffer patiently as he did, though most unjustly as to men; for you to think or say that ye scorn it, and that ye are not so mean spirited, what is it else but to think and say on the matter, that blessed Jesus in his patient and silent carriage under all the injuries that he suffered very unjustly from men, shown himself to be of a low and base spirit, and that ye disdain to follow his way; O! intollerably saucy and proudly blasphemous reflection. The many contests, the many high re • entments of wrongs, the great grudging, fretti • g and foaming at them that there are in Ch • istians say plainly, that there is little of the meek and patient Spirit of Christ in and amongst us, and that many of us know not what spirit we are of.

SERMON XXVIII.

WE need not tell you of whom the Prophet is speaking here, every verse and every word almost do make it manifest that he speaks of Christ the Savior, and indeed it can be applied to none other; It's the same verse, Acts 8.34. from which Philip proceeds to preach Christ to the Eunuch: The Prophet hath been largely holding forth Christ's sufferings in the former verse, and we conceive he takes a turn to speak of Christ's exaltation and out gate from these sufferings; It's true (as if he had said) He was brought to Prison and Judgment, He was indeed straitened, and pinched, and laid very low, but Prison and Judgment did not keep him; He was taken, or as the word is, He was lift up, from both; And for as despicable as he was in man's eyes, yet he was not so in himself, for who shall declare his generation? There is a wonderfulness in him who suffered, that cannot be reached, but must be left with admiration; And a wonderfu • glory whereunto he was after his humiliation exalted; and there is a reason of this given for preventing of offense; if any should say, how then could he suffer and be brought so low in suffering, if he was so glorious a perso • ? He answers, it is true that he was cut off out of the land of the living,, but for no offense in himself, but for the transgression of God's Elect was he stricken, or as the word is, The stroke was upon him; Yea this (as we conceive) is given as a reason of his exaltation. Because in the lowest steps of his humiliation he condescended to fulfil his engagement to the Father, in satisfying Justice for the sins of the Elect, according to that of John 10.17. Therefore doth my Father love me, because I lay down my life that I might take it again; Because according to his engagement he suffered for the sins of his Elect People, therefore he could not but have a comfortable and glorious outgate.

There are these three things in the words, 1. Somewhat asserted concerning Christ Jesus, He was taken from Prison and from Judgment. 2. Something hinted at which cannot be expressed, Who shall declare his generation? 3. There is a reason given in reference to both, For he was cut off, &c. which we shall expound when we come to it.

For the first, He was taken from Prison and from Judgment; We conceive these words look both to his humiliation and to his out-gate from it, the one being clearly supposed, that he was in prison or straits, and brought to judgment, and the other being expressed, that he was brought from prison and from judgment: 1. Prison here may be taken generally for any strait pinch or pressour tha • one may be brought unto, which we conce • ve both the Words and the Prophets scope will clear; Christ never having been properly in prison, at least for any considerable time, but straitened and pinched; And he was taken from that, being in his humiliation, and in his sufferings in the room of the Elect pursued by the Law and Justice of God, 2. Judgment is taken passively for Judgment past on him, and it looks not only to the procedour of Pilate, of the Chief Priest, and of the Scribes and Pharisees, but to a Judicial Process which the Justice of God led against him, in which respect he answered (as the words after will clear) for the sins of God's people. 3. The word, He was eaken, sometimes signifies to deliver, as a Captive is delivered when he is taken from him that took him Captive, as it is, Isai. 49.24. Shall the prey be taken from the mighty, or the lawful captive delivered? To which the Lord here answers, It, or he shall be taken.

So then, the scope and meaning of the words is, that the Prophet subjoins a narration of Christ's Exaltation upon the back of his Humiliation, as it is usual in the Scripture to put these together, and in this order, as namely, Philip. 2.8, 9. He bumhled himself, and became obedient unto death, even to the death of the cross; Wherefore God hath highly exalted him, and given him a name, &c. He was exceedingly straitened and pinched for the Elects sins, but death had no dominion over him, he had a glorious out-gate; He was taken out and set free from the prison or straits wherein he was held, And from these judgments that past upon him; The reason of the Exposition is drawn from the plain meaning of the words, which must run thus, He was taken from judgment, the very same which is in the following expression, He was cut off out of the land of the living, that being the ordinary signification of the preposition from, the meaning must be this, that he was taken out of the condition wherein he was; It agrees also best with the scope of the very next words, Who shall declare his generation? Wherein he proposeth an admirable aggravation of this delivery.

The 2d. thing hath a connection with the former, and therefore take a word or two for clearing of it; What to understand by Generation here, is somewhat difficult to determine, the word in the Original having several meanings, yet generally it looks to one of two, as it is applied to Christ, 1. Either to the time past, and so it's used by many to express and hold forth Christ's God-head, and so the meaning is, though he was brought very low, yet he was and is the eternal Son of God: Or 2. (as commonly it is taken) it looks to the time to come, and so the meaning is, who shall declare his duration or continuance? Generation is often taken thus in Scripture for the continuance of an Age, and of one Age following another successively, as Joshua 22. This Altar shall be a witness to the generations to come; So then, the meaning is, he was once low, but God exalted him, and brought him thorough, and who shall declare this duration or continuance of his exaltation? As it is Phil. 2.8, 9. He humbled himself, &c. Therefore God highly exalted him; As his humiliation was low, so his exaltation was ineffable, it cannot be declared nor adequatly conceived, the continuance of it being forever; There is no inconsistency betwixt these two Expositions; His duration or continuance after his suffering necessarily presupposing his Godhead, brought in here partly to show the wonderfulness of his suffering, it being God that suffered, for the man that suffered was God; Partly to show Christ's glory, who notwithstanding of his suffering was brought thorough and gloriously exalted: And these reasons make it evident, 1. Whatever these words, Who shall declare his age or generation do signify, certainly it is something that can be spoken of no other, but of Christ, and that agrees to him so as it agrees to no other; Now if we look simply to the eternity of his duration or continuance, that agrees to all the Elect, and will agree to all men at the Resurrection; Therefore the Prophet must look here to his continuance and duration as he is God. 2. Because, Who shall declare his genaration? is brought in here, to show the ineffableness of it, and so to make his sufferings the more wonderful, it was he who suffered, whose continuance cannot be declared. 3. It's such a continuance as is brought in to show a reason why death could not have dominion over him, nor keep him, according to that, Rom. 1.4. He was declared to be the Son of God with power, according to the spirit of holiness by his resurrection from the dead; And the reason subjoined to this will someway clear it, for he was cut off out of the land of the living, for the transgression of my people was he stricken; Thereby insinuating, that because of the great work which he had to do, there behooved to be some singularness in the person that had the work in hand, who notwithstanding of the greatness and difficultness of it, came thorough, and was hereby exalted: However it be, the Prophets scope being to set out Christ's Humiliation and Exaltation, his Humiliation before, and his Exaltation after, which is, as we said, ordinary in Scripture; We conceive the meaning we have given is safe, and agreeable to the Prophets scope.

We may observe three things from the first part of the words, 1. That our Lord Jesus Christ in his performing the work of Redemption was exceedingly straitened or pinshed, or held in, as the word is elsewhere rendered, bound up and hemmed in as men are who are in Prison; and by these straitnings we mean not only such as he was brought into by, and before men, (whereof we spoke before;) but especially these that were more inward; and these being amongst the last steps of his Humiliation, more immediately preceeding his Exaltation, and spoken of as most wonderful, we conceive they look to these pressures that were upon his spirit; and we shall instance several places of Scripture that serve to hold them out; the first is that of John 12.27, 28. Now is my soul troubled, and what shall I say? Father, save me from this hour; here our blessed Lord is troubled in Spirit, and so pinshed and hedged in as in a Prison, that he is holily non-plussed what to say. The 2d Scripture is Matth. 26.38. My soul is exceeding sorrowful even unto death, which is like the expressions used by the Apostle 2 Cor. 11.8. We were pressed above measure, above strength, in so much as we despaired of life, and we had the sentence of death in ourselves; there was no outgate obvious to human sense and uptaking; so is it here; wherein we are not only to consider his Soul vexation, but that his Soul vexation was very great, extremely pinshing, vexing, and in a manner imprisoning to him. The 3d Scripture is Luke 22.44. He being in an agony prayed more earnestly, and his sweat was as it were great drops of blood falling down to the ground; there was such a striving, wrestling and conflicting, not with man without him, but with inward pressures on his spirit, that he is like one in a Barrace, or Cockpit, or engaged in a Duel with a mighty Combatant, sore put to it, very far beyond ought that we can conceive of; so that he swat great drops of blood, and says, father if thou be willing remove this cup from me, nevertheless, not my will but thine be done; it is in Matthew, if it be possible, and thereafter if it be not possible; which says, there was no winning out of the grips of the Law and Justice till they were fully satisfied; and these dreadful words uttered by him on the Cross, My God, my God, why hast thou forsaken me? hold out that from the sinless human nature of Christ, the comfortable and joyful influence of the God-head for a time was in a great measure suspended, (though the sustaining power thereof was exercised mightily on him) so that he looks on himself some way as forsaken and left in the hand of the Curse.

To clear this a little, we would consider these pressures that were on our Lord's Spirit. 1. In respect of their cause. 2. In respect of their effects.

1. In respect of their cause; There is upon the one side his undertaking for the Elect as their Surety, and God's Justice pursuing and holding him in on the other side, so that he cannot decline being sisted at the Bar of Justice, because as it is verse. 6. the sins of all the Elect met upon him; and he having as it is verse. 7. the bitter cup in his hand which by his engagement he was obliged to drink, he stands there by the Decree of God and by the Covenant of Redemption tying him to satisfy; and being pursued by Wrath and Justice, the words come out, Father, if it be possible, let this cup depart from me, yet not my will but thine be done; his engagement hemming him in, and wrath pursuing him, he stands betwixt these two as a prisoner; and upon these two