Christ Crucified - 72 Sermons on Isaiah 53

receiving Act of Faith, which differs from the former, as we show in the examples hinted at before; It looks to the Covenant of Redemption betwixt Jehovah and the Mediator; it accepts of the Terms of the Covenant, as they are proposed in the Gospel and consents to the bargain; and as God, proposes the Righteousness of Christ, it submits to the same; which Paul, 1 Tim. 1. calls a saying worthy of all acceptation, to be welcomed, and believed as such; and the Believers mentioned, Heb. 11. are said, not to have received the promises, but to have seen them afar off, and to have embraced, (or saluted) them: This receiving is no Physical, or Natural Act, as if we were to receive such a thing by the mouth, or bodily hand, It's an Act of Faith in the heart, proportioned, and suited to this Spiritual Bargain, or Marriage proposed in the Covenant of Grace; and it's like a man's consenting to a civil bargain, or like a woman's consenting to marry a man; As when it is said to Sinners ye are naturally dead in Sins and trespasses, and under God's Curse; But, be it known to you, that we preach Remission of Sins to you through the Blood of Christ; Faith considers this offer, accepts of and welcomes it.

The 4th, and last Act, is a resting on him; which is still the same Faith, but another Act of it; Not as if there might be a receiving, and not a resting, or a resting, and not a receiving; or as if we were to difference them in respect of time; but Faith is said to receive, as it respects the Gospel offer, of Christ, and his Satisfaction; and it's said to rest or rely, as it respects Christ and his Satisfaction, the thing offered and received, with regard to the charge to which it is liable; It's here that it rests, and to this it betakes itself, as to it's defense, when challenged: It's difficult to difference these two, or peremptorly to say whether Christ's Righteousness be received, or rested upon; yet it's made our defense, because it's closed with, and we make them two Acts of the same Faith, though it's hard to make the one of them to be the effect of the other, or the one of them to be antecedent to the other, in respect of time at least; As a Proclamation of Pardon being made to Rebells, they say this Proclamation gives a freedom from the Laws pursuit, because they have embraced it, and these Rebells make that the ground, if ever they be challenged, whereon they found their Defense; they have this to lippen to, and upon this they rest: Though none of these Acts can well be said to be before, or after the other in respect of time: For clearing of this a little more, consider that this resting may be looked on, either Passively, or Actively; Passively, in respect of the Believers acquiescing in Christ, and assuring himself that all shall be well; This is not that Act of Faith that is called for to Justification; but supposes the Person to be Justified, for he must be Justified ere he can rest, or acquiesce in it; Actively, in respect of our resting on him that we may be Justified, as the Apostle hath it, Gal. 2.16. And this Isaiah 5.6. Is called a taking hold of God's covenant; It is an actual committing of ourselves to Him, that we may win to peace, or a leaning on Him; as suppose one were to rest upon a Staff, it doth not only imply the effect, his having of ease, but also, and firstly, his leaning to or resting on it, in order to ease; Therefore it's said, Math. 11.28. Come unto me all ye that are weary and heavy loaden, and ye shall find rest: The Act that Justifies, is this last and active Act, the Act of coming, or leaning▪ or resting; and the passive Act of acquiescing, or assurance is that which follows upon it, as a fruit and effect of it: And therefore we humbly conceive, that it is not safe, to define Justifying Faith by Assurance, or to say that where ever Faith is, there is Assurance; It is rather a resting on Christ, that we may have rest; and a ground of Defense, and reason to be proposed, if we should be quarrelled for, or charged with the Debt of Sin.

The Uses are, 1. To remove the difficulties; as namely, it may be asked here, is there no confidence not assurance in this Active Act of Faith which is the Essence of it? we answer shortly, There are Three sorts of confidence pleaded for, that are far from the nature of Faith; and yet Faith wants not it's own Confidence, and Assurance, if it be taken in a right sense, The 1. is for a man to believe, that Christ died for him in particular, at the first hand, and to think that he hath no more to do, but to believe that Christ Died, and Suffered for him, and that thereupon he is Justified; For this layeth a ground for universal Redemption against the current of the Scriptures, and can never be a ground of interest in Christ's Righteousness; It supposes that to be done already, and admits not the Soul, to concur by believing for coming to the application; and yet this is very rise amongst People, I believe that Christ died for me, and shed His precious Blood for me, and so long as they can maintain this presumption, and not suffer themselves to admit of any debating, and questioning whether they have ground and reason for it, or not, they think they have Faith enough; but this is no Act of Faith, nor of the nature of true Justifying Faith, which is to take hold of Christ offered, that we may come to be absolved through Him; Therefore, when ever the Scripture puts us to believe, It commands us to take hold of Christ offered, and not at first hand to believe, that he died for us in particular; I suppose many are carried away with this presumption, that will to their cost, at last find it to be other ways. 2. Others think that all Faith consists in this; to believe that God loved them from all Eternity, and that they are already Justified, which is the Antinomian way; They believe not that they may be justified, which was Paul's way, Gal. 2.16. but they believe that they are Justified; And this also presuppons an universal Redemption, and to press it upon you, were to bid you all believe that God hath loved you, and pardoned you from all Eternity; which were to bid you believe a lie; for we wot well from the Scriptures of Truth, that God hath not loved all from Eternity; and yet this is the Faith that many of you presumptuously practices; we are all naturally some way Antinomians, Papists, and Arminians in our practice; and the way of Error is more consistent, and current with our nature, then the way of Truth: But, O! presumptuous hypocrites, will ye darringly and without any ground believe God's Love to you? God shall shake you out of that confidence, and blow upon it, and make it evanish; ye cry out on them that live in Error; yet ye practice these same Errors (to speak so) as fast as ye can; we cannot by much Preaching, get you brought to the Knowledge of the Truth, but ye can drink in Error ere ye hear of it, and it will ruin your Souls, if Grace prevent not; and many of you shall find that thus you have destroyed yourselves. A 3d. Sort of rotten confidence, is that which some have, who cannot say they are for the time Justified, yet they have a persuasion to get Heaven, and to be Justified ere they die, or that at death they will be sure of it; and they wote well they shall not despair; This is also naughty presumption, and continued in, as hazardous as outer disperation, and killeth moe Souls then dispair doth; for such rest quietly in their hope of being fred from wrath, and having their peace made with God, and yet never go to Christ to have it done; this is like that man's presumption, that says, tush, I shall have peace though I walk in the imagination of my own heart; God is gracious and merciful, and I hope he will not be so severe as He is called; The Lord calleth this a believing of Him, for He says in His Word, that there is no peace to the wicked, and the foolish presumer says, I shall have peace; shall His Word or theirs stand? they say, Jer. 5.12. and 7, 9. The temple of the Lord, the temple of the Lord are these, they make a fair show of attendence on ordinances, and yet steall, murder, and commit adultery, and say we are delivered to do all these things; is not this a gross believing of the Lord? God shall beat back many of your vain confidences in your faces, and your hearts shall tremble, and your faces wax pale, when God shall cause your Charge, and Summonds to come unto Judgment, sound in your Ears; These and such like confidences will never bear you through; it is not these we speak of.

Yet 2ly. We say that the right exercise of Faith wants not it's own confidence, comfort, and assurance, when taken in a right sense, much whereof is attributed by by some to the definition of Faith, for some mistake Faith, and others are mistaken; or misunderstood in their speaking, of Faith; Some Divines that writ of Faith, speak of it's being an assurance; defining it at it's hight; yet generally they take in, and presuppose the active Act of Faith resting on Christ, others define it by these two Acts, a receiving of, and resting upon Christ; Therefore we would never conceive of them, at least of many of them, as making this assurance to our sense to be essential, and absolutely necessary to the being of Justifying Faith; much less would we think, that they mistaken, and pass by the true Acts of receiving and resting upon Christ; only some of them (which we humbly think is their mistake) having to do with Papists, who place Faith in the understanding, add an assurance of Faith to the Former Acts; In which we say there is a ground of confidence, or a conditional assurance upon supposition, that Souls receive Christ, and rest upon Him, they may be confident, that, that is a ground that will not fail them, They may be confident that He will not deceive them; a confidence in this, that they may step to, or lean upon Christ, and not fear that He fail them; or that they may without all fear of hazard cast themselves on Christ; Therefore He is called a tried elect, precious corner-stone, a sure foundation; and indeed that is no small ground of confidence, That when a Soul comes to Christ by believing, it may be sure He will not fail it. 2. Being sure that we have committed ourselves to Christ (which supposes Faith's being put to exercise and practice) there may be a confidence in this respect, we may be sure He will not fail us in particular, 2 Tim. 1.12. I know in whom I have believed, and that he is able to keep that I have committed to him, and that I shall not be ashamed; He puts both these together, I know that He is able, and that He will not fail me, I shall not be ashamed; So Rom. 8. I am persuaded that neither death nor life, &c. shall be able to separate us from the love of God that is in Christ Jesus; If Souls have received the offer, they may be sure it will not misgive them. 3. Add, that this actual, or active resting on Christ may be separate from the sense of it, or from the passive Act of Faith, or quietness that follows on resting on Christ; for there is a resting on Christ, which is very Faith itself, and not the effect; come and ye shall find rest; coming is before finding of rest, to our sense at least, we are not to knit this passive rest, with the other active Act of resting, as if it were impossible to rest on Christ without present sensible ease; Beside it is this active resting that gives us right to Christ, and not the passive, Gal. 2.16. We believe that we may be justified; This necessarily goes before our believing that we are Justified.

To close with a Word of more particular Use, let me exhort you to lay less weight on your bare thinking that ye believe; on your present ill grounded hope and peace; Aim, and endeavor to Act, and exercise Faith on Christ actively, receiving and resting on Him for winning to Peace; This practice of Faith is the over word (to say so) of the Doctrine of Just fication; That seeing there is such ground of Justification laid down, the Righteousness of Christ, and that it is proposed to you; and seeing this is the very Act of Justifying Faith, to receive and rest on Christ, as He is proposed and offered; when this offer is made to you, let your Faith receive, take hold of and consent to the bargain; and ground and found your Defense here, for answering all challenges that the Law and Justice may present against you; That there was a Savior offered to you; and that ye received Him, and rested upon Him, will be a ground that shall bear you out when ye come before God; and except this be made sure, our speaking and your hearing of Faith will be to no purpose.

SERMON LX.

THis is a great assertion, and of mighty moment, where • in, to the Knowledge of Christ, the Justification of many is attributed; and indeed, if we knew what an advant • ge and benefit it were, there would be nothing more studied then how to obtain it; For it is the v • ry in let, and opens the door to Glorification; and if to be happy in the enjoyment of God be a benefit of great concerment, then this of Justification must be so.

We proposed to speak of the way how this benefit is applied; and that is by Faith, set out under this expression, His knowledge, or the knowledge of him, and touched on the benefit of Faith, and the necessity thereof, for attaining Justification, God having so ordered it in the Covenant, that none others should be Justified, but such as have Faith. 2. We spoke also to the Object of this Faith, Christ Jesus as our Righteousness, and Peace; So that Christ becomes in a peculiar manner the Object of Faith, beside any other thing; Because it's only in Christ, it can find a shelter; Therefore it's only to Christ that it fl • es, when it is pursued. 3. We spake likewise of the nature of this Faith, or it's Act, it being the hearts trusting itself to Christ's Righteousness, whereon it hazards the weight of it's Peace, and relies here; And as all the Terms of Justification are borrowed from Law, wherein there is supposed a Charge, a Tribunal, and a Judge; So is this resting in like manner; It's in effect, an arraigned Persons making of Christ's Righteousneesse his Legal Defense against all Challenges; The substance of the phrase is in that of, Philip. 3.9. That I may be found in him not having my righteousness, &c. Where presupposing a lybelling and Charge, where to does the Apostle betake himself, and what is his refuge? It's Christ and His Righteousness, even to be found in Him; as if the question were proposed, Paul, what wilt thou do in the day of Judgment, what wilt thou lean to for a Defense in that day? To which he answers, not to my own Righteousness, but this is it, even to be found in Him; which he expones to be, the having on His Righteousness by Faith, that's the Righteousness of Christ by Faith taken hold of by me, which F • ith shuts up as it were Paul in that R • ghteousnesse, and hids him so, as he is past over, as if there were no unrighteousness at all in him.

The Eff • ct of this Faith follows, when a Person • s chased and hath fled into, and laid hold on Christ; the effect, I say is, he shall be Justified; we may consider this several ways, and for explication's sake I shall shortly put by some of them.

1. Then, according to the exposition of the words, take this observation, That there is such a thing as Justification distinct from Sanct • fication; That benefit of Justification follows on Faith's taking hold of Christ because it's such a benefit as follows Christ taking on our Sin; By his knowledge shall he ju • tifie many, for he shall be •• their iniquities; Now Sanctification is not that, but the infusing of Hol • nesse in us, and is the work of God's Spirit, inwardly working a change in the man, we did some way clear and confirm this in the exposition of the Words, and show you how Sanctification differeth from Justification; Now ye are justified, now ye are sanctified, Says the Apostle, 1 Cor. 6. Making them distinct benefits: To clear it a little further, Two things are to be considered in Sin, both which are to be removed by Christ, but differently: 1. Something that defils and polluts us, and makes at disconform to God's Image, hence Sin is in the Scripture compared to Boills and Sores, and menstruous Cloaths, and is called filthiness. 2. There is a guiltiness that follows on this, whereby we are not only presupposed unclean, but are made liable to the Laws Certification, wherein it's said, Cursed is everyone that continueth not in everything written in the book of the law to do it; Now if we speak of the removing of these two, Justification takes away the guilt of Sin, when the Sinner is pursued before God's Tribunal, he is discharged by the imputation of Christ's Righteousness, to which he is fled for refuge; The Law absolves him not because he wants Sin, but because the Mediator hath sa • isfied for his Sin; and that Satisfaction is by Faith laid hold of; Sanctification takes away the pollution, and blot of Sin, the Person that had these Boills and Sores is cleansed, or healled, or is a healling, and under cure, (for there is no complete healling while on this side of Heaven) As suppone a man by transgressing the Law, had wounded himself, in wounding or hurting another, there is here both a guilt, and a deformity, a guilt in transgressing the Law, by hurting his neighbor, and a deformity in wounding himself: Justification is as if the penalty of the breach of such a Law were not exacted, by the interposing of a Cautioner; and Sanctification is like the healling of the Wound in a man's self, by taking or application of some Physic, or Plaister; So is it here, Justification sets us free from the guilt, and Sanctification cures us of the wound of Sin; man's fall was a guilt, and by that fall he wounded himself; and by Christ bo • h are removed from the Believer; by His Satisfaction He j stifies, and by His Grace and Spirit, He Sanctifies him.

Use, We observe it only in passing, because it serves to clear all that concerns Justification, and therefore when we speak of Justification by Christ's Righteous • esse. 1. It's not as if we had a Righteousness communicate to us, and were made actu • lly holy; but it's the i • putation of Christ's Righteousness to us; the confounding of these two does ill, and is very prejudicial, not only to Papists, but to others, who think they are Justified, when they think they have some good frame, which being wanting, they suspect their Justificat on. 2. The meaning is not as if Christ's Righteousness were our Sanctification, which is the Error of the Antinomians, who make all Sanctification to be Justification, even as the Papists make all Justification to be Sanctification; therefore we would learn to distinguish these two, yet not so as to separate them.

2dly, Observe, That this effect, Justification, is not only, nor mainly the sense of being pardoned and absolved; but it's real absolution and pardon itself; because this Justification that follows Faith, is that which Christ hath purchased by His Soul-travel, and bearing of our iniquities, and entitles the Justified Person to Him, and makes him to be of His Seed; and that is not to have the sense that we are Justified, but actually to be Justified: And here there is another mistake to be adverted to, to think Justification to be the evidence of that which is past before we were born, yea from Eternity; The Justification here spoken of, is that which makes us stand before God; is opposit to Works, and to the Curse; and frees us from it; But the sense of Justification is not that, whereby we stand before God, and is opposit to Works and the Curse; and therefore take this Advertisement, that Justification is not to be sensible of our Justification, but it is really to be so, whether we know and be sensible of it or not; and that by virtue of Christ's Righteousness apprehended by Faith.

The Third, and main thi • g in this effect, is, That laying hold on Chr • st by Faith, as He is offered in the Gospel, does before God serve to the Justifying of a Sinner, and the absolving of him from the guilt of Sin; That is, when a Sinner sensible of Sin, is brought to lay hold on Christ's Righteousness, then follows God's absolving of him, as if he had never had Sin; or had satisfied for his own Sin; which is not only holden out here, but is frequently spoken of through the Epistles and is the Justification that stands in opposition to the way of Works; to wit, when a poor Sinner sensible of Sin, is persuaded by God's Spirit to flee unto, and rest upon Christ's Righteousness offered in the Gospel, upon which follows God's absolving of him; This Doctrine takes in the substance of the Text, By the knowledge of my righteous servant shall many be justified.

There are several things that will fall to be cleared in the prosecuting of this, which we shall speak to shortly, for clearing of that Question of the Catechism, what is Justification? because this Doctrine holds out the Form of it, and deduceth it in this order. 1. A Sinner is here supposed to be lying under God's curse, according to that, Gal. 3.10. Cursed is everyone that continues not in all things written in the law, This is man's condition by nature. 2. It is supposed that Christ becomes Cautioner for elect Sinners, and takes on their Debt, and satisfies for them; on condition that if they shall believe on Him, they shall be Justified, and have His satisfaction imputed to them, and that the Lord Jehovah accepts of the Mediators Satisfaction, and engageth to make out the condition.

3. The Lord, in the Word of the Gospel hath revealed this; and hath comprehended the way of a Sinners Justification in the Gospel Covenant, and promises, and makes offer of it to all that hear of it, saying, He that believes in the Son shall not perish, but have eternal life, and all that believe on him shall be justified from all things, whereby they could not be justified by the law of Moses: This is the external instrumental cause of Justification, that holds out the way to Life; which supposes the former. 4. When this is made offer of in the Gospel, there is the o • eration of God's Spirit on the Soul illightning the Mind of the Sinner, convincing him of his hazard, chasing him to Christ, and powerfully persuading him to take hold of His Righteousness made offer of to him; whereupon the Soul comes to put forth the Act of Faith, and to rest upon His Righteousness; as when it was said by Philip to the Eunuch, Act. 8. If thou believest thou mayest justified; The Soul answers, I believe in Christ the Son of God; whereupon it becomes a bargain; and this is the inward mean, or instrumental cause of Justification. 5. Follows God's imputing to that Sinner, that receives Christ as He is offered, and rests upon Him by Faith, His Righteousness, and Christ's payment and satisf • ction to Justice is counted his, and according to this, his Sins are pardoned, for the merit of that Righteousness, and he himself is accepted & accounted Righteous, as if he had never sinned; and he hath such a sentence past on him, as is held forth in these words of Psal. 32.1. Blessed is the man whose transgression is forgiven, whose sin is covered, to whom the Lord imputs to iniquity; and in these, Rom. 8.1. There is therefore now no condemnation to them who are in Christ Jesus, &c. Even as before he fled to Christ, there was a Curse standing against him: And this is an Act of God, the Sovereign and efficient Cause, To declare his righteousness, that he might be just, and the justifier of him that believes in Jesus, as it is, Rom. 3.26. which is the final cause.

We may confirm this either as to the positive part, that by believing a Sinner is Justified, or as to the negative part, that there is no other way possible whereby a Sinner can be Justified, but by believing; So that this great Effect follows from a sensible Sinners taking hold of Christ's Righteousness by Faith: Ye may look upon a few Scriptures to this purpose, as namely, Gal. 2.16. Where the Apostle entering in the debate lays down this conclusion, Knowing that a man is not justified by the works of the law, but by faith in Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ; as if he had said, we have taken this way for the attaining of this end, believing that we might be justified; The Apostle speaks here, 1. Of a Justification by Faith, which is opposit to Works, and as he ascribes it to Faith, so he denies it to Works. 2. He makes it exclusive, and will have no other thing to concur in the manner at least, but Faith; Knowing (saith he) that a man is not justified by works, but by faith. 3. He holds out his own, and other Believers practice; Even we have believed, that we might be justified; As if he said, we took this way of Faith to be absolved before God, which by the Law, or the Works of the Law, would never have been; See also to this purpose the Epistle to the Romans 1, 2, 3, 4. and 5. Chapters, especially the 3, and 4. In the 3d. chap. v. 25. When he is summing the Doctrine of Justification into a compend, he says, Whom God hath set forth to be a propitiation through faith, to declare his righteousness for the remission of sins, &c. Where Christ's Righteousness is called a Propitiation through faith, and Faith is holden out as the Channel in which Justification runs; and in the words following the Believer is holden out as the Object of it; So Chap. 4. It's holden out in the instance of Abraham, particularly v. 5. To him that worketh not, but believeth on him that justifieth the ungodly his faith is counted for righteousness; Where the Apostle propones Two ways of a persons aiming to be Justified; The 1. whereof is, when a man works, or worketh not on that account to be Justified by them, and on that account seeks to be Justified, and that way is rejected. The 2. is, when a man hath no works, but by Faith betakes himself to Christ's Satisfaction; and that way is established, for that man's Faith is counted for Righteousness, and is the ground of his peace before God; we gave some Scriptures before for this, and shall not therefore now insist. There is also good reason, why it cannot be other ways, 1. If we consider what man is in himself, ungodly, rebellious, having nothing to present unto God; but when a Righteousness is presented to him by way of offer, and he is through Grace brought to accept of the offer of Righteousness of another, nothing can be conceived to be brought to receive it but his Faith; and i • Christ's Satisfaction be his Justification, and if it be Faith that takes hold of it, we have a clear reason why Justification is attributed as to Faith. 2. Consider, That this contributs most to God's end, which is to glorify himself, especially in his Grace, in the Justification of Sinners, even to hold forth the manifold riches of His Grace; and nothing contributs to this so much, and so well, a • that which speaks the Sinner to be empty; and nothing empties the Sinner more then Faith; it being the great Act of Faith to bring the Soul of it's own bottom, and to stop all boasting; to drive it out of itself to be found in Him; Therefore, it's said to be of faith, that it might be of grace, Rom. 14.16. As if he had said, if it were by any other thing, it could not be by Grace, but Faith claims nothing but the Righteousness of Christ to rest on; He hath paid the price, and made the Satisfaction, and that Satisfaction is mine, saith Faith, because it was offered to me, and I have been brought to lay hold on it; and the nature of this pleading stops the mouth of the creature, and proclaims Justification to be alone the effect of God's Grace, and of Christ's procurement. 3. Consider, That if it depended on any other thing, our Justification could never be perfect; when we speak of Justification, and call it perfect; It is not so to be understood, as if Faith were perfect, but Christ's Satisfaction which is our Righteousness, and which Faith lays hold on is perfect, • hough our Faiths grip be weak; Hence it is, that the weak Believer is Justified, as well as the strong; all who look unto Christ, though with a weak sighted eye, yet Salvation through him as well as Abraham; because His Righteousness is perfect, which weak Faith takes hold of as well as strong Faith: Now if Justification were founded on ought within us, it could never be perfect, but by him all that believe are justified from all things from which they could not be justified by the law of Moses: And one of them made at free as another; It's not here as if one part of the Debt were scored and blotted out, and not ano • her, but all is blotted out, because • the Righteousness presented before God's Tribun • l, and imputed to us; which is the Defense that Faith gives in, is perfi • e? We may compare strong and weak Faith to two Advocates, the one more able, and the other we • ker, pleading the cause before a just Judge; strong Faith pleads more str • ngly, fully, and distinctly, weak Faith pleads not so fully and distinctly; but both pleading on the same ground, God the Judge Judgeth not according to the distinctness, or undistinctnesse of the pleading, but according to the Defense, or Reason given in, and absolves both alike, and the weak Believer is as fully pardoned as the strong is.

The Uses are many and comfortable, 1. It serves for our Direction; if any were asking; how they may come to be Justified? This Doctrine answers by Faith in Jesus Christ; by taking with your Sin, and taking hold of Christ's Righteousness offered to you in the Gospel, and by making that your D • fence before God; And is not this a Lesson worthy the learning? which the whole Word of God aims at, even to instruct you how to make your peace with Him; It's by the knowledge of Christ, or by Faith in Him, by resting on Him, as He is offered in the Gospel; and this cannot but be a solid and sicker way of Justification, because we have God's Word for it, it's founded on His Faithfulness, and on the Transaction made betwixt God and the Mediator; we have also the experience of all the Saints for it, Abraham before the Law, David under the Law, and Paul, since the Law; all of them were led the same way: ye would take no • ice of this, not only as the great question in Catechizing, or Examination, but as ground whereon ye build your peace, if ye were dying; There is a perfect Righteousness in Christ made offer of to you in the Gospel, on condition ye will receive Him as He is offered; and if ye so receive Him, it shall be yours, and ye shall at God's Ear be absolved; the Righteousness of Christ shall be as effectual for your absolution, as if it were inherent in yourselves, and Faith shall unite you to Him, and make you one with Him: In a word, ye must all come before God's Tribunal, and there are but two Defences to be proposed; either something in yourselves, as your love and charity, or good carriage and duties; or to take with your Sin, to condemn yourselves, and to flee to Christ, and present His Righteousenesse, as the Righteousness of the Cautioner that hath paid your Debt, and according as ye take the one way, or the other, ye may expect to be Justified or not; and this Doctrine rejects the one way, and own • and confirms the other, which is by Faith.

And therefore, 2. (which is the great Use of all this Doctrine ) here there is ground laid down to any that would be Justified, how they may win to it, and a warrand to propose Justification, as a thing attainable through Faith in Him; ye have it in your offer on these terms, and therefore let me earnestly entreat you to accept of the offer; if this be the way of Justification, take this way; seeing there is an absolute necessity of Faith in everyone that should be at Justification, make it sure that ye are indeed fled to Christ; and that it is His Righteousness which ye make your Defense before the Bar of God's Tribunal: We shall branch forth this Use of Exhortation in these Two or Three words. 1. When Christ is spoken of in the Gospel, let him be by Faith received; and if ye would know what this is, labor 1. To know, and to take up the difference betwixt self-Righteousness, and that Righteousness which is by Faith; For many are so ignorant, that they know neither the one nor the other, or at least not the one by the other. 2. When ye are come to know the difference betwixt these two, and are soberly weighing what ye would lippen to, in your coming before God; with indignation shuffle out, and cast by, disclaim, and renunce your own Righteousness, and grip to the Righteousness of Christ; here Faith will have a double Work, upon the one hand to reject Self-righteousness, and upon the other hand to rest upon the Righteousness of Christ alone; according to that, Philip. 3.9. 3. When ye have gotten your own Righteousness casten, and Christ's Righteousness closed with, there is a necessity to cover and hide yourselves in it, that ye may never so much as in the vaging conceit of your mind, be found out of it; It alluds to the City of refuge, wherein, when once entered into, and abiden in, the person was safe, bu • if he was at any time found without, he was in hazard to be killed by the aveng •• of blood; which held out not only the Act of Faith fleeing to Christ, but it's abiding in Him, being hide in Him, containing and keeping itself in Him, and continuing to plead it's Defense on that ground; There may be in a fit of sad exercise a renouncing of our own Righteousness, but when that is over, and we begin to conceit something of that which we have done, we are ready to forget Christ's Righteousness, and to lean to our own; and that it in a manner to come out of Christ, and from our City of Refuge, if ever we were in Him: Faith, as it betakes itself to Christ, so it States itself in Christ, where only it dare abide the trial. 2. We would commend this to you, as the great ground of your Peace and Hope, even that ye would put it to the trial, and make it sure whether ye be in the Faith or not; It is true there are many beguiled in this, and take themselves to be in the Faith when they are not; and others question their Faith, and their being Justified without just ground; yet it's impossible to win to clearness of interest in Christ, or to the having of any solid and comfortable hope, of enjoying God, except there be some clearness that we are in the Faith, and have indeed betaken ourselves to Christ; which cannot be win at, without putting it to the t •• all; Other evidences serve to clear our Justification, as they clear our Faith; and as they pr • ve Faith so they conclude and prove our Justification, and the out-gate promised; Now, if believing be such an evidence of Justification, and of a well grounded hope of H • aven, is there not reason we should put it in good • ear • es • , and frequently to the trial, and seek to know whether we be in the Faith or not; The Apostle, 2. Cor. 13.5. Doubles his exhortation to this purpose, Examine yourselves if ye be in the faith, prove your own selves, know ye not your own selves that • hrist is in you except ye be reprobates. We do the rather press this, because if we were serious in the trial, there would, through God's blessing, be more Faith in some, and less presumption in others; and these that have Faith; would have more peace and comfort in it. But that which makes many content themselves with a counterfit instead of Faith, is that they put it not to the trial; and that which makes them who have Faith to want peace, and to live in much anxiety, is, that they do not more prove themselves, as to their Faith; These are then the Two main parts of a Believers Duty by Faith to take hold of Christ, and to rest on and in Him; and by trial to make it clear and sure to themselves, that they are Believers; and these Two are the great up shot of all this Doctrine, to persuade us to believe, that we may be sure, and to persuade us to study to be sure and clear in it, that we may be comforted thereby.

SERMON LXI.

THe Doctrine of Justification through Faith in Christ Jesus was wont to be much thought of among the People of God, it is called, Gal. 3.8. The preaching of the Gospel to Abraham, when God fore-told him of a way of Justification, and Salvation through Christ's coming of him, That in him all the Nations of the earth should be blessed; This was the telling of Good news to him; and we are sure it is as good news now as ever it was, and would be so to us, if we could look on it Spiritually as they did; For there is as great hazard in Sin, and the Curse is as terrible and insufferable, and the love of God as fresh now as they were then.

We have for some days been speaking of this Doctrine of Justification, and it will be much to speak and hear of it profitably, we desire not to insist of what may be unuseful; but we conceive there is some necessity in insisting in this; It's our own negligence, and ignorance that makes many things of this kind to be very unuseful, evenso that we scarcely conceive them; and we are made heartless in speaking of them, because to many they are, as if spoken in a strange language, which is, and should be for a lamentation.

The last thing we proposed, was to hold forth the mean by which Justification is attained, to wit, Faith; which we observed, to show how Faith concurs in the attaining of Justification: Few or none ever denied Faith to be necessary for the attaining of Justification, neither can any that read the Word of God with the least consideration, but have that impression of it▪ But the great thing wherein the difference lies, and wherein men miscarry, is, in attributing to Faith the right or wrong manner of it's concurrence in the attaining of this effect; Though these things may at first blush, look like merely notional spiculations, and such as do not concern Christians practice; yet there is no error in Doctrine about this matter, but there is something in folks practice that looks like it, and is influenced by it; And it's men's inclination to error in practice, that makes them as it were to coin errors in Judgment.

We shall Observe two generals further, and proceed, The 1. whereof is, That Faith hath a peculiar way of concurrence for the attaining of Justification, which can agree to no other Grace, nor Work, nay nor to Faith itself, considered as a Work; Therefore Justification of many is here deryved to them by his knowledge, or by Faith in Him; that is by Faith in Christ, as secluding all other things; It's by Faith that Justification is deryved and applied to us, and by Faith we come to have right to it, and an Interest in it.

The 2d. is, That however Faith concure for attaining of Justification; yet it's not Faith of itself, or by any virtue or efficacy in itself; but as taking hold of Christ as the Object of it, that it justifies, Therefore it's said to be by the knowledge of him, or by Faith in Him, it's by receiving Him, uniting us to Him, and resting on Him that we are Justified.

We shall shortly explicat both these branches, and then come to some practical use of them together.

1. Then, we say that there is something in Justification attributed to Faith, that cannot agree to any other thing; which is implied in many Scriptural Phrases, and in this Text; in as far as it is said, that by his knowledge, or by Faith in Him, Justification is attained: And therefore when we are said to be justified by Faith, we affirm that Faith hath a peculiar way of concurring for the attaining of Justification, which can agree to no other Grace, as to Repentance, Love, Meekness, Patience, &c. not to Prayer, Almesdeed, or any other good Works or Work; For confirming of this, consider, 1. That we are said to be Justified by Faith in opposition to Works, and that there is something attributed to Faith, which is denied to Works: Generally this is clear in these Epistles written to the Romans and Galatians; Particularly, Rom. 4.2, 3. If Abraham were justified by works, he hath whereof to glory, but not before God, for what saith the Scriptures? Abraham believed God, and it was counted to him for righteousness, now to him that worketh is the reward not reckoned of grace but of debt, but to him that worketh not, but believeth on him that justifieth the ungodly, his faith is committed to him for righteousness; where most clearly and convincingly, believing and working are directly opposit the one to the other; and, Gal. 2.16. We who are Jews by nature, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, (or as the word is, no not but by Faith, that is, a man is not justified by Works, but by Faith) Even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; Where the Apostle cannot more purposely and pressingly make a difference betwixt any two things then he doth betwixt these two, Justification by Works, and Justification by Faith: And in all this discourse, it cannot be said, that the Apostle only excluds Works in respect of merit, or Works, as they look to the Works of the Ceremonial Law; For he opposeth Faith, and all sorts of Works, or Works in whatsoever respect, as inconsistent; It's not one or two sorts of Works; but all sorts of Works of the Law; and there can be no Works but such as are commended by the Law, which are excluded. Now if the Apostle seclude all these, what are the Works that we can be justified by? 2. Consider the peculiar Phrases, that the Scripture useth to this purpose, and where we are said to be Justified by faith; There is a sort of causality attributed to Faith, that can be attributed to no other Grace, nor Works; Hence the Righteousness of Christ is called the Righteousness of faith, and we are said to be Justified by faith in his blood. So Phil. 3.8, 9. I count all things to be but dung that I may win Christ, and be found in him, not having my own righteousness, which is of the Law, but that which is through the faith of Christ, the righteousness which is of God b • faith, and Rom. 3.25. Whom God hath set forth to be a propitiation through faith in his blood; many moe such Phrases there are; And truly it would look very unlike the Scripture, to expone these Scripture Phrases of a Righteousness of Works, or by Works. 3. Consider how the Apostle opposeth the two Covenants, The Covenant of Works made with Adam, and the Covenant of Grace made with Believers in Jesus Christ, Rom. 10.5, 6, 7. Moses describeth the righteousness of the law, that the man which doth these things shall live by them; The Righteousness of the Law speaks of doing, by which we come to be Justified; But the righteousness of faith, or the Covenant of Grace, Speaketh on this wise, The word is near thee, even in thy mouth and in thy heart, That if thou confess with thy mouth the Lord Jesus, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved; Where the Apostle opposeth these two Covenants, not in respect of merit only, as if the one were inconsistent with Grace, and not the other, but he opposeth them in this, that the Righteousness of the one Covenant is in doing, and the Ri • hteousness of the other Covenant is by believing; And therefore, according to this opposition, wha • ever is a man's doing is not the ground of his Peace, and Justification before God; because the Righteousness of his doing is the condition of the Coven • nt of Works; and the Righteousness of the Covenant of Grace is quite of another nature; to wit, Believing in him who justifieth the ungodly. 4. Consider that the thing that is the ground of our Justification before God, is Christ's Righteousness inherent in Himself, and imputed to us, for the covering of our nakedness; because He is as our Cautioner hath paid our Debt; Hence it follows, that Faith hath another way of concurring in Justification then any other thing can have; because it's Faith which receives and pu • s on that Righteousness, which no other thing doth; That I may be found in him, saith the Apostle, Philip. 3.9. not having my own righteousness, but the righteousness which is by the faith of Christ; So that to be in him is to h • ve His Righteousness, and this Righteousness is put on by Faith: Only take two words of Adverisement ere we come to clear the other branch of the Doctrine. The 1. is this, when we speak of the peculiarness of the way of Faith's concurring in Justification, so as no other Grace or Work doth, we design not to weaken, or cry down the necessity of Repentance, and of other Graces, nor of good Works, the very thoughts whereof we abhor, but to give everyone of them their own, and the right place; and therefore it's a gross calumny to say, that we affirm, that the study and practice of Holiness and good Works is not necessary; we only cry them down on this account, that when we come before God, our Works, or Holiness a • e not to be presented to Him as the ground of our Justification and Absolution, but the Righteousness of Christ that Faith takes hold of; and in this we say, that Faith peculiarly concurs as no other Grace doth, because i • 's fitted with an aptitude to receive and apply Christ's Righteousness, which no other Grace is as we say, i • 's by the eye that a man sees, though if he had not a • ead, and brains he would not see; So though Fai h and Hol nesse, or good Works be not sep • rat, yet Faith is as it were • he eye of the Soul, that discerns and takes hold of Christ's Righteousness. The 2. is this, That when we speak of good Works, we speak of t •• m as the Apostle doth, Tit. 3.5. where 〈◊〉 saith, not • y the works of righteousness which we have done, but according to his mercy he saved us; and by good Works denied in the point of Justification, we understand all that is our own doing, not excluding • nly some things that were so accounted i • the time of darkness, as almesdeed • and the like, but (as we have said) all that is our own doing.

The 2d. Branch is, that this peculiarness of Faiths concurring in Justification, is not from any efficacy in Faith or from Faith considered as our Deed or Work, but as it Acts on Christ, as the Obj • ct of it; and therefore when it is said, Rom. 4.3. That Abraham believed God, and it was accounted to him for righteousness; The meaning is not, as if God had accepted his believing, as an Act or Work for his Righteousness, and that it was accounted as a perfect Grace; but the meaning is, that Christ Jesus the promised Seed received by Faith, or his betaking of himself to the Ri • hteousness of Christ holden out to him in the Promise, was accounted his Righteousness; as if he had had an inherent Righteousness of his own; and so Faith is imputed not in respect of it's Act, but in respect of it's Object; By his union with Christ through Faith, Christ's Satisfaction becomes his: To clear it a little, take these consider • tions. 1. Consider Faith as a Grace in us, and so it cannot be imputed for Righteousness, for in that respect it's a Work, and is excluded by the Apostles opposition, made of Grace and Works; It must therefore be Faith considered as acting in it's Object. 2. Consider that in Scripture, to be Justified by Christ, by his blood, and by Faith, are all one; because when it is said we are justified by Christ, or by His Blood, it takes in Christ and His Blood laid hold on by Faith, therefore sometimes Christ, sometimes Faith, is called our Righteousness because, as Christ considered, as suffering, and satisfying is the meritorious cause of our Justification, so Faith is the instrumental cause taking hold of His Satisfaction, which is our Righteousness; both are necessary in their own way, and Christ's Righteousness implies Faith, and Faith implies Christ and His Righteousness, the one implies the other necessarily. 3. Consider the Phrases used in Scripture to this purpose as where we are said to be justified by faith, it ever respects Christ▪ and where we are said by faith to put on Christ, It is not Faith considered as Righteousness of itself, but it's Faith considered as Acting on Christ and His Righteousness; Therefore it's the Righteousness which is by Faith, the Righteousness which is in Christ, and by Faith, taken hold of by us, and becoming ours.

The Uses are several, 1. For information and conviction, and we would, 1. be informed in, and understand well the meanining of this Doctrine, when we say that Faith is necessary to Justification, and concurreth in attaining of it as no other thing doth, that ye may give it it's right place, and may make no confusion of these things that are distinct, 1. We deny not Works, notwithstanding of all that we have said, to be necessary, more then we do Faith; but the great difference is anent the giving of Faith and Works, or Faith as it is a work on equal share in respect of causality in our Justification; And therefore we would beware with Papists to attribute a sort of condignity to Faith, as if it merited eternal Life, which flows from their ignorance of God's Covenant; For they think, that since He commands us to believe, and promiseth Life to believing, that there is a merit in believing; as they fancy, there is in Prayer, Alms-deeds, and others Duties, or good Works; but in this respect, as it is a Work in us, the Apostle excludes Faith, and makes our Justification free; whereas, if Faith in Justification were considered as a Work meriting our Justification, it should not be free; and although there be no Papists in profession here amongst us, yet it may be there are some, and that not a few, that think God is obliged to them because they believe, and that expect Heaven, and life Eternal on that ground, even as when they pray, they think they should be heard for their Praying, and when they give Alms, that they should be rewarded for the same, as a meritorious Work. 2. Neither do we understand, when we say that Faith is necessary to Justification, and concurreth in the attaining of it; That by believing we are disposed to be holy, and so more enabled to Justify ourselves; which is also a Popish Error, wherein I fear many professors of the Gospel amongst us lie, who think they are obliged to their Faith, because it disposes them to hear, read, pray, and the like, and so enableth them to work out a Righteousness to themselves, whereby they expect to be Justified; This is another fault, and Error to be guarded against; For though we give Faith a radical virtue to keep Life in other Graces, yet so considered it is still a piece of inherent Holiness, and pertains to Sanctification, and not to Justification. 3. When we say that Faith concurs in the attaining of Justification, we do not say that it concurs in the same manner, that Repentance, Prayer, and good Works do concur: But it may be said here, seeing we grant that good Works and Duties are necessary, what then is the difference? I answer, in these two. 1. Faith is the proper and peculiar condition of the Covenant of Grace, and not our Works, or Holiness; whereof Faith considered as a Work is a part; Works is the condition of the Covenant of works, for it says in this manner, The man that doth these things shall live by them, but the Covenant of Grace in opposition to it, says, If thou believe with thy heart in the Lord Jesus, and confess with thy mouth, that God raised him from the dead, thou shalt be saved; as it is, Rom. 10. What Works, is in the one Covenant, Faith is in the other Covenant, and that as it is opposed to Works, and to Faith itself, as it is a Work in us. 2. There is a peculiarness in Faith's concurring for the attaining of Justification, in respect of it's instrumentalness in taking hold of Christ for our Justification, or in receiving and resting upon Him (as we said before) for that end; For when Christ is offered in the Gospel; Faith flees to Him, receives Him, takes hold of Him, and rests on Him; neither Repentance, nor Prayer, nor any good Work, hath an aptitud, and fitness to receive Christ and present His Satisfaction to God as the ground of the Sinners defense, as Faith hath; And therefore it's so often said by Divines according to the Scripture, that Faith is the instrumental cause of our Justification; which we shall clear in two or three similitudes, which the Scripture makes use of, 1 Christ compares Himself to the brazen Serpent lifted up in the wilderness, John 3.14. Man by Sin is stung deadly, as the Israelites were by the fiery Serpents, Christ Jesus as suffering, and hung, or lifted up upon the Cross, is proposed to our Faith to look upon, as the brazen Serpent was proposed to them that were stung, and put up on a poll for that end; and as there was no healling to the stung Israelites except they looked to it, and the cure followed to none but to these who did behold it; So Christ Jesus proposed as the Object, and meritorious Cause of Justification, Justifies none but such as look to Him by Faith; and although they were to look to the Brazen Serpent, yet their look gave no efficacy to the cure, but it flowed from God's ordaining that as a mean of their Cure; even so it is not from any efficacy in Faith considered in itself, that Sinners are Justified, but it is from Jesus Christ the Object, that Faith eyeing Him lifted up, as the Savior of the elect, and His Satisfaction as appointed of God for that end, doth Justify: and therefore it may well be called an instrumental cause, because it is not Christ abstractly considered, that Justifies, more then it was the Serpent considered abstractly, without their looking to it, that did cure, but Christ considered, and laid hold on by Faith; and in this respect Faith is said to Justify, even as the e e looking to the Brazen Serpent put them in capacity of the Cure, though the Cure flowed from God's appointment, and not from their looking; So is it in Faith's concurring for the attaining of Justification. A 2d. Similitude is that of miraculous Faith; We find it often said by the Lord, in His working such Cures, Thy faith hath made the whole; There was no efficacy in Faith itself for producing the Cure, but it was the mean by which the Cure was transmitted to the Person under such a disease; So it is in believing, in order to our Justification; It is by believing on Christ, that our Spiritual Cure in Justification is transmitted to us, and we are said to be Justified by Faith, as they were said to be cured by Faith, because, by Faith it is convoyed to us. A 3d. Similitude for clearing, that Faith may well be called the instrumental Cause of Justification, may be this, even as the Advocates pleading may be called the instrumental Cause of the Clients absolving; As suppose a man whose Cautioner had paid his Debt, were cited to answer for the Debt, his Advocate pleads his absolution, and freedom from the Debt, because his Cautioner hath paid it; although the Debt was paid, yet the man had not been absolved, if it had not been so pleaded on this behalf; So the concurrence of Faith in the Sinners Justification, is to table Christ's Satisfaction for his defense before God, and to plead his absolution that ground; The believing Sinner's Faith says it is true, I was own so much Debt of Sin, but Jesus Christ my Cautioner to whom I am fled hath satisfied for it, therefore I ought to be absolved; and the Law allows of this sort of pleading, and upon this ground; in which respect Faith concurreth in attaining, and may well be called the Instrumental Cause, of our Justification: I shall say no more on this Use, but these two words; we may partly regrat our great ignorance, that we know so little of the use of Faith in our Justification; And partly we m • y lament the great confusion that is in these times, wherein men are set to overturn such a clear truth, as if Faith had no instrumentality in our Justification, but as if it, and other Duties and Works were equal sharers and alike in it: Which, 1. overturns the nature of God's Covenant of Grace, in making Works the condition of it; as if there were no difference betwixt the two Covenants of Works and of Grace. 2. It hath this miserable ill attending it, that it shoulders out Christ's Righteousness, and shuffles in an inherent Rrighteousnesse of our own, as our defense when we come immediately before the Throne of God; whereas the Gospel puts us to a Righteousness without us, and imputed to us: This way leads us to seek Righteousness in ourselves; whether Works, or Faith, as a Work be made the ground of our Justification, it is all one: For if Faith considered as a Work in us disposing us to Holiness, and as a part of sincere Holiness, be the thing presented to God, as the ground of our Justification, it is still something within us, and such a thing, as is still imperfite; which would miserably mar poor Souls comfort; whereas the Righteousness of Christ laid hold on by Faith, being made the ground of our Justification, it affords solid consolation; For though Faith in us be weak and imperfite, yet His Righteousness is perfect; and as it was not the Israelites looking, as we said, that was the ground of their health and cure; but God's appointing of such a mean for their cure looked to; Otherwayes they that were weak-sighted, and had bleared eyes might think themselves not in such capacity of healling, as these who were strong and more clear-sighted, whereas they were all alike cured, if once they looked; even so is it here.

A 2d, Use of this, and the other Doctrine formerly spoken of, is for Direction, and practical Information; would any know how to get Justification by Christ, here is the way; It's by Faith in Him; when Christ Jesus and His Satisfaction is made offer of in the Gospel, for Justifying all self-condemning Sinners, that lay hold on Him; Sinners by Faith fleeing to Him, and resting on Him, get a title to His Righteousness, that cannot but save them; So that if it were, 1. asked, what is that which a man appearing before the Throne, dare hazard to present to God, as the ground of his defense? It's answered, Christ's Righteousness, His Satisfaction. 2. If it were asked, How comes one to have Title and Right to that Righteousness, so as he may, own and present it for his defense? It is answered, that it is attained by believing in Him; If it be asked, how comes Faith to get a Title to that Righteousness, is it by any virtue, or efficacy in Faith, as a Work in us? It's answered, no, but it comes to get Title to it, by going out of itself, by receiving, and taking hold, and making use of the worthiness that is in Christ's Righteousness, which is as a Garment, able to cover the Sinners nakedness, and to hide all his spots, and as a complete Ransom to pay all his Debt: And this we see here upon the one side, a necessity of Faith in order to Justification, and upon the other side, a warning, not to count Grace, and the Righteousness of Christ, the less free; that Faith hath an instrumentality in the application of it; Faith having Two things that it pleads upon. 1. Emptiness, and need in itself, whence it arrogats nothing to it's own pleading, but 2. founds it's defense on the good ground it hath to propose; And therefore, as upon the one hand, we would know that there is away to come by Justification, by taking hold of Christ's Righteousness by Faith; So upon the other hand, we would be afraid to let anything stick to us from our Faith, as if we had a meritorious, or efficient hand in, or were to be thanked for, our winning to Justification; For as a Beggar, in receiving an Alms, can allege no merit to be in his receiving, or calling for it, so no more does Faiths receiving, mar the freedom of our Justification, by any merit in it.

Use 3. Seeing Faith concurs instrumentally in the attaining of Justification, there is here clear ground to exhort you, by Faith to receive Christ; and to commend to you the exercise of believing, because, without it ye cannot be Justified, and by it ye shall certainly be Justified.

Use 4. Here, O! here is ground of consolation to poor Sinners, sensible of Sin, trembling at God's Bar, as being obnoxious to the Curse; that by receiving of Jesus Christ, they may be absolved from the Debt of Sin, and fred from the Curse; Therefore, if there be any such here, put forth your hands, and receive what is in your offer; open your Sou • s mouth wide, and let in Christ, and He will fill it; Faith having, as to our Spiritual Life, the same place, that the mouth hath to the body, as to the entertaining of the natural and bodily Life, it opens and receives what is needful to keep in the Life of the Body; And were not this good news to poor Souls burdened with Sin, loathing themselves, and their own Righteousness, seeing it all to be but as filthy Rags, and crying out with the Jailor, what shall we do to be saved? Paul would say to such, and we say it in the Lord's name; Believe in the Lord Jesus, and you shall be justified and saved; for Justification is derived by Faith in Him to the Sinner.

Use 5. This serves exceedingly to humble a Sinner; whether it be a Sinner aiming, and seeking to be Justified, or a Sinner that hath attained Justification; in so far as there is no ground of boasting here; If ye be aiming to be Justified, it may humble you; for what can ye contribute to it? being enabled, ye can indeed receive what is offered, and that is all; neither can ye receive except ye be enabled, as is said; It serves also to humble such as are Justified; Have ye Righteousness? it's not your own, but Christ's; It's He only that did the turn; if it should be said, ye beli • ved, and may boast of that? I ask, what did ye when ye believed? did ye anymore but this? ye pleaded guilty, and did consent to take Christ's Righteousness, and the pardon of Sin through Him freely; and what matter of boasting, I pray is here? none at all; Thus, this Doctrine contributes both to make these who are seeking pardon, and these who have gotten pardon, humble; Where is boasting then? (says the Apostle) it is excluded, by what law? by the law of works? no, but by the law of faith, as it is, Rom. 3.17. The believing Sinner does nothing, and hath done nothing towards the procuring of His own Justification, but gets all freely: We can never think, nor speak aright of Justification, but it lays our vain humor, and stops the mouth from boasting, while it saith, What hast thou O! man, but what thou hast received? and if thou hast received it, why dost thou boast, as if thou hadst not received it? We shall close and shut up the whole of this Doctrine by proposing some few considerations, as conclusions from it; 1. See here a necessity of being acquainted with the Truths of the Gospel, and with this Truth in particular, concerning Justification, (whereof, alas, many are very ignorant) seeing there are so many ways to go wrong, and so many do go wrong about it, we had need to be the more clear in the right way; If there were more knowledge of this, and of other Truths, we might speak and hear with more profit, and if ye did not please yourselves with mere and airy notions, but sought to be settled in what ye hear of other Truths, and of this in particular, it would contribute much to your peace, and rid you of many doubts and difficulties: A 2d. Consideration is, That there is much need to walk in holy fear, in studying this, and other Truths, there are so many ways to err, and a wrong step here is very dangerous; It were exceeding profitable to be more in the study of Justification, that is of the very marrow of the Gospel, and is deservedly accounted to be articulus stantis, aut cadentis ecclesiae; but ye would come to it in fear, being jealous of your own ignorance, and shallowness of capacity rightly to take it up, especially, when new questions are rising, and started concerning it; And as Paul and David studied this way, and held it forth to others, as the way whereby they went to heaven, and whereby others must come to it; So we commend it to you to follow them. A 3d. Consideration is, If Faith be so necessary to Justification, as without it ye cannot be Justified, is there not reason that ye should study to be distinct, and clear that ye have Faith, and that ye are indeed Believers? This is one of the great Uses of all this Doctrine; If there be no way but Faith, and if, in studying this one way, many go wrong, then as ye would make your calling and election sure, study to make this sure, by puting yourselves to the trial, if ye be taking this way as the Apostle most pathetically exhorts, 2 Cor. 13.5. Examine yourselves if ye be in the faith, prove your own selves, &c. It's truly matter of wonder to think how so many men and women are so soon satisfied in the matter of their believing, which yet is so tickle, and difficult a business; we would have none to be jumbled and confounded about it, who desire to be serious in the thing; yet we would have all wakened, and put to diligence; many men have taken pains to be wrong in this matter of Justification, and how few of you have taken pains to go right in it? and how is it that many of you win so easily at it? Seeing the Apostle, Rom. 9. calls it, a stumbling stone to many, and a rock of offense; Surely, 〈◊〉 it be so, your coming at it by guess, and ignoranly is to be suspected; And therefore on this consideration ye would be awakened, to put yourselves more seriously to the study of it; and to try yourselves, if ye be come well to it, for it's the special, yea the only-ground of your peace before God; There are many of you, who in a manner, think it impossible to miscarry in this; For ye know that there is no way to be Justified but by Faith; and yet if many of you were put to it, ye know not the manner nor way how Faith Justifies, which shows that it is not so easy a matter as ye take it to be. A 4th Consideration is this, That in speaking of Justification, and Faith's peculiarnesse, or peculiar way of concurring in it, ye would beware of crying down Works, as to their usefulness, or necessity; This was an error that soon entered in the Church; as soon as Paul cleared and pressed the Doctrine of Justification by Faith, some arose, who, (as James shows in the 2d. Chapter of his Epistle,) affirmed, that Works were not needful, but Faith would save them, no says James, that faith is dead and vain that wants works; And therefore remember 1. That although we tell you that Works are not properly the condition of the Covenant of Grace, yet we say that Faith and Works are never separate in a Justified Person; sound Faith cannot but work, and put on to the study of Holiness; 2. We say, although Works concur not in the obtaining of pardon of Sin, yet we say they are needful to Salvation, and to folks entry in to Heaven; For the Apostle saith, Heb. 12.17. That without holiness none shall see the Lord; Though it's Faith that makes our friendship, yet it's by holiness that it's entertained; and it's holiness whereby our communion is keeped up with God; Therefore, Col. 1.12. We are said by it, to be made meet to be partakers of the inheritance of the saints in light; For it transforms us to God's Image. 3. Works are necessary, though not to procure our peace, yet for the entertaining of our peace, and except we have Works, we cannot have a solid proof that our Justification by Faith is real; and in this respect, James says, Chap. 2. that Abraham was Justified by Works; That is, by his Works he was declared to be a justified person; As to the Justification of his person, he was justified by Faith, before Isaac was born; but by his offering up of Isaac, and other Fruits of his Faith, he was declared and manifested to be a Justified man, and made suitable to the Covenant that he was engaged in with God; Therefore, as the sum of all, be exhorted to study the exercise of Faith and Holiness, so as everyone of them may have it's own room and place; for that will be your advantage, and without this no other thing will advantage you, Now God himself that calleth for both, Sanctify, and enable us for both.

SERMON LXII.

IT's a thing that can neither be easily believed, nor yet understood, how, by Christ's knowledge, or by Faith in Him, many shall be justified; In these Words, the Prophet adds a Reason that both confirms and clears it; It shall be, saith he, that many shall be Justified through Faith in Him, For he shall bear their iniquities; He shall take on, and pay their Debt; And so, (as I said) it is a reason confirming the former Truth, and showing that it cannot be other ways, but they must be absolved through Faith in Him, because He bears the punishment due to them for their Sin; It serves also to clear how Justification is attained by Faith, to wit, not by any virtue, or efficacy that is in Faith, abstractly considered, as if believing of itself did the turn, but by virtue of Christ's bearing their iniquities, and making Satisfaction for them, which Faith lays hold on; So that when he said, By his knowledge shall many be justified; It is not by any efficacy attributed to their believing, but by virtue of Christ's Righteousness, and Satisfaction which only Faith gives a Title to; and is the midse, and way by which a Believer comes to it; and so (as I have said) it serves for explication of the former Truth: So that if the question be asked, how can Sinners be Justified by believing? It's here answered, because Christ shall take on their Debt, and the Righteousness purchased by Him shall redound to them, and be reckoned theirs; It's the same on the matter, with that which we have, 2 Cor. 5. ult. He that knew no sin, was made sin for us, and what follows? That we might be made the righteousness of God in him, which clears that this way of Justification which the Gospel holds out, is not as (I just now said) by any efficacy, or worth in Faith itself, nor by any inherent qualifications in the person that believes; but this is the ground of it, Christ's bearing of our iniquities; The Elect were Sinners, and Christ hath taken on Him their iniquities, Therefore they cannot but upon their fleeing to Him by Faith be Justified, when they plead His Satisfaction for their Defense before God, their Absolution must needs follow; This is the scop of these Words; which are as it were the bond knitting all the rest together, and containing the foundation whereon our Justification is founded; There are only Three Words here that need a little of explication. 1. By iniquity is not meaned Sin formally taken; We show when we spake of the 6. v. That Christ was not the Sinner formally considered, that being inconsistent with His holy Nature, and with the personal union of the Man head with the God-head; But the meaning is, that He took on Him the punishment due to our iniquities; or the punishment that our iniquities deserved. 2. When He is said to bear their iniquities; it imports a burdensome bearing, or His bearing of it with a weight, and that there was a weight in it, as it's said, verse 3. and 4. He was a man of sorrows, and acquainted with grief; surely he hath born our griefs, and carried our sorrows; And therefore the Apostle, 1 Pet. 2.24. saith, He his own self bare our sins in his own body on the tree; when He was made a curse for us; as it is, Gal. 3.13. He did bear our Sins, by coming under the Curse that was due to us for them; In a word, His bearing of our iniquities is a real satisfying of the Justice of God for them; by interposing His own blessed back, and taking on the strokes that were due to us. 3. When it's said, Their iniquities, It relats to the many that in the former Words, are said to be justified through His Knowledge, it's spoken of the iniquities of the Elect, and Believers, who through Christ are made friends with God; And therefore these being the many, they cannot but be Justified, because Christ hath come, and paid their Debt, according to His Ingagement. These Words as almost every other verse of this Chapter contain the substance of the Gospel; Take shortly Five or Six Observations from them, which we shall put together. The 1. Is, That the Person who is to be Justified by Faith in Christ, is naturally lying in iniquities; this is supposed, while it is said, that Christ shall bear their iniquities; • ven the iniquities of them who are to be Justified, through Faith in Him; So it's said before, The Lord hath laid on him the iniquities of us all; and we all like sheep have gone astray; These, and many other Scriptures, nay the whole current of the Scriptures, confirm the point, and put it beyond debate.

I observe it for these Ends and Uses, which will show why it is so frequently marked. 1. That the freedom of God's Grace may kyth the more in their Justification; They are Sinners even as others are; and it's Grace that makes the diff • rence; Therefore their Justification must be free; If then any would have good, or have gotten good by the Gospel, and by Christ offered to them therein, let them know that it is freely. 2. That a Believer who is Justified should be very humble, for he was a Sinner as well as others, and is still a Sinner in part; Therefore it becomes him to walk fortly, with a stopped mouth, and to be tender and compassionat towards other Sinners; There is not a Believer, but the weight of his iniquities would have born him down to H • ll, had not Christ interposed, and taken them on him; and therefore he ought to be both humble, and thankful. 3. That Sinners, who have the offer of Christ's Righteousness in the Gospel, may not dispair how great soever their Sins be; Indeed if they resolve to continue in Sin, or to Sin that Grace may abound, they have no ground to expect pardon; the Apostle doth, with abhorrency reject the drawing of such conclusions from the Grace of God, Rom. 3. But for a guilty Sinner, that hath no good in himself to commend him to Christ, to lean to, and to believe in Him who justifies the ungodly, is a Doctrine which the same Apostle approves, and gives an open door to them that desire to abandon Sin, and to expect Justification through Christ's Satisfaction; Thus a door is set open to you, to b • lieve in Him who justifies ungodly Sinners, to betake yourselves to Him who is the Savior. 4. To confound and stop the mouths of all Self-righteous men, as having nothing to do with Christ; He came to take on iniquity, and to bear it; He came to seek and to save that which was lost, and hath not a commission to save Self-righteous Folks; For he came not to call the righteous, but sinners to repentance; and so long as they continue in that condition; they cannot look on themselves, as persons whom He came to call, neither can they take any comfort in, or from His coming.

The 2d. Observation is, That wherever iniquity is, it's a burden, a heavy burden, There is nothing more heavy then Sin, it being that which presses the guilty person to the lowest Hell, It brought the fallen Angels out of Heaven, to the pit: ye may t • ke an instance or two of it's weight on a Sinner, when he becomes sensible of Sin, Psal. 38.4. My iniquities, says David, are gone over my head, as a heavy burden they are too heavy for me: It's true, Sins are not always weighty to Folks sense, yet in themselves they are weighty, and sometime they will be found to be so, by the Sinner. So, Psal. 40.12. innumerable evils says the Psamist, have compassed me about, my iniq • ities have taken h • ld of me, so that I am not able to look up, th y are moe then the hairs of my head▪ therefore my heart faileth me; In a word, if the wrath of God, and His curse be heavy, Sin must be heavy; Is not that heavy, which damned, and drowned the old World; and will burn and bury in ashes, this World that now is standing? Is not that heavy, that hath brought on so many weighty curses on the Creatures, and subjected them to vanity? Is not that heavy, that brings by it's weight so many thousands and millions to Hell? and that made our blessed Lord to cry, yet without all sinful anxiety, My God my God why hast thou forsaken me; and my soul is heavy to the death? And is it not that which makes the Lord say, that He is pressed, with his professing people's Sins, as a cart is pressed with sheaves; all the indignation, and opposition of the men of this World is nothing to Him, in comparison of the Sins of His people; He can break through briers and thorns, and consume them together; But the iniquities of His people are said to press Him; to show the abominable loathsomeness and weightiness of them.

Use, 1. It may make us wonder that men and women think so little of Sin; There are many that will tush at a challenge or threatening for Sin; but let me say it, that mountains of Leid, yea, though all this World were turned into one Mass, or Lump of Leid, it should not be so heavy, as Sin should be to you; your Drunkenness, Filthiness, Covetousness, Lying, the vaging of the mind in private Duties of worship throughout the Week, and in public Duties on the Lord's Day; your neglect of Prayer in Secret, mocking at Piety, &c. shall (however light now) one day be found to be weighty; when as it is, Revel. 6.6. Ye shall cry to the hills and mountains to fall upon you, and hide you from the wrath of the Lamb; A mountain would be thought light in that day; but the Face and Wrath of the Lamb shall be terrible; Therefore, either give up with Sin, and study Holiness, or make you for this dreadful postour, that ye would wish to have a hill or a mountain tumbling on you; and yet shall not get that wish granted; what mean ye, O! Atheists, and desperately secure pleasers of yourselves, with your idols, that ye dare thus to lie and live under this burden? Will ye be able to come before the Throne of God with it upon your back? It's a truth, that Sin is such a burden as will sink you to the pit, if ye seek not in God's way to shake it off in time.

2dly. If it be such a burden, make this twofold Use of it. 1. Beware of keeping still upon you the burden of bygone Sins; but take with them, seek to be suitably affected with them; betake yourselves with all speed to Christ, and cast yourselves, and your burden on Him; It's for this reason that Faith is called a leaning on Christ, because, when the burden of Sin is like to break the Sinners back, Faith casts himself, and his burden over on Christ. 2. For the time to come study holiness, and take on no more of this burden; always remembering, that when ye take on the Debt of the least Sin, or seek to hood-wink (as it were) the conscience, and to put out the eyes of it, that ye may Sin the more securely, and with the greater liberty, ye are all the while but hightning your burden, and making the weight of it the more intolerable; and is that wisdom, think ye, to be taking on a burden of that which will press, crush, sink and drown you eternally under its grievous and insupportable weight.

3dly. Observe, That for as heavy a burden as Sin is, Christ stooped down, and took it on His blessed back, John 1.29. Behold the lamb of God that taketh away, or beareth, and by bearing, taketh away the sins of the world. 1 Pet. 2.24. He him own self bear our sins in his body on the tree, So the just suffered for the unjust; Heb. 9. ult. He was once offered to bear the sins of many: Whether it was the same very burden that the Elect should have born, or the equivalent of it, we will not now Debate having spoken somewhat more particularly to it before; either of them being according to the terms of the Covenant of Redemption, and accepted of the principal Creditor; yet it would seem that He did bear the curse in the essentials of it, and in that respect came under the same burden; He died, because it was threatened, The day thou eats, thou shalt surely die, and the soul that sins shall die; and He died a cursed death, because a cursed death was threatened, as it is Gal. 3.10. compared with 13. And so come under the curse: Here is love indeed, and a true friends kind turn, that when Sin was such a heavy burden, Christ came in betwixt the Elect and it and took it on Himself, and stood at the Bar of God, as chargeable with our Debt, which was really charged on Him, as it is, Isa. 50.6. He gave his back to the smiters and his cheeks to them that plucked off the hair; he bide not his face from shame, and spiting; all these buffetings of profane soldiers, were but little to that weight of wrath that was laid on Him, to the making of Him groan; to that cup which in the Garden He drank out, and which made Him sweat Blood; and cry our, My soul is exceeding sorrowful and heavy even unto death; And, Father if it be possible, let this cup pass from me, yet not my will, but thine be done: O! what a weight was it that made Him so cry out? There needs no more to prove that He bare our Sins, and that there was an exacting of Him what we were owing, and that His Sufferings are indeed a Satisfaction to Justice, for them, even for the Sins of all the Elect.

The Uses are two, 1. It serves to hold out and confirm this truth, That our Lord Jesus His Sufferings were a real Satisfaction to Justice, for the Sins of the Elect; and that by His Sufferings He was indeed put to bear their iniquities, and that they were not only, nor mainly for example, though we may well make that use of them; but He was made liable for our Debt; we Sinned, and He suffered, and Satisfied for our Sin, we debauched our our Stock, and played the bankrupts, He paid our Debt. 2. It serves hudgly to commend to us the Love of God, that gave His Son, and of the Mediator, that came to buy and redeem Elect Sinners, at so dear a rate, and to take on such a weighty burden to ease them of it; Were there any here (as we hope there are) that know the weight of Sin, O! but they would think much of this; even of Christ's taking on the burden of Sin, and casting it by, having Satisfied Justice for it, and loosed the knot of the Law, and of the Curse that tied it to them; To become Man was much, but to bear the burden of our Sins was more; Angels wonder at this, that He, who is their head should become so low, as to fist Himself before God's Tribunal, and to undergo the Suffering of Death, and to take on the weighty burden of the Elects Debt, and to Satisfie for it; If we were in a right frame of Spirit, we could not hear this word, but it would ravish our hearts, and put us to a pause, and holy nonplus; but the most part, alas! walk lightly under the burden of Sin, without ever considering what Christ hath done to remove it from off His People; nay, I am afraid that Believers, who have ground to be lightened, through Christ's condescending to bear their burden, do not as they ought acknowledge Him, who hath taken the burden off them.

4ly. From comparing these words with the former, Many shall be justified; for he shall bear their iniquities, Observe, That Christ's bearing of our iniquities, and His Satisfaction for our Sins, is imputed to us as the immediate ground of our Absolution, and Justification before God; So that if it were asked, what is the ground on which a Sinner is Justified before God? The Text answers, Because Christ hath born their iniquities, He hath paid their Debt, even as (to make comparison fore clearing of it) when a Debtor is pursued, and hath nothing to pay, yet he pleads that the Debt cannot be exacted of him, because his Cautioner hath paid it; and the ground on which that Debtor is absolved, is his instructing that the Cautioner hath paid that Debt, which being done, he is set free; So is it here, The Believer he is God's Debtor, Christ Jesus is his Cautioner, who hath paid his Debt; who, when he is brought to the Bar of God and somewhat is laid to his charge, he pleads upon the ground of Christ's Satisfying for his Debt, and that therefore he ought not to be put to answer for it himself; according to that Word, Rom. 8.34. Who shall lay anything to the charge of God's elect? It is God that justifies, who shall condemn? and the ground fol owes, It is Christ that died, He hath paid the Debt.

Use, Among other things, there are two consequences that follow upon this Doctrine, that serves to clear the Doctrine of Justification. 1. That the Righteousness whereby we are Justified, is imputed to us and accepted of God, as if it were our own: ye are sometimes hearing of imputed Righteousness, and it's of great concernment to you to know it well, yet I am afraid, that many of you are very ignorant of it: I shall therefore, in a word or two explicat it, by comparing the two Covenants; The Righteousness of the Covenant of Works is an inherent Righteousness, as it is, Tit. 3.5. Not by works of righteousness which we have done; It's a Righteousness of our own doing, made up of our Praying, Hearing, and other Duties, as they are Acts of ours; The Righteousness of the Covenant of Grace, is an imputed Righteousness, that is, when Christ's doing and Suffering is accounted ours: Take both in this comparison; The Righteousness of the Covenant of Works is like a Debtor, or Tennent, his paying of his own Debt, or Rent, by his managing his business providently, and dexterously, and none other is troubled with it; The Righteousness of the Covenant of Grace is like one that hath spent up and debauched all, and hath not one penny to pay his Debt or Rent with, but hath a worthy, able and responsal Cautioner, who hath paid for him; Both being pursued, and brought before the Judge; The first man is absolved, because what he was owing he paid it at the term precisely, The other man grants, that he was owing the Debt, but pleads that his Cautioner hath paid it, a • d the Law excepts of the Cautioners payment, and pursues the Debtor no further, but absolves him; So is it here, when the Believer comes to stand at God's Bar, it is nothing in himself that he pleads upon, but it's Christ's Sufferings; who said on the Cross, it is finished, The Debt of my People is fully paid, and Faith pleading for Absolution on that ground, according to the Law of Faith, he is absolved, as if he had paid the Debt himself, or had been owing none: If then it should be asked, Believers, what ground have ye to expect to be Justified? The Prophet answers here, Christ hath born our iniquities, and this is the Believers Defense; and therefore see here a possibility to reconcile these Two, that some men scorn and flout at, as irreconcilable, to wit, how one can be a Sinner, and yet Righteous, he may be sinful in himself, and yet Righteous through the imputation of Christ's Righteousness, So, 2 Cor. 5. ult. He was made sin for us, who knew no sin, that we might made the righteousness of God in him, Rom. 4.5. To him that worketh not, but believeth on him who justifieth the ungodly, his faith is counted for righteousness; The man ungodly in himself is justified through the Satisf • ction of Christ, imputed to him for Righteousness, and laid hold on by Faith; as if he had not Sinned, or had actually satisfied himself.

2dly. This consequence followeth, That it serves to clear how Faith Justifies; as when we say Faith is our righteousness, and is imputed to us for righteousness, we are not to look on Faith properly, as a Grace in us, and divided, or abstracted from the Object; no, by no means; but as it is a laying hold on the Object, It's Faith in him that justifies; and Through his knowledge shall many be justified, because he shall bear their iniquities; Faith Justifies by virtue of Christ's Satisfaction, and as taking hold of it; Faith does not Justify, as it is an Act of Grace in the Sinner, but as closing with Christ the Object of it; even as in the similitude we made use of before; It's not enough that the Cautioner hath p • yed such a man's Debs, but the man must instruct it by producing the Discharge; the production whereof is the cause of his Absolution in Law; yet the virtue that makes the Discharge so to concur, is not the Discharge itself, but the Cautioners payment, or Satisfaction mentioned, and contained in the Sinners Discharge; even so is it here, It's Christ's Righteousness that concurreth, as the meritorious cause of the Sinners Absolution, and Faith concurs as the Instrumental Cause, in the pleading of that Defense, whereon Justification follows, as an effect of these Causes: We know not when, or if ever hereafter we may have occasion to speak so much to the Doctrine of Justification; Therefore let me press the •• udy of it upon you again and again; Seek to know what this imputed Righteou • nesse is, and how different from that which is in yourselves; What is the true meaning of it, as a main • hing of the Gospel, without which the Covenant of Grace can never be understood aright; the Ignorance whereof makes many live in security upon the one side, and keeps many in much anxiety upon the other.

5ly. Observe, That although Christ Jesus hath born the iniquities of many, even of all His own people, yet not the iniquities of all men and women, but only the iniquities of them that shall be Justified, and brought to the actual poss • ssion of that which He hath purchased: This may be made out from these Three in the Text, 1. The relative Their, It's their iniquities, which are born by Christ, that sha • l be Justified; and who these are, the former Words tells, Through his knowledge shall he justify many. 2. The connection made by the Prophet betwixt these two, Many shall he justified; for he shall bear their iniquities; All whose iniquities Christ hath born shall be Ju •• ified; It could not be an argument to prove their Justification; if Christ should bear the in quities of others or of all men and women multitudes of whom are never Justified; for it might be objected, That Chris • bears the iniquities of those many who are never Justified, which would be qui • e contrary to God's Covenant, and exceedingly ma • the consolation of the Believer; Beside that, it would make the Prophets reasoning here inconsequent, and impertinent. 3. Consider these Words, not only as they stand in connection with the former, but as they are a reason why in Ju •• ice such should be absolved; and so they will also clear the Doctrine; for so considered, they imply that it's Just, that the Believer should be Justified; even as when the Cautioner hath paid the Debt, it's just that the principal Debtor should be absolved; and upon the other hand, it is not just that the Debtor for whom the Cautioner hath not Satisfied should be absolved; The Words will bear these twofold consequence, for he knits these two, their being absolved, and Christ bearing their iniquities, and being made liable to their Debt; and He consequently disjoyns the • e two, Christ's not bearing the iniquities of others, and their not being ab • olved; and so although Christ hath born the iniquities of many, only that is of the Elect, and hath Satisfied, and Suffered for them, yet not for all, but for the many, who in due time shall thro • gh His Knowledge, that is through Faith in Him, be Justified; and these who are left to pay their own Debt, Christ never died for them, it were very unlike the Prophets reasoning, to say that such a man is in Hell, and yet Christ bear his iniquities.

Use, 1. It serves to confirm the former truth, would ye know whose iniquities Christ • ath born? It's of as many as are Justified, the in • quities of such He bare, and of no moe.

2. It serves to provock you that have gotten in Christ, this privilege, to be very thankful; This is it, that makes the Song of praise heartsome, Revel. 5.9. Thou hast redeemed us to God by thy blood, out of every kindred, tongue and nation; Because it's not a common, but a peculiar special mercy, if any be so.

6ly. From the connection, Observe, That although Christ hath not born the iniquities of all Men and Women, yet He hath born the iniquities of all that believe, and none ever believed on Him, but they may conclude that He hath born their iniquities; and on that pleads their Justification, through His Satisfaction; although there be a restriction upon the one side, yet there is none on the other; all are not Justified, but these only whose iniquities He hath born; yet all who through His Knowledge, or Faith in Him, are Justified, their iniquities He hath born: And hence it will follow, That never a Person believed but Christ hath born His iniquities; Not that the man's believing is the cause of Christ's bearing, for His bearing 'of the man's iniquities is the cause of His believing; But it is to show the connection, betwixt His bearing, and the man's believing; and that His believing, is the evidence of Christ's bearing of His iniquities: And this is more comfor • able then the Doctrine of universal Redemption a thousand times; For it joins Christ's dying, and the Justification of all that believe on Him; So that there are none, that by Faith betakes themselves to Him, but they may expect freedom from the Curse, and Absolution before the Throne of God; Whereas the Doctrine of universal Redemption, saith Christ hath died for all, yet all shall not be saved; and I wot not whether I shall be saved or not; and what ground of anxiety is that? but this Doctrine hath solid consolation in it; Christ hath not died for all simply, but for all Believers, he hath born all their Sins; But I have betaken myself to Him by Faith, therefore He died for me, He hath born my iniquities, and I shall never bear them myself, but be Justified.

I suppose we need not to stay on the confirmation of this, 1. It's impregnably proved from the reasoning of the Prophet in this place; All that are Believers cannot but be Redeemed and Justified, because He hath born their iniquities, who by Faith betake themselves to Him. 2. If Faith in Christ be a saving Fruit of His Death, and if none can believe but these, whose iniquities He hath born; then where ever Faith is, the person may conclude, that Christ hath born his iniquities, and that he shall be justified; But Faith in Christ is a saving Fruit and Effect of His Death, for He hath purchased it among the rest of these Spiritual blessings spoken of, Ephes. 1.3. Where we are said to be blessed with all spiritual blessings in him; and it being a Promise of the Covenant of Grace, it cannot but be purchased by the Death of the Testator Christ Jesus; Therefore, &c. 3. It's clear also from the Apostles reasoning, Rom. 5.10. For if when we were enemies we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life; Will he not, who hath paid such a dear price for us, to purchase reconciliation to us, make it out by bestowing on us the Fruits of His purchase?

The 1. Use Serves to vindicate this our Doctrine concerning Christ's dying for, and bearing the iniquities of Believers only; which is most unjustly loaded with reproaches, and debated against, by men's cavillings, as if it were a comfortless Doctrine; sure it's more comfortable, more sure, and more agreeable both to the Wisdom and Grace of God, then the Doctrine of universal Redemption is, For put these together, That all Believers are redeemed and justified; That Christ hath born their iniquities; that Faith is a saving Grace, and a Fruit of Christ's Death, that such as believe may conclude their Justification; and that Christ will make out the benefits of His purchase to them, what want Believers that may be for their comfort? Whereas, if we should lay it for a ground, that Christ died for all, what comfort were in that? For all are not Justified, and Saved, but only Believers; yea, by the Doctrine of universal Redemption, though ye were even new Believers, ye could not conclude that ye should be saved, because ye might fall from it again: But our Doctrine of Justification hath solid consolation, For, Rom. 1.16. It is the power of God unto salvation to everyone that believes: And, Rom. 3.12. It's unto all, and upon all that believe; And it makes the Believer sure of his perseverance, for it's an express Article of the Covenant. We shall only say this; That ye will find that all that, in Doctrine, or Practice make the way to Heaven widest, they make it most unsicker, and unsure, and they are in great confusion; and indeed it's impossible it can be other ways; For if men go once out of God's way, which is the strait and narrow way, they can never be sicker and solidly sure, because there is no solid ground of confidence in it.

The 2. Use, serves, to answer a Question, that some out of curiosity pussel themselves with, which if well, soberly, and wisely followed, would be do curiosity, and it is this; How shall I know if Christ died for me? Answer, make it sure that ye believe, and then ye shall be sure of the benefits of His Death; For if He hath born the iniquities of these that believe, and if there be no way to make it sure, that He hath born our iniquities but by believing; it is a needless stir and noise that is made about the knowledge of Election, and of Christ's intention in His Death, for though we would say that He died for all, it would not comfort, except we said also, that all go to Heaven; But are ye burdened with Sin, and have ye by Faith fled unto Christ? and do ye actually rest upon Him? Then ye may on that ground conclude your interest in Christ's Death, and from that ascend to Election; That which makes many Believers to be in hesitation as to this, is their never throughing, and making it clear to themselves, whether they have believed; and therefore, if ye would see your Election, and Interest in Christ's Death, put the matter of your believing to a point; For it's the door whereby ye win in to other secrets of God, such as Election is; and there is no other way to win to it; Therefore these two are knit together, John 6.39, 40. This is the will of him that sent me, that of all that he hath given me, I should lose nothing; And if it should be asked, How shall I know, who are given to Christ to be redeemed by Him? The next verse, answers, This is the will of him that sent me, that everyone which seeth the Son, and believeth on him may have everlasting life, and I will raise him up at the last day: would ye then know who are given and redeemed? They are Believers; I mean of such as are come to Age; for none will make the question concerning Infants; And therefore if ye would know the way of the coming to Knowledge of your Justification, Redemption, and Election of God; begin at the lowest step of believing, and make that sicker and all the rest will follow of will; but if ye misken and overlook this, and will go up to the top of the ladder, per saltum, and at the first; it will be just with God that ye never win at the Knowledge of these secrets which were in His heart before the World was.

Use, 3. It's matter of Consolation to the Believer; who may as certainly conclude an interest in Christ's Death, as if he had heard the Transaction of Redemption read over, and had seen his name in the Book of Life, For our Lord saith, John 3.16. God so loved the world, that he gave his only begotten son, that whosoever believeth in him should not perish, but have eternal life: If thou be a Believer thy name is there, Christ hath born thy iniquities; and what Consolation is that to them who are clear anent their Faith? But, alas! it says there is much Rotten, Unsound, and Slippery Faith among us, and also much Faith that is but little lively, that there is so little solid comfort following it.

Use, 4. It serves to demonstrate the nec ssity of believing the advantages of it, and the necessity of our endeavoring to be clear that we do believe; If these two go together, Justification and Believing, then there is a necessity of Believing, and if these two go together, clearness about our Believing, and the Knowledge that Christ did bear our iniquities; then there is in some respect a necessity, that we know we believe; other ways we can have little, or no comfort in Christ's bearing of our iniquities, and of our being given to Christ to be redeemed by Him; From these two the advantages of Believing may appear, Therefore to make all sure, Justification, Christ's bearing of your iniquities, and • our being given to Christ, make it sure that ye are in the Faith, and this way give all di • igence to make your Calling and E • ection sure; And the Lord Himself prevail with you to do so.

SERMON LXIII.

THere hath been a compendious Sum of the Covenant of Redemption delivered by the Prophet, in this C • apter, wherein, what is required as the Price for Elect Sinners from the Mediator, is ho d n forth on the one side, in a l ge desc • iption of H • s Suff • rings; and •• at is p • oposed as the Fruit that should follow, and as the Satisfaction that the Mediator should have for His Sufferings, is on the other side also laid down; as, that He should see his seed, and prolong his days, and that the pleasure of the Lord should prosper in his hand: That he should see of the travel of his soul and be satisfied, and that by his knowledge many should be justifi • d. In this verse, we have a summary re-capitulation, and repetit • on of this mutual bargain; only it is proposed in a dif • erent method; For before what was req • ired, and undertaken by the Mediator, was first set down; and then the Promises made to Him were next set down; Here the method is altered, and the Promises made to the Mediator are first set down, and the conditions required of Him last set down; it's like to show the oneness of the Covenant, and the mutualnesse of the Terms of it; and that though, as to our conceiving, and up-taking of it, there be something first, and something last, yet with God there is no such thing, but it is one present Act. Th • promises made to the Mediator are in two expr • ssi •• s, with an inference in the Word, Ther • fore, knitting this to what went before; I will divide him a portion with the great; and he shall divide the spoil with the strong; In short the similitudes here used, are taken from Conquerors, and Victors, who having been in a War and fight, and having defeat, and routted all their Enemies, and put them off the Field, have a notable Out-gate, Victory, and Triumph, and a great Spoil, as the F •• i • of the War; And so the meaning is, That the M • diator by His undertaking to S • t • fie for the Elect, should have a great F • ght, and Combat with many Enemies▪ but He should loss nothing by it, He shou d have a notable Our gate, an excellent Victory, and glorious Triumph, great glory and spoil; So that as there was never War like H • s, nor Enemies like these that He had to encounter with, so there should never be such Victory, Triumph, and Spoil, as our Lord Jesus should have. The word Portion is not in the Original, bu • well supplied, It is only, I will divide him many, as the Word is often used, and He shall divide the spoil with the strong, That is, He shall i • dividing the Spoil, be above the strongest.

The Words infer, and take in these Three, 1. A great defeat of, and Victory over all the Mediators Enemies, the Devil, Death, and the Curse; He gets a great victory over them, and gives them a great defeat, so that they are quite beat off the Field, as dividing the spoil imports, Psal. 68.12. She that remained at home divided the spoil; and, Isa. 9.3. As men rejoice, when they divide the spoil. 2. The great number of Captives that our Lord in His Victory, and Triumph takes, and brings off; that is, He gets a great bootie; which is that spoken of in the words before, By his knowledge shall many be justified; and it's that which is expressed in that Psal. 68.18. Thou hast ascended on high, thou hast led captivity captive, that is, these that were formerly captives thou hast redeemed from their capivity, and led them captive that carried others captive; as the people of God pray, Psal. 126.4. Turn again our captivity. 3. It takes in the excellent Victory, the great Triumph and Glory, that the Mediator should have by this means; He is exalted above every name that is named, that at the name of Jesus every knee should bow, of thing in heaven, of things in earth, and of things under the earth: For further clearing of it, we shall recommend to you Two or Three places, in which it's like there is an allusion to this; as that, Col. 2.14, 15. Blotting out the hand writing of ordinances that was against us, and contrary to us, taking it out of the way, and nailling it to his cross; tearing as it were the Obligation that the Law had over the Elect, by His paying of their Debt; And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it: There is His Victory, and Triumph; He combats with, subdues, and trods underfoot, all His, and His people's Enemies, by satisfying the Justice of God for the Elects Debt, and spoils them of many Souls that were led captive by them; and triumphed openly over them, declaring Himself to have gotten the Victory in a most Majestick manner; A 2d. place is, Phil. 2.8, 9. Being found in fash • on as a man, he humbled himself, and became obedient unto the death, even to the death of the cross, wherefore God hath highly exalted him, and given him a name, which is above eve • y name, that at the name of J • sus, every knee should bow, of things in heaven, in earth and under the earth▪ and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father; This is His Victory, Triumph, and Glory, such as none in Heaven or Earth ever had, or shall have the like: A 3d. Place is that, Ephes. 2.21. H • • all • ed him from the dead, and set him at his own right hand, in the heavenly places, far above all principalities, and powers, and might, and dominion, and every name that is named, not only in this world, but in that which is to come, and hath put all things under his feet, and given him to be head over all things to the church; Whether they be Devils, or good Angels, or Men, S • ints militant, or triumphant, He is above them all, all are made subject to Him, and He is the head of His Church.

The expressions run in different Persons, The first is in the First Person, I will divide him a portion: It's a Promise of God the Father, to the Mediator, for His attaining the Victory, as it's said, Ephes. 1.20. God raised him from the dead; The 2d. Expression is in the 3d. Person, He shall divide the spoil, To show that the Mediator, God man concurred in the attaining the Victory, Therefore, Rom. 1.4. He is said to raise himself; and in th • t it's said, I will divide, and He shall divide: It is to hold out the Mediator His attaining, and possessing of what was promised, and to show that there is nothing promised to the Mediator but actually He is, and shall be put in the full possession of it.

The last part of the Words holds out the conditions on the Mediators side, in Four Expressions, 1. Because he hath poured out his soul unto death; That is, because He willingly condescended to die, He yetted, or poured out His Soul to death. 2. He was numbered with the transgressors: He had a reproached and shameful Life, and a reproached and cursed Death; He was thought the worst of the World, so that Barabbas a murderer was preferred unto Him, It also points out the respect that His Death had to a Satisfaction for the Sins of the Elect, He was legally numbered, and counted amongst transgressors, though He was no Transgressour. 3. He bare the sins of many, which expones the former; and says this much. That no • only He simply died, and died a sh • meful Death, but that He died for this end, to bear, and by His bearing to remove the Sins of the Elect, for it relates to the many, that in the former Words are said to be justified by his knowledge; And it cannot be but these many shall be Justified, because He did bear their Sins, as to the Punishment, and Curse due to them; and whosoever Sins are born by Christ, these are, and shall be Justified; and therefore He must be Victorious, and have a glorious triumph and out-gate, because He lays down His Life for His Sheep, as it is, John 10.17. Therefore doth my Father love me, because I lay down my life, and take it up again: And by the way, it is a strange thing, that the only begotten Son of God, should be loved on this account, accepted, and glorified in this Work, even because He poured out his soul unto death, out of zeal to His Fathers Glory, in prosecuting the Work of Sinners Redemption: 4. And he made intercession for the transgressors: Which points out His making application of His Death, and the benefit thereof to the many, whose Sins He bare, He died to take their Sins away, and intercedes to have His purchase made effectual; For though this be applied usually to His Prayer on the Cross, yet that is but one particular of His intercession, which is of larger extent; and therefore, it's noted as a condition required of the Mediator, that He must not only die, but also interc • ed, that the benefits of His death might be made forthcoming for them, for whom He died.

Thus ye see we have the sum of God's Covenant here, as if the Lord were proposing to the Mediator; Now Son, if thou wilt pour out thy Soul unto death, and thereby bear the Sins of my Elect People, and make intercession for them, thou shalt loss nothing by it, thou shalt have a notable Victory, and Triumph, and a great Spoil; In the Words before, The Mediator having accepted the Terms of the Covenant, and performed them, though not actually at that time, but in the Purpose and Decree of God; which now are actually performed, therefore the Promises are turned over in a concluded Covenant, and in an absolute Right to Him.

What needs further explication, we shall endeavor to reach it, as we speak to the Observations, and because the Words for the most part yield the same Doctrines that have been spoken to before, we shall not insist in them.

1. Then from the repetition, Observe, in general, That the nature and terms of the Covenant of Redemption betwixt God, and the Mediator, is a profitable Doctrine, and useful to be understood, and believed by the People of God; Therefore it is so clearly proposed, and again and again repeated, and laid before their eyes; and summed and repeated in this verse, to keep them in mind of it; These that know the Covenant of Redemption, as that which hath in it the sum of all the Foundations of our Faith, and the ground of our access to God, and of our peace with Him; they will easily grant that, that it's very necessary to be studied, known, and believed; For First, by it we know what we may expect from God, because what we are to expect, is promised to Christ in this Covenant, as to our head; This portion with the great, and this dividing of the spoil with the strong, He hath it as our head. 2. Because we know by this Covenant, how we come by these things promised: And that is by pouring out of his soul into death, bearing of our sins, and interceding for us; Which supposes, and includes our betaking of ourselves unto Him by Faith. 3. Because by this Covenant, the rich and free Grace of God hath it's due Glory; For there is nothing considered here, as the reason of setting captives free, but Christ's paying of the Price; it comes freely to us, as a gift bestowed.

2dly. And more particularly, Observe, That though our Lord Jesus Christ, in the Work of Sinners Redemption, had a sore Combat and Fight, yet He hath a glorious Out-gate, Triumph, and Victory; It was the greatest, fairest, and most serious onset, and assault that ever was heard of, that our Lord Jesus encountered with; As the remembrance, and consideration of what hath been spoken, of His being in an agony, and sweating drops of blood, of his praying, that if it were possible, that cap might depart from him; Of His crying, my God, my God why hast thou forsaken me, &c. Will most convincingly make out, the Justice of God pursuing Him for all the guilt of the Elect, Principalities and Powers being in His tops; The Devil, the Prince of this World, having all His Instruments yocked, and at Work, some to nod the head, some to mock and scourge Him, &c▪ Yet He did abide it all out; He gave his back to the smiters, and his cheeks to them that pulled of the hair, and hid not his face from shame and spitting; And had a most glorious Victory, and Triumph over all; what we said in exponing of the Words clears it somewhat, and that Word, John 12.31. Now is the judgment of this world, now shall the prince of this world be cast out: to point out His Victory over the World, and the Devil; and that Word, Col. 2.14, 15. He spoiled principalities and powers, He unclothed them, and left not, (as we use to speak) a whole rag on them; He, by a strong hand pulled all the Elect from them, and left none of them in their possession; He brake open the prison doors, and set them all at liberty: This was indeed a great Victory; He hath also a great spoil of many Captives; and great Glory, being exalted in our nature, At the right hand of majesty on high; having a name above every name, that at the name of Jesus every knee might bow: and that passage, Ephes. 1.20, 21. Is to the same purpose, He hath put all things under his feet, &c. If we look to Reason, it cannot be other ways. 1. If we consider what our Lord Jesus was in His Person, being the Son of God, He cannot but be glorious, John 17.5. He proves, Father glorify me with the glory which I had with thee before the world was; Though by being Man, He became of no reputation; and a veil was drawn over the declarative Glory of the God-head in His Person for a time; yet He remained still the Son of God, and Glorious in Himself, and it cannot be but He that is God must be Glorious in His Ex • ltation, when that veil that obscured His Glory is taken away. 2. His Office, as Mediator, and head of the Elect proves it; He that wa • appointed head ov • r all things to the Church, could not but be great and glorious, and therefore when that of, Psal. 16.10. Is cited by the Apostle, Act. 2.24. and 13.35. It's said, That it was impossible that death could keep him. 3. It will be clear, if we consider the Work itself wherewith He was entrusted; it being a Work that was so well liked of, and approven by God, He could not but have a Glorious Victory, and Out-gate; Therefore says He, John 10. My Father loveth me, because I lay down my life for my sheep, and Philip. 2.8. It's said, Because he humbled himself, and became obedient unto death, therefore God hath highly exalted him: It was the contract betwixt God and the Mediator, that He should first become low, and then to be ex • lted, and therefore He behooved to be exalted, and made very Glorious.

Use, 1. Learn not to under •• lue, nor to veil and obscure the Glory of 〈◊〉 Mediator, from the consideration of His Sufferings; for though He was low, yet He is now exalted, He had a most noble, excellent and glorious Victory, and Triumph over all His Enemies: There are none of us all, but shall at the day of Judgment, when He will be seen to be Judge of quick and dead, (which is a part of His Triumph) having so many Redeemed Slaves, (to speak so) at His back, have a confirmation of this Truth in our bosom: And indeed it is no little part of Religion to get this point deeply impressed on our hearts; That our Lord Jesus, who was once low, is now exalted to such Glory; Look to it, and we will find a great part of our deadness, and unsoundness here, That His greatness bulks not suitably in our eye; alas! we do very much undervalue Him; but His humiliation being for us, it should not make us think the less of Him, nor make us lessen the high esteem we should have of Him, but should in reason make us think the more of Him, and put the greater price on Him.

Use, 2. It is a most comfortable Doctrine, in reference to all ups and downs of the time, and to all the straits that His Church and People can be put to; It cannot be ill with Christ, and it shall not be ill with them: He may have contests, but He shall get, yea, He hath gotten the Victory; He once died to die no more; all that He hath now to do, is to make application of His purchased Redemption, and to divide the Spoil; to notice, (which He doth most narrowly) what of His purchase is yet in the Devils possession, and to rescue, and set it free; He hath gotten the Possession and Government of the Kingdom, and it must, and it shall go well, let the World rage, and let the Sea roar; and the floods lift up their voice, and the mountains be cast in the Sea; whatever confusions and overturnings come, or whatever troubles be, Our Lord Jesus hath gotten the Victory, and is dividing the Spoil; He will take no other division, then what Jehovah hath made, and carved out to Him; It will not be what Devils, or Men, what great Men, Kings▪ Princes, Parliaments, Potentats, Arm ••• ▪ &c. Are pleased to give, or allow to Him, but He must needs have the Portion promised Him with the great, and the spoil with the strong; He shall certainly get that, and none shall be able to bereave Him, or take a bit of it from Him; yea, none shall possess a Foot broad of ground bestowed on Him, and His followers; He shall have a Church, and Ordinances dispensed therein, where He intends it; and Souls shall be gathered to Him, from all quarters, as they were given to Him; and maugure all the malice, and proud opposition of Devils and Men, all that the Father hath given to Him, shall come to Him, without all peradventure, or possibility of misgiving; they shall not, by all their opposition, and persecution, be able to keep any one of the gifted ones, from coming to Him, in the season agreed on, betwixt Jehovah and Him. And 2dly. It's comfortable to God's People, as to their own particular case; corruption is a strong, and formidable enemy, the Devil is a restless enemy, and goeth about like a roaring Lyon seeking whom He may devour; The World is a deceitful, ensnaring enemy, and doth often, in a manner even overwhelm them; but Our Lord Jesus hath the Victory, and parting of the staiks, (to say so) or the dividing of the Spoil; These that remain at home, the fecklessest Boy, or Girle, Lad or Lass shall divide the Spoil; This is it that Job comforts Himself with, Chap. 19. I know that my redeemer liveth, and that he sh • ll stand at the latter day upon the earth, to wit, as sole and absolute conquerer, the Victory being entirely on His side, with these eyes shall I see him, and no other for me, though worms destroy this body: Believers, O! Believers there is a good day coming, He hath gotten the Victory, and so shall ye: The God of peace shall tread Satan under your feet shortly; And whatever wrongs ye suffer, and whatever straits ye be under now, while the wicked are in prosperity, there will be a new decision, yea, new a division ere long; all shall be snatched from wicked men, but your cup shall run over; There shall be no more fighting, no more parties to give you battle, or to oppose you, when He shall have beaten all Enemies off the Field; It will be a poor and sorry portion that many will get in that day, who did not lippen and trust to Christ's Spoil, when ye Believers shall be sharers with Him in it.

Use, 3. This says that it is both hard, and sad to top with Christ, and to be found in opposition to Him; I speak not so much of public contests, such as Pilate, Herod, the Scribes and Pharisees had with Him, and which many great Ones of the Earth still keep up against Him, who will find the smart of their opposition ere long; but of all that contend with Him in His Ordinances, and who say by their practice at least, Let us break his bands asunder, and cast away his cords from us, as it is Psal. 2. And we will not have this man to reign over us, as it is, Luke 19. He will say, Bring out these mine enemies and slay them before me: Beloved hearers, this day is coming, when all of us will stand before Him, and shall see Him divide the Spoil; and woe woe will be to that Person that day, that would not submit to His Government; O! what a dreadful thing will it be to be slain before the Mediator, to have the Prince of Life taking holy pleasure in thy death, because thou sided with the Devil, and the lusts of thine own heart, because thou resisted and quenched His Spirit, and barracaded the way of His access to thee, and would not let Him in to reign in thy heart, nor yield thyself as a Subject to Him? But it shall be well, unspeakably well with Christ, and all that are His in that day, He, and they shall triumph most gloriously: The splendor, spiritual state, and majesty of that Triumph, shall infinitely transcend all that hath been looked at, with wonder in the most glorious Triumphs of the greatest Emperors, Kings, or Captain-generals in the World.

3dly. Consider what this Spoil is, even to see his seed▪ and to justify many, and to get them brought in to Him, and made partakers of His Grace and Glory: Observe, That it is a part of Christ's Victory, Triumph, and Glory, to get the Devil defeat in, and dung out of Souls, and to get them Converted, Justified, and Saved through His Blood; when He is Triumphing over Enemies, as it is, Col. 2.14, 15. What is He doing? He is even tearing the Bond that was above the Elects head, and blotting out their Debt, in that He triumphs most gloriously; So, Psal. 68. Thou hast ascended on high, thou hast led captivity captive; There is His Triumph and Spoil, even a company of poor Slaves, Redeemed by Him: The weapons, says the Apostle, of our warfare are not carnal, but spiritual, and mighty through God, to the bringing down of holds, and leading every thought and imagination lifted up against God captive unto the obedience of Christ: There is Christ's Victory and Triumph; What are the strong holds that He batters, storms, and takes in? He makes some proud hearts to stoop, and yield to Him, and carries some that were Rebells to Him, captive to His obedience: O! happy Captivity! It is not meant in respect of Thraldom and Bondage, but in respect of Voluntary Subjection to Him: This is a most noble, notable, and lovely Victory, and Triumph, and a Glorious Day indeed, which is ours, as well as His; it being the redeeming of poor Captive-sinners, and bringing in of many followers to the Lamb; and therefore, v. 11. It's called Satisfaction for the travel of his soul, and the justifying of many: That's the Spoil and the Prey; verse 10. It's called the pleasure of the Lord; and in this v. His portion and spoil: What doth our blessed Lord Jesus take to Himself, what doth this David claim, or take to Him, as His Spoil, who is alone the the Monarch of this great Universe? It's a number of poor Sinners; Come to me says he, ye blessed of my Father, inherit the kingdom prepared for you, He hath no more, He seeks no more, but so many Souls as He minded to do good to; When the Lord divided the Nations, as it is, Psal. He choice Jacob for his portion: If we consider a little more particularly, we will find the Justification, and Salvation of Sinners to be our Lord Jesus His Victory, Triumph and Spoil; because herein He is Victorious, and Triumphs, and gets the glory of His Obedience, Faithfulness, Grace, Power, and Love; The Glory of the Mediator shines manifestly, and conspicuously in all these here. 1. The Glory of His Obedience, when He hath it to say, as it is, John 18.9. Of all that thou hast given me, I have lost none; He gets so many Souls committed to Him of the Father to redeem, and when He hath done, and performed the Work, and brought them in, He hath the Glory of His Obedience to His Father, who saith to Him: Thou art my beloved Son, in whom I am well pleased. 2. The glory of His Faithfulness, according as He did engage, and undertake to Jehovah, He hath keeped His Word, and there is a necessity lying on Him, that it should be so, that of all committed to Him, He should loss none, but present them without spot or wrinkle, or any such thing; Therefore He is called the Faithful shepherd, because He losses none of the Sheep that are given Him. 3. The glory of Grace, and infinite love, the moe that are saved, the more Grace and Love shins forth in paying their Debt, and Ransom, and in bringing them in to be partakers of His Love; Therefore, John 17. He says, That the love wherewith thou hast loved me, may be in them, and I in them; He would have the love communicated by the Father to Him, to be in them, that it may be known that He hath loved them, as the Father hath loved Him; There cannot be such a proof, and demonstration of Love as this; It is evidenced in His exaltation, as their head; and in their being brought where He is.

4. The Glory of Power shines forth here, that trampled upon, and triumphs over all difficulties, that are in the way of saving Elect Sinners; And, O! what difficulties there are in the way of saving Sinners? He having the Devil and the World without, and a deceitful heart, and a tickle humor within themselves to encounter with: So many Sins to mortify, and Snares to lead through; yet none plucks His Sheep out of His hand, Therefore, 1 Pet. 1. They are said to be keeped by the power of God, through Faith unto Salvation; In a Word, as it was the manner of old for Conquerors to ride in Triumph, and all their Prisoners led after or before them, at their back: So our Lord, for manifesting the Glory of His Grace, Faithfulness and Power brings so manny Sinners through, to Glory, and hath so a greater train, then ever any Conqueror had; and He counts it His Glory, and Triumph to get many lost Souls saved, John 17. Thine they were, and thou gavest them me, and I am glorified in them; How is that? I have given them thy word, and they have received it; He counts himself glorified in Sinners submitting to Him, in their believing on Him, and in their taking pardon from Him: Now let me say, that if we were wailling and making choice of a Doctrine, to warn the heart of a sensible Sinner, to shame unbelief out of the World, and to give impregnable ground to hazard on Christ; here it is, That our Lord Jesus placeth His Victory, Glory, and Triumph and Spoil in this, even in doing good to Sinners, and in having Sinners getting good of Him; It's His Portion when (to say so) the World is dealt, that He gets a number of lost Sinners to save as His share; And though He be the Heir of all things, and the first born, yet He loves that better then a thousand Kingdoms; When He hath His Spoil, and Prey at the taking, this is it, and He choiseth no other; O! Sinners do ye think this little? Or do ye think little of this? Had He placed His Glory, in crushing underfoot all the prisoners of the Earth, or in bringing the World to nothing, who could have said, what doest thou? But when He placeth His Glory and Triumph in this, to overcome the Devil, to cast him out of Souls, to relieve poor Sinners, and to bring them in to acknowledge Him, as the Author of eternal salvation, and as the author and finisher of their faith; If ye would have something to wonder at, is it not here? He will burn the World into ashes, and leave it, and will cast many Kings and great Men into Hell, and yet He gathers poor Elect Sinners out of that burnt heap, as it were, as the thing He hath designed for His Spoil; He hath no more, and He seeks no more, (as I said) and yet He gets no ga • n of these poor Sinners for all this.

And therefore, as the, 1. Use of it, wonder at this, will it not be a glorious day, when Christ is Crowned, and hath all redeemed Sinners at His back, with harps in their hands, Singing, Salvation, Glory and Power, to the Lamb? O! wonder, that there is not only a Savior, and Life and Salvation to be had through Him; but that it's such a Salvation, as is wonderful in this respect, that He counts it His Glory, and Triumph to have many Sinners saved, when He might have glorified Himself in sending us all to hell; May we not wonder at this? and yet we ought to believe it, and the little Faith of it makes it be so little wondered at; Ah! Sinners for most part believes not that Christ thinks so much of the saving of sinners; and therefore they wonder not at it, are not suitably affected, and taken up with it.

Use, 2. There is here a sweet and solid ground for quieting, and settling the Faith of sensible Sinners, who would have footing to their Faith; Christ counts it His Glory and Triumph to save such as ye are, and if ye perish that would fain be at Christ and His Righteousness for Life; Christ shall want His Glory and Triumph, and may not that serve and satisfy you? that your Salvation is His Glory and Triumph, which He will not come short of; The Father hath here promised it; and He shall not, He cannot want it; Sinners, He must have, and shall have to be saved, because His Victory, Triumph and Spoil depends on it; A wonderful condescension of Grace (which is not easily believed) that all these are linked and coupled together, and through other, as it were, Sinners Salvation, Christ's Victory, Triumph, and Spoil, and God's Glory in His Grace Love, Faithfulness, and Power; ye reflect, no doubt on God's Faithfulness, who suspect, and are jealous of your Salvation, if indeed ye do by Faith betake yourselves to Jesus Christ.

Use, 3. Doth Christ think so much of the Salvation of Sinners, that He counts it His Victory and Triumph, His Portion and Spoil? Then, 1. All that give not Christ their Souls to be saved, do what they can to lessen Christ's Portion, and to frustrate Him of His Glory. 2. If ye would do Christ service that is most acceptable to Him, give Him your Souls to be saved by Him; frustrate not His Grace, lay your Sins on Him, and look for Salvation through Him in His own way; He came to fight with Principalities and Powers, and to vanquish them, and by the strong hand to rescue Souls from them; and step ye to at His back, for that is His Satisfaction, His Portion and Spoil; We wote well, there is here a strong and effectual motive to persuade to Faith in Christ; and a stronger and more effectual cannot be thought upon; It will be Christ's Triumph, to pull you out of the claws of the Devil, and if He do it not, ye on the matter allow the Devil, some way to get the victory over Christ, which is yet impossible, but the Devil will certainly have Victory over you; to whom ye will be Slaves, and Druges forever; There is also here ground of great terror, and of dreadful warning to such as yields not to Christ, because they do what they can to impede His Victory; when He comes by His ordinances to turn them from darkness to light, and from the power of Satan to God, they thwart with Him; The day is coming, when this Doctrine will be comfortable to some, and terrible to others, when there shall be none of us, but we shall see it confirmed with our eyes, when He (as a man sorting and sharing His Spoil after the Victory, shall say to these on His right hand, Come ye blessed of my father inherit the kingdom prepared for you; and to others, Depart from me ye cursed into everlasting fire prepared for the devil and his angels; Even as if a Conqueror should take some Prisoners, and make them Sons, and Heirs, and set them upon Thrones, and should cast others into perpetual Prison, who loved not liberty: And indeed it will be a fearful Prison who loved not liberty; And indeed it will be a fearful Prison to be in Hell with the Devil, and His Angels; either we will be part of Christ's Portion, and Spoil in that day, or He will refuse, disown, and reject us, leaving us to be an everlasting prey to the Devil; happy they whom He choiseth, and woe to them eternally whom He casts, as refuse wair God give us wisdom to lay these things to heart.

SERMON LXIV.

THis Covenant of Redemption is a great bargain; there was never such parties as the Lord Jehovah, and the Mediator; and we may say there was never such Conditions, and Articles in any bargain, as are in this; The verse now read doth contain the sum of that which was agreed upon, betwixt these Parties; The promises upon Jehovah's side made to the Mediator, and what He shall have on His accepting of the offer, and performing of the Condition required of Him; And what are the terms proposed to the Mediator, and the Conditions which He is to perform, or rather hath performed.

1. There are two things promised to the Mediator, I will divide him a portion with the great, a fair and large Victory, and a good and glorious Out-gate; And He shall divide the spoil with the strong; As these that are Conquerors and Victors use to share most largely, and deeply in the Spoil, so our Lord Jesus shall have a rich Spoil, a large booty, many redeemed Souls, a Bride whom He shall present blameless to the Father; These are the Spoil, the Jewels that He fights for, and the Prey He choiseth; when the World is burnt, and the rest are sent to hell, He gathers out so many for Himself. 2. The Conditions on the Mediators side are four; He comes to this Victory, and Triumph, because He hath poured out His soul unto death; because He was numbered with transgressors; because He bare the sins of many; and because He made intercession for the transgressors, Therefore shall He be sure of all this.

Although there be no express name of a Covenant here; yet ye see the thing; because as in Covenants amongst men there are two parties, and their engagements are mutual, and the performance of these engagements in the one depends on the performance of them in the other; So is it here. 1. The Parties are Jehovah, and the Mediator. 2. There are two things promised to the Mediator, a glorious Victory, and a rich Spoil, the justifying of many. 3. The Conditions on the Mediators side, on which the performance of the promises depends, He condescends to die, and to die willingly, to be numbered with transgressors, to bear their Sins; and to make intercession for them; This Jehovah condescends to accept of, and upon this many, to wit, all Elect Sinners are justified through faith on him, as it is, v. 11.

1. From the promise made to Christ (where the Person is changed) I will divide him a portion with the great, and he shall divide the spoil with the strong, I will grant Him such a thing, and He shall obtain it, Take this general Observation, as the reason of it; That all the Promises made by Jehovah to the Mediator are certain, and shall actually be performed, I will grant this to Him, and He shall get it; The connection doth also confirm it; Because he hath poured out his Soul unto death: So, Psal. 89.34, 35. Once I sware by my holiness, that I will not lie unto David; my covenant will I not break, nor alter the thing that is gone out of my lips; And indeed it cannot but be so; If we consider either the Person that makes the Promise; He is God unchangeable in Himself, absolutely faithful, and cannot deny Himself, Once have I sworn and I will not lie unto David; Or the party to whom the Promise is made, He is the Mediator God-man, in whom the Father is well pleased; And the Mediator having performed what He undertook for the Elect, There is no ground to question the performance of the promises made to Him.

Use, And it is a very comfortable one; look, whatever is promised to the Mediator in reference to Particular, Privat, or Public Mercies, all shall be most certainly and infrustrably performed: Christ is the Party, to whom the Promises are made, and Jehovah cannot fail to perform what is Promised to the Mediator, more then the Mediator hath failed in performing what He undertook: Now it's promised to the Mediator, Psal. 110.3. Thy people shall be willing in the day of thy power, in the beauties of holiness, from the womb of the morning, tbou hast the dew of thy youth: Where there are these things promised to Christ. 1, That His People shall be made willing, in the day of His power; which is exponed in that, John 6.44. No man can come to me; except the Father who hath sent me draw him, God takes away the stubborness, and frowardness that is in the Elect, and makes them pliable to embrace, and receive, and give up themselves to Christ. 2. That His People shall be numerous, the youth of His womb shall be numerous, as the dew in the morning. 3. They shall be holy, and shining in holiness, In the beauty of holiness; Again, it's promised to the Mediator, that all Believers in Him shall be Justified, as it's verse 11. By his knowledge shall my righteous servant justify many, and this is according to that, John 6.39, 40. This is the will of him that sent me, that of all that he hath given me, I should loss none, and this is the will of him that sent me, that everyone that seeth the Son, and believeth on him, may have everlasting life: The poor Sinner that by Faith betakes himself to God's Promise the Promise cannot fail him, because the Mediator is considered as the party, to whom the Promise is made; and the absolute Salvation and Redemption of Believers is in the same place Promised; Though they be in hazard through many Sins, indwelling Lusts, Tentations and Snares, to be drawn away, yet they shall have eternal life, they shall never perish, none shall pluck his sheep out of his band; He shall see his seed, of all that are given him, he shall loss none: This would commend believing to us, as a sure and sicker bargain; because the ground of our Faith is Articled betwixt God and the Mediator, and it's as Impossible that it can fail, as it's impossible that God can be unfaithful, and that the Mediator can fail, in that He is engaged. Again, if ye look to promises of public mercies, as that He shall have a Church in the World, and that she shall be continued and preserved, &c. These Promises shall certainly be performed, as that, Psal. 2.6. I have set my king upon my holy hill of zion, ask of me, and I will give thee the heathen for thy inhe • itance, and the uttermost ends of the ea • th for thy p • ssession: A fruit of which promise, is our Preaching, and your Hearing the Gospel here this day; and the Promises, Psal. 89. from verse 20. and forward, With him my hand shall be established, and my arm shall strengthen him, the enemy shall not exact upon him, nor the son of wickedness afflict him; I will beat down his foes before his face, and plague them that hate him, I will set his hand on the sea, and his right hand on the rivers; I will make him my first-born higher then all the kings of the earth, my mercy will I keep for him, his seed shall endure forever, if his children forsake my law, then I will visit their transgression with the rod; nevertheless my loving kindness I will not utterly take from them, nor suffer my faithfulness to fail. There is, Hos. 3. A promise of the ingathering of the Jews: And, Isa. 9.6. It's said, that The government shall be upon his shoulders, and of the increase of his government there shall be no end: And, Revel. 11.15. It is proclaimed, The kingdoms of this world are become the kingdoms of our Lord and of his Christ: All these, and many the like Promises, shall be accomplished; though the World should be turned upside down every month once, let be every year; The ground of the Churches continuance, and preservation is not, because such and such persons govern: other ways, what would have become of the Church when Antichrist prevailled, but the promises made to the Mediator: Here lieth the Christians peace, when he hath to do with challenges, it's impossible that the Believer in Christ can perish: And here is insured the Churches preservation, even by God's promise to the Mediator, that He shall have a Seed, and that many shall be Justified, that He shall divide the Spoil: And though we see but very little appearance of the spreading of the Gospel amongst the Jews, and Pagans, or where Antichrist reigns; the visible Church being now for many years rather encroached upon then extended; yet there is not one Word here promised, but it shall be accomplished; And this is both a ground of our peace, and of our confidence in prayer, as it is, Psal. 7.2. Prayer also shall be made for him continually, and daily shall he be praised: Two sweet exercises, daily to be praying for that which is in the pattern of prayer, Let thy kingdom come, and daily to be praising Him for the coming of His Kingdom.

But 2ly. What is spoken of Christ the Mediators part, we take it for granted, that there is nothing spoken of, but it is, or shall be performed; The Father engages to perform to Him, whatever Promises are made to Him, because He hath performed whatever He undertook; and although Isaiah, long ere the Messiah came in the Flesh, spake of it as a thing done in the preterit, or by-past time, when as yet it was not actually done; yet He doth so, because it was as certain as if it had been already done: Observe, hence, That there is no part of Christ's undertaking, as Mediator in the Covenant of Redemption, but it is, and shall be actually performed; O! but there are two responsal and faithful Par ies in this Covenant; it is not God and Adam who brake the Covenant, and played the Traitor; but it's God upon the one side, and the Mediator Immanuel God with us, on the other side: Therefore there is faithfulness in the Mediators performing according to His undertaking, as well as there is faithfulness in God's performing whatever He hath spoken of Him, or promised to Him: Ye shall only take two or three testimonies for this; The, 1. is Matth. 3.14. and 17.5. This is my beloved Son in whom I am well pleased; He undertook to satisfy for the Elects Debt, and hath accordingly performed it, so that the Father is well pleased, A 2d. is, John 17.4. Where He appeareth before the Father, and useth it for an argument for His Glorifying him with the same glory he had with the father before the world was: I have glorified thee on earth, I have finished the work which thou gavest me to do; I have gotten a task, and piece of Work committed to me, and now it's performed; And that other Word which He hath on the Cross, is remarkable to this purpose; It's finished: Now the task and work is ended, and I have no more to do, but presently to pass to the Victory, and to the dividing of the Spoil: And a 3d. Testimony is our Lord Jesus His ascension to Heaven, and the glory that He will appear in, at the day of Judgment, when His Kingdom shall be consummat; That shall be a proof and testimony, that He left nothing undone, that was given Him to do, that He bare the Sins of many, that He gave His back to the smiters, and His cheeks to them that pulled of the hair, and that He satisfied justice freely, and ascended to Heaven, as it is, 1 Tim. 3.16. Great is the mystery of Godliness, saith the Apostle, God was manifested in the flesh, justified in the spirit, fully absolved, as having performed all whatsoever He undertook, Seen of Angels and raised up unto glory.

Use, This is also, though a general, yet a very comfortable Doctrine, to the People of God; in as far, as from it, they may know that there is no more to be paid to the Justice of God for the Sins of the Elect; It hath gotten full Satisfaction, The Cautioner hath paid all their Debt, and is now exercing His Offices, for applying to them His purchase; making intercession for them, overseeing them, proving a Tutor to them, guiding them, and all that concerns them, and His Church; even doing all things well, managing the affairs of His Fathers house, as a Son, and He cannot but guide all well, Other sheep, saith He, I have, which are not of this fold, them I must bring in, and they shall hear my voice, and I give them eternal life, and they shall never perish; A most pregnant ground of comfort to the Believer, that his eternal well-being cannot but be sure, and sicker, because it hath the Father and the Mediator their faithfulness engaged for it; If Jehovah perform the Promises made to the Mediator, and if the Mediator perform His engagement, to Jehovah, and raise up Believers at the last day, then it must follow, that their Salvation is sure: This is the main ground on which Believers peace is founded; and here we may allude to that, Heb. 6. He hath sworn by two immutable things, wherein it is impossible for God to lie, that the heirs of promise, who are fled for refuge to lay hold on the hope set before them, may have strong consolation: even so here, There are two immutable things, to wit, God's promise to the Mediator, and God will, and must keep His Word to Him, and the Mediators engagement to God, and He will and must keep His Word to Him; And indeed we have good proof of both already: For it was this engagement that made the Father send the Son of His Love, out of His bosom, to be incarnate, and to undergo the work of Elect Sinners Redemption; and it was this engagement that made the Mediator die; of whom the Father exacted the Price, till He declared Himself Satisfied, and well pleased: Now when these things that seemed most difficult are accomplished, what can fail?

1. Then there is here ground to fix our Faith upon, and indeed there is need to fix it rightly; The ground that our Salvation, and Perseverance in the Faith is founded on, is not our continuing to Pray, to Believe, and to Love God, but this engagement betwixt the Father and the Son; and it is the cause procuring the other, as an necessary and infallibly certain effect; It's mainly on this, that believers should rest quiet and confident. 2. It should make Believers humble and cheerful, seeing, though they be weak in themselves, yet here they have a grip, and hold for every hand, as it were; Jehovah's Word, and the Mediators Word for their through bearing. 3. It should much commend believing, and the state of a Believer, who have such ground of assurance; The greatest Monarch on earth hath not such ground of assurance for his Dinner or Supper, as the poor Believer hath for eternal Life; For the Word spoken by Jehovah to the Mediator, and the undertaking of the Mediator to Jehovah, cannot fail; and the Believer hath that to rest upon, as the ground of his assurance.

More particularly, The Articles on the Mediators side are (as I said) in these Four expr • ssions, He hath poured out his soul unto death; He was numbered with the transgressors, he bare the sins of many; and made intercession for the transgressors: 1. He must die, expressed in these Words, He poured out his soul unto death; Which implies Three things. 1. That it is an Article of the Covenant of Redemption, and of the Mediators undertaking that he should die for Sinners; And so it is a needless, curious, and unwarrantable dispute, whether fallen man might have been redeemed any other way, or whether a drop of His blood was not enough to redeem man? because we see here it is Determined, and Articled in the Covenant of Redemption, that He should die, Jehovah will have the Mediator dying; And be possible what may to God's Sovereignty (which we would not make to clash with His Justice, nor His Just ce with His Sovereignty) this may bound and limit us, that it's concluded in this Covenant of Redemption, that the Mediator shall lay down His Life, and it being concluded; It's certain. 1. That God hath given man a Law, threatening him, that if he should break that Law, he should die. 2. That all Mankind, and so the Elect have broken that Law, and so are liable to the Threatning and Curse. 3. That the Mediator became Cautioner, and undertook to satisfy for the Elects Debt; it was necessary that He should die because He undertook to pay their Debt, and to satisfy for their Sin, which was death by the Law to them; and so the Justice of God is vindicate, He cannot be called unjust, nor partial, nor unholy, though He do not actually punish every Sinner, that hath Sinned in his own Person, because God's holiness and Justice appears conspicuously, that He would rather execute what was due to the Elect on His own Son, then that their Sins should go unpunished: And considering the nature of the Mediators death, that it was a violent and cursed death, that which had extreme anguish and sorrow going before, and alongst with it; It shows that the Lord hath purposely taken that way, to make it known how bitter a thing Sin is, how terrible a thing His Wrath is, and how holily severe His Law is; and to let all know that it is a dreadful thing to come in topes with Him, who did so put His own Son to it.

Use, 1. This Doctrine, though it hath been spoken to before, is a sovereign Doctrine, yea, the Sovereign Doctrine, and the corner stone of all Religion; That Christ hath died for the Sins of His People; It gives us access to preach the Gospel, which is therefore called, the preaching of Christ crucified; know therefore, and believe that the Mediator died; and that it behooved Him to die: For it was required as a condition of the Covenant of Redemption, to be performed by Him, to which He yielded, and consented; O! what love is here to article such a thi • g before Sinners had any Being; It was more then to be hungry and thirsty, and weary, He behooved to die, and to be made a curse; when Sacrifices and burnt Offerings will not do; He says, Lo I come in the volumne of the book, it's written of me, I delight to do will, O! my God, I hearitily accept of the bargain.

Use, 2. It speaks an sadly alarming Word to all you who are secure Atheists, and care not for the Wrath of God; O! what will become of you, when the Wrath of God and you shall meet; If Sin brought the Cautioner to death, O! what Wrath shall ye come under, when ye shall be put to reckon for your own Sins? The smitting of the Sheperd was more then if all the Sheep had been smitten; and though now ye think little of Sin, yet the day comes wherein ye shall know to your cost, that it is an evil and bitter thing to depart from God, and that it is a fearful thing to fall into the hands of the living God.

Use, 3. See here the necessity of making use of Christ's Death, either ye must do it, or die, and come under the Curse of God yourselves; there is not a midse; If ye have Sin, how will it be gotten put by and satisfied for? not by your Prayers; let be by a laughter or smile; nor by your living of an honest life, as ye call it, Christ had infinitely more of this then any of you, and yet He got not Sin so put by; we may here allude to that, Eccles. 8.8. There is no discharge in that war, neither shall wickedness deliver these that are given to it; Death when it hath a commission, and God's Terror backing it, O! how will it handle the secure stubborn Sinner, when the hand of God shall pursue him eternally? Alas, what are many doing that never fear the Wrath of God, that suspend, put of, and delay the closing of their accounts, and all endeavors to die to Sin, and to live to Righteousness; and either pass over their days as Atheists, or as formal Hypocrites; and such are some of you, that hear me this day, who never seek to be found in Christ, nor to improve His death to the mortifying of Sin; What will ye do in the day when ye shall be called to a reckoning? ye will curse the day that ever ye heard the Gospel, and that this was concluded that Christ should die, it will be the savor of death to you, through all eternity; and will be the most Soul-searching, and tormenting Word that ever ye heard; and ye will wish that the Work of Redemption had never been heard of, nor resolved upon.

Use, 4. It's a comfortable, and encourraging Word to sensible Sinners; such betaking themselves to Christ, may be sure to get good of Him; for He hath paid the Price already, and hath given His Word for it, That such as believe in him shall never perish, but that he will raise them up at the last day: Ye would not think that it will be displeasing, or dissatisfying to the Father, or to the Son, that ye come to Him, and take hold of Him; for it was for that end that God sent Him, and that He laid down His Life, and died, (but He dies no more) It will be no trouble to Him, but satisfaction to His Soul, for all the travel of it, to make application of His purchase to you; And seeing it will not displease, but be most acceptable to Him, that ye believe on Him, and be saved by Him, and since not believing rubes shame, in a manner upon Him, why do ye not betake yourselves unto Him by Faith, for His satisfaction, and your own Salvation?

2dly. He not only died, but it's said, He poured out his soul unto death, which implies two things. 1. The intensness of it, it was an uncouth and strange Death, not only was His Body afflicted, but His Soul was poured out. 2. It looks to His good will, readiness, and cheerfulness in dying; Father, (as if He had said) must I die? and wilt thou have my Soul sorrowful, and heavy? I am content to be so, thou shalt have my Life, He comes not prigging to die, (to speak so) but casts down His blessed Life at His Fathers feet, and plentifully gives it out to the uttermost, so that He will not, as it were, leave one drop of His Blood, but will needs pour and yett it out in abundance, even all of it.

Hence, Observe, That our blessed Lord Jesus was most hearty in laying down His Life for Sinners, was most cheerful in undertaking, and most willing and cheerful in executing what He did undertake; He makes not two Words of the bargain, (to speak so) but when Sacrifice and Offering will not do it, as it is, Psal. 40. Then says He, Lo, I come in the volumne of the book, it is written of me, I delight to do thy will, O my God: There is no standing nor disputing here on the Mediators side, but a present willing and heartsome undertaking, Therefore, Prov. 8. He says, Though he was continually with the father, even from everlasting; yet his delights were with the sons of men, rejoicing in the habitable parts of the earth: Ere ever the World was made, ere there was a Sinner in being to be redeemed, He rejoiced before hand, thinking there would be such an opportunity to manifest His good will, grace and mercy; And if we look through the Gospel, how often will we find this made good? No man taketh my life from me, but (saith He) I lay it down of myself, and I take it up again: and when they came to take Him and Peter drew his sword, he said, Could not I command twelve legions of Angels; but all that is written of me must be fulfilled: I have bargained to lay down my Life, and it must be; and I have a baptism to be baptized with▪ and how am I straitened till it be accomplished? and when it came to be accomplished, though He gave evidences of His power, in making them fall backward, who came to apprehend Him, yet He raises them again, and goes with them; And when they mock Him, and buffet Him, and nod the head at Him, and bring Him to the Bar, and question Him, and when they said, If thou be the king of Israel come down from the cross, and we will believe on thee; which we may think He could have done, though they were but tempting Him; yet in all these He is silent, and never opens His mouth, till He come to that, It is finished: He never spake a repyning word: It was wonderfully much to suffer, and to die so cheerfully, but to pour out His Soul unto Death, to take His Life in His own hand, and to be so holily prodigal of it, as to pour it out, there having never been such a precious Life, and so precious Blood poured out; this was much more.

Use, It shows what esteem ye should have of Souls, and everyone of you, of your own Souls: Our Lord Jesus poured out His Soul unto Death for Souls; He values Souls so much, that He gave His precious Life for them: Therefore it's said, 1 Pet. 1.19. We are not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ▪ If He esteemed so much of Soul • , what will it be thought of when ye waste your Souls, and ye know not whereon? He bought Soul • dear, and ye sel them cheap, for a little Silver or Gold, or for that which is worse, and far less worth: what an unsuitableness is here betwixt Christ's estimation of Souls, and yours, betwixt His buying them at so dear a rate, and your casting them away, for that which is very vanity? What do the most part of you get for your Souls? Some a bit Land, some a House, some a fecklesse Pleasure, some a Sport, some the satisfaction of their Lust, or a moments sinful mirth; O! pitifully poor bargain; what will become of that mirth, or lust, or pleasure, of this house, or of that land, when Kings, and great Men will lie crawling, like so many worms before the Lamb? ye will not get your House or Land with you, ye will not get leave to wear your brave clothes, ye will have no Silver nor Gold in your Purse, in that day; And suppose ye had it, the Redemption of the Soul is precious, and ceaseth forever by any such Price: It's a wonderful thing, that when Christ esteems so much of Souls, that Sinners should esteem so little of them; Is it not just that such Souls should go to hell, when they esteemed them so little worth?

Use, 2. It should teach you to love, and heartily to welcome this Lord Jesus Christ; what argument of Love, and of Trust, what motive to welcome Him, can there be, if this be not? That He spared not His Life, but poured it out unto death for Sinners; How long shall we halt betwixt Christ and Belial? We dow not endure to mortify a Lust, to want our Sport and Laughter, or a bit of our credit or honor, though it should cost us the want of Christ: But, O! ingrate fool, is that a becoming requital to Him, that took His innocent Soul in His hand, and poured it out for Sinners, and when it was some way melted, like leid in the fire of God's Wrath, was content to yett it forth abundantly, out of love to their Salvation? Should it not rather call for love to Him, for trusting and welcoming of Him; and to Suffering for His sake, if He call you to it? Will ye skar to hazard your life for Him, that poured out His Soul for Sinners? It would do a Soul good to think how willingly, and cheerfully He Suffered; But, Alas! how reluctantly, and unwillingly come we under Suffering for Him? However, let me commend these three Words to you. 1. Love Him, For even Publicans will love these that love them, and give Christ love for love. 2. Credit and Trust Him, do not look for ill at His hand, what ground is there to suspect Him? It is His glory to do good to Sinners, and He counts them His triumph and spoil; and to make conquest of them, He poured out His Soul unto Death, or as the Word is, Phil. 2. He emptied himself; Which seems to look to this Word of the Prophet, and is not that warrand sufficient for you, to trust and credit Him, and to lay the weight of what concerns you upon Him? And 3. welcome Him, which is a fruit of Faith and Love, He is a sweet wooer, He is that good shepherd that laid down his life for his sheep, he gave himself for his church, as it is, Ephes. 5. Therefore, I say, welcome Him; This is the great thing the Gospel aims at, such expressions are a great deepth, and it would require time to read, to ponder them, and to wonder at them; and we would be much in praying for a right uptaking of them.

3dly. From the connection, Because, He hath poured out His Soul unto death, Observe. That our Lord Jesus His willing condescending to die, is most acceptable to the Father; Therefore He says, I will give him a portion with the great, and be shall divide the spoil with the strong, because, He hath done so and so, and all the Promises made to Him confirm this; That is a wonderful Word, John 10.17. Therefore does my father love me, because I lay down my life for the she • p: The only begotten, and beloved Son of the Father, cannot but be loved; Yet He says, Therefore, or on this account, does my father love me; That is, as I am Mediator, the F • t • ers Minister, Steward, or Deput, in this Work of the Redemption of Sinners; and because I so willingly and cheerfully lay down myself for them, He hath given me this Victory and Glory; So well pleasing to God is the willing and cheerful death of the Mediator, that it should be admired by us: and should have this weight laid on it by us, that seeing cheerfulness in obedience is so acceptable to God, we would study it, for He loves a cheerful giver, and cheerfulness in any duty: It's much we have this word to speak of to you, many Nations never heard it, and ye would make some other Use of it, then if ye had never heard it; O! but it will be dreadful to such as have heard it, and do slight it, their Souls shall be poured out into Hell, even squized, and wrung eternally by the Wrath of God; Therefore look not lightly on it; do not think all this transaction of Grace to be for naught; If we were serious, we would wonder what it means: Alas! we think little or nothing, to make our peace with God; and yet all this business is ere the matter can be brought about; It's a great evidence of the stupidity, senslessenesse, and absurd unblief of many, that they think nothing of Sin and Wrath, and of the hazard that their Souls are in; and that they look at peace with God as an easy business; But one day it will be found to be a great matter to be at peace with Him, that Sin is bitter, and Wrath heavy; and that to be in good terms with God, is better then a thousand Worlds, God Himself make you wise to think seriously on it in time.

SERMON LXV.

THere was never bargain so seriously entered in as this, betwixt Jehovah and the Mediator, never bargain was of such concernment, and weight; It is therefore no marvel it be insisted upon.

The Prophet hath been holding forth the terms and conditions of it on both sides, and now he sums them up in this last Verse, that the business may be left cle • r, and distinct, setting forth what the Lord Jehovah engageth for to the Mediator and what the Mediator engageth for to Jehovah; only with this difference that in the former part of the Chapter, the Mediators ingagment is first set down, and then what are the Promises that the Lord Jehovah made to him, But in this Verse where the Covenant is resumed, what the Lord engageth for to the Mediator is first set down, and then what the Mediator is to perform, in the last place; To show (as I said) the mutualnesse of the Covenant of Redemption; and that it is but one bargain, one link whereof can never be loosed on either side.

In the last part of the Verse, what the Mediator is to perform, is set down in Four Expressions as past and done, because of the certainty, & efficacy of the Mediators Sufferings, and of His performing what He undertook; and of divine Justice, It's acceptation thereof. The 1. is, because, He hath poured out his soul unto death; It was proposed to the Mediator to die, which he undertook, and in the execution goes che • rfully about it; He poured out his soul unto death, without any prigging; grace and love (to speak so with reverence,) were so liberal and prodigal of the Life of our Lord Jesus, for the Salvation of lost Sinners, That His blessed Soul was separate from his Body, and he made obnoxious to the Curse, which most willingly he underwent, his Life or Soul was poured out unto death. The 2d. is, He was numbered with the transgressors; which implies Three things, 1. It suppons that he was indeed no transgressor, there was no guile found in His mouth, yet he behooved to stoop so low, as to be reckoned among, or numbered with transgressors; as the former expression holds out the painfulness of his Death; So this holds out the ignominy of it; he not only died, and behooved to die, but he was looked on as a despicable person, even so despicable, that Barabbas a thief and robber was preferred unto him; and of this we spake from verse 3. He was despised and rejected of men. 2. It implies men's ingratitude, that when our blessed Lord came to redeem them, they did not count him worthy to live, but looked on him as a transgressor; This was also fulfilled in the History of the Gospel, as, John 18.30. They say unto Pilate, If he were not a malefactor, we would not have delivered him unto thee. 3. It implies the low condescendence and depth of the love of our Lord Jesus Christ which hath no bottom; he will not only die, but die a shamful and cursed Death, and take on reproach and ignominy with the Debt of Sinners, when they are dispysing him; The Cautioner must not only die, but die a shamful death; some deaths are creditable and honorable; and men will with a sort of vanity affect them; but it behooved not to be so with our Lord Jesus; when he entered himself Sinners Cautioner, he must not only die, but be despicable in his death, as it is, Chap. 50.5. He gave his back to the smiters, and his cheeks to them that plucked off the hair, he hid not his face from shame, and spitting; because it was so articled, and agreed upon; when he was reviled, he reviled not again: O! what condescending-love shins forth here, in the Mediator; It was much to pay the Debt, and die, but more in his dying to be counted the transgressor; much to be Cautioner, but more to be counted the dyvour: As if some wicked and perverse Officer, ceazing on the Cautioner, should not only arrest him for the Debt, and exact it of him; but account and call him the dyvour Debtor; yet he bears all patiently. It would learn us to bear reproach for him, he bare much more for us then we can bear for him; he was railed on, and reviled, bufferted, and spitted on; they, in derision said unto him Hail king of the Jews; they mocked him, nodded the head at him; hanged him up betwixt two thieves, as the most eminent malefactor of the three; and Mark saith, Chap. 15.28. That this scripture was fulfilled, which saith, and he was numbered with the transgressors; God had appointed it, and the Mediator had condescended to it; and therefore it behooved so to be; We spake to the matter of this before, and will not now insist on it any further.

The 3d. is, He bare the sins of many; which is also causal, as the former are; It's put in here. 1. To show the end of his dying, and the nature of his death; His death was a cursed death; but not for his own Sin, but for the Sins of others, even to pay the Debt, that was owing by his Elect; the many here are the same many spoken of in the former verse who by his knowledge are justified, It's not the Sins of all that Christ bare, but the Sins of many, and the many whose Sins he bares are the many that are justified; and all who are justified, their Sins he bare, and of no moe; So that as many as have their Sins born by Christ are justified; and whoever are justified, had their Sins born by him. 2. It shows also, how the Sins of these many are taken away, It was by Christ's bearing the punishment due for their Sins, this it that which we spake to from, verse 6. The Lord hath laid on him the iniquities of us all: In a word, it's this, The Mediator articleth, and agreeth to take on the guilt of the Sins of the Elect, though not their Sins, themselves formally considered; he took the deserving, or burden of their Debt; Of this we have also spoken before, and will not therefore insist anymore particularly on it.

The 4th. and last Article, or part of the condition required of the Mediator, is, He made intercession for the transgressors; There was more required of him then to die, and to die such a death for the Elect's Sins; He must also make application of his death; and he will do that likewise: whereupon is founded his intercession, that the benefit of his death and satisfaction, may be applied, and made forthcoming to them; which is set down in these Words, He made intercession for the transgressors; wherein also we are to carry along the thoughts of his condescending love; who not only will satisfy for the Elects Debt, and procure to them Righteousness and eternal Life; but when they continue in opposition to him, will make intercession for the application thereof to them, He having a number given to him, not only to pay their Debt, by dying for them, bat also actually to apply the benefits of his death, and purchase to them; according to that, John 6.39. This is the will of him that sent me, that of all that he hath given me, I should lose nothing, but raise them up at the last day: These Four do plainly, and summarly comprehend the Mediators ingagment in the Covenant of Redemption, as to his priestly Office; and having spoken somewhat to the first three; we shall insist a little on this last, concerning his Intercession.

For clearing whereof; when he prayed on the Cross, Luke 23.34. Father forgive them, for they know not what they do: this was in part fulfilled; But his Praying, or making Intercession for transgressors, is to be considered Two ways, 1. As he was a man under the Law, and so he was to pray for other transgressors, then the Elect only: as Stephen following his example did, Acts 7.60. When he said, Lord lay not this sin to their charge: 2. As he is Mediator, and so he prays only for the Elect: as is clear, John 17.9. And his Intercession thus considered is always effectual, and runs in the channel of the Covenant of Redemption, and is commensurable, and of equal extent with his Death; His Intercession in the First sense is more largely extended, he might, considered as man under the Law, have interceded for his Enemies, that were not Elected; Therefore we take his Intercession here in the Second sense, as he is Mediator: and as Matthew, chap. 8.17. applies his bearing of our griefs, and carrying of our sorrows spoken of, verse 4. of this, chap. To his carrying of our temporal bodily infirmities: So there may be an allusion to this, in the Lord's Prayer on the Cross: We mark this distinction, because Arminians, that pretend to an universal Redemption, plead also for an universal Intercession: and on this ground they say that Christ prayed for many that went to hell: But we answer, that our blessed Lord Jesus did not there, if he prayed for any such, intercede as Mediator properly, but as man under the Law; even as in his prayer in the Garden, when his holy human nature sinlesly skarred at the bitter cup, He prayed, Father, if it be possible let this cup depart from me; and it was agreeable to the human nature to seek innocently to eschew the drinking of such a cup; But, when in the same Prayer, he speaks as Mediator: He says, not my will but thy will be done: And for this cause came I into this hour; So when he preached as man, and a Minister of the circumcision, he says, O! Jerusalem, Jerusalem, how often would I have gathered thee, and thou wouldest not: Whereas, if we consider him as Mediator he doth what he will; and calleth none but they come, and calleth none to be gathered, but such as are gathered: The Intercession here meaned is that, which is an Article of the Covenant of Redemption, aed a piece of Christ's Priestly Office, To which the promise in the first part of the Verse is made; and therefore we have here clear access to speak of it according as the New Testament holds it out to us.

1. Then we Observe this Doctrine from it, That according to the Covenant of Redemption, our Lord must nor only die, but also intercede for transgressors, or sinners; or, it is a part of our Lord's Office agreed upon, in the Covenant of Redemption, that he should be Intercessor for transgressors; It's on this ground, that it's said, Psal. 110.4. The Lord hath sworn, and will not repent; thou art a Priest forever, after the order of Melchizedek; He is a Priest a ter Melchizedek's order, and not after the order of Araon, and Rom. 8.34. He is said to be at the right hand of God, making intercession for us: It is said likewise, Heb. 7.25. That He is able to save to the uttermost all that come to God by him: Seeing he ever liveth to make intercession for them: So, 1 John 2.1. It's said, If any man sin we have an advocate with the Father, Jesus Christ the righteous: and frequently else where, it's in Scripture attributed to him: If it be asked, why behooved Jesus Christ the Mediator to be an intercessor? we answer, for these Three reasons, 1. It was suitable to the glory of God, that the great Lord Deputy appointed for the ingathering of Elect Sinners should be furnished with this Office; and his intercession is derived from it, Heb. 7.25. He is able to save to the uttermost, seeing he ever liveth to make intercession for us: He cannot sit up, nor fall in proving himself to be an able Savior, because he lives forever to intercede. 2. It's suitable and meet for the glory of the Mediator, and of his Priesthood, that he should not be a Priest for a time only, but forever; Therefore, when he is brought in as a Priest, Psal. 110. compared with Heb. 7. He is preferred to the order of Araon, and said to be a Priest forever, after the order of Melchizedek; by so much as he is surety of a better Testament: They were many, because they were not suffered to continue; But this man, because he continueth forever, hath an unchangeable priest-hood. 3. It was meet, in respect of the consolation, that Believers in him have from this his Intercession; there had been a defect in the consolation of Believers, if he had not been Intercessor; but seeing, as it is, Heb. 10.19. We have such an high Priest over the house of God, we have boldness to enter into the holiest, by a new and living way and may draw near with full assurance of faith, And that which gives us this boldness, is that (as it is Heb. 4.15.16.) We have not an high Priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are: Then follows, Let us therefore come boldly unto the throne of geace, that we may obtain mercy, and find grace to help in time of need. 4. We may add, That it's suitable for this reason, to wit, if we consider, and compare the Type with the Anti-type, Exod. 30.10. and Levite. 16. compared with, Heb. 9. The high Priest had Sacrifices prescribed to him for himself and for the people, when he went once in the year, into the most holy with the blood of the Sacrifice, which signified, that Christ after the laying down of his Life, was to enter into heaven, there to appear in the presence of God for us, Heb. 9.24.

This is a point which may yield us many and great Uses, as 1. For Information, to clear us • bout Christ's Intercession. 2. For Consolation; To show us the advantages that flow to Believers from it. 3. For Direction in duty, to learn us what use we should make of it. And 4. For Reproof and Conviction, for, and of the Sin of our much slighting, and neglecting this part of Christ's Priestly Office.

As for the First, It serves, we say, for Information; and to let us see that we have an excellent high Priest, who is not only answerable to the Type, in dying, but also in interceding, who died, that he might make application of what he purchased by his death.

For further clearing, and prosecuting of this Use, we shall speak a little to some few questions, As 1. What this Intercession is? 2 Who Interceeds? 3. For whom? 4. For what? 5. How this Intercession is performed? 6. What are the grounds on which it is founded?

For the First. What this Intercession is in general? and for clearing it, ye would consider what it is not; and, 1. There is here no humbling of the Mediator in way of Supplication, as he prayed when on earth; or as we pray, or as one man intreats, or intercedes with another; That way of Interceeding is inconsistent with his exaltation; his humiliation being perfected and by, and he being now exalted at the right hand of God. 2. It's no verbal thing, no bringing forth, or uttering of Words; There is no such language in our Lord's Intercession; and so we are not to conceive of his Intercession, as if he made a formal prayer: That manner of dealling, or proceeding is not now betwixt God and the Mediator. 3. Neither doth this his Intercession consist in any new particular act of his will, as if he did act, or will something that he did not before; therefore he is said to Live forever, to make intercession, and to abide a Priest continually: His Intercession is continual, as is clear, Heb. 7.3, 25. His being in Heaven, and appearing there in our name, is his Intercession: And therefore, 2. Let us see in the next place, what i • is; And more general • , we may take it up in such expressions as the Scriptures make use of to hold it b • ; and in the similitude, and analogy whence it's borrowed; for it's a borrowed thing; as the Covenant of Redemption is, from compacts among men, because we cannot take up divine, and misterious things, except they be expressed after the manner of men for our capacity: Such is this, as if a Kings Son were interposing for a person not in good terms with the King, or, for whom he would have some benefit from the King his Father; The similitude seems indeed to be drawn from this, yet it must not be astricted thereto: Therefore, 1 John 2.1. He is called an advocate with the Father; and yet he doth not advocate our cause verbally as we said before; And 1 Tim. 2.5. There is one God, and one Mediator between God and man: Where the Apostle is speaking of praying; And here he is said to make Intercession for us, as the high Priest did in name of the People; in a word, it is our Lord's Jesus Christ his m • king of what he hath purchased, and hath engaged to him in the Covenant of Redemption, effectually forthcoming for the behove of his People, as if he were Agenting their cause, as an Advocate in Heaven; which is so held forth, for the help of our Faith; that the Mediator having made his Testament, and confirmed it by his death, is looking well that his death, and the benefits purchased to Elect Sinners thereby, may be made effectual; and is as it were lying as Agent, and Advocate at Court, to procure and bring about this business, according to that, John 17.19, 20, 24. For their sakes I sanctify myself, that they also may be sanctified, &c. Neither pray I for these alone, &c. and Father I will that these whom thou hast given me, may be with me, where I am: It's even that all may be made good to them for whom he S • nctified himself, and the effectual making out of that which he hath purchased to them; that is called his Intercession.

2dly. Who makes Intercession? It is not enough that Christ▪ as man makes Intercession; but it is Christ Mediator, God and M • n in one Person: It being an error of the Papists, to make the Intercession of Christ, to be a thing performed by the human nature only, which lesseneth the consolation of Believers, and is inconsistent with the Union of the two natures, and detracts from the weig • t that his God-head gives to his Intercession.

3dly. For whom does he intercede? There are here extremes on both hands to be eshewed. 1. Some make his Intercession over broad; as if he interceded for all the World; this he expressly denies, John 17.9. I pray not for the world: and his Intercession being grounded on his death, and satisfaction, it must be of equal extent therewith, and must relate to the Covenant of Redemption; wherein so many were given him to be redeemed by his death. 2. Others make his Intercession too na • row, in making it only for them that actua • lie believe; He also refuts this opinion, John 17.20. By saying▪ Neither pray I for these alone, but for all that shall believe on me through their word. And it is always on this ground that he intercedes, to wit, because they are given; So that it's for the Elect converted, or unconverted, that he intercedes; The reason why we mark this, is, to overturn thereby Two corrupt distinctions, that are made use of, to bring in an universal Intercession, as well as an universal Redemption. 1. Some make his Intercession common to all; but we, according to the Scripture, acknowledge no such Intercession to belong to Christ, especially as Mediator; however he might, as man, under the Law, have prayed for some that shall not be actually saved, as he commands one man to pray for other men, yet not for all men simply. 2. Others make a conditional Intercession for all, as they make a conditional Redemption of all; and make both absolute for Believers only, which is also corrupt; For considering the object of his Intercession as Mediator to be only the Elect, as indeed they are; it overturns both this, and the former opinion; if he prayed not for all, he died not for all: the one whereof is grounded on the other.

4ly. For what doth he intercede? In general, for all that is conditioned to him, in the Covenant for the behove of his people; He prays for the fulfilling of all the Articles of the Covenant, as, that all the Elect, who are not regenerate, may be regenerate, and made Believers; That many through his knowledge, may be justified; That these that are regenerate, and Believers, and by Faith have be taken themselves to him, may be justified, pardoned, and received in favor; friendship and fellowship with God; that Believers may be keeped from temptation, that temptations may be prevented, and they made to persevere; That Satan may not make their Faith to fail them, as he designs, and the Lord gives account of his design, Luke 22.32. Satan hath sought to winnow you, but I have prayed that th • faith fail not: That they, and their prayers and service may be accepted; that the suits and supplications that they present, and put up in his name may get a hearing; That they may be armed against the fear of death: That they may be carried on in the gradual advances of Sanctification to the end of their Faith, the salvation of their Souls; that they may be glorified, and be where he is, to behold his glory; In a Word, he intercedes for everything needful, and for everything promised to them; his Intercession being as broad as his Purchase:

5ly. How doth he perform this part of his Priestly Office for his People? it's performed by his entry into the most holy place, in our nature and name, as having satisfied Justice, and vanquished death, where he appears before God for us; So that we are to look to Christ's being in heaven, not simply as glorifying himself or as glorified in himself, for himself; but as our head, and forerunner, to answer all that can be said against his Elect, for whom he suffered, and satisfied; as it is, Heb. 9.23, 24. It was therefore necessary that the patterns of things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices; for Christ is not entered into the holy places made with hands which are the figures of the true, but into heaven itself, now to appear in the presence of God for us; So that our Lord Jesus by his entry into heaven doth declare (I mean materially declare) his victory in our name, and appears there, as a public, and not as a private person; His entry into heaven is not to be looked on, as the entry of Moses or of Elias, but as the entry of him who is head of the Elect, whose entry there is a Declaration of what he would be at; As by the power of his God-head, he conveyed himself in thither; So he hath taken possession in our name, and according to the Covenant declares, that these whose room he sustains, may and must be admitted to glory; And we must conceive an special efficacy in his being there, for procuring to them what he hath purchased. 2. His Intercession is performed through the efficacy of his blood and satisfaction flowing from the nature of the Covenant; which hath a moral real cry, for making effectual, what he by his death hath procured; As the Apostle speaking of Abel's Blood, and of making application of Christ's Blood, Heb. 12.24. Saith, It speaketh better things then the blood of Abel's; For Abel's Blood had a dmereit in it to cry guilt, and could not but have a Curse following it, because God had cursed the shedder of Blood; But Christ's Blood considered, as the price of Redemption for the Elect; hath an invaluable and inconceivable merit, and worth in it, and must have a cry for the blessings purchased to them by it. 3. He performs this his Intercession by his constant care, and by his continual willingness, and actual willing, that what he hath purchased for his Elect people may be applied to them; that such and such persons may be brought to believe, that upon their believing they may be pardoned; delivered from snares and temptations; keeped in favor with God; may be accepted in their performances, &c. For he had that prayer, John 17.20.24. And he continues to have that same Sympathy; His way on earth was always sinless, but now is glorious and majestic, suited to his glorified state; He continues to intercede according as he intended; and his actual willingness is a main part of his Intercession, which is not in renewing of acts (to speak so;) but in his continuing desire, & willingness, that what good he hath purchased, may be conferred according to the Covenant; For Christ in heaven is still a true man, and hath a will, as he had on earth, continuing to seek that they may be glorified with him, for whom he satisfied; and this actual willing desiring, and affecting, that such a thing should be; is called his Intercession; because it cannot but be so esteemed, as to have the effect to follow, according to the Covenant, as he says, John 11.41, 42. I thank thee Father, that thou hast heard me, and I know that thou hearest me always: This as to his actual willing, cannot but be in heaven: However, we are sure that he is there, and in our name; and that his death, and blood shed hath an efficacy, to bring about what he hath purchased; and that his will and affection are the same, and have an efficacy with them, and the effect certainly following; so as nothing can go wrong there, more then the man that hath a just cause in a Court of Judicature, and an able Advocate, with much moyen, to agent and plead it before a Just Judge, can be wronged, or loss his Cause.

6ly. The grounds of his Intercession are, 1. The excellency of his person, who, though he be man, yet is he God also, equal with the Father; the brightness of his glory, and the express image of his person, and upholding all things by the word of his powe • , As it is, Heb. 1.2. Which cannot but add weight to his Intercession, as well as to his Satisfaction; the Person that intercedes being God. The 2. is his Satisfaction; which is the ground of his Intercession; for upon his Satisfaction he maketh Intercession; even as if a Cautioner would say, I have paid such a man's Debt, and therefore he ought to be absolved; Therefore 1 John 2.1, 2. These two are joined, We have an advocate with the Father, Jesus Christ the righteous: and, he is the propitiation for our sins: So, Rom. 8.34. They are joined, It's Christ that died, who is at the right hand of God, and maketh intercession for us. 3. The Covenant of Redemption is the great ground on which his Intercession is founded; Such and such persons are given to Christ, and such privileges, and benefits offered to be conferred upon them, on condition the Mediator would undertake, and satisfy for them; and he having undertaken, and paid the price; there is good ground for his interceding, for the making application of the purchase; Therefore he says, John 17. Thine they were, and thou gavest them me, &c. This gives him right to plead, and intercede for them; seeing he hath endured Soul-travel for them, he ought to see his Seed, and to have many Justified, and fred from the curse and condemnation that they were obnoxious to; as the fruit of that sore Soul-travel.

In, and from the consideration of these; we may gather what is the nature of Christ's Intercession, and how we may make use of it: And how particularly we should beware of a carnal mistake in many about his Intercession; as if he were praying in heaven, as a distinct party from God; It's true, he is a distinct Person of the glorious Trinity, but not a distinct Partie in interceding, as some ignorantly conceive of him; and therefore think him easier to have access to then the Father; and therefore will pray him to pray the Father for them; as if, when they prayed to him, they were not praying to the Father; or as if there were not on object of Worship; This flows from ignorance of the nature of Christ's Intercession▪ and • s unbecoming a Christian; for supposing • man to rest by Faith on Christ, the Father is content, and well pleased to pardon him, as well as the Son is, because he is engaged in the Covenant of Redemption so to do; and if he be not a Believer neither the Father nor the Son will respect him; our use making of Christ's Intercession doth consist rather in the founding of our hope of speeding with God on it, as on his Satisfaction; then inputing up words of prayer to him, to intercede for us; as if he were to pray in heaven, as • e did on earth; or as one man intercedes for another; The point is sublimly spiritual, and some way tickle; and I indeed fear to enter on moe Uses, at least for the time, only remember, that he is an Intercessor; And learn to make right use of him, as an Intercessor; And the Lord himself make the benefit of his Intercession forthcoming to us.

SERMON LXVI.

IF Christ were known in the greatness and vast extent of his worth, O! how lovely would he be? How incomprehensibly full are his Offices of grounds of consolation to his people? But the mean and low thoughts we have of him; and the poor consolation we feed on, do evidence much ignorance of him, and much unbelief of the solid worth and fullness that is in him, and in his Priestly Office in particular; and yet, O! how full of consolation is it? Such a high Priest became us, Heb. 7.26. Even such a High Priest • s Sinners had need of: There hath been much spoken of one part of his Priest-hood, to wit, his Sacrifice, and offering up of himself, in the former verses of this Chapter; Now ere the Prophet close, he gives a hint of the other part of his Priestly Office, to wit, of his Intercession, a main commendation of Christ's fullness; It's that which evidenceth him to be a Savior, able to save to the uttermost such as come • nto God through him; because he lives forever to make intercession for them: as it is, Heb. 5.25. And it's a piece of the consolation of God's People, that Jesus Christ hath this Office by the Fathers allowance; and that it is Articled in the Covenant of Redemption betwixt the Father and him; That as he shall pour out his soul unto death, be numbered with transgressors, bear the sins of many: So he shall make intercession for the transgressors: Therefore, Heb. 7.21. He is said to be made an high Priest with an oath, by him that said unto him, Psal. 110.4. The Lord sware, and will not repent; thou art a Priest forever after the order of Melhisedeck: He was a Priest on earth by offering himself in a Sacrifice, and by interceding for Elect Sinners, and he is a Priest in heaven by his Intercession; and therefore is preferred to all the Priests on earth, Who did not continue by reason of death; but he continues forever; and none can start him wrong, to speak so with reverence of him.

We show in our entering on this verse, that this his intercession is not to be a stricted to his prayer on the Cross; that was but an evidence, or particular instance of it, but it take • s in his whole Intercession: Because the Scope of the Prophet here is to hold out, as what God promised to him on the one hand in the Covenant of Redemption, so on the other what he intercedes for; and so his Intercession looked on in the Covenant of Redemption, takes in his whole Intercession, especially as it is gone about in heaven, by virtue of his Sacrifice once for all offered up when he was on earth.

We Observed the last day, That according to the Covenant of Redemption, our Lord Jesus Christ behooved not only to die, but to be an Intercessor, or that it belongs to our Lord's Priestly Office, agreed upon in the Covenant of Redemption, not only to offer up himself in a Sacrifice, and to die, but to make intercession for his people; He made intercession for the transgressors: or as all the rest may be read in the future time, so this; He shall make intercession for the transgressors; but for the certainty of the thing, it's set down in the preterit, or by-past time, The Father did take his word, and so it past as done in the Court of Heaven.

We cleared this point, and proposed Four Uses of it, The First whereof was to inform u • anent Christ's fullness, to discover his insearchable riches, and to let us see what an excellent high Priest we have, that continues an Intercessor: Not only hath he once for all offered up his Sacrifice, as the high Priest under the Law did once a year, but hath entered within the veil to intercede, and thereby to make the benefits of his purchase effectual, and forthcoming to them, for whom his Sacrifi • e was offered: Even as Levite. 16. (where the rules for the high Priests offering are given) after he had offered the Sacrifice, he took the blood and entered within the veil, and by the Sacrifice, and his going in to pray, he made atonement for the People typically; answerable to this, our Lord Jesus, by his once offering hath perfected forever these who are sanctified: and by his going within the veil, he executes this part of his Priestly Office, in interceding for transgressors.

In prosecuting this Use, we answered some Questions, which now we shall not insist to repeat: Only there is a short Question or two, that further may be asked (which will clear the former ere we go to the next Use, And the 1. is, if our Lord before he came in the flesh, discharged this part of his priestly Office? The reason of the question or doubt is, because in the New Testament his intercession is always, at least very ordinary, subjoined to his Ascension. The 2d. is, How his Intercession now difers from his Intercession before his Incarnation, or in what respects the consolation of Believers, that flows from his intercession is stronger now, then the consolation of Believer • flowing there from was before he was Incarnat? As for the First, It cannot be denied, but Christ was Intercessor since he had a Church in the World, for it's a part of his priestly Office, and he was made a Priest, by the eternal oath, in the Covenant of Redemption, Psal. 110.4. The Lord hath sworn and will not repent, thou art a Priest forever: And hells said to have an unchangeable Priesthood; And there being but one way of access for Sinners to Heaven, by Christ, who is called the Lamb slain from the beginning of the world; it must be holden for a sure conclusion, that his Intercession is as old as his S • crifice; And he was intercessor before his Incarnation in these three respects. 1. In respect of his Office, being designed to be Intercessor; For (as we said) being designed to be Priest, and being Mediator before his Incarnation, he behooved to be Intercessor also: For that way he did Mediat, and the benefits that came to Sinners from the beginning, were the effects of his Intercession: Therefore 1 Tim. 2.5 It's said, There is one God, and one Mediator between God and man, the man Christ Jesus, and there was never another real Mediator, however Moses might be called a typical one. 2. He was Intercessor before his Incarnation, in respect of the merit of his future Sacrifice: He did not before his Incarnation Interceed by virtue of his Sacrifice actually offered, as now he doth yet there was virtue which flowed from his Sacrifice to be offered, to the people of God, as well then as now, when it hath been long since offered: The Sins of all that ever were pardoned, were pardoned on the account of his S • crifice: And so also the spiritual benefits that did redound to them, did redound to them through his Intercession then, as now, by virtue of the same Sacrifice, because of the nature of the Covenant, wherein it was agreed, that his Sacrifice should be of the same efficacy before his Incarnation, as after: For the day and hour was agreed upon, when he should offer that Sacrifice, Therefore it's said, that in due time, and in t •• fullness of time, he came and died. 3. He was Intercessor before his Incarnation, • s after it, in respect of the effects that followed on it, to the People of God, then and now: The People of God before his Incarnation had communion with God, and access to him; though not generally, in t • at degree of boldness, they presented their Prayers through, and were beholden to the s • me Christ, for a hearing, as we are; and therefore, his Intercession, before his Incarnation extended to them, as to us in these respects, but with this difference that he procured these benefits to them by virtue of the Covenant, and the efficaca • of his blood to be offered; and now he procures them to his People since his Incarnation and ascension, by virtue of the same ascension, and by virtue of the efficacy of his blood offered.

As to the 2d. How his Mediation, and Intercession now differs since his ascension, from his Intercession before it, as to the strengthening of the consolation of the people of God? For answer, 1. We lay down this for a conclusion; That though our Lord Jesus was Mediator both before his Incarnation, and now, yet since his ascension, he hath a new way of Mediation, and Intercession, that exceedingly abounds to the strengthening of the consolation of his People: therefore it's ordinarily subjoined to his ascension, because of his new manner of discharging that his Office; It is time, there is no addition to that grace which is infinite in him, as if he could be more gracious, or as if, in respect of the Covenant, there could be larger promises, as to essential things contained therein; but by taking on our nature, he hath a new way of being affected, and a new way of venting his affection to us; and is capable of another manner of touch with the infirmities of his people now, that he hath human bowels, though glorified, and glorious; and the Faith of his People hath a ground super • dded, whereupon to expect the communication of that grace, mercy, and goodness that is in him; though all the effects that followed to his people, before his Incarnation, had respect to his future Incarnation; So these effects had respect to his future Intercession, in our nature, as well as to his dying, and laying down of the price; for these that were admitted to heaven ere he came in the Flesh, were admitted the same way that we are.

But, 2dly, and more particularly, if it be asked wherein this addition to the consolation of God's People, by his Intercession, after his Ascension kythes, or manifests itself? We may take it up in these Six steps, which will also serve to illustrate the manner of his interceding. 1. It kythes in this, That he appeareth in heaven in our nature; now the man Christ is in heaven interceding, and as Advocate, answering for pursued Sinners, or as Ambassador, and Legat agenting the affairs of them that are given to him of the Father, as it is, Heb. 9.24. He is not entered into the holy places made with hands, but into heaven itself, to appear now in the presence of God for us: Where the Apostle having been speaking of the excellency of his Priest-hood before; and comparing him with the Type; he tells that he is not entered into the typical tabernacle, but into heaven itself, to appear there in the presence of God for us; And this is a solid ground of consolation to a poor believing Sinner, that he hath Christ in his own nature in heaven, interceding, that what he performed before, by virtue of his Office and of the efficacy of his Sacrifice, to be offered, when he should be incarnate; He now being incarnate, and ascended performs it; we having God in our nature become a man like unto us; to care for the things of his people; and if any new question arise, or debate be started, to entertain the treaty, and to effectuat, and make out their business, that nothing that concerns them misgive. 2. Their consolation is stronger in this respect, That he is in heaven, by virtue of the efficacy of his Sacrifice already offered; As the High Priest, when he had offered the Sacrifice, took the blood with him within the vall, and interceded for the people: So our Lord Jesus is not now interceding by virtue of his Sacrifice to be offered, but by virtue of his Sacrifice already offered; having entered into heaven, and taken the efficacy of his Sacrifice with him, to enter it (to speak so) in the book of God, to stand on record; nay he standeth there himself, to keep the memory of his blood fresh; and by each appearance of him there, who is never out of the sight of the Majesty of God; there is still a representation of the worth and efficacy of his Sacrifice, and for whom, and for what it was offered. 3. There is by the man Christ his being in heaven, this ground of consolation supperadded, That he hath a sympathy with Sinners, other ways then before, not as to the degree, nor as to the intensness of his grace and mercy, (as I hinted before) but as to the manner how he is affected; so he hath the true nature, and sinless affection of a man; and so hath bowels to be wrought upon, which kythed while he was on earth; although we cannot take up the manner how he is touched, yet he is touched other ways then God abstractly considered can be: and otherways then an angel in heaven can be touched: as we may see, Heb. 2.17. and 4.15. We have not an high priest, which cannot be touched with the feeling of our infirmities, but was in all things tempted as we are, yet without sin: And it behooved him to be like unto his brethren, that he might be a merciful, and faithful High Priest, and have compassion on the ignorant, and them that are out of the way: He is Sinners friend, that is Intercessor; and such an Intercessor, that intercedes from the impression that the holy, and inconceivable sympathy which he hath with his members, hath upon him; as his expression to Paul speaks forth, Act. 9. Saul, Saul why persecuts thou me, counting himself a suff • rer with his people, which cannot but have it's own influence on his Intercession, and add to the consolation of his People; that what he intercedes for the procurement of to them; is some way on this ground, as being a favor to their glorified head. 4. Beside this sympathy he hath a longing (to speak so) to have all the wants and d • fects of his people supplied, and made up; and to have all the promises made to him, in behalf of the Elect fulfilled: Not any such longing, as may in the least encroach on, or be inconsistent with the glory, and glorified state of our blessed Lord Jesus; but considering, that there is a near relation betwixt him and his followrs, he being the head, and they the members, and that he hath a sympathy and affection according to that relation: It is answerable, and suitable that he should desire, and some way long for the perfyting of his body the Church, which Ephes. 1. is called The fullness of him who filleth all in all; And he hath no question, though a most pure and regular, yet a most kindly and strong desire, and longing to have his Body perfyted, to have the Elect gathered and brought in: As he had on earth a longing to have the work finished, which was given him to do: And this cannot but be a weighty part of his Intercession, and very comfortable to his people; his longing to have such and such a person converted, such and such a person more mortified, and more perfyted, and made more confirm to him: There is a word, Heb. 10.13. that gives ground for this, From henceforth expecting till all his enemies be made his footstool: And what is spoken of this expecting of what is there mentioned, may be applied to other things; He is sure expecting till all these promises concerning his seeing of a Seed, and the justifying and glorifying of many be fulfilled; because that was promised him in the former verse: and expecting till he divide the spoil with the strong, as is promised in the former part of this verse; Now our Lord Jesus having laid down his Life, what is he doing in heaven? even longing till these promises be fulfilled; Not that he hath any longing that implies a defect in him simply; for he is absoutly glorified, and gloriou • ; yet such longing as is consistent with his glorified state, as (if we may make the comparison, though in everything it be not suitable) the Souls in heaven are perfytly glorified, yet they have a longing for the union of their bodies, for the perfyting of Christ's body mystical, and for the union of all the members in a Soul and Body with the head; So Christ considered as Mediator, God-man in heaven hath a longing and holy desire which agrees with his Office, and is a qualification thereof, and doth no ways interrupt his happiness, that what concerns his Elect may be perfyted; Therefore it's said in the verse before, He shall see of the travel of his soul, and shall be satisfied: importing that it's a kind of new satisfaction to him, to get a Sinner brought in to believe in him, and that he was waiting and longing for it. 5. He hath an actual willing, and continuing desire, that what he hath purchased to such and such persons may be applied: And this is not simply to will, for he had that on earth but a declaring of it in heaven; that such and such things may be forth coming, and made effectual for the behove of his members, that what he intended, in laying down his life, may be brought to pass: It's the Mediator God-man willing; whose will, as man, being perfytely conform to the will of God, cannot be (to speak so) gainsaid in whatsoever he willeth for the persons given him, and this is answerable to that, John 17.24. Father, I will that these whom thou hast given me, may be with me, where I am, &c. I will that such and such things engaged to me for them may be made good, That such and such persons be pardoned and brought through, that they may be preserved from temptation, may have their prayers heard, that they may be made to persevere, and may be glorified; So that we cannot imagine a case wherein God's People have need, and a promise in the Covenant, but there is an actual willingness in Christ to have the need suppl ed, and the promise applied, according to the terms of the Covenant. 6. We may take in here, not only Christ's willing that such a thing be done, but his effectual doing of it; And as this is a piece of his Intercession, so it holds him forth to be a notable. Intercessor; compare John 14.13.16.26. & 15.26 & 67. In the 14. Chap. verse 13. he says, Whatsoever ye ask in my name I will do; which we suppose respects Christ as Mediator, to be trusted as great Lo d D • puty in our nature, to answer the prayers of his People, when put up according to the will of God: The 16. Chap. verse 26. Speaks of the Fathers sending the Comforter, and Chap. 15.26. Of the Mediators sending the Comforter, So doth Chap. 16.7. In one place it is, What ye ask I will do, and in another place it is, that the Father will do; It's all one, but it is to show, that what the Father doth, he will do it by the Son the Mediator, and he will actually perform it; And these three expressions, I will pray the Father, And I will send, and the Father shall send, hold out this, That as the Father doth by the Son, so that this is a part of Christ's intercession, effectually to procure and send out to us, what we have need of. 7. In all this there is in the Men Christ, an adoration of the Father, which, though it be not such as is unsuitable to his exalted and glorified state, yet is it becoming well him that is Man, and in that respect, is at his right hand, to give to God: I shall only say further here, that though we cannot tell how he intercedes to satisfy ourselves fully, yet this is clearly held forth to us, that whatsoever is needful, by his being in heaven we may confidently expect it will be performed from the man Christ, from him who is God-man in one Person; and so his Intercession with the Father is his actual procuring, and doing such a thing, and that not as God simply, but as Mediator; Therefore these two words are put in the forecited expressions, Whatsoever ye ask in my name, I will do it, that the Father may be glorified in the Son, and wh • m the Father will send in my name: That is by virtue of my procurement, by virtue of my Sacrifice and Intercession; and the sending of the Comforter, shows that it is performed by him that is God-man, out of the respect he hath to his members, and on the account of his Office, which he pursues for their edification; And so there is enough to answer the question, and abounding consolation to his people, which is the next Ufe.

Use, 2. To show the notable consolatioon that flows from this part of Christ's Office: O! What savourinesse, and unsearchable riches are in this part of his name? That our Lord Jesus, as Intercessor, appears in the presence of God for us; We shall speak here to these Five things. 1. Wherein this is comfortable, or to the extent of it. 2. To the advantages that follow on it. 3. To the grounds of this consolation which are confirmations of it. 4. To this, at what times, and particular occasions the People of God may, and ought in a special manner to make use of, and comfort themselves in it: And 5. on what terms this consolation is allowed, that they grow not vain, and proud of it.

For the First, Our Lord's Intercession gives a Fourfold extent of consolation, that makes it wonderful. 1. In it's universality, as to the persons to whom it's extended; Not indeed to all men in the World, but to all that will make use of it; And though it were simply of universal extent to all men in the world, yet it would comfort none, but such as made use of it: And that vanity of the Arminians, that extends Christ's Death, and Intercession to all can truly say no more for so in comfort; for they are forced to say that Christ died, and intended his death for many that will never get good of him, but we say all that he intended should get good of his death, do get the intended good of it; yea, we say, that whoever will make use of him, shall get good both of his Death, and of his Intercession; So, Heb. 7.25. He is able to save to the uttermost, all that come unto God through him; Though the cause seemed to be desperate, and the sentence pronounced; Cursed is he that continues not in all things written in the law, yet he is able to save them, Therefore, 1 John 2.2. It's said, If any man sin: O! strange word, We have an Advocate, what, an Advocate for any man? yea, for any man that will make use of him: For as we show before, though it's true that his Intercession is bounded to his Elect, yet it's as true, that he refuses no cause that is honestly given him to plead; If any man sin, we have an advocate: He will not say to such poor Souls, I will not be for you, I have done all that I may, but it is gone against me; neither will he prig (to say so) with you, he will not say, I will have this or that ere I undertake your cause for you; but if any man sin, If any man see his need, and will employ him; whether he be a great man, or mean man, whether he be poor or rich, bound or free; whether he be an old sinner that his lived long in security, hypocrisy or profanity, or be a sitten up professor, whether he be young or old; If any of you all that are here will come to him, he will not refuse to be employed by you: By him therefore (as the Apostle exhorts, Heb. 1 • .15.) let us offer praise to God continually: And as praise, so the sacrifices of other duties, and they shall be accepted; as the offer o • the Gospel runs on an universality, and excludes none, but these, that by their unbelief, exclude themselves: So his Intercession runs on an universality, If any man sin, and will employ him he is an Advocate at hand: And seeing it is Christ, and Christ as Intercessor for transgressors, that we are speaking of, as the ground of Sinners consolation; let me in passing desire you to remember, that he is pointing at you, men and women; and if there be any of you, that have a broken cause to plead, any debt that ye would fain be fred of, any Sin to be pardoned, or your peace to be made with God; here is an Advocate, and the very best, offering himself to be employed: Such an Advocate, as said John 11. I thank thee Father, for that I know thou hearest me always: This was true while he was on earth, and will be true to the end of the world. 2. The extent of this consolation appears in respect of all cases, as his Intercession secluds no person, that will make use of him, so it secluds no case, though it looked like a lost cause, and though the conscience had pronounced the Sentence, God is greater then the Conscience, and can louse from it, though the Act were past in the Law; he can cancel it: And here comes in the triumph, Rom. 8.33, 34. Who shall lay anything to the charge of God's elect? it is God that justifies; Will the Devil, the Law, the Conscience, or anything lay ought to the charge of the man whom God justifies? No, why so? It is Christ that died: But that is not all, alas! may the Soul say, How will I get good of Christ's death? I cannot apply it, and make use of it, He answers that; He is also risen again, and sitten down at the right hand of God, and there maketh intercession for us; to wit, that his purchase may be applied, and there needs no more, ye will get no more, ye can seek no more, and that closes the triumph. There is no sin before, nor after Conversion, no sin of ignorance, no sin against light, no enemy, no temptation, whatever it be, but that word answers all; Who can lay anything to the charge of God's elect? Where Christ takes the sinners case in hand, who will stand up against him, he is too strong a party; If Satan stand at the High Priests hand, it's the Lord that rebukes him; Zach. 3. That as it were boasts him from the bar. 3. The extent of this consolation appears, in respect of the degree, and hight of the perfection of the Salvation that comes by Christ's Intercession, to all that make use of him in all cases: Heb. 7.25. He is able to save to the uttermost: The word is very significant, he is able to save perfectly, to perfection, and to perfection at the hight of perfection; and what more would ye be at? He can save from corruption, and put without the reach of it; He can save from wrath, that it shall not come near you, He can save from all the effects of sin and wrath; He shall not leave a tear on the cheek of any of his own ere all be done; and that is the ground of it, For he lives forever, to make intercession for us: If any should say, he may save from one sin, but not from another, or he may bring me a piece of the way to heaven, and then leave me there; It's folly says the Apostle, to think to; For he is able to save to the uttermost, because he lives forever to make intercession: Although his death seem to be transient, once for all perfyted, yet that cannot mar the application of the benefits purchased by it; For he is Intercessor; and he that procured thy entering in the way, will carry the on in it; he that procured a sa • tified conviction to come in, will through it; h • that procured thy justification, and pardon of sin, will also apply it to thy conscience, and bring forth an intimation of it, when he thinks fit, and sanctify thee thoroughly; and this is indeed great consolation to a sinner, that he who hath begun the work will perfyt it, and he will not leave it, till it be at such a hight of perfection, as it can be desired to be no higher. 4. The extent of this consolation is such, that it reacheth to all times: There it is not a Believer in any place or case, that is wrestling with any difficulty, that can come wrong to Christ: He is ever in readiness to be employed: There is never an hour nor moment that he hath his door shu, He died once, but now lives forever, to die no more, and he lives forever to make Intercession, he is entered into immortality, to make effectual, what he hath undertaken in favors of his people; He is always at the Bar; and when his own are but little employing him, he is minding their affairs night and day, watching over them every moment: See Luke 22. where the Lord saith, Peter, Satan hath sought to winnow you, but I have prayed for thee, that thy faith fail not: Satan gave in a Bill against Peter, when he had no mind of it, but the Lord repelled it, The greatest cheat, or the most subtle adversary, that steals out Decreets cannot circumveen him, He is still waiting on at the Ear, that nothing come in against his people to their prejudice; and if it do come in it's that he may crushit in the first motion: O! how doth the consolation of Believers stream out here? He will not cry, nor lift up, nor cause his voice to be heard on high; a bruised reed will he not break, and the smoking flax will be not quench, until he bring forth judgment unto truth: He will not contend, nor say, man or woman, how is this, that thou hast put thyself in the mire, and would have me to take thee out of it, that thou brings a broken Plea to me, and seeks of me to right it? He will not ask whether ye have money, all his employment is free; nor will he put you back till the morrow, nor bid you wait on till another time, morning and evening, and at midnight he is ready; and when the Elect Sinner hath little thought, He is watching over his need preventing many temptations, keeping from many ill turns, casting many challenges over the Bar, that the Devil, and the Law put in: Therefore study his Offices more, and this among the rest, we much wrong him, in not studying of them, and acquainting ourselves with them, that we may feed upon them; himself open up his name to us, and to him be praise.

SERMON LXVII.

O! That Sinners were seriously considering how much they are obliged to Christ; He hath in the former words Poured out his soul unto death, for Sinners, and was wounded for transgressors, and yet that was not all, though Sin was our Lord's death, he hath not casten out with Sinners, but having gotten the Victory over all enemies, and sitten down at the right hand of God; He makes intercession, and to make it the more full; It's said, He makes intercession for transgressors: All his Offices have an eye to Sin, and Sinners, and this part of his Office among others.

We began to speak of an Use of comfort that flows from this; and truly, if any Doctrine be comfortable this is; That Sinners have an Advocate with the Father; what would Sinners do, when their peace is broken, & there is a door shut betwixt God and them, and his back is turned on them, and the Concisence is wakened, and they cannot think on God but it's troublesome to them, if they had not a friend in Court, with whom the Father cannot but be well pleased?

This Consolation being a main part of the use of this Doctrine, and the ground of Believers boldness with God: In the following of it forth, we proposed Five things to be spoken to. 1. To show the largeness and extent of the consolation that flows from this ground, and of this we spake. 2. The particular advantages that the Scripture attributs to Christ's Intercession, and the consolation that is in them. 3. The particular times, when especially Believers are called to make use of this consolation. 4. Some grounds warranding them to make use of it. and 5. Some caveats, or advertisements to them that would warrantably comfort themselves from it.

To proceed now, and to speak to these last Four things. 1. The particular advantages that the Scriptures attribute to Christ's Intercession, and if we look through them, we will find that there is nothing, that may be useful to a Believer, either as to a particular or public mercy, but it's knit to Christ's Intercession.

1. For private mercies. 1. Look to the beginning and growth of our spiritual life, and to the pouring out of the spirit, It is made the fruit of Christ's Intercession, John 14.16 I will pray the father, and he shall send the comforter: and John 16. If I go not away the comforter will not come: This is the Consolation of a Believer laboring under deadness of spirit, barrenness, and unfruitfulness, That the pouring out of the spirit, is a remedy of that, and the pouring out of the Spirit is a fruit of Christ's Intercession; It's this that procures the first conviction of the spirit to an elect lying in nature; It's this that continues there convictions, and procures the spirits quickening of them, John 16.8. If it should then be asked, how a person lying in black nature gets any good? It's answered, that it's Christ's Intercession that does the turn, 2. I • 's f • om Christ's Interc • ssion tha • 〈…〉 keeped from many 〈◊〉 , or when they asault, tha • they prevail not ut • erly over us; T • e Devil lie • always a • the wa • and we are often secure; but our Lord Je • us, (to say so) watch • n the stor, or rebound of the temptation, and 〈◊〉 it off as to the designed prejudice, Luke 22 32. Simon, Simon, Satan hath desired that he may have you, that h • may winnow you but I have prayed for thee, that thy saith fail not: There are many temptations that he keeps off; that they beat not on us, and when they assault us, he breaks the power of them, tha the Believer succumbs not under them; Hence it is, that we are keeped on our feet other ways what would become of us? when David fell in adultery, and Peter denied his Master, what would have become of them, had it not been for this? there would be no living for us, in the multitude of temptations, if he were not interceding for us; what could we forsee of Satan's snars? what strength have weak and witless we to resist temptations? what could we do with the spear of corruption, when it rises like a flood, upon us, and Satan enforceth his assaults upon us, a if he were speaking with man's voic • , or mouth, hiding us do this and that? But there is an Intercessor that pleads our cause. 3. We have by this Intercession the preventing of many Judgments temporal and spiritual; when t • e ax is laid to the root of the tree, and it is found barren and ju •• ice cries and the command comes out; Cut it down, why cumbers it the ground? How comes it, that the ax strikes not? why is it not hewed down? There is an efficacy in Christ's Intercession for paring of it a while longer, as it is, Luke 13.6. The dresser of the vineyard says, spare it for this year; and it's granted; O! but we would have a most sinful and miserable life, if there were not an Intercessor at God's right hand. 4. Disposition for duty, and help in the performance of duty flows from his Intercession, It's this that makes us pray, and that gives us boldness in prayer, and in other duties, that there is such an high Priest over the house of God, as it is, Heb. 10.19, 20.21. I • 's this that gives us ground of approaching to God, and to expect a hearing: and as it is Luke 13.7, 8. It is his digging and pains that makes the barren fig tree fruit • ul. 5 It flows from this, that our prayers are heard, though there be much I firm •• in them; and that they are not call back in our • aces as dung, but are made s voury to Go • ; it's through the efficacy of his Intercession; We have a type of his, Revel. 8.4, 5. where John sees an Angel come and • and at the Altar, having a golden censer, and there was given unto him much incense, that he should offer it up, with the prayers of all faints, and the smoke of the incense which came up, with the prayers of the s • ints, ascended up before God: It was savoury and acceptable to God and made the prayers of all Saints accepta • le, for the weight of God's accepting their prayers is laid on the smoke of his incense; It's he that takes the ••• gled, and half prayers of his People, and presents them to God: and when they would be cast back, as the supplication of an enemy, He as great Master of R • quists through the acceptation that he hath with God, makes them acceptable; We should have no ground to pray with confidence, nor acceptation to be heard, if there were not a golden censer in his hand. 6. We have from his Intercession, an answer to all challenges: There is much debt on our score, the Law pursues h • rd, and curseth us for our habitual enmity, and all the particular Acts of it and his Intercession is the last defense, on which the triumph of Faith rises, by the other step • Rom 8 43. Who shall lay anything to the charge of God's elect? Is it because they want a cha • ge? No, for there is the Devil, the Law, and the Conscience to charge them But it's God that justifies, who shall condemn? It's Christ that died, yea, rather is risen again, who is at the right hand of God, and maketh intercession for us: We have a high Priest there, that hath paid our Debt, and pleads that the application of his purchase may be made forthcoming; and, who I pray, will lay any thi • g to our charge in that Court, where God is Judge, and Christ is Advocate? 7. More particularly, our Lord, by his Intercession, taketh away the guilt of our holy things, for when we approach to God in worship, there is a carnalness, and pollutedness in the best things we do, much irreverence, much unbelief, much want of humility, zeal, sincerity, and tenderness; So that all our righteousnesses are but as filthy rags: But the high Priest, Exod. 28.38. hath on his fore-head, Holiness to the Lord: And his O •• ce is, to bear the iniquity of the holy things of the children of Israel • hat they may be accepted before the Lord; and in this he was a Type of Christ the great high Priest going in unto Heaven, to make Intercession for his Peopl • ; who bears not on • y their iniq •• ties, but the iniquity of their holy t • in • s; Aaron answers for them, as the Type, Our Lord Jesus as the anti-r • pe, He being em • nently holiness to the Lord: and having holiness on his forehead: and being so well pleasing to the Father, however our prayers, an • praises, and other parts of service, be but little worth, ye • he makes them acceptable, and procures that they be not rejected, when he is, for this end employed, and made use of. 8. We will find that strength to bear through under a Cross, and a good o • tgate from under the cross comes from him as Intercessor; O! so advertant as he is, when his own are under the cross; his bowels are then moved, though not as they were on earth, yet certainly they want not their own holy motion, suitable to the glorious estate whereunto he is exalted: Therefore, Acts 9. He cries from Heaven, Saul, Saul why persecuts thou me? And Stephen, when a stoning to d • ath, sees him