Sermon 34

Isaiah 53, Verse 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.

This is a most wonderful subject that we have to think and speak of, which concerns the sufferings that our blessed Lord was pleased to undergo for sinners; and this makes it to be the more wonderful when we consider what he was made, and what his carriage was. He was numbered with the transgressors, and made his grave with the wicked; and yet he has this testimony that there was no violence in his hands, nor any deceit in his mouth. He was a sinless Mediator not only before men, but before God.

These words considered in themselves, hold out a little sum and short compend of a holy walk, most perfectly and exactly fulfilled in the conversation of Jesus Christ. He had done no violence — or, there was no violence in his hands — that is, there was no sinful deed contrary to the law of God in all his practice and walk, and there was no deceit, or no guile in his mouth — that is, no sinful or deceitful expression. [reconstructed: In sum], neither in deed nor in word was there sin in him; he did wrong to none by his deeds, and he deceived nobody by his words. This guile or deceit, as it looks to the first table of the law, implies that there was no falsehood nor corrupt doctrine in his ministry; he did not beguile nor seduce the souls of any in leading them wrong. And as it looks to the second table of the law more immediately, it implies that he was sincere and upright, that there was no deceit, no violence or dissembling in his carriage. So that whether we look to him as God's public servant in the ministry, or to him in his private walk, he was completely innocent and without all sin, as the word is (1 Peter 2:22): Who did no sin, neither was guile found in his mouth. However men accounted of him, he was an innocent and sinless Savior.

If we look on them as they depend on the former words, they are a reason of that difference which in his death and burial God did put between him and others. Though he was by wicked men put to death as a wicked person, yet God in his providence so ordered the matter that he was honorably buried with the rich. Why so? This is the reason of it: because though they esteemed him a false Prophet and a Deceiver, a wine-bibber, etc., yet he had done no wrong to any, neither by word nor by deed, and therefore God would have that respect put on him after his death in his burial, and so a remarkable difference to be made between him and others.

Observe hence, 1. That our Lord Jesus, the High Priest of our profession that laid down his life for sinners, is completely and perfectly holy. He has that testimony from the Prophet here, that he did no violence, neither was there any deceit in his mouth. He has this testimony from the Apostles — from Peter (1 Peter 2:22): he did no sin, neither was any guile found in his mouth; from John (1 John 3:5): he was manifested to take away sin, and in him is no sin; and from Paul (Hebrews 7:27): he was holy and harmless and undefiled, separate from sinners. In this respect there is a difference between him and all men in the world. And it was necessary and requisite for believers' consolation that it should be so — it became us, says the Apostle, to have such a High Priest. 1. If we consider the excellency of his person, he could not be otherwise, being God and Man in one Person, and having the fullness of the Godhead dwelling in him bodily. 2. It was necessary if we consider the end of his offices — he being to offer up an acceptable sacrifice to God, needed to be holy and harmless, otherwise neither the Priest nor the sacrifice could have been acceptable. 3. It was necessary if we consider the dignity of his office; it was fitting for him to differ from the former priests under the law, and if he had not been without sin he should not have so differed from them. 4. It was necessary for the persons for whom he undertook these offices; such a High Priest became them, and another could not have done their turn. All these we will find to be put together (Hebrews 7:26-27), where the Apostle, having said in verse 25 that he is able to save to the uttermost those that come to God through him, subjoins: For such a High Priest became us, who is holy, harmless, undefiled, separate from sinners, made higher than the heavens, who needs not daily, as these high priests, to offer up sacrifices first for his own sins, and then for the sin of the people. The most holy of all the priests had sins for which they needed to offer sacrifices, and so had the holiest of the people, but Christ was holy and blameless and had no sin, and it was fitting for him to be so. As I said just now, his sacrifice could never have been accepted for others if he had needed to offer up sacrifices for himself.

The uses are these — not to speak of how it vindicates our Lord Jesus Christ from all these aspersions cast upon him by wicked men, who called him a glutton, a wine-bibber, a friend of publicans and sinners, a deceiver, etc. He was holy and harmless, and before long he will gloriously appear to be holy, when those who pierced him shall see him and be confounded. I say, the uses are these, in reference to the Church and people of God. 1. It serves to show the condescension of love, and the contrivance of infinite wisdom for the behalf of sinners; such a high priest became us. Love condescended and wisdom contrived that he should become man and suffer, the just for the unjust; wisdom set to work by grace provided for sinners such a high priest as they stood in need of. And indeed sinners have no want here, for they have a high priest becoming them, and this is an evidence of it, that he is holy, harmless, undefiled, separate from sinners, etc. 2. It serves to be a great ground of encouragement to sinners, to step to, and make use of Christ's sacrifice. Our Lord had no sin, and needed not to offer a sacrifice for himself; and if he offered sacrifice for atonement, why did he do so? It was either for himself — and that could not be, for he was holy — or for nothing, or for no end, and to say so were blasphemy, or it must be for a real satisfaction for elect sinners, or such as should make use of him. And thus faith has a sure ground to lay hold on, and namely that his satisfaction was real, and that it was for this end, to be made forthcoming for the behalf of such as should believe on him. And therefore look upon Christ's suffering, and upon his innocency who suffered, and you will find that you have a suitable high priest and atonement made for you. O, but that is a sweet word (2 Corinthians 5:21): He has made him to be sin for us who knew no sin, that we might be made the righteousness of God in him.

Third. It is ground of great consolation to them that betake themselves to Christ. Why? Our Lord's sacrifice cannot but be accepted, for there was in him no guile, nothing that might make his sacrifice unsavory; and as it commends the way of grace to a sinner, so it is ground of encouragement to a sinner to look to be accepted through him. For if the temptation should say, you are a sinner, and such and such a great sinner — that is nothing to purpose, for God has accepted of Christ and of his sacrifice, and if you make use of his sacrifice, it cannot but be accepted for you. Here then is the consolation, that we have such a high priest as became us, who needed not to offer for himself, but only for the sins of the people and of his own people.

Fourth. It serves notably for our imitation; he was holy, and in his holy walking has left us a copy to write after and to walk by. And therefore in your speaking of Christ's holiness, or in your reading of it, consider that he is thereby casting a copy to you, and bidding you purify yourselves as he is pure, to [reconstructed: be] holy as he who has called you is holy. Learn of him to be meek and lowly in heart, to be humble and heavenly-minded. And in whatever respect his life and walk is proposed to us as a pattern, set yourselves in his own strength to imitate it, and be you followers of him as dear children. Whenever you read of his obedience to the death, of his holiness in all manner of conversation, and of his fulfilling all righteousness, let it provoke you singly and seriously to design and endeavor conformity to him therein in your practice.

Second. From the connection of these two — that he was accounted a sinner before and at his death, and that after his death God did put that note of respect upon him, that he was buried with the rich because he had done no violence, etc., but was holy and harmless in his life — observe: that however holiness may suffer as long as holy persons live, yet at death and after death, there is ever a testimony of the Lord's respect put on it. Or thus: holy walkers are always separated and distinguished from others, and at their death it is ever otherwise with them than it is with others when death comes, however it has been with them in their life. He made his grave with the wicked, and with the rich in his death, because he had done no violence, etc. This has been confirmed in the experience of all that ever lived. The rich glutton (Luke 16) has the better life as to externals, and Lazarus had a poor, afflicted life — but when death comes, the rich glutton goes to hell, and Lazarus goes to the bosom of Abraham. This is laid down as a certain truth (Ecclesiastes 8:12-13): Though a sinner does evil a hundred times, and his days be prolonged, yet surely I know that it shall be well with him that fears God, but it shall not be well with the wicked — there shall be a change at death. And it cannot be otherwise, whether we look, first, to the holy nature of God who has a complacency in holiness, as it is said (Psalm 11:7): The righteous Lord loves righteousness, his countenance does behold the upright. Or whether, second, we look to the word of God, which (Isaiah 3:10-11) bids us say to the righteous, It shall be well with them, for they shall eat of the fruit of their doings — for blessed are the dead which die in the Lord, they rest from their labors and their works do follow them — but woe to the wicked, it shall be ill with him, for the reward of his hands shall be given him. The same connection that was between Christ's life — though a suffering life — and his death, shall be between the life of all his members and their death. If we suffer with him, we shall also reign with him.

The uses are: 1. To let us see what is the true way to eternal well-being when this short life shall be at an end, and it is the way of holiness; and so it serves to answer a great question, who shall be happy at their death? Even they that are holy in their life; whose hands have done no violence, and whose mouth has had no guile, to wit, with the full bensil of their will, and without all gracious reluctation, for absolute freedom from these in this life was proper only to our Lord Jesus since Adam's fall: such may expect the Lord's countenance when death separates their soul and body. Therefore take this as a mark for trial, observe and see what is your carriage, and judge accordingly; and seeing the Lord has joined holiness and happiness together inseparably, presume not to separate them.

2. Is it so that holiness has a good and comfortable close of a man's life, (which is the substance of the doctrine,) it would commend to us the study of holiness as the most precious, advantageous, honorable, sicker and safe course that a man can follow. Say to the righteous it shall be well with him; it's not, say to the honorable man, nor say to the rich man, nor to the wise man, etc. God has not chosen many of these, as is clear (1 Corinthians 1:26), but say to the righteous or holy man; it shall be well with him; and is here anything that should have so much influence on men, and take them so much up, as how to be well in the close? Folk may have a fighting life of it here, and may suffer much, and be under reproach for a time, as Christ was; but if you be holy, before your body be laid in the grave it shall be well with your soul. And as for all who have chosen the way of holiness, we are allowed to say this to you, that it shall be well with you at death and after death, at judgment and even for evermore. To them (says the Apostle, Romans 2:9,) who by patient continuance in well-doing seek for glory and honor and immortality, eternal life. O how many great and good things are waiting for all the honest-hearted students of holiness? Eye has not seen, nor ear heard, nor heart conceived what they are.

3. It's ground of expostulation with them that neglect and slight holiness; as it will be well with the righteous or holy, so they shall have a miserable and desperate lot of it who either despise or neglect holiness. Woe to the wicked (says Isaiah, Isaiah 3:11,) it shall be ill with him. Some of you may think that you are rich and honorable, are well clothed, sit in fine houses, and have richly covered tables, when poor people are kept at the door, and are destitute of these things; and are ready to bless yourselves as being well, though you care not for, nor seek after holiness. But woe to you, for you must die and go to the bottomless pit, and there you will not get so much as a drop of water to cool your tongues in these tormenting flames. Neither your riches, nor honors, nor pleasures, will hold off the heat and fury of the vengeance of God, nor in the least ease you in your extreme pain. But as it is (Romans 2:9) — indignation and wrath, tribulation and anguish (four sore words) will be upon every soul of man that does evil. O, do you believe this? It's the truth of God and a very plain truth, and we are persuaded none of you will dare downright to deny it. Holiness will have a sweet and comfortable close, and the neglect of it will have fearful effects following on it. What is the reason then that holiness is so little thought of and followed? Do you believe that you will die? And do you ever expect to come to judgment, or to hear that word, Come you blessed of my Father, inherit the kingdom prepared for you, for I was hungry and you fed me, naked and you clothed me, etc.? O what will become of many of you, when the Lord Jesus will be revealed from heaven, with his mighty angels in flaming fire, to render vengeance to all them who know not God, and who obey not the gospel? And will say to you, Depart you cursed into everlasting fire prepared for the devil and his angels, for when I was hungry you fed me not, etc. This is, I grant, a general truth, yet if it be not received, we know not what truth will be received, and if it were received, the practice of holiness would be more studied; there would be less sin and more prayer, reading, meditation, more seeking after knowledge, and more watchfulness and tenderness in people's conversation. Always, in this the Lord shows the connection that is between holiness and happiness, and here you have the copy and pattern of an exemplary walk.

3. From this, that the holiness and blamelessness of Christ here spoken of is marked in him as peculiar to him, for it fits him to be a High Priest, and proves that only he could be the Priest that suited and became us and that no other could do our turn, as the Apostle reasons (Hebrews 7:26-28). For the law makes men priests that have infirmity, but the word of the oath which was since the law makes the son who is consecrated for evermore. From this I say — Observe, That all men, even the most holy, except Christ (who was both God and man,) are sinful and not one of them sinless while living here on earth, and the reason is, because [reconstructed: if] any were sinless, then this that is said here would not be peculiar to our Lord Jesus Christ, that He did no violence, neither was there deceit in his mouth. This being a singular character of our High Priest that none of his types could claim to, it exclusively agrees to him so as it agrees to none other. The Scripture is full to this purpose, in asserting, that not only all men are sinners as considered in their natural condition, but that even believers are sinful in part. For the same Apostle John that says (1 John 1:3), "Truly, our fellowship is with the Father, and with his Son Jesus Christ," says also verse 8, "If we say we have no sin, we deceive ourselves, and the truth is not in us;" and verse 10, "If we say that we have not sinned, we make him a liar, and his word is not in us;" and (1 Kings 8:46) and (Ecclesiastes 7:20), "There is no man that does good and sins not," plainly insinuating, that all have need of an Intercessor. We shall not insist in this, only from these words compared with the scope, making it peculiar to Christ to be without sin, and implying, that none other are so, we would consider the necessity of its being so. 1. For differencing and separating of Jesus Christ from all others, by putting this dignity on him, of being holy, harmless, undefiled, separate from sinners, this is his prerogative and badge of honor above others. 2. It is necessary for this end, to demonstrate the need that there is of his offering himself a sacrifice for sinners, and that it was not for himself, but for sinners that he offered up himself, and that there is a continual necessity of making use of that sacrifice, for if there were not a continuance of sin in part while believers are out of Heaven, there would be no need of this part of Christ's office; if we were holy and harmless ourselves we needed not such an High Priest.

Use 1. To establish us in the faith of this truth, That among all men there is none that were true men, except Christ, that is without sin; sin is still abiding in them while in this world; of none of them all it can be said, that they have done no violence, neither is there any deceit in their mouth. None of them could ever say since Adam fell, the prince of this world comes and has nothing in me. Indeed this is a special qualification of Christ Jesus for his priesthood; that he was without sin, and needed to be so. I am not pleading that sinners should take a liberty to sin because there is no perfection to be won in this life, God forbid; woe to them that make such a use of this truth; nor do I speak of it to allow any to dispense with, or to give way to themselves to sin. For we showed before, that Christ is here proposed as our pattern, and we are bidden purify ourselves as he is pure. But this we say, that none living here on the earth are without sin; the most perfect men that are on this side of eternity, carry about with them a body of death, called five or six times sin (Romans 7), that has actual lustings, and a power as a law of sin to lead captive, and that makes the man guilty before God.

Use 2. For reproof to two sorts of enemies to this Truth. 1. These inveterate enemies of the Sacrifice of our Lord Jesus Christ, to wit the Papists, that black train that follows Antichrist, who plead for a perfection according to the law as attainable in this life, laying down two grounds to prove this perfection. 1. That the inward lustings, or first risings and motions at least of the body of Death, are no sins. And 2. Their expounding of the law, so as it may suit to their own apprehension and opinion, yet so as they say, that every Believer or godly person wins not to this perfection to keep the law wholly, but only some of their Grandees. This the Lord has mercifully banished out of the Reformed Churches, as inconsistent with the experience of the Saints, who find a law in their members warring against the law of their mind, and leading them captive to the law of sin that is in their members; inconsistent with the Scriptures which make clear, that none have attained nor do attain perfection in this life, but the contrary, that in many things we offend all; and inconsistent with Grace, that leaves sinners still in Christ's common debt as standing in need of his imputed righteousness. This perfection they place in inherent holiness and habitual grace, but we do not insist on it. Secondly, another sort of enemies reproved here, are the old Familists, who are owned by these who are called Antinomians, several of which miserable persons are now going up and down among us, who say that the people of God have no sin in them, wherein they are worse than Papists, for Papists make it peculiar to some only, but they make it common to all Believers. And Papists make their perfection to consist in inherent holiness, but they make the nature of sin to be changed, and say, that sin is no more so in a Believer, even though it be contrary to the Law of God. We grant indeed that the people of God are free of sin in these respects. 1. In this respect, that no sin can condemn them, they are not under the Law but under Grace in that respect (Romans 8:1). It is said that there is no condemnation to them who are in Christ. 2. In this respect that they cannot fall into that sin which leads to death, as is clear (1 John 5:17-18). And 3. In this respect, that they [reconstructed: cannot so sin as to lie or be under the reign and dominion] of sin, as is evident (Romans 6:14). The Believer delights in the Law of God according to the inner man (Romans 7:22), and is not in sin, neither does commit sin as the unbeliever does, for the seed of God abides in him, and is kept from being involved in that which his corrupt nature inclines the Believer to. So then, what the Scripture speaks of the Believers being free of sin, is to be understood in one of these respects. But to say 1. That a Believer cannot sin at all, sad experience and the practice of the Saints is a proof of the contrary. Or 2. To say that sin in a Believer is no sin because of his faith in Christ is as contrary to Scripture; for the Law of God is the same to the Believer and the unbeliever, and sin is the same in both, adultery is adultery, and murder is murder in David, as well as in any other man. Sure when Christ bade his Disciples pray for forgiveness of sin daily, he taught them no such doctrine as to account their sins to be no sins; for if so, they should neither repent of sin, nor seek the pardon of it, as some are not ashamed to say they should not. That which we aim at, is to make clear it to be Christ's prerogative only to be free of sin, none other in this life can claim it. And to teach Believers to carry about with them daily all along their mortal life that which is for their good, even the sense of sin. I know it is now a reproach from some pretended perfectionists, to the people of God that they think and say that they have sin, and are not perfect. And we are by these men called Antichristian Priests and Jesuits, because we preach that doctrine. But let it be soberly considered, whether it does better agree with Papists and Jesuits to say that Believers are without sin, or to say that they have sin? They who say that Believers or the Saints have no sin, do agree in this with the Papists, who maintain a perfection of holiness, or a conformity to the Law in some in this life, and who deny the lustings of the body of death to be sin; without which opinion, though most gross, they would not, nor could with the least shadow of reason, maintain their doctrine of Justification by Works. And yet some now among us will needs call us Popish, because we say that we have sin and that none of God's people are without sin in this life. This seems to be very strange. But that which has been the thought of some sharp-sighted and sagacious men since the beginning of our confusions, namely, that Popery is working as an underhand design, is by this and other things made to be more and more apparent. Is there anything more like Popery working in a mystery, yea more Popish than to say that the motions of corruption in Believers are no sins, that a man or woman may attain to perfection in holiness here, and yet to carry on this with that subtlety, as confidently to aver that it is Popery to say the contrary? Indeed, if the Scriptures they make use of in their papers or pamphlets be well considered, we will find that not only a perfection in holiness and good works is pleaded for, but a possibility of fulfilling the Law and Covenant of Works, as namely (1 Peter 1:15), (1 John 3:3), (1 John 5:5), and (Matthew 5:48). Will you (say they) call yourselves Saints that are not purified even as he is pure? And will you call yourselves Believers that have not overcome the world, etc.? As if all that is commanded duty might be or were perfectly reached in this life, and as if no distinction between begun, yea considerably advanced holiness and entire perfection, were to be admitted. That for which I mark this, is to show that the design of Popery seems to be on foot, the Devil in some inconsiderable persons venting these things, when the great patrons and authors of them lie hidden and concealed. And it is observable which we have heard of late, that some ring-leaders in this time have declared themselves expressly for Popery. Though we have reason to bless God, that the people in this place are kept free of these things; yet this truth is worthy the vindicating, and the hazard and danger is to be guarded against by all of us, when this foul spirit is driving so hard, and prevailing with some to publish abroad this error in papers. And so seeking to draw people into the snare, lay down but these two principles both now maintained, that they that have faith have no sin, and that they that lack grace should not pray, what would they turn to and resolve in? Satan's design in this is doubtless to make all untender, and it is both sad and strange that it is not seen and observed. What a terror and torture would it be to an exercised and tender Christian, and how would it put his conscience on the rack, to say to him, What a faith is this of yours that cannot keep you altogether from sin, and that cannot quite overcome the world? God be blessed that has given poor Believers other and better grounds in the Gospel by which to judge of their faith, so that they may own their faith as sound, though they have a mixture of unbelief with it, and yet unbelief is always a sin, and may say with that poor man, Lord, I believe, help my unbelief.

Fourthly, observe that to the making up of a perfect holy walk there is a necessity both of holiness in practice, and of soundness in judgment, that no deceit or guilt be in the mouth, and that no violence be in the hands. And this is needful to be taken notice of, because many have an aptitude to think that folks may be truly holy, be of what opinion, judgment and persuasion they will — as if God had left the mind of man to be a bare empty table or board that he might write on it whatever he liked or pleased. But our Lord is vindicated here from the scandal of corrupt doctrine, as well as from scandals in his practice. And therefore as we would say on the one hand to you who are sound in your judgment, and hate error, that if you be gross and untender in your practice, the soundness of your judgment will not prove you to be holy — so upon the other side, we would say, that though it were possible you could be sinless in your practice, if you take a latitude and liberty as to your judgment to be corrupt, and to vent what you please, you will never get God's approbation as being holy persons. Therefore let both be joined together, soundness in judgment, and tenderness in practice. God give the right use of these things.