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 CHRIST's priesthood, that without it he had not been a complete priest. If the high-priest, his type, had only offered sacrifice without the holy of holies, he had not been a perfect high-priest. For to enter into the holy of holies, and to act the part of a high-priest there, was the proper, peculiar work of the high-priest. This shows, that CHRIST would not have been a high-priest, if he had not gone to perform his office in heaven, as well as upon earth. Yea, if CHRIST had not gone to heaven, and were not now become a priest there, then the Levitical priest-hood would still be in force. For so long as CHRIST was on earth, though risen, the types of the law held in force, and were not to give way, until all the truth signified by their ministry was fully accomplished; and so, not until CHRIST was gone into heaven as a priest, and there hbegun to do all that which the high-priest had done in the holy of holies.

Thirdly, the intercession of CHRIST is the height of his priesthood. And this is held forth to us in the types of both these two orders of priesthood that were before hits, and figures of him; both that of Aaron and Melchizedek. This was • typified in the Levitical priesthood. The highest service of that office was the going into the holy of holies, and making an atonement there. Yea, this was the height of the high-priest's honor, that he did this alone, which did constitute t11e difference between him and other priests. For they killed and utTered the sacrifices without as well as he: every ordinary priest did that; but none but the high-priest was to approach the holy of holies with blood, and this but once a year. This was that high prerogative of the high-priest tiles; and answerably the height of our high-priest's office (al-though he alone also could offer a satisfactory sacrifice) lies in this, that he entered into the heavens by his blood, and is set down oil the Majesty on high, and in the virtue of his sacrifice there does intercede.

The excellency of this part of his priesthood was like-wise typified by Melchizedek's priesthood, which the apostle argueth to have been much more excellent than that of Aaron; inasmuch as Levi, Aaron's father, paid tythes to this Melchizedek in Abraham's loins. Now Melchizedek was his type, not so much in respect of his offering of sacrifice on earth, as in respect of that work which he for ever performs in heaven; therefore that same clause, for ever, stiII comes in, in the mention of Melchizedek's priesthood; because in respect of that his continual intercession in heaven, Melchizedek was properly CHRIST's type.

Yea, to conclude this, all his priesthood Would have been ineffectual, if he had not acted the part of a priest in heaven, by intercession there. For by his death he did but begin the execution of his office; in heaven he ends it. And if he had not fulfilled his office in both, the work of our salvation had not been perfected. Not but that his death was a perfect oblation; (it. was perfect for an oblation, to which as such nothing can be added.) But still there remained another action of another kind that was to be added to this of oblation, and that is, inter-cession or praying for us in heaven. Otherwise our salvation were not perfected. For if this priesthood be imperfect, our salvation then must needs be so. The presenting of that his sacrifice in heaven, was the consummation of his priesthood, and the performance of that part there, the perfection of it.

 

CHAP. 2

The Influence that Intercession has upon our Justification.

 

I COME now to show the influence that intercession has upon our justification; and the reasons why God ordained this work of intercession in heaven to be joined with his death. The reasons either respect 1: God him-self, who will have us saved so as himself may be most glorified. Or, 2. his and our salvation; God ordering all the links of this golden chain of the causes of our salvation, as should make our salvation most sure. Or 3. CHRIST himself, whose glory, as the author and finisher of our salvation, of oar faith and justification, is to be continued throughout.

The first sort of reasons respect God himself. God having two attributes eminently to glorify, his justice and his free grace, it was meet that there should be two eminent actions of CHRIST's priesthood, wherein he should apply himself to each. And accordingly in his death he satisfies the demands of justice, by laying down a sufficient price; and in his intercession he entreats free grace; and thus both come to be alike acknowledged. IIev. 4: ]G, we are encouraged to "come boldly to the throne of grace," because we "have an high-priest entered into the heavens." Observe how it is called, a throne of grace, Ni'hich our high-priest now in heaven officiates at. It is so called, because his priesthood there has to do with free grace chiefly. It is a throne of grace, and so to be sued unto; therefore he treats with God by way of intercession. Of this throne of grace in heaven, the mercy-seat in the holy of holies was the type. And as the high-priest was, to enter into the holy of holies by blood, so with incense also, (that is, prayer,) to show, that heaven is not opened by mere justice, or bringing only a price in hand for it; but by grace also, and that must be entreated. Yea, and justice itself. There was enough in CHRIST's death to satisfy it; yet, having been wronged, it stood thus far upon it (as those to whom a debt is due, use to do,) namel', to have the money brought home to God's dwelling-house, and laid down there. God will not only be satisfied, and have a sufficient ransom paid, as at CHRIST's death, but CHRIST must come and bring it into heaven. Justice will be paid it upon the mercy-seat. For so in the type the blood was to be carried into the holy of holies, and sprinkled upon the mercy-seat. And therefore his resurrection, ascension, and intercession, were but as the breaking through all enemies, and subduing them, to the end to bring this price or satisfaction to the mercy-seat.

The second sort of reasons why God ordained CHRIST's intercession to be joined to his death, are taken from what is the best way to effect our salvation, and secure our hearts therein. First in general: God would have salvation made sure, and us saved all manner of ways. 1. By ransom and price, (as captives are redeemed) which was done by his death, which of itself was enough. 2. By power anti rescue; so in his resurrection,, and ascension, and sitting at God's right hand, which also was sufficient. Then 1: Again my intercession, a way of favor and en-treaty; and this likewise would have been enough, but God would e all ways concur in it; whereof notwithstanding not one could fail; a threefold cord, whereof each twine were enough, but altogether must of necessity hold.

Secondly, the whole application of his redemption has a special dependence upon his intercession. This all divines attribute unto it, whilst they put this difference between the influence of his death, and that of his inter-cession on our salvation; calling his death the means of obtaining it for us; but his intercession, the means of applying all unto us. CHRIST purchaseth salvation by the one, but possessed' us of it by the other. One leading instance to slew that his intercession was to be the applying cause of salvation, was given by CHRIST whilst he was on earth, thereby manifesting what was to be done by him in heaven. When he was on the cross, offering that great sacrifice for sin, he joined prayer; for the justification of those who crucified him, " Father forgive them, for they know not what they do;" so fulfilling that word, Isa. H. 12, " Me bare the sins of many, and made inter-cession for the transgressors." And the efficacy of that prayer was the cause of the conversion of those three thousand, Acts Ai. whom the apostle had expressly charged with the crucifying of Christ; “whom ye,” says he, " by wicked hands have taken, and slain." These were the first fruits of his intercession, whose prayers still reap the harvest, which in all ages is to grow rap unto God on earth!

Thirdly, and more particularly, as the whole application in general, so our justification, in the whole progress of it, depends upon CHRIST's intercession. 1. Our first justification (which is given us at our first conversion) depends upon CHRIST's intercession. Therefore, in the forementioned prayer on the cross, the thing he prayer] for was forgiveness: " Father forgive them." Our being justified by faith, and receiving the atonement, depends upon CHRIST's intercession; and it was typified by Moses sprinkling the people with blood; which thing JESUS CHRIST, as a mediator and priest, does now from heaven: for bleb. 12: 14, it is said, " You are come so JESUS, the Mediator of the new covenant, and," (as it is neat sub-joined,) " to the blood of sprinkling." IIe shed his blood on the cross on earth, but he sprinkleth it now as a priest from heaven. Yet let me add that though this our first justification is to be ascribed to his intercession, yet more eminently intercession is ordained for the accomplishing our salvation, and this other more rarely in the Scripture attributed thereunto. 2. The continuation of our justification depends upon CHRIST's living ever to intercede. We owe our standing in grace every moment, to his sitting in heaven, and interceding every moment. There-is no fresh act of justification goes forth, but there is a fresh act of intercession. _And as thounh God created the world once for all, yet every moment he is said to create, every new act of providence icing a new creation; so likewise, to justify continually, through his continuing free grace to justify us at first; and this CHRIST does by continuing his intercession. CHRIST continues a priest for ever, and so we continue to be justified for ever. 3. There is hereby a fall security given us of justification to be continued for ever. The danger either must he in old sins coming into remembrandt; or else from sins newly committed. Now, first, God hereby takes order, that no old sins shall come lip into remembrance; and to that end it was that he placed CHRIST as his remembrancer for us. As God ordained the rainbow in the heavens, that when he looked on it he might re-member his covenant, never to destroy the world again by water; so he has set CHRIST as the rainbow about his throne. Secondly, As by reason of intercession, God re-members not old sins, so likewise he forgives new. What CHRIST did on earth, does more especially procure reconciliation for sins which we do in the state of nature; but sins which we commit after conversion (though pardoned also by his death) yet the pardon of them is more especially attributed to his life and intercession. So St. John: " If any man," (that is, if any believer,) sin, we have an advocate with the Father:" so that intercession principally serves for sins committed after grace received. Not but that sins after conversion are taken away by CHRIST's death, and sins before it by his intercession also; for CHRIST interceded for those who crucified him, and by that intercession, those three thousand were converted; yet more eminently the work of reconciliation for sins before conversion, is attributed to his death; and for sins after conversion, to his intercession.

A third sort of reasons why God ordained this work of intercession to accomplish our salvation by, respect CHRIST himself; "That all might honor the Son even as they do the Father." For his glory, after all that he had done for us here below, God ordained this work of inter-cession in heaven. Therefore, when he had done all that was to be done on earth, as appertaining unto the merit of our salvation, he appoints this full and perpetual work in heaven, for the applying and possessing us of salvation, and that as a priest, by praying and interceding in the merit of that one oblation of himself. God would not have him continue to be a priest in title only, or in respect only of past service; but to have a perpetual spring of honor by new work, and employment in that office, that so his honor might be for ever; consecrated or perfected for evermore. For the same reason it became him that the whole work of our salvation, and every part of it, should be so ordered, that he should have as great a hand in every part of it, even to the laying the top stone, as he had in laying the first foundation. And this is expressed, Heb. 12: 2, " Looking to JESUS the author and finisher of our faith." We are to look at his dying, as that which is the beginning of our faith; and at his sitting at God's right hand, as an Intercessor, for the finishing it; and so of our final salvation; that thus he might be the Alpha and Omega, the beginning and the ending; to whom be glory for ever.

 

CHAP. 3

The great Security the consideration of CHRIST's Intercession affords to Faith, for our Justification.

I come next to slim what strong grounds of security our faith may raise from CHRIST's intercession for us, in the point of justification: " Who shall condemn" It is CHRIST that intercedes: and herein, 1. What assurance, by way of evidence, this does afford. 2. What powerful influence this must be of.

First, that CHRIST intercedes, is a strong evidence to our faith 1: From the very intent of the work of intercesssion, and what it is ordained by God to effect. The immediate end of CHRIST's intercession, is the actual salvation of believers. The end of his death is purchasing a right unto salvation; but of intercession, the very saving us actually. To this purpose, observe how the Scripture speaks concerning CHRIST's death, Heb. 9: 12, " He entered into heaven, having obtained redemption;" that is, by way of right, by procuring a full title to it. But of his intercession it says, Heb. 7: 12, that by it CHRIST is able " to save to the uttermost, them that come unto Cod by him;" that is, actually to save, and put them in possession of happiness. That is the end and scope of intercession. Now what security doth this afford for to be saved (in the highest sense) is more than to be justified. It is the actual possessing us of heaven. To ontvie the demerits of our sins was the perfection of his death; but to save our souls is the end and perfection of his intercession. Our sins are the object of the One, and our souls of the other. To that end his intercession added to his death, that we might not have a right to heaven in vain, of which we might be dispossessed. Now, therefore, upon this ground, if CHRIST should fail of any believer's salvation, this work of his would fall short of its perfection. That place in bleb. 7: says, not only that CHRIST v4 ill do his utmost to save, but that he will " save to the uttermost." So then our comfort is, if CHRIST approve himself to be a perfect priest, we who come to God by him must be perfectly saved.

Besides, the scope of this work itself, which CHRIST," as a perfect priest, has undertaken; there is, 2. A farther consideration, namely, the end of JESUS CHRIST himself, 5: ho Iives in heaven, on purpose to intercede for us, that argues himself engaged by a stronger obligation, he interceding as a surety. He was not only a surety on earth in dying, but he is a surety in heaven by inter-ceding. This you may find to be the scope of Heb. 7: 22. although it holds true of all parts of his office, yet the mention there of his being a surety, does in a more special manner refer to his intercession, as appears both by the words before and after. In the words before, ver. 21, the apostle speaks of his priesthood for ever, and subjoins, ver. 22, " by so much was JESUS made a surety of a better testament; and then, after he discourseth of his intercession, and his continuing a priest for ever in that work; so, ver. 23, 24, 25, "Wherefore he is able to save to the utmost, seeing he ever lives to make inter-cession." Yea, he is therefore engaged to save to the utmost, because even in interceding he is a surety.

He was a surety on earth, and is a surety in heaven; only with this difference: on earth he was a surety to pay a price so sufficient as should satisfy God's justice; (which having paid, he was discharged of that obligation, and his bond for that was cancelled;) but still he re-mains a surety, bound in another obligation as great, even for the bringing to salvation those believers for whom he died; for their persons remained still unsaved, though the debt was then paid; and till they are saved, he is not quit of this suretiship and engagement.

 

 

CHAP. 4

The Prevalency of CHRIST's Intercession demonstrated, from the Greatness of CHRIST, and his Favor with God.

 

WE have heard what support to our faith (by way of evidence) this must afford, that CHRIST intercedes. Let us consider now, what further assurance will arise to our faith, from the influence which CHRIST's intercession must needs have, to effect and carry on our salvation. The work of intercession being effectually to procure our salvation, the influence it has must needs he in that prevalency, which this intercession of CHRIST has with GOD, to obtain any thing at his hands., Now to raise our apprehensions, how prevalent this intercession must be, let us consider both the person interceding, namely, CHRIST; and the person with whom CHRIST intercedes, which is God; the one the Son, the other the Father; and so the greatness of CHRIST with GOD, and the graciousness of God to CHRIST; together with the unity of affection in them both. So that CHRIST will be sure to ask nothing which his Father will deny; and his Father will not deny any thing which he shall ask.

Now first for the greatness of CHRIST, the intercessor; that is, his greatness with God the Father. This is often urged in this epistle to the Hebrews, to persuade confident in us. It was the greatness of his person, which put such an influence into his death, that it was a price more than enough to satisfy justice. And the greatness of his person must needs have as much influence to make intercession prevalent. In a matter of intercession, the character and dignity of the person that intercedes prevails more than any other consideration whatever. We see what great friends procure with but a word speaking, even that which neither money nor any thing else could have obtained. Now CHRIST must needs be great with God in many respects.

First, in respect of the nearness of his alliance to him. He is the natural Son of GOD, God of God; and there-fore certain to prevail with him. Intercession is a carrying on our salvation in a way of grace and favor, as his death was by way of satisfaction: and answerably it may he observed in the Scripture, that as the all-sufficiency of the satisfaction of his death, is still put upon his being GOD, and so upon the greatness of his person considered in respect of his nature or essence; so the prevalence of his intercession is founded upon the nearness of his relation unto GOD, his alliance to him, and the being his Son. Thus, when redemption is spoken of, the sufficiency of the price is eminently put upon his Godhead; the blood of God. And answerably, when the apostle speaks of the prevailing of his intercession in heaven, he puts it upon his Sonship, JESUS the Son; he mentions the nearness of the relation of his person to GOD, as being that which draws with it that great respect, favor, and grace, he being by this great with GOD,, as great in himself. How effectual must the intercession of such a Son be, who is so great a Son of so great a Father, equal with him, and the express image of his person Never any son so like, and in such a transcendent manner a son, as the relation of sonship among men is but a shadow of it! CHRIST is one with the Father, as himself often speaks; and there-fore if his Father should deny him any thing, he should then cease to be one with him; he must then deny himself, which God can never do. He is in this respect the Beloved, as on whom (originally and primarily) all the beams of God's love do fall. Solomon, the type of CHRIST, was "the Beloved of GOD," 2 Sam. 12: 24. And to show how beloved he was, GOD, when he first came into his kingdom, bid him " " ask what he should give him," 1 Kings 3: 5. Now the like God says to CHRIST when come first to his kingdom also, Psal. 2: 8, "Ask of me, and I will give thee;" namely, when " he had set him as King on his holy hill," ver. 6. And of him he says, " This is my well-beloved Son, in whom I am well-pleased; hear him." God bids us therefore hear him; and that speech was but the echo of his own heart, in that he himself is so well-pleased with him, that he will hear him in every thing. How prevalent then must CHRIST's intercession be, though there were nothing else to be considered

And he intercedes not only as a Son, (and in that respect a priest for ever) but also as a Son who has been obedient to his father, and has done for his sake the greatest service, and that the most willingly that ever was done. Though he was a Son, yet he was to be obedient also, and thereby to become in a further respect a perfect high-priest; even in respect of service done, and obedience performed. And through his obedience, " he be-came the author of eternal salvation unto all them that obey him, called of God an high-priest for ever." That there-fore which makes him more sure to prevail, is his obedience and service done; and this also were enough to carry any thing. Accordingly, you find CHRIST himself urging this his obedience, as the foundation of requests for us. So in that last prayer, John 17: (which is as it were a pattern of his intercession for us in heaven) he says, " I have glorified thee on earth, I have finished the work you gayest me," ver. 4. And whereas two things may be distinctly considered, in that his obedience. 1. The worth of it, as a price in the valuation of justice. 2. The desert of favor and grace with GOD, which such an obedience might in a way of kindness expect to find at his hands: you may for your comfort consider, that besides what the worth of it, as a price, might exact of justice itself between two strangers, he has moreover deserved thus much grace and favor with his Father, and in that his obedience' was done for his sake. That therefore his Father should hear him in all the requests that ever he should make; yea so transcendent was the obedience which he did to his Father, in giving himself to death at his request,_ that he can never out-ask the merit of this his service. And (which may yet further encourage us) he has nothing left for himself; for he has need of no-thing. So that all his favor remains entire, to he laid forth for sinners, and employed for them. And all he can ask for them is less, yea far less, than the service which he has done to God comes to; our lives, and pardon, and salvation, these are not enough: they are too small a requital. So that besides his natural grace, and interest which he has with his Father, as he is his Son, this his acquired favor by his obedience must needs make him prevail, seeing it can never be requited to the full.

 

CHAP. 5

The Prevalency of CHRIST's Intercession demonstrated from the Righteousness of the Cause he pleads.

 

BESIDES grace and favor, CHRIST can also plead justice, and is able so to carry the point for us. So you have it, 1 John 2: 2, " We have an advocate with the Father, JESUS CHRIST the righteous." An advocate has place only in a cause of justice, and this CHRIST's advocateship is executed by pleading his own satisfaction. So it follows, " who is a propitiation for our sins;" and can plead his own righteousness so far, that justice itself shall be fain to save the worst of sinners. He can turn justice itself for them so, that justice shall be as forward to save them,

as any other attribute. So that if God be said to be righteous in forgiving us our sins, if we do but confess them, much more when " JESUS CHRIST the righteous" shall intercede for them.

My purpose is not to insist upon the demonstration of that all-sutf'rcientfulness that is in CHRIST's satisfaction, such as may in justice procure our pardon and salvation; but on two things, which are proper to this head of inter-cession. 1. That there is, even in respect to God's justice, a powerful voice of intercession attributed unto CHRIST's blood; and how prevalent that must needs be in the ears of the righteous God. And, 2. Especially when CHRIST himself shall join with that cry of his blood, himself appearing and interceding in the strength of it.

For the first, the apostle (Heb. 12: 24,) does ascribe a voice, an appeal, an intercession unto the blood of CHRIST in heaven. " The blood of sprinkling (says he) speaks better things than the blood of Abel." He makes CHRIST's blood an advocate to speak for us, though CHRIST himself were silent. Many other things are said to cry in Scripture, but blood has the loudest cry of all, in the ears of the Lord of Hosts, the Judge of all the world. Neither has any cry the ear of God's justice more than that of blood. " The voice of thy brother's blood (says God to Cain) cries unto me from the ground," Gen. 4: 1O. Now in that speech of the apostle, is the allusion made unto the blood of Abel, and the cry thereof. And he illustrates the cry of CHRIST's blood for us, by the cry of that blood of Abel against Cain; it " speaks better things than the blood of Abel." CHRIST's blood calls for greater good things to be bestowed on us, for whom it was shed, than Abel's blood did for evil things against Cain, by whom it was shed. For look how loud the blood of one innocent cries for justice against another that murdered him; so loud will the blood of one righteous (who by the appointment of a supreme Judge, has been condemned for another) cry for his release. And the more righteous he was, who laid down his life for another, the louder still is that cry, for it is made in the strength of all that worth which was in him whose blood was shed. Now, to set forth the power of this cry of CHRIST's blood, let us compare it with that cry of Abel's blood in these two things, wherein it will be found infinitely to exceed it in force and loudness.

First, even the blood of the wickedest man on earth, if wickedly shed, does cry against him who murdered him. Had Abel murdered Cain, Cain's blood would have called upon God's justice against Abel. But Abel's blood, (there is an emphasis in that) Abel's, who was a saint, his blood cries according to the worth that was in him. Now " Precious in the sight of the Lord is the death of his saints;" and the blood of one of them cries louder than the blood of all mankind besides. From this I argue, if the blood of a saint cries so, what must the blood of the King of Saints If the blood of one member of CHRIST's body, what will then the blood of the head, of far more worth than that whole body How does it fill heaven and earth with out-cries, until the promised intent of its shedding be accomplished And look how the blood of Abel cried for the condemnation of Cain, so does CHRIST's blood for our pardon; and so much the louder, by how much his blood was of more worth than Abel's was.

But, 2. CHRIST's blood has a further advantage over Abel's blood; for that cried but from earth, where it lay shed, and that but for an answerable earthly punishment on Cain, as he was a man upon the earth; but CHRIST's blood is carried up to heaven. And this is intimated in this place also; for all the particulars, (of which this is one) whereto he says the saints are come, they are all in heaven; neither names he any other than such. And then adds, " And to the blood of sprinkling, which speaks;" as a thing both speaking in heaven, and be-sprinkled, wherewith heaven is all besprinkled, as the mercy-seat in the holy of holies was, because sinners are to come thither. This blood therefore cries from heaven;

it is next unto GOD, who sits Judge there; it cries in his very ears; whereas the cry of blood from the ground is further off; and so, though the cry thereof may come up to heaven, yet the blood itself comes not up thither, as CHRIST's already is. Abel's blood cried for vengeance to come down from heaven; but CHRIST's blood cries us up into heaven; like to that voice, " Come up hither: Where I am, let them be;" for whom this blood was shed. It is true, the voice and intercession of his blood apart considered, is but metaphorical, (I grant,) and yet real; such a voice as those groans are that are attributed to the whole creation, Rom. 8: 22. Bat intercession, as an act of CHRIST himself, joined with this voice of his blood, is most properly and truly such.

Therefore, in the second place, add to this CHRIST's own intercession, that CHRIST by his own prayers, seconds this cry of his blood; that not only the blood of CHRIST does cry, but that CHRIST himself, being alive, does join with it. And how forcible and prevalent must all this be supposed to be The blood of a man slain does cry, though the man remain dead; even as of Abel it is said, (though to another purpose,) " that being dead, he yet speaketh," Heb. 11: but CHRIST Iiveth and appeared'. He follows the suit, pursues the cry of his blood himself. His being alive puts a life into his death, adds an infinite acceptation to it with GOD, and moves him the more to hear the cry of his blood, and to regard it.

To illustrate this by the former comparison: If as Abel's blood cries, so also Abel's soul lives to cry; how doubly forcible must this be! And thus indeed you have it, Rev. 6: 9, where it is said, that " the souls of them which were slain for the testimony which they held, cried with a loud voice, saying, How long, O Lord, holy and true, dust you not avenge our blood Yea, see that not only their blood cries, but their souls live, and live to cry. Now not only CHRIST's soul (as their's) lives to cry, but his whole Person; for he is risen again, and lives to intercede for ever. In Rev. 1: 18, CHRIST appearing to John, when he would speak but one speech that should move all in him, he says but this, " I am he that liveth, and was dead." And whose heart does it not move, to read it with faith And does it not move his Father to think, My Son, that was dead, and died at my request, for sinners, is now alive again, and liveth to intercede, and liveth to " see the travail of his soul" fulfilled and satisfied "Who shall condemn CHRIST, that was dead, is alive, and liveth to intercede."

 

 

CHAP. 6

The Prevalency of CHRIST's Intercession demonstrated from the Greatness of his Power.

 

A THIRD demonstration both of CHRIST's greatness with GOD, and his power to prevail for us, is taken from this, That God has put all power into his hand, to do what-ever he will; has made him his King to do what pleases him, either in heaven, earth, or hell; yea, to do all that God himself ever means to do, or all that God desires to do. And certainly, if his Father has been so gracious to him as to bestow so high and absolute a sovereignty on him, his purpose was never to deny CHRIST any request; else he would never thus have advanced the human nature. God having placed CHRIST on his throne, bids him ask even to the whole of his kingdom; for God has made him a King, sitting on his throne with him; not to share halves, but to have all power in heaven and earth: "He has committed all judgment to the Son," to save and condemn whomsoever he will; and so far as the kingdom of God is extended, he may do any thing. So, John 5: 21, "As the Father raiseth up the dead, so the Son quickeneth whom he will; for as the Father has life in himself, so has he given to the Son to have life in him-self," ver. 26. So that CHRIST's will is as free, and himself as absolute a Monarch and King as God himself is.

Now, then, if He who is King, and does of himself command all that is done, as absolutely as God himself doth; if He, over and above, to honor his Father, will ask all that himself has power to do, what will not be clone He asks, who can command the thing to be done: and yet, as he must ask ere the thing be done; so if he ask, it must needs be granted. If he who has so much power, will join the force of entreaty with a Father that so loves him; if He, who is "the Word of his Father," that commands, creates, and upholds all, will speak a word for us, and ask all that he means to do; how forcibly will such words be Therefore, observe CHRIST's manner of praying, John 17: " Father, I will that they, whom you have given me, be where T am." He prays like a King, who is in joint commission with God. If God puts that honor upon our prayers, that we are said " to have power with God as Jacob," Hos. 12: 3, that if God be never so angry, yet by " taking hold of his strength," we,-,hold his hands, as Isai. 27: 5. That God cries out to Moses, like a man whose hands are held, " Let me alone," Exod. xxxii. 1O; yea, that he accounts it as a "command;" (so he styles it, Isai. x1v. 11, "command ye me;" so unable is he to go against it;) then how much more sdoes JESUS CHRIST's intercession bind God's hands, and command all in heaven and earth

Now, that you may see a reason of this, know that this Father and this Son, though two persons, have yet but one will, and one power: " My Father and I are one," says CHRIST. So, if God deny him, he must deny himself, which the apostle tells us he cannot do, 2 Tim. 2: 13. And so in the same sense that God is said " not to have power to deny himself;" in the same sense it may be said, he has not power to deny CHRIST what he asks. Therefore God might well make him an absolute King, and entrust him with all power; and CHRIST might well oblige himself, notwithstanding this power to ask all that he means to do; for they have but one will and one power: so that our salvation is made sure by this on all hands. "I come," says CHRIST, "not to do my will, but the will of him who sent me; and his will is, that I shall lose none of all those whom he has given me," John 6: 38, 39. And therefore, " who shall condemn It is CHRIST that intercedes." As "who shall resist God's will P" So, who shall resist CHRIST's intercession God himself cannot, no more than he can gainsay, or deny himself.

 

CHAP. 7

The Prevalency of CHRIST's Intercession demonstrated from

the Graciousness of the Person with whom he intercedes,

considered first as he is the Father of CHRIST himself.

 

WE have seen the greatness of the Person interceding, and many considerations from thence, which may persuade us of his prevailing for us. Let us now consider the graciousness of the Person with whom he intercedes, which the Scripture does distinctly set before us, to the

end that in this great matter our joy may every way be full. Thus, in 1 John 2: 1, when, for the comfort of believers, the apostle reminds them of CHRIST's intercession, " If any man sin, we have an Advocate, JESUS CHRIST the Righteous; (mentioning therein the power and prevalency of such an Advocate, through his own righteousness;) and the more fully to assure us of his success, he adds, "an Advocate with the Father." He suggests the gracious disposition of him upon whose will our case ultimately depends, as affording a new comfort; even as great as does the righteousness and power of the Person interceding. He says not, " with God only," but "with the Father." And that his words might afford the more full matter of confidence, he says not only, "an Advocate with his Father," (though that would have given much assurance,) or with your Father, (though that might afford much boldness;) but with the Father, as intending to take in both; to ascertain us of the prevailing efficacy of CHRIST's intercession from both.

You have both these elsewhere more distinctly mentioned, John 20: 17, " I go to my Father, and your Father," says CHRIST. This was spoken after all his disciples had forsaken him, and Peter had denied him. When CHRIST himself would send them the greatest cordial, what was it Go tell them, (says he,) not so much that I have satisfied for sin, overcome death, or am risen; but that I ascend. For in that which CHRIST does for us being ascended, lies the height of our, comfort. And whereas he might have said, (and it had been matter of unspeakable comfort,) I ascend to heaven, and so where I am, you shall be also; yet he choseth rather to say, " I ascend to the Father;" for that contained the foundation of their comfort; even that relation of God's, with which CHRIST was to deal after his ascending, for them. And because when, before his death, he had spoken of his going to his Father, their hearts had been troubled,, John 14: 28; therefore he here distinctly adds, " I ascend to my Father and your Father, to my God and your God." He had in effect spoken as much before, in the words fore-going, "Go, tell my brethren;" but that was only implicitly; therefore more plainly and explicitly he says it, for their further comfort, " I go to my Father and your Father." Thus he utters forth at once, the bottom, the depth of all comfort, the sum of all joy; than which the gospel knows no greater, can go no higher. So that if CHRIST should intend at this day to send good news from heaven to any of you, it would be but this, "I am here, an Advocate, interceding with my Father and your Father." All is spoken in that. Even He could not speak more comfort, who is the God of comfort. Now, therefore, let us apart consider these two relations, that CHRIST is ascended, and intercedes with his own Father, and with our Father.

First, CHRIST intercedes with his Father, who neither will nor can deny him any thing. To confirm this, you have a double testimony, and of two of the greatest witnesses in heaven; both a testimony of CHRIST's own, whilst he was on earth; and God's own Word also declared, since CHRIST came to heaven. The first you have, John 11: whilst CHRIST was here on earth. When he came to raise Lazarus, he says, "Father, I thank thee, that you have heard me! (ver. 41;) and I know that you hearest me always," ver. 42. Thus he was never denied on earth, from the first to the last.

And now he is come to heaven, let us hear God himself speak. When he came first to heaven, God said to him, " Sit you on my right hand, till I make thine enemies thy footstool." And before CHRIST opened his mouth by way of any request to GOD, (which was the office that he was now to execute,) God himself prevented him, and added, "You art my Son, this day have I begotten thee: ask of me, and I will give thee," Psal. 2: 8. He speaks it at CHRIST's first coming up to heaven, when he had "his King on his holy hill," as ver. 6. CHRIST was newly glorified, which was as a new begetting to him, "To-day have I begotten thee:" as if he had said, I know you wilt ask me now for all that you have died for; and this I promise, you shall ask nothing but it shall be granted. Then what will not CHRIST (so great a Son, even equal with his Father,) prevail for, with his Father and for his brethren Be their case, for the time past, never so desperate, be there never so many threatenings gone out against them, never so many precedents and examples of men condemned before for the like sins, yet CHRIST will prevail against them all.

 

CHAP. 8

The Power of CHRIST's Intercession demonstrated, in that he intercedes with GOD, who is our Father.

 

IN the second place, CHRIST is an Advocate for us with our Father. You may perhaps think there is little in that; but CHRIST puts much. upon it. John 16:26, 27, " At that day, (says CHRIST,) you shall ask in my name, and I say not to you, that I will pray the Father for you; for the Father himself loves you." At that day, the day he means, through this whole chapter, is that time when the Holy Ghost should be shed upon them. And his scope is, as in the highest manner to promise them that he would pray for them; so, further to tell them for their more abundant assurance, that, besides his prayers, God himself " so loved them," that indeed that alone were enough to obtain any thing at his hands, which they should but ask in his name; and the truth is, that God took up as vast a love unto us of himself at first, as ever he has borne since. And all that CHRIST does for us is but the expression of that love which was originally in God's own heart. Thus we find, that out of love, he gave CHRIST for us: " God so loved the world, that he gave his only-begotten Son to die." Yea, CHRIST's death was but a means to commend or set forth that love of his unto us. CHRIST adds not one drop of love to God's heart; only draws it out, and makes it flow forth; his heart is as ready to give all to us, as CHRIST is to ask, and this out of his pure love to us.

Let us now look round, and take a full view of all those particulars that CHRIST has done and does for us, and the several joint influence which they have upon our salvation. 1. In that CHRIST died, it assures us of a perfect price paid for, and a right to eternal life thereby acquired. 2. In that he rose again as a common person, this assures us yet further, that there is a formal act of justification passed and enrolled in the court of heaven; and that in his being then justified, all believers were also justified in him. 3. CHRIST's ascension into heaven, is a further act of his taking possession of heaven for us. He then formally entering upon that our right in our stead; which is a further confirmation of our salvation. 4. Therefore he sits at God's right hand, which imports his being invested with all power in heaven and earth to give" and apply "eternal life to us." 5. And last of all, there remains his intercession to complete our salvation. As CHRIST's death and resurrection were to procure our justification; so his sitting at God's right hand and intercession are to procure salvation; and by faith we may see it done, and behold our souls not only sitting in heaven in CHRIST, a common person sitting there in our right, as an evidence that we shall cone thither; but also, through CHRIST's intercession begun, we may sec ourselves actually possessed of heaven.

 

CHAP. 9

Some Encouragements for weak Believers, from CHRIST's Intercession.

 

Fort a conclusion, I will add a brief use and encouragement to him who is discouraged from coming to CHRIST. And I shall confine myself to those most comfortable words which the apostle has uttered concerning CHRIST's intercession: " Wherefore he is able to save to the utmost those that come to God by him; seeing he ever lives to make intercession for them."

Let not the want of assurance that God will save thee, or that CHRIST is thine, discourage thee, if you have but a heart to come to God by CHRIST to be saved, though you knows not whether he will yet save thee, or not. Go out of thyself, and rest in nothing in thyself. Come unto God through CHRIST for salvation, though with trembling. Unto God: for he is the ultimate object of our faith, and the Person with whom we have to do in believing, and from whom we are to receive. salvation, if ever we obtain it. Come unto God by CHRIST: which phrase is used in allusion to the worshippers of the Old Testament; who, when they had sinned, were directed to go to God by a Priest, who made an atonement for them. Now CHRIST is the great and true High Priest, "by whom we have access to the Father," Ephcs. 2: 18. The word is,*, a leading by the hand. Host you not know how to appear before GOD, or to come to him Conte first to CHRIST, and he will take thee by the hand and lead thee to his Father. Come unto God by CHRIST for salvation. Many a poor soul is apt to think that in coming to God by faith, it must not aim at itself, or its own salvation: Yes, it may, for that is here made the business which faith has with God in coming to him; and this is secretly couched in these words. For the apostle, speaking of the very aim of the heart in coming on purpose, mentions CHRIST's ability to save: " He is able to save." Come you therefore unto CHRIST, as to save thee through his death past, and by the merit of it, so for the present, and for the time to come, to take thy cause in hand, and to intercede for thee. It is a great relief unto a weak soul, that God has left CHRIST this work yet to do for us. So that the intercession of CHRIST may afford matter to a weak faith to throw itself upon CHRIST to perform it for us.

2. Nov, if such a soul ask, " But Nvill CHRIST, upon my coming to him for salvation, intercede for me, and under-take my cause" I answer it out of those words, " He lives to intercede for them who come to God by him." He lives on purpose to perform this work; it is the end of his living, the business of his life. And as he received a commandment to die, and it was the end of his life on earth; so he has received a command to intercede for all that cone to God by him. God has appointed him to this work by an oath: " He sware, and will not repent, you shall be a Priest for ever, after the order of Melchizedek."

3. If thy soul yet fearcth the difficulty of its own particular case, in respect of the greatness of thy sins, and the circumstances thereof, or any consideration whatsoever which to thy view does make thy salvation an hard suit to obtain: the apostle adds, "He is able to save to the utmost," (whatever thy cause be,) and this through his intercession. The same word, " to the utmost," is a good word, and well put in for our comfort. Consider it therefore, for it extends itself so far that you can not look beyond it. Let thy soul be set upon the highest mount that ever any creature was yet set upon, and which is enlarged to take in the most spacious prospect both of sin and misery, and all the difficulties of being saved that ever any poor humbled soul did cast within itself; yea, join to these all the objections and hinderances of thy salvation that the heart of man can suppose or invent against itself; lift up thy eyes, and look to the utmost you can see, and CHRIST by his intercession is able to save thee beyond the furthest compass of thy thoughts, even to the utmost and worst case the heart of man can suppose. It is not thy having lain long in sin, long under terrors and despairs, or having sinned often after many enlightnings, that can hinder thee from being saved by CHRIST. Do but remember this word, " to the utmost," and then put in what exceptions you can, lay all the bars in thy way that are imaginable; yet know that " the gates of hell shall not prevail against thee."

4. Again, consider but what it is that CHRIST, who has by his death done enough to save thee, does yet further for thee in heaven. If you thoughtest you hadst all the saints in heaven and earth jointly concurring in prayers to save thee; how wouldest you be encouraged One word out of CHRIST's mouth will do more than all in heaven and earth could do: And what is there then which we may not hope to obtain through his intercession for thee in heaven.

Only, whilst I am thus raising up your faith to him upon the work of his intercession for us, let me speak a word to you, to stir up your love to him, upon the consideration of his intercession. You see you have the whole life of CHRIST first and last, both here and in heaven laid out for you. He had not come to earth but for you: he had no other business here; " Unto us a Son is born." He had not died but for you: "For us a Son was given." And when he rose, it was "for justification:" And now he is gone to heaven, he lives but to intercede for you. He makes your salvation his constant calling. Oh! therefore let us live wholly unto Him! For he has, and does live unto us. There was much of your time lost before you began to live to him. But there has been no moment of his time which he has not lived to, and improved for you. Nor are you able ever to live for him but only in this life, for here-after you shall live with him, and be glorified of him. I conclude: "The love of CHRIST should constrain us;" because we cannot but judge this to be the most equal, "that they which live should not henceforth live unto themselves, but unto Him who died for them, and rose again, and sits at God's right hand; yea, and there lives for ever to make intercession for us."