CHAP. I.
The scope of these words: That they were Christs origi­nally. Christ the highest example of Beleeving. Encouragements to our faith from thence.

THese words are a triumphing chal­lenge, uttered by the Apostle in the name of all the [ Elect;] for so he be­gins it in the 33. ver. foregoing, Who shall lay any thing to the charge of Gods [Elect?] It is God that justifies, And then follow these words, Who shall condemne? (namely, Gods elect,) It is Christ that dyed, &c. This challenge we finde first published by Jesus Christ himselfe, our [Page 2] onely Champion, Esay 50. (a Chapter made of, and for Christ) ver. 8. He is neere that justifies me, who will contend with me? They were Christs words there, and spoken of Gods justifying him; and these are every Beleevers words here, intended of Gods justifying them. Christ is brought in there uttering them as standing at the High Priests Tribunall, when they spat upon him, and buffeted him, as ver. 4, 5. when he was condemned by Pilate, then he exercised this faith on God his Father, He is neere that justifies me. And as in that his condemnation he stood in our stead, so in this his hope of his Iustification he speaks in our stead also; & 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, hath dyed, who therefore shall condemne? Loe 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. Observe we first from hence by way of premise to all that fol­lows,

That Christ lived by faith as well as we doe. Obser.

In the first of Iohn ver. 16. Christ an ex­ample of be­leeving. we are said to receive of his fulnesse grace for grace: that is, Grace answera­ble and like unto his; and so (among others) Faith.

For Explication hereof. Exlplained.

First, 1. He had a faith for the justification of himselfe. in some sense he had a faith for Iustificati­on like unto ours, though not a Iustification through faith, as we have. He went not, indeed, out of himselfe, to rely to another for righteousnesse, [Page 3] for he had enough of his owne (he being The Lord our righteousnesse:) yet he beleeves on God to justi­fie him, and had recourse to God for justification: He is neer (sayes he) that justifies me. If he had stood in his own person meerely, and upon his owne bottome onely, there had beene no occasion for such a speech; and yet consider him as he stood in our stead, there was: for what need of such a Justi­fication, if he had not been some way neer a con­demnation? He therefore must be supposed to stand here (in Esay) at Gods Tribunall, as well as at Pilates, with all our sins upon him: And so the same Prophet tels us Ch. 53. 6. God made the iniquities of us to meete on him. He was now made sin, and a curse, and stood not in danger of Pilates condemnation only, but of Gods too, unlesse he satisfied him for all those sins. And when the wrath of God for sin came thus in upon him, his faith was put to it, to trust & wait on him for his Justification, for to take off all those sins, together with his wrath from off him, and to acknowledg himselfe satisfied, & him acquited. Therfore in the 22. Ps. (which was made for Christ when hanging on the Crosse, and speaks how his heart was taken up that while) he is brought in as putting forth such a faith as here we speak of, when he called God his God, [ My God my God] then, whēas to his sense, he had forsaken him, [why hast thou forsaken me?] Yea he helped his faith with the faith of the Fore-fathers, whom upon their trust in him God had delivered: Our Fathers, (says he) trusted in thee; they trusted and thou didst de­liver them: Yea, at the 5. v. we find him laying him­selfe [Page 4] at Gods feet, lower then ever any man did, [ I am a worme] (sayes he) (which every man treads on, and counts it a matter of nothing for to kill) [ and no man] as it follows; and all this, because he bare our sins. Now his deliverance and justification from all these, to be given him at his resurrection, was the matter, the businesse he thus trusted in God for, even that he should rise again, and be ac­quited from them. So Psal. 16. (a Psalme made also for Christ, when to suffer, and to lie in the grave) ver. 8, 9, 10. The Lord is at my right hand, I shall not be moved: Therefore my heart is glad, my flesh also resteth in hope, Or (as in the Originall) [ dwels in confident surenesse] thou wilt not leave [my soule] in hell, that is under the load of these sins, and thy wrath laid on me for them) neither wilt thou suffer thy holy One (in my body) to see corruption. This is in substance all one with what is here said in this one word, He is neere that [justifies] me, for Christs Resurrection was a Iustification of him, as I shall hereafter shew.

Neither 2. 2. A faith for the justifying of us. did he exercise faith for himselfe on­ly, but for us also; and that more then any of us is put to it, to exercise for himselfe: for he in dying, and emptying himselfe, trusted God with the me­rit of all his sufferings aforehand, there being many thousands of soules to be saved thereby a long while after, even to the end of the world. He dyed and betrusted all that stock into his Fathers hands, to give it out in Grace and Glory, as those for whom he dyed should have neede. And this is a greater trust (considering the infinite number of [Page 5] his elect, as then yet to come) then any man hath occasion to put forth for himselfe alone. God tru­sted Christ before he came into the world, and sa­ved many millions of the Jews upon his bare word: And then Christ, at his death, trusts God againe as much, both for the salvation of Jews and Gen­tiles, that were to beleeve after his death. In Heb. 2. 12, 13, 14, 15. it is made an Argument, that Christ was a man like us, because he was put to live by faith like as we are (which the angels doe not) and to this end, the Apostle brings in these words pro­phecied of him, as spoken by him of himselfe, [ I will put my trust in him] as one proofe that he was a man like unto us. Now for what was it that he trusted God? By the Context it appeares to be this, that he should be the salvation of his brethren and children, and that he should have a seede and a ge­neration to serve him, and raise up a Church to God to praise him in. For this is made his confidence and the issue of his sufferings in that fore-cited Psal. 22. from ver. 22. to the end.

How should the consideration of these things both draw us on to faith, Vse. To draw on to faith, and en­courage us therein. and encourage us therein, and raise up our hearts above all doubtings and withdrawings of spirit in beleeving! For in this example of Christ we have the highest instance of beleeving that ever was. He trusted God (as we have seene) for himselfe, and for many thousands besides, even for all his elect; and hast not thou the heart to trust him for one poore soule? Yea Christ thus trusted God, upon his single Bond; but we for our assurance, have both Christ and God bound to us, even God with his surety, Christ, [Page 6] (for he is Gods Surety as well as ours.) A double Bond from two such Persons, whom would it not secure? If God the Father and God the Son thus mutually trusted one another for our salvation, whom would it not induce to trust them both, for ones own salvation, when as otherwise they must be damned that will not? 1. This example of Christ may teach and incite us to beleve: For did Christ lay downe all his glory, and empty him­selfe, and leave himselfe worth nothing, but made a Deed of Surrendring all he had into his Fathers hands, and this in a pure trust that God would ju­stifie many by him, (as it is in Esay 53. and shall not we lay downe all we have, and part with what ever is deare unto us afore hand, with the like sub­mission, in a dependance and hope of being our selves justified by him? Especially a­gainst the greatnesse of sinnes. And withall 2. it may encourage us to beleeve: Hast thou the guilt of innumerable transgressions comming in, and dis­couraging thee from trusting in him? Consider but what Christ had, (though not of his owne:) Christ was made (as Luther boldly (in this sense that we speak of him) speakes) the greatest sinner that ever was; that is, by imputation: for the sins of all Gods chosen met in him: And yet he tru­sted God to be justified from them all, and to be raised up from under the wrath due of them. Alas, thou art but one poore sinner, & thy faith hath but a light and smal load laid upon it, namely, thy own sins, which to this summe he undertook for, are but as an unite to an infinite number: God laid upon him the iniquities of us all. Christ trusted God for his own Acquitance from the sins of all the world, and [Page 7] when that was givē him, he yet again further trust­ed him, to acquit the world for his satisfaction sake.

But thou wilt say, Christ was Christ, one per­sonally united to God, and so knew that he could satisfie him; but I am a sinfull man. Well, but if thou beleevest, and so art one of those who are one with Christ, then Christ speaking these words in the name both of himselfe and of his Elect, (as hath been shewed) thou hast the very same ground to utter them that he had, and all that encouraged him, my embolden thee, for he stood in thy stead. It was onely thine, and others sins that put him in any danger of condemnation; and thou seest what his confidence before-hand was, that God would justifie him from them all: And if he had left any of them unsatisfied for, he had not been justified; and withall in performing his own part undertaken by him, he performed thine also, and so in his being justified, thou wert justi­fied also: His confidence then, may therefore be thine now: onely his was in and from himselfe, but thine must be on him: yet so, as by reason of thy commu­nion with him in his both condemnation and justifi­cation, thou mayst take & turn all that emboldned him to this his trust and confidence, to embolden thee also in thine, as truly as he did for himselfe. Yea in this thou hast now a farther prop and en­couragement to thy faith, then he then had; for now (when thou art to beleeve) Christ hath fully performed the satisfaction he undertooke; and we now see Iesus crucified, acquited, yea crowned with glory and honour, as the Apostle speaks: But he, when he took up this triumph, was (as Esay here [Page 8] foretold and prophecyed it of him) but as then en­tring upon that work. The Prophet seeing the day of his arraignment and Agonie, utters these words as his; shewing what thoughts should then possesse his heart, when Pilate & the Jews should condemn him, and our sins come in upon him, God is neere that justifies me, who therefore shall contend with me? But now this comes to be added to our challenge here, that Christ HATH dyed, and is also risen again; that he WAS condemned & justified, who therefore shall condemne? may we say, and say much more.

But thou wilt yet say, He knew himselfe to be the Son of God, but so doe not I. Well, doe thou but cast thy selfe upon him, to be adopted and justified by him, with a giving up thy soule to his sa­ving thee his owne way, and (though thou know­est it not) the thing is done. And as for that (so great and usuall) discouragement unto poore soules from doing this, namely, the greatnesse and multi­tudes of sins, this very example of his faith, and the consideration of it, may alone take off, and help to remove it, more then any I have ever met with: for He in bearing the sins of his Elect, did beare as great and infinitely more sins then thine, yea, all sorts of sins what ever, for some one of his elect or other, (for he said upon it, that All (that is, all sorts of) sins shall be forgiven unto men, & therefore were first born by him for them) and yet you see how con­fident afore-hand he was, & is now clearly justified from them all: And by vertue of his being justi­fied from all sorts of sins, shall all sorts of sinners in and through him be justified also: and therefore why mayst not thou hope to be from thine? certainly [Page 9] for this very reason our sins simply and alone con­sidered can be supposed no hinderance.

Thus we have met with one great and gene­rall encouragement at the very Portall of this Text, which comes forth to invite us ere we are entred into it, and which will await upon us throughout all that shall be said, and have an in­fluence into our faith, and helpe to direct it in all that follows.

CHAP. II.
The Scope and Argument of this Discourse, is either Direction to Christ as the Object of Faith, or Encouragement to Beleevers, from all those parti­culars in Christ mentioned in the Text.

FAith and the supports of it, or rather Christ, as by his Death and Resurrection, &c. hee is the foundation of Faith, and the cause of our Justi­fication, is the main subject of these words: All which therefore to handle more largely, is the in­tended subject of this Discourse. And therefore as we have seene Christs faith for us, so now let us see what our faith is to be towards him: Onely take this along with you, for a right bounding of all that follows; That the Faith (the object and support of which I would discourse of) is onely, Faith as justifying; for Justification was properly here the matter of Christs faith for us, and is also answerably here held forth by Paul, as that faith which Beleevers are to have on him. Now faith is called justifying, onely as it hath Justification for [Page 10] its object, and as it goes out to Christ for Justifica­tion: So that all that shall be spoken must be con­fined to this alone, as the intendment of the Text. And concerning this, the Text doth two things: Two things in the Text.

1. It holds forth Christ the object of it, [ Who shall condemne? [Christ] hath dyed, 1. Christ the object of faith for justificati­on. &c.] And he be­ing the sole subject of those foure particulars that follow, as encouragements to faith, must needs be therefore the object here set forth unto our faith.

2. In Christ we have here all those foure made things matter of triumph to Beleevers, 2. His Death, Resurrection, &c. matter of triumph unto faith. to assure them that they shall not be condemned, but justifi­ed. In that

• Christ
  • 1. Dyed.
  • 2. Rose againe.
  • 3. Is at Gods right hand.
  • 4. Intercedes.

So that (for the generall) I am to do two things: and therein I shall fulfill the Texts scope.

1. Direct your faith to Christ, as to its right object.

2. To encourage your faith, from these severall acti­ons of Christ for us, and shew how they all containe matter of triumph for faith in them, & also teach your faith how to triumph from each of them: & herein I am to keepe close to the argument pro­pounded, namely, faith as justifying; or to shewhow faith, seeking justification in Christ, may be excee­dingly raised from each of these particulars, & sup­ported by them, as by so many pillars of it. So as although Christs Death, Resurrection, &c. may fitly serve to encourage our faith in many other acts it useth to put forth, (as in point of Sanctification to [Page 11] be had from Christ, into which his Death and Resurrection have an influence) yet here we are limited to the matter of Justification onely, [ It is God that justifies, who shall condemne, seeing Christ hath dyed?] and herein to shew how his Death, Resurrection, &c. may, and doe afford matter of comfort and triumphing in point of Justification, from all these. And thus you have the summe of these words, and of my scope in this ensuing Treatise.

CHAP. III.
First, Directions to Christ as the object of faith. How in a three-fold consideration Christ is the ob­ject of justifying faith.

BUt ere I come to encourage your faith from these, let me first direct and point your faith aright to its proper and genuine object, Christ the ob­ject of faith three wayes. Christ. I shall doe it briefly, and onely so far as it may be an Introduction to the Encouragements from these foure particulars, the things mainly inten­ded by me.

• 1. Christ is the object of our faith, in joynt commission with God the Father.
• 2. Christ is the object of faith, in opposition to our owne Humiliation, or Graces, or Du­ties.
• 3. Christ is the object of faith, in a distinction from the Promises.

[Page 12] First, 1. As in joynt commission with God the Father. Christ is the object of faith, in joynt commission with God the Father. So here, It is God that justifies, and Christ that dyed: They are both of them set forth as the foundation of a Be­leevers confidence. So elsewhere, Faith is called a beleeving on him (namely, God) that justifies the ungodly, Rom. 4. 5. and a beleeving on Christ, Acts 6. Wherefore faith is to have an eye unto both, Faith to eye both God and Christ in seek­ing justifica­tion. for both doe alike contribute unto the justification of a sinner. It is Christ that paid the price, that per­formed the righteousnesse 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 Iesus Christ:] Where we see, that Gods free grace, and Christs righteousnesse, doe concur to our justification. Christ paid as full a price, as if there were no grace shewne in justifying of us; (for mercy bated Christ no­thing) 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 justifie us, so faith in justification is to look at both these: So it followes in the next ver. of that 3. Yet God the ultimate ob­ject. Rom. 25. [ Whom God hath set forth to be a propitiation [through faith] in his bloud.] And though it be true, that God justifying is the ul­timate object of our faith, (for Christ leads us by the hand (as the word is, Ephes. 2. 18) unto God: and 1 Pet. 1. 21. we are said by Christ to beleeve [Page 13] on God who raised him, that so our faith and hope might be on God) Christ, under the New Te­stament, the more immedi­ate object. yet so, as under the New Te­stament, Christ is made the more immediate ob­ject of faith; for God dwelling in our nature is made more familiar to our faith then the Person of the Father is, who is meerly God. Under the Old Testament, when Christ was but in the Promise, and not as then come in the flesh, then indeed their faith had a more usuall recourse un­to God, who had promised the Messiah, of whom they then had not so distinct (but onely confused) thoughts; though this they knew, that God accepted, and saved them through the Messiah: But now under the New Testament, because Christ, as Mediator, exists not onely in a promise of Gods, but is come, and manifest in the flesh, and is set forth by God, (as the Apo­stles phrase is) to tranfact all our businesses for us betweene God and us. Hence the more usu­all and immediate addresse of our faith is to be made unto Christ; who as he is distinctly set forth in the New Testament, so he is as distinctly to be apprehended by the faith of beleevers. Ye beleeve in God, (sayes Christ to his Disciples, whose faith and opinion of the Messiah was till Christs Resurrection, of the same elevation with that of the Old-Testament-beleevers) beleeve also in me: Make Me the object of your trust for Salvation, as well as the Father. And therefore when Faith and Repentance come more narrowly to be distinguished by their more immediate ob­jects, it is Repentance towards God, but Faith to­wards [Page 14] our Lord Iesus Christ, Act. 20. 21. not but that God and Christ are the objects of both, but that Christ is more immediately the object of Faith, and God of Repentance: So that we be­leeve in God through beleeving in Christ first, and turne to Christ by turning to God first. And this is there spoken, when they are made the summe of Christian doctrine, and of the Apostles preaching: And therefore the faith of some being much enlarged to the mercies of God and his free grace, and but in way of supposition un­to Christ, or in a taking for granted, that all mercies are communicated in and through Christ, yet so, as their thoughts work not so much upon, nor are taken up about Christ; al­though this may be true faith under the New Testament, in that God and his free grace is the joynt object of faith, together with Christ and his righteousnesse, and the one cannot be without the other, and God oft-times doth more eminently pitch the streame of a mans thoughts in one chanell rather then in another, and so may direct the course of a mans thoughts towards his free grace, when the streame runs lesse towards Christ, yet it is not such a faith as becomes the times of the Gospel; it is of an Old-Testament­straine and Genius: whereas our faith now, should in the more direct and immediate exercises of it, be pitcht upon Jesus Christ, that through him (first apprehended) our faith might be in God, (as the ultimate object of it) as the Apostle speaks. And so much for the first.

[Page 15] The second is, 2. Christ the object of faith in opposition to all in our selves. that Christ is to be the object of our faith, in opposition to our owne Humilia­tion, or Graces, or Duties.

1. We are not to trust, 1. Not to rest in humiliation. nor rest in Humiliati­on, as many doe, who quiet their consciences from this, that they have been troubled. That Promise, [ Come to me you that are weary and heavy laden, and you shall find rest] hath been much mi­staken; for many have understood it, as if Christ had spoken peace and rest simply unto that condition, without any more adoe; and so have applyed it unto themselves, as giving them an interest in Christ: Whereas it is onely an in­vitement of such (because they are most apt to be discouraged) to come unto Christ, as in whom alone their rest is to be found. If therefore men will set downe their rest in being weary and heavy laden, and not come to Christ for it, they sit down besides Christ, and will lye downe in sorrow. This is to make Iohn (who onely prepared the way for Christ) to be the Messiah indeed, (as many of the Jews thought) that is, to think the eminent work of Iohns Ministerie (which was to humble, and so prepare men for Christ) to be their attaining Christ himselfe. But if you be weary, you may have rest indeed, but you must come to Christ first: For as, if Christ had dyed onely, and not arose, we had been still in our sins, (as it is 1 Cor. 15. 17.) so though we dye by sin, as staine by it, (as Paul was, ( Rom. 7. 11, 12, 13.) in his humiliation) yet if we attaine not to the resurrection of faith, (so the work of faith is ex­pressed, [Page 16] Col. 3. 12, 13.) we still remaine in our sinnes.

Secondly, 2. Not in Du­ties or Graces. we are not to rest in graces or du­ties; they all cannot satisfie our owne conscien­ces, much lesse Gods Justice. If Righteousnesse could have come by these, then Christ had dyed in vaine, as Gal. 2. ult. What a dishonour were it to Christ, that they should share any of the glory of his righteousnesse? were any of your Duties crucified for you? Graces and Duties are the Daughters of Faith, the Off-spring of Christ; and they may in time of need indeed nourish their mother, but not at first beget her.

In the third place, 3. Christs per­son the object of faith, in a distinction from the Pro­mises. Christs Person, and not barely the Promises of forgivenesse is to be the object of faith. There are many poore soules humbled for sin, and taken off from their owne bottome, who, like Noahs Dove, fly over all the Word of God, to spy out what they may set their foot upon, and eying therein many free and gracious Promises, holding forth forgive­nesse of sins, and justification, they immediately close with them, and rest on them alone, not see­king for, or closing with Christ in those Promi­ses: Which is a common error among people; and is like as if Noahs Dove should have rested upon the out-side of the Ark, and not have come to Noah within the Ark; where though she might rest for a while, yet could she not ride out all stormes, but must needs have perished there in the end. But we may observe, that the first Pro­mise that was given, was not a bare word simply [Page 17] promising forgivenesse, or other benefits which God would bestow; but it was a Promise of Christs Person as overcomming Satan, and pur­chasing those benefits, [ The Seed of the woman shall break the Serpents head.] So when the Promise was renewed to Abraham, it was not a bare Pro­mise of blessednesse and forgivenesse, but of that Seed, that is, Christ, (as Gal. 3. 16.) in whom that blessednesse was conveyed, [ In thy Seed shall all the Nations of the earth of blessed.] So that Abrahams faith first closed with Christ in the Promise, and therefore he is said to see Christs day, and to re­joyce in embracing him: And so all the succee­ding Fathers (that were Beleevers) did, more or lesse, in their Types and Sacraments, as appeares by 1 Cor. 10. 1, 2. And if they, then much more are we thus to look at Christ, unto whom now he is now made extant, not in Promises onely, but is really incarnate, though now in heaven. Hence our Sacraments (which are the seals ad­ded to the word of faith) doe primarily exhibit Christ unto a Beleever, and so (in him) all other Promises (as of forgivenesse, &c.) are ratified and confirmed 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 doth to the eare) and therefore as in them the soule is first to look at Christ, and em­brace him as tendered in them, and then, at the Promises tendred with him in them, & not to take the Sacraments as bare seals of pardon and for­givenes: So (in like manner) in receiving of, or ha­ving [Page 18] recourse to 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. Hence Faith is still expres­sed by this its object, Christ, it being called Faith on Christ. Thus Philip directs the Eunuch, Acts 6. How the Pro­mises are the object of faith. How Christ in the Promises. 31. Beleeve on the Lord Iesus. The Promise is but the casket, and Christ the jewell in it; the Promise but the field, and Christ the Pearle hid in it, and to be chiefly lookt at. The Promises are the meanes by which you beleeve, not the things on which you are to rest. And so, although you are to look at forgivenesse as held forth in the Promise, yet you are to beleeve on Christ in that Promise, to obtaine this forgivenesse. So Act. 26. 18. it is said of Beleevers by Christ him­selfe, [ That they may obtaine forgivenesse of sins, by faith which is on me.]

And to clear it farther, we must conceive, that the Promises of Forgivenesse are not as the Par­dons of a Prince, which meerly containe an ex­pression of his royall word for pardoning, so as we in seeking of it, doe rest upon, and have to do only with his word and seal w ^ch we have to shew for it: but Gods Promises of pardon are made in his Son, and are as if a Prince should offer to par­don a Traytor upon marriage with his child, whō in, and with that pardon he offers in such a rela­tion; so as all that would have pardon, must first seek out for his child: and thus it is in the matter of beleeving. The reason of which is, because Christ is the Grand Promise, in whom all the [Page 19] Promises are Yea and Amen, 2 Cor. 11. 29. and there­fore he is called The Covenant, Esay 49. 8. So that, as it were folly for any man to think that he hath an interest in an Heiresse lands, because he hath got the writings of her estate into 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 her selfe, all the writings will be fetcht out of his hands againe) so is it with all the Promises; they hang all upon Christ, and without him there is no interest to be had in them: He that hath the Sonne, hath life, Iohn 1. 5, 12. because Life is by Gods ap­pointment onely in him, as ver. 11. All the Pro­mises are as Copy-hold land, which when you would interest your selves in, you enquire upon what Lord it holds, and you take it up of him, as well as get the Evidences and Deeds for it into your hands; the Lord if it will be acknow­ledged for such in passing his right into your hands: Now this is the tenure of all the Promi­ses; they all hold on Christ, in whom they are Yea and Amen; and you must take them up of him. Thus the Apostles preached forgivenesse to men, Acts 13. 38. Be it knowne that through this man is preached to you the forgivenesse of sins. And as they preached, so we are to beleeve, as the Apostle speaks, 1 Cor. 15. 11. And without this, to rest on the bare Promise, or to look to the benefit pro­mised without eying Christ, is not an Euangeli­call, but a Jewish faith, even such as the Forma­lists among the Jews had, who without the Mes­siah [Page 20] closed with Promises, and rested in Types to cleanse them, without looking unto Christ the end of them, and as propounded to their faith, in them. This is to goe to God without a Media­tor, and to make the Promises of the Gospel to be as the Promises of the Law, Nehushtan, (as He­zekiah said of the Brasen Serpent) a piece of brasse, vaine, and ineffectuall: like the waters of Be­thesda, they heale not, they cleanse not, till this Angel of the Covenant come downe to your faith in them: Therefore at a Sacrament, or when you meet with any Promise, get Christ first downe by faith, and then let your faith propound what it would have, and you may have what you will of him.

There are three sorts of Promises, Three sorts of Promise, and how Christs Person is the object of faith in applying them all. 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, &c. Now in these it is plaine, that Christ is the naked object of them: so that if you apply not him, you apply nothing, for the onely thing held forth in them is Christ.

2. There are Inviting Promises; as that before mentioned, [ Come to me you that are weary] The promise is not to wearinesse, but to comming to Christ; they are bidden Come to him, if they will have rest.

3. There are Assuring Promises; as those made to such and such qualifications of sanctification, &c. But still what is it that is promised in them, [Page 21] which the heart should onely eye? It is Christ, in whom the soule rests and hath comfort in, and not in its grace; so that the sight of a mans grace is but a back-doore to let faith in at, to converse with Christ, whom the soule loves. Even as at the Sacrament, the elements of Bread and Wine are but outward signes to bring Christ and the heart together, and then faith lets the outward elements goe, and closeth, and treats immedi­ately with Christ, unto whom these let the soule in: So Grace is a signe inward, and whilst men make use of it onely as of a bare signe to let them in unto Christ, and their rejoycing is not in it, but in Christ, their confidence being pitcht upon him, and not upon their grace; whilst men take this course, there is and will be no danger at all in ma­king such use of signes: and I see not, but that God might as well appoint his owne work of the new creation within, to be as a signe and help to communion with Christ by faith, as he did those outward elements, the works of his first creati­on; especially, seeing in nature, the effect is a sign of the cause. Neither is it more derogatory to free grace, or to Christs honour, for God to make such effects, signes of our union with him, then it was to make outward signs of his presence.

CHAP. I.
How not Christs Person simply, but Christ as dying is the object of Faith as justifying.

TO come now to all those foure par­ticulars of or about Christ, as the object of faith here mentioned; and to shew both how Christ in each is the object of faith as justifying; and what support or encouragement the faith of a Beleever may fetch from each of them in point of Justification, which is the Argument of the maine Body of this Discourse.

First, Christ as dying is the object of justifying faith, [ Who shall condemne? Christ hath dyed.]

For the explanation of which, Explained, 1. By two Directions. I will 1. Give a direction or two.

[Page 23] 2. Shew how an encouragement, or matter of triumph, may from hence be fetcht.

1. 1. Direction. The first Direction is this, That in seeking forgivenesse, or 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, as here he is made. It was the Serpent as lift up, and so looked at, that healed them. Now this direction I give to prevent a mistake which soules that are about to beleeve, doe often run into: For when they heare that the person of Christ is the maine object of faith, they thus conceive of it, that when one comes first to be­leeve, he should looke onely upon the personall excellencies of Grace and Glory which are in Jesus Christ, which follow upon the Hypostati­call Union; and so have his heart allured in un­to Christ by them onely, and close with him un­der those apprehensions alone. But although it be true, that there is that radicall disposition in the faith of every Beleever, which if it were drawne forth to view Christ in his meere perso­nall excellencies abstractively considered, would close with Christ for them alone, as seeing such a beauty and suitablenesse in them; yet the first view which an humbled soule alwayes doth, and is to take of him, is of his being a Saviour, made sinne, and a curse, and obeying to the death for sinners. He takes up Christ in his first sight of him, under the likenes of sinfull flesh, (for so the Go­spel first represents him, though it holds forth his personall excellencies also) and in that repre­sentation [Page 24] it is, that he is made a fit object for a sin­ners faith to trust & rest upon, for salvation, which in part distinguisheth a sinners faith whilst here on earth, towards Christ, from that vision or sight which Angels and the souls of men have in hea­ven of him. Faith here views him not onely as glorious at Gods right hand, (though so also) but as crucified, as made sin, and a curse, and so rests upon him for pardon; but in heaven we shall see him as he is, and be made like unto him. Take Christ in his personall excellencies simply considered, and so with them propounded as an Head to us, & he might have been a fit object for Angels and men even without sin to have closed withall; and what an additon to their happinesse would they have thought it, to have him for their husband! but yet, so considered, he should have been, and rather is, the object of love, then of faith or affi­ance. It is therefore Christ that is thus excellent in his person, yet farther considered, as clothed with his garments of bloud, and the qualificati­ons of a Mediator and Reconciler; it is this that makes him so desirable by sinners, and a fit ob­ject for their faith (which looks out for justifica­tion) to prey and seize upon, though they take in the consideration of all his other excellencies to allure their hearts to him, and confirme their choice of 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 onely or mainly in his Personall excellencies, cannot pro­perly be called the object of it: But the Formalis [Page 25] ratio, the proper respect or consideration that ma­keth Christ the object of faith as justifying, must necessarily be that in Christ, which doth indeed justifie a sinner; which is, his obedience unto death. For the act and object of every habit or facultie, are alwayes suited, and similar each to other; and therefore Christ justifying must needs be the object of Faith justifying. It is true, that there is nothing in Christ with which some an­swerable act of faith in us doth not close; and from the differing considerations under which faith looks at Christ, have those severall acts of faith various denominations: As, faith that is carryed forth to Christ and his personall excel­lencies, may be called uniting faith; and faith that goes forth to Christ for strength of grace to subdue sinne, may (answerably to its object) be called sanctifying faith; and faith as it goes forth to Christ (as dying, &c.) for justification, may be called justifying faith: For faith in that act looks at what in Christ doth justifie a sinner; and therefore Christ considered as dying, rising, &c. doth in this respect become the most pleasing and gratefull object to a soule that is humbled; for this makes Christ suitable to him as he is a sinner, under which consideration he re­flects upon himselfe, when he is first humbled. And therefore thus to represent Christ to Belee­vers under the Law, was the maine scope of all the Sacrifices and Types therein, All things being purged with bloud, and without bloud there being no remission, Heb. 9. Thus did the Apostles also in [Page 26] 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 their condition best, whom he endeavoured 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 maine scope of it, but the picturing out (as the word is) of Christ crucified before their eyes? ver. 1. so he preached him, and so they received him, and so they began in the spirit, ver. 3. And thus also doe the seals of the Promises (the Sacra­ments) present Christ to a Beleevers eye; as they hold forth Christ, (as was in the former di­rection observed) so Christ, as crucified; their scope being to shew forth his death till be come, 1 Cor. 11. 26. the Bread signifying Christs body bro­ken, in the sufferings of it; and the cup signifying the sufferings of his soule, and the pouring of it forth unto death. And hence likewise, as faith it selfe is called Faith on Christ, (as was before observed) so it is called Faith on his bloud, Rom. 3. 24, 25. because Christ as shedding his bloud for the remission of sinnes, is the object of it: So the words there are, [ Whom God hath ordained to be a propitiation through faith in his bloud, to de­clare his righteousnesse for the remission of sins.] And look how God hath ordained and set forth Christ in the Promises, under that picture of him doth faith at first close with him. And one reason simi­lar [Page 27] to the former, may be grounded on the 24. ver. of that 3. to the Rom. Being justified freely by his grace, [through the redemption that is in Christ] And as (I shewed before, in the reason of the former direction, that) all Promises hold of his Person, as being Heire of all the Promises; so the speciall Tenure upon which forgivenesse of sins doth hold of him, is by purchase, and by the re­demption that is in him. So that, as the promise of forgivenesse refers to his person, so also to this redemption that is in him. Thus both in Eph. 1. and Col. 1. [ In whom we have redemption through his bloud, even the forgivenesse of sinnes.] His person gives us title to all the promises, and his bloud shews the tenure they hold on; a purchase, and a full price, ( [...], an adequate price) 1 Tim. 2. 6. And as sin is the strength of the Law, and of the threatnings thereof; so Christs satisfaction is the strength of all the Promises in the Gospel. In a word, an humbled soule is to have recourse to that Christ who is now alive, and glorified in heaven, yet to him as once crucified and made sinne. He is to goe to Christ now glorified, as the Person from whom he is to receive forgivenesse, &c. but withall, to him as crucified; as through whom (con­sidered in that condition he then was in) he is to receive all.

CHAP. II.
What in Christs death, faith seeking justification, is especially to eye and look at.

NOw then a second Direction for faith to­wards Christ as dying, Direction. 2 is, Faith is principal­ly and mainly to look unto the end, Faith is espe­cially to look at Christs end and mind in dying: meaning, and intent of God and Christ in his sufferings, and not simply at the Tragicall story of his death and suf­ferings. It is the heart, and mind, and intent of Christ in suffering, which faith chiefly eyeth, and which draweth the heart on to rest on Christ crucified. When a Beleever sees that Christs aime in suffe­ring for poore sinners, agrees and answers to the aime and desires of his heart, and that that was the end of it that sinners might have forgivenesse, Namely, that sinners might have forgive­nesse. and that Christs heart was as full in it, to procure it, as the sinners heart can be to desire it; this draws his heart in to Christ, to rest upon him: And without this, Without this, the meditation of the story of his Passion, unprofitable. the contemplation and medita­tion of the story of his sufferings, and of the greatnesse of them, will be altogether unprofi­table. And yet, all (or the chiefe) use which the Papists, and many carnall Protestants make of Christs sufferings, is to meditate upon, and set out to themselves the grievousnesse of them, so to move their hearts to a relenting, and com­passion to him, and indignation against the Jews for their crucifying of him, with an admiring of his [Page 29] noble and heroicall love herein: and if they can but get their hearts thus affected, they judge and account this to be grace; when as it is no more then what the like tragicall story of some great & noble personage, (ful of heroicall vertues and ingenuity, yet inhumanely and ungratefully used) will work, and useth ordinarily to work in ingenuous spirits, who read, or heare of it: yea and this oft-times, though it be but in the way of a fiction: Which when it reacheth no higher, is so far from being faith, that it is but a carnall and fleshly devotion, springing from fancie which is pleased with such a storie, and the principles of ingenuity stirred towards one who is of a no­ble spirit, and yet abused. Such stories use to stir up a principle of humanity in men, unto a com­passionate love; which Christ himselfe at his suffering found fault with, as being not spirituall, nor raised enough in those women who went weeping to see the Messiah so handled; Weep not for me, (sayes he) that is, weep not so much for this, thus to see me unworthily handled by those for whom I dye.

And therefore accordingly as these stirrings are but fruits of the flesh, so humane inventions, as Crucifixes, and lively representations of the story of Christs Passion unto the sight of fancy, doe exceedingly provoke men to such devotio­nall meditations and affections: but they work a bare historicall faith only, a historicall remem­brance, and an historicall love, (as I may so call them.) And no other then such doth the [Page 30] reading of the story of it in the Word, work in many, who yet are against such Crucifixes. But saving, justifying faith chiefly minds, and is most taken up with the maine scope and drift of all Christs sufferings: for it is that in them, which answers to its owne aime and purpose; which is, to obtaine forgivenesse of sins in Christ crucified. As God looks principally at the mea­ning of the Spirit in prayer, Rom. 8. so doth faith look principally to the meaning of Christ in his suf­ferings. As in all other Truths a Beleever is said to have the mind of Christ, 1 Cor. 2. ult. so especi­ally he minds what was the mind and heart of Christ in all his sufferings. And therefore you may observe, that the drift of all the Apostles Epistles, is to shew the intent of Christs suffe­rings; how he was therein set forth to be a pre­pitiation for sinne; to beare our sinnes upon the tree; to make our peace, &c. He was made sinne, that we might be made the righteousnesse of God in him. As in like manner, the scope of the Euangelists is to set forth the story of them, (for that is necessary to be known also.) And thus did that Euangeli­call Prophet Isaiah chiefly set forth the intent of Christs sufferings for justification, Esay 53. throughout the Chap. as David before had done the story of his Passion, Psal. 22. And thus to shew the use and purpose of his sufferings, was the scope of all the Apostles Sermons, holding forth the intent of Christs passion to be the justification and salvation of sinners: This is a faithfull saying, and worthy of all acceptation, that Christ came into the [Page 31] world to save sinners, 1 Tim. 1. 15. and they still set forth what the plot was, at which God by an an­cient designment aimed at, in the sufferings of Christ, which was an end higher then men or Angels thought on, when hee was put to death. And thus faith takes it up, and looks at it. And upon this doth Peter (in his Sermon, Acts 2.) pitch their faith, where having first set forth the hainousnesse of their sin in murdering the Lord of life, then to raise up their hearts againe, (that so seeing Gods end in it, they might be drawne to beleeve,) he tellls them, that All this was done by the determinate counsell of God, ver. 23. and that for a farther end then they imagined, even for the re­mission of sins through his Name, as in the clo­sure of that Sermon he shews. It was not the ma­lice of the Jews, the falsenesse of Iudas, the fear­fulnesse of Pilate, or the iniquity of the times he fell into, that wrought his death, so much as God his Father complotting with Christ him­selfe, and aiming at a higher end then they did: there was a farther matter in it; it was the exe­cution of an ancient contrivement and agreement, whereby God made Christ Sinne, and laid our sins upon him. God was in Christ, (not imputing our sinnes to us, but) making him sinne, 2 Cor. 5. 20. Which Covenant Christ came (at his time) into the world to fulfill: Sacrifice and burnt offering thou wouldst not have, (Heb. 10. 5.) Loe, I come to doe thy will, and that will was to take away sinnes, ver. 4, 10, 12, 14, 15, 16. These words Christ spake when he took our nature, and when he came into the [Page 32] world, clothed with infirmities like unto us sin­ners. Rom. 8. 3. God sent his Son in the likenes of sin­full flesh, and for sin condemned sin in the flesh: Mark that phrase [ for sin] [ [...]] is there put for [ pro­pter] as Iohn 10. 33. [...], not for a good work: That is, not because of a good work, or for a good works sake. So here, [ For sinne] that is, be­cause of sin; sin was the occasion of his taking the likenesse of sinfull flesh: what, to encrease it? no, but to condemne it, as it follows: that is, to cast and overthrow it in its power and plea against us; that instead of sins condemning us, he might con­demne sin, and that we might have the righteous­nesse of the Law, ver. 5. This phrase [ for sinne] is like unto that in Rom. 6. 10. [ He dyed unto sinne] that is, for sins cause; for so the opposition that follows, evinceth, [ In that he liveth, he liveth unto God] that is, for God and his glory. So he dyed meerly for sin, that sin might have its course in Justice, and for its sake suffered death, so put­ting to silence the clamour of it. The death of Christ was the greatest and strangest design that ever God undertook, and acted; and therefore surely had an end proportionable unto it. God that willeth not the death of a sinner, would not for any inferiour end will the death of his Sonne, whom he loved more then all creatures besides. It must needs be some great matter for which God should contrive the death of his Sonne, so holy, so innocent, and separate from sinners: neither could it be any other matter, then to de­stroy that which he most hated; and that was, [Page 33] Sin: and to set forth that which he most deligh­ted in, and that was, Mercy. So Rom. 3. 25, 26. And accordingly Christ demeaned himselfe in it, not at all looking at the Jews, or their malice, but at his Fathers command and intent in it. And therefore when he was to arise to goe unto that place where he should be taken, As the Father gave me commandement, (sayes he) so doe I: Arise; let us goe hence, Iohn 14. 31. And when Iudas went out at Christs owne provocation of him, What thou doest, doe quickly, (sayes he) the Sonne of man goeth as it was determined: he lookt to his Fathers purpose in it. When he went out to be taken, it is said, Iohn 18. 4. Iesus knowing all things that should befall him, went forth. And when he was in his Agony in the Garden, whom doth he deale with, but his Father? Father, (sayes he) if it be possible, let this cup passe: and God made his Pas­sion of so great necessity, that it was even impos­sible that that cup should passe. Indeed, had Christ stood in his owne stead, it had been an easie request, and justice to grant it; yea, so he tells Peter, that he could command millions of Angels to his rescue; but he meerly submits unto his Father, Not my will, but thy will be done, (sayes he) for God had laid upon him the iniquities of us all, Esay 53.

Let our faith therefore look mainly to this designe and plot of God and of Christ in his suf­fering, to satisfie for our sins, and to justifie us sinners. When we consider him as borne flesh and bloud, and laid in a manger, think we withall, [Page 34] that his meaning was to condemne sin in our flesh, Rom. 8. 4. So when we read of him fulfilling all, or any part of righteousnes, take we his mind in with­all, to be, that the Law might be fulfilled in us, as it follows there, who were then represented in him; and so the fulfilling of it is accounted ours. Be­hold we him in his life time, as Iohn the Baptist did, even as the Lamb of God, bearing and taking away the sins of the world: and when upon the Crosse, let our faith behold the iniquities of us all met in him: [ Surely he hath borne our sorrowes,] [bea­ring our sinnes in his body on the tree] and thereby once offered to beare the sinnes of many, 1 Pet. 3. Heb. 9. &c. This intent of Christ in all that he did and suf­fered, is that welcome newes, and the very spirit of the Gospel, which faith preys and seiseth on.

CHAP. III.
What support or matter of triumph Christs death affords to faith for Justification.

NOw having thus directed your Faith to the right object, Christ, and Christ as dying; let us secondly see what matter of support and encouragement faith may fetch from Christs death, for Justification. And surely that which hath long agoe satisfied God himselfe for the sins of many thousand soules now in heaven, The fulnesse of Christs sa­tisfaction. may very well serve to satisfie the heart and consci­ence of any sinner now upon earth, in any doubts [Page 35] in respect of the guilt of any sins that can arise. We see that the Apostle here, after that large dis­course of Justification by Christs righteousnes, in the former part of this Epistle to the Rom. and ha­ving shewed how every way it abounds, Chap. 5. he now in this 8. Chap. doth as it were sit down like a man over-convinced; as ver. 31. 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 onely to admire God and Christ in this work; and therefore presently throws downe the Gauntlet, and challengeth a dispute in this point with all commers: Let Con­science, and carnall reason, Law, and Sinne, Hell and Devils bring in all their strength, Who is he shall lay any thing to the charge of Gods Elect? who shall condemne? Paul dares to answer them all, and carry it with these few words, [ It is God that justifies, It is Christ that dyed:] And (as in ver. 37.) [ We are more then conquerours in all these.] It was this that brought in the Prodigall, that in his Fa­thers house there was bread [enough.] And so likewise he (who ever he was) who was the Author of the 130. Psal. when his soul was in deep distresse by reason of his sins, ver. 1, 2. yet this was it that set­led his heart to wait upon God, that there was plenteous redemption with him. Christs redemption is not meerly [...], a price or ransome aqui­valent, or making due satisfaction according to the just demerit of sinne; but it is plenteous re­demption; there is an abundance of the gift of righ­teousnesse, Rom. 5. 17. and unsearchable riches of [Page 36] Christ, Ephes. 3. 8. Yea, 1 Tim. 1. 14. [ the grace of our Lord (that is, of Christ, as ver. 12.) [...]] we translate it, [ was abundant] but the word rea­cheth farther, it was over-full, redundant, more then enough: And yet (sayes Paul, ver. 13.) I had sins enough to pardon, as one would think that might exhaust it, I was a blasphemer, &c. But I found so much grace in Christ, even more then I knew what to doe withall.

I shall not insist so largely on this first Head of Christs dying, as upon those three following, be­cause it is the main subject of another Discourse, (which, through Gods grace, I intend to pub­lish, though in another method) Onely (for a taste) to instance in some few particulars, How Christs satisfaction may be set a­gainst the guilt of any, sins, and so made use of by faith. shew­ing how Christs satisfaction may be opposed, and set against the guilt of a poore sinners offen­ces. What is there that can be said to aggravate sin in the generall, or any mans particular sins, that may not be answered out of this, Christ hath dyed? and something not be considered in it, which the conscience may oppose thereto? So that what ever evill, which according to the rules of spirituall reason, (which the righteous Law proceedeth by, and containeth as the foun­dation of its righteousnesse in condemning or ag­gravating sinne) a mans conscience may suggest to be in sinne; oppositely hereunto, may a mans faith, according to the like rules of true spiritu­all reason, shew a more transcendent goodnesse to have been in Christs death, (which the Gospel reveales) and so may oppose the one to the [Page 37] other, and have as good reason to shew why sinne should not condemne (from CHRISTS death) as Conscience can have, that the Law may condemne.

As first, 1. Against the hainousnesse of sin in the ge­nerall. Is sinne 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 Gods glory, manifested in his Word and Works? Christs dying was the debasement and emptying of the brightnesse of his glory in the highest measure, being personal­ly manifested in the flesh. The one of them is but as the darkning the shine or lustre of the Sun upon a wall, but the other is as the obscuring of the Sun it selfe. Sins highest evill lies in offend­ing God; but Christs righteousnesse is (oppo­sitely) the righteousnesse of God himselfe; or Iehovah made our righteousnesse: So that God in our sinne is considered but as the object against whom; but God in this our righteousnesse, is the subject from whom, and in whom this righteousnesse comes, and is feated: And so his God-head answerably gives a higher worth to it, by how much the al­liance which the subject hath to an action of its owne, that proceeds from it, is nearer then that which an object hath, against which the action is committed.

Or secondly, 2. Against any aggravation of. particular sins what peculiar aggravations or circumstances are there in thy sinnes, to weigh down; with which some circumstances in Christs obedience and death may not be paralleld, to lift thee up againe?

[Page 38] As first, 1. Against the greatnesse of the act of any particular sin what ever. Is it the greatnesse of thy sinne in the substance of the fact committed? hath there been lewdnesse in thy wickednesse? (as the Prophet speaks) Consider what guilt of how hai­nous crimes God suffered to be laid to Christs charge by profane men, when he was made an offering for sinne. He dyed as a Traitor to his Prince, and a blasphemer of God in the highest kind of blasphemy, as making himself equall with God; an Impostor, a Seducer, yea a Devill, yea a Prince of Devils, then whom a murderer was esteemed more worthy to live. Which imputati­ons, though by men unjustly charged on him, yet by God were so ordered as just, in respect of his bearing our sins. For him who was holines it self, to be made the greatest of sinners, yea to be made sin, and the worst of sins, and accordingly to suffer frō God & men; what greater satisfaction for the taking of sins away can be desired or imagined?

Or secondly, 2. Against the badnesse of the heart in sin­ning. dost thou aggravate thy sins by the naughtinesse of thy heart in sinning, and sayst that the inward carriage thereof hath been much worse then the outward? Look thou into the heart of Jesus Christ dying, and behold him struggling with his Fathers wrath, thou wilt find the sufferings of his soule more then those of his body, and in them to lie the soul of his sufferings.

Thirdly, 3. Against the delight and greedinesse in sinning. may thy sin be aggravated, in that thou didst commit it with so great delight and greedinesse, and pouredst out thy heart unto it? Consider that Christ offered himselfe more wil­lingly then ever thou didst sin: Loe I come (sayes [Page 39] he, Psal. 40.) I delight to do thy will: and how am I straintned till it be accomplisht? Luk. 12. 56. And though to shew how great an evill and misery it was in it selfe, he shewed an aversenesse to it; yet as it was his Fathers will for our salvation, hee heartily embraced, and drank off that cup unto the bottome.

Fourthly, 4. Against de­liberatenesse in sinning. didst thou sin with much deliberati­on, & when thou mightst have avoided it? There was this circumstance in Christs sufferings to an­swer that, that he knew all he was to suffer, and yet yeelded up himselfe, as Iohn 18. 4.

Fiftly, 5. Against pre­sumption in sinning. Hast thou sinned presumptuously, and made a covenant with death and hell? Christ in like manner offered up himselfe by a covenant and complot with his Father so to doe.

Sixtly, 6. Against ag­gravating cir­cumstances of person, time, place, &c. Are there any especiall circumstances of time, and place, &c. that aggravate thy sins?

As first, that so great a person in the Church should scandalize the Name of God in sinning: Why, how great a Person was Christ? even equall with God the Father; and yet how great­ly humbled? even to the death; his offices of King, Priest, and Prophet being debased with him: how great a name had he? as Heb. 1. 4. which notwithstanding was dishonoured more then ever any mans.

Or 2. that thou sinnedst at such a time, or in such a company, which sometimes serve to make a sin the more hainous: Consider how God contrived to have the shame and affliction of his Sons death aggravated by all these circumstances: It was [Page 40] of deaths the most accursed; At a time most so­lemne; In a place most infamous; With compa­ny most wretched.

Thus might we find out that in Christs suffe­rings and satisfaction made, that would fitly an­swer to any thing in our sins; and so thereby we should be the more relieved. And though the whole body of his sufferings doe stand and an­swer for the whole bulk of our sinnings; yet the consideration of such particulars will much con­duce to the satisfying of an humbled and deject­ed soule, about the particulars of its sinnings.

Therefore (to conclude) get your hearts and consciences distinctly and particularly satisfied in the all-sufficiencie of worth and merit which is in the satisfaction that Christ hath made. As it is a fault and defect in humiliation, that men con­tent themselves with a generall apprehension and notion that they are sinners, and so never be­come throughly humbled; so is it a defect in their faith, that they content themselves with a super­ficiall and generall conceit, that Christ dyed for sinners; their hearts not being particularly sa­tisfied about the transcendent all-sufficiencie of his death. And thence it is, that in time of ten­tation, when their abounding sinfulnesse comes distinctly to be discovered to them, and charged upon them, they are then amazed, and their faith non-plust, as not seeing that in Christ, which might answer to all that sinfulnesse: But as God saw that in Christs death which satisfied him; so you should endeavour by faith to see that [Page 41] worth in it which may satisfie God, and then your faith will sit down as satisfied also. If a man were to dispute for his life some hard and diffi­cult controversie, wherein are many great and strong objections to be taken away; he would be sure to view, and study, and ponder all that might be said on that other part which he were to hold, in way of answer to them, and to get such a clear and convincing light, as might make the truth of his Position apparent and manifest through those clouds of objections that hang in the way. Now you will all be thus called one day, to dispute for your soules, (sooner or later) and therefore such skill you should endeavour to get, in Christs righteousnesse, how in its ful­nesse and perfection it answereth to all your sin­fulnesse; that your hearts may be able to oppose it against all that may be said of any particular, in or about your sins; that in all the conflicts of your spirits, you may see that in it, which could cleare your whole score; and that if God would but be pleased to impute it to you, you might say, I durst presently come to an account with him, and cut scores with his Law and Justice.

CHAP. I.
Christs Resurrection supporteth faith two wayes: 1. By being an evidence of 2. By having an influence into our Iustification. The necessity of Christs Resurrection, for the procuring our Iustification.

THe next thing to be lookt at in Christ, as he is the object of justifying faith, (and from whence our faith may seek and fetch support and comfort in the matter of Justification) is Christs Resurrection; upon which we see here, the Apostle putteth a [ rather] Yea rather that is risen againe. Some speciall thing in Christs Resur­rection for our Justification. There must therefore be some speciall thing in the Resurrection of Christ, which it contributes to our faith and justifica­tion, [Page 43] for which it should have a [ rather] put upon it, and that comparatively to his death. Now to shew wherein this should lie, consider how the Resurrection of Christ serveth to a double use and end, in the matter of Justification.

First, It serveth to a double use to support our faith. as an evidence to our faith, that God is fully satisfied by Christs death: his Resurrection may give us full assurance of it.

Secondly, it had, and hath an influence into our Justification it selfe; yea and as great an influ­ence as his Death had. In both these respects it deserves a [ rather] to be put upon it, and Paul had them both in his eye, when he writ these words. So as first, if you ask an account of his faith, and a reason of his so triumphant assurance, hee al­ledgeth his Resurrection to confirme it, Christ is risen. Or

Secondly, if you would have a reason of the thing, how it comes to passe, that we who are Be­leevers cannot be condemned; Christ is risen, sayes he: He alledgeth it as a cause, that hath such an influence into Justification it selfe, as it makes all sure about it.

1. 1. By way of Evidence. By way of Evidence: Although Christs obedience in his life, and his death past, do alone afford the whole matter of our Justification, and make up the summe of that price paid for us, (as hath been shewn) so as faith may see a fulnesse of worth and merit therein, to discharge the debt: yet faith hath a comfortable signe and evidence to confirme it selfe in the beliefe of this, from Christs Resurrection after his death: It may fully [Page 44] satisfie our faith, Faith hath a visible signe of it, that God is satisfied. that God himselfe 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 Christs Resurrection to shew for it, that the Debt is discharged. And hence the Apostle cryes Victoria over Sin, Hell, and Death, upon occasion of (and as the Coronis and conclusion of that) his large Discourse a­bout Christs Resurrection, 1 Cor. 15. 55, 56, 57. O death, where is thy sting? that is, Sinne, and the power of it: for so it followes, The sting of death is sinne: and O grave, where is thy victory? Thanks be to God who hath given us victory, through Iesus Christ our Lord: namely, as risen againe; for of his Resurrection, and of that chiefly, had he spo­ken throughout that Chapter.

2. 2. By way of Influence. But surely this is not all, that it should onely argue our Justification by way of Evidence: This alone would not have deserved such a [ ra­ther] to be put upon it, if Christs Resurrection had not had some farther reall causall influence into Justification it selfe, and been more then simply an evidence of it to our apprehensions. Therefore secondly, in Justification, although the materiale, or matter of it, be wholly the obedi­ence and death of Christ; Though the matter of our Justification be the price of Christs death, yet the act of pronouncing us righteous, depends on the Resurrection. yet the act of pro­nouncing us righteous by that his obedience, (which is the formale of Justification) doth de­pend upon Christs Resurrection. Ordinarily there hath been no more expressed concerning this dependance, then that the Resurrection of Christ justifies by working actuall faith, to lay [Page 45] hold upon what Christ hath done in his life and death, which is called the applying of it, (of which more anon.) But that speech of Paul, 1 Cor. 15. 17. seems to import more, If Christ be not risen again, [ye are yet in your sins, [and your faith is in vaine:] That is, although you could suppose faith to be wrought in you upon the merit of Christs dying, yet it would be in vain, if Christ were not risen a­gain; for your title to Justification it self would be void: You were yet in your sins. Which is said, be­cause his Resurrection was it, wherby sins (though satisfied for in his death) were taken off, and they acquited from them: Which I take to be the mea­ning also of that Rom. 4. ult. He was delivered for our sins, [and rose again for our Iustification.] When the Apostle sayes, for our sins he was delivered, he means, his laying down that which was the price for them, a satisfaction for them, which his death was: And in that sense, He dyed for our sins; that is, his death stands in stead of our death, and so satis­fies for sin. But yet still that upon which the act of Gods justifying us, & his discharge given us from our sins, and whereby he reckoneth us justified, that depends upon his Resurrection. He rose again for our justification. Note that Justification there imports the act of imputation, and reckoning us just, which he had spoken of in the verses imme­diately fore-going, ver. 22, 23, 24.

In a word, to the full discharge of a Debt, and freeing the Debtour, two things are requisite: 1. The payment of the debt: 2. The tearing or can­celling the Bond, or receiving an Acquitance for [Page 46] the freeing of the Debtor. Now the Payment was wrought by Christs death, and the Acquitance to free from the debt, was at, and by his Resur­rection.

CHAP. II.
For the explanation of both these is shewne, how Christ sustained a double relation; First, of a Surety for us; Secondly, of a Common person in our stead: The difference of these two, and the usefulnesse of these two considerations, for the explaining all the rest that follows, in this whole Discourse.

NOw the better to explicate both these, you must consider, how that Christ in almost all that he did [ for us] (as the phrase is here, and is to be annexed to each particular) did stand in a double relation for us unto God.

1. Of a Surety, bound to pay the debt for us, and to save our soules.

2. Of a Common person, or as an Attorney at Law, in our stead. And both these as they have a di­stinct and differing consideration in themselves, so those severall considerations of them will conduce to the understanding of those two things fore-mentioned, as wayes and arguments to shew 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 acquited, and cannot be condemned. The notion [Page 47] of his being risen, who is our Surety, clears the first, and that of his rising as a Common person, il­lustrates the other. And I shall here a little the largelyer insist upon the explication of these two relations, because their consideration will be of use through all the rest that follows, to illustrate thereby the influence that his Ascension, and Sitting at Gods right hand, &c. have into our Ju­stification; and so I shall carry them along throughout this Discourse.

1. 1. To be a Surety, what. A Surety is one that undertakes, and is bound to doe a thing for another: As, to pay a debt for him, or to bring him safe to such or such a place, or the like; so as when he hath dis­charged what he undertook and was bound for, then the party for whom he undertook is dischar­ged also.

2. 2. A Common person, what. A Common person with, or for another hee goes for, is one who represents, personates, and acts the part of another, by the allowance and warrant of the Law: so as what he doth, (as such a common person, and in the name of the other) that other whom he personates, is by the Law reckoned to doe: and in like manner, what is done to him, (as being in the others stead and roome) is reckoned as done to the other. Thus by our Law, an Attorney appears for another, & money received by him, is reckoned as received by him whom it is due unto. Thus the giving possession of an estate, a re-entry made, and pos­session taken of land, &c. if done by, and to a man who is his lawfull Attorney, it stands as [Page 48] good in Law unto a man, as if in his owne person it had been done. So Embassadours 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, whose Person they represent, had done it himselfe. In like manner also the marriages of Princes are transacted, & solemnized by Proxie, as a Common person representing his Lord, and in his name, is married to a Princesse in her Fa­thers Court; and the Lawes of men authorize it, and the marriage is as good, as if both Princes themselves had been present, and had performed all the Rites of it. The difference betweene these two. And thus to be a Common person, is more then simply to be a Surety for another; it is a farther thing: and therefore these two relations are to be distinctly considered, though they seem to be somewhat of a like nature. Thus an Attor­ney is a different thing from a Surety: A Surety undertakes to pay a debt for another, or the like; but a Cōmon person serves to perform any com­mon act, which by the Law is reckoned, and virtu­ally imputed to the other, and is to stand as the others act, & is as valid, as is he had done it: So as the good and benefit which is the consequent of such an act, shall accrew to him whom he perso­nated, and for whom he stood as a Common per­son. Adam was not a Surety for all Man-kind, Adam a Com­mon person, but not a Surety. he undertook not for them, in the sense fore-mentio­ned; but he was a Common person representing all Man-kind; So as what he should do, was to be ac­counted as if they had done it. Now the better to [Page 49] expresse and make sure our Justification in and by Christ, according to all sorts of Laws, (the equity of all which God usually draws up into his dispen­sations) God did ordain Christ both to be a Surety for us, Christ ordai­ned to be both, and the reason why. and also a Common person representing us, and in our stead. That as Christ tooke all other relations for us, as of an Husband, Head, Father, Brother, King, Priest, Captain, &c. that so the ful­nesse of his love might be set forth to us, in that what is defective in any one of these relations, is supplyed and expressed by the other: Even thus did God ordaine Christ to take and sustaine both these relations, of a Surety and a Common Person, in all he did for us, thereby to make our justification by him the more full and legall; and justifie (as I may so speake) our Justification it selfe or his justi­fying of us, by all sorts of legall considerations what ever, that hold commonly among men in like case: and that which the one of these relati­ons or considerations might not reach to make good, the other might supply; what fel short in the one, the other might make up; and so we might be most legally and formally justified and made sure never to be condemned.

CHAP. III.
The first Head: The EVIDENCE of Iustification which Christs Resurrection affords to faith; explained by two things: 1. By shewing how Christ was made a Surety for us. 2. How his Resurrection as a Surety holds forth this evidence.

COncerning the first of those two Heads at first propounded, namely, the Evidence which Christs Resurrection affords unto our faith in point of non-condemnation: I have two things to handle in this Chap. to make this out: First, how Christ was made a Surety for us, and what man­ner a Surety he did become: secondly, what the consideration hereof will contribute to that evi­dence which faith hath from Christs Resurrection.

For the first, §. 1. Christ was appointed by God, (and himselfe also undertook) to be our Surety. 1. How Christ was made and became a Sure­ty for us. This you have, Heb. 7. 22. He was made Surety of a better Testament, or Covenant; namely, of the New. The Hebrew word for Covenant, the Septuagint stil translated [ [...]] Testament: the word in the Hebrew being of a large signification, & compre­hending both a Covenant, and Testament; and so in the New Testament it is used promiscuously for either: And indeed, this new Covenant of Grace is both. Of this Covenant Christ is the [...], the plighter of his troth for it, the Surety, the Promiser, the Undertaker. The Verb this comes of, is [...], [ promittere] which comes form [...], [ in mani­bus] striking hands, or giving ones hand, as a signe of a covenant; and so, to bargaine with, or make up a covenant. Prov. 22. 26. Be not thou [Page 51] one of them that strike hands, or of them that are sureties for debts: Which whole verse the Septu­agint reads, Give not thy selfe [...], to Suretyship. The same word that is here used by the Apostle. It was the manner both of the Jews and Ro­manes also, to make Covenants by striking of hands: And in Testaments, the Heire and Exe­cutor shook hands, or the Executor gave his hand to fulfill it. Suretiship not onely used in matters of debt, but in cri­minall causes punished with death; and is put for being a pledge for ano­ther. And the word [ [...]] is used, not onely in promising to pay a debt for another, but also in becomming a pledge for another, for to undergoe death, or a capitall punishment in anothers roome: as in that famous story of friends, namely, Euephenus and Eucritus: Eucritus did [ [...]] willingly become a surety for Euephenus, when condemned to dye 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, Christ under­took as a Sure­ty for both, to satisfie God, & to work all in us also. both to pay the debt, by undergoing death in our stead, and so to satisfie God; and then as the Heire to execute his Will and Testament: He became a Surety of the whole Covenant, and every condition in it, take it in the largest sense; and this of all, both on Gods part, and on ours. For us he undertook to God to work all our works, and undergoe all our punishments; to pay our debts for us, and to work in us all that God required should be done by us, in the Covenant of Grace. And thus to be a Surety, is much more then simply to be an Intercessour, or Mediatour, (as Pareus well observes.) God did [Page 52] (as it were) say to Christ, What they owe me, I require it all at your hands; and Christ assen­ted, and from everlasting struck hands with God, to doe all for us that God could require, and 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. A strange dif­ference be­tween Christs Suretiship, and that of men for others on earth On earth, Sureties are wont to enter into one and the same Bond with the Creditors, so as the Creditour may seize on which of the two he will, whether on the Debtour, 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 Christs single Bond: and hence Christ is not onely called the Surety of the Covenant for us, but The Covenant, God makes the Covenant of Grace princi­pally with Christ for us. Esay 49. 8. and elsewhere. God making the Covenant of Grace primarily with him, and with him as for us, thereby his sin­gle Bond alone was taken for all, that so God might be sure of satisfaction: therefore he laid all upon Christ, protesting that he would not deale with us, nor so much as expect any pay­ment from us, (such was his grace.) So Psal. 89. 19. where the mercies of the Covenant made betweene Christ and God, under the Type of Gods Covenant with David are set forth, God requires payment of our debt from Christ first. Thou spakest in vision to thy holy One, and saidst, I have laid help on one who is [mighty.] As if God had said, I know that these will faile me, and break, and never be able to satisfie me; but you are a migh­ty and substantiall person, able to pay me, and I will look for my debt of you. And to confirme [Page 53] this, (then which nothing can give stronger con­solation, or more advanceth Gods free grace) when God went about the reconciling the world in and by Christ, and dealt with Christ about it; the manner of it is expressed to have been, that God took off our sins from us, and discharged us, (as it were) meaning never to call us to an account for them, unlesse Christ should not sa­tisfie him, and laid them all on Christ, so as he would require an account of them all from him first, and let him look to it; and this he did to make the Covenant sure. Thus 2 Cor. 5. 19. it is said, (the Apostle speaking of Gods transaction of this businesse with Christ) that God was in Christ, namely, from everlasting, reconciling the world (of Elect Beleevers) to himselfe, not imputing their trespasses to them; and made him sin who knew no sinne. Observe, that as he laid our sinnes on Christ, so withall, he discharged us, in his com­pact betweene Christ and himselfe, [ not imputing their trespasses to them.] So then, all laid upon Christ, and he was to look to it, or else his soule was to have gone for it. This is not the manner of other Creditours; they use to charge the Debt on both the Surety and the Debtour; but in this Covenant (of Grace namely) Christs single Bond is entred, he alone is The Covenant: so as God will have nought to say to us, till Christ failes him. He hath engaged himselfe first to require satisfactions at Christs hands, who is our Surety.

Now then 2. 2. How the consideration of this is a strong evi­dence to faith, of justification from Christs Resurrection. for to make use of this notion, for [Page 54] the clearing of the point in hand. It might afford us matter of unspeakable cōfort, onely to hear of Christs having been arrested by God for our debt, & cast into prison, and his Bond sued, and an Exe­cution or Iudgement served on him, as the phrases are, Esay 53. 8. For thereby we should have seen, how God had begun with our Surety, (as minded to let us alone) and that it lay on him to discharge the debt, who was so able to doe it: And thereby we might also see, how he was made sin for us, and therefore we might very well have quieted our hearts from fearing any arrests, or for Gods com­ming upon us, till we should heare that our Surety were not sufficiently able to pay the debt, (as you have heard he is.) But yet our hearts would stil be inquisitive (for all that) to hear whether indeed he hath perfectly satisfied God or no; and would be extreamly solicitous, to know whether he hath satisfactorily performed what he undertook; and how he got cleare of that engagement, and of being made sinne for us. And therefore the Apo­stle comforts Beleevers with this, that Christ shall the next time appeare without sin. Heb. 9. 28. Vnto them that look for him he shall appeare the second time with­out sinne, It declaring unto faith, that Christ that was in this death nale sin for us, hath now discharged all, and is without sin. unto salvation. One would think it no great matter of comfort to us, to hear that Christ should appeare without sinne; for who would imagine that it could be otherwise with The holy One, The Lord of Glory? there is no wonder in that: Ay, but (sayes the Apostle) your very salvation is interested in this; as neerly as is possible: It is well for you that Christ is now without sinne; for [Page 55] he having as your Surety undertooke to satisfie for sinne, and having accordingly beene once made sinne, when on earth, and arrested for it by God at his death; in that now he is got cleare of that engagement, (which could be no way, but by sa­tisfaction, which he undertooke) this doth plainly evince it, and ascertain you, that you shall never be condemned for it: for by the Law, if the Surety hath discharged the debt, the Debtour is then free. And therefore no news would or could be more welcome to sinners, And so that God will never come upon the sinner. then to have a certaine and infallible evidence given, that their Surety were well come off, and had quitted all, to satisfaction.

Now then to evidence this, serveth his Resurre­ction; Christ is risen: How strong an evidence Christs Resur­rection is, that the debt is paid, and God satis­fied. Nothing so sure. Therefore certainly the debt is discharged, and he hath paid it to the full, and so is now without our sinne, and fully got cleare of it. For God having once arre­sted Christ, and cast him into prison, and begun a tryall against him, and had him to judgement, he could not come forth, till he had paid the very ut­most farthing. And there is the greatest reason for it, to ascertaine us that can be: For he was under those bonds and bolts, which if it had been possible would have detained him in the grave, as Act. 2. 24. The strength of sin, and Gods wrath, and the curse against sin, ( Thou shalt die the death) did as cords hold him, (as the Psalmists phrase is.) Other debtours may possibly breake their prisons; but Christ could not have broke through this, for the wrath of the All-powerfull God, was this prison; from which there was no escaping, no baile: no­thing would be taken to let him goe out, but full [Page 56] satisfaction. And therefore to hear that Christ is risen, & so is come out of prison, is an evidence that God is satisfied, and that Christ is discharged by God himself; and so is now without sin, he walking abroad again at liberty: And therefore the Apostle proclaimes a mighty victory obtained by Christs Resurrection, over Death, the Grave, the strength of sinne, the Law, 1 Cor. 15. 55, 56. and cryes out, Thanks be to God who giveth us the victory, through Iesus Christ our Lord, ver. 57. You may now rest secure in­deede, Christ is risen, who therefore shall condemne?

CHAP. IV.
The second Head propounded, the INFLUENCE CHRISTS Resurrection hath into Iustification. Two Branches of the Demonstration of this. First, that Christ was a Common person, representing us in all he was, or did, or suffered, handled at large. More especially a Common person in his Resurrection.

NOw secondly, to come to that other Head propounded, the Influence Christs resurre­ction hath into our justification. The demonstrati­on or making out of which depends on two things put together: The first, how Christ was appointed by God, and himselfe acted the part of a Common person, representing us in what he did, & more par­ticularly in his Resurrection. Of this in this Chapter.

The second is, how from that consideration ariseth, not onely an evidence to our faith, but a reall influence into our justification, and non-condemnation. So as, Who shall condemne? be­cause CHRIST is risen againe, as a Common [Page 57] person, representing us therein.

For the first of these, §. I. to illustrate and prove it in the generall, That Christ was a Com­mon person, proved. that instance of Adam serves most fitly, and is indeed made use of in the Scri­pture, to that end. Adam, as you all know, was reckoned as a common publique person, 1. In generall, by a parallel with Adam, not stan­ding singly or alone for himselfe, but as repre­senting all Man-kind to come of him: So as by a just Law, what he did was reckoned to his poste­rity, whom he represented. And what was by that Law threatned, or done to him for what he did, is threatned against his posterity also. Now this man was herein a lively type of our Lord Christ, the Type of Christ herein. as you have it, Rom. 5. 14. [ Who was the type of him who was to come.] Unto which purpose, the titles which the Apostle gives these two, Christ and Adam, 1 Cor. 15. 47. are exceeding ob­servable; he calls Adam, The first man; and Christ our Lord, The second man: and both for that very purpose and respect 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 for time to come, except these two: and why? but because these two betweene them, had all the rest of the sons of men hanging at their gir­dle; because they were both Common persons, that had the rest in like (though opposite) consi­derations included, and involved in them. Adam had all the sons of Men borne 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 [Page 58] all his Elect, (who are the first-borne, and whose names are written in heaven, and therefore in the same ver. are oppositely called heavenly men) in­cluded in him. You see how he summes up the number of all men in two, and reckons but two men in all; these two, in Gods account, stan­ding for all the rest. And farther observe, that because Adam was in this his being, a com­mon person unto his, the shadow and the live­ly Type of Christ, who was to come after him; that therefore he is called The first man, (of these two) and Christ The second man, as typifi­ed out by him.

Now if you aske, Particularly: In what things Christ was a Common per­son. wherein Christ was a Com­mon person, representing us, and standing in our stead; I answer, If in anything, then in all those conditions and states wherein he was, in what he did, Especially in what he was, or did upon earth or befell him, whilst here on earth especially: For he had no other end to come downe into this world, but to sustaine our persons, and to act our parts, and to have what was to have, been done to us, acted upon him.

Thus first, §. 2. in their two severall conditions, qualifications, 1. Adam and Christ Com­mon persons, in their condi­tions, and qua­lifications, and states. and states, they both were Common persons: That is, look what state or condition the one or the other was made in, is by a just Law 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, to be earthly men as well as he; because he who was a Common person representing them, was in his condition but an [Page 59] earthly man: And oppositely, by the same Law, it follows, [ As] is the heavenly man, (namely, the second man, Christ) [ such] are and must be the heavenly, who pertaine to him, because he also is a Common person, ordained to personate them: and Adam, who came after him, was therein but his Type.

And as thus in this place to the Corinths the Apostle argues Christ to be a Common person, in respect of his condition and state, by an argu­ment of parallels taken from his Type, Adam; So secondly, in that 5. to the Romanes, he argues Christ to have been a Common person, 2. Christ a Common per­son, in respect of what he did, or what he suf­fered, illustra­ted by the pa­rallel of Adam. in his actions which he did on earth; and this also from the similitude of Adam, whom ver. 14. he therein makes to have been Christs Type. And he speaks of Adam there, as a Common person, both in re­spect of what he did, namely, his [Sinne;] 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 doe in him; and what condemnation or death was deserved by his sin, fell upon them all, by this Law of his being a publique person for them.

1. For what he did: He sinned, 1. Adam a Common per­son, in what he did. you know; and ver. 12. All are said to have sinned, namely, in his sinne; Yea, and according to those words in the Greek, [ [...]] which are added there, you may render that sentence (and the Originall [Page 60] bears it, and it is also varied in the Margent) thus, [ In whom] all have sinned; namely, in Adam, as in a publique person. Their act was included in his, because their persons were included in his.

And 2. 2. Adam a Common per­son in what be­ell him for what he did, as in death and his condemna­tion threatned. for what befell him for sin, that befell them also by the same Law of his being a person representing them. Hence ver. 12. Death is said to passe upon all men, namely for this, that Adams sin was considered as theirs, as it there follows. It is said to passe, even as a sentence of death passeth upon a condemned Malefactor. And ver. 18. Iudgment is said to come by that one mans offence, upon all men, to condemnation. Now in Gen. 2. 17. the threat­ning was spoken only to Adam, as but one man, In the day that thou eatest therof, thou shalt surely die: And Gen. 3. 19. that sentence seems onely to passe up­on him alone, [ Vnto dust thou shalt return.] Yet in threatning Adam, God threatned us all; and in sentencing Adam to death, he sentenced us also: The curse reacheth us too; Death passed upon all men then, and therefore by a just Law Death raigns over all, as ver. 14. and 17. because Adam was in all this, Rom. 5. a Common person representing us, and so in our stead; and so all this concerns us, as truely and as neerly as it did him. I say by a just Law; for indeed the Scripture upon the equi­ty of this Rule, pronounceth a Statute out against all men, that they should die, Heb. 9. 27. Statutum st, It is appointed by a Statute Law, that all should die. Now if you search for this Statute, when and where enacted, you will find, that the Ori­ginall Record and Roll is that in Gen. 3. 9. spoken [Page 61] onely of Adam, but holding true of us, [ To dust thou shalt returne.]

Just thus the matter stands in the point of our §. 2. justification and salvation, Answerably Christ ordain­ed a Common person, both in what he did, or was done to him. betweene Christ and Elect Beleevers; for Adam was herein his Type. Christ was considered and appointed of God as a Common person, both in what he did, and in what was done to him: So as by the same Law, what he did for us, is reckoned or imputed to us, as if we our selves had done it; and what was done to him, tending to our justification and salva­tion, is reckoned as done to us. Thus when Christ dyed, he dyed as a Common person, and God reckoneth that we dyed also. When Christ arose, he rose as our Head, and as a Common person, and so then God accounts that we rose also with him. And by vertue of that communion which we had with him in all those actions of his, it is, that now when we are born againe, we do all rise both from the guilt of sin, and from the power of it; even as by vertue of the like communion we had with (or being one in) Adam, we come to be made sinfull, when we begin first to exist as men, and to be first borne.

Thus in his death he was considered as a Common person, Exemplified by one instance in his dying. and God reckoned us dying then, and would have us reckon so also. So Rom. 6. 10. the Apostle speaking of Christ, saith, In that he dyed, he dyed unto sinne once, but in that he li­veth, he liveth unto God. Then ver. 11. speaking of us, he sayes, [ Likewise reckon] you your selves to be dead unto sinne, but alive unto God, through Iesus [Page 62] Christ our Lord. The meaning whereof is plainly this, that whereas regenerate men are for the pre­sent in the reality but imperfectly mortified and dead to sinne, as considered in themselves, and in respect of the work of it, as wrought in them; yet that being considered in Christ as their Head, and a Common person representing them, they may [...], they may truly by a way of faith reason or reckon themselves wholly dead, in and through Jesus Christ our Lord; in that he once dyed perfectly unto sin, as a Common person re­presenting them. So as what yet is wanting in the work of Mortification, in their sense and experi­ence of it, they may supply by faith, from the consideration of Christ their Head, even them­selves to have dyed, when he dyed. The Apo­stle, I say, would have them by reason conclude or inferre (for so the word [...] signifies, as Chap. 3. 28. therefore we conclude, &c. it is the same word) from Christs death, that they are dead: which Conclusion cannot be made, unlesse this be one of the Propositions in this Argument, That we dyed in Christ, when hee dyed; and so though in our selves we are not yet wholly dead to sin, nor perfectly alive to God; yet through Iesus Christ your Lord and Head (sayes he) reckon your selves so; in that (as ver. 10.) he dyed, and now lives; and you were included in him. And indeed, this Consideration the Apostle suggests unto our faith, both as the greatest encouragement against imperfect mortification begun; that yet we may comfort our selves by faith, as reckoning our [Page 63] selves wholly dead in Christs death, and so may assure our selves, we shall one day be perfectly dead in our selves by vertue of it; and withall, as the strongest argument also & motive unto Mor­tification, to endeavour to attain to the highest de­gree of it: which therefore he carryes along in his Discourse throughout that whole Chapter. He would have them by faith or spirituall reaso­ning take in, and apprehend themselves long since dead to sin in Christ, when he dyed; and so should think it the greatest absurdity in the world to sin, even the least sinne, we being dead long since, and that wholly, when Christ our Head dyed: And how shall we that are dead to sinne, live any lon­ger therein? And ver. 7. He that is dead, is free from sinne; and how then shall we doe the least service to it? Now all this he puts upon Christs dying, and our dying then with him: ver. 6. [ Knowing this, that our old man is crucified with him, (even when he was crucified) that it might be de­stroyed] one day in us, fully and perfectly: Christs Body representing therein as a publique person, the Elect, and their body of sin conjunct with them. So as thus by faith they are to reason themselves wholly dead to sin in Christ, and to use it as a reason and motive to stir up themselves not to yeeld to the least sin. I use this expression of being wholly dead, because if he had spoken meerly of that imperfect mortification begun in us, the argument would not have been a perfect motive against the least sinnes. [ We who are dead, how shall we live in sinne,] or yeeld unto [Page 64] the least sinne? For it might be said, Alas, we are but imperfectly dead; and from an imperfect death could but an imperfect argument have been drawn. But the Scripture elsewhere tels us, that Christ by his death hath [perfected] for ever all that are sanctified: so Heb. 10. So as in his death they may reckon themselves perfectly dead by faith, and perfectly sanctified, though yet the work be not actually and fully perfected.

And all 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 Baptisme; so ver. 3, 4. How, I shall shew afterwards.

Now as this place holds forth Christ as a Common person in his Death representing us; §. 2. so other places hold forth the like of his Resurrecti­on. More particu­larly, how Christ was a Common per­son in his Re­surrection, and therein repre­senting us. In the 1 Cor. 15. 20. the Apostle argues, that Elect Beleevers must and shall rise, because Now Christ is risen from the dead, and is become the first-fruits of them that sleep. See the force of this Ar­gument founded upon this notion and 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 Leviticall Law. All the sheaves in a field being unholy of themselves, there was some one sheafe in the name and room of all the rest, (which was called the first-fruit) which was lift up, and waved before the Lord; and so all the sheaves abroad in the field, by that act done to this one sheafe, were consecrated unto [Page 65] God, ( Levi. 23. 10. &c.) by vertue of that law. The meaning of which Rite, the Apostle expounding; alledgeth Rom. 11. 16. [ If the first-fruits be holy, all the lump is holy also,] Thus when we were all dead, Christ as the First-fruits riseth, and this in our name and stead, and so we all rise with him and in him. And although the Saints departed are not, it their owne persons, as yet risen, (as wee all who are now alive, are not in our own persons yet dead) yet in the meane time, because thus they are risen in Christ, as their First-fruits; hence, in the very words following, hee faith, they are but a­sleep, [ He is become the first-fruits of them that sleep,] because they remaine alive in Christ their Head, and shall rise one day: because [ in him] they vir­tually are already risen; and this in Gods account in as true and just a sense, as we (though personal­ly alive) are yet all reckoned dead in Adam, because in as a Common person had the sentence of death pronounced on him, by vertue of which we must dye; and this by the force of the same Law, even of that which wee have inclucated of being a Common person, representing us. And indeed, so it followes, (which argues this to be the Apostles meaning) ver. 21. 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 dyed; Christ, of them that rise. Hence therefore we are else­where said (though in respect to another life) to be rise with Christ, Ephes. 2. 5, 6. & (which is yet more) to sit together with him in heaven: because he as a Common person representing us, sits there in [Page 66] our name and stead, as you shall heare when I come to in the Text, in the next Section.

CHAP. V.
The second branch: How Christs representing us as a Com­mon Person in his Resurrection, hath an Influence into our Justification, made forth by two things: 1. How Christ at his Resurrection was justified from our sin: 2. That we were all then justified in him as a Common person.

NOw then to come to the other branch of the Demonstration, namely, how this relation to us as a Common Person representing us in his Resurrection, hath a reall influence into our Justificati­on: And this is the point I drive at; and for the clearing of which that large and general discourse by way of digression in the former Chapter was but to make way for.

I shall absolve and dispatch this Branch, by shewing two things:

1. That Christ himselfe was justified, and that at his Resurrection.

2. That he was justified then as a Common person, representing us therein, as well as that he rose as a Common person; and so that we were then justifi­ed in him and with him; and by this meanes it is that by that Act then done to him, our Justification is made irrepealable for ever.

For the explicating of the first: §. 1. As Christ was in his death made sinne for us, 1. That Christ himselfe was justified at his Resurrection. and so sustained our persons in his satisfying for sin by his death, [Page 67] (which is the matter of our righteousnesse) so in and upon his Resurrection he was justified and acquited from our sins by God, Made forth by three things laid together. as having now fully in his Death satisfied for them, which I make forthby these three things put together:

First, in reason, 1. There must have been some Act passe from God, when Christ was acquited and justified from our sins by God. if that Christ were made sinne for us, and satisfied for it, there must then some Act passe, whereby Christ should be pronounced acquit of our sinnes, and ful­ly cleare of them, and so be himselfe formal­ly justified, in respect of those sins, for which he undertook to satisfie. For according to the course of all Proceedings, if a charge of guilt be formally laid, there must be as formall an Act of acquiting, and of giving a Quietus est: There is no man, but for his owne discharge and security would desire it. Nor is there any wise man that payes a debt for which he is legally sued, that wil not have upon the payment of it, as legall an Ac­quitance. Paul, when he was cast into prison by a publique Act of Authority, he stood upon it to have a publique Act of Release from the same Magistrates, and would not goe forth of prison privily, though themselves sent to him so to goe out, Acts 36. 37. Now God himselfe did lay the iniquities of us all upon Christ, Esay 53. 6. and had him to prison, and to Iudgement for them, ver. 8. There must therefore some Act passe from God, legally to take them off from him, and declaring him discharged, to deliver him from Prison and Judgement.

And De facto it is evident, That there was such an Act passed. that there was some [Page 68] such Act passed from God; for as we read, that Christ vvhile he lived, and also in his Death, was made sin, and did beare the sin of many, as the phrase is, Heb. 9. 28. So we read in the very next words, that he shall appeare the second time [without sinne,] which must needs be spoken in a direct oppositi­on to his having born our sins, and appearing then with all our sins laid to his charge. He appeared charged with them then, but now he shall ap­peare as apparently and as manifestly to be with­out those sins, (for of our sins it must needs be meant) and so to be discharged of them as fully, as ever he appeared charged with them: For it is said, He shall [appeare] without sin; and there­fore to the judgements of all it shall be made ma­nifest, that that God that once charged him with them, hath now fully discharged him of them. The Apostle speaks of it as of a great alteration made in this respect betweene Christ as he was whilst on earth, and Christ as he is to appeare the second time, and is now in heaven. And this al­teration or discharge must necessarily be made by God; for he is the Creditour vvho followed the Suit, and therefore he alone can give the Acquitance.

Now secondly, 2. There must be some season of time, when this discharge from our sins was first made unto Christ. from hence it will follow, that there must be some time when this alteration was first made, and discharge given; when Christ from being sin, as he was made, should become without sinne, through Gods acquiting of him; and this, say I, was at his Resurrection. It is not deferred as then to be first done, when he is to [Page 69] appeare the second time, though then it appeares indeed, but it is really done before; for hee comes then to judge others for sinne. Now in reason, when should this Acquitance or Justifi­cation from our sins be first given to Christ, and legally pronounced on him, but when he had paid the last farthing of the debt, and made his satisfaction compleat? 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, as generally Orthodoxe Divines hold. Now therefore when he began to rise, then en­ded his Humiliation; and that was the first mo­ment of his Exaltation. His Acquitance there­fore bears Date from thence, even from that very houre.

Hence thirdly, 3. That this must needs be, and was first made to him at his Resurre­ction. we read, as that Christ was condemned, so that he was justified. Thus 1 Tim. 3. 16. God is said to be manifest in the flesh, and then that this God-man was justified in the spirit: That is, whereas God was manifest or appeared in flesh to condemne sinne in the flesh, as Rom. 8. that same God-man was also justified in the spirit from all those sins, and so received up to glory, as it fol­lows there. And not to goe far, the very words of this my Text, [It is God that justifies] are ta­ken out of Esay 50. 8, 9. and as there, they are first spoken by Christ of himselfe, then, when he gave his back to the smiters, in his death, (as in the verses before) and vvas put to death as a con­demned man, he comforts himselfe vvith this, [He is neere that justifies me, who shall condemne?] [Page 70] And when was that done, or to be done, but at his Resurrection? So the phrase in Timothy im­ports, if you compare it with another in Peter, 1 Pet. 3. 18. Being put to death in the flesh, [and quick­ned in (or by) the spirit.] Paul, he sayes, [ Iustified in the spirit;] Peter, he sayes, [ Quickned in the spirit:] both meane one and the same thing. By [Spirit] is meant the power of his God-head, and Divine nature, whereby he was at once both raised from the grave, and from under the guilt of sin toge­ther. He was at once both quickned, (or raised) and justified also. And that by [Spirit] they mean his Divine nature, the opposition in both places evidently implyes; for it is opposed to his [Flesh] or humane nature. Now because he was quick­ned (or raised) by the power of the God-head, and at that raising him, he was justifyed also by God, and declared justifyed by that Resurrecti­on, (as he had been declared condemned by his death) Hence, to [be justified] is put for his Re­surrection; for that was his justification, or declara­tion to all the world, that he was justified from all the sins laid to his charge. And that other place I cited out of Isaiah, hath the same meaning also; for Christ there comforts himselfe against the Jews condemning him, and putting him to death, with the hopes of Gods justifying of him, when he should have gone through that work. And Christs meaning there is this, God will raise me up, and acquit me, though you con­demne and kill me. In the other Prophets you shall find Christ still comforting himself against [Page 71] his condemnation at his death, with the thoughts of his Resurrection which he fore-saw as shortly to follow after it; as here in Esay he comforts him­selfe with these hopes of his being justified after their condemnation of him. For instance, Psa. 16. 9. My flesh shall rest in hope, thou wilt not leave my soule in hell, nor suffer thy holy One to see corruption. Which words (you know) Peter in the Acts doth twice in­terpret of Christs Resurrection. In like manner here in Esay, against his death and condemnation he comforts himself with the hopes of Gods justi­fication of him at his Resurrection, He is neere who justifies me, (and he shall help me) who shall condemne? And further, His Resurre­ction therefore called his first begetting. to confirm & strengthen this notion, because his Resurrection was the first moment of this his justification from our sins, therefore it is, that God cals it his first begetting of Christ, [This day have I begotten thee] speaking manifestly of his Resurrection, Acts 13. 35. And the reason of his so calling it, is, because all the while before he was covered with sin, and the likenesse of sinfull flesh; But now having flung it off, he appears like Gods Son indeed, (as if newly begotten.) And thus also there commeth to be the fuller conformity betweene Christ justification & ours: For as our justification is at our first being born again, And therein a conformity be­tween our Re­generation, and his Resurrecti­on. so was Christ also at this his first glorious begetting. He was under an Attainder before; here was the Act of Restitution first passed. And as at our Conversion (which is to us a Resurrection) wee passe from death to life; (that is, from an estate of death and condemnation, unto justification of life) so did Christ also at his Resur­rection, (which to him was are begetting) passe [Page 72] from an estate of death and guilt laid on him, to an estate of Life & Glory, and justification from guilt; and so shall appear, as the word is, Heb. 9. ult. (as he doth now in heaven) without sin; for he became to be without sin frō that very moment. Thus I have shewn how Christ was justified at his Resurrection.

Now then in the 2. §. 2. place, 2. That Belee­vers were all justified in Christ his ju­stification, as a Common person repre­senting them. I am to shew that this his justification, and pronouncing him without sin, thus done at his Resurrection, was done to him as the First-fruits, and as to a Common person bearing our persons, & so, in our names. From whence wil necessarily follow, as the Conclusion of all, That the persons of all the elect Beleevers, have beene justified before God in Christ, as their Head, at, or from the time of his Resurrection; and so that Act of Justification to have beene so firmly past, as it cannot be revoked for ever.

Now this is proved, Proved 1. [...] the common analogie of the former instan­ces. first, by the very same rea­son or respect that he was said to be the first-fruits of them that sleep, as representing the rest in his Re­surrection, (which I shewed at large in the former Chap. upon the same ground he is to be so lookt at also in this his Justification pronounced upon him at his Resurrection, even as the first-fruits also of them that are justified. And so in the same sense, & 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, In all things which God doth unto us Christ is the first-fruits, and God doth them first upon him. (to enlarge this a little,) as there is the same reason & ground for the one that there is for the other, (he being a publike person in both) so the rule will hold in all other things which God ever doth to us, or for us, which are com­mon [Page 73] with Christ, and were done to him; that in them all Christ was the first-fruits, and they may be said to have beene done in us, or to us, yea by us, in him, and with him. Yea, what ever God meant to doe for us, and in us, what e­ver priviledge or 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 by a solemne formall Act ratified, and be made sure to 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 vertue of what was first done to him. Thus God meaning to sanctifie us, Thus in San­ctification Christ first sanctified, then we in him. he sanctifies Christ first, in him as a Common person sancti­fying us all: For their sakes I sanctifie my selfe, that they also may be sanctified through thy truth, Iohn 17. 19. He sanctifies the humane nature of Christ personall, that he may sanctifie Christ mysticall, (that is, his body) and him first, as a Common person representing us, that so we be­ing virtually, and representatively sanctified in him, may be sure to be sanctified afterwards in our own persons, by means of his sanctification. And so 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, So in all bles­sings else. and with him as a Common person. Now this rule holds in all blessings else bestowed; for Paul pronounceth of them all, that God hath blessed us with all spiri­tuall blessings in Christ Iesus, Ephes. 1. 3. which God [...] [Page 72] [...] [Page 73] [Page 74] did so order, (that as he speaks of ordaining salva­tion to be by faith, Rom. 4. 16.) that all those blessings might be sure to all the seed. For this formall in­vestiture of estating us into all blessings by such solemne acts done to Christ as our Head and Re­presenter of us, makes what he intends to bestow, sure before-hand, by an irrepealable act and sentence, which hath its warrant in all Laws of men, as I have shewne, and shall anon again urge.

And secondly, 2. Proved by the equity of that in Adams con­demnation we were all con­demned. by the equity of the same Law that in Adam we were all condemned, (Adam be­ing a Type of him in this) by the same Law (I say) we were all justified in Christ when he was ju­stified, else the Type were not therein fulfilled. Now the sentence of condemnation was first pas­sed upon Adam alone, yet considered as a Com­mon person for us; therefore also this Acqui­tance and Justification was then passed towards Christ alone, as a publique person for us. Yea, in this his being justified, Christ much rather a Com­mon person in his being justi­fied, then A­dam was in his condemnation. Christ must much rather be considered as a Common person representing us, then Adam was, in his condemnation: For Christ in his owne person, as he had no sinne, so he had no need of any justification from sinne, nor should ever have been condemned: And therefore this must be onely in a respect unto our sins imputed to him; and if so, then in our stead. And so herein, he was more purely to be consi­dered as a Common person for us, then ever Adam was, in his being condemned. For Adam, besides his standing as a Common person for us, was furthermore condemned in his own person; [Page 75] but Christ in being justified from sinne, could onely be considered as standing for others. Thus Rom. 5. 18. Therefore as by the offence of one, judge­ment came upon all men to condemnation; even [so] (or, in like manner) by the righteousnesse of that one (man Christ) the free gift came upon all men (name­ly, in Christ) unto justification of life. He parallels both with a [So,] only with this difference be­tweene Adams being a Common person for us, (and so betweene the ground of our being con­demned in him) and Christ his being a Com­mon person for us, (and our Acquitance in him) that the condemnation came upon all by a necessary, naturall covenant, (for by such a covenant was Adam appointed a Common person for us) but Christ his being appointed thus a Common per­son for us, it was by a free gift of grace; and there­fore in like manner by a free gift of grace it is that the imputation of that which he did, or was done to him, is reckoned ours. As then in Adam all dyed, when he sinned, (as the Apostle speaks) so in Christ were all justified, when he was justifi­ed For as in his death Christ was a publique per­son for us, and in all that befell him; so in his Re­surrection, and in all that was then done to him; and so, in this his being then justified. And as when he dyed, the Iust was put to death for the un­just, (as Peter speaks) so when he rose and was ju­stified, the Just that needed no justification was justified for the unjust, who else had been con­demned; and so we were then justified with him.

CAP. VI.
How our faith may raise from hence just matter of Tri­umph about our Justification. An explication how we are justified by faith, although justified in Christ at his Resurrection.

ANd hereupon is grounded this Triumph of Faith here, from Christs Resurrection, Who shall condemne? It is Christ that is risen: The meaning whereof is, that was justifyed at his Resurrection, ([ Iustified in the Spirit] and [ Quickned in the Spirit] being all one) and we in him: Yea, and a [ rather] is put upon this, rather then upon his death; for this act was a solemne discharge from all sin and con­demnation; it was a legall Acquitance 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 first Act of Absolution: Yea, and this is the Originall Act, which is upon Record between God and Christ; and our Justi­fication and Atonement (when we are justified by faith in Christ) is but a Copie fetcht from this Roll, and Court sentence then pronounced.

And such a way and course to ratifie and make Acts good & legall, (even to have them done by another representing ones person) is common a­mong men, (as those instances I formerly gave do shew.) An Attorney at Law receives a debt, or an Acquitance for a debt, paid or given for another [Page 77] man, and it is as legall, as if the man himselfe, or Creditour had done it, and the Debtour had received the Acquitance himselfe. Yea, Acts of the greatest and highest concernment are oft-times no otherwise transacted; as the mar­riages of Princes are by Proxy solemized, their Embassadours representing their persons, and contracting and marrying their wives in their stead, which acts are thereby made as irrevoca­ble, and irrepealable, as if themselves had in per­son done them. And so if we were justified when Christ did rise and was justified, our justification then cannot be reversed, but stands as legall and warrantable as any act that God or man ever ratified or confirmed. And Who then shall con­demne?

Onely, A Caution. for farther explication sake, (lest there be a mistake) let me adde this, That it is necessa­ry that we be justifyed in our owne persons by faith, (notwithstanding this former Act thus le­gally passed) whereby we lay hold upon what God did thus before for us in Christ, to the end that God upon our beleeving may according to his owne rules justifie his justifying of us unto all the world; which untill vve doe beleeve, hee could not doe: For according to the revealed Rules of his Word, (vvhich 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 til he shall take it off, by giving us faith; unto which he hath, in the same Word made the promise of justifying us in our [Page 78] own persons, as before he had done in Christ. Yet still notwithstanding, so, as, although when we first beleeve, then only Justification is actually and personally applyed to us; yet at Christs Resurre­ction, and in his being then justified, this act and sentence was virtually pronounced upon us; and so doth necessarily require, and exact at Gods hands, the bestowing faith upon us; that so by vertue of this former act passed, we come to be actually ju­stified in our owne consciences, and before all the world: And so our Justification which was but se­cretly wrought, & passed upon us in Christ, is ne­ver made void, but stands irrepealable; and so ra­tified, that our personall justification by faith doth alwayes infallibly second and succeed it. And (to illustrate it a little) our condemnation in Adam, and this our justification in Christ, doe in this hold parallel together, That as in Adam we were all virtually condemned, ( In Adam all dye) (and that legally enough too, for thereupon came out that Statute-Law, Statutum est, It is appointed that all should dye) and yet we are not actually in our owne persons condemned, till we are borne of him; nor doe we personally dye, untill we lay downe our flesh: Even so is it in the matter of our Justification; it was done virtually in Christ, and afterwards when we beleeve, is actually passed in and upon our selves. Now I call this former but a virtuall Iustification, even as by the sen­tence of condemnation passed upon a Malefactor, he is called a dead man, that is, he is so virtually and in Law, (as we say) though naturally he dye [Page 79] not many dayes after, but in that respect may be still alive: so by Christs being justifyed, we are all virtually, and in Law justifyed, through a secret, yet irrepealable Covenant betweene God and Christ, who onely did then know who were his.

And for a confirmation even of this also, That God accounts all the Elect justifyed in his justify­ing of Christ, we shall not need to goe any far­ther then the words of this Text, if we doe but diligently compare their standing here, with that of theirs in that place out of which they are ta­ken, and where we find them first recorded and spoken, namely, in that 50. of Esay, 7, 8. He is neere that justifies me, who is he that shall condemne? Now there (as Interpreters agree, and as the Context shews) those words are spoken by Christ himselfe: for ver. 5. he speaks of Gods boring his eare to doe his will, (the same expressi­on that is used of Christ, Psal. 40. 6.) and farther sayes, I gave my b [...] to the smiters, and my cheeks to them that pulled off the haire, and I hid not my face from shame and spitting: (all which you may read in Christs sufferings, Mat. 26. 27. and 27. 26.) And he spake before (in ver. 4.) of Gods having given him the tongue of the learned, to speak a word in season to him that is weary: (which you may read done by Christ, Mat. 11. 28.) Now those words were spoken by Christ, to comfort him­selfe against the Jews condemning him, as consi­dering that God would justifie him; as at his Re­surrection (you have heard) he did. Now mark it, [Page 80] those very words which Isaiah brings in Christ speaking as of himselfe alone, (those very words) Paul here boldly applyes (in the like triumph) to all the Elect of Christ, Who shall condemne? It is God that justifies; and this, because Christ is dead, & risen, and acquited by God. Christ spake those words as a publique person, in the name of all his Elect, whom he in his death, and in his justificati­on represented; and for that very respect Paul speaks the like words over again, of all Elect Be­leevers, as being as truly and really intended of them, when spoken by Christ, as of himself, and his owne person. He is neere that justifies me, (sayes Christ) who shall condemne? (namely) Me, or mine Elect, whose persons I sustaine. And Who shall lay any thing to the charge of Gods Elect? (sayes Paul) It is God that justifies, who shall condemne? for Christ hath dyed, and been condemned for them, and Christ was justifyed from that condemnation, and they in him. And because the justification of him­selfe, which Christ spake of as lookt for from God, was to be made at his Resurrection, (as hath been said) therefore Paul here puts a [ rather] upon his Resurrection.

And farther to establish this, as you heard be­fore out of Rom. 6. 10. that in respect of Sancti­fication we were dead with Christ, even then when he dyed; so in the 2. of Coloss. 13. we are said to be risen with him, in respect of our justification, (which is the thing in hand.) The words are, And you being dead in your sins, (namely, the guilt of your sins) and the uncircumcision of your flesh, (that is, in [Page 81] respect of the power of corrupt nature) hath he quickned together with him, [having forgiven you all your trespasses.] See here, the forgivenesse of our sins, or our justification, is called a quickning, or a raising up of us, (as the 12. ver. hath it) together with him, in a conformity and relation to that justifica­tion from our sins, which at his Resurrection he re­ceived in our names. His meaning is, he was justi­fied then, & in our names; and so we are now justi­fyed through the vertue of that our communion with him therein: For if you mark the connexion of the words with what follows, ver. 14. you will finde this forgiving of their trespasses (ver. 13.) through their being quickned together with him, not onely to have been done when they beleeved, and so when they had that justification personally first applyed to them, (of which, it is true, the words in the 12. ver. are to be understood) but al­so then to have been done, when he having (as it follows in the 14. ver.) blotted out the hand-writing of Ordinances which was against us, nailing it to his Crosse, and having spoiled Principalities and Powers, and got the victory, (namely, in his rising again) had made a shew of them openly, (in his ascending to heaven) triumphing over them [ [...]] in him­selfe, (as the Margent hath it) (of which words I shall farther speak in the next Head) So as then when Christ did this in himselfe, then were our sins forgiven; then were we acquited with him, and triumphed with him; he doing all this in our stead, representing us.

CHAP. VII.
How all this, both the support of our faith, and our Justification by Christs Resurrrection, is sealed up to us in Baptisme. The Conclusion. How faith may make use of Christs Resurrection in its pleas to God.

ANd all this our communion with Christ in his Resurrection, both in respect of Sancti­fication, (which the 6. of the Rom. holds forth) and of Justification, (which this place in the Co­loss. holds forth) is lively (as both places declare) set out, and sealed up to us, in the Sacrament of Baptisme. Rom. 6. 3, 4. we are said to be buried with him in Baptisme, &c. and Col. 2. 12. Buryed with him in Baptisme, wherein also you are risen with him. The ominent thing signified and represented in Ba­ptisme, is not simply the bloud of Christ as it wa­sheth us from sin; but there is a farther represen­tation therein of Christs Death, Buriall, and Re­surrection, in the Baptized's being first buryed un­der water, and then rising out of it; and this not in a bare conformity unto Christ, but in a repre­sentation of a communion with Christ, in that his Death and Resurrection: Therefore it is said, [ We are buryed with him in Baptisme:] and, [ Wherein you are risen with him:] It is not simply said, like as he was buryed, and rose; but [ With him.] So as our communion and one-nesse with him in his Resurrection, is represented to us therein, and [Page 83] not onely our conformity or likenesse unto him therein. And so Baptisme representeth this to us, that Christ having once in himselfe sustained the persons of all the Elect, in his Buriall and Resur­rection, that now upon the party himselfe who is baptized, is personally, particularly, and appa­rently re-acted the same Part againe, in his Ba­ptisme; thereby shewing what his communion with Christ before was, in what was then done to Christ; that he then was buried with Christ, and rose with him: and upon that ground, is now in this outward sign of Baptisme, (as in a shew or repre­sentation) both buryed, and also riseth againe.

And moreover, hence it is, that the Answer of a good conscience, (which is made the inward ef­fect of this Ordinance of Baptisme, 1 Pet. 3. 21.) is there also attributed unto Christs Resurrecti­on, as the thing signified and represented in Ba­ptisme, and as the cause of that answer of a good conscience: Even Baptisme (saith he) doth now al­so save us (as being the Ordinance that seales up salvation) not the putting away of the filth of the flesh, or the washing of the outward man; but the answer of a good conscience towards God, [By the Resurrection of Iesus Christ.] To open these words: Our consciences are that principle in us, which are the seat of the guilt of all the sinnes of the whole man; unto whose Court they all come to accuse us, as unto Gods Deputy: which Con­science is called Good or Evill, as the state of the man is. If his sinne remain unpardoned, then as his estate is damnable, so his conscience is [Page 84] evill: If his sins bee forgiven, and his person ju­stified, his conscience is said to bee good: Con­science having its denomination from the mans state, even as the Urine is called good or bad, as the state of the mans body is healthful or unsound, whose Urine it is. Now in Baptisme, forvive­nesse of sins, and justification, being sealed up to a believers faith & conscience, under that lively re­presentation of his Communion with Christ in his Resurrection: hence this is made the fruit of Baptisme, that the good conscience of a believer sealed up in Baptisme, hath where withall from thence to answer all accusations of sin, that can, or doe at any time come in upon him; and all this as it is there added, [ By vertue of the re­surrection of Iesus Christ:] namely, in this respect, that his Communion with Christ in his Re­surrection, hath been represented in his Baptisme as a ground of his faith, and of that Answer un­to all accusations. So that indeed, the same thing that Paul sayes by way of triumph and defiance to all accusations, Who shall condemne? [Christ is risen] the very same thing Peter here mentions, though not by way of Defiance, yet of a Belee­vers Answer and Apologie, That if sinnes doe come to condemne or accuse, a good conscience is ready to say, Christ is risen, and I was then ju­stified in him; There is my Answer, which no­thing in heaven nor hell is able to reply unto. This is the answer of a good conscience, by the Resurrection of Iesus Christ.

Now to crown this second Pillar of Faith with [Page 85] this Coronis or Conclusion, Application. by way of Appli­cation or Direction to a believers faith, How saith is to make use of this in plead­ing our Justi­fication. How to make use of Christs Resurrection in point of non-condemnation. You heard before, out of Rom. 6. that in respect of Mortification (as the Apostle there reasoneth) we may be truly said to have been perfectly dead to all sinne in Christs dying unto sin once: and through his representing us therein as dying unto sinne, in and with him. So as although we be for the present but imper­fectly mortified in our selves, yet when corrup­tions arise, the Apostle bids us help our selves against them by faith, [ reasoning] our selves to stand wholly dead to sin, when Christ dyed; and so to conclude from thence, that we shall one day be fully dead to sin, because we then did perfectly dye in Christ unto it: which kinde of reasoning also God would have us use as a motive (and of all motives that are in the Gospell it is the strongest) against any corruption when as it ariseth; Shall I that am dead to sin in Christ (and so am freed from it) shall I live any longer therein? Ver. 2. Now as God would have our faith make this use of our Communion with Christ in his death, in point of sanctification; just so, when guilt of sin ariseth in thy conscience to accuse or threaten condemnation, [ reason] thou thy selfe (as the Apostles word is in that other case) or reckon thy selfe (as our translation hath it) justi­fied in Christ, in his Justification, which was done at his Resurrection. Yea, and seeing God would have thee use thy Communion with Christ in his [Page 86] Death, as an argument to move thee to mortifie sin, (bidding thee to reckon thy self dead to sin in Christ) doe thou desire him in like manner, to reckon thee as justified at Christs Resurrection (for the ground of both is the same) and return that as an argument to him, to move him to justifie thee. And this is that answer of a good conscience which Peter speaks of; this is the meaning of Pauls challenge, Who shall condemne? Christ is risen.

And should thy heart object, and say, But I know not whether I was one of those that God reckoned justified with Christ when he arose: Then go thou to God, and aske him boldly, whe­ther he did not doe this for thee, and whe­ther thou wert not one of them intended by him; put God to it, and God will (by vertue of Christs Resurrection for thee) even himselfe [ Answer] thy faith this question, ere thou art aware; He will not deny it: And to secure thee the more, know, that however Christ will bee sure to look to that, for thee; so as that thou having been then intended, (as if thy heart be drawne to give it self up to Christ, thou wert) shalt never be condm­ned.

CHAP. I.
A Connexion of this third Head, with the two for­mer: Shewing how it affords a farther degree of Triumph. Two things involved in it: 1. Christs Ascension: 2. Christs power and authority in heaven.

I Come next to this third great Pil­lar and support of Faith, Christs Be­ing at Gods right hand: and to shew how the view and consideration hereof may strengthen faith seeking justification, and pardon of sinne: Who is he that condemneth? Christ is even at Gods right hand.

In the opening of which, I shall keep to the [Page 88] begun method, both by shewing how Iustification it selfe depends upon this, and the evidence thereof to us: both which the Apostle had here in his eye, and from both which our faith may derive comfort and assurance. And I meane to keep punctually to the matter of Iustification onely, as in the former.

These two latter that remain here in the Text, ( Christs sitting at Gods right hand, and his interce­ding for us) are brought in here by the Apostle, as those which have a redundant force and preva­lencie in them, for the non-condemnation of the Elect: that although the two former abundant­ly served to secure it; yet these two added to the former, do make the triumph of faith more com­pleat and full, and us more then Conquerours, as it after follows. Nor doth this place alone make mention of Christs sitting at Gods right hand (which I now am first to handle) in this its relation, and in­fluence into our Iustification, & the assurance of faith about it: but you have it to the same end, use, and purpose, alleadged by that other great Apo­stle, 1. Pet. 3. from the 18. to the 22. And if the scopes of these two Apostles in both places be compared, they are the same. Here the Resurre­ction of Christ and his sitting at Gods right hand are brought in as the ground of this bold challenge & triumph of faith: and there, is Peter, is mentioned the Answer or Plea of a good conscience, in a belee­ver justified, which it puts into the Court, and op­poseth against all condemning guilts: (so it is cal­led, ver. 21.) The Apostle alleadging the Resurre­ction [Page 89] of Iesus Christ as one ground of it, ( the answer of a good conscience, by the Resurrection of Iesus Christ:) And then further to back and strengthen this Plea or Answer of a good conscience, the Apostle puts his Ascension and sitting at Gods right hand into the Bill, as further grounds confirm­ing it, so it follows, [ who is gone into Heaven, and is at the right hand of God, Angells, and Authorities, and Powers, being made subject to him:] All which the Apostle here expresseth in one word (as enough to carrie it) that Christ is even at Gods right hand. The soule hath a sufficient answer against con­demnation in Christs death, and Resurrection, full enough, though it should stop there; yea therein can faith triumph, though it went no further: for it can shew a full satisfaction given in his death, and that accepted by God for us; and Christ ac­quited, and we in him: Therefore faith (you see) comes to a [ rather] there. But then, let it go on, to consider Jesus sitting at Gods right hand, and making intercession for us; and then faith will triumph and insult over all accusers, be more then a Conque­ror; then it comes not to a rather onely, (as here) but to a [ much more] shall we be saved by his life; thus Rom. 5. 10. And the meaning thereof is, that if his death had power to pay all our debts, and justifie us at first; then much more hath his life this pow­er: So that his death is but the ground and founda­tion of our faith herein, and the lowest step of this ladder; but these other, are the top & full triumph of faith therein. And our spirits should rise, as the Apostle herein riseth: Faith upon these wings may [Page 90] not onely fly above the Gun-shot of all accusati­ons, and condemners; but even cleane out of their sight, and so far above all such thoughts & fears, as it may reach to a security that sins are forgotten, and shall be remembred no more. What joy was there in the Disciples, when they saw Christ risen? Ioh. 20. Therefore in the Primitive times, it was used as a voice of joy: and to this day the Grecian Christi­ans s entertain each other, at that time of the year, with these words, The Lord is risen: your Surety is out of Prison; fear not. But (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 Apostle speaks, Eph. 1.) as the Heavens are above the Earth? will you not in your faiths & hopes proportiona­bly ascend, and climb up also; & have thoughts of pardon, as far exceeding your ordinary thoughts as the heavens are above the earth? Therefore first view him, as ascending into Heaven, ere ever hee comes to be at Gods right hand, and see what mat­ter of triumph that will afford you; for that you must first suppose, ere you can see him at Gods right hand; and so is necessarily included, thought not expressed here: But that place fore-quoted out of Peter (1 Pet. 3.) gives us both these two particu­lars included in it: 1. His Ascension, [Who is gone into Heaven;] And 2. his power and authority there, [Is at Gods right hand, and hath all power and authority subject to him] and prompts both these, as fit matter to be put into a good conscience its Answer and Apologie why it should not be condemned: & therfore both [Page 91] may here as well come in into faiths triumph; and that as being intended also by the Apostle, and included in this one expression. He speaks with the least, to shew what cause faith had to triumph, for the least expression of it: his purpose being but to give a hint to faith, of that which cōprehen­sively contains many things in it, which he would have us distinctly to consider for our comfort.

CHAP. II.
Shewing first what evidence for our justification, Christs Ascension into Heaven affords unto our Faith, upon that first forementioned consideration of his being a Surety for us.

FIrst then to see what triumph his ascending into Heaven will add unto our faith in matter of non-condemnation.

And herein, 1. By conside­ring what was the last action he did when he was to Ascend: Blessing his Disciples. first there is not nothing in it to consider, what he then did, and what was his last Act when he was to take his rise, to fly up to Heaven. He blessed his Disciples, and thereby left a blessing upon earth with them, for all his elect, to the end of the World: The true reason and minde of which blessing them was, that he be­ing now to go to execute the eternall office of his Priest-hood in Heaven, (of which God had sworn, Thou art a Priest for ever after the order of Melchisedec,) As Melehisedec in the Type, blessed Abraham, and in him all the faithfull as in his loins, (therefore the Apostle said that Levi paid tithes [Page 92] unto Melchisedec in Abrahams loines; therefore he was blessed in his loines) so did Christ begin this new and second part of his Priest-hood, with bles­sing the Apostles, and in them, all the elect, to the end of the World. This was the last thing that Christ did on earth, yea this he did, whilst ascending; he was taken up, whilst he did it: So Luke 24. 50. 51. And thus solemnly he now did this, to shew that the curse was gone, and that sin was gone; and that action speakes thus much, as if Christ himselfe had said; To shew the curse was re­moved, and their sins par­doned. O my brethren (for so he styled his Disciples, after his Resurrecti­on) I have been dead, and in dying made a curse for you: now that curse I have fully removed, and my Father hath aquited me, and you, for it: and now I can be bold to blesse you, and pronounce all your sins forgiven, and your persons justified. For that is the intendment and foundation of bles­sing, [Blessed is the man whose sins are forgiven him] and therefore that was the true meaning of his blessing them: which he reserved thus as his last Act, to shew, how by his death he had redee­med them from the curse of the Law, & now go­ing to Heaven, was able to blesse them with all the spirituall blessings that are there, and which Heaven can afford; for Heavenly they are called in that respect, And in bles­sing his Apo­stles thus he blessed all that should believe in him. Ephes. 1. 4. And as in Abraham (blessed by Melchisedec,) all the faithfull were blessed: so, in these Apostles, all the elect to come are blessed. As when God individually blessed Adam and Eve, at the first Creation, yet he in them, blessed all that were for ever to come of them: [Page 93] so Christ in blessing them, blessed us, and all that shall beleeve, through their word, to the end of the World. And that they were thus then to be con­sidered, as common persons, receiving this bles­sing for us all; appeareth by Christs words then uttered, [ I am with you to the end of the World] (i. e. with you, and all your successors, both Ministers, & other believers) Mat. 28. ult. And Christ herein did, as God did before him: When God had done his worke 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 that one offering, perfected for ever all the elect, he com­fortably vieweth, and pronounceth it perfect, and them blessed; and so goes to Heaven, to keepe and enjoy the Sabbath of all there.

Now Secondly let us see him Ascending; A second sup­port from the very Act of Ascending. and see what comfort that will also afford our faith, towards the perswasion of Iustification. The Apo­stles stood gazing on him; and so doe you lift up your hearts to gaze on him by faith; and view him in that act, as he is passing along into Heaven, as leading sin, hell, death, and devill in triumph, at his Chariot wheeles. And therewith let your faith triumph, in a further evidence of justification. Thus Ephesians 4. 8. out of the 68. Psalme ver. 18. the Apostle saith, How it was an act of Tri­umph over death, hel, sin, &c. When he ascended up on high [he led captivity captive:] (to which Hebraisme the Latine phrase [ vincere victoriam] to win a victory doth answer) then He led captive all our spirituall enemies, that would have captived us, they being now captived. Now leading of captives is alwaies [Page 94] after a perfect victory. And therefore, whereas at his Death he had conquered them, at his Rising, scattered them, now at his Ascension he leades them captive: And so that Psal. in the Type, begins, ver. 1. Let God [arise] and let his enemies [be scattered;] let them flee before him: so at his Resurrection they did: And then he ascends in triumph (ashere) in token of victory, [he is ascended up on high ver. 18.] he ascends as David after his victory, up to Mount Si­on (for the celebrating of which that Psal. seemes to have beene made by David) whereof this was the intended Type. Two Acts of Triumph in it. And two [ Actus triumphales] triumphing Acts there were, here mentioned; 1. Lea­ding the captives bound to his Chariot wheeles; as the manner of the Roman triumphs was, when the Conqueror went up to the Capitol; and other Heathens in Davids time: As Achilles led Hector captive, who tied his feete to his Chariot wheels, and dragged him dead round about the walls of Troy: Now thus did Christ then deale with our sinnes, and all other enemies. The Second act is casting abroad of gifts, [He gave gifts to men.] It was the custome at their triumphs to cast new Coines [missilia] abroad among the multitude; so doth Christ throw the greatest gifts for the good of men, that ever were given. Therefore, who shall condemne? sins and devills, are not only dead, but triumphed over. Compare with this, that o­ther place, Colos. 2. 15. Having spoiled Principa­lities and powers, he made a shew of them openly [tri­umphing] over them [in himself:] So I reade it, and the Greeke beares it, and so it is in the margent [Page 95] varied: it is a manifest allusion unto the manner of Triumphs after victories among the Romans; even unto two of the most notable parts thereof; the first of spoiling the enemie, upon the place, ere they stirred out of the field: and this was done by Christ on the Crosse, [ Having spoiled them first] as ver. 14. hath it. He speakes it of the devills our enemies, and accusers; they had all Gods threat­nings in his Law, and the Ceermoniall Law (the Bond for our debt unto the Morall Law) to shew for it; in these lay the power of the Devill over us, that he could boldly come to God and accuse us, and sue our bond; And therefore Heb. 2. 14. he is said to have the power of Death. Now Christ first tooke away all his power, and spoiled him of all his ensignes, weapons, and colours; which he did on the place where the battail was fought, namely, on the Crosse; and nailed our bond thereto, and having paid the debt, left the bond canceld, ere he stirred off the Crosse. But then having thus spoiled these enemies on the Crosse; hee further makes a publique triumphall shew 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 spoiles carried before them, and the Kings and Nobles whom they had taken, they tyed to their Chariots, and led them as Captives: And this did Christ at his ascension: (for of his trium­phing at his Ascension, I take this Triumph in this Epistle to the Colos. to be understood; and so to be interpreted by that forecited 4. of the Ephesians:) [Page 96] He plainly manifesting by this publique open shew of them at his Ascension, that he had spoi­led, and fully subdued them on the Crosse. That which hath diverted Interpreters from thinking this of 2. Col. to have been the triumph of his Ascension, hath been this, That the triumph is said to have been made [ [...]] which they inter­pret [ in it] as if it referred to the Crosse, (men­tioned ver. 14.) as the place of it; when as it may as well be translated [ in himselfe] i. e. [ in his own power and strength;] noting, how he alone did this, which other Conquerours doe not; they conquer not in themselves, and by themselves, which Christ did. And yet it was the Law, that if the Roman Emperours or Generals themselves took any thing in War, they had a peculiar honour to dedi­cate it in triumph more peculiarly: Now Christ conquered in himselfe, and therefore triumphed in himselfe, and himselfe alone. And thus it became our Redeemer (like another Sampson) not onely to break Sins bars, and fling off Hell-gates, and come out of that Prison he was in; but as in signe of a Trophie, to take them on his back, and carry them up the hill, (as Sampson (the Type of him) did the gates of the City to an high hill) himselfe triumphantly carrying them on his own shoulders.

Now did Christ then, who was your Surety, thus triumph? then let your faith triumph likewise; for this was not onely done by your Surety, but in your stead; seeing this [ for us] here, is to be put to each thing mentioned. The Apostle cals for this [Page 97] at our hands here, We are more then Conquerors, sayes he, ver. 37.

Then, A third sup­port to faith from Gods first entertain­ment of Christ when he came first to Hea­ven. thirdly, see him entring into Heaven; when he comes first to Court after this great undertaking; how doth God looke on him? is God satisfied with what he hath done? As (you know) when a Generall comes home, there useth to be great observing how the King takes his service, as performed according to commission; Christ as a Surety undertook for sinners, fully to con­quer all our enemies; and God bade him look that he did it perfectly, or never see his face more: Heb. 5. He was to be perfect through sufferings, and those sufferings to be such as to perfect us also; Heb. That this is a further evi­dence that God is satisfi­ed for sin. 10. Now behold your Surety is like a Conque­ror entred Heaven: let that convince you; that he hath satisfied the debt, and performed his com­mission to a tittle: God would never have suf­fered him to come thither else; but as soon as ever his head had peept into Heaven, have sent him downe again to performe the rest; But God lets him enter in, and he comes boldly, and confi­dently, and God lets him stay there: therefore be convinced, that he hath given God full satis­faction. Christ himself useth this argument, as the strongest that could be brought to convince the World, that his righteousnesse (which he had in his Doctrine taught them,) was the righteousnesse which men were only to be saved by, the true Righteousnesse of God indeede. Iohn 16. 9, 10. He shall convince the world of righteousnesse: that is, worke faith in the hearts of men, to believe and [Page 98] lay hold on my righteousnesse, as the true righ­teousnesse that God hath ordained: and this be­cause (sayes he) I go to my Father, and you shall see me no more: That is, by this argument and evidence it is, and shall be evinced, that I who undertooke to satisfie for sin, and to procure a perfect righ­teousnesse, have perfectly performed it: and that it is a righteousnesse which Gods justice doth accept of, to save sinners by; In that I after my death, and finishing this worke, will ascend up to my Fa­ther, into Heaven, and keepe my standing there, and you shall see me no more: Whereas, if I had not fulfilled all righteousnesse, and perfectly sa­tisfied God, you may be sure there would be no going into Heaven for mee, nor remaining there: God would send me down again, to doe the rest, and you should certainly see mee with shame sent back again; but I goe to Heaven and you shall see me no more.

CHAP. III.
Shewing what evidence also Christs sitting at Gods right hand, having beene our Surety, affords to our faith for justification.

NOw then in the next place, for his being, or sitting at Gods right hand, which is the second particular to be spoken of. As soone as Christ was carried into Heaven, look, as all the Angels fell downe and worshipped him; so his Fa­ther [Page 99] welcommed him, with the highest grace that ever yet was shewne; The words which he then spake, The welcome God gave Christ when he came to Heaven. The words he first spake to him. we have recorded Psal. 110. Sit thou at my right hand, till I make thine enemies thy foote­stoole. You may by the way observe, for the il­lustration of this: how upon all the severall parts of performance of his office, either God is brought in speaking to Christ, or Christ to his Father. Thus when he chose him first to be our Mediator, he takes an oath, Thou art a Priest for ever after the order of Melchisedec. Againe, when Christ came to take upon him our nature, the words he spake are recorded, Loe I come to doe thy will, a body hast thou fitted me: so Heb. 10. out of the 40. Psal. Likewise when he hung upon the Crosse, his words unto God are recorded, Psal. 22. 1. My God, my God, why hast thou forsaken mee? In like manner when he rose againe, Gods words used then to him are recorded, Thou art my Sonne, this day have I begotten thee, Psal. 2. (which place is ex­pounded of the Resurrection, Acts 13. 33.) which is as much as if he had said, Thou never appea­redst like my Sonne till now; for whereas I chose a Son to be glorified with power and Majesty, hitherto thou hast appeared onely as a Son of man, [Enosh, sorry man] hitherto thou hast been made sin, & a curse; not like my Son; but hast appeared in the likenes of sinfull flesh, and of a servant all besmeared with bloud; therefore this is the first day wherein I make acount I have begotten thee; even now when thou first beginnest to appeare out of that sinfull hue, and likenesse of sinfull flesh: now I [Page 100] owne thee for my Sonne indeed. And in him, he owned us all, thus at his Resurrection. And then last of all when he comes into Heaven, the first word God speakes to him is, Sonne, sit thou at my right hand; thou hast done all my worke, and now I will do thine; (he gives him a Quietus est) rest here; sit here till I make all thy enemies thy foote-stoole.

And now, what say you, are ye satisfied yet, that God is satisfied for your sins? What super­abundant evidence, must this Christs sitting at Gods right hand, His sitting downe at Gods right hand, afford a double evi­dence. give to a doubting heart? It argues, First that Christ for his part hath per­fectly done his worke; 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 on his part: this his sitting [at Gods right hand] implyes.

For the first; 1. That he had perfectly and compleatly performed all his work that was to be done by him for our justification. The phrase of [ Sitting] doth be­token rest, when work is fulfilled, and finished: Christ was not to returne, till he had accom­plisht his worke. Heb. 10. The Apostle comparing the force and excellencie of Christs Sacrifice, with those of the Priests of the old Law, sayes, that Those Priests [stood] daily offering of Sacrifices, which can never take sins away. Their standing im­plyed, that they could never make satisfaction so, as to say, We have finished it: But Christ (sayes he, ver. 12.) after he had offered up one sacrifice for ever, [sate downe] &c. Mark how he opposeth their standing, to his sitting downe. He sate as one who had done his work. Thus Heb. 4. 10. He that [Page 101] is entred into his rest, (speaking of Christ, as I have elsewhere shewne) hath ceased from his work, as God from his.

Secondly, 2. That God also accepted it, and was in­finitely well pleased with it. this his being at Gods right hand, as strongly argues that God is satisfied: for if God had not been infinitely well pleased with him, he would never have let him come so neere him; much lesse have advanced him so high as his right hand. And therefore in that place even now cited, ( Heb. 10. ver. 10, 11, 12. compared with the former verses) this is alledged as an evidence that Christ had for ever taken sinnes away, (which those Priests of the Law could not doe, who therefore often offered the same Sacrifice, as ver. 11.) That this man, after he had offered one Sacrifice for sinnes for ever, [sate downe on the right hand of God] as thereby shewing (and that most manifestly) that he had at that once offered up such a satisfa­ctory Sacrifice, as had pleased God for ever; and thereupon took up his place at Gods right hand, as an evidence of it; so possessing the highest place in Court. This setting him at Gods right hand, is a token of speciall and highest favour. So Kings whom they were most pleased with, they did set at their right hands, as Solomon did his Mother, 1 Kings 2. 19. and so Christ the Church his Queen, Psal. 45. 9. and it was a favour which God never after vouchsafed to any. Heb. 1. To which of all the Angels did he say, Sit thou on my right hand? There­fore Phil. 2. it is not onely said that he exalted him, but [ superexaltavit] he highly exalted him, so as never any was exalted: for he was made thereby [Page 102] higher then the heavens. Thus much for the first Head.

CHAP. IV.
Demonstrates in the second place what influence Christs Ascension hath in a beleevers non-condemnation, upon that second premised consideration of Christs being a Common person for us. The security that Faith may have from thence.

WE have thus seen what triumphing evi­dence and demonstration, both Christs As­cension, and sitting at Gods right hand, doe afford us for this, that Christ being considered as our Sure­ty, hath therefore undoubtedly subdued our ene­mies and sins, and satisfied God. Let us now con­sider further, what force, efficacie, and influence these two (both his Ascending and fitting at Gods right hand as an Head, and Common person for us) have in them towards the assured working and accom­plishment of the salvation of believers, his Elect; And from the consideration of this which is a second Head, our faith may be yet further con­firmed and strengthened in its confidence. Who shall condemne? it is Christ, that is at Gods right hand. I shall take in (as in the former) both his Ascension and sitting at Gods right hand.

1. By conside­ring, And first for his Ascending; consider these two things in it which may uphold our confidence. 1. That the great end and purpose of that his As­cending, [Page 103] the errand, 1. That the great end of his Ascending and entring Heaven, was to prepare a place for us and bring us thither. the businesse he Ascended for, was to prepare and provide a place for us, and to make way for our comming thither. This he as­sures his Disciples of, Iohn 14. 2. In my Fathers house are many mansions: I go to prepare a place for you: as Ioseph was secretly sent before by Gods intend­ment to prepare a place in Egypt for his Bre­thren, whom Gods providence meant to bring after him: so more openly doth Christ Ascend to Heaven, professedly declaring that to be his busi­nesse; [ I go to prepare a place for you] and it is my Fathers house (saith he) where I can provide for you and make you welcome. You heard before, what welcome God gave Christ, when he first arrived there; and what he said to him, and Christ said (as it were) again to God: I come not alone, I have much company, many of my brethren, and followers to come after (for it was the de­clared and avowed end of his comming to prepare a place for them) I prayed when I was on earth, that where I am they might be also; (Iohn 17.) and now I am come hither, my traine must come in too; I am not compleate without them, If you receive me you must receive them also, and I am come to take up lodgings for them. Thus the Captain of our salvation, (being made perfect through sufferings, and then crowned with glory and honour, in bringing of many Sons to Glory; as Heb. 2. 10.) of which company he was Captain) is brought in saying to God, ver. 13. Behold I and the Children which God hath given me, (he speakes it, when brought to glory) I am their Captain, and they [Page 104] must follow mee; 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 thou hast given me. They shall be all welcome (saies God) there is roome enough for them: [ many mansions] so that we neede not feare, nor say in our hearts doubt­ing and despairing, Who shall ascend up to Heaven for us, to bring us thither? (as Rom. 10.) Christ hath done it, That is the first thing, but that is not all.

2. 2. That he en­tred in our ve­ry names and stead, took pos­session in our right. He entred into Heaven in our very names, and so is to be 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, and we in him; as a guardian takes possession for Heirs under age: Heb. 6. 20. the fore-runner is for us entred into Heaven, the [ fore-runner for us] that is, our fore-runner. A fore-runner is a fore-runner of followers, and of such as stay not long behinde, and usually goes before as a harbinger, to provide, and take up lodgings for them that are to come, and writes the names of those who are to come, over the doores of such and such roomes, that they may not be taken up by any other. And so Heb. 12. 23. the names of the first borne are said to be written in Heaven, or enrolled there; And 1. Pet. 1. 5. their places or mansions in Heaven are said to be [ reserved for them]: they stand empty as it were, yet taken up, so as none shall take them from them; their names and titles to them being entred, and superscribed. And so he tru­ly [Page 105] entred [pro nobis] for us, that is, in our stead, and in our names, as a Common person: and therefore the High-Priest (in the Type) entred into the Holy of Holies, with all the names of the Tribes on his Breast: even so doth Christ with ours; even as a Common person in our names, thereby shewing that we are likewise to come after him: and this is more then simply to prepare a place; it is to take possession of a place, and give us a Right thereto.

So that your Faith through this consideration; What comfort faith may de­rive from this. We may be­hold our selves in heaven al­ready. may see your selves as good as in Heaven alrea­dy: For Christ is entred as a Common Person for you. Justification hath two parts, First, Acqui­tance from sin, and freedome from condemnation: as here, Who shall condemne? And Secondly, Iustifi­cation of life, as it is called Rom. 5. 18. that is, which gives title to eternall life: Now dying and rising as a Common person for us, procures the first, sets us perfectly enough in that state of free­dome from condemnation; But then, this Christ his entring into Heaven, as a Common Person, sets us farre above that state of Noncondemnation: It placeth us in Heaven with him. You would think your selves secure enough, if you were ascended into Heaven. As Heman said of his condition, that he was free among the dead, that is, he reckoned himselfe (in his despaire) free of the company in Hell, as well as if he had beene there; thinking his name enrolled among them, and his place taken up: so you may reckon your selves (as the word is, Rom. 6.) free of the company of Heaven, [Page 106] 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 Iudas went to Hell (which is called his own place, as ( Act. 1.) the Apostle speaks) What a start is this? how far have you left below you pardon of sins and non-condemnation? you are got above. How securely may you say, Who shall condemne? Christ hath ascended, and entered into Heaven. This is the first branch of the second Head: The influence that Christs Ascension hath into our justificati­on and salvation.

CHAP. V.
Demonstrateth in like manner what influence Christs sitting at Gods right hand hath into our justifica­tion, upon that second consideration, of his being a Common person. And the security faith may have from thence.

THe consideration of his sitting at Gods right hand may in respect of the influence, 2 that it must needs have into our salvation, yet adde more security unto our Faith; if we either consider the power and authority of the place it selfe, By considering two things. and what it is to sit at Gods right hand; Or secondly, the re­lation, the person he beares and sustaines in his sitting there, even of a Common person, in our right. And both these being put together will adde strength mutually each to other, and un­to [Page 107] to our faith; both to consider, how great a prero­gative it is to sit at Gods right hand, and what such a one as sits there hath power to doe; and then that Christ (who is invested with this power, and advanced to it,) he possesseth it all as our Head, and in our Right, as a Common person representing us. And

1. §. 1. 1 The prero­gatives of the place, which are two. Consider the prerogatives of the place it selfe; they are two:

1. Soveraignty of power, and Might, and Ma­jestie.

2. Soveraignty of authority and judgment: either of which, may secure us from non-condemnation.

1. 1 Soveraignty of Majesty and power. Soveraignty of power and might: this the phrase [ sitting at Gods right hand] implies, Mat. 26. 64. where Christ himselfe expoundeth the pur­port of it: Hereafter you shall see the Sonne of man sit­ting on the right hand [of power:] And so, 1 Ephes. 20. 22. this is made the priviledge of Gods setting him at his right hand, All things committed to him. ver. 20. that he hath put all things under his feete, ver. 22. A phrase impor­ting the highest soveraignty and power, not u­sed of any Creatures, Angels, or Men: none of them have other things under their feet, (i. e.) 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 feete, the Apostle argues in that second to the Heb. that that man of whom David in the 8. Psalm (there cited by him) had spoken, was no other but Christ; not Adam, nor the Angells; for to neither of these hath God subjected all things, ver. 5. but [Page 108] to Christ onely ver. 8. who sits in the highest Throne of Majesty: And to make his seate the easier, hath a world of enemies made his foote-stoole, even all his enemies; (so Psal. 110.) which is the highest tri­umph in the world. Now to what end hath God committed this power to him, Which power God hath com­mitted to him to save his Elect. but that himselfe may be his owne Executor, and Administrator, and performe all the Legacies which he made to those whom hee died for? as the expression is Heb. 9. 15, 16, and 17. verses. that none of his heires might be wronged. Fairer dealing then this could there ever be, nor greater security gi­ven to us. This to have beene Gods very end of investing Christ with this soveraigne power, is declared by Christ himselfe, Iohn 17. 2. Thou hast given him power over all flesh, that he should give eternall life to as many as thou hast given him: And accordingly at his Ascension, to comfort his Dis­ciples, in the fruit of their Ministery, Mat, 21. 18. he saies, All power is given to mee in Heaven. and in Earth. What holy confidence may this breede in us? He is at Gods right hand, and we are in his hands, Iohn 10. 28. and all his Enemies are under his feete, who then can pul us out? Revel. 1. 18. saies Christ, I have the Keyes of Hell and Death. The Key is still in the Scripture phrase the Ensigne of Power and authority. Now Christ hath, both, the Keyes of Death, What security this affords. the postern gate out of this world; and of Hell, even of the broad gates of that eternall prison; So as none of his can be fetched out of this world by Death, but Christ he must first open the doore; much lesse, can any go to Hell [Page 109] without his warrant. Yea Matth. 16. 19. He hath the Keyes of the Kingdome of Heaven also, to open to whom he will. By his Resurrection, we may see and rest assured, that he hath the Keyes of Death and Hell, (for he unlockt the doors, and came out from thence) and by his Ascension and sitting at Gods right hand, that he hath the Keyes of heaven, whose doore he hath unlockt, and now set open. What need we then feare Hell, when Christ our Redeemer hath the keyes of it?

Secondly, 2. Prerogative. All judgement and authority committed to him. to sit at Gods right hand, imports all judgement to be committed to him: for sitting was a posture of Iudges; a phrase used to note out their authority. So Prov. 20. 8. A King that [sit­teth] on the throne of judgement, scattereth the wic­ked with his eyes: and so doth Christ his and our enemies. See what Christ sayes, Iohn 5. 21, 22. The Sonne of man raiseth up whom he will; for the Fa­ther [judgeth] no man, but [hath committed all judge­ment] to the Sonne. Now if he who loved us so, and dyed for us, be the Iudge himselfe, then Who shall condemne? Christ sits on Gods right hand. This is the very inference that after followeth, ver. 24. of that 5. Chap. of Iohn, He that beleeves, shall not come into condemnation: Christ utters it upon his ha­ving said he had all judgement committed to him, in the fore-going ver. 22. on purpose that he might from that consideration, ascertaine Beleevers of their non-condemnation. For what need we feare any Under-officers, §. 2. when we have the Judge thus for us? 2. Particular. Both which being his, as he is an Head to his Elect.

But then (in the last place) add that second par­ticular [Page 110] mentioned to all these, that Christ sits there as an Head, as a Common person, for us. First as an Head; so Eph. 1. when the Apostle had so hyperbo­lically set forth his power, of being advanced unto Gods right hand, ver. 21. farre 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 hath put all things under his feet: he adds, and [ hath given him to be head over all things to the Church.] Observe now, he is said to sit there over all things, not in his own pure personall right sim­ply, as it is his inheritance, as he is the Son of God, (as Heb. 1. ver. 3, 4, 5. it is affirmed of him) but he sits thus over all as a Head to the Church. That same [ over all things] comes in there, betweene his being a [ Head] and [ to the Chuch,] on purpose to shew, that he is set over all, in relation to his Church: So that we see, that our relation is in­volved, and our right included in this exaltation of his, and so put into his commission; for this prerogative is there said to be given him. He sits not simply as a Son, but as an Head; and he sits not as an Head without a Body, and therefore must have his Members up to him: Wherefore in the next ver. Therefore hee must have all his members up to him. it is added, Which is his body, yea, his ful­nesse: so as Christ is not compleat without all his Members, and would leave heaven, if any one were wanting; It were a lame, maimed body, if it wanted but a toe. Christ is our Element, and he being ascended, we are sparks that fly upwards to him. He took our Flesh, and carryed it unto heaven, and left us his Spirit on earth, and both [Page 111] as pawnes and earnests that we should follow.

Nay farther yet, Especially see­ing he sits as representing them, and they sit together with him. he is not onely said to sit as our Head, but we are also said to sit together with him: That is, made the up-shot of all in the next Chapter, Ephes. 2. 6. So that as we arose with him, (he being considered as a Common person) and ascended with him, as was said; So yet far­ther, we sit together with him in the highest heavens, (as there) [...] [ in supercoelestibus] in his exalted estate above the heavens, (as is the mea­ning of that phrase): not that Christs being at Gods right hand (if taken for that sublimity of power) is communicable to us; How to sit at Gods right hand is Christs prero­gative alone. that is Christs prerogative onely: So Heb. 1. 5. To which of all the Angels did he ever say, Sit thou at my right hand? Yet so, as his sitting in heaven, as it is indefinitely expressed, is understood to be as in our right and stead, and as a Common person; and so is to assure us of our sitting there with him, And yet, How we may be said to sit in his Throne. in our proportion. So Rev. 3. 21. it is expresly rendred as the mind and in­tendment of it, Him that overcommeth, I will grant to sit with me in my throne, even as I also am set downe with my Father in his throne. There is a proportion observed, though with an inequality: we sit on Christs Throne, but He onely on his Fathers Throne: that is, Christ onely sits at Gods right hand; but we, on Christs right hand: And so the Church is said to be at Christs right hand, And repre­sents our sit­ting at the lat­ter day as Judges with him. Psal. 45. 9. Yea fur­ther, (and it may afford a farther comfort to us in the point in hand) this represents, that at the latter day we shall sit as Assessors on his Iudgement­seat, to judge the world with him. So Mat. 19. 28. [Page 102] and Luke 22. 30. When the Sonne of Man shall sit in his glory, ye shall sit upon twelve thrones, judging the Tribes of Israel. So as this our sitting with him, it is spoken in respect to Iudgement, and to giving the sentence of it; not a sentence shall passe without your votes: So as you may by faith not onely look on your selves, as already in heaven, sitting with Christ, And so if we be condemned, it must be with our own votes and consent. as a Common person, in your right; but you may look upon your selves as Judges al­so: So that if any sinne should arise to accuse or condemne, yet it must be with your votes. And what greater security can you have then this? for you must condemne your selves, if you be condemned: you may very well say, Who shall accuse? Who shall condemne? for you will never pronounce a fatall sentence upon your owne selves.

As then Paul triumphed here, The triumph of faith there­upon. so may we; for at the present we sit in heaven with Christ, and have all our enemies under our feet. As Ioshuah made his servants set their feet on the necks of those five Kings; so God would have us by faith to doe the like to all ours; for one day we shall doe it. And if you say, We see it not; I answer, as Heb. 2. the Apo­stle saith of Christ himself, [ Now we see not yet] all things put under him, ver. 8. [Now not under him] (for he now sits in heaven, [and expects] by faith, when his enemies shall be made his foot-stoole, as Heb. 10, 12, and 13. ver.) [ but we see] (for the present) Iesus crowned with glory and honour, ver. 9. and so may be sure that the thing is as good as done; and we may, in seeing him thus crowned, see our [Page 113] selves sitting with him, and quietly wait and expect (as Christ himselfe doth) till all be acomplished, and our salvation finished and fully perfected.

His Intercession now remains only to be spo­ken of, which yet will afford further conside­rations to strengthen our Faith. His sitting at Gods right hand notes out his power over all, from God: but his Intercession, all power and favor with God for us; so as to effect our salvation for us, with Gods highest con­tentment and good will, and all yet further to secure us. Who shall condemne? &c.

CHAP. I.
A connection of this with the former: and how this adds a further support. Two things out of the Text pro­pounded to be handled. First, The concurrencie of influence that Christs intercession hath into our Salvation. Secondly, The security that Faith may have there-from for our Justification.

WE have seene Christ sitting at Gods 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 eternall life to them that believe: And the confidence that this gi­veth us.

Let us now come to his Intercession, and the in­fluence [Page 115] which it hath into our Iustification and salva­tion; which as it strikes the last stroake to make all sure; so, as great a stroake as any of the former: therfore (as you have heard) that there was an All­sufficiencie in his Death [Who shall condemne? it is Christ that dyed:] a Rather in his Resurrection: [ yea rather is risen again,] a much rather [ [...]] that he lives and is at Gods right hand; Rom. 5. 10. The Apostle riseth yet higher to an [...] [ a saving to the utmost,] put upon his intercession; Heb. 7. 25. Wherefore he is able to save to the utmost, seeing he ever lives to make intercession. So that if you could suppose there were any thing which none of all the former three could doe or effect for us, yet his intercession could do it to the ut­most: for it selfe is the uttermost and highest. If Money would purchase our Salvation, his Death hath done it, which he laid downe as a price and an equivalent ransome, (as it is in 1. Tim. 2. 6.) If Power and authority would effect it, his sitting at Gods right hand, invested with all power in Hea­ven and Earth, shall be put forth to the utmost to effect it. If favour and entreaties added to all these (which oft times doth as much as any of those o­ther) were needefull, he will use the utmost of this also, and for ever make intercession. So that if Love, Money, or Power (any of them, or all of them) will save us, we shall be sure to bee saved, saved to the utmost [ [...]] all man­ner of wayes, by all manner of meanes; saved o­ver and over.

For the cleering of this last generall head, The [Page 116] Intercession of Christ, (and the influence and security it hath into our faith and justification) I shall handle two things, and both proper to the Text.

First, Shew how unto all those other forementio­ned Acts of Christ for us, this of Intercession also is to be added by him for the effecting our salvation, and the securing our hearts therein. This that particle [ Also] in the Text calls for: Who also ma­keth Intercession for us.

Then Secondly to shew the security that faith may assume and fetch from this Intercession of Christ: or his praying for us in heaven; Who shall condemne? it is Christ, that maketh intercession for us.

CHAP. II.
The first Head explained by two things. First, Interces­sion one part of Christs Priesthood, and the most excellent part of it.

TOwards the Explanation of the first of these, two things are to be done.

First, To shew how great, and necessary, and how excellent a part of Christs Priesthood, his Intercession, and praying for us in heaven is.

Secondly, To shew the peculiar influence, that Intercession hath into our salvation: and so the rea­sons for which God ordained this worke of In­tercession for us, and that in heaven, to be added to all the former.

[Page 117] For the first, I will proceede therein by de­grees.

First, It is one part of his Priest-hood. You must know, that Christ is not entred into heaven simply, as a fore-runner (which hath been ex­plained) to take up places for you, but as a Priest also: Made a Priest, after the order of Melchisedec; which is more then simply a Fore­runner. Yea, his sitting at Gods right hand is not onely 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 downe at the right hand of the Majesty on high.

In the old Leviticall Priest-hood, Two parts of the High-Priests office. the High-Priests office had two parts, both which concur­red to make them High-Priests.

First, Oblation, or offering the Sacrifice.

Secondly, Presentation of it in the Holy of Holies, with Prayer and Intercession un­to God, to accept it for the sinnes of the peo­ple. The one was done without, the other with­in the Holy of Holies. This you may see in many places; especially Levit. 16. 11, 15, 16. where you have the Law about the High Priests entring into the Holy of Holies; he was not to come into the holy place, till first he had offered a Sacrifice for himselfe and the people, ver. 11. and 15. and this without. Then secondly, when he had killed it, he was to enter with the bloud of it into the Holy of Holies, and sprinkle the Mercie-seat therein with it, ver. 14, 17. and to go [Page 118] with Incense, and cause a cloud to arise over the Mer­cie-seat: And this you have also, Heb. 13. 11. it is said, that The bloud of those beasts that were burnt without the Camp, was brought into the Sanctuary by the High-Priest: And in that 16. of Levit. you shall finde the Atonement made as well by the bloud, when brought into the Holy place, ver. 16. as by the killing of the beast, ver. 11. Both these were acts of the High-priesthood for Atonement.

And this was done in a Type of the Priestly office of Christ, and the parts thereof: So Heb. 9. 23. he cals all those transactions under the Ce­remoniall Law, the [ patterns] of things heavenly; instancing in this part of Christs office, ver. 24. For Christ (sayes he) is not entred into the Holy pla­ces made without hands, (as that was) which are [the figures of the true,] but into heaven it selfe, to appear in the presence of God for us. Now then in answer to this Type, there are two distinct parts of Christs Priesthood:

First, 1. Christs of­fering up him­selfe. the offering himselfe a Sacrifice up to death, as Heb. 9. 26. which answers to the killing of the Sacrifice without the Holy of Holies: for answera­bly he was crucified without the City, Heb. 13. 12.

Secondly, 2. Entring in­to the Heavens to Intercede. he carryed this his bloud into the Holy of Holies, namely, the Heavens, Heb. 9. 12. where he appeares, ver. 24. and there also prayes in the force of that bloud. And the Type of those pray­ers was that cloud of Incense made by the High-Priest; so it is expresly interpreted, Rev. 8. 3. &c. The Angel Christ is said to have had much Incense, to offer it with the prayers of all the Saints: Which [Page 119] Incense is his owne 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.

Both these parts of his Prist-hood the Apostle Iohn mentions in his first Epistle, Both proved. Chap. 2. ver. 2. where, as he cals Jesus Christ a propitiation for our sins; (that is, an Oblation, or Sacrifice offered up for us:) So likewise he cals him our Advocate: both going to make up this his office. And indeed, this latter of Intercession, and bringing his bloud in­to the Holy of Holies, (or heaven) is but the same action continued. That bloud which he offered with tears and strong cryes on the Crosse, (where he likewise interceded,) the same bloud he con­tinues virtually to offer up with prayers in the heavens, and makes Atonement by both; onely with this difference: On earth, though he interce­ded, yet he more eminently offered up himselfe; In heaven, he more eminently intercedes, and doth but present that Offering.

Secondly, this was so necessary a part of his Priest-hood, that without it he had not been a compleat Priest. Without Inter­cession he had not been a perfect Priest. Thus Heb. 8. 4. If he were on earth, he should not be a Priest: That is, If he should have abode on earth, he should not have been a compleat Priest. Paul saith not, that if he had offe­red that his sacrifice on earth, he had not been a Priest, for that was necessary; but that if he had staid still on earth, after he had offered it, he had not been a Priest, that is, a perfect Priest; for he had then left his office imperfect, and had [Page 120] done it but by halves, seeing this other part of it (the work of Intercession) lay still upon him to be acted in heaven. Thus the High-priest, his Type, if he had only offered Sacrifice without the Holy of holies, had not been a perfect High-Priest: For to enter into the Holy of holies, and to act the part of a Priest there, This the pecu­liar work of the High-Priest, who was in this Christs Type. was the proper, peculiar work of the High-Priest, as such. Which shews, that Christ had not been an High-Priest, if he had not gone to heaven, and Priested it there too, (as I may so speak) as well as upon earth. Yea, if Christ had not gone to heaven, and were not now become a Priest there, then the Leviticall Priest-hood were still in force, and should share the honour with him; and the High-priest must continue still to goe into the Holy of holies. To this purpose you may observe, that so long as Christ was on earth, though risen, the Types of the Law held in force, and were not to give way, till all the truth signified by their Ministery, was fully accomplisht; and so, not untill Christ was gone into heaven, as a Priest, and there had be­gun to doe all that which the High-priest had done in the Holy of holies, and as his Type fore­signified. And this is plainly the meaning of what follows (in that Heb. 8. ver. 4.) as the reason or de­monstration why that Christ should not have been a Priest, if he had not gone to heaven, (not onely as a King, but as a Priest too, as he had affirmed, ver. 1.) Seeing (sayes he) that there are Priests up­on earth, that doe offer gifts according to the Law. The force of the Reason lyes thus: There are [Page 121] already Priests, and that of a Tribe he was not of, that offer gifts on earth, before he came into the world. And therefore if that had beene all his Priest-hood, to be a Priest on earth, they would plead possession before him, having been Priests before him. And then he further backs his rea­son by this, that those Priests served (as it fol­lows ver. 5.) unto the example and shadow of heavenly things. And therefore it is onely a reall Priest-hood in Heaven which must put them out of place; and till such a Priesthood comes, they must serve still, for the truth (which these served to shadow out) is not till then fulfilled. This you have also, Ch. 9. 8. The first Tabernacle was to stand untill a Priest went into Heaven, and did act that of­fice there: so that if Christ will be a Priest alone, he must become a Priest interceding in heavē: or else High-priests must come up again, and share that office with him; and so hee should as good as fall from his office, and lose all that he had done.

Yea, thirdly, this part of his Priesthood, is of the two the more eminent, yea, the top, the height of his Priesthood; And this is held forth to us, in the Types of both those two orders of Priesthood that were before him, and figures of him; both that of Aaron and Melchisedec: 1 This was typified out in that Leviticall Priesthood of Aaron and his fellows: 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 priests honour, that he did this alone, and did constitute the difference between [Page 122] him (as he was High priest,) and other Priests: For they killed and offered 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 bloud, and this but once a yeere. Thus Heb. 9. 6, 7. The Priests (namely those inferi­our Priests) went alwayes (that is, daily, morning and evening) into the first Tabernacle, (or Court of Priests, which was without the Holy of holies) accomplishing the service of God; namely, that offe­ring of the daily sacrifice: But into the second, (namely, the Holy of holies) went the [High­priests] alone every yeere: So then this was that high and transcendent prerogative of that High­Priest then, and which indeed made him High­priest; and answerably the highth of our High­priests office (although he alone also could offer a satisfactory sacrifice, as the Apostle shews, Heb. 9. and 10. yet comparatively) lay in this, that he entred into the heavens by his bloud, and is set downe on the Majesty on high, and in the ver­tue of his sacrifice there doth intercede. I know but one place that calleth him the Great High­priest, (higher before then Aaron) and that is, Heb. 4. 14, 16. And then it is in this respect, that he is passed into the Heavens, as it follows there.

2. The excellency of this part of his Priest­hood was likewise typified out by Melchisedechs Priest-hood, which the Apostle argueth to have been much more excellent then that of Aarons, in as much as Levi, Aarons Father, payed Tythes to this Melchisedech in Abrahams loyns. Now Melchi­sedech [Page 123] was his type, not so much in respect of his ob­lation, or offering of Sacrifice, (that work which Christ performed on earth) but in respect of that work which he [ for ever] performs in Heaven: therefore that same clause ( for ever) still comes in, in the quotation and mention of Melchisedechs priesthood in that Epistle; because in respect of that his continuall intercession in Heaven, Melchisedech was properly Christs type. And accordingly you may observe, Psal. 110. when is it that that speech comes in [ Thou art a Priest for ever after the order of Melchisedech] but then, when God had him sitting at his right hand, ver. 1. So that as the transcendent excellencie of Christs Priesthood was typified out by Melchisedechs rather then Aarons, as being the better priesthood of the two; so this, the most ex­cellent part thereof, was typified out thereby, namely, that w ^ch Christ for ever acteth in heaven.

And 3. This the chief argument of the Epistle to the Heb. To confirm this, you shall find this to be made the top notion of this Epistle to the Heb. and the scope of it chiefly to discourse of Christs eternall Priesthood in heaven; & to shew how therein Mel­chisedech was a type of him. This is not onely ex­pressed both in Heb. 7. 21. and 25. where this same [ for ever] is applyed to his Intercession, ver. 25. but more expresly in Chap. 8. 1. where the Apostle puts the emphasis upon this part of his Priesthood, saying, That of the things which we have spoken, or which are to be spoken, (for the word [...]. will beare either) this is (sayes he) the summe or argument of all: the word is [...], and sig­nifies as well The head, the chiefe, the top of all, and [Page 124] above all, as it doth the sum of all: And what is it that he thus professeth to be both the maine sub­ject and argument of this Epistle, and the top and eminent thing in Christ he intends to discourse of? It follows, That We have [such an High-Priest] as is set down at the right hand of the throne of the Ma­jesty in the heavens. And of the Priestly office he alone discourseth both before and after; and in the follow­ing verses calleth his Ministerie or office, (in respect to this) A more excellent Ministerie, ver. 6. he being such a Priest as was higher then the heavens, as he had set him out in the latter part of the former Chap. And therefore you may observe, how in his Pre­face to this Epistle to the Heb. in the first Chap. ver. 3. he holds up this to our eye, as the argument of the whole, saying, When he had by himself purged our sins, he sat down on the right hand of the Majesty on high.

Yea, His oblation else would have beene in­effectuall. to conclude this, All his Priesthood would have been ineffectuall, 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 worke of our salvation had not beene fully perfected: it was therefore as necessary as oblation it self. Not but that his Death was a perfect oblation: it was per­fect for an oblation, to which as such nothing can be added. There needed no more, nor anyother price to be paid for us; by that one offering, he perfects us for ever; as Heb. 10. 14. and became himselfe perfect thereby, Heb. 5. 9. And in the 9. Chapter ver. 12. By his own bloud he entred into the Holy place, [Page 125] [having obtained] eternall redemption for us. Mark how before he entred by his bloud into heaven, he had fully [ obtained] a redemption, and that eternall, that is, for ever sufficient; which done, he became through his Intercession in heaven an ap­plying cause of eternall salvation, a Heb. 5. 10, 11. hath it. So that as in his death he paid the full summe of all he owed: unto which payment no­thing can be added, (no not by himselfe; though he would come and die again, it was made at that [ once] as perfect (that is, for an oblation) as ever himselfe could make) But yet still by Gods or­dination there remained another further action of another kind that was to be added to this of obla­tion, and that is Intercession, or praying for us in Heaven: otherwise our salvation by his death were not perfected: for if his 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. III.
The second: The speciall peculiar influence that Intercession hath into our Salvation and Justifi­cation, and the Reasons why God appointed it to be added to the former.

TO come now more particularly to shew that proper and speciall influence that Intercession hath into our Salvation, and what it addes to the [Page 126] Oblation of Christs death, (though in its kinde perfect) in order, to the effecting our salvation; and so shew the more inward reasons why God ordained (for upon his ordination alone this is to be put) this work of Intercession in heaven to be joyned with his death. And both these I shall put promiscuously together; for in laying down the Reasons why God thus ordered our salvation to be brought about by it, that influence also which Intercession hath into our salvation, will together therewith appeare.

The Reasons either respect 1 God himselfe, who will have us so saved, as himselfe may be most glorified; Or 2 respect us and our salvation: God [ ordering all] the links of this golden chaine of the Causes of our salvation, as should make [ our salvati­on most sure] and stedfast, (as David in his last Song speaks, First sort of reasons re­spect God. 2 Sam. 23. 5.) Or 3 respect Christ himself, whose glory is to be held up, & throughout conti­nued as the Author and Finisher of our Salvation, Beginner and Ender of our Faith and Justification.

The first sort of Reasons respect God himselfe.

1. 1. In generall. God will bee dealt with like himselfe. In generall: God will be dealt withall like himselfe, in and throughout the whole way of our salvation, from first to last, and carry it all along as a Superiour wronged, and so keepe a distance between himself and sinners; who still are to come to him by a Priest, and a Mediator, (as Heb. 7. 25. hath it) upon whose mediation and intercession for ever, (as there) (at least till the day of Judge­ment) their Salvation doth depend: and there­fore though Christ in his dispensation of all to us [Page 127] downward, doth carry it as a King, as one having all power to justifie and condemne, (as hath beene shewne) yet upward, towards God, he carries it as a Priest who must still intercede to do all that which he hath power to do as a King: Therefore in the second Psal. after that God had set him up as King upon his holy hill, ver. 6. namely, in heaven, and so had committed all power in heaven and earth to him; then he must yet ask all that he would have done; Aske of me, and I will give thee, &c. ver. 8. sayes God to him: For though he be a King, yet he is Gods King; I have set [My King] &c. and by asking him, God will be acknowledged to be a­bove him. But more of this hereafter.

But 2. 2. More parti­cularly, for the glory of Gods Free grace. more particularly. God hath two Attri­butes which he would have most eminently ap­pear in their highest glory by Christs effecting our salvation, namely, Iustice, and Free grace; and therefore hath so ordered the bringing about of our salvation, as that Christ must apply himselfe in a more especiall manner unto each of these, by way of Satisfaction to the one, of Entreaty to the other: Justice will be known to be Justice, and dealt with upon its owne tearmes; and Grace will be acknowledged to be Free grace, throughout the accomplishment of our salvation. You have both these joyned, Rom. 3. 23, 24, 25. Being justified [free­ly through his grace] by the [Redemption] that is in Christ Iesus: That he might be [just] and the justi­fier of him that beleeves. Here is highest Iustice, and the freest Grace both met to save us, and both ordained by God to be declared and set forth, as [Page 128] ver. Which looks to be applyed unto in a way of entreaty and Intercession. 25. and 26. have it. I said before, that God ju­stifies and saves us through free grace, so abso­lutely, freely, as if his Justice had had no satisfa­ction. Now therefore our salvation depending & being carryed on, even in the application of it, by a continuation of Grace in a free way, notwith­standing satisfaction unto Justice; therefore this free grace must be sought to, and treated with like it selfe, and applyed unto in all, and the so­veraignty and freenesse of it acknowledged in all, even as well as Gods Iustice had the honour to be satisfied by a price paid unto it, that so the se­verity of it might appeare and be held forth in our salvation. Thus God having two attributes eminently to be dealt withall, his Justice and his free Grace, it was meete that there should be two eminent actions of Christs Priesthood, wherein he should apply himselfe to each according to their kind, and as the nature and glory of each doth re­quire. And accordingly in his death he deals with Iustice, by laying downe a sufficient price; and in his Intercession, he entreateth Free grace, and thus both come to be alike acknowledged. In the 4. Heb. 16. we are encouraged to come boldly [to the Throne of grace] because we have an High­priest entred into the Heavens: Observe how it is called [ a Throne of grace] which our High-priest now in heaven officiates at: So called, be­cause his Priesthood there deals with free grace chiefly, it is a Throne of Grace, and so to be sued unto; therefore he treateth with God by way of Intercession. Of this Throne of Grace in [Page 129] heaven, the Mercie-seat in the Holy of holies was the Type. And as there the High-priest was to bring the bloud and Mercie-seat together, he was to sprin­kle the bloud upon it; so Christ. And as the High-Priest was to go into the Holy of holies by bloud, so with Incense also, (that is, Prayer:) To shew, that Heaven is not opened by meere Iustice, or bringing onely a price in hand for it; but by Grace also, and that must be entreated; and therefore when the Priest was within that holy place, he was to make a Cloud over the Mercie-seat, (which cloud of In­cense is Prayer, whereof Incense was the Type, Rev. 8. 3.) And thence it is, that Christ hath as much work of it still in heaven as ever, though of another kind: He dealt with Iustice here below, to satisfie it, and here got mony enough to pay the debt; but in heaven he deals with Mercy. Therefore all the Grace he bestows on us, he is said first to receive it, even now when in heaven. Acts 2. 33. it is said of him, after his going to heaven, and that he was exalted, &c. that he received the pro­mise of the Spirit, which Ioh. 14. 16. he told them he would pray for. And this is part of the mea­ning of that in Psal. 68. 18. He ascended up on high, and [received] gifts for men, sayes the Psalmist: The Apostle renders it, Ephes. 4. [ gave] but you see, it was by receiving them first, as fruits of his Intercession and asking after his ascending; He is said both to give, as being all of his own pur­chase; and as having power as a King also both to doe and bestow all he doth, and yet withall he is said to receive all that he gives, because as a [Page 130] Priest he intercedes for it, and asks it. Free grace requires this. This is the first thing.

Yea, 2. Gods justice stood upon it. Secondly, Justice it selfe might stand a little upon it, though there was enough in Christ his death to satisfie it; yet having been wronged, it stood thus far upon it, (as those to whom a debt is due, use to doe) namely, to have the mo­ney brought home to Gods dwelling house, and laid downe there. God is resolved not to stoope one whit unto man, no nor to Christ his Sure­ty. Justice will not onely be satisfied, and have a sufficient ransome collected and paid, as at Christs death; but he must come and bring his bags up to heaven: justice will be paid it upon the Mercie-seate: For so in the Type the blood was to be carried into the Holy of holies, and sprinkled upon the Mercie-seat. And therefore his Resurrection, Ascension, &c. were but as the breaking through all enemies, & subduing them, to the end to bring this price or satisfaction to the Mercie-seat; and so God having his money by him, might not want wherewithall to pardon Sin­ners: so as the blood of Christ is currant money, not only on earth, but in heaven too, whither all is brought, which is for our comfort, that all the treasure which should satisfie God, is safely con­veyed thither, and our Surety with it.

The second sort of reasons why God ordained Christs intercession to be joyned to his Death, Second sort of reasons, it was best for the effecting our Salvation. are taken from what was the best way to effect and make sure our salvation, and secure our hearts therein: and these reasons will shew the [Page 131] peculiar influence that Intercession hath into our Salvation, and therein as in the former.

First in generall, God would have our sal­vation made sure, and us saved all manner of wayes, over and over. 1. In generall, God would have us saved all manner of wayes. By ransome and price, (as Captives are redeemed) which was done by his Death, which of it selfe was enough; for it is said, Heb. 10. to perfect us for ever. 2. The Appli­cation of Re­demption to us from Christs Intercession. By power and rescue; so in his Resurrection, and Ascension, and sitting at Gods right hand which also was sufficient, Then 3. More parti­cularly our ju­stification de­pends on it. again by Intercession, a way of favour and entreaty; and this likewise would have beene e­nough, but God would have all wayes concurre in it; whereof notwithstanding not one could fail; a three fold cord, whereof each twine were strong enough, but all together must of necessity hold.

Secondly, The whole Application of his re­demption, both in justifying and saving of us first and last, hath a speciall dependance upon this his Intercession. This all Divines on all sides doe attribute unto it whilst they put this difference betweene the influence of his death, and that of his intercession into our salvation; calling his death Medium impetrationis; that is, the meanes of procure­ment or obtaining it for us; But his intercession, Medium applicationis, the Meanes of applying all unto us. Christ purchaseth salvation by the one, but possesseth us of it by the other: Some have attri­buted the Application of Iustification to his Resurre­rection; but it is much more proper to ascribe it to his Intercession; (and what causall influence his Resurrection hath into our Iustification, hath been [Page 132] afore in the third Section declared.) But that his eternall Priesthood in heaven, and the work of its Intercession, is the applying cause of our eternall salvation, in all the parts of it, first and last, seems to me to be the result of the connexion of the 8, 9, and 10. verses of the 5. Chap. to the Hebrews: For having spoken of his obedience and sufferings unto death, ver. 8. and how he thereby was made perfect, ver. 9. he sayes, And being (thus first) made perfect, he became [the Author] (or applying cause, [...]) of eternall salvation, unto all them that obey him; and this by his being become an eter­nall Priest in heaven, after he was thus perfected by sufferings: for so it follows, ver. 10. Called of God an High-priest, after the order of Melchisedech: And Melchisedechs Priesthood was principally the type of his Priesthood in heaven, as was before de­clared. One leading instance to shew that his In­tercession was to be the applying cause of salva­tion, was given by Christ, whilst he was on earth, thereby manifesting what much more was to be done by him in heaven, through his Intercession there: when he was on the Crosse, and as then of­fering that great sacrifice for sin, he at that time also joyned prayers for the justification of those that crucified him, Father, [forgive] them, for they know not what they doe: So fulfilling that in Esay 53. ult. He bare the sins of many, and made Interces­sion for the transgressours. And the efficacie of that prayer then put up, was the cause of the conver­sion of those three thousand, Acts 2. whom ver. 35. the Apostle had expresly charged with the [Page 133] crucifying of Christ, whom ye by wicked hands have taken, crucified, and slaine. These were the first fruits of his Intercession, whose prayers still doe reap and bring in the rest of the crop, which in all ages is to grow up unto God on earth.

3. And more particularly, as the whole Appli­cation in generall, so our Iustification, in the whole progresse of it, depends upon Christs Interces­sion. As

1. 1 The first act of our justifi­cation and our conversion de­pends upon it. Our first actuall or initiall Iustification, (which is given us at our first conversion) depends upon Christs Intercession: Therefore in the fore-menti­oned prayer on the Crosse, the thing he prayed for was Forgivenes, Father forgive them. You heard before that Christs death affords the matter of our justification, as being that which is imputed, the ransome, the price, the thing it self that satis­fies: And that his Resurrection was the originall act of. Gods justifying us in Christ; We were virtually justified then in Christ his being justifyed as in a Common Person. But besides all this, there is a perso­nall or an actuall Iustification to be bestowed upon us, that is, an accounting and bestowing it upon us in our own persons; which is done whē we beleeve, and it is called ( Rom. 5. 1.) a being justifyed by faith, and ( ver. 10.) receiving the atonement: now this depends upon Christs Intercession; and it was ty­pified out by Moses his sprinkling the people with blood, mentioned Heb. 9. 19. which thing Jesus Christ as a Mediator and Priest doth now from Heaven: For Heb. 12. 24. it is said, You are come to Heaven, and to Iesus the Mediator of the new Covenant, [Page 134] and (as it is next subjoyned) to the blood of sprink­ling: he shed his blood on the Crosse on earth, but he sprinkleth it now as a Priest from Heaven: For it is upon Mount Sion, to which (he had said first in the former verse) ye are come; and so to Christ as a Me­diator standing on that mount, and sprinkling from thence his blood: and so therein there is an allusi­on unto Moses, Christs Type, who sprinkled the people with the blood of that ceremoniall cove­nant, the type of the covenant of grace. Now in the 1 Pet. 1. 2. The sprinkling of Christ his blood, as it is there made the more proper work of Christ himselfe, in distinction from the other persons, (and therefore was done by Moses, who was his type) so is it also put for our first justification. And this sprinkling (as it is there mentioned) is from the vertue of his intercession: And therefore in that place of the Heb. forecited, he attributes an inter­cession unto it, as the phrase that follows, which [speaks] better things, &c. doth imply, of which more hereafter. Yet concerning this first Head, let me adde this by way of caution, (which I shall presently have occasion to observe) that though this our first justification is to be ascribed to his In­tercession, yet more eminently Intercession is ordain­ed for the accōplishing our salvation, & this other more rarely in the Scripture attributed thereunto.

Secondly, 2. The conti­nuance of our justification depends upon it. The continuation of our Iustification depends upon it. And as his Intercession is the vir ­tuall continuation of his Sacrifice; so is it the conti­nuing cause of our justification: which though it be an act done once, as fully as ever, yet is it done [Page 135] over every moment, for it is continued by acts of free Grace, & so renewed actually every moment. There is a standing in Grace by Christ spoken of Rom. 5. 2. as well as a first accesse by Christ, and that standing in grace, and continuing in it, is afterwards ver. 11. attributed to his life, that is, as it is inter­preted Heb. 7. 25. his 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 though God created the World once for all, yet every moment he is said to create, every new act of providence beeing a new creation; so likewise to justifie continually, through his continuing out free grace to justifie as at first; and this Christ doth by continuing his Intercession: he continues a Priest for ever, and so we continue to be justifyed for ever.

3. A full secu­rity of our ju­stification gi­ven thereby for­ever. There is hereby a full security given us of justi­fication to be continued for ever. The danger either must lie in old sins comming into remembrance, or else from sins newly to be committed. Now first, God hereby takes order, 1. Against the remembrance of sins past. that no old sins shall come up into remembrance, to trouble his thoughts, (as in the old Law, after the Priests going into the Holy of holies, their sins are said yet to have done, Heb. 10. 3.) and to that end it was that he placed Christ as his Remembrancer for us, so neere him, to take up his thoughts so with his obedience, that our sinnes might not come into mind: not that God needed this help to put himself in mind, but one­ly [Page 136] for a formality sake, that things being thus re­ally carryed between God and Christ for us, ac­cording to a way suiting with our apprehensions, our faith might be strengthened against all sup­positions and feares of after reviving our guilts. Look therefore, as God ordained the Rain-bow in the heavens, that when he lookt on it, he might remember his Covenant, never to destroy the world againe by water; so he hath set Christ as the Rain-bow about his Throne. And look as the Bread and Wine in the Lords Supper are appointed on earth to shew forth Christs death, as a Remem­brancer to us; so is Christ himselfe appointed in heaven to shew forth his death really, as a Re­membrancer thereof to his Father; and indeed, the one is correspondent to the other: Onely the Papists have perverted the use of the Lords Sup­per, by making it on earth, a commemorative sa­crifice to God, when as it is but a Remembrancer thereof to men: and besides, their Priests therein do take upon themselves this very office of pre­senting this sacrifice to God, which is proper one­ly to Christ in Heaven; But God when he would make sure not to be tempted to remember our sins any more, nor trouble himselfe with them, hath set his Christ by him to put him in minde of his so pleasing an offering. So the High-Priests going into the Holy of holies, was for a memoriall, and therein the Type of Christ. And this is plainly & expresly made the use of this execution of his Priestly office in Heaven, Heb. 8. where the Apo­stle having discoursed of that part of his office (as [Page 137] the chiefe thing he aimed at in this Epistle, ver. 1. and of the necessity of it ver. 3, 4, and 5. and ex­cellencie of it, in this respect, ver. 6.) he then shews, how from thence the new Covenant of pardon came to be sure and stedfast, that God will remem­ber our sins no more, ver. 12. which he there brings in as the proper use of this Doctrine, and of this part of his Priesthood.

2. 2. To prevent the accusing & condemning us by new sinne; for times to come. As by reason of intercession, God remem­bers not old sins, so likewise he is not provoked by new. For though God when he justifies us should forgive all old sins past for ever, so as never to re­member them more, yet new ones would break forth, and he could not but take notice of them: and so, so long as sinne continues, there is need of a continuing intercession. Therefore for the securing us in this, it is said, Rom. 5. 10. That if when we were enemies, we were reconciled to God by the death of his Sonne; much more, being reconciled, we shall be saved [by his life.] Where we see, that his Death is in some more speciall manner said to procure recon­ciliation at first for sinnes of unregeneracie, and to bring us to Christ; but then his life and Inter­cession, or living to intercede, is said to keep God and us friends, that we may never fall out more. What Christ did on earth, doth more especially procure reconciliation for sinnes which we doe in the state of nature; so as notwithstanding them, God resolves to turne us from that state, Intercession principally intended for sins after conversion. and draw us to Christ: But sins which we commit after con­version, (though pardoned also by his death) yet the pardon of them is more especially attributed [Page 138] to his life and intercession, as a daily preservative, a continuall plaister (as some call it) to heale such sinnes. So that it would seeme, that God out of his eternall love doth bring us to Christ, and draws us to him through the beholding the re­conciliation wrought by his death, and so gives us at first conversion, unto Christ; and we being brought to him, he sprinkles us with his bloud; and then God sayes to him, Now doe you look to them, that they and I fall out no more. And to that end Christ takes our cause in hand by that eternall Priesthood of his; and from that time begins more especially to intercede for us. And thus sinnes after the state of grace, may be said more eminently to be taken away by that part of his Priesthood, which he now in heaven performes. That place also, 1 Ioh. 2. 1, 2. seems to make this the great end of Intercession, [ If any man sinne, (that is, if any of the company of Be­leevers, to whom alone he wrote) we have an Advocate wich the Father:] so as Intercession prin­cipally serves for sins to come, or committed af­ter grace received. Thus also in his prayer, Ioh. 17. which was left as a patterne of his Intercession in heaven, he prayes for his Elect as Beleevers, I pray for them [that shall beleeve] through their word: Not but that sinnes after conversion are taken away by his death; In what sense his Death doth more eminent­ly prevaile for the pardon of sins afore con­version, and his Intercession for sins after. and sinnes before it, by his Intercession also: for Christ interceded for those who crucified him, and by vertue of that Inter­cession, those three thousand were converted, (as was observed.) But the meaning only is, that yet [Page 139] more eminently the work of reconciliation for sins before conversion, is attributed to his death; & for sins after conversion, to his Intercession: Even as the Persons of the Trinity, though they have all a like hand in all the works of our salvation; yet we see that one part is attributed more to one Person, and another to another.

A third sort of reasons why God ordained this work of Intercession to accomplish our salvation by, 3. Sort of Rea­sons from Christ. doe respect Christ himselfe, whose honour and glory, and the perpetuation of it in our hearts, God had as well in his eye in the ordering all the wor­kings of our salvation, as much as his owne, That all might honour the Sonne as well as the Father, as Christ himselfe speaks. Now therefore for the maintaining and upholding his glory, and the commings in thereof, did God ordaine after all that he had done for us here below, this work of Intercession in heaven, to be added to all the rest, for the perfecting of our salvation. As

First, 1. That none of Christs offices should lye va­cant. it became him, and was for his honour, that none of his offices should be vacant or lye idle, and he want employment in them: All offi­ces have work to accompanie them; and all work hath honour (as its reward) to arise out of it. And 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 perpe­tuall 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 himselfe. God would have Christ [Page 140] never to be out of office, nor out of work. And this very reason is more then intimated, Heb. 7. 24, 25. This man, because he continueth ever, hath an unchangeable Priest-hood, (or, as ver. 21. expounds it) for ever. And the work of his Priesthood is interpreted, ver. 25. to be ever to make intercession. The meaning is, that God would not have him continue to be a Priest in title onely, or in respect onely of a service past, and so to have onely the honour of Priesthood perpetuated to him out of the remembrance of what he once had done, (as great Generals have, even in time of peace, the glory of some great battail fought continued to them in their titles, or rewards for ever:) But God would have him have as the renowne of the old, so a perpetuall spring of honour by new work, and employment in that office which he is continually a doing, so to preserve the ver­dure of his glory ever fresh and greene, and there­fore ordained a continuall work for him. And the summe of the Apostles reasoning is this, That seeing himselfe was to be for ever, so should his work and Priesthood be, that so his honour might be for ever: So ver. 28. concludes it, Con­secrated or perfected for evermore.

Secondly, 2. That Christ might have a continual hand in each, and every work of our salvation to the last. for the same reason also, it became him that the whole worke of our salvation first and last, and every part of it, every step and de­gree of accomplishment of it, should be so orde­red as he should continue still to have as great and continuall a hand in every part, even to the lay­ing of the top stone thereof, as he had in laying the [Page 141] first foundation and corner stone thereof. And this you have expressed, Heb. 12. 2. Looking to Iesus the beginner and perfecter of our faith. Two things had been said of him, as two causes of two ef­fects; and we must looke to him in both. 1. He is to be looked at, as Dying, (enduring the Crosse) as there he is set forth. 2. As sitting at Gods right hand, and interceding; (as that whole Epistle had represented him.) We are to look at these two as causes of a double effect: to looke at his dying, as that which is the beginning of our faith, (so accor­ding to the Greeke, and the margent of our translation) and at his sitting at Gods right hand, as an intercessor, for the finishing of our faith thereby; and so of our finall salvation. For as Christs worke began in his life and death; (which is put for all his obedience here below) so our first be­lieving (as was said) begins by vertue of his death at first: and as his worke ends in his interces­sion, and sitting at God his right hand; so an­swerably is our faith and salvation perfected by it, that thus he might be left out in nothing, but be the Alpha and Omega, the Beginning and the End­ing, to whom be glory for ever. So that wee are to looke upon our Mediator, CHRIST, as doing as much worke for us in Heaven at this in­stant, as ever hee did on Earth: here suffering, but there praying, and presenting his sufferings. All his worke was not done, when he had done here: that worke here was indeede the harder piece of the two, yet soone dispatched; but his work in heaven, though sweeter far, yet lyes on [Page 142] his hands for ever: therefore let us leave out none of these in our believing on him.

CHAP. IV.
The second Head. The great security the consideration of Christs Intercession affords to faith for our Ju­stification, shewed 1. By way of evidence. By two things.

ANd so I come (as in the former I have done) to shew what strong grounds of security and triumph our faith may raise frō this last act, name­ly, Christs Intercession for us, in the point of justi­fication; Who shall condemne? it is Christ that inter­cedes: And this was the second generall propoun­ded; and therein to proceed also according to the Method taken up in the former.

1. What assurance by way of evidence this doth afford unto faith of non-condemnation.

2. What powerfull efficacy and influence this must be of, that Christ intercedes.

First, §. 1. to handle it by way of evidence.

That Christ intercedes, To evidence these two de­monstrations. is a strong evidence to our faith by two demonstrations.

1. From the very intent and scope of the worke of intercession it selfe, and what it is ordai­ned by God to effect.

2. From the end of Jesus Christ himself, who lives in Heaven on purpose to intercede for us. Our salvation it is both Finis operis, the end of the [Page 143] work, and finis ipsius operantis, in some respect the end of Christ himselfe the interceder; and both these doe lay the greatest engagement that can be upon Christ to accomplish our salvation through his intercession.

1. For the work it self, Intercession you have seen is a part of the office of Christs Priesthood, as well as his dying, and offering himselfe: now all the works of Christ are & must be perfect in their kind, (even as Gods are, of which sayes Moses, Deut. 32. 4. His work is perfect) for otherwise he should not be a perfect Priest. Now the perfecti­on of every work lies in order to its end for which it is ordained; so as that work is perfect that at­tains to such an end as it is ordained for, and that imperfect, which doth not. Now the immediate direct end of Christs Intercession, is the actuall sal­vation of Beleevers, Elect, and persons whom he dyed for. The end of his death is Adoptio juris, pur­chasing a right unto salvation; but of Intercession, procuratio ipsius salutis, the very saving us actually, and putting us in possession of Heaven. To this purpose, observe how the Scripture speaks con­cerning Christs death, Heb. 9. 12. He entred into hea­ven having obtained Redemption, or found redemp­tion, that is, by way of right, by procuring full title to it. But of his Intercession, it sayes ( Heb. 7. 25.) that by it Christ is able to save to the utmost, them that come unto God by him: that is, actually to save, and put them in possession of happinesse: that is made the end and scope of Intercession there; and that phrase [...]] [Page 144] to the utmost, notes out a saving indeed, a doing it (not by halves, but) wholly, and throughly, and compleatly: [...] is to save altogether, to give our salvation its last act and complement, that is the true force of the phrase, even to effect it, to the last of it, all that is to be done about it. Thus also Rom. 5. 9, and 10. We are justified by his death, but [saved] (namely, compleatly) by his life, (that is,) his living to intercede. So that the very salvation of Beleevers is it that is the work [the [...]] of Christs Intercession.

Now what security doth this afford? What security this affords. for to be saved is more then to be justified; for it is the actual possessing us of heaven. So then, do but grant that Christs Intercession is as perfect a work in its kind as Christs death is in its kind; and you must needs be saved. The perfection of Christs death, and the work thereof, wherein lay it (as on Christs part to be performed) but in this, that he should lay downe a Ransome sufficient to purchase salvation for such and such persons as God would save? and so the perfection of it lies in the worth and suffi­ciencie of it, to that end it was ordained for: it being a perfect sacrifice in it self, able to purchase eter­nall redemption for us, and to make us salvable against all sins and the demerits of them, and to give us right to Heaven: and had it wanted a graine of this, it had then been imperfect. Now then answerably, for intercession, the comfort of our souls is, that the proper work that lies upon Christ therein, is the compleat saving those very persons, and the possessing them of Heaven, this is [Page 145] the [...], the proper worke thereof. To out­vie the demerits of our sins was the perfection of his death, but to save our soules is the end and per­fection of his Intercession; Our sins are the ob­ject of the one, and our soules of the other. To that end was intercession added to his death, that we might not have a right to Heaven in vaine, of which we might be dispossessed. Now there­fore upon this ground if Christ should faile of our souls salvation, yea, but of any one degree of glory (purchased by his death to any soule) which that soule should want, this work of his would then want and fal short so much of its perfection. That place in Heb. 7. sayes not only that Christ will doe his utmost to save, but save to the utmost.

You may say, Object. My infidelitie and obstinacy may hinder it, though Christ doth what in him lies.

Well, Resp. but intercession undertakes the worke absolutely: For Christ prays not conditionally in Heaven, If men shall believe &c. as we doe here on earth; nor for propositions only, but for persons; and therefore he prays to cure that very infidelity. Now as if a Physitian undertakes to cure a mad man (if he knowes what he doth) he considers the madnesse of his Patient, and how he will teare off what is applyed, and refuse all Physick; hee therefore resolves to deal with him accordingly, and so to order him as he shall not hinder that help which he is about to afford him; and so upon those tearms he undertakes the cure: even so doth Christ when by intercession hee undertakes to save us sinners; he considers us what we are, and [Page 146] how it is with us, For Christ o­therwise should not be as per­fect a Priest in interceding as he was in dying. what unbeliefe is in us, yet un­dertakes the matter, and so to save us is the scope and end of this his work, which if he should not accomplish, he after all this should not be a per­fect Priest. It was the fault that God found with the Old Priest-hood, that it made nothing perfect, Heb. 7. 19. and therefore ver. 12. the Law was changed, and the Priesthood was changed together with it, (as there you have it.) Now in like manner Christs Priesthood should be imperfect, if it made not the elect perfect, and then God must yet seek for ano­ther Covenant, and a more perfect Priest; for this would be found faulty, as the other was. So then our comfort is, if Christ approve himselfe to be a perfect Priest, we who come to God by him must be perfectly saved. It is in this office of his Priest­hood, and all the parts of it, as in his Kingly office: The worke of his Kingly office is to sub­due all enemies, to the last man, even fully to do the thing; and not onely to have power, and to goe about to doe it: so as if there should be any one enemie left unsubdued, then Christ should not be a perfect King. The same holds in his Priestly office also; he should not be a perfect Priest, if but one soule of the elect, or those he intercedes for, were left unsaved. And this is in­deed the top and highest consideration for our comfort in this argument, that Intercession leaves us not till it hath actually and compleatly saved us; and this is it that makes the Apostle put a fur­ther thing upon Intercession here in the Text, thē upon that other his sitting at Gods right hand. So as [Page 147] we are in this respect as sure of attaining unto the utmost glory of our salvation, as Christ to have the full honour of his Priesthood. A man saved is more then justifyed; and Christ cannot reckon his work, nor himselfe a perfect Priest, untill we are saved. Who shall condemne? it is Christ that in­tercedes.

Besides, §. 2. the consideration of the nature and scope of this work it selfe, 2. Demon­stration: It is one end of Christs life in Heaven. which Christ upon his honour of acquiting himselfe as a perfect Priest, hath undertaken; There is in the second place a farther consideration that argues him engaged by a stronger obligation, His honour engaged to effect. even the losse of his owne honour, his office and all, if he should not effect salvation for those that come to God by him; so much doth it concern him to effect it. Of all the works that ever he did, he is most engaged in this; it will not only be the losse of a businesse which con­cerns him, and of so much work, but himselfe must be lost in it too: And the reason is, that he inter­cedes as a Surety. He was not onely a Surety on earth in dying, (and so was to look to do that work throughly, That Christ is a Surety as wel by interceding, as by dying. and to be sure to lay downe a price sufficient, or else himselfe had gone for it: hee pawned in that work, not onely his honour, but even his life and soule to effect it, or lose him­selfe in it) but he is a Surety now also in heaven, by interceding. This you may find to be the scope of Heb. 7. 22. by observing the coherence of that 22. ver. (wherein he is called a Surety) with ver. 23, 24, 25. that title and appellation is there gi­ven him, in relation unto this part of his office [Page 148] especially. And although it holds true of all parts of his office whatsoever; yet the coherence car­ryes it, that that mention there of his being a Sure­ty, doth in a more special manner, refer unto his In­tercession, as appeares both by the words before, & after: In the words before, ( ver. 21.) the Apo­stle speaks of this his Priest-hood which is for ever, and then subjoynes, ( ver. 22.) By so much was Iesus made a Surety of a better Testament: and then after also he discourseth of, and instanceth in 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 In­tercession: Yea, he is therefore engaged to save to the utmost, because even in interceding (for which he is said there to live) he is a Surety.

He was a Surety on earth, and is a Surety still in heaven; The difference of these two Suretiships. onely with this double difference, which ariseth first from the different things which he undertook for then, whilst on earth, and for which now he undertakes in heaven: That on earth he was a Surety to pay a price so sufficient, as should satisfie Gods justice; which having paid, he was discharged (in that respect, and so far) of that Obligation, and his Bond for that was cancelled, but so as still he remaines a Surety, bound in another Obligation as great, even for the bringing to salvation those whom he dyed for; for their persons remained still un­saved, though the debt was then paid: and till they be saved, he is not quit of this Surety-ship and engagement. And secondly, these two [Page 149] Surety-ships doe differ also by the differing Pawns which he was engaged to forfeit, by failing in each of these works: for the payment of our debt, his soule it selfe lay at the stake, which he offered up for sin; but for the saving of the persons, all his honour in heaven lies at stake: He lives to intercede; He possesseth Heaven upon these tearms, and it is one end of his life; so that as he must have sunk under Gods wrath if he had not paid the debt, (his soule standing in our souls stead) so he must yet quit heaven, and give over living there, if he brings us not thither. It is true, he intercedes not as a Common person, (which relation in all other forementioned acts he still bore; thus in his death he was both a Common person, and a Surety representing us, so as we died in him; so likewise in his Resurre­ction we arose with him, and in his Ascension we ascended, &c. but yet he intercedes not un­der that relation, namely, not as a Common person;) for we must not, cannot be said to inter­cede in him, for this last work lay not upon us to doe. He doth it wholly for us indeed, but not in our stead, or as that which we should have done, though on our behalfe; for it being the last, the crowne of all his works of mediation, is therefore proper to him as Mediator, and his sole work as such. Thus in like manner the first work of In­carnation, and answerably the last of Intercessi­on, in neither of these was Christ a Common person representing others, though a common Saviour of others in these; for the one was the [Page 150] foundation of all, the other the accomplishment of all, and so proper onely to himselfe, as Me­diatour. But although he intercedes not as a Common person, as representing us in what we were to have done for our selves, yet so as that other relation of a Surety is continued still in that work; he stands engaged therein as an Under­taker for us, and so as a Surety, intercedes: Such as Iudah was for Benjamin, Gen. 43. 9. I will be surety for him; of my hand shalt thou require him: if I bring him not unto thee, and set him before thee, then let me beare the blame for ever: So sayes Christ for us. And therefore Sponsio, or under­taking for us, is by Divines made a great part of this part of his office. Now the considera­tion of this may the more secure us; for the more peculiarly and solely it is his work, the more his honour lies at stake, and the more he will set himselfe to effect it; yea, and being by way of Suretiship, it concerns him yet more neerly, for he hath engaged, (and if he should faile,) might even lose that honour which he hath now in heaven.

CHAP. V.
The prevalencie of Christs Intercession, and the pwoerfull influence it hath into our salvation: De­monstrated, first, from the greatnesse of Christ, and his favour with God.

THus we have heard what matter of support to our faith (by way of evidence) this must needs afford, The prevalen­cie of Christs Intercession, and the influ­ence of it into our Iust ficati­on. that Christ intercedes. Let us con­sider now, what further assurance will arise to our faith, from the influence which Christs Intercessi­on must needs have, to effect and carry on our salvation to an assured issue. The work of Inter­cession being effectually to procure our salvation, and to continue the pardon of our sins, and hold us in favour with God: therefore the influence and energie it hath herein, must needs lie in that po­tencie and prevalencie which this intercession of Christ hath with God, to obtain any thing at his hands for us, and so to continue his favour to­wards us. Demonstrated, Now to raise up our apprehensions, how potent and prevalent this Intercession of Christ must needs be, let us consider both the Person interceding, namely, Christ; and the Person with whom Christ intercedes for this favour, which is, God; the one the Sonne, the other the Father; and so the greatnesse of Christ with God, and the graciousnesse of God to Christ; together with the one-nesse of wills, and unity of affecti­ons [...] [Page 150] [...] [Page 151] [Page 152] in them both: So that Christ will be sure to aske nothing, which his Father will deny; and his Father will not deny any thing which he shall ask.

Now first for the greatnesse of Christ the In­tercessor, 1. From the greatnesse of Christs person, and his inte­rest in God who intercedes. that is, his greatnesse with God the Father. This is often urged in this Epistle to the Hebrews, to perswade confidence in us, in this very point in hand: thus Heb. 4. 14, 16. Seeing we have a [great] High-priest, let us come boldly: And whilst Great and Priest are thus joyned toge­ther, the more comfort and boldnesse wee may have, the greater he is: For he is a Priest in rela­tion to his dealing with God for our pardon; as he is a Priest, he deales in nothing else; and the greater the person is, who useth his interest herein, the better, the sooner he will prevaile. And he is there said to be Great, because great with God, in prevailing with him; and indeed so great, as it is impossible but he should prevaile. It was the greatnesse of his person, which did and doth put such an influence into his death, that it was (as you heard) a price, more then enough, to satisfie Justice, even to overflowing: And therefore Who shall condemne? It is Christ that dyed. And the greatnesse of his person must needs have as much influence to make Intercession prevalent. In a matter of intercession, the person that intercedes prevailes more then any other consideration whatsoever. We see what great friends doe pro­cure oftentimes with but a word speaking, even that which money, no nor any thing else could [Page 153] have obtained. Demonstrated by three things: Now Christ must needs be great with God in many respects.

First, 1. The neernes of his alliance, that he is Gods naturall Son. in respect of the neernesse of his alliance to him, He is the naturall Son of God, God of God, and therefore certaine to prevaile with him. This is diligently still put in, almost in all places, where this part of his Priest-hood (his Intercession) is mentioned, in the Epistle to the Heb. So in the 4. of the same Epistle, ver. 14. We have a great High-priest entred into the heavens, Iesus, [the Son of God.] So Heb. 7. 25. and 28. ver. compared, the Apostle ha­ving said, ver. 25. that He is able to save to the utmost, seeing he ever lives to make Intercession) he doth ver. 28. devolve this ability of his to save (ultimately) upon his being the Sonne: thus in the 28. verse, in the end of that discourse, this is made as the Basis of all: [ The Law (saith he) makes men High­priests which have infirmity] (which infirmity or disability of theirs, is mentioned in opposition unto what he had just before spoken of the great ability of his our High-priest in his interceding, ver. 25. in those words, He is [able] to save to the utmost.) Those Priests whom the ceremoniall Law made, ( Aaron and his sonnes) are unable to save, they have infirmity: Now what is it in him that makes this difference, and him so able above what they were? The word of the Oath makes the [Son] (sayes he) who is perfected (as you have it in the Greeke, and margent) for evermore. He mentions this his Son-ship principally in relation to his Intercession, which there he had discoursed of. Intercession is a carrying on our salvation in [Page 154] a way of grace and favour, as his death was by way of satisfaction. How great an influence this hath into In­tercession to make it pre­valent. And answerably it may be ob­served in the Scripture, that as the all-sufficiencie of the satisfaction of his death, is still put upon his being God; and so upon the greatnesse of his Per­son considered in respect of his nature or essence, namely, his God-head: So in like manner, that the prevalencie of his Intercession is founded upon the neernesse of his relation unto God, his allyance to him, and the being his Sonne. Thus for the first. When Redemption is spoken of, the sufficiencie of the price is eminently put upon his God-head, [The bloud of God.] Thus also Heb. 9. where when he had ( ver. 12.) shewne how Christ had purcha­sed and obtained a perfect redemption, he then ar­gues the sufficiencie of it from his God-head, ver. 13, 14. For if the bloud of Bulls and of Goats, and the ashes of an Heifer, sprinkling the uncleane, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who [through the eter­nall spirit] offered himself, &c. The eternall spirit is his God-head. Thus answerably when he speaks of the prevailing of his Intercession in Heaven, he puts it upon his Sonne-ship [Iesus the Sonne,] he mentions the neernesse of the relation of his per­son to God, as being that which draws with it that great respect of favour & grace, he being by this great with God, as great in himself. All matters of Intercession are carried we know by way of favour: And therefore looke how preva­lent in a way of merit, his being God makes his death in its kinde; no lesse prevalent doth his be­ing [Page 155] the Sonne of God, make his Intercession in its kinde, namely, in a way of obtaining grace and mercie: yea so prevalent of it selfe it is, that we might build upon it alone, even as much as upon his death. And indeed, Christ intercedes not only in the vertue and strength of his satisfaction, (though in that also) and of his obedience to his Father: but also in the strength of his relation as a Sonne who pleads his own grace and interest in God, as he is his Sonne; which is a considerati­on that doth always actually exist and abide: Whereas his obedience (though perfect) was but once offered up, and its existence is but virtuall; but he continues a Sonne for ever, not virtually only, but actually. And therefore it is added in that seventh to the Hebrews, ver. last, that the Gospell ordained the Sonne [perfected for ever.] The meaning whereof is, that he is not only a Priest perfected in the time past by that perfect offering once made, but in that he is the Sonne, he re­mains a perfect Priest for ever, for time to come: whom therefore no imperfection in his office, no failing or missing of his suits can befall. So as if it could be supposed that his obedience (be­cause past so long ago) might be forgotten: yet never this, that he is a Sonne: That for ever abides, and of it selfe were enough to prevaile. And how effectuall must the intercession of such a Son be, who is so great a Sonne of so great a Father, e­quall with him, and the expresse Image of his Person? never any Sonne so like, and in so pe­culiarly a transcendent manner a Sonne, as the [Page 156] relation of Sonne-ship among men is but a sha­dow of it! Christ is one with his Father, as him­selfe often speakes; and therefore if his Father should deny him any thing, he should then cease to be one with him, he must then deny himselfe, which God can never do. He is in this respect [ the Beloved] as he is called, Ephes. 1. 6. as on whom (originally and primarily) all the beames of Gods love doe fall. Solomon (the type of Christ) was the beloved of God, 2 Sam. 12. 24. and had his name from thence, (namely) Iedidiah, that is, beloved of the Lord: And to shew how be­loved he was, God, whē he came first to his king­dome, bade him ask what he should give him, 1 King. 3. 5. Now the like God sayes to Christ when come first to his Kingdome 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 sayes, This is my well-beloved Sonne in whom I am well pleased, heare him. God bids us therefore and upon that respect to heare him; and that speech was but the eccho of his own heart, in that he himselfe is so well pleased with him for this that he is his Sonne, as he himselfe will heare him in every thing, yea, and is so pleased with him, as that although Christ had never died, nor obeyed the Law; yet sim­ply, because he is his Sonne, he hath so full an acquiescencie of all desires in him, and compla­cencie of delights, that he could deny him no­thing. How prevalent then must Christs inter­cession needes be, though there were nothing else to be considered?

[Page 157] And that God had indeed this as one maine consideration, That God had this considera­tion of his be­ing his Sonne, when he ordai­ned him a Priest to inter­cede, as that which would fit him for this work. upon which he made him a Priest thus to intercede, those words doe testifie, Heb. 5. 5, and 6. He that said unto him, Thou art my Sonne, this day have I begotten thee; As he saith also in another place, Thou art a Priest for ever, after the order of Melchisedech: These latter words are not onely a Paraphrase (as some think) meerly to shew that [ He] that said, Christ was his Sonne, said also, He was a Priest; but it is to shew the foundation of his call to that office. The great consideration that fitted him for it, was, that he was Gods Sonne; especially that fitted him for that part of his Priest-hood, which was to remain for ever, (of which that 110. Psal. and the Epistle to the Heb. doe especially speak.) Neither is the mea­ning of the fore-cited place onely to shew that in that he was Gods Sonne, it was his birth-right to be a Priest: so as if God would have any Priest at all, it must be he: And so upon that conside­ration, he that said to him, Thou art my Sonne, said, Thou art a Priest; and that being his right, he therefore called him to it, because he was his Sonne, (for according to the Law of Nature, the eldest in the family was to be Priest; and so Christ, even as God-man, being the first-borne of every creature, and the naturall first begotten Sonne of God, had right to be the prime leader of that great Chorus in that eternall worship in heaven:) That (I say) is not all the meaning of those words, nor all that God considered in it, when he thus ordained him to be a Priest; but [Page 158] he had a further and more peculiar respect unto this especiall part of his Priesthood, his Interces­sion, (as that clause for ever imports) as for which, he being his naturall Son, so neerly allyed to him, would transcendtly fit him, and give such an omnipotent prevalencie and effectualnesse to his requests, that he would be the most absolute per­fect Priest for ever, (in this respect) that could be: That as God himselfe is perfect, and his power irresistible, so his Priesthood through this relation might be perfect also, and his requests undeny­able. Thus did God order it to strengthen our faith. And that indeed God did consider this rela­tion of his to him to this very end is evident by that of the 2. Psal. (out of which that saying [ Thou art my Son] is cited) ver. 7, and 8. Thou art my Son, this day have I begotten thee; and what follows? Ask of me and I will give thee, &c. He connects both these together, namely, intercession, (that part of his Priestly office of asking) with his Son-ship, for that is it which moveth God to grant all that he asks. God loves Christ as he loves himselfe, and therefore can deny him nothing, as he cannot de­ny himselfe. And so by the way, this clears the ground of the Apostles quoting those words of the 2. Psal. in the 5. to the Hebrews as a proofe of Christs call to the Priesthood, which Interpre­ters have been troubled how to make out; for (as you have seene) that speech [ Thou art my Son, ask, &c.] is all one as if he had said, Thou art a Priest; and so was as fit and full a place to prove his being a Priest in the holy Ghosts intent, as is [Page 159] that other quoted with it, out of the 110. Psal. though uttered in more expresse words, Thou art a Priest for ever: Both speeches come to one, in both places; the holy Ghost especially aiming in both at that part of his Priesthood in heaven, his Intercession; in the one speaking of him af­ter he is set upon Gods hill, as King: (So Psal. 2. ver. 6.) and in the other, after he is set downe at Gods right hand: (So Psal. 110. ver. 1, 2.) Yea, and this his favour with his Father, and Inter­cession alone, might have procured pardon for us sinners, but that Gods will was to have Justice satisfied.

And secondly, 2 His potency with God, from his having been so obedi­ent a Sonne. hee intercedes not onely as a Sonne, (and in that respect a Priest perfect enough for ever) but also as a Sonne who hath beene obedient to his Father, and hath done at his request, and for his sake, the greatest service for him, and the most willingly that ever was done: And you all know how much former ser­vices done, doe always forward suits. In the 5. of the Heb. ver. 8, 9, 10. it is said, that though he were a Son, yet learned he obedience, and thereby became perfect. The Apostle had said in the verses before, that in respect of his being his Son, God had called him to this office, as one that was ther­by sufficiently qualifyed to be a Priest that might prevaile; and yet in these verses he further adds, that though he was a Son, (and in that respect a Priest perfect enough) yet he was to bee obedient also, and thereby yet to become in a further re­spect a perfect Highpriest also, even in respect of [Page 160] service done, and obedience performed. And so shews that he coms to have a further perfection & power of prevailing in his priestly office added to that relation of Sonne-ship, spoken of ver. 5. And therefore it followes, that he being thus become per­fect, namely, through his obedience, he became Author of eternall salvation unto all them that obey him, called of God an High-priest for ever, &c. That therefore which makes him yet more po­tent, (that he may be sure to prevaile) is his obedience, and service done; and this alone al­so were enough to carry any thing. And both these considerations of his Sonne-ship and obedience, as giving an efficacie to his Inter­cession, you have also in that Heb. 7. from ver. 26. to 28. he had spoken of the power of Intercessi­on, ver. 24, 25. how he was able to save to the utmost; and then in the following verses he shews the ground of it, first in his fore-past obedience, ver. 26. 1. Active, For such a High-priest became us, who was [holy, harmlesse, undefiled.] And such a Priest he was, and therefore able thus to save by his Intercession: For such an one who was holy, harmlesse, and no guile found in his mouth, what requests come out of such lips, must needs be ac­cepted. Then 2. he mentions his Passive obedience, ver. 27. He offered up himselfe once, and thereby made so full a satisfaction, as he needed not to doe it but once; and in the strength of both these he intercedes: for to that purpose doth the men­tion of both these there come in. And then he addes that other which we before insisted on, [Page 161] that he is the Sonne, which follows in the next words, ver. 28. And accordingly you shall finde Christ himselfe urging this his obedience, as the foundation of all those his suits and re­quests for us that follow after. So in that last prayer, Iohn 17. (which is as it were a pattern or instance of his Intercession for us in Heaven) I have glorifyed thee on earth, I have finished the worke thou gavest me: Two things to be distinctly considered in his obedience, and both ma­king it preva­lent with God. 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 Iustice it selfe; 2. The desert of favour and grace with God; which such an obedience and service done for his sake, might in a way of kindnesse expect to finde at his hands: you may for your comfort consider, that besides what the worth of it as a price, which I shall urge in the next Chapter, might exact of Justice it self be­tweene two strangers (as we use to say) he having well paid for all that he asks; he hath moreover deserved thus much grace and favour with his Father, in that this obedience was done for his sake and at his request; and this it calls for even in way of remuneration and requitall as of one kind­nes with the like: That therefore his Father should heare him in all the requests that ever he should make, yea so transcendent was the obedience which he did to his Father, in giving himselfe to death at his request, (and it was done at Gods sole entreaty, Loe I come to doe thy will) as he can never out-aske the merit of this his ser­vice. And (which may yet further encourage us [Page 162] herein) he hath nothing at all left to aske for himselfe simply, for he hath need of nothing. So that all his favour remaines entire, for to be laid forth for sinners, and employed for them: and then adde this thereto, that all he can aske for them, is lesse, yea farre lesse then the service which he hath done to God comes to; our lives, and pardon, and salvation, these are not enough; they are too small a requitall. So that besides his naturall grace, and interest which he hath with his Father, as hee is his Sonne, (which can never be lessened) this his acquired fa­vour by his obedience must needs make him pre­vaile, seeing it can never be requited to the full. Some Divines put so much efficacie in this, that they say, Christs very being in Heaven, who once did this service, and so putting God in minde of it by his very presence, is all that intercession, that the Scripture speakes of; so sufficient they thinke this alone to be.

CHAP. VI.
Secondly, the Prevalencie of Christs Intercession, de­monstrated from the righteousnesse of the cause he pleades even in Justice: How forcible the cry of his blood is, himselfe appearing to intercede with it.

BEsides favour and grace in all these respects, he can & doth plead Iustice and righteousnesse, and is able so to carry it: so you have it, 1 Iohn 2. 1. and 2. ver. We have an Advocate with the Father, Iesus Christ [the righteous.] And Advocate hath place onely in a cause of Justice, and this Christs Advocateship is executed by pleading his own satisfaction: so it follows, Who is a propi­tiation for our sins; and can plead his owne righ­teousnesse so farre, that Justice it selfe shall be faine to save the worst of sinners. He can turne Justice it selfe for them, and handle matters so, as 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 doe but confesse them, (as Chap. 1. of this 1. Epist. of Iohn, ver. 9.) then much more when Iesus Christ the righteous shall intercede for the pardon of them, as he adds in the second ver. of the ensuing Chap. and this if he will be just. The worst Case he will make a good one; not with colouring it over, (as cunning Lawyers doe) or extenuating [Page 164] things; but with pleading that righteousnesse, which being put into the opposite ballance, shall cast it for thee, be there never so many sinnes weighed against it: Yea, and he will be just in it too, and carry all by meere righteousnesse and equity.

In the explication of this Branch, This explica­ted. my purpose is not to insist upon the demonstration of that all-sufficient fulnesse that is in Christs satisfaction, such as may in justice procure our pardon and sal­vation, (because it will more fitly belong to ano­ther Discourse) but I shall absolve this point in hand by two things which are proper to this head of Intercession.

First, By two consi­derations. by shewing how that there is even in re­spect to Gods Justice a powerfull voice of Intercers­sion attributed unto Christs bloud; and how pre­valent that must needs be in the eares of the righ­teous God.

Secondly, especially when Christ himselfe shall joyne with that cry and Intercession of his blood, himselfe in Heaven appearing and inter­ceding in the strength of it.

For the first, 1. How an In­tercession and appeale to Gods justice is attributed to Christs bloud. the Apostle Heb. 12. 24. doth ascribe a voice, an appeal, an Intercession unto the bloud of Christ in Heaven. The blood of sprinkling (sayes he) [ speakes] better things then the blood of Abel. He makes Christs very bloud an Advocate to speak for us, though Christ himselfe were si­lent; as he sayes in another case, Abel, though dead, yet speaketh, Heb. 11. 4. Many other things are said to cry to Scripture, (and I might shew [Page 165] how the cry of all other things doe meet in this) but Bloud hath the loudest cry of all things else, in the eares of the Lord of Hosts, the Iudge of all the world, as he is in the 23. ver. of that 12. Chap. styled. Neither hath any cry the eare of Gods justice more then that of bloud; The voyce of thy brothers bloud (sayes God to Cain) cryes unto me from the ground, Gen. 4. 10. Now in that speech of the Apostle forecited, is the allusion made unto the bloud of Abel, and the cry thereof: And he illustrates the cry of Christs bloud for us, by the cry of that bloud of Abel against Cain, it speaks better things then the bloud of Abel: And his scope therein is by an Antithesis or way of opposition, to shew, that Christs blood cals for greater good things to be be­stowed on us for whom it was shed, then Abels bloud did for evill things, and vengeance against Cain, by whom it was shed. For look how loud the bloud of one innocent cryes for justice against another that murdered him; so loud will the bloud of one righteous (who by the appointment and permission of a supreame Judge, hath been condemned for another) cry for his release and non-condemnation, for whom he dyed. And the more righteous he was, who laid downe 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 bloud was shed. Now to set forth the power of this cry of Christs bloud with ju­stice, let us compare it with that cry of Abels bloud in these two things, wherein it will be [Page 166] found infinitely to exceed it in force and loudnesse.

First, This cry of his bloud, illustra­ted by a two­fold compari­son, with the cry of the bloud of Abel, in all which it exceeds it. even the bloud of the wickedest man on earth, if innocently shed, doth cry, and hath a power with Justice against him who murdered him. Had Abel murdered Cain, Cains bloud would have cryed, and called upon Gods Justice against Abel: but [ Abels bloud] (there is an emphasis in that) Abels, who was a Saint, and the first Mar­tyr in Gods Kalender; and so his bloud cryes according to the worth that was in him. Now Precious in the sight of the Lord is the death of his Saints; and the bloud of one of Them cryes louder then the bloud of all Man-kind besides. Now from this I argue, If the bloud of a Saint cryes so, what must the bloud of the King of Saints (as Christ is called, Revel. 15.) then doe? If the blood of one member of Christs body, what will then the blood of the head, far more worth then that whole body? how doth it fill Heaven and Earth with out-cries, untill the promised intent of its shedding be accomplisht? And (as the Antithesis carries it) looke how the blood of Abel cryed for the ruine and condem­nation of his brother Cain, so does Christs blood on the contrary for our pardon and non-condem­nation; and so much the lowder, by how much his blood was of more worth then Abels was. This was the blood of God; so Act. 20. Who therefore shall condemne?

But 2. Christs blood hath in its crie here a further advantage of Abels blood attributed to it: For that [Page 167] cryed but from earth, from the ground, where it lay shed, and that but for an answerable earthly pu­nishment on Cain, as he was a man upon the earth; but Christs blood is carried up to Heaven: for as the High-priest carried the blood of the Sacrifices into the Holy of holies, so hath Christ virtually carried his blood into Heaven, Heb. 9. 12. And this is intimated in this place also, as by the co­herence will appeare. For all the other particu­lars, (of which this is one) whereto he sayes the Saints are come, they are all in Heaven: You are come (saies he ver. 22) to the City of the living God, the Heavenly Hierusalem, and to an innumerable company of Angels, to the Church of the first borne who are written in Heaven, and to God the Iudge of all, and to the spirits of just men made perfect: All which things are in Heaven; neither names he any o­ther then such: And then adds [ And to the blood of sprinkling which speakes, &c.] as a thing both speaking in Heaven, and besprinkled from Heaven, yea, wherewith Heaven is all besprink­led, as the Mercie-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 eares; 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 it selfe comes not up thither, as Christs already is. Abels blood cryed for vengeance to come down from heaven, but Christs blood cries us up into Heaven: like to that voice Revel. 11. 12. [ Come up hither:] So [Page 168] Iohn 17. 24. Where I am, let them be, for whom this blood was shed.

But though this speaking, An explication in what sense Christs blood is said to cry. this voice, and inter­cession, be attributed to his blood, yet it is but in a Metaphoricall and improper (though reall) sense: as also that this blood is in Heaven, is spoken, though in a reall, yet not a proper sense. Some Divines of all sides, both Popish and Prote­stant, would make the whole work of Intercessi­on, to be onely Metaphoricall. It is true indeede, the voice and intercession of his blood apart con­sidered, is but Metaphoricall, (I grant) and yet reall; such a voice as those groanes are that are at­tributed to the whole creation, Rom. 8. 22. But Intercession as an act of Christ himselfe, joyned with this voice of his blood, is most properly and truly such.

Therefore in the second place, 2. Considerati­on: Christ him­selfe living & joyning with the cry of his bloud, how prevalent it must needs be. adde to this Christs own intercession also, which was the second thing propounded, That Christ by his own Pray­ers seconds this cry of his blood: that not only the blood of Christ doth cry, but that Christ him­selfe being alive doth joyne with it: how forcible and prevalent must all this be supposed to be? The blood of a man slain doth 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 liveth and appea­reth: Vivit, & in coelum coelorum venit; He follows the suit, pursues the Hue and cry of his blood himselfe. His being alive, puts a life into his death. It is not in this as it was in that other, the first [Page 169] Adams sinne and disobedience. Adam although he himselfe had beene annihilated when he dyed, yet he having set the stock of our nature a going in propagation of Children, his sin would have defiled and condemned them to the end of the world, and the force of it to condemne is neither furthered nor lessened by his subsisting & being, or his not being: it receives no assistance from his personall life, one way or other. And the reason is, because his sinne condemnes us in a na­ turall and necessary way: But the death of Christ and his blood shed, these saving us in a way of grace and favour unto Christ himselfe and for his sake, that very being alive of Christ, that shed this blood, adds an infinite acceptation to it with God, and moves him the more to hear the cry of it, and to regard it. In a matter of favour to be done for the sake of another man, or in a suit or matter of justice that concerns another, who is interested in it, that mans being in vivis, his being alive, puts a life into the cause. If David would have respect to Ionathan (when dead) in his chil­dren, he would much more if himselfe had been alive. God made a Covenant with Abraham, Isaac, and Iacob, to remember their Seed after them; And why? They are alive, and were to live for ever; and though dead, shall rise againe. So Christ reasoneth from it, Mat. 22. 32. I am the God of Abraham, Isaac, and Jacob: God is the God of the living, (sayes he) and not of the dead: and so, though Abraham be ignorant of his children (as the prophet speakes) and should not intercede for [Page 170] them, yet because Abrahams soul lives, and is not extinct, (as the Sadduces thought) but shall live a­gain at the Resurrection; therefore God remem­bers, and respects his covenant with them; for he is a God of the living, and so his Covenant holds with them whilst they live. The old covenant of the first Testament ran in the names of Abraham, Isaac, and Iacob, [The God of Abraham, Isaac, and Iacob] but this new covenant runs in the name of Christ, The God and Father of our Lord Iesus Christ; so Eph. 1. 3. and so he becomes our God and our Father in him. And God being thus our Father, because Christs Father, and Christ (in whose name the Covenant runs) being alive, and God by Covenant the God of a living, not of a dead Christ; This therefore works effectually with him to respect his blood and hear the cry of it; and this, though Christ were absent, much more then when he is present also, and on purpose appeareth in the pre­sence of God for us; as it is Heb. 9. 24. He is alive, and so, able to follow his owne suit, and will be sure to see to it, and to second the cry of his blood, if it should not be heard.

To illustrate this by the helpe of the former comparison begun; If as Abels blood cries, so also it proves that Abels soul lives to cry; that both his cause cries and himselfe lives to follow it: So that the cry of Abels blood is seconded with the cry of Abels soule that lives, how doubly forci­ble must this needs be? And thus indeede you have it, Revel. 6. 9. where it is said that [ the soules] of them which were slain for the testimony which they [Page 171] held, [cryed] with a loud voyce, saying, How long, O Lord, holy and true, dost thou not avenge our blood? Yea, see that not onely their bloud cryes, but their soules live, and live to cry. And it is not spoken Metaphorically of their soules, but what is truly done by them now in Heaven, it being mentioned to shew how and by what God was moved to bring vengeance on the Heathenish Empire of Rome that had shed their blood. Now not only Christs soule (as theirs) lives to cry, but his whole person; for he is risen againe, and lives to intercede for ever. In the Revel. 1. ver. 18. Christ appearing to Iohn, when he would speake but one speech that should move all in him, he sayes but this, I am he that liveth, and was dead, and dyed for thee. And whose heart doth it not move, to reade it with faith? and doth it not move his Father (think you) who was the chiefe cause and motioner of his death) to think, My Sonne that was dead, and dyed at my request for sinners, is now alive again, and liveth to inter­cede, and liveth to see the travaile of his soule fulfilled and satisfied? God pronounceth this up­on it in that 53. of Esay, ver. 10. By his knowledge (or faith in him) shall he justify many; even as many as he dyed for. Who then shall condemne? Christ that was dead is alive, and liveth to intercede.

CHAP. VIII.
Thirdly, The prevalencie of Christs intercession, and of his grace with his Father, demonstrated from the greatnesse and absolutenesse of his power, to doe what ever he asks.

A Third demonstration both of Christs great­nes with God, 3. From the great power over all things that God the Fa­ther hath put into his hands, and therefore will deny him nothing. & his power to prevail for us, is taken from this, that God hath put all power into his hand, to doe what ever hee will, hath made him his King to doe what pleaseth him either in Heaven, Earth, or Hell; yea to doe all that God himselfe ever meanes to doe, or all that God desires to doe: And certainly if his Father hath beene so gracious to him as to be­stow so high and absolute a soveraignty on him, as to accomplish and effect what ever he meanes to do, surely his purpose was never to deny Christ any request, that he should after this make: he would never have advanced the Humane nature to that absolutenesse else. Those two great Mo­narchs made great grants and largesses, the one to Esther, the other to Herodias daughter; but yet they were limited only to the halfe of their Kingdoms: so Mar. 6. and Est. 5. 6. and the royall power in their Kingdomes, they meant still to retain and reserve wholly to themselves: But God having placed Christ on his Throne, bids him ask even to the whole of his Kingdome, for God hath [Page 173] made him a King, sitting on his Throne with him, not to share halves, but to have all power in heaven and earth; He hath committed all judge­ment to the Sonne, to save and condemne whom ever he will; and so farre as the Kingdome of God goes, or is extended, he may doe any thing. So Iohn 5. 21. As the Father raiseth up the dead, so the Sonne quickneth whom he will; for as the Father hath life in himselfe, so hath he given to the Sonne to have life in himselfe, ver. 26. and hath in like manner given authority to execute judgement also, as the Sonne of man, (namely, of himselfe) ver. 27. as he had said, He had given him to have life in himselfe, ver. 26. (not dependently, as we have, but independently) so to execute judgement al­so, ver. 27. So that Christs will is as free, and himselfe as absolute a Monarch and King of himselfe, as God himselfe is. He indeed hath it not à seipso, but in seipso; not à seipso original­ly, but from his Father; but in seipso indepen­dently.

Now then, Though Christ as King can command all things, yet to honour his Fa­ther he inter­cedes for what himselfe com­mands. if he who is King, & may and doth of himselfe command all that is done, as abso­lutely as God himselfe doth, (I speak in respect of the execution of things downward, by second causes) if he, over and above, to honour his Father, will aske all that himselfe hath power to doe, what will not be done? Qui rogat, & imperare potest; He that can, and doth command what ever he would have done, and it is straight done; if he shall ask and entreat, what will not be done? As a King who sues for Peace, backt [Page 174] with a potent Army which is able to win what he entreats for, must needs treat more effectually: So doth Christ sue for every thing, with power to effect it. Remember that he is said here in the Text, first to be at Gods right hand, and then to intercede. He treats the salvation of sinners, as a mighty Prince treats the giving up some Towne to him, which lyes seated under a Ca­stle of his, which commands that Towne: hee stands treating with the Governour, having his Ordnance ready for the battery, and to bring all into subjection, That this is a consideration upon which God denyes him nothing. as 2 Cor. 10. 4. And this is a consideration that God himselfe took, in that 2. Psal. when he made him that promise, ( Ask & I will give thee) why he made so large a grant: He had said before, ver. 6. I have set my King upon my holy hill of Sion, (which made him (one would think) past asking) and above the condi­tion of an Intercessour. Now God sayes of him, He is My King, not in respect of his commanding God, (that were blasphemie to think) but it is spoken in respect of commanding all below him. God having set him in his Throne, to doe as much as he himselfe would (or meanes) to have done, sayes, He is my King to rule all, not so much under me, as for me, and in my stead; yet absolutely, and in himselfe, The Father judgeth no man. Now when the Father had first made and constituted him thus great a King, then he bids him Ask, to whom he had first given this absolute power to command. We may (without blasphemy) say of this God-man, that God hath [Page 175] (not onely not the heart, as being his Father, but) not the power to crosse any thing he doth. Thus fast hath he God unto him. Onely he (who in respect of this his power is to be honoured as the Father, as Iohn 5. 23. yet) to honour his Father, who gave this power originally to him as Mediatour; He is to ask for that which of him­selfe he yet can doe. And therefore (sayes God) though thou art a King, (so ver. 6.) and all my Kingdome, even the utmost ends of the earth are thine inheritance by a naturall right, now that thou art my Sonne, (as verse 8.) yet because thou art My King, of my appointing, and I have set thee on the Throne, (as the word is, ver. 6.) and ( Thou art my Son, and I have begotten thee) there­fore acknowledge my grant in all, Ask of me, and I will give thee the utmost ends of the earth for thy inheritance: I cannot deny thee, but I would have thee aske; And therefore Christ asks. Yet still withall remember, that he asks, who can com­mand the thing to be done: and yet, as he must ask ere the thing be done; so if he aske, it must needs be granted. These are the termes be­tweene this Father and this Sonne; who (in a word) had not beene so great a Father, if he had not had a Sonne thus great, that himselfe could not deny what this Sonne would have done: it is for his owne honour, to have such a Sonne: So Iohn 5. 23. That they might honour the Sonne, as they honour the Father, therefore All judgement is committed to him. Now then, if he who hath so much power, will joyne the force of entreaty [Page 176] with a Father that so loves him; if he who is The Word of his Father, that commands, cre­ates, and upholds all, as Heb. 1. [ He spake, and it was done] if he will become a Word to his Father, and speak a word for us, and aske all that he means to doe; how forcible will such words be?

Therefore observe Christs manner of praying, How forcible Christs prayers and intercesti­on must needs be, by an infe­rence from the prevalencie of ours. Iohn 17. (which Prayer is a plat-form of Inter­cession in Heaven) ver. 24. [ Father I will] that they whom thou hast given mee, be where I am. He prays like a King, who is in joint commission with God. If God puts that honour upon our Prayers, that we are said to have power with God, as Iacob, Hos. 12. 3. that if God be never so angry, yet by taking hold of his strength, wee hold his hands, as Esay 27. 5. that God cries out to Moses, like a man whose hands are held, Let me alone, Exod. 32. 10. yea that he accounts it as a command and a Mandamus, so he styles it, Esay 45. 11. [ Command ye mee] so unable is he to go against it. Then how much more doth Jesus Christs Intercession bind Gods hands, and command all in heaven and earth? Therefore Zach. 1. you have Christ, the Angel of the Covenant, brought in interceding with the Father for his Church, and he speakes abruptly as one full of complaints, and in an expostulating way, [ O Lord of Hosts, how long, wilt thou not be mercifull to Hierusalem and the Cities of Iudah?] and ver. 13. Zachary saith that he ob­served, that the Lord answered the Angel with good woords and comfortable. God was fain to give [Page 177] him good words (as we use to say) that is, words that might pacifie him as words of comfort to us, so good words in respect to the Angels com­plaint. And you may observe, how in the answer God returns upon it, (which he bade Zachary write) God excuseth it (as it were) to Christ, that his Church had beene so long and so hardly dealt withall; as if beyond his intention, he layes the fault on the instruments, I was but a little displeased, but they helpt forward the affliction; ver. 15. This is spoken and carried after the manner of men, to shew how tender God is of displeasing Christ our Intercessor: that when Christ hath (as it were) beene a long while silent, and let God alone, and his people have beene ill dealt withall; he on the suddain in the end intercedes and com­plains of it, and it is not only instantly redressed, but excused for times past, with good words, and comfortable words. Christs Father will not displease him, nor go against him in any thing.

Now that you may see a reason of this, A farther ex­plication of this demon­stration. and have all cavils and exceptions taken away, that may arise against this; and how that there is an impossibility that it should be otherwise: know, that this Father and this Sonne, though two Persons, have yet but one will betweene them, and but one power betweene them, (though the Sonne ad extra outwardly executes all) Iohn 10. 30. My Father and I are one; that is, have but one and the same power to save you, and one minde and will: So also, Iohn 5. 19. the Sonne can doe nothing of himselfe, but what he sees [Page 170] the Father doe, and what ever he doth, the same the Father doth also: they conspire in one, have one power, one will: and then it is no matter though God commit all power to the Sonne, and that the Sonne though he hath all power, must ask all of the Father, for to be sure what ever he asks, the Father hath not power to deny; for they have but one will and power. They are one; so as if God deny him, hee must deny himselfe, which the Apostle tels us he cannot doe, 2. Tim. 2. 13. And so in the same sense that God is said not to have power to deny himselfe; in the same sense it may be said, he hath not power to deny Christ what he asks. Therefore God might well make him an absolute King, and betrust him with all power; and Christ might well oblige him­selfe, notwithstanding this power, to ask all that he meanes to doe; for they have but one will and one power, so as our salvation is made sure by this on all hands. [ I come not to doe my will, but the will of him who sent me; and his will is, that I shall lose none of all those whom he hath given mee,] Iohn 6. 38, 39. And therefore who shall con­demne? It is Christ that intercedes. As who shall resist Gods will? (as the Apostle speakes) so who shall resist or gain-say Christs Intercession? God himselfe cannot, no more then he can gain-say, or deny himselfe.

CHAP. VIII.
The potencie and prevalencie of Christs Intercession, demonstrated from the graciousnesse of the Person with whom he intercedes, considered first as he is the Father of Christ himselfe.

WE have seen the greatnesse of the Person interceding, & many considerations from thence, The readinesse in God to hear Christ for us. which may perswade us of his prevailing for us. Let us now in the next place, consider the graciousnesse of the Person, with whom he intercedes, which the Scripture for our comfort herein doth distinctly set before us, to the end that in this great matter, our joy and security may every way be full. Thus in that 1 Iohn 2. 1. when for the comfort and support of Beleevers, agains the evill of the greatest sins that can befall them after conversion, the Apostle minds them of Christs Intercession in those words, If any man sinne, we have an Advocate, Iesus Christ the righteous: men­tioning therein the power and prevalencie of such an Advocate, through his own righteousnesse: But yet over & above all this, the more fully to assure us of his good successe herein for us, he also adds, [ An Advocate with the Father.] He insinuates and suggests the relation and gracious disposition of him, upon whose supreame will our case ulti­mately dependeth, [ The Father] as affording a new comfort and encouragement, even as great [...] [Page 170] [...] [Page 171] [...] [Page 170] [...] [Page 171] [Page 180] as doth the righteousnesse and power of the Person interceding. He sayes not, [ With God one­ly] as elsewhere, but [ With the Father.] And that his words might afford the more full matter of confidence, and be the more comprehensive, and take in all, he expresseth not this relation of God limitedly, as confined to his Fatherhood, ei­ther unto Christ onely, or us alone: He sayes not onely [ An Advocate with his Father,] though that would have given much assurance, or [ With your Father,] though that might afford much boldnesse; but indefinitely he sayes [ With the Father,] as intending to take in both; to ascer­taine us of the prevailing efficacie of Christs In­tercession, In that he is both the Fa­ther of Christ, and also our Father. from both. You have both these elsewhere more distinctly, and on purpose, and together mentioned, Iohn 20. 17. I goe to my Father, and your Father, sayes Christ there: And it was spoken after that all his Disciples had before forsaken him, and Peter denyed him; when Christ himselfe would send them the greatest cordiall that his heart could utter, and wrap up the stron­gest sublimation of comforts in one pill; What was it? Go tell them, (sayes he) not so much that I have satisfyed for sinne, overcome death, or am risen, but that I Ascend: For in that which Christ doth for us being ascended, lyes the height, the top 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 chooseth rather to say, [ I ascend to the Father,] for that in­deed [Page 181] contained the foundation, spring, and cause of their comfort; even that relation of Gods, [his Fatherhood] 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, Iohn 14. 28. they thinking it was for his owne preferment onely, (as Christs speech there implyes they did) therefore he here distinctly addes, 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, Goe tell my Bre­thren, but that was onely implicitely; therefore more plainly and explicitely he sayes it, for their further comfort, [ I goe to my Father, and your Fa­ther.] And consider, that Christ being now new­ly risen, and having as yet not seen his Disciples, and being now to send a message, his first mes­sage, a Gospel of good tidings to them, (and that in a briefe sentence) by a woman; he chooseth out this as the first word to be spoken from him now, when he was come out of the other world, at their first heare-say of his return, he utters forth at once, the bottome, the depth of all comfort, the summe of all joy; then which the Gospel knows no greater, nor can go higher: So as if Christ should intend now 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 thy Father. All is spoken in that. Even [ He] could not speake more com­fort, who is the God of comfort. Now therefore [Page 174] let us apart consider these two relations, which afford each of them their proper comfort and as­surance; both that Christ is ascended, and inter­cedes with his own Father; and also with Our Fa­ther: and therefore how prevailing must this In­tercession be?

First, 1. That Christ intercedes with his Father. Christ intercedes with his Father, who neither will nor can deny him any thing. To con­firme this, you have a double Testimony, and of two of the greatest witnesses in Heaven: both a Testimony of Christs owne, whilst he was on Earth; and Gods own word also declared, since Christ came to Heaven. The 1. in the 11. of Iohn, whilst Christ was here on earth, and had not as then fully performed that great service which he was to finish; which since he having done, it must needs ingratiate him the more vvith God his Father. When Lazarus was now foure dayes dead, Martha, to move Christ to pittie her, first tels him, that if he had been there before her bro­ther dyed, that then he had not dyed: and then (as having spoke too little) shee adds, yea thou canst (if thou pleasest) remedie it yet. But I know (sayes she, ver. 22.) that even now (though he be so long dead) what ever thou wilt ask of God, God will give it thee. Here was her confidence in Christs Intercession, though this were a greater worke then ever yet CHRIST had done any. And Christ seeing her faith in this, he confirmes her speech when he came to raise him, and takes a solemn occasion to declare, that God had ne­ver denyed him any request that he had ever [Page 175] put up to him, first thanking God particularly that he had heard him in this, ver. 41. Father, I thank thee, that thou hast heard me: He had (it seems) prayed for the thing at her entreaty; and now, before the thing was done, he (being assured his prayer was heard) gives thanks; so confident was he of his being heard. And then secondly, shews upon what this his confidence at this time was grounded, his constant experience that God had never denyed him any request; for it fol­lows, ver. 42. And I know that thou hearest me al­wayes, (and therefore was so bold, as to expresse my confidence in this, before the thing was done) but because of them who stood by, I said it. As if hee had said, Though I gave this publique thanks for being heard onely in this one miracle, and at no time the like so publiquely; yet this is no new thing, but thus it hath been alwayes hitherto, in all the miracles I have wrought, and requests I have put up, which made me so to give thanks before-hand: and this is not the first time that God hath heard me thus; which I speak, that they might beleeve. Thus he was never denyed on earth, from the first to the last. For this was one of his greatest miracles, and reserved unto the last, even a few dayes before his cru­cifying.

And now he hath performed the service de­signed him, and is come to heaven, let us se­condly heare God himselfe speake, what hee meanes to doe for him. You heard before, when he came first to heaven, what God said to him, [...] [Page 174] [...] [Page 175] [Page 184] and how he welcommed him with a [ Sit thou at my right hand, till I make thine enemies thy foot-stool:] And before Christ opened his mouth to speak a word, by way of any request to God, (which was the office that he was now to execute) God himselfe prevented him, and added, [ Thou art my Sonne, this day have I begotten thee: Ask of me, and I will give thee, Psal. 2. ver. 8.] He speaks it at Christs first comming up to heaven, when he had his King on his holy hill, as ver. 6. Christ was new glorifyed, which was as a new begetting to him, To day have I begotten thee: And this is, as if he had said, I know you will ask me now for all that you have dyed for; and this I promise you before-hand, before you speak a word, or make any request unto me, you shall ask nothing but it shall be granted; and this I speak once for all, as a boone and a grace granted you upon your birth-day, as the solemnest celebration of it, (for such was his Resurrection, and Ascensi­sion, and sitting at Gods right hand) This day have I begotten thee; Ask of mee and I will give thee. So full of joy was his Fathers heart, that he had his Sonne in Heaven with him, whom he had begotten from everlasting, and ordained to this glory, who was lately dead, and in a man­ner lost, and therefore now (as it were) new be­gotten. Gods heart was so full, that he could not hold from expressing it in the largest favours and grants. And whereas Kings upon their own birth-dayes, use to grant such favours to their favourites: So Herod on his birth-day to the [Page 185] Daughter of Herodias, promised with an oath to give her whatsoever she would ask, Mat. 14. 7. God himselfe having no birth-day, nor being of himselfe capable of it, yet having a Sonne who had, he honours him with that grace upon that day; and if Q. Esther (a Subject, yea, a slave in her originall condition) was so prevalent for the Iews her People and Nation, when their case was desperate, and when there was an irre­vocable decree past (and that not to be altered) for their ruine and destruction, then what will not Christ (so great a Sonne, even equall with his Father) prevail for, with his Father, for his bre­thren? be their case, for the time past, never so de­sperate, be there never so many threatnings gone out against them, never so many presidents and examples of men condemned before for the like sins, and in the like case, yet Christ can pre­vaile against them all.

CHAP. IX.
The potencie of Christs Intercession, demonstrated, in that he intercedes with God, who is Our Father. How Gods heart is as much inclined to heare Christ for us, as Christs is to intercede.

SEcondly, Christ is an Advocate for us with Our Father: You may perhaps think there is little in that; but Christ puts much upon it: yea so much, as if that God would however grant all that Christ himselfe means to ask, whether Christ asked it or no. This you have expresly in Iohn 16. 26, 27. At that day (sayes Christ) you shall ask in my name, and I say not to you, that I will pray the Father for you; for the Father himselfe loveth you. To open this place, where he sayes [ at that day;] The day he meanes through this whole Chapter, is that time vvhen the holy Ghost should be shed upon them: for throughout his discourse, he stil speaks of the fruits of his Ascen­sion, and of giving the Comforter, vvhich vvas done upon his ascending, and vvas the first fruits of his priestly office in Heaven. Thus Peter in­forms us, Act. 2. 33. He being (sayes he) exal­ted by the right hand of God, and having received (namely by asking, Ask and I will give thee) of the Father the promise of the holy Ghost, he hath shed forth this, which you now see and heare. Now of that time, vvhen he shall be in Heaven, he sayes, I [Page 187] say not that I will pray for you: vvhich is not meant, that Christ prays not for us in heaven, but rather those very vvords are the highest intimation, that he vvould and doth pray for us, that can be. When men vvould most strongly intimate their purpose of a kindnesse they mean to doe for one, they use to say, I doe not say that I love you, or that I will doe this or that for you; which is as much as to say, I will surely doe it, and doe it to purpose. But Christs scope here is, as in the highest manner to promise them that he would pray for them; so withall, further to tell them for their more abundant assurance and security, that besides their having the benefit of his pray­ers, God himselfe so loves them of himselfe, that indeed that alone were enough to obtaine any thing at his hands, which they shall but ask in his name; so as he needs not pray for them, and yet he will too. But now in this case, if he him­selfe pray for them, and they themselves in his name, and both unto a Father, who of himselfe loveth them, and who hath purposed to grant all, before either he, or they should ask; vvhat hope must there needs be then of a good suc­cesse? this is both the meaning of this place, and a great truth to be considered on by us, to the purpose in hand: That it is the meaning of the place, the manner of Christs speech implies, [ I say not that I will pray the Father for you, for the Father himselfe loveth you.] It is such a speech as Christ used upon a cleane contrary occasion, Iohn 5. 45. Doe not thinke (sayes he) that I will ac­cuse [Page 188] you to the Father, there is one who accuseth you, e­ven Moses, &c. He there threatens the obstinate and accursed Pharisees with condemnation: Ne­ver stand thinking that it is I (sayes he) who am your onely enemie and accuser, that will pro­cure your condemnation, and so prosecute the matter against you meerely for my own interest; no, I shall not neede to doe it: though I should not accuse you, your owne Moses in whom you trust, he is enough to condemne you, he will doe your errand sufficiently, you would be sure to be damned by his words and sayings; I shall not neede to trouble my selfe to come in and enter my action against you too, Moses and his Law would follow the suit, and be enough to condemne you to Hel. So as this Speech doth not implie that Christ will not at all accuse them; no, he meanes to bring in his action against them too: for he after sayes, If he had not spoke to them, they had had no sinne, and therefore he meant to bring the greatest accusation of all. Now in an opposite (though parallel) speech here, to comfort his Disciples, he sayes [I say not that I will pray for you] that God may save you, I who your selves shall see will dye for you, I say not that I will pray for you, not I. But though I speake this to insinuate in the highest manner, that I will; (for if I spend my blood for you, will I not spend my breath for you?) yet the truth is, that the case so stands, that but for Gods own ordination, I should not neede to doe it, for the Father himselfe loves you: (that is) the Father of his own motion, [Page 189] and proper good will taken up of himselfe to­wards you, and not wrought in him by me, doth love you, and beares so much love to you, as he can deny you nothing, for he is your Father as well as mine. How much more then shall you be sa­ved, when I shall strike in too, and use all my in­terest in him for you? Christ on purpose useth this speech, so to dash out of their hearts that conceit, which harboureth in many of ours, who look upon God in the matter of Salvation, as one who is hardly entreated to come off, to save sin­ners, and with whom Christ (through the back­wardnesse of his heart) hath so much adoe; and we are apt to think that when he doth come off to pardon, he doth it only & meerly at Christs en­treaty, and for his sake, having otherwise no innate motion in himselfe sufficient to encline his heart to it; but that it is in this transaction by Christ with him, as a Favourite procures a Pardon for a Traitor, whose person the King cares not for; on­ly at his Favourites suit and request he grants it, which else he would never have done. You are deceived, sayes Christ, it is otherwise: my Fathers heart is as much towards you, and for your salva­tions, as mine is: Himselfe of himselfe loveth you. And the truth is, that God took up as vast a love unto us of himselfe at first, as ever he hath borne us since: and all that Christ doth for us, is but the expression of that love which was taken up originally in Gods owne heart. Thus we find, that out of that love he gave Christ for us: So Iohn 3. 16. God so loved the world (of elect) that he [Page 190] gave his onely begotten Sonne to dye, &c. Yea, Christs death was but a meanes to commend or set forth that love of his unto us: So Rom. 5. 8. it was God also that did himselfe give the persons unto Christ, and under-hand set him on work to me­diate for them: God was in Christ reconciling the World to himselfe: He onely used Christ as his instrument to bring it honourably about. All the Blessings he means to give us, he first purposed and intended in himselfe: (so Eph. 1. 3, 5, 9, 11. compared) out of the good pleasure of his will, yet [ in Christ] as it is added there, as the means through which hee would convey them: yea Christ adds not one drop of love to Gods heart; onely he draws it out, he brocheth it, and makes it flow forth, whose current had otherwise beene stopt. The truth is, that God suborned Christ to beg them on our behalf for an honoura­ble way of carrying it, and to make us prize this favour of it the more; but so, as his heart is as rea­dy to give all to us, as Christs is to ask, and this out of his pure love to us.

The Intercession therefore of Christ must needs speed, when Gods heart is thus of it selfe prepared to us. In Esay 53. 10. it is said, The plea­sure of the Lord shall prosper in his hand: If our sal­vation be in Christs hand, it is in a good hand; but if it be the pleasure of the Lord too, it must needs prosper. And it is said of our hearts and prayers, that He prepareth the heart, and heareth the prayer; much more therefore when his owne heart is prepared to grant the suit, will he easi­ly [Page 191] heare it. When one hath a mind to doe a thing, then the least hint procures it of him: So a father having a mind to spare his child, he will take any excuse, any ones mediation, even of a servant, a stranger, or an enemie, rather then of none. Now when Christ shall speak for us, and speak Gods owne heart, how prevalent must those words needs be? Davids soule longing to goe forth unto Absalom, (2 Sam. 13. ult.) whom not­withstanding (for the honour of a Father, and a Kings State-policie, and to satisfie the world) he had banisht the Court for his Treason; when Ioab perceived it, that the Kings heart was towards Absa­lom, (Chap. 14. 1.) and that the King onely needed one to speake a good word for him, he subornes a woman, a stranger (no matter whom, for it had beene all one for speeding) with a made tale to come to the King; and you know how easily it tooke and prevailed with him, and how glad the Kings heart was of that occasion: even so acceptable it was to him, that Ioab could not have done him a greater kindnesse; and that Ioab knew well enough. Thus it is with Gods heart towards us, Christ assures us of it, and you may believe him in this case, for Christ might have tooke all the Honour to himselfe, and made us beholding to himselfe alone for all Gods kindnes to us; but he deales plainly, and tels us that his Father is as ready as himselfe; and this for his Fathers honour and our com­fort; And therefore it is that, Iohn 17. in that this prayer so operated on this discourse, he pleads our [Page 192] election, Iohn 17. 6. Thine they were, and thou ga­vest them me; Thou commendedst them unto me, and badest me pray for them, and I doe but commend the same to thee again. In the High-priests breast-plate when he went into the Holy of Holies, were set twelve stones, on which were written the names of the twelve Tribes: the mysterie of which is this, Christ beares us and our names in his Heart, when he goes to God: and moreover, we are Gods jewels, precious in his own account and choise. So God calls them Mal. 3. 17. Made precious to him out of his love. So Isai. 43. 4. So that God loves us as jewels cho­sen by him, but much more when he beholds us set and presented unto him in the breast-plate of Christs heart and prayer.

To conclude therefore, we have now made both ends of this Text to meet, Gods love, and Christs intercession. The Apostle began with that, Who shall accuse? it is God that justifies, and he being for us, who can be against us? The Fa­ther himself loves us as he is our Father: And then he ends with this, Christ intercedes, namely, with our Father and his Father, Who then shall condemn? Who, or what can possibly condemne, all these things being for us, the least of which were a­lone enough to save us?

Let us now looke round about, and take a full view and prospect at once, of all those particu­lars that Christ hath done and doth for us, and their severall and joynt influence which they have into our salvation.

[Page 193] 1. In that Christ dyed, it assures us of a per­fect price payed for, and a right to eternall life thereby acquired.

2. In that he rose again as a common person, this assures us yet further, that there is a formall, legall, and irrevocable act of Iustification of us pas­sed and enrolled in that Court of Heaven be­tween Christ and God: and that in his being then justifyed, we were also justified him, so that thereby our justification is made past re-cal­ling.

3 Christs Ascension into Heaven, is a further act of his taking possession of Heaven for us, he then formally entring upon that our right in our stead; and so is a further confirmation of our salvation to us. But still we in our owne persons are not yet saved, this being but done to us as we are representatively in Christ as our Head.

4. Therefore he sits at Gods right hand, vvhich imports his being armed and invested with all power in Heaven and Earth to give and apply eternall life to us.

5. And last of all there remaines Intercession to finish and compleat our salvation; to doe the thing, even to save us. And as Christs death & Re­resurrection were to procure our Iustification: so his sitting at Gods right hand and Intercession are to procure salvation; and by faith we may see it done, and behold our soules not onely sitting in heaven, as in Christ a common person sitting there in our right; as an evidence that we shall come thither: but also through Christs Intercessi­on [Page 194] begun vve may see our selves actually posses­sed of heaven. And there I vvill leave all you that are believers by faith possessed of it, and solacing your soules in it, and doe you feare con­demnation if you can.

CHAP. X.
The use of all: Containing some Encouragements for weake Beleevers, from Christs Intercession, out of HEB. 7. 25.

NOw for a Conclusion of this Discourse I will adde a briefe Use of Encouragement; and this, suited to the lowest Faith of the weak­est Beleever, who cannot put forth any act of As­surance, and is likewise discouraged from com­ming in unto Christ. And I shall confine my selfe onely unto what those most comfortable words (as any in the booke of God) doe hold forth, which the Apostle hath uttered concer­ning Christs Intercession (the Point in hand;) [ Wherefore he is able to save to the utmost, those that come to God by him: seeing he ever liveth to make In­tercession for them,] words which I have had the most recourse unto in this Doctrinall part, of any other, as most tending to the clearing of ma­ny things about Intercession: And which I would also commend to, and leave with poore Belee­vers to have recourse unto for their comfort, as a sufficient Abundary of Consolation unto [Page 195] their Soules, and as a Catholicon or universall Cordiall against all faintings and misgivings of spirit whatsoever.

In the words observe,

1. A Definition of Faith by the lowest acts of it, for the comfort of weake Christians:

2. Encouragements unto such a Faith, oppo­site to all misgivings and discouragements what­soever.

1. A Definition of Faith; and such, as will suit the weakest Beleever. It is a comming unto God by Christ for Salvation.

1. It is [ a comming] to be saved. Let not the want of Assurance that God will save thee, or that Christ is thine, discourage thee, if thou hast but a heart to Come to God by Christ to be saved, though thou knowest not whether he will yet save thee, or no. Remember that the Beleevers of the New Testament are here described to be [ commers] to God by Christ; Such as goe out of themselves, and rest in nothing in themselves, do come unto God through Christ for Salvation, though with trembling.

2. It is a Comming [ unto God.] For he is the ultimate object of our Faith, and the person with whom we have to do in believing, & from whom we are to receive Salvation, if ever we obtaine it.

3. It is a Comming unto God [ by Christ:] which Phrase is used in this Epistle in an allu­sion to the worshipers of the Old Testament; who when they had sinned, were directed to go to God by a Priest, who with a Sacrifice made an [Page 196] Atonement for them. Now Christ is the great and true High-Priest, by whom we have accesse to the Father; 2. Ephes. 18. The word is [...], a lea­ding by the hand. Doest thou not know how to appeare before God or to come to him? come first to Christ, and he will take thee by the hand, and go along with thee, and leade thee to His Father.

4. It is a comming unto God by Christ [ for Salvation.] Many a poore soule is apt to thinke that in comming to God by Faith it must not aime at it selfe, or its own Salvation: yes, it may, for that is here made the errand or businesse which faith hath with God in comming to him; or which it comes for, and this is secretly couched in these words: for the Apostle speaking of the very aime of the heart in comming, he therefore on purpose mentions Christs ability to save; [He is able to save.]

Secondly, Here are many encouragements to such a Faith as is not yet grown up unto assurance of Salvation.

1. Here is the most suitable object propounded unto it, namely, Christ as Interceding; which work of Intercession because it remains for Christ as yet to doe for a soule that is to be saved, and which he is every day a doing for us; therefore it is more peculiarly fitted unto a Recumbents Faith. For when such a soule comes and casts it selfe upon Christ, That thing in Christ, which must needs most suit that kind of Act, is that which is yet to be done by Christ for that soule. Now for that soule to [Page 197] come to Christ to die for it, and offer up himselfe a Sacrifice, (as Sinners did use to come to the High-Priest to sacrifice for them) this were bootlesse, for (as it is ver. 27.) he hath at once done that already. And as for what is already past and done, such a beleevers faith is oftentimes exceed­ingly puzled, what manner of act to put forth to­wards Christ about it: as (for example) when it is about to come unto God, & it heares of an Election of some unto salvation from all eternity made by him; because this is an act already past by God, the soule knows it to be in vain to cast it selfe up­on God for Election, or to come unto him to elect & choose it selfe. And so in like manner, when the soule lookes upon Christs Death; because it is done and past, it knowes not how to take it in in beleeving, when it wanteth assurance that Christ dyed for it, (though it should come to Christ to bee saved by vertue of his death.) But there is this one worke that remaines still to be done by him for us, and which he is daily a do­ing; and that is, Interceding, for he lives ever to Intercede, or to pray for us in the strength and me­rit of that his Sacrifice once offered up. This therefore is more directly & peculiarly fitted un­to a Faith of Recumbency, or, of Comming unto Christ: the proper act of such a Faith (as it is distingui­shed from Faith of Assurance) being a casting ones selfe upon Christ for some thing it would have done or wrought for one. Hence Intercession becomes a fit object for the aime and errand of such a Faith, in this its comming to Christ, as also [ to be saved] [Page 198] is, it being a thing yet to bee wrought and accomplisht for me by Christ, is therefore a fit marke for such a Faith to levell at in its comming to Christ. Those Acts of God and Christ which are past, Faith of Assurance doth more easily com­ply with: such a Faith takes in with comfort that Christ hath dyed for me, and risen again, and doth now Intercede for me, and so I shall cer­tainly be saved: but so cannot this weake faith doe. Come thou 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 reliefe unto such a Faith (as cannot put forth Acts of Assurance, that what hath beene done by Christ hath been done for it) that God hath left Christ this work yet to doe for us. So as the Intercession of Christ may afford matter to such a Faith to throw it selfe upon Christ, to performe it for us, and it may set him aworke to doe it.

2. Now if such a soule aske, But will Christ upon my comming to him for salvation, be set avvork to intercede for mee, and undertake my cause?

I ansvver it out of those vvords, [ He lives to intercede for them who come to God by him.] He lives on purpose to performe this vvork; it is the end of his living, the businesse of his life. And as he received a commandment to dye, and it was the end of his life on earth; so he hath received a command to intercede, and to be a common [Page 199] High-Priest for all that come to God by him. God hath appointed him to this work by an oath, He sware, and would not repent, Thou shalt be a Priest for ever, after the order of Melchisedech; and this is the end of his life in heaven. That as in the Old Law the High-priest (Christs type in this) ought to offer up the sacrifice of every one that came unto God by him, (as HEB. 5. 5.) in like man­ner Christ; for it is his calling, (as you have it, ver. 6.) Otherwise, as that woman said to Philip, when she came to him for justice, and he put her off, Then cease (sayes she) to be a King: So if Christ should deny any such soule to take its cause in hand, he must then cease to be a Priest. He lives to intercede: He is a Priest called by God, as was Aaron, ver. 6. Wherefore he ought to doe it, in that it is his office.

3. And if thy soule yet feareth the difficulty of its owne particular case, in respect of the greatnesse of thy sinnes, and the circumstances thereof, or any consideration whatsoever which to thy view doth make thy salvation an hard suit to obtaine: the Apostle therefore further addes, [ He is able to save to the utmost] (what e­ver thy cause be) and this, through this his In­tercession. That same word [ to the utmost] is a good word, and vvell put in for our comfort. Consider it therefore, for it is a reaching vvord, and extends it selfe so farre, that thou canst not look beyond it. Let thy soule be set upon the highest mount that ever any creature vvas yet set upon, and that is enlarged to take in and [Page 200] view the most spacious prospect both of sinne and misery, and difficulties of being saved, that ever yet any poore humbled soule did cast within it selfe: yea joyne to these all the objections and hinderances of thy Salvation that the heart of man can suppose or invent against it selfe: lift up thy eyes and looke to the utmost thou canst see, and Christ by his Intercession is able to save thee beyond the Horizon and furthest compasse of thy thoughts, even to the utmost and worst case the heart of Man can suppose. It is not thy having laine long in Sinne, long under terrours and despairs, or having sinned often after many enlightnings, that can hinder thee from being saved by Christ. Do but remember this same word [ to the utmost,] and then put in what exceptions thou wilt or canst, lay all the barrs in thy way that are ima­ginable; yet know thou that the gates of Hell shall not prevail against thee.

4. Again, consider but what it is that Christ, who hath by his death done enough to save thee, doth yet further for thee in Heaven. If thou thoughtest thou hadst all the Saints in Heaven and Earth jointly concurring in promoving thy salvation, and competitours unto God in instant and incessant requests and prayers to save thee; how wouldest thou be encouraged? (shall I tell thee?) one word out of Christs mouth (who is the King of Saints) will do more then all in hea­ven and earth can doe: and what is there then which we may not hope to obtain through his Intercession?

[Page 201] And wouldst thou know whether he hath under­taken thy cause, and begun to intercede for thee? In a word, Hath he put his spirit into thy heart, and set thy own heart on work to make incessant Intercessions for thy selfe with groans unutterable? (as the Apostle hath it, Rom. 8.) This is the Eccho of Christs Intercession for thee in Heaven.

5. (And lastly) If such a soule shall further object, But will he not give over suing for me? may I not be cast out of his prayers through my unbeliefe? Let it here be considered, that he lives [ ever] to intercede: And therefore if he once undertake thy cause, and getteth thee in­to his prayers, he will never leave thee out night nor day. He Intercedeth ever, till he hath accom­plisht and finished thy salvation. Men have been cast out of good and holy mens prayers, as Saul out of Samuels, and the People of Israel out of Ie­remies; but never out of Christs prayers; the smoak of his Incense ascends for ever, and he will inter­cede to the utmost, till he hath saved thee to the utmost. He will never give over, but will lye in the dust for thee, or he will perfect and procure thy Salvation.

Onely whilst I am thus raising up your Faith to him upon the worke of his Intercession for us; let me speak a word to you for him, so to stir up your love to him, upon the consideration of this his In­tercession also. 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 businesse here; Vnto us a Son is born. [Page 202] And (to be sure) he had not dyed but for you: (for us a Son was given) and when he rose, it was for your justification: And now he is gone to heaven, he lives but to intercede for you. He makes your sal­vation his constant calling. O therefore let us live wholly unto him, for he hath, and doth live wholly unto us. You have his whole time among you; and if he were your servant, you could desire no more. There was much of your time lost before you began to live to him: but there hath beene no moment of his time which he hath not lived to, and improved for you. Nor are you able ever to live for him, but onely in this life, for hereafter you shall live with him, and be glorified of him. I conclude all with that of the Apostle, The love of Christ it should constraine us, because we cannot but judge this to be the most equall, that they which live should not hence­forth live unto themselves, but unto him who dyed for them, and rose again; and (out of the Text I also adde) sits at Gods right hand; yea, and there lives for ever to make Intercession for us.