Sermon 30

Isaiah 53:8. He was taken from prison and from judgment, and who shall declare his generation? For he was cut off out of the land of the living, for the transgression of my people was he stricken.

These words are a proof of that which we discoursed in the lecture concerning Christ's wonderful love to his people, than which, no man has greater, that a man should lay down his life for his friend; but he has commended his love to us, in that while we were yet enemies he died for us; this is the great commendation of Christ's love, and what will he refuse to his people who in his love has come this length to them?

In the former part of this verse, we showed that there was a hint given of Christ's exaltation, of the exaltation and glory of the Mediator following on the back of his lowest sufferings; an ineffable and inexpressible glory, which the prophet rather passes with a sort of non-plussing silence, than insists in the declaration of it, Who shall declare his generation?

We come now to the last part of the words, For he was cut off out of the land of the living, for the transgression of my people was he stricken; they are added as a reason of the former, and the one part of them is a reason of the other, he had said before. Who can declare his generation? Who can sufficiently declare and unfold how gloriously the Mediator is exalted: and he gives this for the reason of it, For he was cut off out of the land of the living; the force of which reason is, that he humbled himself, therefore God has highly exalted him, as the Apostle reasons (Philippians 2:9). So that this is not added as being posterior to his exaltation, but as a reason showing the connection of his exaltation with his humiliation; and lest it should be a stumbling to any, that this glorious person suffered death, he gives the reason of that also, which strengthens the reason of his exaltation: For the transgression of my people was he stricken, or (as the word is) the stroke was on him, he suffered not for any wrong in himself, but for the sins of his own elect people. The first part clearly looks to Christ's death, which was a prophecy in Isaiah's time, but is now a historical narration to us, we having the gospel as a commentary on it. To be cut off out of the land of the living, is to have an end put to the natural life, which is ordinarily done by death; but cutting off here signifies to be taken away not in an ordinary but in an extraordinary way, to be removed by a violent death by the stroke of justice.

We may shortly take these two observations here for the confirmation of two articles of our faith; looking on it, first, as a prophecy, we may observe that our Lord Jesus was bound to suffer and die, it was prophesied of him that he should be cut off out of the land of the living; and (Daniel 9:26) it is plainly and clearly asserted that the Messiah shall be cut off, which being compared with the history of the gospel, we have it as a truth fulfilled, for our Lord Jesus was cut off, and as he himself says (Luke 24), it was necessary for him to suffer these things and to enter into his glory. And supposing the elect to be sinners, and the curse to be added to the covenant of works, The day you eat you shall surely die, supposing also the Mediator to have engaged and undertaken to satisfy justice, and undergo that curse for the elect; there was a necessity that he should die, as it is (Galatians 3:13): Christ has redeemed us from the curse of the law, being made a curse for us, which curse was evident in his death, for it is written, Cursed is every one that hangs on a tree.

Second, observe that our Lord Jesus was bound to die a violent death, and not an ordinary natural one; which this expression and that other (Daniel 9) clearly holds forth; and considering his sinless nature that was not liable to death, and that he had not those principles of dying in him, disposing him to die, that we sinful miserable mortals have in us; and considering withal that the Lord Jehovah was (to speak so) pursuing him as sinners' [reconstructed: cautioner] at the bar of justice, it was meet, yea necessary that our blessed Lord should not die an ordinary death as men die ordinarily through weakness or sickness on their beds, but a violent death.

Use, it serves to be a confirmation of this truth, that the Messiah was bound thus to die, therefore we say in the creed, He suffered under Pontius Pilate, was crucified, dead and buried: which shows, first, the reality of his satisfaction, and the complete payment that he made to justice, when he lays down that price which the sinner ought to have laid down. Second, it shows the reality of our Lord's sufferings, and that they were not imaginary, but that as he was a real and true man, so his sufferings were most real; his soul was separated from his body, though the union between both his body and soul and the Godhead continued still. Third, it holds forth a proof and confirmation of our faith in this, that our Lord Jesus is the Messiah that was prophesied of, and promised, in whom all the sufferings in his soul and body that were spoken of to go before his death, were accomplished, and in whom this was also accomplished, that he was cut off out of the land of the living; so that if we look rightly on the Scriptures, our Lord's sufferings will be so far from being matter of stumbling, that they will rather be a clear, convincing, and evident proof, that Jesus of Nazareth is the true Messiah, and that in him all that was spoken concerning the Messiah is fulfilled and came to pass.

It's a matter of great consolation to believers, that our Lord Jesus who is now exalted, died, and so death is spoiled, and there needs not be any great fear for them to yoke with it. This land of the living is not their rest, within a little they must be gone from here. Our Lord was cut off from it, and that by a shameful death for the behalf and sake of others, and not for himself, and therefore his death cannot but be made forthcoming for them for whom he underwent it, and their petty sufferings need not much to vex them. Those plainest truths that are most ordinary have in them most of spiritual sap, juice and life to strengthen faith, and to furnish consolation to believers. And were they rightly understood and fed upon by faith, O how lively might they be! And were there no more but these two words in the Text, O how much consolation do they yield in life and in death? Our Lord is gone before believers and they may be greatly heartened to follow him.

The last part of, or the last thing in the words seem to have some more obscurity in it, and therefore we shall insist the more in opening up of the same.

For the transgression of my people was he stricken; these words do not look to the reason why Pilate and the Priests condemned him, for they had no thoughts of the sins of God's people. Though Caiaphas stumbled as to himself by guess on a prophecy of his dying for them, but they give a reason why he was cut off out of the land of the living. And look to the Court and Tribunal of God's Justice, before which he was standing, by which he was to be sentenced to death for the transgressions of God's people, and also absolved. He was thus stricken in respect of God's purpose and design.

For clearing of the words, it may be inquired, 1. What is meant here by my people? 2. What is it to be stricken or smitten for them?

For the first: My people, it is a discriminating or differencing thing of some from others. And therefore, by my people here is not meant, 1. All the world, or all that ever lived and had a being. We find not anywhere in Scripture that these are called my people, or God's people, but whenever my people is spoken of, it is used to mark boundaries between his people and other people that are not his, as John 10:26-27: You believe not, because you are not of my sheep, my sheep hear my voice, and I know them, which supposes that some are his, and others not so his, and so my people cannot be all the world. Neither 2. Can it be meant of the whole visible Church, who in respect of the external administration of the covenant, are sometimes called his people, as all Israel are. There is a narrower boundary drawn, John 10:26, where the Lord speaking of them that were only externally in covenant with him, says, You are not my sheep, to show that his reckoning there must not go upon external profession. And verse 16, some that were not for the time professing themselves to be his people, are reckoned: Other sheep I have which are not of this fold, them also I must bring in. Nor 3. Can it be limited to them that were actually converted and believers, for he says (as I just now hinted) that he has other sheep that are not yet brought in, and he is said to gather together into one the children of God that were scattered abroad (John 11:52). So then by my people must be understood these who in God's eternal purpose are separated by the decree of election to be his own, even these whom he has chosen to glorify himself in and by them through his grace, and to glorify them with himself. Even these spoken of, John 17:6: Yours they were, and you gave them to me. They are the people who were transacted for in the covenant of redemption, and that were given by the Father to the Son to be redeemed by him. It was for their sins, even for the sins of the elect, that our Lord Jesus was stricken.

As for the second: What is it to be stricken for their transgression? The meaning is, the meritorious cause of their stroke was on Christ, which intimates to us, that his sufferings and death were procured by the sins of the elect of God. His stroke, or the stroke that was upon him (as the word is) was the amends that Justice got for their sins. In a word, the stroke that the elect's sins procured and merited took him out of (or away from) the land of the living, brought him to prison and to judgment, and made his soul an offering for sin. Neither can this be otherwise understood. For it is not said that for their good, or for their behalf only, or to be an example and pattern of patience only to them, he was stricken, as some grossly erroneous and profane men expound the words, but for their transgressions was he stricken. That is, it was their guilt which he having undertaken and engaged to satisfy for, which made him liable to this stroke.

In this part of the words thus opened up, we have two notable points concerning the covenant of redemption. 1. The party for whom it is contrived and intended, and that is the elect or God's people. It is not all the world, nor all visible church members that God transacted for in the bargain with the Mediator, but my people, the elect of God. They were so considered in the transaction and in the execution. 2. The great price that was sought or required, that was offered, and that was agreed upon for the redemption of the elect, to wit, the death of the Mediator, even his dying the cursed death of the cross. This is the sum: for the transgressions of God's people the stroke was upon him. God's design being to glorify his grace in the salvation of so many, sin having intervened to bring them under the curse. There is upon the one side the Lord's giving of them to the Mediator to be redeemed by him, and upon the other side, the Mediator's accepting of them on the terms proposed. He is content to satisfy for them, to take the stroke on himself deserved by them, that they may go free. Each of these may be considered several ways for furnishing of sweet doctrines.

1. From the first of these, observe that there are some differentiated from others in respect of God's purpose, some chosen of God for his people beside all the rest of the world; for some are here God's people before they are born, and before Christ dies for them (John 17:16). "Yours they were, and you gave them to me" — they are supposed to be God's people in some peculiar respect, before they are given to Christ to be redeemed by him. In a word, the Lord has an elect people, or a people chosen to salvation in his eternal purpose and decree, an elect people, or a people chosen out of the world, which in this respect are not his people, or are not elected. There are four qualifications or properties in this doctrine, which will serve to clear it. 1. When we say there is such a decree of election, we say that it is a discriminating or differencing decree; wherein, or whereby there is a taking of some, and not all, a taking of one, and leaving another, a taking of Isaac, and a leaving of Ishmael, a taking of Jacob, and a leaving of Esau, as it is in Romans 9. And this discrimination or differencing has these four steps. 1. There is a differencing in God's purpose in respect of the end, while all men are alike before him, some are designed to eternal life, others not; therefore Matthew 25:34 it is said, "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world," and in this respect the Book of Life is said to be opened (Revelation 20:12). 2. This differencing is in respect of God's offering and giving of them to the Mediator in the covenant of redemption, wherein some, not all, are given to Christ (John 17:2), that he should give eternal life to as many as you have given him out of the world; where it is clear that so many are given to him in reference to whom he is to exercise his offices. 3. There is a differencing in respect of Christ's undertaking and executing his offices for them; he accepts of them (John 17:9): "For their sakes I sanctify myself, I have separated myself to the office of Mediator, and do offer myself for them, that they also may be sanctified; and I pray for them, I pray not for the world." It is of them that he makes that sweet account (John 6:39): "This is the Father's will that sent me, that of all that he has given me I should lose nothing, but should raise it up again at the last day." And of whom he says (John 10:28-29): "I give to them eternal life, and they shall never perish, neither shall any man pluck them out of my hand." He answers and is accountable for them, and for them only; he will count for no other as being redeemed by him, and to be made partakers of his glory. 4. This differencing is in respect of the promises made on God's part to the Mediator in favor of the elect, and of the benefits that flow to them from the covenant. He has not promised to justify all, nor to make all believe, but some only. He, as it were, says to the Mediator: "These I give you to be redeemed by you, and on the laying down of your life, and satisfying for them, I promise to make them believe, and that through faith in you they shall be justified." Therefore Christ says (John 6:44): "Murmur not among yourselves, no man can come to me except the Father who has sent me draw him." And who are they that shall believe on him? See verse 37: "All that the Father has given me shall come to me, and him that comes I will in no wise cast out, but will make him dearly welcome." And verse 45: "Every one that has heard and learned of the Father comes to me." And John 17:2: "That he should give eternal life to as many as you have given him." Thus you see what we mean when we call this a differencing decree. 2. We say that it is a definite decree, both in respect of the number numbered — that is, about so many and no more, and not all — and in respect of the number that numbers, such a man and such a woman in particular in such a place, and not such another person. They are all particularly designed and are therefore said to be written in the Lamb's Book of Life. It is not all who are foreseen to believe who are elected, as if election did follow believing, as the cause of the decree; but it is such a number whom the Lord engages to the Mediator to draw, to teach and make them believers. 3. We say it is a decree that is free, as to all merit in them whom it reaches, and it is free in these three respects. 1. In respect of any thing in the person or persons elected, who are supposed to be lying as the rest of the world; therefore it is said of Jacob and Esau (Romans 9:11): "The children being not yet born, neither having done good or evil, that the purpose of God according to election might stand," and so on — that is, God respected not the doing good or evil in his electing of the one, and passing by of the other. 2. In respect of Christ's satisfaction and redemption, which presupposes this decree to be, and is the means by which it is accomplished; so that we are redeemed because we are elected. The elect were God's people when Christ did undertake and engage for them, and in this respect election is a fountain-grace, and Christ's death is not the cause of election though it be the cause of all the benefits that follow upon it. 3. It is free in respect of God's absolute sovereignty, who acts herein according to the purpose of his own will, having no reason without himself, as it is clear (Matthew 11): "Even so, Father, because it seemed good in your sight." And Ephesians 1:11: "Being predestinated according to the purpose of him who works all things according to the counsel of his own will." As the potter has power over the clay, and makes of the same lump one vessel to honor, and another to dishonor as he pleases, so the Lord acts most sovereignly in the decree of election. 4. We say that this decree is absolute and peremptory; which is not so to be understood as if it admitted of no means in the execution of it; but this is the meaning, that the performing and bringing about thereof depends on nothing without God, neither can it be possibly frustrated. These sheep can never be plucked out of his hand, neither can they ever perish, but must needs all and every one of them actually enjoy that which is decreed for them by this decree, else they could not be called God's people if they might not be his. Thus you see what is the meaning of these words, "my people" — that is, his elect people in or by the decree of election.

I shall shortly give you some few grounds from Scripture to clear and confirm this truth; the first of which is taken from the names that the people of God get, and from the expressions that are used in making mention of them in Scripture, which will infer all that has been said, as namely they are called my sheep (John 10), his sheep that he knows, as it were by head-mark, by name and surname, which cannot but be his; they are called the election of grace (Romans 11:5): at this present time there is a remnant according to the election of grace; and verse 7, the election has obtained and the rest were blinded; it is impossible but the Elect must obtain, there being an inseparable connection between the decree and the end thereof; they are said to be written in the Lamb's book of life before the foundation of the world, before there was any mention of themselves, or consideration of anything in themselves, they are said to be loved and beloved and ordained to eternal life (Acts 13:48): as many as were ordained to eternal life, believed, where believing is made a fruit and effect of this decree of election, it is so far from being a cause thereof; they are called blessed of the Father (Matthew 25), and these whom he blesses cannot but be blessed; they are called such as are given to Christ, holding forth a peculiar differencing of them from others; they are called the people whom he foreknew and predestinated (Romans 8:29): whom he did foreknow, them he did predestinate, etc.; and (Romans 11:2) God has not cast away his people whom he foreknew; every one was not so foreknown; for Christ will say to many at the great day, depart from me I never knew you; titles and names of this kind are frequent in the Scripture, whereby God differences some from others, which has its rise from God's purpose and decree of election. A second ground is taken from the opposition which the Scripture makes between the Elect, and others who are not elected, which shows clearly that election cannot be understood of all, as if there were a general and conditional election; hence it is said Jacob have I loved, and Esau have I hated, the electing of the one is laid against the rejecting of the other; so (John 10) the Lord says of some, that they are his sheep, and of others, they are not my sheep; and (Romans 9) the Apostle speaks of some vessels of mercy which are before prepared for glory, and of some vessels of wrath fitted for destruction; and (2 Timothy 2:21) some are said to be vessels of honor, some of dishonor; some are ordained to eternal life (Acts 13), and some are ordained of old to that destruction, as Jude speaks; some are written in the Lamb's book of life, and some not (Revelation 20), and why is all this spoken? But to let us know that God has freely and sovereignly in his decree put a difference between some and others, which as it began (to speak so) in God's eternal purpose so it will continue in the event: which is a third ground of confirmation; and it will be clear if we compare God's purpose and decree with the event and effect; for as a thing is in the event and effect, so God intended and purposed in his decree it should be; thus the Lord's final sentence at the day of Judgment, is but the result of his eternal purpose; the book of life containing the names of all the Elect, was written, to speak so, before the Elect existed; and as it is said (Acts 15), known to God are all his works from the beginning, so in a special manner and peculiar way this great work of the Redemption was, and they that were to be redeemed, particularly known and written down in the book of God's decree of election; hence it is said (Romans 11:7) Israel has not obtained that which he seeks for but the election has obtained; and (John 6:37) all that the Father has given me, shall come to me; and (John 10:28) I give my sheep eternal life and they shall never perish; there is (Romans 8:30) a [reconstructed: concatenation] and linking together of things from God's purpose and decree of election, even to eternal glory which is the result of election: and it being very clear that some are admitted and owned by Christ in the great day and others not; this is also clear, that there was a differencing decree between these so admitted and owned before the world was, and others not so owned and admitted; especially considering that this differencing at the great day of Judgment is drawn from the decree of election (Matthew 25): Come, you blessed of my Father, inherit the kingdom prepared for you before the foundation of the world was laid; as if the Lord had said, there was a purpose and design of bringing you to Heaven before the world was. A fourth ground is taken from the nature of God's Covenant of Redemption, which holds clearly forth the truth of this doctrine concerning election in all the steps of it. As, 1. In God's making the offer and gift of some to the Mediator, it is only some that he gives and not all. 2. In Christ's acceptation of the offer and gift: He prays for some, he sanctifies himself for some, and for some he accounts and not for all. 3. There is not a promise in all the Covenant of Redemption, whether it be of grace or of glory, but it is intended for the Elect only, and not for all: I give to them eternal life, and they shall never perish (John 10); your people shall be willing in the day of your power (Psalm 110:3); Christ's undertaking is for them only (John 10): other sheep have I which are not of this fold, them also I must bring in; there is a necessity of the bringing in of them and of no others, because he undertook for them and for no others. We the rather take notice of, and insist so much on this, because it will much serve to clear the following doctrine concerning the redemption of the Elect; for if there be a differencing of them from others by the decree of election, then there must be a differencing of them from others in Christ's laying down of his life for them and not for any others; election is the key of all; there is such a people, and they are the object of the Covenant of Redemption, whose good is sought after and agreed upon therein, and not of any others.

Use 1. It serves for the confirmation of a weighty truth, and we would have you not to think little of any piece of truth. We shall not here follow the subtle caviling of Adversaries against this truth, only we would have you confirmed in the faith of it. For, 1. If you be not clear and established in the faith of this truth, you will be in great hazard not only to make muddy, but to obstruct and stop the whole current and course of grace, so that grace shall be a common thing, heaven and happiness shall go by guess; redemption shall be universal, etc. But let this truth be once well established, that God has a peculiar people for whom the Mediator transacted, and these errors fall to the ground and vanish; for it is the love of election from which all the rest of the benefits that come to the elect flow, and this love is peculiar, therefore there cannot be a common application of it. It's the peculiarity of grace that commends it to the souls of believers, and makes it wonderful to them; that God should have taken notice of them that were by nature separate from God as well as others; that their case being common, his love should be peculiar, is indeed just and great matter of wonder. Hence comes in that song (Revelation 5:9): "You have redeemed us to God by your blood, out of every kindred and tongue and people and nation" — not all of every nation, people, tongue and kindred are redeemed, but some out of every one of these. Let this then be taken for a solid truth, that the Lord in his eternal purpose has made a difference and separation of some from others, which is the great ground of the title that God has to these some.

Second, clearness in this truth serves to keep the hearts of God's people in awe of him, to lift him up very high in their esteem as sovereign over the creature. And if any should quarrel with God and say, why did God so? That of the Apostle comes well in for an answer: "Who are you, O man, that reply against God?" It's his sovereign pleasure who is supreme Potter and has power over the clay to make one vessel to honor and another to dishonor. When the soul does thus take up God as having all mankind before him as a lump of clay, and choosing out of it, and writing up one man and not another, it must needs in a transport of admiration say, O! what a great and sovereign God must he be, who did determine and write down the eternal condition of men before ever the world was?

Third, this to the people of God: 1. It preaches wonderful grace, when they having gotten their calling and election made sure, come in and read their names in God's decree of election before they had a being. And 2. It is to them matter of exceeding great consolation. 1. I say it preaches wonderful grace, that freely chose them; and that when thousands of great men, and noblemen were passed by, such a poor body that was half a fool in comparison with them, should be chosen. According to that (1 Corinthians 1): "Not many wise after the flesh, not many mighty, not many noble has God called, but he has chosen the foolish things of the world, weak and base, and things that are not, to make them kings and priests to God and his Father." 2. It's matter of exceeding great consolation to them that it's free and sure; free, even so free that it stops the mouth of boasting. For what I pray has an elect more to speak of as a ground of boasting than a pagan in America, or one in Hell? Who made you to differ, or what have you, O man, that you have not received? It's election that makes the difference, and it's sure, for their salvation is founded on God's purpose and decree, which is the solid rest of a believer; kindness began not on our side but on God's, as Christ says, "You have not chosen me, but I have chosen you" (John 15:16).

Fourthly, it says this: that all of you had need to make your calling and election sure, that is the very hinge of believers' consolation, even to have the proof of it in your conscience that you are enrolled here, to get out the extract of this decree, that you may see and read your names in it. Hence many streams of consolation flow out; if it be so with you, then you were given to Christ; Christ undertook to satisfy justice for you; you shall get faith and more faith, you shall get repentance and sanctification, and you shall get heaven and glory at the end of your course. If it be said, this is much, how shall it be brought about? We answer, it's not impossible, and to make it out, take but two words, that are both directions and marks, the practice of which will give a solid proof of your enrollment in God's book, from where all these great and glorious things have their rise. 1. Where there is a yielding to Christ's call in the Gospel, and a closing with him, that evidences election; for it is certain that none shall, nor can come to Christ and believe in him but the elect, and whoever are elected must and shall come, sooner or later (John 6:37). "All that the Father gives me shall come to me" (John 6:37), and (John 10:4), his sheep follow him and know his voice; they accept of and make welcome Christ's call in the Gospel, and they that accept of it are elect. So that there is no need of any new revelation about the matter, nor does there need to be any torturing anxiety to know how to come by your name in the roll of the elect; try it by this: if you have given obedience to the call of the Gospel, if you have in the sense of your need of a Savior fled to Jesus Christ, and on his own terms closed with him, by this your tenure or holding is sure; and by this you have an evidence that you are elect; for his sheep come to him and hear his voice. And as many of you as soundly believe on him, and have taken yourselves to him for life and salvation, have the seal and witness in yourselves that your names were in God's roll and book before the world was. But if this be not, debate, dispute, and question as you will about it, whatever may be afterwards, you have no evidence for the time of your election. 2. Where there is real holiness, or a real study and endeavor to be holy and more holy, it is an evidence of election, and of a person's being enrolled in the volume of the book of God's decree; because holiness is a fruit of election, as is clear (Ephesians 1:4): "According as he has chosen us before the foundation of the world that we should be holy." Never a person is really holy but such as God designed should be holy; to this purpose the Apostle, having spoken of election in (2 Timothy 2:21), "The foundation of the Lord stands sure, having this seal, the Lord knows who are his, and let every one that names the name of Christ depart from iniquity," but in a great house are not only vessels of gold, etc. He subjoins: "If a man therefore purge himself from these he shall be a vessel to honor, sanctified," etc. Not that election depends on man's holiness, but by his holiness he shall be manifested to be, and accounted an elect vessel, and may warrantably conclude himself to be such. So that true holiness brings people to be acquainted with the great secret of election, and gives them boldness to make the application of it. There is nothing that men readily desire more to know than this, whether they be elected or not; here is a sure way to come by the knowledge of it, even to study to believe and to be holy, and then we may be confident that our names were written in the Lamb's book of Life. But if we slight faith in Christ and holiness, whatever may be in God's purpose about us, we have for present no ground to conclude our election upon — God himself [reconstructed: fixed] in these things that have such mighty consequences depending on them.