Christ Crucified, Sermon 35
SERMON XXXV.
ISAIAH LIII.IX, X.
Verſ. 9. And he made his Grave with the Wicked, and with the Rich in his death, becauſe he had done no violence, neither was any deceit in his mouth.
Verſ. 10. Yet it pleaſed the Lord to bruiſe him, He hath put him to grief: When thou ſhalt make his Soul an offering for ſin, He ſhall ſee his ſeed, He ſhall prolong his dayes, And the the ple…ſure of the Lord ſhall proſper in his hand.
WE were ſpeaking ſomewhat the laſt day of our Lord Jeſus His Innocency, which is here compended and ſummed up in theſe two. 1. That there was no violence in his hands. 2. That there was no deceit in his mouth; however he was accounted of among Men, and by them numbred among tranſgreſſours, yet he was ſo in very deed, and before God.
The Prophet proceeds, and anſwers an objection, How came He then to Suffer, if He was ſo innocent? eſpecially His Sufferings being ordered by God, Who is ſaid to give His Grave with the wicked? He anſwers the Objection, and removes the Offence▪ by giving three Grounds for this v. 10. Yet it p…eaſed the Lord to bruiſe Him, He hath put Him to grief; This is the firſt Reaſon, and it is taken from the Fountain whence His Sufferings proceeded, Gods good Pl…aſure graciouſly ordered it ſo; It was the good pleaſure of Jehovah, that ſo it ſhould be. The ſecond Reaſon, is taken from the Nature or End of His Sufferings, in theſe Words when thou ſhalt make His Soul an offering for ſin; Though he ſuffered before Men as a ſinner, yet before God it was an Offering for ſin: To ſatisfie for, and to remove the ſins of His Elect People; The word may be either, When thou, or, when he, ſhall make His Soul an offering for ſin: But both come to one thing, which is this, That His ſufferings were not ſuch as befell other Men, nay, nor ſuch as befell innocent Men, but they were ordered on an higher deſign, and for an hig…er End, even to be a Satisfaction for Sinners, and to make way for their Freedom. A 3. Reaſon is this, as His Sufferings flowed from God's good Pleaſure, and were a ſatisfaction for the ſins of His Elect People; ſo it hath notable and noble effects. And there are Three mentioned here, 1. He ſhall ſee His ſeed, He ſhall have a numerous Off-ſpring, many that ſhall hold Eternal L…fe of Him; Men by their ſuffering of death are incapacitate to increaſe their off-ſpring, but this is a quickning Suffering, and Death that hath a numerous off-ſpring. 2. He ſhall prolong His dayes, Which ſeems to be another paradox; For Mens dayes are ſhortned by their Sufferings, and Death; But though He be dead and buried, yet he ſhal Riſe again and Aſcend, and ſit down on the righthand of the Father, and live for ever, to make Interceſſion for his People. A 3. Effect, which is the upſhot of all, The pleaſure of the Lord ſhall proſper in His hand; God hath deſigned Him for a Work, which is the great Work of Redemption, even the bringing of many Sons to glory; This is the Will of Him that ſent Him, that He ſhould give Eternal Life to as many as ſhould believe on Him: And this is called God's good pleaſure which ſhall thrive and proſper in His hand; He ſhall pull many Captives from the Devil, and ſet many Priſoners free; He ſhal by His Sufferings overcome the Devil, Death and the Grave, and all Enemies; and ſhall gather the Sons of God together, from the four Corners of the Earth; and that Work ſhall not miſgive, nor be fruſtrated, but thrive in His hand: So then in this Text, we have much of the Goſpel compended in few Words.
We ſhal ſpeak a little to one Obſervation, more from the cloſe of the 9. v. Where Chriſt Jeſus His Sinleſneſs, and Innocency is holden out, in theſe two, There was no violence in his hands; no ſinfull practice in Him; And there was no deceit in his mouth, Which looks not only to His ſinleſs carriage before Men, and ſo ſayes, that He was no Liar nor Diſſembler in His Dealing, and Converſe with them, but alſo to H…s Doctrine; And ſo ſayes, that there was no Doctrinal deceit in Him; Which is, when Men lie of God to Men, which is a groſs ſort of lying, and a deceiving of Souls, in making them to take that for Truth which is no Truth: And in derogating from the Truth, and making them take that for Error which is Truth? As the Apoſtle ſpeaks of ſuch, that they ſpeak lies in hypocriſie: Theſe words, There was no deceit in his mouth, Look to both, eſpecially to the laſt, that is, the Doctrinal deceit of corrupt Teaching (whereof he was free altogether) I ſay it looks eſpecially to that, becauſe he was callumniated, traduced, and called a deceiver of people, That is (as if the Prophet had ſaid) moſt untrue of Him, There is no deceitful word in all His Doctrine; though it was imputed to Him, yet he was moſt free of it; Thence Obſerve, That exact Holineſs and Blamleſſneſſe, takes in Holineſs in a Mans Converſation in reſpect of practice, and ſoundneſs in His judgement in reſpect of Doctrine; for if our Lord be a Pattern of Holineſs, that which was in Him as our Pattern, is called for from us, even to be pure as He is pure; No violence was in his hands, He was no Stealer, nor Robber, nor Oppreſſor, (to ſpeak ſo with reverence) And there was no deceit in his mouth; The Word and Worſhip of God was not wronged by Him, and He is holden forth for an Example to us in both.
That which we would ſay further on this, ſhall be in a word of Uſe; Where we may clear both the Branches of the Doctrine, to meet with two exceeding prejudicial Tenets among Men.
1. There are ſome who if they be not Erronious in their Opinions, and Sectaries, they think they are well enough, and inſult over the Infirmities of Poor Folk, that fall into theſe Errors; And they will, (like theſe ſpoken of) Whore, Drink, Steal, Lie, &c. And yet lean upon the Lord, and ſay, is not the Lord among us, no evil ſhall come unto us; Such half and divide Godlineſs; They will not be Papiſts, Puritans, nor Sectaries, but there is much unholineſſe in their Practice, much Self-ſeeking, Pride, Hypocriſie, Formality, Deceiving, Couſening, Falſhood: And they cover all with this, That they are ſound as to their Profeſſion; though only hearing, and not doing, profeſſing and not practiſing; But they would conſider, that Chriſt ſayeth not, Bleſſed are they that hear only, but bleſsed are they that do the will of God; O! beware of this great deceit; it is a piece of Chriſts Innocency and Holineſs, That no violence was in his hands, There was no ſinfull thing in His practice, no ſinful word came from His mouth; Ye ſhall never be accounted followers of Chriſt, though ye give your bodies to be burnt for the Truth, (as it is to be feared few of you would do,) if your Converſation be not ſuitable, God ſhall never accept of your Teſtimony, therefore divide not theſe things which God hath put together; Let Holineſſe be in your practice, otherwayes Papiſts and Quakers, yea, the groſſeſt and moſt abominable Heretickes, and ye will be utterly diſclaimed.
2. The other Branch of the Uſe is, That ſuppoſe there were never ſo much apprehended tenderneſſe in folks walk, though they were much in Duty, and though they would quite all they had to the Poor, yet if Deceit be in their mouth, if they corrupt the Truth, and teach others ſo to do, there is a want of the half of Holineſſe, yea, in ſome reſpect, of the beſt and chief half of it; And the Reaſon is, 1. Becauſe the Image of God conſiſts as much in the Truth as in the Practice, nay if Practice be not conform to Truth, it is no true Holineſſe, and where Error is drunken in, there is in ſo far an utter unſuitableneſs to the Holineſſe of Chriſt, as well as where prophanity appears in the converſation, For there was no deceit in his mouth. 2. Becauſe this Word of God preſcrives the Doctrine of Faith to be believed, as well as Duties to be performed, and the right grounding of Faith is a main, if not the main thing wherein the Image of God conſiſts, to wit in Knowledge, and Error is as inconſiſtent with Knowledge, as Ignorance is, yea, more; in ſo far as it leaves a contrary impreſſion of untruth on the Soul, which is worſe then ſimple Ignorance. 3. Becauſe, when a Perſon miſcarrieth, by turning aſide from the Truth to Error, he alſo miſcarrieth in his Practice, at leaſt in ſo far; The right conceiving of Truth, being both the ground of our Faith, and the Rule of our Practice: As for inſtance, let once the conceit and fancie come in, of Folks being above Ordinances, no Conſcience is thenceforth made of ſanctifying the Sabbath, or Lords day, nor of any other Duty of Worſhip, but Men become almoſt, if not altogether Athieſts. Yea, 4. The incoming of Error begets a ſort of preſumptuous confidence, Therefore Chriſt ſayes, He that breaks one of theſe commandments, and teacheth men ſo to do, he ſhall be called the leaſt in the kingdom of God; he not only breaks the Command himſelf, but he ſeeks to engadge others to do ſo likewiſe, ſo that an Error from the Truth, is a ſin againſt the …irſt Table, and ſo among the greateſt Evils; And the teaching, and propogating of Error, is a ſin againſt the Second Table, becauſe it hazards the Soul of our Neighbour; whereas violence in the hands hurts only his Perſon or Eſtate; And 5ly. If we look to the riſe of Error, or whence it comes, we will find it to be a Fruit of the Fleſh. Gal. 5.19. And that which flows from our corruption, and is therefore ranked in with Witchcraft, Adultery, Furnication, Idolatry, Hatred, Variance, &c. 6. If we look to the Scriptures account of it, and of the Propogators of it, We will find that, 2 Cor. 11.13. They are called falſe apoſtles, deceitfull workers, miniſters of ſatan, not common ſins, transforming themſelves into the miniſters of Chriſt, and no marvel, for ſatan himſelf is transformed into an angel of light: For their work is to gather in Souls to the Devil, to hale them, as in a Net to him, to be Diſc…ples to him. Or, 7. If we look to the Effects that follow upon Error, and upon the propogation of it, we will find them to be dreadful; for as it is, 2 Pet. 2. 1. They draw upon themſelves ſwift deſtruction. And chap. 3.16. They wreſt, or pervert the Scriptures to their own deſtruction. In all theſe reſpects, Error in Judgement is as evil, (if not worſe) then prophaneneſſe in practice. And if we look thorow the Churches of Chriſt, we will find that there hath been more palpable havock, and deſtruction of Souls ſince Antichrist aroſe, by his groſſe Errors, and damnable Deluſions, then hath readily been by ſin in Practice; which Men do not own and avouch, as they do theſe Deluſions: Think therefore ſeriouſly on this; whoever would be pure as Chriſt is pure, would ſtudy ſoundneſſe in Judgement, as well as tenderneſſe in Practice; And yet how many are readily miſtaken in this? Who, if they meet with ſome that can ſpeak a few good Words, and make pretences to a holy Walk, though the Second Command be baff…ed and diſgraced by them, and the Name of God torn? And though the Fourth Command be made of none effect, or price by them, it's thought but little of, all is covered with this, that they are good Folks, and of a tender walk; But, Oh! can they be good, who abuſe that wherein the Name and Image of God are moſt tenderly concerned? and will God account that to be Holineſſe aggreeable to His Law, that ſlights, depreclars, and vilifies the beſt part of His Law? Let me therefore beſeech you to take in, and to cloſe Error with other ſins, and to look upon unſoundneſſe in the Truths of God, as a Fruit of the Fleſh; and withall to look upon ſound knowledge in the Mind and the form of ſound words in the Mouth, as being a Duty, that is called for from you, as well as other Duties: We the rather take occaſion to ſpeak to this, becauſe the Devil is ſeeking to turn Men meer Athieſts, Gallio's as to the Truths of God, to care for none of theſe things; and as to weir out the eſteem of Truth, ſo to make People to look upon Error, as if there were no hurt by it; it's ſad that there is not more ſcarring at, and keeping diſtance from the company of ſuch; if they can but give a parcel of good Words, and make ſhewes of reſpect to Piety: in this lukewarm time, there is need to guard againſt this Temper, or rather Diſtemper; and to look well that we half not, nor divide the Pattern and Copie which God in his Word hath caſt to us, and ſet before us; we would ſtudie Purity and Tenderne…e in our Walk, and Growth in ſound Knowledge; and would walk humbly under the impreſſion of our hazard: It's ſad when Folks are ill girded and yet ſcarcely diſcern it: It ſeems to be a winnowing time, and ſome are already taken off their feet, who thought not ſome Moneths, or Years ſince to have carried in reference to the Truth, as they have done; It hath been Gods mercy to this place, that he hath hedged us about hitherto; at which the Devll hath raged not a little; Be humbled, and have an eye to Him th…t can keep his People, and can eſtabliſh them in the Truth, and make them unbleamable in holineſs till the coming of the Lord.
We come now to the 10. verſe; and from the firſt part of it, yet it pleaſed the Lord to bruiſe him, he hath put him to grief. Theſe three things ariſe clearly. 1. That though our Lord Jeſus was moſt innocent in His own Perſon; yet was He put to exceeding ſore Tryalls, and ſharp Sufferings, For 1: He was bruiſed, to wit, like Corn betwixt the upper and neither Milſtones, or l…ke Grapes in the Wine preſſe, which reſpects not ſo much his outward ſufferings, though great (for a bone of him was not broken,) as His inward Soul-ſufferings, and the inward preſſures of Wrath that were on His Humane Soul. 2. He was put to grief; was ſore ſtraitned and puniſhed, and theſe expreſſions import ſo much, my ſoul is exceeding ſorrowful, even unto death, my ſoul is ſore troubled and what ſhal I ſay; and my God my God why haſt thou forſaken me? The particulars of this grief were ſpoken to before; and we ſhew in what reſpect He was ſo humbled, and that He was moſt ſinleſs, and w…thout any the leaſt carnal mude or paſſion, under theſe expreſſions, in which the ſenſe of grief vented it ſelf moſt in Him. Only if it be here aſked, what is the reaſon, why the Prophet doth ſo much inſiſt, in pointing out Chriſt's Sufferings, and the extremity of them, that ſcarce almoſt is there one Verſe, but he hath in it ſome one or other new aggravation of them? we conceive the reaſon of it is, 1. Becauſe there is nothing wherein the greatneſs of the Love of God, and the kindlineſſe of the Mediators condeſcending doth appear in this; for the more He Suffered, the more the Love of God ſhined; and His condeſcendency kythed the more; this being the great inſtance, and demonſtrative proof of the Love of God, God ſo loved the world, that he gave His only begotten Son, As it is John 3.16. O! manifold and vaſtly comprehenſive So, what is unfolded in it, Eternity will but ſuffice fully to unfold; and this being the great inſtance of the Mediators condeſcendencie, and of His commending His Love to ſinners; That while we were yet enemies, he died for us. As it is, Rom. 5. The Lord loves to have this the ſubject of our thoughts, that we may be led thereby in to the Soul-raviſhing, and ſatisfying contemplation of the Love whence it came. 2. Becauſe there is not any one thing that lyes nearer, or that is readily of greater concern to Believers, then to be well acquainted with Chriſt's Sufferings, wherein the Lord would have his People ſpiritually perqueir: and it is of their concernment, in a twofold reſpect. 1. As it is the ground of their peace, Therefore He is called our Peace, and a Propitiation; for by being acqu…in… ed with Chriſt's Sufferings, Believers have a ſolid ground for their Faith, whereby they diſcover acceſs to peace with God, to Pardon of ſin, and Juſtification, the Mediator having undergone theſe ſufferings for this end. 2. As it is the ground of their Conſolation; conſidering that they have a ſuffering Mediator, that hath payed the Price that was due by them; even ſuch an One that knows … what it was to be bruiſed with Wrath, and is therefor very tender of, and compaſſionat towards Souls that are under challenges, and apprehenſions of Wrath; Theſe are ſweet words, which we have to this purpoſe. 1 John 2. 1. If any man ſin, we have an advocat with the Father, Jeſus Chriſt the righteous, who is the propitiation for our ſins, who was content to Suffer and Satisfie for them: O! conſider then what ye are doing, when ye read of His sufferings, for the very Marrow of the Goſpel, and the Life of the Conſolation of the People of God lyes here. 2. From theſe words. Yet it pleaſed the Lord to bruiſe him, he hath put him to grief; Obſerve, That the Lord Jehovah had the main and principal hand, in all the Sufferings of this Innocent Mediator: It was not the Jews, nor the Scribes and Phariſees, nor Pilat; but it pleaſed the Lord to bruiſe him, and to put him to grief. As is clear, Act. 4.27, 28. Herod and Pontius Pilat, the Gentiles and People of Iſrael were gathered together, to do whatſoever thy hand and thy counſell determined before to be done. In all that they did, they were but doing that which was carved out before, in the E…ernal Counſel of God; and therefore Peter ſayes Act. 2.23. Him being delivered by the determinat counſel, and fore knowledge of God, ye have taken, and by wicked hands have crucified and ſlain. The Lords hand was ſupream in the buſineſſe; and we may gather the Supream and Soveraign I…fluence of the Lords hand, in theſe three reſpects, in Chriſts Pufferings, 1. In reſpect of His appointing them; It was concluded in the Counſel of God, what He ſhould Suffer, what ſhould be the Price that Jehovah would have, and the S…crifice that he would accept of from His hand. 2. In reſpect of the Ordering and Over-ruling of His Sufferings, when it came to the execution of His Ancient Decree; He who governs all the Counſells, Thoughts, and Actions of Men; did in a ſpecial manner, govern and over-rule the Sufferings of the Mediator, though wicked men were following their own deſigne; and were ſtirred and acted by the Devil, who is ſaid to have put it into the heart of Judas to betray Chriſt; yet God had the ordering of all, who ſhould betray Him, what death He ſhould die, how He ſhould de pierced, and yet not a bone of Him broken. 3. In reſpect of His having had a hand actively in them; and as he was the chief Partie that purſued Chriſt; it was He that was exacting the Elects Debt of Him; therefore the Lord looks over Pilat and Herod to Him; and ſayes to Pilat thou couldeſt have no power over me except it were given thee from above; and to His Father, Father take this cup from me; and my God my God wby haſt thou forſaken me? He was purſued as ſtanding Cautioner in our room; in which reſpect it is ſaid, Rom. 8. He that ſpared not his own Son; He ſpared Him not when He cryed, but would have Him drinking out the Cup, and Zach. 13.7. Awake O ſword againſt my ſhepherd, and againſt the man that is my fellow, ſmite the ſhepherd. The Meſſage comes from Him, and He gives the Sword a charge, and orders it to ſmite Him: In all which reſpects, it's ſaid, The Lord bruiſed him, and he hath put him to grief. It was this, more then Sword, or Naills, or Speir, or Whipe, that made Him cry out, another, and a higher hand brought his ſinleſs Soul to more bitterneſs, then all the Sufferings He endured from Men.
Uſe. This leads us in to the vendicating of the Soveraign and Holy Providence of God, in that wherein Men have a moſt ſinful hand, and are moſt unexcuſable; though Judas that bettayed, and Pilat that condemned the Innocent Son of God, acted moſt ſinfully; yet the Lord himſelf hath an active over-ruling Hand, in carring on His own deſign; and what Judas and Pilat, with other wicked Men did, was ſo far from being by gueſs, that they were the executions of His Ancient Decrees, and He is moſt Pure and Spotleſs, in venting and manifeſting Grace, Holineſs and Juſtice, when men were venting their Corruptions, Impiety and Injuſtice moſt: Therefore the Holy Providence of God mixeth n more as to any ſinleſs participation with mens ſin, in their ſinfull and wicked actings, than the Covenant of Redemption mixed it ſelf with the ſinfulneſſe of them that crucified Chriſt: Nay this is a principal Diamond in His Crown, that He cannot only govern all the natural ſecond Cauſes that are in the World, in their ſeveral Courſes and Actings, and order them to His own glory, but even Devils, and wicked Men, and Hypocrites, their moſt corrupt and abominable Actions, and make them infruſtrably ſubſervient to the promoving of His own holy ends and purpoſes, and yet be free of their ſin; for which they ſhall count to Him; And as it was no excuſe to Judas, nor to Pilat that they did what before was decreed of God; ſo it ſhall be no excuſe to any Man in a ſinful courſe; that God hath a hand in every thing that comes to paſſe; who yet is juſt and holy in all: It may alſo ſtay our hearts when the Devil, and his Inſtruments, as it were, are runing mad; that they can do no more then what God permits, …ay ſome way commiſſionateth them to do. The Devil could not ſo much as touch a tail of one of Job's ſheep, without leave …ſked and given: O! the deepth both of the knowledge, and of the wiſdom of God; how unſearchable are his wayes, and his judgments paſi finding out. 3. As we may ſee here the concurrence of the Perſons of the bleſſed Trinity, Father, Son and holy Ghoſt; the concurrence of Jehovah with the Mediator, for carrying on the ſame deſign, the work of Mans Redemption, (for it pleaſed them all;) So taking the Lord Jehovah eſſentially, as comprehending all the three Perſons, we may Obſerve, That the Lord is well willed to, and hath delight in proſecuting the work of Redemption, though even to the bruiſing of the ſecond Perſon of the God-head, conſidered as became Man and Mediator, not that He delighted in the Sufferings as ſuch, of His Innocent Son, for he affects not willingly the children of men; but conſidering the end, and the effects that were to follow, to wit, the Seed that He ſhould beget ro Eternal Life, and the Captives whom He was to redeem: In that reſpect, it was not only againſt His will, but it pleaſed Him well, or as the word is in the New Teſtament, It was his good pleaſure, alluding, as …is like to this of the Prophet; Hence, when Chriſt ſpeaks of the work of Redemption: He calleth it the Fathers will and work; the Fathers will, when He ſayes, I came not to do my own will, but the will of him that ſent me, The Fathers work, while He ſayes, I have finiſhed the work thou gaveſt me to do; And here it is called His pleaſure; for there was nothing without Himſelf to move Him to it; when He might have ſuffered all fallen Mankind to lye ſtill in their forlorne condition; It pleaſed Him to give His Son of His own good will, to redeem ſeveral of them.
Uſe, If we put theſe Doctrines together they affoord us wonderful matter of Conſolation. 1. That we have an able Saviour, that hath given a ſufficient ranſome for us, a price that cannot be overvalued. 2. A willing Mediator, that gave himſelf, no man took His Life from Him, but He laid it down of Himſelf, and took it up again. 3. A willing Jehovah, contriving and taking pleaſure in contriving the Redemption of Elect Sinners, through the Death of His own Son: Which reproves, and gives check to the wonderfully ſtrange miſtakes that are often found with ſome poor Souls concerning the way of Peace; as ſome will be ready to ſay, if C…riſt were as willing to take me, as I am to take Him; as willing to welcome me, as I am to come to Him: But is not this a proof of His willingneſſe, that He was content to be bruiſed, and put to grief about the work of your Redemption? others have a ſecret apprehenſion, that if God were as willing to receive and ſave them, as Chriſt is, they would have more confidence; but ſayes the Prophet here, that it pleaſed the father to bruiſe him? in whoſe breaſt (to ſpeak ſo) bred the plot of ſinners Redemption? Jehovah thought it good: He loved the ſalvation of ſinners ſo well, that He was content to ſeem in a manner regardleſſe of His own Sons cryes and tears, for a time, to make way for performing the ſatisfaction that was due to Juſtice; and He did this with good will, and pleaſantly. We ſhall not inſiſt more on particular Uſes; but is there, or can there be greater ground of Conſolation, then this? or is there any thing wanting here to compleat the Conſolation? Is there not an well ſurniſhed Saviour commiſſionate to give Life to whom He will? Who hath purchaſed it, that He may give it, and a well willing, loving, and condeſcending God, willing to give His Son, and willing to accept of His Death for a Ranſome, and what would ye have more? The Partie offended, is willing to be in friendſhip with the offending Partie, and to give and accept of the Satisfaction; what can Tentation ſay, or what ground is for Jealouſie to vent it ſelf here? He that did not ſpare his own Son, but willingly and freely gave him to death for us all, how ſhall be not with him alſo freely give us all things? As it is Rom. 8. And if we were reconcilled to God by the death of his Son, when we were enemies, ſhall we not much more be ſaved by his life, as it is Rom. 5.10. There is a great diſproportion betwixt Chriſt, and other Gifts, yea and the gift of Heaven it ſelf; and ſhall a poor ſinner have a ſuffering Saviour given, and may he not alſo expect pardon of Sin, Juſtification, Faith, Repentance, and Admiſſion to the Kingdom? There is here good and ſtrong ground of Conſolation, to them that will build on it, let the Fathers, and Chriſts love to you be welcome in it's offers; that His end in bringing many Sons to glory, be not fruſtrated by any of you, ſo far as you can, though it cannot indeed be fruſtrated; For the pleaſure of the Lord ſhall proſper in his hand, and he ſhall ſee the travel of his ſoul and be ſatisfied.