Sermon 62

Isaiah 53:11. Verse 11. — For he shall bear their iniquities.

It's a thing that can neither be easily believed, nor yet understood, how, by Christ's knowledge, or by faith in Him, many shall be justified. In these words, the prophet adds a reason that both confirms and clears it. It shall be, says he, that many shall be justified through faith in Him, for he shall bear their iniquities; He shall take on, and pay their debt. And so, (as I said) it is a reason confirming the former truth, and showing that it cannot be otherwise, but they must be absolved through faith in Him, because He bears the punishment due to them for their sin. It serves also to clear how justification is attained by faith, to wit, not by any virtue, or efficacy that is in faith, abstractly considered, as if believing of itself did the turn, but by virtue of Christ's bearing their iniquities, and making satisfaction for them, which faith lays hold on. So that when he said, By his knowledge shall many be justified; it is not by any efficacy attributed to their believing, but by virtue of Christ's righteousness, and satisfaction which only faith gives a title to; and is the [reconstructed: means], and way by which a believer comes to it. And so (as I have said) it serves for explication of the former truth. So that if the question be asked, how can sinners be justified by believing? It's here answered, because Christ shall take on their debt, and the righteousness purchased by Him shall redound to them, and be reckoned theirs. It's the same on the matter, with that which we have, (2 Corinthians 5:21) He that knew no sin, was made sin for us, and what follows? That we might be made the righteousness of God in him, which clears that this way of justification which the gospel holds out, is not as (I just now said) by any efficacy, or worth in faith itself, nor by any inherent qualifications in the person that believes. But this is the ground of it, Christ's bearing of our iniquities. The elect were sinners, and Christ has taken on Him their iniquities, therefore they cannot but upon their fleeing to Him by faith be justified, when they plead His satisfaction for their defense before God, their absolution must needs follow. This is the scope of these words; which are as it were the bond knitting all the rest together, and containing the foundation whereon our justification is founded. There are only three words here that need a little of explication. First, by iniquity is not meant sin formally taken; we showed when we spoke of verse 6 that Christ was not the sinner formally considered, that being inconsistent with His holy nature, and with the personal union of the Manhood with the Godhead. But the meaning is, that He took on Him the punishment due to our iniquities; or the punishment that our iniquities deserved. Second, when He is said to bear their iniquities; it imports a burdensome bearing, or His bearing of it with a weight, and that there was a weight in it, as it's said, verses 3 and 4: He was a man of sorrows, and acquainted with grief; surely he has born our griefs, and carried our sorrows. And therefore the Apostle, (1 Peter 2:24) says, He his own self bare our sins in his own body on the tree; when He was made a curse for us; as it is, (Galatians 3:13) He did bear our sins, by coming under the curse that was due to us for them. In a word, His bearing of our iniquities is a real satisfying of the justice of God for them; by interposing His own blessed back, and taking on the strokes that were due to us. Third, when it's said, their iniquities, it relates to the many that in the former words, are said to be justified through His knowledge, it's spoken of the iniquities of the elect, and believers, who through Christ are made friends with God. And therefore these being the many, they cannot but be justified, because Christ has come, and paid their debt, according to His engagement. These words as almost every other verse of this chapter contain the substance of the gospel. Take shortly five or six observations from them, which we shall put together. The first is, that the person who is to be justified by faith in Christ, is naturally lying in iniquities; this is supposed, while it is said, that Christ shall bear their iniquities — even the iniquities of them who are to be justified, through faith in Him. So it's said before, The Lord has laid on him the iniquities of us all; and we all like sheep have gone astray. These, and many other scriptures, in fact the whole current of the scriptures, confirm the point, and put it beyond debate.

I observe it for these ends and uses, which will show why it is so frequently marked. 1. That the freedom of God's grace may appear the more in their justification; they are sinners even as others are; and it's grace that makes the difference; therefore their justification must be free; if then any would have good, or have gotten good by the Gospel, and by Christ offered to them therein, let them know that it is freely. 2. That a believer who is justified should be very humble, for he was a sinner as well as others, and is still a sinner in part; therefore it becomes him to walk [reconstructed: softly], with a stopped mouth, and to be tender and compassionate towards other sinners; there is not a believer, but the weight of his iniquities would have borne him down to Hell, had not Christ interposed, and taken them on him; and therefore he ought to be both humble, and thankful. 3. That sinners, who have the offer of Christ's righteousness in the Gospel, may not despair however great their sins be; indeed if they resolve to continue in sin, or to sin that grace may abound, they have no ground to expect pardon; the Apostle does, with abhorrence reject the drawing of such conclusions from the grace of God, Romans 3. But for a guilty sinner, that has no good in himself to commend him to Christ, to lean to, and to believe in Him who justifies the ungodly, is a doctrine which the same Apostle approves, and gives an open door to them that desire to abandon sin, and to expect justification through Christ's satisfaction; thus a door is set open to you, to believe in Him who justifies ungodly sinners, to betake yourselves to Him who is the Savior. 4. To confound and stop the mouths of all self-righteous men, as having nothing to do with Christ; He came to take on iniquity, and to bear it; He came to seek and to save that which was lost, and has not a commission to save self-righteous folks; for He came not to call the righteous, but sinners to repentance; and so long as they continue in that condition, they cannot look on themselves as persons whom He came to call, neither can they take any comfort in, or from His coming.

The second observation is, that wherever iniquity is, it's a burden, a heavy burden. There is nothing more heavy than sin, it being that which presses the guilty person to the lowest Hell. It brought the fallen angels out of Heaven, to the pit: you may take an instance or two of its weight on a sinner, when he becomes sensible of sin. (Psalm 38:4) My iniquities, says David, are gone over my head, as a heavy burden they are too heavy for me: it's true, sins are not always weighty to folks' sense, yet in themselves they are weighty, and sometime they will be found to be so, by the sinner. So, (Psalm 40:12) innumerable evils says the Psalmist, have encompassed me about, my iniquities have taken hold of me, so that I am not able to look up, they are more than the hairs of my head, therefore my heart fails me. In a word, if the wrath of God, and His curse be heavy, sin must be heavy; is not that heavy, which damned, and drowned the old world; and will burn and bury in ashes, this world that now is standing? Is not that heavy, that has brought on so many weighty curses on the creatures, and subjected them to vanity? Is not that heavy, that brings by its weight so many thousands and millions to Hell? And that made our blessed Lord to cry, yet without all sinful anxiety, My God my God why have you forsaken me; and my soul is heavy to the death? And is it not that which makes the Lord say, that He is pressed, with His professing people's sins, as a cart is pressed with sheaves; all the indignation, and opposition of the men of this world is nothing to Him, in comparison of the sins of His people; He can break through briers and thorns, and consume them together; but the iniquities of His people are said to press Him; to show the abominable loathsomeness and weightiness of them.

Use, 1. It may make us wonder that men and women think so little of sin; there are many that will scoff at a challenge or threatening for sin; but let me say it, that mountains of lead, yes, though all this world were turned into one mass, or lump of lead, it should not be so heavy, as sin should be to you; your drunkenness, filthiness, covetousness, lying, the wandering of the mind in private duties of worship throughout the week, and in public duties on the Lord's Day; your neglect of prayer in secret, mocking at piety, etc. shall (however light now) one day be found to be weighty. When, as it is, (Revelation 6:6) you shall cry to the hills and mountains to fall upon you, and hide you from the wrath of the Lamb; a mountain would be thought light in that day; but the face and wrath of the Lamb shall be terrible. Therefore, either give up with sin, and study holiness, or prepare yourselves for this dreadful posture, that you would wish to have a hill or a mountain tumbling on you; and yet shall not get that wish granted. What mean you, O atheists, and desperately secure pleasers of yourselves, with your idols, that you dare thus to lie and live under this burden? Will you be able to come before the throne of God with it upon your back? It's a truth, that sin is such a burden as will sink you to the pit, if you seek not in God's way to shake it off in time.

Secondly, if it be such a burden, make this twofold use of it. 1. Beware of keeping still upon you the burden of past sins; but take with them, seek to be suitably affected with them; betake yourselves with all speed to Christ, and cast yourselves, and your burden on Him; it's for this reason that faith is called a leaning on Christ, because, when the burden of sin is like to break the sinner's back, faith casts himself, and his burden over on Christ. 2. For the time to come study holiness, and take on no more of this burden; always remembering, that when you take on the debt of the least sin, or seek to hoodwink (as it were) the conscience, and to put out the eyes of it, that you may sin the more securely, and with the greater liberty, you are all the while but heightening your burden, and making the weight of it the more intolerable; and is that wisdom, think you, to be taking on a burden of that which will press, crush, sink and drown you eternally under its grievous and insupportable weight.

Thirdly, observe that for as heavy a burden as sin is, Christ stooped down, and took it on His blessed back (John 1:29). Behold the lamb of God that takes away, or bears, and by bearing, takes away the sins of the world. (1 Peter 2:24) He himself bore our sins in his body on the tree, so the just suffered for the unjust; (Hebrews 9, last verse) He was once offered to bear the sins of many. Whether it was the same very burden that the elect should have borne, or the equivalent of it, we will not now debate, having spoken somewhat more particularly to it before; either of them being according to the terms of the covenant of redemption, and accepted of the principal creditor; yet it would seem that He did bear the curse in the essentials of it, and in that respect came under the same burden. He died, because it was threatened, 'The day you eat, you shall surely die, and the soul that sins shall die;' and He died a cursed death, because a cursed death was threatened, as it is (Galatians 3:10, compared with verse 13), and so came under the curse. Here is love indeed, and a true friend's kind turn, that when sin was such a heavy burden, Christ came in between the elect and it and took it on Himself, and stood at the bar of God, as chargeable with our debt, which was really charged on Him, as it is (Isaiah 50:6). He gave his back to the smiters and his cheeks to them that plucked off the hair; he hid not his face from shame and spitting; all these buffetings of profane soldiers were but little to that weight of wrath that was laid on Him, to the making of Him groan. To that cup which in the garden He drank out, and which made Him sweat blood; and cry out, 'My soul is exceeding sorrowful and heavy even to death; and, Father if it be possible, let this cup pass from me, yet not my will, but your will be done.' O, what a weight was it that made Him so cry out? There needs no more to prove that He bore our sins, and that there was an exacting of Him what we were owing, and that His sufferings are indeed a satisfaction to justice for them, even for the sins of all the elect.

The uses are two. First, it serves to hold out and confirm this truth, that our Lord Jesus, His sufferings were a real satisfaction to justice for the sins of the elect; and that by His sufferings He was indeed put to bear their iniquities, and that they were not only, nor mainly for example, though we may well make that use of them; but He was made liable for our debt; we sinned, and He suffered, and satisfied for our sin; we debauched our stock, and played the bankrupts; He paid our debt. Second, it serves [reconstructed: hugely] to commend to us the love of God, that gave His Son, and of the Mediator, that came to buy and redeem elect sinners, at so dear a rate, and to take on such a weighty burden to ease them of it. Were there any here (as we hope there are) that know the weight of sin, O, but they would think much of this; even of Christ's taking on the burden of sin, and casting it by, having satisfied justice for it, and loosed the knot of the law, and of the curse that tied it to them. To become man was much, but to bear the burden of our sins was more. Angels wonder at this, that He, who is their head, should become so low, as to [reconstructed: present Himself] before God's tribunal, and to undergo the suffering of death, and to take on the weighty burden of the elect's debt, and to satisfy for it. If we were in a right frame of spirit, we could not hear this word, but it would ravish our hearts, and put us to a pause, and holy bewilderment. But the most part, alas, walk lightly under the burden of sin, without ever considering what Christ has done to remove it from off His people. Nay, I am afraid that believers, who have ground to be lightened, through Christ's condescending to bear their burden, do not as they ought acknowledge Him, who has taken the burden off them.

Fourthly, from comparing these words with the former, 'Many shall be justified; for he shall bear their iniquities,' observe that Christ's bearing of our iniquities, and His satisfaction for our sins, is imputed to us as the immediate ground of our absolution and justification before God. So that if it were asked, what is the ground on which a sinner is justified before God? The text answers, because Christ has borne their iniquities, He has paid their debt. Even as (to make comparison for clearing of it) when a debtor is pursued, and has nothing to pay, yet he pleads that the debt cannot be exacted of him, because his guarantor has paid it; and the ground on which that debtor is absolved is his showing that the guarantor has paid that debt, which being done, he is set free. So is it here: the believer is God's debtor, Christ Jesus is his guarantor, who has paid his debt. Who, when he is brought to the bar of God and something is laid to his charge, he pleads upon the ground of Christ's satisfying for his debt, and that therefore he ought not to be put to answer for it himself. According to that word (Romans 8:34), 'Who shall lay any thing to the charge of God's elect? It is God that justifies, who shall condemn?' And the ground follows, 'It is Christ that died, He has paid the debt.'

Use. Among other things, there are two consequences that follow upon this doctrine, that serves to clear the doctrine of Justification. 1. That the righteousness whereby we are justified is imputed to us and accepted of God, as if it were our own: you are sometimes hearing of imputed righteousness, and it is of great concernment to you to know it well, yet I am afraid that many of you are very ignorant of it. I shall therefore, in a word or two, explain it, by comparing the two covenants. The righteousness of the covenant of works is an inherent righteousness, as it is (Titus 3:5): "Not by works of righteousness which we have done." It is a righteousness of our own doing, made up of our praying, hearing, and other duties, as they are acts of ours. The righteousness of the covenant of grace is an imputed righteousness — that is, when Christ's doing and suffering is accounted ours. Take both in this comparison: the righteousness of the covenant of works is like a debtor, or tenant, paying his own debt or rent by managing his business providently and dexterously, and none other is troubled with it. The righteousness of the covenant of grace is like one that has spent up and debauched all, and has not one penny to pay his debt or rent with, but has a worthy, able, and responsible guarantor who has paid for him. Both being pursued and brought before the judge: the first man is absolved, because what he was owing he paid at the term precisely; the other man grants that he was owing the debt, but pleads that his guarantor has paid it, and the law accepts of the guarantor's payment and pursues the debtor no further, but absolves him. So is it here: when the believer comes to stand at God's bar, it is nothing in himself that he pleads upon, but it is Christ's sufferings, who said on the cross, "It is finished" — the debt of my people is fully paid — and faith pleading for absolution on that ground, according to the law of faith, he is absolved, as if he had paid the debt himself, or had been owing none. If then it should be asked, believers, what ground have you to expect to be justified? The prophet answers here: Christ has borne our iniquities, and this is the believer's defense. Therefore see here a possibility to reconcile these two, that some men scorn and flout at as irreconcilable — to wit, how one can be a sinner, and yet righteous: he may be sinful in himself, and yet righteous through the imputation of Christ's righteousness. So (2 Corinthians 5, last verse): "He was made sin for us, who knew no sin, that we might be made the righteousness of God in him." (Romans 4:5): "To him that works not, but believes on him who justifies the ungodly, his faith is counted for righteousness." The man ungodly in himself is justified through the satisfaction of Christ, imputed to him for righteousness and laid hold on by faith, as if he had not sinned, or had actually satisfied himself.

Secondly, this consequence follows: that it serves to clear how faith justifies. As when we say faith is our righteousness and is imputed to us for righteousness, we are not to look on faith properly as a grace in us, divided or abstracted from the object — no, by no means — but as it is a laying hold on the object. It is faith in him that justifies, and "through his knowledge shall many be justified, because he shall bear their iniquities." Faith justifies by virtue of Christ's satisfaction, and as taking hold of it. Faith does not justify as it is an act of grace in the sinner, but as closing with Christ the object of it. Even as in the similitude we made use of before: it is not enough that the guarantor has paid such a man's debts, but the man must prove it by producing the discharge. The production of that discharge is the cause of his absolution in law; yet the virtue that makes the discharge so to concur is not the discharge itself, but the guarantor's payment or satisfaction mentioned and contained in the sinner's discharge. Even so is it here: it is Christ's righteousness that concurs as the meritorious cause of the sinner's absolution, and faith concurs as the instrumental cause, in the pleading of that defense, on which justification follows as an effect of these causes. We know not when, or if ever hereafter, we may have occasion to speak so much to the doctrine of Justification — therefore let me press the study of it upon you again and again. Seek to know what this imputed righteousness is, and how different from that which is in yourselves. What is the true meaning of it, as a main thing of the gospel, without which the covenant of grace can never be understood aright — the ignorance of which makes many live in security upon the one side, and keeps many in much anxiety upon the other.

5. Observe, that although Christ Jesus has borne the iniquities of many, even of all His own people, yet not the iniquities of all men and women, but only the iniquities of them that shall be justified, and brought to the actual possession of that which He has purchased: this may be made out from these three in the text. 1. The relative "their" — it is their iniquities, which are borne by Christ, that shall be justified; and who these are, the former words tell: "Through his knowledge shall he justify many." 2. The connection made by the Prophet between these two: "Many shall be justified; for he shall bear their iniquities" — all whose iniquities Christ has borne shall be justified; it could not be an argument to prove their justification, if Christ should bear the iniquities of others or of all men and women, multitudes of whom are never justified; for it might be objected that Christ bears the iniquities of those many who are never justified, which would be quite contrary to God's covenant, and exceedingly mar the consolation of the believer; besides that, it would make the Prophet's reasoning here inconsequent and impertinent. 3. Consider these words, not only as they stand in connection with the former, but as they are a reason why in justice such should be absolved; and so they will also clear the doctrine; for so considered, they imply that it is just that the believer should be justified; even as when the surety has paid the debt, it is just that the principal debtor should be absolved; and upon the other hand, it is not just that the debtor for whom the surety has not satisfied should be absolved; the words will bear these twofold consequences, for he knits these two — their being absolved, and Christ bearing their iniquities, and being made liable to their debt; and He consequently disjoins these two: Christ's not bearing the iniquities of others, and their not being absolved; and so although Christ has borne the iniquities of many, only that is of the elect, and has satisfied and suffered for them, yet not for all, but for the many, who in due time shall through His knowledge, that is through faith in Him, be justified; and those who are left to pay their own debt, Christ never died for them — it were very unlike the Prophet's reasoning to say that such a man is in Hell, and yet Christ bore his iniquities.

Use 1. It serves to confirm the former truth: would you know whose iniquities Christ has borne? It is of as many as are justified — the iniquities of such He bore, and of no more.

2. It serves to provoke you that have gotten in Christ this privilege, to be very thankful; this is it that makes the song of praise heartsome (Revelation 5:9): "You have redeemed us to God by your blood, out of every kindred, tongue and nation" — because it is not a common, but a peculiar special mercy, if any be so.

6. From the connection, observe, that although Christ has not borne the iniquities of all men and women, yet He has borne the iniquities of all that believe, and none ever believed on Him but they may conclude that He has borne their iniquities; and on that pleads their justification, through His satisfaction; although there be a restriction upon the one side, yet there is none on the other; all are not justified, but those only whose iniquities He has borne; yet all who through His knowledge, or faith in Him, are justified, their iniquities He has borne: and hence it will follow, that never a person believed but Christ has borne his iniquities; not that the man's believing is the cause of Christ's bearing, for His bearing of the man's iniquities is the cause of his believing; but it is to show the connection between His bearing and the man's believing; and that his believing is the evidence of Christ's bearing of his iniquities: and this is more comfortable than the doctrine of universal redemption a thousand times; for it joins Christ's dying and the justification of all that believe on Him; so that there are none that by faith commit themselves to Him but they may expect freedom from the curse, and absolution before the throne of God; whereas the doctrine of universal redemption says Christ has died for all, yet all shall not be saved; and I do not know whether I shall be saved or not; and what ground of anxiety is that? But this doctrine has solid consolation in it: Christ has not died for all simply, but for all believers, He has borne all their sins; but I have committed myself to Him by faith, therefore He died for me, He has borne my iniquities, and I shall never bear them myself, but be justified.

I suppose we need not stay on the confirmation of this. 1. It is impregnably proved from the reasoning of the Prophet in this place: all that are believers cannot but be redeemed and justified, because He has borne their iniquities, who by faith commit themselves to Him. 2. If faith in Christ is a saving fruit of His death, and if none can believe but those whose iniquities He has borne, then wherever faith is, the person may conclude that Christ has borne his iniquities, and that he shall be justified; but faith in Christ is a saving fruit and effect of His death, for He has purchased it among the rest of those spiritual blessings spoken of (Ephesians 1:3), where we are said to be blessed with all spiritual blessings in Him; and it being a promise of the covenant of grace, it cannot but be purchased by the death of the testator Christ Jesus; therefore, etc. 3. It is clear also from the Apostle's reasoning (Romans 5:10): "For if when we were enemies we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life" — will He not, who has paid such a dear price for us to purchase reconciliation to us, make it out by bestowing on us the fruits of His purchase?

The first use serves to vindicate this our doctrine concerning Christ's dying for, and bearing the iniquities of believers only; which is most unjustly loaded with reproaches, and debated against, by men's cavillings, as if it were a comfortless doctrine; sure it's more comfortable, more sure, and more agreeable both to the wisdom and grace of God, than the doctrine of universal redemption is. For put these together, that all believers are redeemed and justified; that Christ has borne their iniquities; that faith is a saving grace, and a fruit of Christ's death, that such as believe may conclude their justification; and that Christ will make out the benefits of His purchase to them, what do believers lack that may be for their comfort? Whereas, if we should lay it for a ground, that Christ died for all, what comfort were in that? For all are not justified, and saved, but only believers; indeed, by the doctrine of universal redemption, though you were even new believers, you could not conclude that you should be saved, because you might fall from it again. But our doctrine of justification has solid consolation, for (Romans 1:16) it is the power of God to salvation to every one that believes, and (Romans 3:12) it is to all, and upon all that believe; and it makes the believer sure of his perseverance, for it is an express article of the covenant. We shall only say this: that you will find that all that, in doctrine, or practice make the way to Heaven widest, they make it most insecure, and unsure, and they are in great confusion; and indeed it is impossible it can be otherwise. For if men go once out of God's way, which is the straight and narrow way, they can never be secure and solidly sure, because there is no solid ground of confidence in it.

The second use serves to answer a question, that some out of curiosity puzzle themselves with, which if well, soberly, and wisely followed, would be no curiosity, and it is this: How shall I know if Christ died for me? Answer, make it sure that you believe, and then you shall be sure of the benefits of His death; for if He has borne the iniquities of these that believe, and if there be no way to make it sure, that He has borne our iniquities but by believing; it is a needless stir and noise that is made about the knowledge of election, and of Christ's intention in His death, for though we would say that He died for all, it would not comfort, except we said also, that all go to Heaven. But are you burdened with sin, and have you by faith fled to Christ? And do you actually rest upon Him? Then you may on that ground conclude your interest in Christ's death, and from that ascend to election. That which makes many believers to be in hesitation as to this, is their never thoroughly settling and making it clear to themselves, whether they have believed; and therefore, if you would see your election, and interest in Christ's death, put the matter of your believing to a point; for it is the door whereby you gain access to other secrets of God, such as election is; and there is no other way to get to it. Therefore these two are knit together (John 6:39-40): This is the will of him that sent me, that of all that he has given me, I should lose nothing; and if it should be asked, How shall I know, who are given to Christ to be redeemed by Him? The next verse answers, This is the will of him that sent me, that every one which sees the Son, and believes on him may have everlasting life, and I will raise him up at the last day. Would you then know who are given and redeemed? They are believers; I mean of such as are come to age; for none will make the question concerning infants. And therefore if you would know the way of the coming to knowledge of your justification, redemption, and election of God; begin at the lowest step of believing, and make that secure and all the rest will follow of itself; but if you overlook and disregard this, and will go up to the top of the ladder, by a leap, and at the first; it will be just with God that you never gain the knowledge of these secrets which were in His heart before the world was.

The third use is matter of consolation to the believer; who may as certainly conclude an interest in Christ's death, as if he had heard the transaction of redemption read over, and had seen his name in the book of life. For our Lord says (John 3:16), God so loved the world, that he gave his only begotten Son, that whoever believes in him should not perish, but have eternal life. If you be a believer your name is there, Christ has borne your iniquities; and what consolation is that to them who are clear about their faith? But, alas, it says there is much rotten, unsound, and slippery faith among us, and also much faith that is but little lively, that there is so little solid comfort following it.

The fourth use serves to demonstrate the necessity of believing, the advantages of it, and the necessity of our endeavoring to be clear that we do believe. If these two go together, justification and believing, then there is a necessity of believing, and if these two go together, clearness about our believing, and the knowledge that Christ did bear our iniquities; then there is in some respect a necessity, that we know we believe; otherwise we can have little, or no comfort in Christ's bearing of our iniquities, and of our being given to Christ to be redeemed by Him. From these two the advantages of believing may appear, therefore to make all sure, justification, Christ's bearing of your iniquities, and your being given to Christ, make it sure that you are in the faith, and this way give all diligence to make your calling and election sure; and the Lord Himself prevail with you to do so.