Sermon 42

Isaiah 53:10, Verse 10. He shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand.

There is not one reading of these words, but it might put us to this wondering question: For what is it, that this great design of all Christ's sufferings has been driven, and what has been the great end of this covenant of redemption, that has such sharp, sore and sad sufferings following thereon, to the Mediator, who engaged in it? This world was made with little noise, (to say so,) there was no engagement on God, for bringing about of that work, though very great, as there is in bringing about this; this then certainly must be a quite other thing that has an offering and such an offering, as had in it the bruising and dying of the Person, that was the Son of God, interposed for the obtaining of it. But this answers the question, He shall see his seed, etc. Which, in sum is this; His life shall procure life to many dead sinners, and they shall get it certainly applied to them; and the work of the ministry (to speak so) and of the mediatory office of Christ shall thrive well in His hand; so that there is not one soul, that is designed to life, and glory, but it shall be brought to the possession of it, in due time.

There are two things, which we hinted at the last day, that we shall now speak a word to, and the first of them is this.

That it is an agreed upon, and a concluded article, in the covenant of redemption; that our Lord Jesus shall, and must have a seed: this is a most certain and infallible truth; it is an effect laid down here, as a necessary consequent of His offering up of his soul for sin. It is a determined thing, if we look, 1. To the certainty of the event; our Lord Jesus Christ must have a seed, to wit, believers in Him; that is concluded on, and promised to Him. 2. If we look to the seed that He shall have; they are particularly determined upon, to wit, how many children He shall have; and who they shall be: that was both a promise in the covenant, and a prophecy, as we have it, Psalm 22, where the Psalmist speaking before of Christ; says, verse 30, A seed shall serve him, it shall be accounted to the Lord for a generation: and this is laid down as a solid conclusion (John 6:37), All that the Father has given me, shall come to me; which supposes, both a determinate number given, and the certainty of their coming: become of the rest of the world what may, they shall undoubtedly come. And indeed, if we look to the nature of this transaction, we will find it to be a promise, and a promise of God to the Mediator, that can neither be altered, nor unaccomplished; indeed, it is a covenanted promise, made on a condition, to wit, the laying down of His life; as the stipulation on His side; and that which he has for so dying, from the Father, on His side, is this, That He shall see his seed. And when this is, not only a promise, but such a promise, as is grounded on a transaction; bearing a condition, which the Son has performed; as He Himself says (John 17:4), I have finished the work which you gave me to do; there is a justice, and faithfulness, in the performance of this promise on the Father's side to Him; that he shall have a seed. 3. It is clear also, if we consider the end of this transaction, which is, to glorify the grace of God, by Christ's purchase, in the salvation of elect sinners; in respect of this end, it cannot fail, but Christ must have a seed, that that end may be attained: so then, our Lord Jesus must have, and certainly shall have, many that shall partake of eternal life by Him.

The first use of it serves to let us see the unwarrantableness of that doctrine, that leaves the fruit of Christ's death, as to the seeing of a seed, to an uncertainty, laying the weight of it, on man's free will; a thing, that is very taking with natural men; and with conceited carnal reason. But if it were left to man's option, to receive Christ, or not, then the execution of the work of redemption, and the performance of such a promise, as this is, would have the certainty of it subjected to man's will, and should be made effectual, or not, as he pleased. But it is God's great mercy to us, that we know it is not so; and that there is an equity here, (to speak with reverence of the Majesty of God,) that seeing our Lord Jesus has done His part, the promise should be made effectual to Him, and that He should have a seed.

Use 2. It lays a ground, serving greatly to quiet us in the reeling of times, when the world is going through other, and turned upside down; and when we are disposed to wonder, what will become of the Church, that is now sorely assaulted, and made to stagger, what by the old enemy Antichrist, who is bestirring himself, mightily, what through abounding security, and formality, whereby Satan is seeking to draw away many: some to error, and some to profanity; but though Antichrist, and the Devil, with all their emissaries, and agents, had said the contrary, our Lord Jesus shall have a seed. It may be they are not the plurality of a kingdom, or nation, of a city, or of a congregation, but they shall be so many, as shall serve to the making out of the promise. Our Lord makes use of this (John 6:37, 44), where, when a number are running away from Him; He says, Murmur not at this, No man can come to me, except the Father that sent me, draw him, and all that the Father has given me, shall come to me, I will get as many (as if He had said) as are appointed to receive my word from myself; or from my servants speaking in my name; as for others, I look not for them. It is true, we would beware of having any sinful accession to the marring of the progress of the gospel, and be suitably affected with any such thing in others; but withal we would reverence the Lord's sovereignty, who knows how to have a care of His Church, in the worst of times. And let this quiet our hearts, amidst all the reelings and confusions of these times, that our Lord shall have a seed, and that He shall not want one of all these that are given Him of His Father, but shall raise them up at the last day.

Use 3. Seeing this is the Lord's design; it would commend to the hearers of the Gospel, a study to concur in this design, (if we may speak so) in their public and private stations, in reference to themselves, and in reference to others; as it is the Lord's design, that Christ shall have a seed, so we would make it ours: we may most safely side, and strike in here, with the Father, Son, and Holy Ghost, whose design runs on this; and (to speak so) they have, must have, and shall have a poor and cold game of it, who thwarts with the Lord, in this his design, whoever they be, and in whatever station, or capacity, public or private; as it is no wisdom, so it will be no advantage, to struggle, or strive with God: but here is matter of great encouragement, to any that would have the Gospel prospering, religion countenanced, error suppressed, the power of godliness promoted, and profanity born down; that our Lord Jesus Christ does concur with them in the same design; I know not any other design, that a man can strike in, without fear, to come short in it, but this; and whoever strikes in with this, it shall not fail them, for Christ shall have a seed; and though we cannot, nor ought not absolutely and peremptorily, to design particular persons; yet in the general, we ought to concur, to have the promise made to Christ, of a seed performed to him; and indeed it is no small privilege, and prerogative, that we are admitted by prayer, or otherwise to concur with him, in this design; according to that memorable word of promise, concerning this matter, (Psalm 72:15). Prayer also shall be made for him continually, and daily shall he be praised.

Use 4. There is here great encouragement to sinners, that are in their own apprehension, void of life, and have some sense of their deadness, and would gladly be at Christ for life, and have him for their Father; such I say, are by this doctrine, encouraged to stoop to it; for it is a thing determined and promised; and since it is so, we may, and ought to try, and endeavor, that he may have a seed, and may be sure, it will not displease him, that we endeavor to offer ourselves to be of his seed; it is a foolish, and yet often a puzzling and perplexing doubt, that comes in the way of serious souls, when they offer to come to Christ, that they know not, but they may be presuming; if there be any acquaintance with God's, and Christ's design, manifested in the Gospel; there is no ground for such a doubt; and such a soul may as well question, whether will God and the Mediator be pleased, that the promise made to him of a seed be performed? Certainly it will be displeasing to neither of them, but well pleasing to both; and therefore, the sinner would be strengthened on this ground, and take it for granted, in its addresses to God, that such a thing is designed; to wit, that Christ shall have a seed.

Use 5. It shows, what must be the condition, that others stand in, who do not come and make offer of themselves to be Christ's Seed; they do, in so far as they can, thwart with God's design; and this will come on their account; that if Christ should never have a Seed, they would not, for their parts, betake themselves to Him, nor be of His Seed; but as far as they could, would stand in the way of the performance of this Promise to Him: and this will be ground of a sad challenge from God; I designed, that Christ my Son should have a Seed, and I engaged by Promise, to give it to Him; and you scorned and disdained (to speak so, with reverence, in such a subject) to satisfy God that far, as to yield to Christ, to be of His Seed, that that Promise might have its accomplishment in you. 1. From the words complexly considered, observe, that Christ's having and obtaining of a Seed; His getting of souls to believe in Him; is a thing most welcome, and acceptable, both to Jehovah, that makes the Promise, and to the Mediator, to whom it is Promised; there is nothing that pleases God, and the Mediator better, than for lost sinners to betake themselves to Christ, and His righteousness, for life; it is the satisfaction that He has for the travail of His Son; it is the recompense here promised to Him; it is (to speak after the manner of men,) as if the Son were saying, What shall I get, if I lay down my life for sinners? Here the Father promises. You shall see your Seed, that is, many shall believe, and be justified through your death; and this is so acceptable to the Mediator, that He says, Lo, I come, in the volume of your book it is written of me, I delight to do your will, O my God; and (Hebrews 10) the Apostle says, By this will we are sanctified; He sought no more but this, for all His sufferings, and soul travail; and that it is no less acceptable to Jehovah, that makes the Promise, is as clear: therefore, in the last part of the verse, it is said, The pleasure, (the will, or the delight) of the Lord, shall prosper in his hand; that is, the engaging of souls to believe, (which is God's delight, as well as the Mediator's) shall thrive, succeed, and prosper well. It is this, that (John 17) Christ calls the finishing of the work, which the Father gave him to do; What is that, Yours they were, and you gave them me; it is even His stepping in between justice and them, to make way for their reconciliation through His blood; and this is very delightful, and well pleasing to Jehovah. It is true, this delightfulness is not to be so understood as if there were such affections, and passions in the Lord, as there are in us; but it is attributed to Him in these respects. 1. It is called pleasing and delightful to Him, as it agrees with His revealed will, and command; and so, it cannot be conceived, but to be pleasing to God, as that which He commands, calls for, and approves; in which respect, the holiness of them that will never be holy, and the faith of them, that will never believe, is, or may be called pleasing to God. 2. It is called pleasing to the Lord, in respect of the end, and as it is a means to the glorifying of His grace, and the performance of His Promise to the Mediator; for by this, His grace comes to be glorified, and He has access, to perform what He has promised to the Mediator. 3. It is pleasant to Him, because in this, the Lord has a special complacency; and has evidenced in His Word, comparatively a greater delight in sinners closing with Christ, and in their accepting of life through Him, than in many other things: therefore it is, that He calls for this so pressingly; and when Christ is not thus made use of, He declares Himself to be grieved; and that there is a sort of despite done to Him; whereas, upon the other side, He takes it (dare I speak it with reverence) as a courtesy, and honor put upon Him; when a soul gives up itself to Christ; and dare hazard the weight of its immortal soul on His Word, in this respect, Abraham is said (Romans 4) to give glory to God; when he trusted himself, his soul, and all his concerns to Him; and we will find, that believing is accounted to be an honoring of the Father, and of the Son, if we compare the 24th and 25th verses of John 5 together.

The 1. Use, serves, to let you see, that not only do the Father, and our Lord Jesus Christ call sinners to believe, do warrant them to believe, and lay down grounds, whereupon they may found their faith; but they also declare, that it is well pleasing to them; and that they shall be very welcome that come; the carriage of the Father of the Prodigal (Luke 15) is but a little shadow of that welcome, that a sinner, in returning to God, by faith in Jesus Christ may expect; though indeed that parable shows plainly, how hearty a welcome returning sinners may expect, It was meet (says he) that we should make merry and be glad, for this your brother was dead, and is alive, and was lost, but is found again.

Use 2. It serves to banish away that unworthy apprehension, that is in the minds of too many, that there is greater rigidity and austerity in God the Father, than there is in the Mediator towards poor sinners. If we look to God, as God, His grace abounds in the person of the Father, as it does in the person of the Son. And if we look to the Son as God, He is the same just God, that will not acquit the guilty, more than the Father will do. So that there is no ground for this apprehension, which fosters a sort of blasphemous conception of the blessed Trinity; as if they were of different natures and dispositions, most unbecoming Christians. Hence it is, that many who are ignorant of God, will speak of Christ, as being easier to be dealt with than the Father is; a most derogatory conceit to the divine majesty, and unworthy of Christians. Indeed, if we abstract God from the Mediator, there is no dealing with Him. But if we look on God, and come to Him, in the Mediator, there we find Him easy to be dealt with. Therefore, that which is called the satisfaction of the Mediator, Verse 11, is called here, the pleasure of the Lord; because He delights in the performing of His promise to the Mediator, in reference to His having of a seed. It is from this also, that some folks will pray to Christ, as if He were a different thing, or being from God. And they would first make their peace with Christ, and then by His motion, bring themselves in good terms with God. The Mediator, indeed considered as Mediator, is different from God who, without Him, or out of Him is a consuming fire. But considered as God, He has the same properties, and gives pardon on the same terms. And in this respect, we are to make use of His own righteousness, for obtaining of pardon from Himself; there being but one God. There is occasion too frequently to meet with this error. And I know not how many inconveniences it has following upon it. Some think that they are always sure of Christ's friendship, but they doubt of God's; as if the Father had not the same delight to save sinners, that Christ the Son has. And another abuse follows on the former, that there is no more use made of Christ, but by a word of prayer to Him, without exercising faith on His Godhead. If there were no more to rectify this gross mistake, this one text might do it. If you make use of Christ's righteousness, you may expect friendship from the Father, and from the Son. And if you do it not, you have no ground to expect friendship from either of them.

Use 3. There is here ground of glad tidings to sinners, and that which makes the covenant of redemption deservedly called the Gospel, and that made the angels to sing, "Glory be to God in the highest, peace on earth, and good will to men" — that there is such a covenant laid down for bringing life to dead sinners, and that the Father and the Mediator are delighted, comforted (to say so), satisfied, and well pleased with sinners making use of the Mediator for life. Is there then any sinner here whose conscience lays open to him his hazard, applies the curse to him, and passes sentence on himself, and has some desire to be at Christ, and yet knows not if He will hold out the golden scepter? Behold, this text does hold it out to such, and bids them come in boldly, for Christ makes them welcome — indeed, the Lord Jehovah makes them welcome; it is the Father's and Christ's delight that you come forward. If there be a doctrine in all the Scripture sweet, it is this; and without [reconstructed: this], no preaching, nor point of truth would be sweet; I say, without this — to wit, that God has not only provided a price and makes offer of it, but is well content that it be made use of; indeed, and is delighted that a sinner dead in himself should trust and commit himself to the Mediator for obtaining of life through Him. And can there be any question of this? For, 1. If it had not been the Lord Jehovah's delight, why then did He make such a covenant? Why did He (as it were) part and [reconstructed: sunder] with the Son of His love? Why did He accept of a guarantor? And why transferred He on His own Son, and exacted of Him the debt that was due by [reconstructed: elect] sinners, and made the sword of His justice to awake against Him? If He had not had a great delight in the salvation of sinners, would He have taken that way to smite the only Son of His love to spare them? And if it had not been the Son's pleasure, would He with such delight have undertaken and done the [reconstructed: Father's] will in reference to their salvation? Lo, I come (says He), I delight to do your will, O my God; it was the Father's will, and He had a delight in it; and it was the Son's will and delight, and He came, and according to His undertaking, laid down His life. 2. Why else are all the promises and encouragements that are given to sinners to believe? As that of Matthew 11:28, "Come to me all you that labor and are heavy laden," etc. And that of 2 Corinthians 5:20, where both are put together: "We are ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead, be reconciled to God." Ministers press you, in the name of God, and by virtue of a warrant from Him, to be reconciled; and they have Christ's warrant, in a more particular manner, as the great Prophet of His church, to tell you it is a thing the Lord Jehovah and the Mediator have pleasure in, even in this, that you should be reconciled. 3. Why are there so many appeals to sinners that they will not come to Christ for life, that they will not be gathered, that when He stretches out His hands all the day long they will not behold Him? etc. Do not all these confirm this truth, that there is nothing He is better pleased with than with a sinner's coming to Christ for life? Let me therefore beseech you, by the love that you profess to Jesus Christ, and in His name, and in the name of Jehovah implore you: be reconciled to God in Christ, let Him have satisfaction; let this pleasure be done to the Lord, even to receive life from Him. This is no hard, nor hurtful, no unreasonable, nor rigid request, I am sure; all that He requires of you is that you would come to Him and get life. O, if we could but suitably apprehend this to be that which the Lord aims at in this preached Gospel — that we might (to speak so with reverence) put an obligation on the majesty of God in making sure, in this His own way, the salvation of our own souls; and that we could not do Him a better turn (but I pray, take the expressions rightly, for we cannot set forth His love but in our own language, which comes infinitely far short of the thing) — we could not find in our hearts to refuse so loving and highly rational a request. As it is sure then on the one side that we cannot do that which will please Him better, so it is as sure on the other side that we cannot do that which will displease Him more than to slight His counsel in this. Though we would give our bodies to be burnt and all our goods to the poor, He will not count it a pleasure done Him if this be not done. We would look upon this as lowly condescension and great grace in the Lord, that He seeks no more of us but the making sure of eternal life to ourselves, as that which will be most pleasing to Him. It is even as if a son should say to his father, "Father, what will please you?" and as the father should say to his son, "Son, have a care of yourself, and that will please me" — because by our so doing He reaches His great end, to wit, the glorifying of His grace and love, which sinners by their unbelief do what in them lies to mar and obstruct. If we could speak seriously to you in this matter, it might be a text to speak on every day. Always, seeing He has purchased redemption to sinners at a dear rate, and all that He requires of you is to close with Him and to seek after the application of His purchase, we again earnestly pray you: be reconciled to God, and take heed that you receive not this grace in vain. What can you do that will be pleasing to God, or profitable to yourselves without this? Or what fruit of the Gospel can be brought forth when this fruit is not brought forth, if Jesus Christ in His offices does not get employment, and if His offering be not fled to for making of your peace? We may, in consideration of this great and grave subject, go from the congregation partly refreshed, that there is such a doctrine to be spoken of (though we cannot, alas, speak of it suitably), and partly afraid, lest we be found, as far as we can, thwarting with and running cross to God's good will and design in it, notwithstanding all the favor and grace He has made offer of to us. It were good that we carried serious meditation on this subject along with us.