CHRIST SET FORTH

IN HIS

DEATH, RESURRECTION, ASCENSION,

SITTING AT GOD'S RIGHT HAND,

AND

INTERCESSION,

AS

THE OBJECT AND SUPPORT OF FAITH.

CHRIST

THE OBJECT AND SUPPORT OF FAITH.

SECT. 1:

SHOWING, BY WAY OF INTRODUCTION, THAT CHRIST IS
THE EXAMPLE AND OBJECT OF JUSTIFYING FAITH.
ROM. 8: 34.

 

Who is he that condemned'? It is CHRIST that died; yea rather,

that is risen again, who is even at the right hand of GOD,

who also maketh intercession for us.

 

CHAP. 1

The Scope and Argument of this Discourse.

 

            THESE words are a triumphing challenge, uttered by the apostle in the name of all the elect; for so he begins, ver. 33, " Who shall lay any thing to the charge of God's elect? It is God that justifies." And then follow these words, " Who shall condemn?" (namely, God's elect.) " It is CHRIST that died; yea rather, that is risen again, who is even at the right hand of GOD, who also maketh intercession for us." This challenge we find first pub­lished by JESUS CHRIST himself, our only champion, Isa. 1. (a chapter made of and for CHRIST,) ver. 8, " He is near that justifies me, who will contend with me?" They were CHRIST's words there, and spoken of God's justifying him; and these are every believer's words here, intended of God's justifying them. CHRIST is brought in there uttering them, as standing at the high-priest's tribunal. where they spat upon him, and bu'etted him, Isa. 1. 6, Matt. 26: 67. When he was condemned by Pilate, then he exercised this faith on God his Father, " He is near that justifies me." And as in that his condemnation he stood in our stead; so in this, his hope of his justifi­cation he speaks in our stead also, and as representing us in both. And upon this the apostle here pronounces, in like words, of all the elect, " It is God that justifies, who shall accuse?" CHRIST was condemned, yea, " has died, who therefore shall condemn?" Lo! here the communion we have with CHRIST in his death and con­demnation, yea, in his very faith: if he trusted in GOD, so may we, and shall as certainly be delivered. Faith and the supports of it, or rather CHRIST, (as by his death, resurrection, sitting at God's right hand, and interces­sion, he is the foundation of faith, and the cause of our justification,) is the main subject of these words: all which therefore is the intended subject of this discourse.

            We have here four things made matter of triumph to believers, to assure them they shall not be condemned; in that, 1. CHRIST died. 2. Rose again. 3. Is at God's right hand. 4. Intercedes. So that (for the general) I am to do two things. First, direct your faith to CHRIST, as to its right object: and Secondly, encourage your faith, from these several actions of CHRIST for us, and show how they all contain matter of triumph in point of justification.

 

CHAP. II

Directions to CHRIST as the Object of Faith. How CHRIST
is the Object of justifying Faith.

 

            BUT ere I come to encourage your faith from the four particulars above mentioned, let me first direct your faith to its proper object, CHRIST. This I shall do briefly, and only so far as it may be an introduction to the en­couragements which may be deduced from the said par­ticulars, by considering, 1. That CHRIST is the object of our faith, in joint commission with God the Father. 2. In opposition to our own humiliation, or graces, or duties. And, 3. In distinction from the promises.

            First, CHRIST is the object of faith, in joint commission with God the Father. So here, "It is God that justifies," and " CHRIST that died." They are both of them set forth as the foundation of a believer's confidence. So elsewhere, faith is called " a believing on him" (namely, GOD,) " that justifies the ungodly," Rom. 4: 5, and " a believing on CHRIST," Acts 16: Wherefore faith is to have an eye unto both, for both contribute unto the jus­tification of a sinner. It is CHRIST that paid the price, by which we are justified; and it is God that accepts of it, and imputes it unto us: therefore justification is as­cribed unto both. And this we have, Rom. 3: 24, where it is attributed unto them both together: " Being justified freely by his grace, through the redemption that is in JESUS CHRIST:" where we see, that God's free grace, and CHRIST's righteousness, both concur to our justification.

            CHRIST paid as full a price as if there were no grace shewn in justifying of us; and yet that it should be accepted for us, is as free grace, and as great, as if CHRIST had paid never a farthing.  Now as both these meet to justify us, so faith in justi­fication is to look at both these. So it follows in the next verse: " Whom God has set forth to be a propitiation, through faith in his blood." And though it he true, that God justifying is the ultimate object of our faith, (for " CHRIST leads us by the hand," as the word is, Eph. ii. 18, " unto God:") yet under the New Testament, CHRIST is the more immediate object of faith; for God dwelling in our nature is made more familiar to our faith than the person of the Father, who is merely God. Under the Old Testament, when CHRIST was not come in the flesh, their faith had a more usual recourse unto GOD, who had promised the Messiah, of whom they then had not so distinct thoughts; but now under the New Testa­ment, because CHRIST is come, and is set forth by GOD, to transact all our business between God and us, the more usual and immediate address of our faith is to be made unto CHRIST; who, as he is distinctly set forth in the New Testament, so he is distinctly apprehended by the faith of believers. " Ye believe in GOD, (says CHRIST to his disciples,) believe also in inc:" make me the object of your trust for salvation, as well as the Father. And therefore when faith and repentance come more narrowly to he distinguished by their more immediate objects, it is " repentance towards GOD," but " faith towards our Lord JESUS CHRIST," Acts 20: 21. God and CHRIST are the objects of both; but CHRIST is more immediately the object of faith, and God of repentance. So that we believe in God through believing in CHRIST first, and turn to CHRIST by turning to God first. And this is there spoken, when they are made the sum of Christian doctrine. And there-fore the faith of some being much enlarged to the mer­cies of God and his free grace, and but in way of sup-position unto CHRIST, (taking for granted that all mercies are communicated in and through CHRIST, yet so as their thoughts work not so much upon CHRIST;) although this may be true faith, in that God and his free grace is the joint object of faith, together with CHRIST and his righ­teousness; yet it is not such a faith as becomes the times of the gospel: it is of an Old Testament strain. Our faith now should, in the more immediate exercises of it, be pitched upon CHRIST, that through him (first appre­hended) " our faith might be in tied," as the ultimate object of it.

            Secondly, CHRIST is the object of faith, in opposition to our own humiliation, or graces, or duties. 1. We are not to trust in humiliation, as many do, who quiet their consciences from this, that they have been troubled. That promise, " Come to mc, ye that are weary and heavy laden, and ye shall find rest," hatli been mistaken; for many have misunderstood it, as if CHRIST had spoken peace simply unto that condition, without any more ado; and so have applied it unto themselves, as giving them an interest in CHRIST: whereas it is only an invitation of such to come unto CHRIST, in whom their rest is to be found. If therefore men will rest in being " weary and heavy-laden," and not come to CHRIST, they sit down in sorrow. This is to make John (who only prepared the way for CHRIST) to be the Messiah indeed; that is, to think the work of John's ministry, (which was to prepare men for CHRIST) to be their attaining CHRIST himself. If you are weary, you may have rest indeed, but you muss come to CHRIST first. For, as if CHRIST had died only, and not arose, we had been still in our sins; so though we die by sin, as slain by it, yet if we " attain not to the resurrection of faith," we still remain in our sins. 2. We are not to rest in graces or duties; they cannot satisfy our own consciences, much less God's justice. If righ­teousness could have come by these, then " CHRIST had died in vain." What a dishonor were it to CHRIST, that they should share the glory of his righteousness? Were any of your duties crucified for you? Graces and duties are the daughters of faith, the offspring of CHRIST; and they may in time of need nourish their mother, but not at first beget her.

            Thirdly, CHRIST's person, and not barely the promises of forgiveness, is the object of faith. There are many poor souls humbled for sin, and taken off from their own bottom, who, like Noah's dove, fly over all the Word of GOD, to spy out what they may set their foot upon; and eyeing therein many free and gracious promises, holding forth forgiveness of sins, they close with them, and rest on them alone, not seeking for, or closing with CHRIST in those promises. This is a common error, and is as if Noah's dove should have rested upon the outside of the ark, and not have come to Noah within: where though she might rest for a while, yet could she not ride out all storms, but must have perished in the end. But we may observe, that the first promise that was given, was not a bare word simply promising forgiveness, or other benefits; but it was a promise of CHRIST overcoming SATAN, and purchasing those benefits: " The Seed of the woman shall bruise the serpent's head," So when the promise was renewed to Abraham, it was not a bare promise of blessedness and forgiveness, but of that seed, in whom the blessedness was conveyed. So that Abraham's faith first closed with CHRIST in the promise, and therefore he is said to see CHRIST's day; and so also the succeeding fathers did, more or less, in their types and sacraments, as appears by I Cor. 10: 1; 2, and if they, then much more are we thus to look at CHRIST, now really incarnate. Hence our sacraments (which are the seals added to the word of faith) do primarily exhibit CHRIST unto a believer; and so (in him) all other promises are ratified and con-finned by them. Now there is the same reason of them, that there is of the promises of the Gospel, (for they preach the gospel to the eye, as the promise Both to the ear) and therefore, as in them the soul is first to look at CHRIST, and embrace him as tendered in them, and then at the promises tendered with him in them,. and not to take the sacraments as bare seals of pardon; so in re­ceiving a promise, (which is the word of faith) we are first to seek out for CHRIST in it, as being the foundation of it, and so to take hold of the promise in him. The promise is but the casket, CHRIST is the jewel in it; the promise but the field, and CHRIST the pearl hid in it: the promises are the means by which you believe, not the things on which you are to rest, And so, although you are to look at forgiveness, as held forth in the promise, yet you are to believe on Clid t,. in that promise, to ob­tain this forgiveness.

            CHRIST is the grand promise, in:whom all the promises are yea and amen, 2 Cor. 1: 2O.;So that, as it were folly for any man to think that he hath an interest in the lands of an heiress, because he has got the writings of her estate in his hands; whereas the interest in the lands goes with her person, and with the relation of marriage to her;otherwise, without a title to herself, all the writings will be fetched out of his hands again; so it is with all the promises; they hang upon CHRIST, and without him there is no interest to be had in them. To rest on the bare promise, or to look to the benefit promised without eyeing CHRIST, is not an evangelical, but a Jewish faith, even such as the formalists among the Jews hi d, who, without the Messiah, closed with promises, and rested in types, without looking unto CHRIST the end of theca. This is to go to God without a Mediator, and to make the promises of the gospel to be as the law, nehushtan, (as Hezekiah said of the brazen serpent) a piece of brass, vain and ineffectual. Like the waters of Bethesda, they heal not, they cleanse not, till this Angel of the cove­vant come down to your faith in them. Therefore at a sacrament, or when you meet with any promise, get CHRIST first by faith, and then you may have what you will of him,

There are three sorts of promises, and in the applying of all these, it is CHRIST that your faith is to meet with. 1. There are absolute promises, made to no conditions; as when CHRIST is said to come to save sinners. Now in such it is plain, that CHRIST is the naked object of them. So that if you apply not him, you apply nothing; for the only thing held forth in them is CHRIST. 2. There are inviting promises; as that before mentioned, " Come to me ye that are weary." The promise is not to weariness, but to coming to CHRIST: they are bidden to come to him, if they will have rest. 3. There are assuring promises; as those made to such and such qualifications of sancti­fication. But still, what is it that is promised in them which the heart should only eye? It is CHRIST in whom the soul rests, and not in its grace; so that the sight of a man's grace is but a door to let faith in at, to converse with CHRIST, whom the soul loves. Even as at the sacra­ment, the elements of bread and wine, are but outward signs to bring CHRIST and the heart together, and then faith lets the outward elements go, treats with CHRIST, unto whom these let the soul in. So grace is a sigrk in-ward, and whilst men make use of it as a sign to let them unto CHRIST, their confidence being pitched upon him, and not upon their grace, there is no danger in" making use of signs. And I see not, but that God might as well appoint his own work of the new creation within, to be as a sign and help to communion, with CHRIST by faith, as he did those outward works of his first creation. Neither is it more derogatory to free grace, or to CHRIST's honor, for God to make such effects signs pf our union with him, than it was to make outward signs of his presence.

 

SECT 2

CHRIST THE OBJECT AND SUPPORT' OF FAITH FOR

JUSTIFICATION, IN HIS DEATH.
ROM. 8:34
Who shall condemn? CHRIST has died.

CHAP. 1

How not CHRIST's Person simply, hat CHRIST as dying,

is the object of Faith as justifying.

 

            I come now to all these four particulars, in order to show both how CHRIST in each is the object of.faith as justifying, and what support the faith of a believer may fetch from each of them, in point of justification.

            First, CHRIST as dying, is the object of justifying faith, "Who shall condemn? CHRIST has died." For the ex-planation of which I will, 1. Give a direction or two; and 2. show how an encouragement, or matter of triumph, may be fetched from hence.

            1. The first direction is this, that in seeking justifica­tion in the promises, as CHRIST is to be principally in the eye of your faith, so it must be CHRIST as crucified, CHRIST as dying. This direction I give to prevent a mistake, which souls that are about to believe often run into. For when they hear that the person of CHRIST is the main object of faith, they conceive, that' when one cones first to believe, he should look only upon the personal excellencies of grace and glory which are in JESUS CHRIST, and so have his heart allured unto CHRIST by them only, and close with him under those apprehensions. But although it be true, that there is that disposition in every believer, which if it were to view CHRIST in his mere per­sonal excellencies, would close with CHRIST for them alone, as seeing such a beauty in them; yet the first view which an humbled soul always takes of him is of his being a Savior, made sin, and a curse, and obeying to the death for; sinners. He takes up CHRIST, in his first sight of him, under the "likeness of sinful flesh," and in that representation it is that he is made a fit object for a sinner's faith to rest upon for salvation. It is CHRIST that is thus excellent in his Person, yet farther consi­dered, as clothed with his garments of blood, and the qualifications of a Mediator and Reconciler; it is this that makes him so desirable to sinners, and a fit object for their faith (which looks out for justification,) to seize upon, though they take in the consideration of all his other excellencies, to allure their hearts to him. Yea, I say farther, that consider faith as justifying; that is, in that act of it which justifies a sinner; and so, CHRIST taken only or mainly ill his personal excellencies, cannot be called the object of it. But the consideration that maketh CHRIST the object of faith as justifying, must necessarily be that in CHRIST which does justify a sinner; which is, his obedience unto death.

            It is true, that there is nothing in CHRIST with which some answerable act of faith in us does not close; and from the differing considerations under which faith looks at CHRIST, those several acts of faith have various denomi­nations: As faith that is carried forth to CHRIST and his personal excellencies, may be called uniting faith; faith that goes forth to CHRIST for strength to subdue sin, may be called sanctifying faith; and faith as it goes forth to CHRIST for justification, may be called justifying faith. For faith in that act looks at what in CHRIST does justify a sinner; and therefore CHRIST, considered as dying, does in this respect become the most pleasing to a soul that. is humbled, for this makes CHRIST suitable to him as he is a sinner. And therefore thus to represent CHRIST under the law, was the main scope of all the sacrifices and types therein: " All things being purged with blood, and with-out blood there being no remission," Hub. 9: 22. Thus did the apostles also in their sermons. So Paul in his Epistle to the Corinthians, seemed, by the matter of his sermon, to have " known nothing but CHRIST, and him as crucified," 1 Cor. 2: 2; as CHRIST above all, so CHRIST as crucified above all in CHRIST; as suiting to their -con­dition best whom he endeavored to draw on to faith on him. Thus in his Epistle to the Galatians, he calls his preaching among them, the preaching of faith, chap. 3: 2. And what was the main scope of it, but the "picturing out (as the word is,) of CHRIST crucified before their eyes P" ver. 1. So he preached him, and so they received him, and so they "began in the Spirit," ver. 3. And thus also does the seals of the promises (the sacraments,) present CHRIST to a believer's eye; as they hold forth CHRIST, so CHRIST as crucified, their scope being to " show forth his death till he come," I Cor. 11: 26. The bread signifying " CHRIST's body broken," in the sufferings of it, and the cup sig­nifying the sufferings of his soul, and the pouring of it forth unto death. And hence likewise, as faith itself is called " faith in CHRIST," so it is called " faith in his blood," Rom. 3: 24, 25, because CHRIST, as shedding his blood for the remission of sins, is the object of it. And as God huh set forth CHRIST in the promise, under that picture of him does faith at first- close with him. His Person gives us a title to all the promises, and his blood shows the tenure they hold on; a purchase, and a full price, ('AvriXu-rpov, an adequate price,) 1 Tim. 2: 6. And as "sin is the strength of the law," and of the threaten--ings thereof; so CHRIST's satisfaction is the strength of all the promises in the gospel. In a word, an humbled soul is to have recourse to that CHRIST who is glorified, yet to him as once crucified. He is to go to CHRIST now glo­rifed, as the Person from whom he is to receive forgive Hess; but withal, to him as crucified, as through whom considered in that condition) he into receive all.

 

CHAP. 2

What Faith, in Justification,

is especially to look at in CHRIST's Death.

 

            A SECOND direction for faith towards CHRIST as dying, is, faith is principally to look unto the end of God and CHRIST in his sufferings, and not simply at the story of his death and sufferings. It is the mind and intent of CHRIST in suffering, which faith chiefly eyeth, and which draweth the heart on to rest on CHRIST crucified. When a believer sees that CHRIST's aim in suffering was, that sinners might have forgiveness, and that CHRIST's heart was as full in it to procure it, as the sinner's heart can be to desire it; this draws his heart to rest upon him. And without. this, the contemplation of the story of his sufferings will be altogether unprofitable. And yet, the chief use which many make of CHRIST's sufferings is, to set out to them-selves the grievousness of them, thereby to move their hearts to compassion to him, and indignation against the mews for crucifying him, with an admiring of his love herein; and if they can but get their hearts thus affected, they account this to be grace; when it is no more than what the like tragical story of any noble person will work in ingenuous spirits. And therefore, as these stirrings are but fruits of the flesh, so human inventions, as lively representations of CHRIST's passion unto the sight or fancy, exceedingly provoke men to such meditations and affec., tions, but they work a bare historical faith only, an histo­rical remembrance, and an historical love, (as I may so call them.) And no other than such does the reading of the story of it in the word, work in many; but saving faith is mostly taken up with the main scope and drift of all CHRIST's sufferings. For it is that which answers its own purpose, which is, to obtain forgiveness of sins in tllrist crucified.

            As God looks principally at the meaning of the Spirit in prayer, Rom. 8: so does faith look priucipadly to the meaning of CHRIST in his sufferings. And therefore you may observe; that the drift of all the apostle's epistles is, to show the intent of CHRIST's sufferings; how he was therein set forth to be a " propitiation for sin; to bear our sins upon the tree; to make our peace. He was made sin, (i. e. an offering for sin,) that we might be made the righteousness of God in him," or be justified through him. Thus did that evangelical prophet Isaiah set forth the intent of CHRIST's sufferings for justification, Isai. liii. And thus, to show the use and purpose of his sufferings, was the scope of all the apostle's sermons, holding forth the intent of CHRIST's passion to be the jus­tification and salvation of sinners: "This is a faithful saying, and worthy of all acceptation, that CHRIST came into the world to save sinners," 1 Tim. 1: 15. Let our faith therefore look mainly to this design of CHRIST in his suffering to satisfy for our sins, and to justify us sinners. When we consider hits as born flesh and blood, think we withal that his meaning was to " condemn sin in our flesh," Rom. 8: 4. Behold we him in his life-time, as " the lamb of God bearing and taking away the sins of the world;" and when upon the cross, let our faith behold the iniquities of us all met in him: " Surely he has borne our sorrows, bearing our sins in his body

on the tree."

 

CHAP. 3

What Support CHRIST's Death affords to Faith for Justification.

 

            HAVING thus directed your faith to the right object, CHRIST, and CHRIST as dying, let us see what matter of support faith may fetch from CHRIST's death for justifica­tion. And surely that which has long ago satisfied God himself for the sins of many thousand souls, may well satisfy the heart of any sinner, in respect of the guilt of any sins that can arise. We see the apostle here, after that large discourse of justification by CHRIST's righteous­ness, in the former part of this epistle, having showed how every way it abounds, ch. v, now cloth, as it were, sit down like a man over-convinced; as, ver. 3L, " What then shall we say to these things?" He speaks as one satisfied, and even astonished with abundance of evidence; having nothing to say, but only to admire God and CHRIST in this work; and therefore presently challengeth all corners. Let conscience and carnal reason, sin, hell and devils, bring in all their strength, "Who is he that shall lay any thing to the charge of God's elect? Who shall condemn?" Paul dares to answer them all, and carry it with these few words, " It is God that justifies, it is CHRIST that died." CHRIST's redemption is not merely a price or ransom equivalent, or making due satisfaction, according to the just demerit of sin; but it is "plenteous redemption;" there is an abundance of " the gift of righ­teousness," Rom. 5: 17, and " unsearchable riches of CHRIST," Ephes. 3: 8. Yea, 1 Tim. 1: 14, "the grace of our Lord," ,*, we translate it, "was abundant," but the word reacheth farther, "was over-full, redun­dant, more than enough."

            I shall not insist so largely on this first head of CHRIST's dying, as upon those three following: only I would observe how CHRIST's satisfaction may be set against the guilt of a poor sinner's offences. What is there that can aggravate sin in the general, or any man's particular sins, that may not be answered out of this, " CHRIST has died So that whatever evil, according to spiritual reason, a man's conscience may suggest to be in sin, a man's faith may show a more transcendent goodness to have been in CHRIST's death, and so oppose the one to the other. Is sin the transgression of the law? CHRIST dying, the Law-maker was subjected to the law, and will not that make amends? Is sin the debasement of God's glary, mani­fested in his word and works? CHRIST's dying was the debasement of this brighness of his glory, who was God personally manifested in the flesh. The one of them is but as the darkening the lustre of the sun upon a wall, but the other is as the obscuring of the sun itself. Sin's highest evil lies in offending GOD, but CHRIST's righteous­ness is the "righteousness of God himself."

            Therefore, get your hearts and consciences distinctly and particularly satisfied in the all-sufficiency, which is in the satisfaction that CHRIST path made. As it is a defect in humiliation, that men content themselves with a general apprehension that they are sinners, and so never become truly humbled, so is it a defect in their faith, that they content themselves with a superficial and general con­ceit, that CHRIST died for sinners; their hearts not being particularly satisfied about the transcendent all-sufficiency of his death. And thence it is that in time of temptation, when their abounding sinfulness comes distinctly to be discovered, they are amazed, as not seeing that in CHRIST which might answer to all that sinfulness. But as God saw that in CHRIST's death which satisfied him, so you should endeavor to see that worth in it which may satisfy GOD, and then your faith will sit down satisfied also. If a man were to dispute for his life some difficult controversy, wherein are many great and strong ob­jections, he would be sure to study all that might be said on the other part, and to get such a clear and convincing light as might make the truth of his position apparent through those clouds of objections. Now you will all be called one day to dispute for yourselves, (sooner or later,) and therefore such skill you should endeavor to get in CHRIST's righteousness, how in itsfulness and perfection it answers to all your sinfulness; that your hearts may be able to oppose it against all that may be said of any particular about your sins; that in all the conflicts of your spirits, you may see that in it which could clear your whole account with God.

 

SECT. 3

FAITH SUPPORTED BY CHRIST'S RESURRLCT'IO1.

ROM. 8: 31.

Yea rather, that is risen again.

 

CHAP. 1

 

            CHRIST's Resurrection supporteth Faith two ways: the necessity of CHRIST's Resurrection for the procuring our Justification.

THE next thing to be looked at in CHRIST, as he is the object of justifying faith, is his resurrection; which serveth to a double use and end in the matter of justification. First, as an evidence to our faith, that God is fully satis­fied by CHRIST's death; which his resurrection may give us full assurance of: secondly, it has an influence in our justification itself; yea, and as great an influence as his death had.

            1. By way of evidence. although CHRIST's obedience in his life and death affords the whole matter of our justifica­tion, and makes up the sum of that price paid for us, so that faith may see afulness of worth therein, to discharge the debt; yet faith has a comfortable evidence of this from CHRIST's resurrection. This may fully satisfy our faith, that God himself is satisfied, and that he reckons the debt as paid. So that our faith may boldly come to GOD, and call for the bond in, as having Christ’s resurrection to spew for it, that the debt is discharged.

            2. But this is not all: CHRIST's resurrection has also a real influence in justification. For although the matter of it be wholly the obedience and death of CHRIST; yet the act of pronouncing us righteous by that his obedience Both depend upon his resurrection. " If CHRIST be not risen again, ye are yet in your sins, and your faith is in vain:" that is, although you could suppose faith to be wrought in you upon the merit of CHRIST's dying, yet it would be in vain, if CHRIST were not risen again: for your title to justification itself would be void: "Ye were yet in your sins." This is said, because his resurrection was it whereby sins (though satisfied for in his death,) were taken off: which I take to be the meaning also of the apostle, Rom. 4: 25, " He was delivered for our sins, and rose again for our justification." When the apostle says, " he was delivered for our sins," he means he laid down that which was the price for them, a satisfaction for them; and in that sense, " he died for our sins;" that is, his death stands instead of our death, and so satisfies for sin. But yet still God's justifying us, and his discharge given us from our sins, depends upon his resurrection: "he rose again for our justification." Jus­tification there imports the act of imputation, and reck­oning us just, which he had spoken of before, ver. 22, 23, 24. In a word, to the full discharge of a debt, and freeing the debtor, two things are requisite: 1. The payment of the debt. 2. The cancelling of the bond, or receiving an acquittance for the freeing of the debtor. Now the payment was wrought by CHRIST's death, and the acquittance was at, and by his resurrection.

 

CHAP. 2

How CHRIST sustained a double Relation; First, of a Surety for us:

Secondly, of a common Person in our stead.

 

            THE better to explain both these, you must consider, that CHRIST stood in a double relation unto God: 1. Of a surety, bound to pay the debt for us, and to save our souls: and, 2. Of a common person, or as an attorney­at-law in our stead. And both these show how the resurrection of CHRIST may support our faith, both by way of evidence, that the debt is paid, and by way of influence that we are thereby acquitted. His being risen, who is our surety, clears the first, and his rising as a common person illustrates the other.

            To explain these two relations: 1: A surety is one that undertakes, and is bound to do a thing for another; as, to pay a debt for him, or to bring him safe to such a place; so that when he has discharged what he under-took, then the party for whom he undertook is discharged also. 2. A common person is one who represents, per­sonates, and acts the part of another, by the allowance of the law. So that what he does in the name of the other, that other whom he personates, is by the law reckoned to do. And in like manner, what is done to him, is reckoned as done to the other. Thus, by our law, an attorney appears for another, and money received by him is reckoned as received by him to whom it was due. Thus the giving possession of an estate, and possession taken of land, if done by, and to a man, who is his lawful attorney, stands as good in law unto a man, as if in his own person it had been done. So ambassadors for princes represent their masters. What is done to them is reckoned as done to the prince; and what they do according to their com­mission, is all one as if the prince had done it himself. In like manner the marriages of princes are solemnized by proxy. A common person representing his lord is married to a princess in her father's court; and the marriage is as good as if both princes themselves had performed the rites of it.

            To be a common person then is more than simply to be a surety for another; it is a farther thing. And therefore these two relations are to be distinctly considered. Thus an attorney is a different thing from a surety. A surety undertakes to pay a debt for another; but a common

person serves to perform any common act, which is to stand as the others act, and is as valid, as if he had done it. So that the benefit which is the consequent of such an act shall accrae to him whom he personated. Adam was not a surety for all mankind, he undertook not for them, in the sense before mentioned; but he was a common person representing all mankind; so that what he should do, was to be accounted as if they had done it. Now the better to express and make sure our justification in and by CHRIST, God did ordain CHRIST both to be a surety for us, and also a common person. As CHRIST took all other relations for us; as, of an Husband, Head, Father, Brother, King, Priest, Captain, that so the fullness of his love might be set forth to us, in that what is defective in any one of these relations is supplied and expressed by the other: even thus did God ordain CHRIST to take both these relations, of a surety and common person, in all he did for us; thereby to make our justification by him the more full and legal; and justify (as I may so speak,) our justification itself, or his justifying of us, by all sorts of legal considerations whatever; that whatever the one of these relations might not make good, the other might supply; what fell short in the one, the other might make up; and so we might be most sure never to be condemned.

 

CHAP. 3

The Evidence of Justification which CHRIST's Resurrection
affords to Faith, explained.

 

            I HAVE two things to handle in this chapter: First, how CHRIST was made a Surety for us: Secondly, what the consideration hereof will contribute to that evidence, which faith has from CHRIST's resurrection.

            For the first, CHRIST was appointed by GOD, (and him--self also undertook,) to be our Surety. This you have, Heb. 7: 22, " He was made Surety of a better testa­ment," or covenant; namely, of the new. Of this cove­nant CHRIST is the Eyyu,, the Surety, the Promiser, the Undertaker. It was the manner both of the Jews and Romans to make covenants by striking of hands: and in testaments the heir and executer shook hands, or the executer gave his hand to fulfill it. And the word ,*, is used, not only in promising to pay a debt for another, but also in becoming a pledge for another, to undergo death, or a capital punishment in another's room. And in that famous story of friends, namely, Enephenus and Eucritus, Eucritus did [*] willingly become a surety for Euephenus, when condemned to die by Dionysius, the tyrant. This very word is used by Polyenus, the historian of that fact. Now such a Surety every way did CHRIST become unto God for us, both to pay the debt, by undergoing death in our stead, and so to satisfy God; and as the heir to execute his will and testament. He became a Surety of the whole covenant, and every condition in it. He undertook to God to pay our debts for us, and to work in us all that God required should be done by us. And thus to be a Surety, is much more than simply to be an Intercessor or Mediator. God did, as it were, say to CHRIST, What they owe me, I require it all at thy hands. And CHRIST undertook it under the penalty that lay upon us to have undergone. Yea, CHRIST became such a Surety in this for us as is not to be found among men. On earth, sureties are wont to enter into one and the same bond with the creditors, so that the creditor may seize on which of the two he will, whether on the debtor, or on the surety, and so (as usually,) on the debtor first, for him we call the prin­cipal; but, in this covenant, God would have CHRIST's single bond. Therefore he laid all upon CHRIST, protest­ing, that he would not deal with us, nor so much as expect any payment from us. This is not the manner of other creditors; they use to charge the debt on both the surety and the debtor; but in this covenant CHRIST's single bond is entered; so that God will have nought to say to us till CHRIST fails him. He has engaged himself first to require satisfaction at CHRIST's hands, who is our Surety.

            Now then, 2. To make use of this notion, for the clearing the point in hand. It might afford us matter of unspeakable comfort, only to hear of CHRIST's having been arrested by God for our debt, and cast into prison, and his bond sued, and an execution or judgment served on him, as the phrases are, Isa. liii. S. For thereby we should have seen how God had begun with our Surety, and that it lay on him to discharge the debt, who was so able to do it. And after this no news could be more welcome to sinners than to have a certain and infallible evidence given, that their Surety had well come off, and had quitted all to satisfaction. Now to evidence this serveth his resurrection; CHRIST is risen: nothing so sure: therefore certainly the debt is discharged, and he has paid it to the full. For God having once arrested CHRIST, and cast him into prison, he could not come forth till he had paid the very utmost farthing. Other debtors may possibly break their prisons; but CHRIST could not have broke through this., for the wrath of the all-powerful God was this prison, from which there. was no escaping, no bail. Nothipg would be taken to let him go out, but full satisfaction. And therefore to hear that " CHRIST is risen," is come out of- prison, is an evidence that God is satisfied. Hence the apostle proclaims a mighty vic­tory obtained by CHRIST's resurrection over death, the grave, and the strength of sin, and cries out, " Thanks be to God who giveth us the victory, through JESUS CHRIST our Lord!" You may now rest secure, CHRIST is risen, who therefore shall condemn?

 

CHAP. 4

The Influence CHRIST's Resurrection has upon Justification

 

            The influence CHRIST's resurrection has upon our justi­fication depends on two things: the first, in that CHRIST acted the part of a -common person, representing us in what he did, and more particularly in his resurrection. The second, in that from this consideration arises not only an evidence to our faith, but a real influence upon our justification.

            To prove the first, that instance of Adam serves most fitly. Adam was reckoned as a common person, not standing singly for himself, but representing all mankind: so that what he did was reckoned to his posterity whom he represented: and what was threatened or done to him for what he did, is threatened against his posterity also. Now this man was herein a lively type of CHRIST, as you have it, Rom. 5: 14, "Who was the type of him who was to come." Unto which purpose, the titles the apostle gives CHRIST and Adam, 1 Cor. 15: 47, are ex­ceeding observable; be calls Adam the first man, and CHRIST our Lord, the second man; and both for that very purpose which we have in hand. For, first, he speaks of them as if there had never been any more men in the world, nor were ever to be any, except these two: and why? but because they were both common persons, that had the rest included in them. Adam had all the sons of men born into this world included in himself, who are therefore called earthly men, ver. 48, in a conformity to him the earthly man, ver. 47; and CHRIST, the second man, had all believers, who are called heavenly men, in­cluded in him. You see how he sums up the number of all men in two, and reckons but two men in all; these two, in God's account, standing for the rest. And farther observe, that because Adam was a common person the shadow and the type of CHRIST, who was to come after him; therefore he is called the first man, (of these two,) and CHRIST, the second man, as typified by him.

            Now if you ask, wherein CHRIST was a common person, representing us, and standing in our stead? I answer, in all those conditions Wherein he was, in what he did, or befell him, whilst here on earth especially: for he had no other end to come into this world, but to sustain our persons, and to act our parts, and to have what was to have been done to us acted upon him. Thus, first, in their several conditions, they both were common per-sons: that is, what condition the one or the other was in is to be put upon those whom they represented. So the apostle reasons from it, ver. 48, "As is the earthly man, (namely, the first man Adam,) such are the earthly:" namely, earthly men as well as he; because he who is a common person representing them was in his condition but an earthly man. And appositely it follows, " As is the heavenly Man, (namely, the second Man, CHRIST,) such are the heavenly," who pertain to him, because he also is a common person, ordained to personate them.

            And as in this place the apostle argues CHRIST to be a common person, as to his condition, by an argument taken from his type Adam; so, secondly, Rom. 5: he argues CHRIST to have been a common person, in his actions which he did on earth; and this also from the similitude of Adam, whom, ver. 14, he makes to have been CHRIST's type. And he speaks of Adam there as a common person, both in respect of what he did, namely, his sin; and also in respect of what befell him for his sin, namely, death and condemnation. And because he was in all these not to be considered as a single man, but as one that was all men, by way of representation; hence, both what he did, they are said to do in him; and what condemnation or death was deserved by his sin, fell upon them all.

            1. For what he did: he sinned; and, ver. 12, " All are said to have sinned;" namely, in his sin; yea, and according to those words in the Greek, iv w, you may render that sentence, (and the original bears it, as it is in the margin,) " In whom all have sinned;" namely, in Adam, as in a public person. Their act was included in his, because their persons were included in his. And, 2. For what befell him for sin, that befell them also. Hence, ver. 12, death is, said to pass upon all men; namely, for this, that Adam's sin was considered as theirs, as it there follows. It is said to pass, even as a sentence of death passes upon a condemned malefactor. And, ver. 18, judgment is said to come by that one man's offence, upon all men to condemnation. Now, in Gem 2: 17, the threatening was. spoken only to Adam.

            In the day you eatest thereof you shall surely die." And, Gen. 3: 19, that sentence seems to pass upon him alone, " Unto dust you shall return." Yet in threatening Adam God threatened us all; and in sen­tencing Adam to death, he sentenced us also. The curse reached us too: death passed upon all men then, and therefore death reigns over all, because Adam was in all this a common person representing us; and so all this concerns us, as truly as it did him.

            Just so the matter stands in the point of our justifica­tion, between CHRIST and believers; for Adam was herein his type. CHRIST was appointed of God as a common person, both in what he did, and in what was done to him: so what he did for us is imputed to us, as if we had done it; and what was done to him, tending to our justification, is reckoned as done to us. Thus when CHRIST died, he died as a common person; when CHRIST arose, he rose as a common person. And by virtue of that communion which we had with him in all those actions of his it is, that now, when we are born again, we do all rise both from the guilt of sin, and from the power of it; even as by virtue of the like communion we had had with Adam, we come to be made sinful, when we are first born.

            Thus CHRIST in his death was considered as a common person, and God reckoned us dying then, and would have us reckon so also. So Rom. 6: 1O, the apostle speaking of CHRIST, says, " In that he died, he died unto sin once, but in that he liveth, the liveth unto God. Like-wise reckon ye yourselves to be dead unto sin, but alive unto GOD, through JESUS CHRIST our Lord." And this consideration the apostle suggests, both as the greatest encouragement against resting in imperfect mortification begun, (that yet we may comfort ourselves by faith, as reckoning ourselves wholly dead in CHRIST's death, and so may assure ourselves we shall one day be perfectly dead to sin by virtue of it:) and withal, as the strongest motive unto mortification, to attain the highest degree of it: which therefore he carries along in his discourse throughout that whole chapter. " And how shall we that are dead to sin, live any longer therein? He that is dead is free from sin;" and how then shall we do the least service to it? "Knowing this, that our old man is crucified with him, that it might he destroyed." And this communion with CHRIST as a common person, repre­senting them in his death, he there instructs them to be represented and sealed up to them by their baptism: so ver. 3, 4.

            Now as this place holds forth CHRIST as a common person in his death representing us; so other places hold forth the like of his resurrection. In 1 Cor. 15: 2O, the apostle argues, that believers must and shall arise, because " now CHRIST is risen from the dead, and is become the first-fruits of them that sleep." The force of this argument is founded upon this consideration, that CHRIST was a common person representing all the rest; and this strongly presented in that expression of his being the first-fruits, in allusion to the rite in the Levitical law. All the sheaves in a field being unholy of themselves, there’was some one sheaf in the room of all the rest, (which was called the first-fruit,) which was lifted up, and waved before the Lord; and so all the sheaves abroad in the field, by that act done to this one sheaf, were con­secrated unto GOD, Lev. 23: 1O. " If the first-fruits be holy," says the apostle, " the lump is holy also," Rom. 11: 16. Thus when we were all dead, CHRIST, as the first-fruits, riseth, and this in our stead; and so we all rise with him. It follows, " For as in Adam all die, even so in CHRIST shall all be made alive." His argument lies thus: Adam was the first-fruits of them that died; CHRIST of them that rise. Hence therefore we are elsewhere said (though in respect to another life,) to be risen with CHRIST, Eph. 2: 5, 6, and (which is yet more,) to sit together with him in heaven: because he, as a common person representing us, sits there in our name and stead.

 

 

CHAP. 5

How CHRIST's representing us as a common Person in his
Resurrection, has an inluence upon our Justification.

 

            The relation of CHRIST to us, as a common person, representing us in his resurrection, has a real influence upon our justification; which I shall make clear by showing two things: 1. That CHRIST himself was justified at his resurrection. And, 2. That he was justified then as a common person, representing us therein.

            For the first: As CHRIST sustained our persons in his satisfying for sin by his death; so in his resurrection he was justified and acquitted from our sins, as having in his death satisfied for them. Indeed, when should this ac-quittance from our sins be given to CHRIST, but when he had paid the last farthing of the debt? Which was then done, when he began to rise; for his lying in the grave was a part of his humiliation, and so of his satisfaction. Now when he began to rise, then ended his humiliation; and that was the first moment of his exaltation. His ac-quittance therefore bears date from thence, even from that very hour. Hence we read, as that CHRIST was con­demned, so that he was justified. Thus, 1 Tim. 3: 16, God is said to he " manifest in the flesh, justified in the Spirit;" that is, whereas God was manifest in flesh to condemn sin in the flesh, so he was justified in the Spirit from all those sins, and received up to glory. And not to go far, the very words of my text, (" It is God that justifies,") are taken out of Isa. 1. 8, 9, where they are spoken by CHRIST of himself. When he gave " his back to the smiters," and was put to death as a con­demned man, he comforts himself with this, " He is near that justifies me, who shall condemn?" And when was that done, but at his resurrection? He was justified by GOD, and declared justified by that resurrection, (as he had been declared condemned by his'death,) hence, to be justified is put for his resurrection; for that was a de­claration to all the world, that he was justified from all the sins laid to his charge.

In the second place, I am to show that this his justification, at his resurrection, was done to him as the first-fruits, and as a common person bearing our persons, and so in our names: from whence will follow, that all be­lievers have been justified in CHRIST their head, at, or from the time of his resurrection. Now this is proved thus: By the very same reason, that he is said to be the " first-fruits of those that sleep," as representing the rest in his resurrection, upon the same ground he is to be looked at also in this his justification pronounced upon him at his resurrection, even as the first-fruits of them that are justified. And in the same sense, and by the same reason that we are said to be risen with CHRIST, in his re­surrection, we must also be said to be justified with him in this his justification, at his resurrection. And indeed, as there is the same reason for the one that there is for the other, (he being a public person in both) so the rule will hold in all other things which God ever does to us, or for us) which are common with CHRIST, and were done to him; that CHRIST was the first-fruits of them all, and they may be said to have been done in us, or to us, in him, and with him. Yea, whatever God meant to do for us, and in us, whatever benefit he meant to bestow upon us, he did that thing first to CHRIST, and (some way) bestowed the like on him as a common person, that so it might be done to us in our persons in due time, having first been done to him representing our persons; and that by this course taken it might, (when done to us) be effected by virtue of what was first done to him. Thus God mean­ing to sanctify us, he sanctifies CHRIST first, in him, as a common person, sanctifying us all: " For their sakes I sanctify myself, that they also may be sanctified through thy truth," John 17: 19. He sanctifies the human na­ture of CHRIST first, as a common person representing us, so that we may be sure to be sanctified afterwards in our own persons, by means of his sanctification. In like man­ner for our sakes he was justified in the Spirit; because we were to be justified, and so to be justified first in him, and with him as a common person. Now this rule holds in all blessings else bestowed; for Paul pronounceth of them all, that God " has blessed us with all spiritual blessings in CHRIST JESUS," Ephes. 1: 3.

            In this his being justified, CHRIST must much rather be considered as a common person representing us, than Adam was, in his condemnation. For CHRIST in his own person, as he had no sin, so he had no need of any justi­fication from sin, nor should ever have been condemned; and therefore this must be only in respect unto our sins imputed to him: and so herein he was more purely to be considered as a common person for us, than ever Adam was in his being condemned. For Adam, besides his standing as a common person for us, was condemned in his own person; but" CHRIST, in being justified from sin, could only be considered as standing for others. Thus Rom. 5: 18, "Therefore as by the offence of one, judgment came upon all men to condemnation; even so by the righteousness of one, the free gift came upon all men unto justification of life." He parallels both, only with this difference between Adam's being a common person for ns, and CHRIST's being a common person fbr us, that the condemnation came upon all by a necessary, natural covenant, (for by such a covenant was Adam ap­pointed a common person for us) but CHRIST's being ap­pointed as a common person for us, was by a free gift of grace; and therefore by a free gift it is that the imputa­tion of that which he did, or was done to him, is reckoned ours. As then in Adam all died, when he sinned; so in CHRIST were all justified, when he was justified. For as in his death CHRIST was a public person for us; so in his resurrection, and in all that was then clone to him. And as when he died, the "just was put to death for the unjust;" so when he arose and was justified, the just, that needed no justification, was justified for the unjust.

            And hereupon is grounded this triumph of faith here from CHRIST's resurrection, " Who shall condemn? It is CHRIST that is risen:" that is, that was justified at his resurrection. For this act was a solemn discharge from all sin and condemnation; it was a legal acquittance given to CHRIST for all our sins, and so to us also, considered as in him. His death was but the satisfaction and payment; but this is the act of absolution.

Yet, lest there be a mistake, let me add this, That it is necessary we be justified in our own persons by faith, (notwithstanding this former act thus legally passed) whereby we lay hold upon what God did thus before for us in CHRIST: for according to the revealed rules of his word, (which he professeth to proceed by at the latter day,) there is a curse and a sentence of condemnation pro­nounced against us, under which we stand till he shall take it off, by giving us faith; unto which he has made the promise of justifying us in our own persons.

 

 

SECT. 4

FAITH SUPPORTED BY CHRIST'S ASCENSION, AND SITTING
AT GOD'S RIGHT HAND.

 

 

ROM. 8: 3-1.

Who is he that condemneth? It is CHRIST, (who is even at the right
hand of God.)

CHAP. 1

 

How CHRIST's ascension words a farther Degree of
Triumph.

 

            I COME next to the third great pillar of faith, CHRIST's being " at God's right hand; and to chew how the consi­deration hereof may strengthen faith seeking justification. " Who is he that condemneth? CHRIST is even at God's right hand;" in the opening of which, I shall show how justification itself depends upon this, and the evidence thereof to us; both which the apostle had here in his eye, and from both which we may derive comfort and as­surance.

            These two points (CHRIST's sitting at God's right hand, and his interceding for us) are brought in by the apostle, as those which have a redundant force for the justifica­tion of believers; that although the two former abundantly served to secure it, yet these two added to the former, do make the triumph of faith more complete, and us “more than conquerors." Nor Both this place alone make mention of CHRIST's sitting at God's right hand in its influence upon our justification, and the assurance of faith about it; but you have it to the same end, alleged by that other great apostle, 1 Pet. 3: from ver. 18 to the 22d; and the scope of the two apostles in both places is the same. Here the resurrection of CHRIST and his sitting at God's right hand are brought in as the ground of this bold challenge and triumph of faith: and there is mentioned the " answer or plea of a good conscience," in a believer justified, which it puts into the court, and op­poseth against all guilt; the apostle alleging the resurrec­tion of JESUS CHRIST as one ground of it, (" the answer of a good conscience, by the resurrection of JESUS CHRIST.") And then further to strengthen this plea of a good con-science, the apostle puts his ascension and sitting at God's right hand into the bill; so it follows, " Who is gone to heaven, and is at the right hand of God; angels and authorities, and powers, being made subject to him;" all which the apostle here expresseth in one word, that CHRIST is even at God's right hand.

            The soul has sufficient answer against condemnation, in CHRIST's death and resurrection, though it should stop there; yea, therein can faith triumph, though it went no further. For it can show a full satisfaction given in his death, and that accepted by God for us; and CHRIST acquitted, and we in him. But let it go on, to consider JESUS sitting at God's right hand, and making intercession for us, and then faith will triumph over all accusers, and be more than conqueror; then it comes to "much more shall we be saved by his life," Rom. 5: 1O. The meaning is, that if his death had power to pay all our debts, then much more has his life this power; so that his death is but the ground of our faith herein, and the lowest step of-this ladder; but these other, are the full triumph of faith. And our spirits should rise, as the apostle here riseth: faith upon these wings may not only fly above all accusa­tion, but even clean out of their sight, and so far above all such thoughts and fears, as that it may reach to a security, that sills are forgotten, and " shall be remembered no more."

            What joy was there in the disciples, when they " saw CHRIST risen?" John 20: Therefore in the primitive times, it was used as a voice of joy; and to this day the Grecian Christians so entertain each other, at that time of the year, with these words: " The Lord is risen;" your Surety is out of prison; but fear not. (As CHRIST said in another case, so say I) what will you say, if you see your Surety ascended up to heaven, and that as " far above angels’and principalities as the heavens are above the earth?" Will you not in your faith and hope propor­tionably ascend, and have thoughts as far exocecling your ordinary thoughts, as the heavens are above the earth? Therefore first view him, as ascending into heaven, ere ever he comes to be at God's right hand, and see what matter of triumph that will afford you; for that you must first suppose, and it is necessarily included, though not expressed here. But that place fore-quoted out of Peter (1 Pet. 3:) gives us both these particulars: 1. His ascen­sion; " who is gone into-heaven;" and 2. His power and authority there; " who is at the right hand, and has all power and authority subject to him." And therefore both may here come into faith's triumph; and that as being included in this one expression.

 

 

CHAP. 2

What Evidence for our Justification CHRIST's ascension into Leaven affords,

to the consideration of his being a Surety for us.

 

 

            FIRST consider what was CHRIST's last act, when he was to take his rise, to fly tip to heaven he " blessed his dis-(:iples," and thereby left a blessing upon earth with them, for all believers, to the end of the world. CHRIST beingnow to go to execute the eternal office of his priesthood in heaven, as Melchisedek blessed Abraham, and in him all the faithful as in his loins; so did he begin this new part of his priesthood, with blessing the apostles, and in them all believers to the end of the world. This was the last thing that CHRIST did on earth; yea this he did whilst ascending, to show that the curse was gone, and that sin was gone. As if he had said, O my brethren, I have been dead, and in dying made a curse for you; now that curse I have fully removed, and now I can be bold to bless you, and pronounce all your sins forgiven. And as in Abraham, blessed by Melchisedecic, all the faithful were blessed; so in the apostles, all believers to come are blessed. As when God blessed Adam and Eve, at the first creation, and in them, blessed all that were to come of them; so CHRIST in blessing them, blessed us, and all that shall believe through their word, to the end of the world. And that they were thus to be considered as common persons, receiving this blessing for us all, appeareth by CHRIST's words then uttered, " I am with you to the end of the world;" that is, with you, and all your successors, both ministers and other believers, Matt. 28:’2O. And CHRIST herein did, as God did before him. When God had clone his work of creation, " he looked upon all he had done, and saw that it was good, and he blessed it." Thus did JESUS CHRIST; now " that he had by one offer­ing perfected for ever all believers," he comfortably vieweth and pronounceth them blessed; and so goes to heaven, to keep and enjoy the Sabbath of all there.

            Now, secondly, let us see him ascending; and see what comfort that will also afford our faith; towards the per-suasion of justification. The apostles stood gazing on him; and so do you gaze on him by faith, and view him as he is passing into, heaven, " leading sip, bell, death, and the devil in triumph" at his chariot wheels. And therefore let your faith triumph in a further evidence of justification. " When he ascended up on high, he led captivity captive:" he led captive all our spiritual enemies, that would have captivated us. Now leading of captives is always after a perfect victory. And therefore, whereas at his death he had conquered them, now at his rising scattered them, now at his ascension he leads them captive.

Two triumphing acts were here mentioned: 1. Lead­ing the captives bound to his chariot wheels, as the man­ner of the Roman triumph was. Now thus did CHRIST deal with our sins, and all other enemies. 2. The giving gifts to men. It was the custom at their triumphs to cast new coins among the multitude; so does CHRIST throw the greatest gifts for the good of men that ever were given. Therefore, " Who shall condemn?" Sins and devils are not only dead, but triumphed over. Com­pare with this that other place, Colos. 2: 15, " Having spoiled principalities and powers, he made a show of them openly, triumphing over them in himself." So I read it, and the Greek bears it, and so it is in the margin. It is a manifest allusion unto the manner of triumphs among the Romans, even unto two of the most notable parts thereof; the first, spoiling the enemy upon the place: and this was done by CHRIST on the cross, having spoiled them first. He speaks it of the devils, our enemies and accusers. Now CHRIST took away all their power, and spoiled them of all ensigns, weapons and colors, which he did on the place where the battle was fought, namely, on the cross; and nailed our bond thereto, and having paid the debt, left the bond cancelled ere he stirred off the cross. Having thus spoiled these enemies on the cross, he further makes a public triumphal show of them in his own person, which is a second act; as the manner of the Roman emperors was, in their great triumphs, to ride through the city in the greatest state, and have all the spoils carried before them, and the kings and nobles whom they had taken; and this did CHRIST at his ascen­sion, plainly manifesting, by this open show of them, that he had spoiled and fully subdued them. Did CHRIST, who was your surety; thus triumph? Then let your faith triumph likewise; for this was not only done by your surety, but in your stead. The apostle calls for this at our hands here, saying, " We are more than conquerors."

            Then, thirdly, see him " entering into heaven." When he comes first to court, after this great undertaking, how does God look on him? Is God satisfied with what he has done? When a general comes home, there uses to be great observing how the king takes his service. CHRIST as a surety undertook for sinners fully to conquer all our enemies. He was to be perfect through suffer­ings, and those sufferings to be such " as to perfect us also," Heb. 10: Now behold your Surety is like a con­queror entered heaven. Let that convince you that he has satisfied the debt, and performed his commission.

 

 

CHAP. 3

What Evidence CHRIST's sitting at God's right Hand,

having been our Surety, words to our Faith for Justification.

 

            As soon as CHRIST was carried into heaven, look, as all " the angels fell down and worshipped him;" so his Father welcomed him, with the highest grace that ever yet was shown. The words which he then spoke, we have recorded, Ps. cx. " Sit you at my right hand, till 1

IV make thine enemies thy footstool." And now, what say you? Are ye persuaded yet, that God is satisfied for your sins? What super-abundant evidence must CHRIST's sitting at God's right hand, give to a doubting heart? It argues, first, that CHRIST has perfectly done his work; and that there is no more left for him to do by way of satisfaction. This the word sitting implies. Secondly, it argues that God is as fully satisfied. This his " sitting at God's right hand" implies.

            For the first: the phrase of sitting betokens rest, when work is fulfilled. CHRIST was not to return till he had accomplished his work, Heb. 10: The apostle comparing the excellency of CHRIST's sacrifice with those of the priests of the old law, says, that " Those priests stood daily offering of sacrifices, which can never take sins away." Their standing implied, that they could never make satisfaction so as to say, We have finished it. But CHRIST, says he, ver. 12, after he had offered up one sacri­fice, for ever sat down on the right hand of God. Mark how he opposeth their standing, to his sitting down. He sat as one who had done his work.

            Secondly, his being at God's right. hand, as strongly argues that God is satisfied. For if God had not been infinitely well pleased with him, he would never have ad­vanced him so high. And therefore, Heb. 10: 1O, 11, 12, this is alleged as an evidence that CHRIST had for ever taken sins away, (which those priests of the law could not do, who therefore often offered the same sacrifice, as ver. 11.) That this man, after he had offered one sacri­fice for sins, for ever sat down on the right hand of God; as thereby showing most manifestly, that he had once offered up such a satisfactory sacrifice as had pleased God for ever; and therefore took up his place at God's right hand as an evidence of it.

 

CHAP. 4

What Influence CHRIST's Ascension has on a Believer's Justification,

upon the consideration of CHRIST's being a common Person for us.

 

            WE have thus seen what evidence both CHRIST's ascen­sion, and sitting at God's right hand, afford us for this, that CHRIST being considered as our surety, has undoubt­edly subdued our enemies and sins, and satisfied God. Let us now consider further, what influence both his ascending and sitting at God's right hand as an head, and common person for us, have in them towards the working and accomplishment of the salvation of believers. And from the consideration of this, our faith may he yet further strengthened.

            1. And first for his ascending: consider, that the great. end of this was to prepare and provide a place for us. As Joseph was secretly sent before by God's intendment to prepare a place in Egypt for his brethren; so more openly does CHRIST ascend to heaven, professedly declar­ing that to be his business; " I go to prepare a place for you;" and it is my Father's house, where I can provide for you and make you welcome. Thus the Captain of our salvation (" being made perfect through su~r. ~,erings,>, and then " crowned with glory and honor," Heb. 2: 1O,) is brought in, saying to GOD, ver. 13, " Behold I and the children which God has given me;" I am their Captain, and they must follow inc; " Where I am they must be:" Lo! I am here, and am not to come alone, but to " bring to glory all the children which you least given me."

            2. He entered into heaven in our names, and is to he considered in that act as a common person, (as well as in his death and resurrection) and so representing us, and also taking possession in our right, as a guardian takes possession for heirs under age. Heb. 6: 2O,’"Phe fore-runner is for us entered" into heaven; " the fore-runner for as," that is, our fore-runner. Under the law, the high-priest entered into the holy of holies, with all the names of the tribes on his breast; even so does CHRIST with ours, as a common person in our names; thereby showing that we are to come after him: and this is more than simply to prepare a place; it is to take possession of a place, and give us a right thereto. So that you may see your-selves as good as in heaven already; for CHRIST is entered as a common person for you.

            Justification has two parts; first, acquittance from sin, and freedom from condemnation; as here, " Who shall condemn?" And secondly, justification to life, as it is called, Rom. 5: 18, that is, which gives a title to eternal life. Now the dying and rising of CHRIST as a common person for us, procures the first, sets us perfectly in that state of freedom from condemnation; but his entering into heaven, as a common person, sets us far above that state of non-condemnation; it placeth us in heaven with him. You would thirds yourselves secure enough, if you were ascended into heaven. As Heman said, that he was free among the dead; that is, he reckoned himself, in his despair, free of the company in hell, as well as if he had been there; thinking his name had been enrolled there among them, and his place taken up; so you may reckon yourselves (as the word is, Rom. 6,) free of the company of heaven, and your places taken up there; so that when you come to die, you shall go to heaven as to your own place, by as true a title, though not of your own, as Judas %vent to hell, which is called his own place by the apostle.

 

 

CHAP. 5

What Influence CHRIST's sitting at God's right hand has upon our Justification, upon the consideration of his

being a common Person.

 

            THE consideration of CHRIST's sitting at God's right hand may, in respect of the influence, that it must have upon our salvation, yet add more security unto our faith; if we consider the power and authority of the place itself, or the relation he sustains in sitting there. These add strength each to other, both to consider how great a pre­rogative it is to sit at God's right hand, and that CHRIST possesseth it all as our head, as a common person repre­senting us.

            To consider the prerogatives of the place itself. There is imported in it, 1. Sovereignty of power; so CHRIST himself expoundeth it, " Hereafter you shall see the Son of Man sitting on the right hand of power." And so, Ephes. 1: 2O, 22, this is made the privilege of God's setting him at his right hand, ver. 2O, that " he has put all things under his feet," ver. 22. A phrase importing the highest sovereignty and power, not used of any crea­tures, angels, or men. None of them have other things under their feet, in so low a subjection as to be their vassals, especially not all things; and therefore by that very phrase, the putting all things under his feet, the apostle argues, that the man, of whorn David in the 8th Psalm had spoken, was no other but CHRIST; not Adam, nor the angels; for to neither of these has God sub­jected all things, but to CHRIST only, who sits in the highest throne of majesty; and has a world of enemies made his foot-stool, even all his enemies, (so Psal. cx.) which is the highest triumph in the world. Now to what end has God committed this power td him, but that him-self may he his own executer, and perform all the legacies which he made to those whom he died for? That this was God's very end of investing CHRIST with this sovereign power, is declared by CHRIST himself, John 17: 2, " You have given him power over all flesh, that he should give eternal life to as many as you have given him;" and accordingly at is ascension, to comfort his disciples in the fruit of their ministry, Matt. 28: 18, he says, " All power is given to me in heaven and in earth." What holy confidence may this breed in us? He is at God's right hand, and we are in his hands, John 10: 28. And all his enemies are under his feet, who then can pull us out? Rev. 1: 18, (says CHRIST) " I have the keys of hell and death." The key is still in the scripture phrase the ensign of power and authority. Now CHRIST has both the keys of death, the gate of this world, and of hell, the broad gate of that eternal prison; so that none of his can be fetched out of this world by death, but CHRIST must first open the door; much less can any go to. hell without his warrant. Yea, he has the keys of the kingdom of heaven also, to open to whom he will.

            By his resurrection, we may rest assured, that he has the keys of death and hell, (for he unlocked the doors, and came out from thence) and by his ascension and sitting at God's right hand, that he has the keys of heaven, whose door he has unlocked, and now set open. What need we then fear hell, when CHRIST our Redeemer has the keys of it?

            2. To sit on God's right hand, imports all judgment to be committed to him,i for sitting was a posture of judges, a phrase used to signify their authority. So Prov. 20: 8, A king that sifted) on the throne of judgment, seat­tereth the wicked with his eyes;" and so does CHRIST his and our enemies. See what CHRIST says, John 5: 21, 22.

            The Son of Man raiseth up whom he will; for the Father judges no man, but has committed all judg­ment to the Son." Now if he who loved us so, and died for us, be the Judge himself, then " who shall condemn?"

            In the last place, add, that CHRIST sits there as an head, as a common person, for us. First, as an head; so, Eph. 1: when the apostle had set forth his power, of be­ing advanced unto God's right hand, " far above all prin­cipalities and powers, and above every name that is named, not only in this world, but that which is to come;" and how God " has put all things under his feet:" he adds, and " has given him to be head over all things" to the church. Observe, he is said to sit there over all things, not in his own personal right simply, but as a head to the church. He sits not simply as a son, but as an head; and the sits not as an head without a body, and therefore must have his members up to him; wherefore in the next verse it is added, " which is his body, yea, his fullness;" so that CHRIST is not complete without all his members. He took our flesh, and carried it into heaven, and left us his Spirit on earth, as an earnest that we should follow him.

            Nay farther, he is not only said to sit as our head, but we are also said " to sit together with him;" not that CHRIST's being at God's right hand (if taken for that sub­limity of power) is communicable to us; that is CHRIST's prerogative only: yet so as that his sitting in heaven is understood to be in our right, and as a common person, and so is to assure us of our sitting there with him in our proportion.,So,,Rev. 3: 21, it is expressly rendered, " Him that overcometh, I will grant to sit with me on my throne, even as I also am set down with my Father on his throne." There is a proportion observed, though with an inequality: we sit on CHRIST's throne, but he only on his Father's throne; that is, CHRIST only sits at God's right hand, but we on CHRIST's right hand.

 

SECT. 5

THE TRIUMPHS OF FAITH FROM CHRIST'S
INTERCESSION.

ROM. 8: 3-4.
Who also maketh intercession,

CHAP. 1

 

Intercession one part of CHRIST's Priesthood, and the
most excellent part of it.

 

            WE have seen CHRIST " sitting at God's right hand" as a judge and king, having all authority of saving or con­demning in his own hands; and having all power in heaven and earth, to give eternal life to them that believe. Let us now come to his intercession, and the influence which it has upon our justification.

            If you could suppose there were any thing which none of the three former acts could do for us, yet his interces­sion could do it to the utmost. If money would purchase our salvation, his death has done it, which he laid down as a price and an equivalent ransom. If power and authority would effect it, his sitting at God's right hand invested with all power in heaven and earth, shall be put forth to the utmost. If favor and entreaties, added to all these, be needful, he will use this also, and for ever nice intercession. So that if love, money, or power, any of them, or all of them) will save us, we shall be sure to be saved, " saved to the utmost, *, all manner of ways, by all manner of means, saved over and over.

            For the clearing of this last general head, the inter-cession of CHRIST, I shall 1. show how unto all those other acts of CHRIST for us, this of intercession also is to be added, for the effecting our salvation, and the securing our hearts therein. And, The security that faith may assume from this intercession of CHRIST: " Who shall condem P It is CHRIST that maketh intercession for us." Towards the explanation of the first, two things are to be done. First, To show how necessary and excellent a part of CHRIST's priesthood his intercession in heaven is. And secondly, To show the peculiar influence that his intercession has upon our salvation. I will pro­ceed in the first by degrees.

            First, intercession is one part of CHRIST's priesthood. He is not entered into heaven simply, as a Fore-runner, to take up places for you, but as a Priest also: " made a priest, after the order of Melchizedek." Yea, his sitting at God's right hand is not only as a King armed with power and authority to save us, but he sits there as a Priest too. Thus, Heb. 8: 1, " We have such an high-priest, who is set down at the right hand of the Majesty on high."

            In the Levitical priesthood the high-priest's office had two parts; 1. Oblation, or offering the sac' i ce. 2. Presentation of it in the holy of holies with prayer and intercession unto God. The one was done without, the other within the holy of holies. This you may see in many places; especially Le-tit. 16: where you have the law about the high-priest's entering into the holy of holies. He was not to come into the holy place within the vail, till first he had offered a sacrifice for himself and the people. Then, when he had killed it, he was to enter with the blood of it into the holy of holies, and sprinkle the mercy-seat therein with it, and to "'o with incense, and cause a cloud to arise over the mercy-seat, And this you have also, Heb. 13: 11. It is said, that " the blood of those beasts that were burnt without the camp, was brought into the sanctuary by the high-priest;" and in Lev. 16: you find the atonement made as well by the blood, when brought into the holy place, tier. 16, as by the killing of the beast, vex. 11. Roth these were acts of the high-priesthood for atonement.

            In answer to this type, there are two distinct parts of CHRIST's priesthood: 1. The offering himself a sacrifice to death, which answers to the killing of the sacrifice without the holy of holies: for answerably he was cruci­fied without the city, flub. 13: 12. 2. I-Ie carried this his blood into the holy of holies, namely, the heavens, 1R-b. 9: 12, where he appears, ver. 24, and there also prays in the force of that blood. And the type of those prayers hit,3 the cloud of incense made by the high-priest; so it is expressly interpreted, Rev. 8: 3. The angel, CHRIST, is said to have had " much incense, to offer with the prayers of all the saints;" which incense is his own prayers in heaven, which he continually puts up when the saints pray on earth, and so perfumes all their prayers, and procures all blessings for them. Now both these parts of his priesthood the apostle John mentions in his first Epistle, chap. 2: 2, whets, as he calls JESUS CHRIST a propitiation for our sins, (that is, an oblation, or sacrifice offered up for us;) so likewise he calls him an advocate; both going to make up this his office. And indeed, this latter, of intercession, and bringing his blood into the holy of holies, is but the same action continued. That blood which he offered wilh tears and strong cries on the cross, (where he likewise interceded,) the same blood he con­tinues virtually to offer up with prayers in the heavens, and makes atonement by both; only with this difference: on earth, though he interceded, yet he more eminently offered up himself; in heaven he more eminently inter-cedes, and does but present that offering.

            Secondly, intercession was so necessary a part of