CHRIST SET FORTH In …

CHRIST SET FORTH In his

  • Death,
  • Resurrection,
  • Ascension,
  • Sitting at Gods right hand,
  • Intercession,

As the

  • CAUSE of Iustification.
  • OBJECT of Iustifying Faith.

Upon ROM. 8. VER. 34.

TOGETHER WITH A TREATISE DISCOVERING The Affectionate tendernesse of CHRISTS HEART now in Hea­ven, unto Sinners on Earth.

By THO: GOODWIN, B. D.

LONDON, Printed by W. E. and J. G. for Robert Dawlman. MDCXLII.

TO THE READER.

WHat the scope of this treatise it selfe is, the Title-page and the Table that followes, will sufficiently informe you: I shall onely here acquaint you, with what was mine, in a few words. I have by long experience observed many holy and pre­cious soules, who have clearely and wholly given up themselves to Christ, to be saved by him his owne way; And who at their first conversion (as also at times of desertion,) have made an entire and immediate cloze with Christ alone for their Justification, who yet in the ordinary course and way of their spirits, have beene too much carried away with the Rudiments of Christ in their owne hearts, and not after Christ himselfe: The streame of their more constant thoughts and dee­pest intentions running in the channell of reflecting up­on, and searching into the gracious dispositions of their owne hearts, so to bring down, or to raise up (as the Apostles words are, Rom. 10. 8.) and so get a sight of Christ by them. Whereas Christ himselfe is nigh them [Page] (as the Apostle there speakes) if they would but nakedly look upon himselfe through thoughts of pure and single faith.

And although the use of our owne graces by way of signe and evidence of Christ in us be allowed us by God, and is no way derogatory from Christ, if subordi­nated to faith; and so as that the heart be not too inordi­nate and immoderate in poring too long, or too much on them, to fetch their comfort from them, unto a neglect of Christ: yet as pleasures that are lawfull, are unlawfully used, when our thoughts and intentions are too long, or too frequent, or too vehement in them, so as to dead the heart; either to the present delighting in God, or pur­suing after him, with the joint strength of our soules, as our onely chiefest good: so an immoderate recourse unto signes, (though barely considered as such) is as unwar­rantable, when thereby we are diverted and taken off from a more constant actuall exercise of daily thoughts of faith towards Christ immediately, as he is set forth to be our righteousnes; either by the way of Assurance, (which is a kind of enjoyment of him,) or Recumbency and renewed Adherence in pursuit after him.

And yet the minds of many are so wholly taken up with their own hearts, that (as the Psalmist sayes of God) Christ is scarce in all their thoughts: But let these consider what a dishonour this must needs be unto Christ, that his traine and favourites (our graces) should have a fuller Court and more frequent attendance from our hearts then himselfe, who is the King of Glory. And likewise what a shame also it is for beleevers themselves, who are his Spouse, to look upon their Husband no other­wise but by reflection and at second hand, through the intervention and assistance of their own graces, as Me­diators between him and them?

[Page] Now to rectifie this errour, the way is not wholly to re­ject all use of such evidences, but to order them; both for the season, as also the issue of them: For the reason, so as that the use of them goe not before, but still should fol­low after an addresse of faith first renewed, & acts there­of put forth upon Christ himselfe. Thus whensoever wee would goe downe into our owne hearts, and take a view of our graces, let us be sure first to looke wholly out of our selves unto Christ, as our justification, and to cloze with him immediately; and this as if we had no pre­sent, or by past grace, to evidence our being in him. And if then whilst faith is thus immediately clas­ping about Christ, as sitting upon his Throne of Grace, we finde either present or fore-past graces comming in as Hand-maids, to attend and witnesse to the truth of this adherence unto Christ, (as after such single and absolute acts of faith, it oftentimes falls out.) The Holy Ghost (without whose light they shine not) bearing witnesse with our spirits, that is, our graces, as well as to our spirits. And then againe, for the issue of them, if in the closure of all, we again let fall our viewing and comfor­ting our selves in them, or this their testimony, and be­gin afresh (upon this encouragement) to act faith upon Christ immediately with a redoubled strength: if thus (I say) we make such evidences to be subservient onely unto faith, (whilst it makes Christ its Alpha & Omega, the beginning and end of all) this will be no prejudice at all to Christs glory or the workings of faith it selfe; for by this course the life of faith is still actually maintained, and kept upon wing in its full ure, and exercise towards Christ alone for justification. Whereas many Christians doe habitually make that onely but as a supposed or taken [Page] for granted principle, which they seldome use, but have laid up for a time of need: But actually live more in the view and comfort of their owne graces, and the gra­cious workings thereof in duties towards Christ.

The Reason of this defect among many other I have at­tributed partly to a Barrennes (as Peters phrase is) in the knowledge of the Lord Jesus Christ, and of such things revealed about him, as might be matter for faith to worke and feede upon: As also to a want of skill (whilst men want assurance) to bend and bow, and subjugate to the use of a faith of meere adherence, all those things that they know and heare of Christ as made justification unto us. It being in experience a matter of the greatest difficulty, (and yet certainly most feasable and attaina­ble) for such a faith, as can yet onely relie & cast it self upon Christ for justification, yet rightly to take in, and so to make use of all that which is or may be said of Christ his being made righteousnesse to us, in his Death, Re­surrection, &c. as to quicken and strengthen it selfe in such acts of meere Adherence, untill Assurance it selfe comes, for whose use and entertainment all such truths lie more fair and directly to be received by it. They all serve as a fore-right wind to assurāce of faith, to fil the sails thereof, & carry it on with a more full and constant gale, (as the word used by the Apostle for Assurance im­ports) whereas to the faith of a poore recumbent, they serve but as a halfe-side-wind, unto which yet, through skill, the sailes of such a faith may be so turned and applyed towards it, as to carry a soule on with much ease and quietnesse unto Christ, the desired Haven; It not­withstanding waiting all that while, for a more faire and full gale of assurances in the end.

[Page] Now to helpe or instruct beleevers in that latter, name­ly the use of such a skill, is not so directly the drift of this Treatise, I having reserved that part (if God assist me and give leisure, and this find acceptance) unto ano­ther about the acts of justifying Faith, wherein this art now mentioned is to be the maine scope. That which I have here endeavoured, is, to set forth to all sorts of beleevers (whether they have assurance or not) Christ as he is the Object of our faith as justifying, and as the cause of justification to us; and so I send forth this as a premise and preparatory to that other. And to that purpose I have run over some few Articles of our Faith or Creede, as I found them put together in one bundle by the great Apostle, namely Christ, in his Death, Re­surrection, Ascension, Sitting at Gods right hand, and Intercession, and have handled these no further, then as in all these he is made Justification unto us, therin having punctually kept unto the Apostles scope. By all which you may (in the mean time) see, what abundant provision God hath laid up in Christ (in the point of Ju­stification) for all sorts of beleevers to live upon: Every thing in Christ, whatsoever he was, or whatsoever he did, with a joynt voice speaking justification unto us. You may see also that God hath in Christ justified us o­ver and over; and thereby come to discerne what little reason you have to suffer your hearts to be carried aside to other comforters, and so be spoiled and bereft of these more immediately prepared, and laid up for us in Christ himselfe. To have handled all those considerations, which his obedience unto death affords unto the justification of a beleever, and his comfort therein, in this small tra­ctate, would have made that part too disproportioned to [Page] the rest: it alone deserves, & will require a distinct Tract, which therefore I have cast into another method; and so in this Treatise have toucht only upon what may for the present be sufficient to furnish that part, to keep company with its fellows. Onely when I had thus presented Christ along from his Death, Resurrection, and Ascension, unto his Sitting in Heaven, and there performing that great part of his Priesthood, the worke of Intercession, I judged it both homogeneall to all these, and conducing to the greater encouragement of beleevers in the exercise of their faith, to subjoyne that other Treatise, How Christs Heart now he is in Heaven stands affe­cted to us sinners here below. And a better token, (take the Arument it selfe, if I could have fully repre­sented it) how to present unto his Spouse I know not, then a true character of her Husbands heart now he is in glory: And (but for methods sake) I would have placed it first, it being more suited to vulgar capacities, whose benefit I aime at. Now in that discourse I confesse I have not aimed to keepe so strictly unto the matter of justifica­tion only, as in the other I have done; But have more ge­nerally discussed it, and shewne how his heart stands to­wards us, under all sorts of infirmities whatsoever, ei­ther of Sin or misery, yet so as it wil serve for the mat­ter of justification also. The Father of our Lord Je­sus Christ, grant us according to the riches of his glory, that Christ may dwell in our hearts by faith, and that we may know the love of Christ, which passeth knowledge. Amen.

THO. GOODVVIN.

THE TABLE: OR, Series of all the Materials in this TREATISE.

SECT. I.
A generall Introduction to the whole: Christ the Object of Justifying Faith.

CHAP. I.
  • The scope of the words of the Text: That they were Christs originally. Christ the highest example of beleeving. En­couragements to our faith from thence. Pag. 1
  • Christ an example of Faith, explained by two things. 2
  • 1. He had a faith for the justification of himselfe. 3
  • 2. A faith for the justifying of us. 4
  • Use. To draw us on to faith, and encourage us therein. 5
  • Especially against the greatnesse of sins. 6
CHAP. II.
  • The scope and argument of this whole Discourse.
  • 1. A Direction unto Christ, as the Object of faith.
  • 2. Encouragements to Beleevers in their faith, from these particulars in the Text. 9
Christs
  • [Page]1. Death.
  • 2. Resurrection.
  • 3. Being at Gods right hand.
  • 4. Intercession.
CHAP. III.
  • DIRECTIONS to Christ as the object of Faith. How in a three-fold consideration, Christ is the Object of Justifying faith. 12
  • 1. As in joynt commission with God the Father. Faith is to eye both God and Christ in seeking Iustifica­tion. 12
  • Yet God the ultimate object of it. ibid.
  • Yet Christ under the New Testament the more im­mediate Object. 13
  • 2. Christ the object of faith in opposition to all things in our selves. 15
  • As 1. To Humiliation. Wee are not to rest therein. ibid.
  • 2. To Dutyes and Graces. We are not to rest in them. 16
  • 3. Christs Person is the object of Faith, in distinction from the Promises. ibid.
  • How the Promises are the Object of Faith, and how Christ in the Promises. 18
  • Three sorts of promises: and how Christs per­son is the object of faith in applying them all. 20

SECT. II.
Christ in his DEATH the Object and support of Faith for Justification.

Chap. I.
  • [Page]How not Christs Person simply, but Christ as Dying is the object of faith as Iustifying. 22
  • Explained,
  • 1. By two Directions,
  • 1. That in seeking forgivenesse, Christ as dying, Christ as crucifyed is to be eyed by faith. 23
  • How not Christs Person singly considered in the excellencies thereof; but as dying is the ob­ject of justifying faith as such. 24
Chap. II
  • 2. Direct. That faith is principally to look unto the end and intent of God and Christ in his sufferings; namely, that sinners might have forgivenesse. 28
  • Without this, the meditation of the story of Christs Passion is un­profitable. ibid.
Cap. III
  • 2. By shewing the ENCOURAGEMENTS or matter of triumph that Christs death affordeth unto faith in point of justifica­tion. 34
  • The fulnesse of Christs satisfaction in his DEATH. 35
  • How Christs satisfaction may be op­posed to the guilt of any sins what­ever. 36
  • 1. Against the hainousnesse of sin (in the generall.) 37
  • 2. Against any aggravation of particular sins: As ibid.
  • 1. Against the greatnesse of the act of any particular sinne. 38
  • 2. Against the corruption or [Page] of the heart in sinning. ibid.
  • 3. Against delight and greedinesse in sinning. ibid.
  • 4. Against deliberatenesse in sinning. 39
  • 5. Against presumption in sinning. ibid.
  • 6. Against the aggravating circumstan­ces of Time, Place, Persons, &c. ibid.
  • The conclusion of this Section. 40

SECT. III.
Christ in his RESURRECTION the object and support of faith in point of Justification.

CHAP. I.
  • Two generall Heads propounded:
  • That Christs Is an EVIDENCE of Hath an INFLUENCE into Iustificati­on. Resurrection 42
  • 1. An Evidence. Christs Resurrection a a visible signe that God is satisfied by his death. 44
  • 2. Hath an Influence. Though the matter of our justification be the price of Christs Death, yet the act of pronouncing us righteous de­pends on Christs Resurrection. ibid.
CHAP. II.
  • A digression. Wherein for the explanation of both these, is shewne how Christ sustained a double relation, 46
  • 1. Of a Surety for us.
  • 2. Of a Common person in our stead. 47
  • The difference of these two; and the usefulnesse of these two considerations for the explaining what followes throughout this Discourse. 48, 49
Chap. 3.
  • [Page](The first Head.) The EVIDENCE of Justi­fication which Christs Resurrection affords to Faith explained by two things. 1. How Christ was made a Surety for us. 2. How his Resurrection as he was a Surety holds forth this evidence. 50
    • sect. 1.
      • How Christ be­came a Surety for Debt, Punishment. ibid.
      • The Covenant of Grace made with Christ alone as a Surety for us. 52
      • Whereby God requires payment of Christ first. 53
    • sect. 2.
      • How the consideration of this becomes an e­vidence to Faith through Christs Resur­rection. 54
      • The Resurrection an evidence,
      • 1. That the debt is paid. ibid.
      • 2. That God will ne­ver claime it from the sinner. 55
    Chap. 4.
    • (The second Head) The INFLVENCE that Christs Resurrection hath into our Justifica­tion.
    • The Demonstration of this hath two branches.
      • 1. Bran.
        • The Christ was a Common Person re­presenting us in all that he did, did suffe­red (Handled at large.) but more espe­cially in his Resurrection. 56
        • This is proved,
        • 1. In generall, By a Parallel with A­dam, Christs Type herein. 57
        • 2. Particularly, Adam and Christ were common Persons.
          • 1. In their Qualification and estates. 58
          • 2. In what they did, and in what befell them. 59
          • [Page] Christ a common Person in his Death, we dying in him, as in Adam his Condemnation, we were condem­ned in. 60
          • That Christ was more especially a Common Person in his Resurrection, we being considered as rising in him. 64
    Chap. 5.
    • 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. 66
    • 1. That Christ himselfe was justifyed from our sin at his Resurrection, made forth by three things. ibid.
      • 1. There was a solemne Act passed from God towards Christ, of justifying him from our sins. 67
      • 2. There was some speciall time or season wherein this was done. 68
      • 3. That this was first past upon him at his Resurrection. 69
    • 2. That all Beleevers were then justified by God in this Iustification of Christ as a Common Person representing them. 72
    • Proved.
      • 1. From the Common and like analogie this holds with the former instances of our dying in his death, &c. ibid.
      • All things which God doth to us were first done to Christ for us. ibid.
      • 2. From the equity of that Law that in Adams condemnation we were con­demned. 74
      Chap. 6.
      • How our Faith may from hence raise matter of Triumph for its justification. Together with an [Page] explanation how we are justified by Faith, al­though justified in Christ at his Resurrection. 76
      Chap. 7.
      • How all this, both our justification at Christs Resurrection, and the support of our faith there from, are sealed up to us in Baptisme.
      • The Conclusion. How faith may make use of Christs Resurrection in its going to God for pardon of sin. 82

SECT. IV.
Faith supported by Christs being at Gods Right hand.

  • Chap. 1.
    • A connexion of this third Head with the two former. Two things involved in it: 1. Christs Ascension: 2. Christs power and authority in Heaven. 87
  • Chap. 2.
    • Shewing
    • 1. What EVIDENCE for our Justification,
    • 1. Christs ASCENSION into Heaven affords unto our faith, upon that first fore-mentioned consideration of his being a SVRETY for us. 91
    • And this,
    • 1. By considering what was the last action he did, when he was to as­cend, namely, blessing his Di­sciples. ibid.
    • For in blessing them, he blessed all Beleevers. 92
    • 2. From the very act of ascending 93
    • 3. From the first entertainment that God gave Christ when he made his entry into heaven. 97
  • [Page] Chap. 3.
    • 2. What EVIDENCE Christs SIT­TING AT GODS RIGHT HAND (he having beene our Sure­ty,) affords to our faith for Justifica­tion. 99
    • In shewing,
    • 1. That CHRIST had com­pleatly performed all the worke that was to be done by him for our justification. 100
    • 2. That God accepted his satisfacti­on, and was infinitely well plea­sed with it. 101
  • Chap. 4.
    • Demonstrating
    • 2. What INFLVENCE,
    • 1. Christs ASCENSION hath in­to a beleevers noncondemnati­on upon that second premised consideration, of Christs being a Common Person for us. 102
    • By considering two things,
    • 1. The great end of his Ascen­ding, and entring into Hea­ven, that it was to prepare a place for us, and to bring us thither. 103
    • 2. That he entred into Heaven, and tooke possession of it in our very names and stead. 104
    • So that, we may by Faith behold our selves as in Heaven already. 105
  • Chap. 5.
    • Demonstrating
    • 2. What INFLVENCE Christs SIT­TING AT GODS RIGHT HAND hath into our justification, [Page] upon that second consideration of his being a Common Person. 106
    • And this by considering,
    • 1. The prerogatives imported in that his sitting at Gods right hand. As,
    • 1. Soveraignty of power, all things being subdued to him. 107
    • 2. Soveraignty of Iudgement, all judgement and authority being committed to him. 109.
    • 2. That these Prerogatives mentio­ned are his, as he is considered an Head, and so sits representing us, and therefore all his elect shall one day come up to him. 111
    • In what sense we are said to sit with him: and in what sense it is Christs privi­ledge alone to sit at Gods right hand. 112
    • The Triumph of Faith from this. ibid.

SECT. V.
The Triumph of Faith from Christs INTERCESSION.

  • Chap. 1.
    • A connexion of this with the former. And how this adds a further support to faith. Two things propounded to be handled out of the Text:
    • 1. The concurrency of Influence that Christs In tercession hath into our Salvation: 2, The Security that Faith may have therefrom, [Page] for our Justification. 114
  • Chap. 2.
    • The first Head: The concurrencie of influence Intercession hath into our salvation, explained by two things:
    • 1. Intercession one part of Christs Priesthood, and the most excellent part of it. 116
    • Two parts of Christs office of Priesthood, (as there was of the High-Priests of­fice under the Old Law)
    • 1. To offer up himselfe,
    • 2. To intercede. 117
    • Without Intercession Christ had not been a perfect High-Priest. 119
    • His Oblation would otherwise have been ineffectuall. 124
  • Chap. 3.
    • 2. The speciall peculiar influence that Inter­cession hath into our Salvation and Ju­stification; And the Reasons why God appointed it to be added unto all the for­mer. 125
    • Which are of three sorts 126
      • 1. Respecting God.
        • 1. In generall: God will be dealt with like himselfe. ibid.
        • 2. Particularly:
          • 1. In that it is for the glory of his free grace. 127
          • Which looks to be en­treated. 128
          • 2. In that Gods justice stood up­on such a respect to be per­formed to it. 130
      • 2. Respecting us. Intercession being re­quisite to, and the best way to effect our salvation. ibid.
      • This demonstrated,
        • [Page]1. In generall: God would have us sa­ved all manner of wayes. 131
        • And the application of Re­demption unto us is from Christs Intercession. ibid.
        • 2. More particularly. Our justifica­tion depends upon it: as
          • 1. The first Act of our conversi­on and justification depends on it. 133
          • 2. The continuance of our justi­fication depends on it. 134
          • 3. A full security thereby given that we shall be justified for ever.
            • And this,
            • 1. Against sins past. 135
            • 2. Against our being con­demned by new sins. 137
            • Intercession principally intended for sins af­ter conversion. 138
      • 3. Respecting Christ. Intercession ordai­ned,
        • 1. That none of Christs offices should lye vacant. 139
        • 2. That Christ might have a conti­nuall hand in every work of our salvation, unto the last. 140
  • Chap. 4.
    • The second Head. The great security that our faith may have for our Justification, from Christs interceding for us,
    • Shewed
      • 1. By way of EVIDENCE,
      • And this by two things. 142
        • 1. The end of Intercession is actually and compleatly to save; so as if Christ [Page] did not actually and compleatly save those that beleeve in him through his Intercession, he were not a perfect Priest. 143
        • 2. Christs honour as a Surety, is deeply en­gaged by his Intercession to save us. 147 Christ a Surety in his Interces­sion, as well as in his death. ibid.
        • 2. The difference betweene these two Surety-ships. 148
      • Chap. 5.
        • By that powerfull INFLVENCE into our Salvation, and prevalencie which Christs Intercession hath with God for us. Demonstrated,
          • 1. From the greatnesse of the person who Intercedes, and his greatnesse with God. 151
          • And this shewne by two things.
            • 1. His neerenesse of Alliance, hee be­ing Gods naturall Sonne. 153
            • 2. His filiall obedience, he being Gods Obedient Son. 159
            • Two things in Christs Obedi­ence, which make his In­tercession prevalent. 161
      • Chap. 6.
        • 2. From the righteousnesse of the cause he pleades, and that in justice. And how forcible the cry of his blood is, especially himselfe appearing to intercede with it. 163
        • Explicated by two things.
          • 1. How an Intercession, and appeale to justice, is attributed to Christs blood. 164
          • Illustrated by the cry of Abels [Page] blood, and how far this ex­ceeds that. 166
          • In what sense Christs blood is said to cry. 168
          • 2. Christ himselfe being alive, and following the cry of his blood, how prevalent this must needes bee. ibid.
      • Chap. 7.
        • 3. From the absolutenesse of his power, he being able to doe what ever hee askes of his Father. 172
        • Though Christ as he is a King, can command all things, yet to ho­nour his Father, he intercedes for what himselfe commands. 173
        • An Inference from the pre­valencie of our Prayers, how forcible Christs Prayers much more must needes be. 176
      • Chap. 8.
        • 4. From the graciousnesse of the Person with whom Christ Intercedes. For
        • 1. Christ Intercedes with his Father. 181
      • Chap. 9.
        • 2. He intercedes with him who is Our Father also. 186
        • Gods heart is as much encli­ned to heare Christ for us. as Christs heart is toin­tercede. ibid.
        • The summing up of all. 192
      • Chap. 10
        • The Vse, containing some encouragements un­to weake beleevers, from Christs Intercession; out of Heb. 7. 25.

ERRATA.

PAge 37. line 30. for there, reade thee. p. 47. l. 1. for who is, read As. line 7. for thereby the Influence, reade thereby both the Evidence and the Influence. p. 61. l. 8 shooke hands, adde, with the Testatour. p. 59. l. 6. Adam who came after, read, Adam who came afore. p. 62. l. 19. we conclude, adde, or argue by reason. p. 69. l. 20. for that this God-man was justified, reade, that God being thus made man is said to have been justified. p. 73. l. 3. blot out in us, or. p. 77. l. 31. unto which he hath, read, unto which faith, or upon which beleeving he hath. p. 94. l. 11. for whereof this was the intended type, reade, which was the intended type of Christs triumph at his Ascension. p. 120. l. 14. for should share, reade should yet share. p. 122. l. 24. for before then Aaron, reade, by far then Aaron. p. 125. l. 8. for all the owed, reade, we owed. p. 147. l. 5. read perfect worke. ibid. l. 20. reade, the reason is, because that. p. 149. l. 2. each, reade either. p. 158. as for which, read as that which. p. 167. l. 20. besprinkled, reade sprinkled. p. 196. l. 6. of, reade to. p. 200. l. 25. competitours, reade competitioners.

SECT. I.
SHEVVING BY VVAY of INTRODUCTION, that CHRIST is the EXAMPLE, and OBIECT of Iustifying Faith.

ROM. 8. 34.‘Who is he that condemneth? It is Christ that dyed; yea rather, that is risen againe, who is even at the right hand of God, who also maketh intercession for us.’

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 wch 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.

SECT. II.
CHRIST the object and support of faith for Justification, in his death.

ROM. 8. 34.‘Who shall condemne? Christ hath dyed.’

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.

Thus much of the first thing made the ob­ject
of faith; namely, Christ as dying.

SECT. III.
FAITH supported by Christs RESURRECTION.

ROM. 8. 34.‘—Yea rather, that is risen againe.’

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.

SECT. IV.
FAITH supported by Christs ASCENSION, AND Sitting at Gods right hand.

ROM. 8. 34.‘Who is he that condemneth? It is Christ, [who is even at the right hand of God.]’

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.

SECT. V.
The Triumph of faith from Christs INTERCESSION.

ROM. 8. 34.‘Who also maketh intercession for us.’

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 wch 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, Then3. 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.

FINIS.
THE HEART OF Chriſt …

THE HEART OF Christ in Heaven, Towards SINNERS on Earth. OR, A TREATISE DEMONSTRATING The gracious Disposition and tender Affection of Christ in his Humane Nature now in Glory, unto his Members under all sorts of Infirmities, either of Sin or Misery.

By THO: GOODWIN, B. D.

LONDON, Printed for R. DAWLMAN. M DC XLII.

THE TABLE OF The Heart of Christ in Heaven, towards Sinners on Earth.

  • 1. Demonstrations of the gracious disposition of his Heart towards us.
    • Extrinsecall, shew­ing the [...], that it is so.
      • Part 1.
    • Intrinsecall shew­ing the [...], the Reasons why it must needs be so.
      • Part 2.
  • 2. The Manner how his Heart is affected to­wards us; and the way how it comes to passe that such affections are let into his heart.
    • Part 3.

Part I.
Containing Demonstrations Extrinsecall.

§. I.

  • Demonstrations from Christs carriage at his last Farewell, and his last Sermon; John, Chapters, 13, &c. and in his last prayer, John 17. the scope of all which was to assure his Disciples of his being constant in his Affections towards them. 5
  • 1. From his carriage at his last Fare-well, And this in foure things. 6
  • 2. From many passages in that his last Sermon, in 5. things. 13
  • 3. From his last Prayer Joh. 17. which Prayer is a pat­terne of his Intercession in Heaven, and so an expressi­on of what his heart is there. 22

§. II.

  • Demonstrations from many passages and expressions after his Resurrection. 24
  • This Resurrection his first step to his glory; and therefore this a certaine Demonstration. 25
  • 1. From the first gracious message which Christ after his Resurrection sent his Disciples, who yet had forsaken him. 26
  • 2. From his carriage and speech at his first meeting with them. 25

§. III.

  • Demonstrations from passages at, and after Christs Ascensi­on into heaven:
    • 1. At his Ascension, his blessing his Disciples. 32
    • 2. After he was come to heaven,
      • 1. Pouring out his Spirit on them, as in his last Sermon he had promised, which Spirit is to this day in our Preaching, and an Argument of the fulfilling of this. 33
      • 2. All those works of Miracles, and conversions of soules that accompanied the first preach­ing of the Gospel, doe argue this, as also the New Testament written since. 34
      • 3. Christs owne words spoken to Paul, since him­selfe was in heaven, doe confirme it. 35
      • 4. The last words uttered in Scripture, in the Book of the Revelation, which was more immedi­ately given unto John by Christ. 37

Part II.
Demonstrations Intrinsecall.

§. I.

  • The first sort of Intrinsecall Demonstrations drawn from the Influence which all the three Persons have into the Heart of the Humane nature of Christ in Heaven. 48
  • 1. From God the Father. Which Demonstration is made forth by two things:
    • 1. God hath given Christ a perpetuall command to love his Elect on earth, and hath written a Law of love in his heart. 49
    • 2. This Law of love remaines for ever in his heart, which is proved by two things:
      • 1. That it is a Law, and that of Love. 52
      • 2. That by observing that Law it is that Christ continues in his Fathers love. 53
  • 2. From God the Sonne, unto whom the Humane nature is united. This disposition of grace is naturall to him, as he is Gods naturall Sonne. 54
  • Accordingly the Humane nature framed on purpose with dispositions of mercy and meeknesse above all other. 55
  • 3. From God the Holy Ghost, who on earth filled him with meekenesse and grace above all other dispositions, and now resteth upon him in Heaven, more abundantly then ever. 60

§. II.

  • A second sort of Demonstrations from severall engage­ments now lying upon Christ in Heaven. 70
  • 1. Engagement. The continuance of all his Relations and Alliances to us, which no glory of his doth any thing lessen or alter. ibid.
  • Which relations were made chiefely for the other world, and so must needes continue there. 72
  • [Page] The Ground of this Engagement. 76
  • 2. His love is engaged and encreased, by what he did and suffered for us. 77
  • What a great obligation this is. 78
  • 3. His office of Priesthood which continues in Heaven, doth further require all mercifulnesse and gracious­nesse in him towards us sinners. This Demonstration hath two parts. 83
    • The 1.
      • Shewing that the office of Priesthood was erected on purpose for grace and mercie. ibid.
      • Which is argued,
      • 1. By the Ends of it.
      • 2. By the Qualifications required for it. 85
    • The 2.
      • Shewing that by reason of this office, an eter­nall duty lyeth upon him to shew grace and mercy: and Christ is a faithfull High-Priest to performe that duty. 90
      • Christs advancement can make no alteration in his heart, for his Priesthood is his highest advancement:
      • And Grace did both Found, and now upholds his Throne of Grace. 94
  • 4. His own Interest puts him upon these Affections of heart towards us: His own joy, happinesse, and glory are encreased by shewing mercie to, and comforting his children upon earth: and it is more for his glory then for our good. 98
  • Christ hath a double fulnesse of joy,
    • 1. Personall, in his Father.
    • 2. Mysticall, in his Members. 99
    • How Christ rejoiceth in Heaven at our well-doing here on earth. 101
  • 5. His having the nature of man, the same for substance in Heaven, that he had on earth, obligeth him to be mer­cifull unto men. 104
  • The end of his Assuming mans nature was to quali­fie him for mercie. 105
  • [Page] Though it adds not to the greatnesse of mercie in God; yet it addes a new way of being mercifull, even as a man, 106

Part III.

§. I.

  • Some Generals to cleare,
  • 1. How this is to be understood, That Christs Heart is touched with the feeling of our infirmities:
  • 2. The way how our Infirmities come to be feelingly let into his heart, 109
    • 1. How this affection in Christ is to be understood, This explained by these degrees:
      • 1. This affection of compassion is not wholly to be understood in a Metaphoricall sense, as when God is said to be afflicted, &c. that is, not meerely after the similitude of men, but in a true and reall sense. 111
      • 2. These affections in Christs humane nature are more like to ours then those which the An­gells have, who notwithstanding have affe­ctions analogicall to ours. 113
      • 3 Christ having taken fraile flesh ere he went to Heaven, this fits him yet more for having affections of mercie like unto ours. 115
  • 3. For the way how our miseries are let into Christs heart so as to affect it. This explained by two things.
    • 1, The Humane nature hath the knowledge and cogni­zance of all that can or doth befall us here. 118
    • 2, He remembers how himselfe was once affected when he was under the like, 119

§. II.

  • A more particular Disquisition what manner of affection this is. The seat thereof, whether in his spirit or soule onely, or in the whole humane nature.
  • [Page] Some Cautious added. 121
  • This affection (for our better conceiving it,) set forth three wayes.
  • 1. Negatively, it is not in all things such as it was in the dayes of his flesh.
  • 2 Positively, It is yet for substance the very same affecti­on, and the seat of it is his bodily heart as well as his soule. 124
  • Foure Cautions or Positions about this:
    • 1. In what sense, or so far as his Body is made spiritu­all, so far are these Affections spiritualized, as they are in his body. 125
    • 2. Hence, though they move his Bowels, yet they doe not perturbe or hurt him in the least. 126
    • 3. All naturall humane affections may be still in him that are not unbecomming his state & glory. And how much the having such affections are suteable to that state and relation wherein he is. 128
    • 4. Though a passionate suffering be cut off, yet these affections are now more large and strong for the substance of them, then they were on earth. 130
  • 3. Privatively. If his heart suffers not with us under our Infirmities, yet he hath lesse joy then his heart shall have when we are freed from all. 131
  • How the Scripture attributes some kinde of Im­perfection to some affection in him, and in what sense.

§. III.

  • This Scruple satisfied, How Christs heart can bee feelingly touched with our sins, (our greatest infirmities) seeing he was tempted [without sinne.] 133
  • Foure answers given thereunto for our comfort.
  • Vses of all. 137
FINIS.

THE HEART OF Christ in Heaven, TO Sinners on Earth.

I. PART.

HAving set forth our Lord and Saviour JESVS CHRIST in all those great and most solemne actions of his, his Obedience unto death, his Resur­rection, Ascension into heaven, his sitting at Gods right hand, and Intercession for us, (which of all the other hath beene more largely insisted on) I shall now annexe (as next in order, and homogeneall there­unto) this Discourse that follows, which layes open The HEART of Christ, as now he is in [Page 2] heaven, sitting at Gods right hand, and interce­ding for us; How it is affected, and graciously dispo­sed towards sinners on earth that doe come to him; how willing to receive them; how ready to entertaine them; how tender to pity them in all their infirmities, both sinnes and miseries. The scope and use whereof will be this, To hearten and encourage Beleevers to come more boldly unto the Throne of Grace, unto such a Saviour and High-priest, when they shall know how sweetly and tenderly his heart (though he is now in his glory) is inclined towards them; and so to remove that great stone of stumbling which we meet with, (and yet lyeth unseen) in the thoughts of men in the way to faith, that Christ being now absent, and withall exalted to so high and infinite a distance of glory, as to sit at Gods right hand, &c. they therefore cannot tell how to come to treat with him about their salvation so freely, and with that hopefulnesse to obtaine, as those poore sinners did, who were here on earth with him: Had our lot been (think they) but to have conversed with him (in the dayes of his flesh) as Mary, and Peter, and his other Disciples did here below, wee could have thought to have beene bold with him, and have been familiar with him, and to have had any thing at his hands; For they beheld him afore them, a man like unto themselves, and he was full of meeknesse, and gentlenesse, he being then himselfe made sinne, and sensible of all sorts of miseries; but now he is gone into a farre [Page 3] Countrey, and hath put on glory and immorta­lity, and how his heart may be altered thereby we know not. The drift of this Discourse is there­fore to ascertaine poore soules, that his Heart (in respect of pity and compassion) remains the same it was on earth; that he intercedes there with the same heart he did here below; and that he is as meek, as gentle, as easie to be entreated, as tender in his bowels; so that they may deale with him as fairely about the great matter of their salvation, and as hopefully, and upon as easie tearmes obtaine it of him, as they might if they had beene on earth with him, and be as familiar with him in all their requests, as bold with him in all their needs: Then which nothing can be more for the comfort and encourage­ment of those, who have given over all other lives but that of faith, and whose soules pur­sue after strong and entire communion with their Saviour Christ.

Now the Demonstrations that may help our faith in this, I reduce to two Heads: The first more extrinsecall and outward; The second more intrinsecall, and inward: The one shewing the [...] of it, that it is so; the other the [...], the reasons and grounds why it must needs be so.

First, for those Extrinsecall Demonstrations, (as I call them) they are taken from severall passa­ges and carriages of his, in all those severall conditions of his; namely, at his last Fare-well afore his Death, his Resurrection, Ascension, and now he is sitting at Gods right hand. I shall lead [Page 4] you through all the same Heads which I have gone over in the former Treatise, (though to another purpose) and take such observations from his speeches and carriages, in all those states he went through, as shall tend directly to per­swade our hearts of the point in hand, namely this, that now he is in heaven, his heart remains as graciously inclined to sinners that come to him, as ever on earth. And for a Ground or Intro­duction to these first sort of Demonstrations, I shall take this Scripture that follows; as for those other, another Scripture, as proper to that part of this Discourse:

JOHN 13. 1.‘— When Iesus knew that his houre was come, that he should depart out of this world unto the Father, HAVING LOVED HIS OWNE, HE LOVED THEM TO THE END: (or) for ever.’

§. I.
Demonstrations from Christs last Fare-well to his Disciples.

IT was long before that Christ did break his mind to his Disciples, that he was to leave them, and to goe away to heaven from them, (for Ioh. 16. 4. he sayes, he had for­borne to tell it them from the beginning:) But when he begins to acquaint them with it, he then at once leaves with them an abundance of his heart, and that not onely how it stood to­wards them, and what it was at the present, but what it would be when he should be in his glory. Let us (to this end) but briefly peruse his last carriage, and his Sermon at his last Supper which he did eate with them, as it is on purpose penned and recorded by the Euangelist Iohn; [Page 6] and we shall find this to be the drift of those long Discourses of Christs, from the 13. to the 18. Chap. I will not make a Comment on them, but onely briefly take up such short observations, as do more specially hold forth this thing in hand.

These words which I have prefixed as the Text, are the Preface unto all that his Discourse that follows, (namely, unto that washing of his Disciples feet, and his succeeding Sermon) which accordingly doe shew the argument and summe of all.1. Demonstra­tion, from his carriage at his last fare-well. The Preface is this, [Before the Feast of the Passeover, when Iesus knew that his houre was come, that he should depart out of this world unto the Father, having loved his owne which were in the world, he loved them unto the end. And supper being ended,—Iesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God, he then washed his Disciples feet.] Now this Preface was prefixed by the Euangelist, on purpose to set open a window in­to Christs heart, to shew what it was then at his departure, and so withall to give a light into, and put a glosse and interpretation upon all that followes: The scope whereof is to shew what his affections would be to them in heaven; He tels us what Christs thoughts were then, and what was his heart amidst those thoughts, (both which occasioned all that succeeds.)

1. He premiseth what was in Christs thoughts and his meditation: He began deeply to consider, both that he was to depart out of this world, (Iesus knew, &c. (sayes the Text) that is, was [Page 7] then thinking of it) that he should depart unto the Father, and how that then he should shortly be installed into that glory which was due unto him; so it followes, ver. 3. Iesus knowing (that is, was then actually taking into his mind) that the Father had given all things into his hands, that is, that all power in heaven and earth was his, so soone as he should set footing in heaven; then in the midst of these thoughts he tells us, he went and washed his Disciples feet, (after he had first considered whither he was to goe, and there, what he was to be.)

But secondly, what was Christs Heart most upon, in the midst of all these elevated medita­tions? Not upon his own glory so much, (though it is told us that he considered that, thereby the more to set out his love unto us) but upon these thoughts his Heart ran out in love towards, and was set upon his owne, Having loved his owne, sayes the 1. ver. [ [...], his owne] (a word de­noting the greatest nearnesse, dearnesse, and in­timatenesse founded upon propriety:) The Elect are Christs owne, a piece of himself, not [ [...]] as goods, (Iohn 1. 11. He came unto [his owne,] and [his own] received him not; [ [...]] the word shews that he reckon them his owne but as goods, not as persons) but he cals these here [...], his own by a nearer propriety, that is, his owne children, his owne members, his owne wife, his owne flesh: and he considers, that though he was to goe out of the world, yet they were to be in the world; and therefore it is on purpose added, which were [Page 8] in the world, that is, to remaine in this world. Hee had others of his own who were in that world unto which he was going, even the spirits of just men made perfect, (whom as yet he had never seene.) One would think, that when he was medi­tating upon his going out of this world, his heart should be all upon Abraham, his Isaacs, and his Iacobs, whom he was going to; no, hee takes more care for his own, who vvere to remain here in this vvorld, a world wherein there is much evil, (as himselfe sayes, Iohn 17. 15.) both of sinne and miserie, and vvith which, themselves vvhilst in it, could not but be defiled and vexed. This is it vvhich draws out his bowels towards them, e­ven at that time vvhen his heart was full of the thoughts of his own glory: Having loved his own, he loved them unto the end. Which is spoken, to shew the constancie of his love, and vvhat it vvould be when Christ should be in his glory. [To the end] that is, to the perfection of it, [...], sayes Chryso­stome: having begun to love them, he vvill per­fect and consummate his love to them. And to the end, that is, [forever;] So in the Greeke [...] is sometimes used, and so by the Euangelist the phrase is here used in a sutablenesse to the Scrip­ture phrase, Psal. 103. 9. He will not alwayes chide, nor reserve anger [for ever;] so we translate it, but in the Originall, He reserves not anger [unto the end.] So that the scope of this speech is to shew how Christs heart and love vvould be towards them even for ever, when he should be gone unto his Fa­ther, as well as it vvas to shew how it had beene [Page 9] here on earth; they being his owne, and hee having loved them, he alters, he changes not, and there­fore vvill love them for ever.

And then thirdly, to testifie thus much by a reall testimony, what his love would be, when in hea­ven to them, the Euangelist shews, that when he was in the middest of all those great thoughts of his approaching glory, and of the soveraigne estate which he was to be in, he then tooke wa­ter and a towell, and washed his Disciples feete. This to have bin his scope will appeare, if you ob­serve but the coherence in the second verse, it is said, that Iesus knowing that the Father had given all things into his hands, then (ver. 4.) he riseth from supper, and layes aside his garments, and tooke a towel and girded himselfe; (ver. 5.) after that, he powred water into a bason, and began to wash his Disciples feete, &c. where it is evident that the Euangelists scope is to hold forth this unto us, that then when Christs thoughts were full of his glorie, & when he tooke in the consideration of it unto the utmost; even then, and upon that occasion, and in the midst of those thoughts, he washt his Disciples feete; And what was Christs meaning in this, but that, where­as when he should be in heaven, he could not make such outward visible demonstrations of his heart, by doing such meane services for them; there­fore by doing this in the middest of such thoughts of his glory, hee would shew what hee could be content (as it were) to doe for them, when hee should bee in full possession of it? (so great is his love unto them.) There is ano­ther [Page 10] expression of Christs like unto this, in Luke 12. 36, 37. which confirms this to be his meaning here, and to be his very heart in heaven. At ver. 36. he compares himselfe to a Bridegroome, who is to go to heaven unto a wedding-feast; who hath servants on earth that stand all that while here below, as without, waiting for him; at which, because they wait so long, they may think much, Christ adds, Verily I say unto you, that when the Bridegroome returnes (refreshed with wine and gladnesse) he shall gird himselfe, and make them sit downe to meate; and will come forth and [serve them.] The meaning is not as if that Christ served at the latter day, or now in heaven, those that sit downe there; but onely it is an abundant expres­sion in words, as here, in a real instance to set forth the over-flowing love that is in his heart, and the transcendent happinesse that we shal then en­joy, even beyond what can be expected by us, (he utters himselfe therefore by an unwonted thing not heard of, that the Lord should serve his servants, and wait on them that waited for him) And it is to shew his heart to them, and vvhat he could be contented to doe for them. So that you see what his heart was before he went to Heaven, even amidst the thoughts of all his glo­ry; and you see vvhat it is after he hath beene in heaven, and greatned vvith all his glory, even content to wash poore sinners feete, and to serve them that come to him and wait for him.

Now fourthly, what was the mystery of this [Page 11] his washing their feete? It was, as to give them an example of mutuall love and humility, so to sig­nify his washing away their sins: thus ver. 8. and 10. himselfe interprets it. It is true indeede, that now he is in heaven, he cannot come to wash the feete of their bodies, but he would signifie thus much thereby, that those sinners that will come to him when in his glory, he will wash away all their sins: He loved his Church, & gave himself for it, that he might sanctifie and cleanse it with the [wash­ing of water,] that he might present it to himself a glorious Church, not having spot or wrinkle, &c. Eph. 5. 25, 26, 27.

This specimen or declaration of his mind, wee have from this his carriage, at this his last farewell. Let us next take a survey of the drift of that long Sermon which hee made at that his farewell, and wee shall find the maine scope of it to be further to assure his Disciples of what his Heart would be unto them, and that will make a second Demon­stration.

It were too long a work to insist upon each particular:2. From many passages in that last Ser­mon. But certainly, no loving Husband ever endeavoured more to satisfie the heart of his Spouse during his absence, then Christ doth his Disciples hearts, and in them, all Beleevers: (For take that along, once for all, that what Christ said unto them, he sayes unto us, as in that 17. of Iohn that speech implyes, I pray not for them onely, but for those also that shall beleeve through their word.) And as what he prayed for [Page 12] them was for all Beleevers also; so what he then spake unto them.

First, he lets them see what his heart would be unto them, and how mindfull of them when in heaven, by that businesse which he professeth hee vvent thither to performe for them: concerning which, observe first, that he lovingly acquaints them with it afore-hand what it is, which argued care and tendernesse, as from an husband unto a vvife it doth; And vvithall, hovv plaine hearted­ly doth he speak, as one that vvould not hide any thing from them? Ioh. 16. 7. I tell you the truth of it, (sayes he) it is expedient (and expedient) for you, that I goe away. And secondly, he tels them, it is wholly for them and their happinesse; I goe to send you a Comforter, whilst you are in this world, & to prepare a place for you, (Iohn 14. 2.) when you shall goe out of this world: There are many mansions in my Fathers house, and I goe to take them up for you, & to keep your places for you till you come. And there againe, how openly and candidly doth he speak to them? If it had beene otherwise, (sayes he) I would have told you: You may beleeve me, I would not deceive you for all the glory in that place to which I am a going. Whom would not this opennesse and nakednesse of heart perswade? But then thirdly, the businesse it selfe being such as is so much for us and our happinesse; how much more doth that argue it? And indeed, Christ himselfe doth fetch from thence an ar­gument of the continuance of his love to them. So ver. 3. If I goe to prepare a place for you, (if that [Page 13] be my errand) then doubt not of my love when I am there; All the glory of the place shall never make me forget my businesse. When he was on earth, he forgot none of the businesse for which he came into the World: Shall I not doe my Fa­thers businesse? (sayd he, when he was a child) yes, and he did it to the utmost, by fulfilling all righteousnesse. Surely therefore he will not forget any of that businesse which he is to do in heaven, it being the more pleasant work by far. And (as I shewed in the former discourse, out of Heb. 6. 20.) He is entred as a Fore-runner, an Harbinger, to take up places there for us, and if he could forget us, yet our names are all written in heaven round about him, & are continually afore his eyes writ­ten there, not onely by Gods election, so Heb. 12. 23. Ye are come to mount Sion, and to the heavenly Ieru­salem, and to the Church of the first-borne [which are written in heaven;] and to Iesus, and to the bloud of sprinkling, &c. but Christ himselfe scores them up anew with his bloud, over every mansion there, which he takes up for any. Yea, he carryeth their names written in his heart, as the High-priest did the names of the ten Tribes on his breast, when he entred into the Holy of Holies. He sits in hea­ven to see to it, that none other should take their roomes over their heads, (as we say) And there­fore, 1. Pet. 1. 4. Salvation is said to be reserved in Heaven for them, that is, kept on purpose for them by Jesus Christ. The evill Angels had pla­ces there once, but they were disposed of unto others over their heads, as the Land of Canaan [Page 14] vvas from the Canaanites; the reason of vvhich vvas, because they had not a Christ there to intercede for them, as vve have.

Then secondly, to manifest his mind fulnesse of them, and of all beleevers else, when he should be in his glory, he tels them that when he hath dis­patched that busines for them, and made Heaven ready for them, and all the elect that are to come, that then he meanes to come again to them: So Chap. 14. ver. 3. If I goe and prepare a place for you, I will come again, vvhich is a meere expression of love, for he if he had pleased, he might have or­dered it to have sent for them to him, but he means to come for them himselfe, and this vvhen he is warm (as vve speake) and in the height and midst of his glory in Heaven, yet he vvill for a time leave it to come again unto his Spouse: And what is it for? 1. To see her; [I will see you again,] and your heart shall rejoyce. 2. To fetch her; So Iohn. 14. 3. I will come again and receive you to my selfe. He condescends to the very laws of Bridegrooms; (for notwithstanding all his greatnesse, no Lover shall put him down in any expression of true love) It is the manner of Bridegrooms, when they have made all ready in their Fathers house, then to come themselves and fetch their Brides, and not to send for them by others, because it is a time of love. Love descends, better then ascends; and so doth the love of Christ, who indeed is Love it self; & therefore comes down to us himself: I will come again and receive you unto my self, (sayes Christ) that so where I am, you may be also. That last part of [Page 15] his speech gives the reason of it, and withall be­wrayes his entire affection: It is as if he had said, The truth is, I cannot live without you; I shall never be quiet till I have you where I am, that so vve may never part againe, (that is the reason of it.) Heaven shall not hold me, nor my Fa­thers company, if I have not you with me, my heart is so set upon you: And if I have any glory, you shall have part of it. So ver. 19. Because I live, you shall live also. It is a reason, and it is halfe an oath besides; [As I live] is Gods oath; [Because I live] sayes Christ; He pawnes his life upon it, and desires to live upon no other tearmes; [He shall live to see his seed, &c. Esay 53.] And yet fur­ther, the more to expresse the workings and long­ings of his heart after them all that while, he tels them, it shall not be long neither ere he doth come againe to them. So Iohn 16. 16. Againe a little while and ye shall see me; a little while and ye shall not see me, (sayes he.) Which [not seeing him] refers not to that small space of absence whilst dead and in the grave; but of that after his last ascending, forty dayes after his Resurrection, when he should goe away, not to be seene on earth againe untill the day of Judgement; and yet from that Ascension but a little while (sayes he) and you shall see me againe; namely, at the day of Judgement. It is said, Heb. 10. 37. Yet a little while, and he that shall come, will come, and will not tarry. The words in the Greek are, [ [...],] A little little as may be: Though long for the time in it selfe, yet as lit­tle [Page 16] while as may be in respect of his desire, with­out the least delaying to come: He will stay not a moment longer, then till he hath dispatcht all our businesse there for us. And then the doubling of the phrase, [...], (Veniens veniet, Com­ming he will come) implyes vehemencie of desire to come, and that his mind is alwayes upon it; he is still a comming; he can hardly be kept away. Thus the Hebrew phrase likewise signifies an urgencie, vehemencie, and intensenesse of some act; as [Expecting I have expected; Desiring I have desired;] so [Comming he will come:] And as not content with these expressions of desire, hee adds over and above all these, [And will not tarry,] and all to signifie the infinite ardencie of his mind towards his Elect below, and to have all his Elect in heaven about him. He will not stay a minute longer then needs must; he tarryes onely till he hath throughout all Ages by his Intercession prepared every room for each Saint, that he may entertaine them all at once toge­ther, and have them all about him.

Thirdly, what his heart would be towards them in his absence, he expresseth by the care­full provision hee makes, and the order hee takes for their comfort in his absence. Ioh. 16. 18. I will not leave you as Orphanes, (so the word is) I will not leave you like father-lesse and friend­lesse children at sixes and sevens. My Father and I have but one onely friend who lyes in the bo­some of us both, and proceedeth from us both, the holy Ghost, and in the meane time I will [Page 17] send him to you. Doing herein as a loving Hus­band useth to doe in his absence, even commit his Wife to the dearest friend he hath; so doth Christ. Ver. 16. I will pray the Father, (sayes he) and he shall give you another Comforter: And Chap. 16. 7. he saith, I will send him to you. Who

First, shall be a better Comforter unto you then I am to be in this kind of dispensation, (which whilst I am on earth, I am bound up towards you in) So in that 16. of Iohn, ver. 7. he intimates, It is expedient (sayes he) that I goe away; for if I goe not away, the Comforter will not come; who by rea­son of his office, will comfort you bettet then I should doe with my bodily presence. And this Spirit, as he is the earnest of heaven, (as the Apo­stle speaks) so he is the greatest token & pledge of Christs love that ever was; and such a one as the world cannot receive.

And yet secondly, all the comfort he shall speak to you all that while, will be but from the expression of my heart towards you: For as he comes not of himselfe, but I must send him, (Ioh. 16. 7.) so he will speake nothing of himselfe, but whatsoever he shall heare, that shall he speake, (ver. 13.) And ver. 14. he sayes, He shall receive of mine, and shall shew it unto you. Him therefore I shall send on purpose to be in my roome, and to execute my place to you my Bride, Spouse, and he shall tell you (if you will listen to him, and not grieve him) nothing but stories of my love: So it is there, He shall glorifie me, namely, to you, (for I am in my selfe already glorified in heaven.) All [Page 18] his speech in your hearts will be to advance me, and to greaten my worth and love unto you; and it will be his delight to doe it: And he can come from heaven in an instant when he will, and bring you fresh tidings of my mind, and tell you the thoughts I last had of you, even at that very minute when I am thinking of them, what they are at the very time wherein he tells you them. (And therefore in that 1 Cor. 2. by having the Spi­rit, ver. 12. we are said to have the mind of Christ, ver. ult.) For he dwelleth in Christs heart, and also ours, and lifts up from one hand to the other what Christs thoughts are to us, and what our prayers and faith are to Christ.) So that you shall have my heart as surely and as speedily as if I were with you; and he will continually be brea­king your hearts, either with my love to you, or yours to me, or both; and if either, you may be sure of my love thereby. And whereas (sayes he) you have the Spirit now in your hearts, so ver. 17. of Chap. 14. [He now dwels in you,] yet after my Ascension, he shall be in a further measure in you, as it follows there: And at that day (ver. 20.) you shall know (namely, by his Dictate) that I am in my Father, and you in me, and I in you: He will tell you when I am in Heaven, that there is as true a con­junction between me and you, and as true a dear­nesse of affection in me towards you, as is between my Father and me; and that it is as impossible to breake this knot, and to take off my heart from you, as my Fathers from me, or mine from my Father.

[Page 19] And then thirdly, you shall be sure, that what he sayes of my love to you, is true; for he is the Spirit of truth, Chap. 16. ver. 13. as also Chap. 1. ver. 16, 17. (which Christ speaks of him as he is a Comforter.) And as you beleeve me when I tell you of my Father, because I come from him, so you may beleeve him in all that hee sayes of mee and of my love to you, for hee comes from me.

Ay but might they say, Will not hee al­so leave us for a time, as you have done? No, sayes Christ, Chap. 14. 16. The Father shall give you another Comforter, and he shall abide with you for ever: Christ speakes it in opposition to himselfe; He himselfe had beene a Comforter unto them, but he was now to be absent, but not so the Spi­rit; He shall be with you for ever: and as he is now with you, so he shall be in you, ver. 17.

In the fourth place, if this be not enough to as­sure them how his heart would bee affected to­wards them, he assures them he will give them daily experience of it. Doe but try me (sayes he) vvhen I am gone, and that by sending me vvord upon all occasions, vvhat you vvould have mee to doe for you, (and I have left my Spirit to be your Secretary, and the Enditer of all your Peti­tions) Hitherto you have asked nothing (that is, little) in my name, (he blames them that they have asked him no more to doe for them) but now ask and you shall receive. And if otherwise you vvill not be­leeve, yet you shall beleeve your own eyes; ask & you shall see your selves answered presently: [Page 20] and so Beleeve me (sayes he) for the very works sake, Ioh. 14. 11. He speaks it of the works he would do for them, in answer to their prayers when hee was gone; which should be as so many Epistles of his heart, returned in answer unto theirs: For it follows, ver. 12. Hee that beleeveth on me shall do greater works then I, because I goe to my Father. So that it is manifest, he speakes of the works done after his Ascension. And how vvere they to get and procure them to be done? By Prayer; so it follows, ver. 13. And whatsoever you shall ask in my name, that will I doe. Hee speakes it of the time when he is gone. And again he sayes in ver. 14. If you shall ask any thing in my name, I will doe it. Let me but heare from you, be it every weeke, every day, every houre, you shall be sure of an answer, (Open your mouthes wide, & I will fill them) And those your Prayers shall be as continuall tokens both of your hearts towards me, and my answers shall be the like of mine to you. And because Christ bids them direct (their Letters) their Prayers to the Father, onely to send them in his name, as Iohn 16. 23. and so they might perhaps not so cleerly know and discern that his heart was in the answer to them, but his Fathers hand onely, therefore hee adds twice in the 14. of Iohn, [I will doe it, I will doe it.] He speakes like one as forward to doe for them, as his Father is or should be; and as desirous to have them knovv and take notice of his hand in it: And it is as if he had said, Though you ask the Father in my name, yet all comes through my hands, and I will doe it: there must [Page 21] be my hand to the warrant for every thing that is done, and my heart shall not be wanting.

In the fift place, yet further to evidence his love, he not onely bids them thus to pray to him, and in his name upon all occasions, but he assureth them, that he himselfe will pray for them: and observe but the manner of his telling them this; it is in the most insinuating, perswasive ex­pressions to convey his heart in to them, that men use to utter, when they would intimate the deepest care and purpose to doe a thing. Chap. 16. 26. At that day (namely, after his Ascension) ye shall ask, &c. (sayes he) and I say not unto you, that I will pray the Father for you; no, not I. (I men­tioned it afore, I wil but add this illustration to it.) It is such a speech as men use, when they would expresse the greatest reason that another hath, to rest confident and assured of their love; [I doe not love you, no not I.] It is an expressing a thing by its contrary, which is most emphaticall. As when we say of a man, that hath the greatest good turn done him that can be, [You are shrewdly hurt:] It is such an expression as Paul used to the Corin­thians: I converted your soules when you thought not of it; I caught you with guile, [forgive mee this wrong.] So sayes Christ here, I say not that I will pray for you, when the truth is, that it is the chiefest work that he doth in heaven; He lives ever to in­tercede: as he ever lives, so to intercede ever, and never to hold his peace till sinners are saved. (But the work of Christ in heaven is a subject deserves and will take up a distinct and large discourse; I wil [Page 22] therefore speak no more of it now) neither will I mention any more particulars out of this his Ser­mon. Reade but over those 3. Chapters, (the 14, 15, and 16.) for in them you have the longest Sermon of his that is recorded; and he stood the longest upon this theme, of any other, because indeed his heart was more in it, then in any point that he ever preached on.

Onely if any object and say, He spake all this to his Disciples, to quiet and pacifie them, and so, more in respect to their trouble, then o­therwise he would have spoken.

In the sixt place, reade but the next Chapter, (the 17.) and you shall see, that he presently goes apart and alone to his Father, and speaks over all again unto him, that which he had said unto them. He sayes as much behind their backs of them, as he had said before their faces to them. Reade it, and you will finde that he was the same absent, that present with them. He was therefore not onely hearty in what he had said, but his heart was full of it. That Chapter (you know) contains a Prayer put up just before his suffering, and there he makes his Will, & his last request, for in such a style it runs, [Father, I will] ver. 24. which Will he is gone to see executed in Heaven. And Ar­minius said true in that, that this Prayer is left us by Christ, as a summary of his intercession for us in Heaven; he spake as he meant to doe in Hea­ven, and as one that had done his worke, and was now come to demand his wages; [I have finished thy work, (sayes he, ver. 4) &c.] And whereas he [Page 23] speakes a word or two for himself, (in the first 5. verses) he speaks five times as many for them for all the rest of the Chapter is a Prayer for them. He useth all kind of Arguments to move his Father for his children: I have finished the work which thou gavest me to doe, (sayes he) and to save them is thy work, which remains to be done for mee by thee: and they are thine, and thou gavest them me; and I commend to thee but thine owne. And all mine are thine, and thine are mine; He insinu­ates, that he of himselfe had not added a man, but useth all his interest onely for those that the Father had given him: (and what a motive is this?) and he professeth he wil not open his mouth for a man more: I pray not for the world, (sayes he) I will not open my lips for any one sonne of per­dition; but I employ all my Blood, my Prayers, and my whole interest with thee, but for those thy selfe hast given me. And (sayes he) though thou hast given me a personall glory which I had before the World was; yet there is ano­ther glory which I account of almost as much; and that is in their being saved; I am glorifyed in them, (sayes he, ver. 10.) and they are my joy; (ver. 13.) and therefore, I must have them with mee where ever I am: (ver. 24.) Thou hast set my heart upon them, and hast loved them thy selfe, as thou hast loved me, and thou hast ordained them to be one in us, even as we are one, and there­fore I cannot live long asunder from them: I have thy company, but I must have theirs too; I will that they be where I am, ver. 24. If I have [Page 24] any glory; they must have part of it: So it follows in the fore-named verse [That they may behold the glory which thou hast given me,] he speakes all this as if he had beene then in Heaven, and in posses­sion of all that glory, and therefore it is an ex­pression of his heart in Heaven, which you have very good ground to build upon.

§. 2.
Demonstrations from passages and expressions after his Resurrection.

THese Demonstrations have beene taken from his carriage and Sermon before his death, even at his first breaking of his mind unto his Disciples concerning his departure from them. Let us now take a view of our Saviour in his be­haviour after his Resurrection; whence a further Indicium of his heart, how it would stand towards sinners when he should be in Heaven, may be ta­ken, and his love demonstrated. For his Resur­rection was the first step unto his Glory, and in­deede an entrance into it; when hee laid downe his bodie, he laid downe all earthly weaknesses, and passions of flesh and blood. It was sown (as ours is) in weaknesse; but with raising of it up again, he took on him the dispositions and qualifications of an immortal and glorious body, It was raised in po­wer. And The dayes of his flesh (or frail estate) as the Author to the Hebrews, by way of distinction [Page 25] speaks, were past and over at his Resurrection: and the garment of his body was new dyed, and endowed with new qualities: and thereby it was made of a stuffe fit to beare and sustain Heavens Glory: and therefore, what now his heart upon his first rising shall appeare to be towards us, will be a certain demonstration, what it will continue to be in heaven. And to illustrate this the more, consider, that if ever there were a tryall taken, whether his love to sinners would continue or no, it was then at his Resurrection, for all his Dis­ciples (especially Peter) had carryed themselves the most unworthily towards him in that interim, that could be; and this then when he was per­forming the greatest act of love towards them, (namely, dying for them) that ever was shewne by any. (And by the way, so God often orders it, that when hee is in hand with the greatest mercies for us, and bringing about our greatest good, then we are most of all sinning against him; which he doth, to magnifie his love the more.) You know how they all forsook him, and in the midst of his Agonie in the Garden, (in which he desired their company, meerly for a reliefe unto his sadded spirit) they slept, and lay like so many blocks, (utterly senslesse of his dolours) which had they had any friendly sym­pathie of, they could never have done; [Could you not watch with me one houre?] Then you know, how foulely Peter denyed him with oathes and curses; and after that, when he was laid in the grave, they are giving up all their faith in [Page 26] him, We trusted it should have been he (say two of them) that should have redeemed Israel: They que­stion, whether he was the Messiah or no, Luke 24. 21. Now when Christ came first out of the other world, from the dead, cloathed with that heart and body which he was to weare in heaven, what message sends he first to them? we would all think, that as they would not know him in his sufferings, so he would now be as strange to them in his Glory: or at least, his first words shall be to rate them for their faithlesnesse and false-hood: but here is no such matter; for Iohn 20. 17. his first word concerning them is, Goe tell my Brethren, &c. You reade elsewhere, how that it is made a great point of love and condescen­ding in Christ so to entitle them; Heb. 2. 11. [He is not ashamed to call them Brethren] (surely his brethren had beene ashamed of him:) Now for him to call them so when he was first entering in­to his glory, argues the more love in him to­wards them. He caries it as Ioseph did in the height of his advancement, when hee first brake his minde to his brethren; I am Joseph your brother (sayes he, Gen. 45. 4.) So Christ sayes here, Tell them you have seene Iesus their Brother; I own them as brethen still. This was his first compel­lation; but what was the message that he would first have delivered unto them? that I (sayes he) ascend to my Father, and your Father. A more friend­ly speech by far, and arguing infinite more love then that of Iosephs did, (though that was full of bowels) for Ioseph after he had told them he was [Page 27] their brother, adds, [whom you sold into Egypt,] he minds them of their unkindnesse, but not so Christ, not a word of that, hee minds them not of what they had done against him. Poore sinners who are full of the thoughts of their own sinnes, know not how they shall be able at the latter day to looke Christ in the face when they shall first meet with him: But they may relieve their spi­rits against their care and feare, by Christs carri­age now towards his Disciples, who had so sinned against him: Be not afraid, your sins will he remem­ber no more. Yea further, you may observe, that he minds them, not so much of what he had been doing for them; He sayes not, Tell them I have been dying for them, or, That they little think what I have suffered for them; not a word of that neither: but still his heart and his care is upon doing more; he looks not backward to what is past, but forgets his sufferings, as a woman her travaile, for joy that a man-child is borne. Having now dispatcht that great work on earth for them, he hastens to heaven as fast as he can to doe another: And though he knew he had busi­nesse yet to doe upon earth, that would hold him forty dayes longer; yet to shew that his heart was longing, and eagerly desirous to be at work for them in heaven, hee speakes in the present tense, and tels them, I ascend; and he expresseth his joy to be, not onely that he goes to his Father, but also that he goes to their Father, to be an ad­vocate with him for them, of which I spake afore. And is indeed Jesus our Brother alive? and doth [Page 28] he call us Brethren? and doth he talk thus lo­vingly of us? (whose heart would not this over come?)

But this was but a message sent his Disciples, before he met them; let us next observe his carriage and speech at first meeting together. When he came first amongst them, this was his salutation, Peace be to you, ver. 19. which he reite­rates, ver. 21. and it is all one with that former speech of his used in that his parting Sermon, [My peace I leave with you.] After this hee breathes on them, and conveyes the holy Ghost in a further measure into them, so to give an evidence of what he would doe yet more plentifully in hea­ven: and the mystery of that his breathing on them, was to shew that this was the utmost expression of his heart, to give them the Spirit, and that it came from the very bottome of it, (as a mans breath doth) as well as that the holy Ghost pro­ceeds from him, as well as from the Father, (which was also the meaning of it.) And to what end doth he give them the Spirit? not for them­selves alone; but that they by the gifts and as­sistance of that Spirit might forgive mens sins by converting them to him, [Whose sins soever ye remit, (namely, by your ministery) they are remitted to them:] His mind you see is still upon sinners, and his care for the conversion of their soules. And therefore in another Euangelist, (namely, Mark) his last words recorded are these: Goe ye into all the World, and preach the Gospell unto every creature, and he that beleeveth shall be saved, &c. Chap. 16. 15. [Page 31] And in Luke, Chap. 24. ver. 46, 47. his last words on earth there recorded are, [Thus it behoved Christ to suffer and to rise,—that repen­tance and remission of sinnes should be preached a­mong all Nations, And addes, beginning at Hie­rusalem, where hee had beene but a few dayes before crucified. Of all places, one would have thought he would have excepted that, and have charged them to passe by it, but he bids them begin there: let them have the first fruit and benefit by my death, that were the actors in it. And (to that end) he also sayes, Behold, I send you the Promise of my Father, &c. ver. 49. Ano­ther time he appeares to two of them, and then indeede he rates them, saying, O ye fools, and slow of heart; but for what is it? but onely because they would not beleeve on him, for no other sinne, not for that they had forsaken him: so it fol­lows, O ye fooles, and slow of heart to beleeve, &c. Luk. 24. 25. and this because he is glad when we beleeve, as Iohn 11. 15. And after that, he appeares to all the eleven, and upbraids them, (the Text sayes) but with what? with their un­beliefe and hardnesse of heart; still because they beleeved not, so ver. 14. No sinne of theirs trou­bled him but their unbeliefe: Which shews how his heart stands, in that he desires nothing more, then to have men beleeve in him; and this, now when glorified. Afterwards he meets with Tho­mas, and scarce chides him for his grosse unbe­liefe; onely tels him, it was well that having seene, he beleeved; but pronounceth them more [...] [Page 28] [...] [Page 31] [Page 30] blessed, who though they have not seene, yet beleeve: and so he is reproved, Iohn 20. 29. Another time he shews himselfe to his Disciples, and particu­larly deales with Peter, but yet tels him not a word of his sins, nor of his forsaking of him, but onely goes about to draw from him a testimony of his love to himselfe, Peter, (sayes he) lovest thou me? Christ loves to heare that note; full well doe those words sound in his eares, when you tell him, you love him, though he knows it already; as Peter tels him, Thou knowest all things, thou knowest I love thee, Iohn 21. 15. and this Christ puts him thrice upon. And what was Christs aime in drawing this acknowledgement of love from Peter to him, but onely to put an engage­ment upon Peter, that if he loved him as he pro­fessed, and would ever shew it, then to feed his lambs? This is the great testimonie that he would have Peter to shew his love in, when he should be in heaven; and this is the last charge he gives him: Which how great a testimony is it, to shew how his owne heart was affected, and what his greatest care was upon? His heart runs altoge­ther upon his Lambs, upon soules to be conver­ted; He had said afore, Sheep I have, Iohn 10. 6. which are not of this fold, them I must bring in: (and he left his Apostles to doe it) but this here was a more moving and affectionate expression; for sheep can shift for themselves, but poore lit­tle Lambes cannot: Therefore Christ sayes unto Peter, Feed my Lambes, (even as Iohn, to expresse the more love unto those he writes to, [Page 31] calls them My little children.) And to what end doth the Euangelist record these things of him after his Resurrection? One of the Euangelists that re­corded them, informs us; In the 20. of Iohn, ver. 30. it is said, that Iesus did many other signes, namely, after his Resurrection: (for in the mid­dest of the story of those things done after his Resurrection hee speakes it,) which are not written in this Book, (but partly recorded by o­ther Euangelists, and partly concealed) but these things are written that yee might beleeve that JESVS is the CHRIST, that is, that so you might come to him as to the Messiah, the Saviour of the World: and therefore, the most of the things recorded tend to shew Christs heart and carriage towards Sinners, that so wee might beleeve on him, and that beleeving we might have life through his Name.

§. 3.
Demonstrations from passages at and after his Ascen­sion into heaven.

LEt us view him next in his very ascending, his carriage then also will further assure our hearts of this. Luke 24. 50. it is said, He lifted up his hands and blessed them: and to put the greater emphasis upon it, and that we might the more observe it, as having some great mystery in it, ver. 51. it is added, [And whilst he blessed them, he was parted from them, and carried up into heaven.] This benediction Christ reserved to be his last act; and what was the meaning of it, but (as I have before shewne) to blesse them, as God blessed Adam and Eve, bidding them Encrease and multi­ply, and so blessing all Man-kind that were to come of them? Thus doth Christ in blessing his Disciples, blesse all those that shall beleeve through their word unto the end of the world. I only adde this to the illustration of it; this my­stery is interpreted by Peter, Acts 3. 26. when speaking to the Jews, he sayes, Vnto you first, God having raised up his Sonne Iesus, sent him [to blesse you,] (and how?) in turning away every one of you from his iniquities, and so, forgiving of them; (for, Blessed is the man whose sin is forgiven.) Thus at his ascending.

In the next place, let us consider what Christ [Page 35] did when he was come to heaven and exalted there: how abundantly did he there make good all that he had promised in his last Sermon? For First, he instantly powred out his Spirit, and that richly, (as the Apostle to Titus speakes,) and he being by the right hand of God exalted, and having re­ceived of the Father the promise of the Holy Ghost, hee hath shed forth this which you now see and heare, sayes the Apostle in his first Sermon after, Acts 2. 33. he then received it, and visibly powred him out. So Ephes. 4. 8. it is said, He ascended up on high, and gave gifts unto men,—for the work of the Ministery, (ver. 15) and for the joynting in of the Saints to the encrease of the body of Christ, (ver. 16.) that is, for the converting of elect sinners, and making them Saints. And the gifts there mentioned (some of them) remain unto this day, in Pastors, and Teach­ers, &c. And this spirit is still in our preaching, and in your hearts in hearing, in praying, &c, and perswades you of Christs love to this very day; and is in all these, the pledge of the continu­ance of Christs love still, in Heaven unto sinners. All our Sermons and your Prayers are evidences to you, that Christs heart is still the same towards sinners, that ever it was, for the Spirit that as­sists in all these, comes in his name, and in his stead, and works all by commission from him. And doe none of you feele your hearts moved in the preaching of these things, at this and other times? and who is it that moves you? it is the Spirit who speakes in Christs name from heaven, even as himselfe is said to speake from heaven, [Page 34] Heb. 12. 25. And when you pray, it is the Spi­rit that endites your prayers, and that makes inter­cession for you in your own hearts, Rom. 8. 26. which Intercession of his is but the evidence and eccho of Christs Intercession in heaven. The Spi­rit prayes in you, because Christ prays for you: he is an Intercessor on earth, because Christ is an Intercessor in Heaven. As he did take off Christs words, and used the same that he before had ut­tered, vvhen he spake in and to the Disciples the vvords of life: so he takes off Christs prayers also when he prayes in us: hee takes but the vvords as it were out of Christs mouth, or heart rather, and directs our hearts to offer them up to God. He also follovvs us to the Sacrament, and in that Glasse shews us Christs face smiling on us, and through his face his heart; and thus helping of us to a sight of him, vve goe away rejoycing that we savv our Saviour that day.

Then secondly, all those vvorks both of mira­cles and conversion of sinners, in answer to the Apostles prayers, are a demonstration of this. What a handsell had Peters first Sermon after Christs Ascension, when three thousand soules were converted by it? The Apostles (you know) went on to preach forgivenesse through Christ, and in his Name, and to invite men to him; and what signes and wonders did accompany them, to confirme that their preaching? and all were the fruits of Christs Intercession in heaven: So that what he promised, (Iohn 14. 12.) as an evi­dence of his minding them in heaven, was abun­dantly [Page 35] fulfilled. They upon their asking did grea­ter works then he: so Acts 4. 29, 30. at the prayers of Peter. And Heb. 2. 3, 4. the Apostle makes an argument of it, How shall we escape (sayes he) if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him, God also bearing them wit­nesse both with signes and wonders, and with divers miracles? &c. Yea, let me adde this, that take all the New Testament, and all the Promises in it, and expressions of Christs love, it was written all since Christs being in heaven, by his Spirit, and that by commission from Christ, and there­fore all that you find therein you may build on, as his very heart; and therein see, that what he once said on earth, he repealeth not a word now he is in heaven; his mind continues the same: And the consideration hereof may adde a great confirmation to our faith herein.

Thirdly, some of the Apostles spake with him since, even many yeeres after his Ascension. Thus Iohn, and Paul, (of which the last was in heaven with him) and they both doe give out the same thing of him. Paul heard not one Sermon of Christs (that we know of) whilst on earth, and received the Gospel from no man, Apostle, or other, but by the immediate Revelation of Jesus Christ from heaven (as he speaks, Gal. 1. 11, 12.) But he was converted by Christ him­selfe from heaven, by immediate speech and con­ference of Christ himselfe with him; and this long after his Ascension. And in that one in­stance [Page 34] Christ abundantly shewed his heart and purpose to continue to all sorts of sinners to the end of the world. Thus in two places that great Apostle telleth us; the first is 1 Timoth. 1. 13. I was a persecuter, a blasphemer, (sayes he) but I obtained mercie, and the grace of our Lord (namely, Jesus Christ) was exceeding abundant: and upon this, he declares with open mouth (as it were) from Christs own selfe, who spake to him from Heaven, that this is the faithfullest saying that ever was uttered, that Christ came into the World to save sinners, whereof I am chiefe, (sayes he) ver. 15. And to testifie that this was the very scope of Christ in thus converting of Paul, him­selfe; and Pauls scope also in that place to Timothy to shew so much, appears by what follows, v. 16. For this cause I obtained this mercie, that in me [first] Iesus Christ might shew forth all long-suffering for a pattern to all them that should hereafter beleeve on him unto life everlasting. It is expresse (you see) to assure all sinners, unto the end of the world, of Christ heart towards them: this was his drift: For this very cause, (sayes Paul.) The second place I alledge in proofe of this, is the story of Pauls conversion, where he diligently inserts the very words that Christ spake to him from hea­ven, (Acts 26. 16.) which were these, [I have appeared unto thee for this purpose, to make thee a Mi­nister and a witnesse,—to send thee to the Gentiles, [to open their eyes, and to turne them from darknesse to light, and from the power of Satan unto God, that they may receive forgivenesse of sinnes, and an inheri­tance [Page 37] among them that are sanctified by faith that is in me.] Brethren, these are Christs words since he went to Heaven, and he tels Paul hee appeared unto him to testifie thus much. This for Pauls con­ference with him.

Then againe, sixty yeares after his Ascension, did the Apostle Iohn receive a Revelation from him, even when all the Apostles were dead, (for after all their deaths was that book written) and that Revelation is said to be in a more imme­diate manner, the Revelation of Iesus Christ, (so Chap. 1. 1.) then any other of the Apostles wri­tings: and you read that Christ made an Appa­rition of himselfe to him, and said, I am he that was dead, and am alive, and live for evermore, Chap. 1. 18. Now let us but consider Christs last words, in that his last book, (the last that Christ hath spoken since he went to Heaven, or that hee is to utter till the day of Judgement) you have them in the last Chapter, ver. 16. I Iesus have sent mine. Angel to testifie unto you these things in the Churches: I am the root and the off-spring of David;—[and the Spirit and the Bride say, Come: and let him that heareth say, Come: and let him that is athirst come: and whosoever will, let him take of the water of life freely.] They are the latter words I cite this place for; The occasion of these words was this: Christ was now in Heaven, and had before pro­mised one day to come again, and fetch us all to Heaven: And in the meane time, marke what an ecchoing and answering of hearts and of de­sires there is mutually betweene Him from hea­ven, [Page 38] and beleeving sinners from below: Earth calls upon Heaven, and Heaven calls upon earth, as the Prophet speaks. The Bride from earth sayes unto Christ, Come to me; and the Spirit in the Saints hearts below, sayes, Come unto him also: and Christ cryes out as loud from Heaven, Come, in answer unto this desire in them; so that hea­ven and earth ring againe of it. Let him that is athirst come to me; and let him that will come, come, and take of the waters of life freely: This is Christ speech unto men on earth. They call him to come unto earth, to Judgement; and he calls sinners to come up to heaven unto him for mercie: They cannot desire his comming to them, so much as he desires their comming to him. Now what is the meaning of this, that upon their calling upon him to come, he should thus call upon them to come? It is in effect as if he had plainly uttered himselfe thus, I have a heart to come to you, but I must have all you my Elect that are to be on earth, come to me first: You would have me come downe to you, but I must stay here, till all that the Father hath given me, be come to me; and then you shall be sure, quickly to have me with you: Here­by expressing how much his heart now longs af­ter them. This to be his meaning, is evident by the words which he adds, ver. 20. He which testifies these things, (namely, Christ) sayes, [Surely I come quickly.] And if we observe how much by the by (as it were) these words of Christs doe come in, it makes them the more remarkable to [Page 39] shew his heart in uttering them. This Book was intended meerly as a Prophecie of the times of the Gospell untill his comming; unto which pe­riod of it, when Iohn had brought that Prophe­tique story, he brings in the Bride longing for that comming of Christ, [The Bride sayes, Come.] And no sooner sayes she so, but Christ by way of retortion doth likewise say, Come, unto her also; yea, it puts the more observation upon it, that he had uttered the same words before, Revel. 21. 6. but notwithstanding he will repeate them again, and have them to be his last words. All which shews how much his heart was in this part of the Gospel, to invite sinners to him; that now when he is to speake but one sentence more, till wee hear the sound to judgement, he should especial­ly make choice of these words. Let them therfore for ever stick with you, as being worthy to be your last thoughts when you come to die, and when you are a going to him. He speakes indeed some­thing else after them; but that which he sayes af­terwards, is but to set a seal unto these words, and to the rest of the Scriptures, whereof this is the chiefe. And further to shew, that these words vvere singled out to be his last, and that he meant to speak no more till the day of judgement, there­fore also he adds a curse to him, who should adde to them, or take from them. He adds indeed after that another speech, but it is onely to ingeminate his willingnesse to come quickly, were all his elect but once come in to him, so ver. 20. And all this tends to assure us that this is his heart, and [Page 40] wee shall find him of no other minde untill his comming again.

And that you may yet the more consider them as thus purposely brought in by him as his last words to make them stick with us, let me adde another observation about them, and that is this, that at another time when he was upon earth, he in like manner singled out these very words (I mean the matter of them) as the conclusion and shutting up of many dayes preaching. Thus Iohn 7. 37. In the last day, that great day of the Feast, Iesus stood and cryed, [If any man thirst let him come to me and drinke.] These words were spoken on the last day of the feast, after which hee vvas to preach no more at that time, and for a good vvhile after unto them: (and he had preached upon all the former dayes of that feast, as his manner vvas) and it vvas [the great] day of the Feast, vvhen he had the greatest audience: and you see he chooseth this for his last sentence, of tht his last Sermon then; and vvhen he vvould give them something at parting, as a Viaticum, vvhich he would have them carry home vvith them to feede upon above all the rest, these are his vvords, If any man thirst, let him come to mee, and [drinke:] (which himself interprets to be beleeving on him, ver. 38.) and he stands up to speak this; yea, he cries, sayes the text, vvith open mouth, with utmost vehemencie, to the intent that all might heare this above all sayings else. And thus in like manner at this time also, when he is to speak no more, but to hold his tongue for ever till [Page 41] the day of Judgement, (nor is to write any more Scriptures) he then sends his Angel to testifie these to be his last words; and this, although he had spoken them before: It was therefore assuredly done, to shew his heart in them. They were his last words then, and they shall be mine in the closure of this Discourse, for vvhat can there be added to them?

THE HEART OF Christ in Heaven, TO Sinners on Earth.
II. PART.

HEB. 4. 15.‘For we have not an High-priest which cannot be touched with the feeling of our infirmities: but was in all points tempted like as we are, yet without sin.’

THE onely Use I shall make of these words is, to be a founda­tion unto that second part of that head or point of Doctrine into which I have made an en­trance; which was to de­monstrate the gracious inclinati­on and temper of Christs he art towards sinners, now he is in Heaven.

[Page 43] The extrinsecall Demonstrations of this (which I make the first part of it) are dispatched: And for a ground-word to these more Intrinsecall Demonstra­tions (which make a second part) I have chosen this Text, as that which above any other speaks his heart most, and sets out the frame and wor­kings of it towards sinners; and that so sensibly, that it doth (as it were) take our hands, and lay them upon Christs breast, and let us feele how his heart beats, and his bowels yerne to­wards us, even now he is in glory: The very scope of these words being manifestly to encou­rage Beleevers against all that may discourage them, from the consideration of Christs heart towards them now in heaven.

To open them, so far as they serve to my pre­sent purpose.

First, all that may any way discourage us, he here calls by the name of Infirmities, thereby meaning both

  • 1. The evill of afflictions of what sort soe­ver, Persecutions, &c. from without.
  • 2. The evill of sins which doe most of all discourage us, from within.

And that both these are menat,

1. That under [Infirmities] he meanes perse­cutions and afflictions is manifest, not only in that the word is often used in that sense, as 2 Cor. 11. 30. and Chap. 12. 5. but also it is plain, that the phrase is here so intended, for his scope is to comfort them against what would pull from them their profession, as that fore-going exhortation [Let us [Page 44] hold fast our profession] implyes; Now that which attempted to pull it from them, were their perse­cutions and oppositions from without: It appears also because his argument here of comforting them against these infirmities, is drawne from Christs example, In that he was in all things tempted as we are.

Yet secondly, by [infirmities] are meant sins also, for so in the processe of this discourse hee useth the phrase, and makes them the main ob­ject of our Highpriests pity; for in the next words, Chap. 5. 2. shewing vvhat the qualifications of the High-priest under the Law were, (who were types of our great High-priest) he makes this one, (suit­able to this here mentioned) that he was to be one that could have compassion on the ignorant, and those that were out of the way; (that is, upon sinners, for sins are those ignorances and goings astray from God;) and then adds, in that himselfe was cloathed with infirmities; that is, with sins. And although it is said here that Christ was without sin in all, yet he was tempted by Satan unto all sorts of sins, even as we are. And that by [infirmities] sins are mainly here intended, is yet more evident from the remedy propounded against them which they are here encouraged to seeke for at the throne of grace, namely, Grace and Mercie. Therefore let us come boldly to the throne of Grace, that we may finde [Grace and mercie] to helpe in time of need: So it fol­lows in the next words. Grace to help against the power of sinne, and Mercie against the guilt and punishment of it; both which are the greatest [Page 45] discouragers to come boldly to that throne, and therefore he must needs intend those kindes of infirmities chiefly in this his encouragement and comfortory given.

Now secondly, for a support against both these, he lets us understand how feelingly and sen­sibly affected the heart of Christ is to sinners under all these their infirmities, now he is in Hea­ven, (for of him advanced into heaven, he here speakes, as appeareth by ver. 14.) And if the co­herence with that verse be observed, we shall see that he brings in this narration of it setly, by way of preventing an objection which might otherwise arise in all mens thoughts from that high and glorious Description which he had gi­ven of him in that 14. ver. [We have a great High-Priest, who is passed into the Heavens, &c.] He knew wee would be apt from this presently to thinke, he may be too great to be an High-Priest for us to transact our affaires; and that this great­nesse of his might cause him to forget us, or if he did remember us, and take notice of our mi­series, yet being passed into the Heavens, and so ha­ving cast off the frailties of his flesh which hee had here, and having cloathed his humane nature with so great a glory, that therefore hee cannot now pitie us, as he did when he dwelt a­mong us here below; nor be so feelingly affected and touched with our miseries, as to be tenderly moved to compassionate and commiserate us, so he is not now capable of a feeling of griefe, and so, not of a fellow-feeling, or sympathizing [Page 46] vvith us; his state and condition now is a­bove all such affections; which affections not­withstanding are they that should put him upon helping us, heartily and cordially. And for him to bee exposed to such affections as these, were a weakenesse, an infirmity in himselfe, which heaven hath cured him of. His power and glory is so great that he cannot bee thus touch­ed, even as the Angels are not: And he is ad­vanced for above all Principalities and powers, Ephes. 1. 15.

This the Apostle carefully pre-occupates; and it is the very objection which he takes away. Wee have not an High-Priest who cannot, &c. Duplex negatio aequipollet affirmationi; nay, two negatives doe not onely make an affirmative, but affirme more strongly: they make an affirmation con­tradictory to a contrary and opposite thought. Now this speech of his is as much as if he should have said, Well, let heaven have made what al­teration soever, upon his condition, in glorifying his humane nature, which be it never so free from fleshly passions, and in stead of flesh be made like Heaven; let him be never so incapable of impressions from below: yet he retaines one ten­der part and bare place in his heart still unarmed, (as it were) even to suffer with you, and to be touched if you be. The word is a deepe one, [ [...]] He suffers with you, hee is as tender in his bowels to you as ever he was: that hee might be moved to pitie you, he is willing to suf­fer (as it were) one place to be left naked, and [Page 47] to be flesh still, on which he may be vvounded vvith your miseries, that so he might be your mercifull High-priest.

And whereas it may bee objected, that this were a weakenesse: The Apostle affirmes that this is his power, and a perfection and strength (of love surely) in him, as the word [...] importeth: that is, that makes him thus able and powerfull to take our miseries into his heart, though glorified, and so to be affected with them, as if he suffered with us, and so to relieve us out of that principle, out of which he would relieve himselfe.

There are two things which this Text gives mee occasion to take notice of, and apart to handle.

First, (more generally) That Christs heart now in heaven, is as graciously affected unto sinners, as ever it was on earth.

And secondly, (more particularly) the man­ner how. Or thus:

1. That he is touched with a feeling, or sympathi­zeth with us, (as the word is.)

2. The way how this comes to passe; even through his having been tempted in all things like unto us. In handling the first, I shall give those Intrinsecall Demonstrations of it that remaine; and in handling the other, further open the Text. To come therefore first to those Intrinsecall De­monstrations of this Doctrine, which I engraft upon these words, and shoots naturally from them, namely, That the heart of Jesus Christ [Page 48] now he is in heaven, is as graciously inclined to sinners, as ever it was on earth.

§. 1.
The first sort of Intrinsecall Demonstrations drawn from the influence all the three Persons have for ever into the heart of the Humane nature of Christ in heaven.

THe first sort of Demonstrations shall be fetcht from all the three Persons, and their severall influence they have into Christs heart in heaven, to encline it towards us.

The first shall be taken from God his Father, who hath thus advanced him; and it hath two parts: 1. That God hath given a perpetuall command to Christ to love sinners; 2. That therefore his heart continues the same for ever.

For the first, God the Father hath given Iesus Christ a speciall command to love sinners; and hath withall implanted a mercifull gracious disposition in his heart towards them. This I mention to argue it, because it is that which Christ alledgeth, Iohn 6. 37. as the originall ground of this disposition of his, not to cast out those that come to him: For it is my Fathers will (sayes he in the following verses) that I should performe that which I came downe from hea­ven for, ver. 38. And this lyes now still upon him now he is in heaven, as much as ever: for his will also is (sayes he, ver. 39, 40.) that I should [Page 49] raise them up at the last day, so as it must needs continue the same till then. And compare with this the 10. of Iohn, from ver. 15. to 18. where having discoursed before of his care and love to his sheep, to give his life for them, to know and owne them, and to bring them into the fold, &c. he concludes at ver. 18. [This commandment have I received from my Father.] It is his will, sayes the 6. of Iohn, (and if a good son knowes that a thing is his fathers mind and will, it is enough to move him to doe it; much more if it be his expresse command.) And in this 10. of Iohn he further sayes, that it is the command which he had recei­ved from the Father. A command is a mans will peremptorily expressed; so as there must be a breach, if it be not fulfilled: and such a com­mand hath God given Christ concerning us. Out of both which places I observe three things to be the matter of this will and command of Gods: First, that Christ should die for his sheep; in respect to which command, he continued so to love them whilst here, as to lay downe his life for them: so Iohn 10. 15. but then he tooke it up a­gaine, and is ascended into heaven. There­fore those other two things commanded him, doe concerne him when he is in glory; name­ly, to receive all that come to him, which is the second; and the third, to looke that he lose none of those for whom he dyed, but to raise them up. And for these his Fathers command lyes as strictly on him, now he is in Heaven, as for dying for them whilst he was on earth: [This [Page 50] command have I received from my Father, and this is his will.]

And together with this command, God did put into his heart (as where he commands he ever useth to doe) such an instinct of transcendent love towards them, as shall so strongly encline him to performe it, that he shall neede no more com­mands. He hath put such a [...], such an especi­all love into him, as he hath put into the hearts of parents towards their own children, more then to all other mens children which they see besides, although more beautifull and more witty then their own. And both this commandement, and this inclination of love towards them, wee have at once expressed Psal. 40. 8. where giving the reason why he became our Mediator, and sacri­ficed himselfe, he not onely sayes, I come to doe thy will O God; but also, Thy law is in my bowels: In which speech, both these two are mentio­ned:

1. That command I mentioned is there ex­pressed, for it is called a Law.

And 2. it was a law wrought into suitable dispo­sitions in his heart; and therefore said to bee a Law in his heart or bowels.

You may easily conceive what Law it was by the subject of it, his Bowels; which are still put for the most tender affections; (Colos. 3. 12. Bowels of mercie, kindnesse, &c.) It was no other then that law of love, mercy and pity to poore sinners, which God gave him in charge, as he was to be Mediator. It was that speciall law which lay on [Page 51] him as he was the second Adam; like that which was given to the first Adam, Non concedendi, over and above the Morall Law, not to eate the forbidden fruit; such a Law was this he there speakes of: It was the law of his being a Mediator and a sacri­fice, (for of that he expresly speakes, v. 6, 7.) over and besides the Morall Law, which was com­mon to him with us. The word in the Origi­nall is, [In the middest] of my bowels, to shew it was deeply engraven: it had its seat in the center, it sate neerest, and was most inward in his heart.

Yea, and as that speciall Law of not eating the forbidden fruit, was to Adam, Praeceptum Symbo­licum, (as Divines call it) given over and besides all the ten Commandments, to be a tryall, a signe or symbole of his obedience to all the rest; such was this Law given unto Christ, the second Adam; so as that God would judge of all his other obedience unto himselfe by this: Yea it was laid on him vvith that earnestnesse by God, and so commended by him, as that if ever Christ vvould have him to love him, he should be sure to love us. Thus in that place fore-cited, Iohn 10. 17, 18. Christ comforts himselfe with this in his obedience, [Therefore doth my Father love me:] It is spoken in relation unto his fulfilling this his command formerly mentioned; and so withall imports, as if God should love Christ the better for the love he should shew to us; it pleased him so well to see Christ love us. And so it is as if God when he gave Christ that Com­mandement, [Page 52] ver. 18. had said, Sonne, as you vvould have my love continue tovvards you, let me see your love towards me shewne in being kinde to these I have given you, whom I have loved with the same love wherewith I have loved you; (as you have it, Iohn 17. 23.) As God vvould have us shevv love unto him, by loving his children: so he vvould have Christ also shevv his love towards him by loving of us.

Novv for the second Branch of this Demon­stration, namely, that that love vvhich Christ, vvhen on earth, expressed to be in his heart, and vvhich made him die for sinners upon this com­mand of his Father, that it doth certainly conti­nue in his heart still, novv that hee is in Heaven, and that as quick and as tender as ever it was on earth, even as vvhen he vvas on the Crosse, & that because of his Fathers command. It is evi­denced thus: For it being a Law vvritten in the midst of his bowels by his Father, it becomes na­turall to him, and so indelible, and (as other Mo­rall Laws of God written in the heart are) perpe­tuall. And as in us, when we shall be in heaven, though Faith shall faile, and Hope vanish, yet Love shall continue, (as the Apostle speaks) so doth this love in Christs heart continue also, and suffers no decay; and is shewne as much now in receiving sinners, and interceding for them, and being pi­tifull unto them, as then in dying for them. And this love to sinners being so commanded & pres­sed upon him, (as was said) that as he would have his Father love him, he should love them; [Page 53] and so, being urged upon all that great love that is betweene him and his Father; this as it must needs worke and boile up a strong love in him un­to sinners, so likewise the most constant and never-decaying love that could be: And this is argued from the analogie of that principle upon which Christ urgeth us to love himself, Iohn 15. 10. He moveth his Disciples to keep the Command­ments he gave them, and useth this argument, [For so shall you abide in my love;] and backs it with his owne instance, [even as I have kept my Fathers commandments, and abide in his love.] Now therefore this being the great Commandment that God layeth on him, to love, and die for, and to continue to love, and receive sinners that come to him, and raise them up at the latter day, certainly hee continues to keep it most exactly, as being one of the great tyes betweene him and his Father, so to continue in his love to him. There­fore so long as hee continues in his Fathers love, (and now he is in heaven, and at his right hand, he must needs continue in highest favour with him;) so long wee may be sure he continues to observe this. And thus that he should continue still to love us, both love to his Father, and love to himselfe obligeth him: we may therefore be sure of him that he both doth it, and will doe it for ever. O what a comfort is it, that as children are mutuall pledges and tyes of love betweene man and wife, so that wee should be made such betweene God the Father and the Sonne! And this demonstration is taken [Page 54] from the influence of the first Person of the Trinity; namely, from God the Father.

Then (secondly) this his love is not a forced love, which he strives onely to beare towards us, because his Father hath commanded him to marry us; but it is his nature, his disposition: Which added to the former, affords a second de­monstration of the point in hand, and is drawn from God the Sonne. This disposition is free and naturall to him; he should not be Gods Son else, nor take after his heavenly Father: unto whom it is naturall to shew mercie, but not so to punish, which is his strange worke, but mercie pleaseth him, he is the Father of mercie, hee begets them naturally. Now Christ is his own Sonne, [...] (as by way of distinction hee is called) and his naturall Sonne; yea, his humane nature being united to the second Person, is thereby be­come the naturall Son of God, not adopted, as we are. And if he be his naturall Son in priviledges, then also his Fathers properties are naturall to him; more naturall then to us, who are but his a­dopted sons. And if we as the elect of God (who are but the adopted sons) are exhorted to put on Bowels of mercie, kindnesse, humblenesse of minde, meekenesse, &c. (as Col. 3. 12.) then much more must these dispositions needs be found in Christ the Naturall Son, and these, not put on by him, but be as naturall to him as his Son-ship is: God is love, (as Iohn sayes) and Christ is love covered over with slesh, yea, our flesh. And besides, it is cer­tain, that as God hath fashioned the hearts of all [Page 55] men, and some of the sonnes of men unto more mercie and pitie (naturally) then others, and then the holy Spirit comming on them to sanctifie their natural dispositions, useth to work according to their tempers; even so it is certain, that he tem­pered the heart of Christ, and made it of a softer mold and temper then the tendernes of all mens hearts put together into one (to soften it) would have been of. When he was to assume an humane nature, he is brought in, saying, (Heb. 10.) A body hast thou fitted me: That is, an humane nature, fitted as in other things, so in the temper of it, for the God-head to work and shew his perfections in best. And as he tooke an humane nature on purpose to be a mercifull High Priest; as Heb. 2. 14. so such an humane nature, and of so speciall a temper and frame as might be more mercifull then all Men or Angles. His humane nature was made without hands; that is, was not of the ordinary make that other mens hearts are of: though for the matter the same, yet not for the frame of his spirit. It was an heart bespoke for on purpose to be made a vessel, or rather fountain of mercie, wide and capable enough to be so extended, as to take in and give forth to us again, all Gods Manifesta­tive mercies, that is, all the mercies God intended to manifest to his elect: & therefore Christs heart had naturally in the temper of it, more pity then all men or Angles have, as through which the mercies of the great God were to be dispensed unto us; and this heart of his to be the instrument of them. And then, this man and the heart of this [Page 56] man so framed, being united to God, and being made the naturall Son of God, now natu­rall must mercie needs be unto him?

And therefore continue in him now hee is in Heaven: For though he laid down all infirmities of our nature, when he rose again; yet no graces that were in him whilst he was below: they are in him now as much as ever, and being his na­ture, (for nature we know is constant,) therefore still remains. You may observe, that when he was upon earth, minding to perswade sinners to have good thoughts of him, as he used that ar­gument of his Fathers command given him; so hee also layes open his own disposition: Mat. 11. 28. Come to me you that are weary and heavy laden,—for I am meek and lowly of heart. Men are apt to have contrary conceits of Christ, but he tells them his disposition there, by preventing such hard thoughts of him, to allure them unto him the more. We are apt to thinke, that hee being so holy, is therefore of a severe and sowre disposition against sinners, and not a­ble to beare them; no, sayes he, I am meek, gentlenesse is my nature and temper; as it was of Moses, who was (as in other things, so) in that grace his Type: he was not revenged on Miriam and Aaron, but interceded for them. So sayes Christ; injuries and unkindnesses doe not so worke upon me, as to make mee irre­concileable, it is my nature to forgive; I am meeke. Yea, but (may we thinke) he being the Sonne of God, and Heire of Heaven, and especially [Page 57] being now filled with glory, and sitting at Gods right hand, he may now despise the lowlinesse of us here below; though not out of anger, yet out of that heighth of his greatnesse and distance that he is advanced unto, in that we are too meane for him to marry, or bee fami­liar with: Hee surely hath higher thoughts, then to regard such poore low things as we are: And so though indeed we conceive him meeke, and not prejudiced with injuries, yet he may bee too high and lofty to condescend so far as to re­garde, or take to heart the condition of poore creatures. No, sayes Christ, I am lowly also, wil­ling to bestow my love and favour upon the poo­rest and meanest. And further, all this is not a semblance of such an affable disposition, nor is it externally put on in the face and outward carri­age onely (as in many great ones, that will seeme gentle and curteous) but there is all this [...], in the heart: it is his temper, his dispo­sition, his nature to be gracious: which nature he can never lay aside. And that his greatnesse when he comes to enjoy it in Heaven would not a whit alter his disposition in him, appears by this, that he at the very same time when he uttered these words, tooke into consideration all his glo­ry to come, and utters both that and his meeknes with the same breath: So ver 27. All things are delivered to mee by my Father: and presently after for all this he sayes, Come unto me all you that are heavie laden,—[I am meeke and lowly;] ver. 28, 29. Looke therefore what lovely, sweete, and [Page 58] delightfull thoughts you use to have of a deere friend, who is of an amiable nature, or of some eminently holy or meeke Saint, of whom you thinke with your selves, I could put my soule into such a mans hands, & can comprimise my salvati­on to him (as I have heard it spoken of some:) Or looke how we should have beene encouraged to have dealt with Moses in matter of forgivenesse, (who was the meekest man on earth) or treated with Ioseph, by what we reade of his bowels towards his brethren: or what thoughts we have of the tender hearts of Paul, or Timothy unto the soules of men in begetting, and in nurturing and bringing them up to life (being affectionately desi­rous of you, we were willing (sayes Paul) to impart our own soules to you, 1 Thes. 2. 8.) and this, naturally, (as his word is, 2 Phil. 20.) even such and infi­nitely more raised apprehensions should wee have of that sweetenesse and candour that is in Jesus Christ, as being much more naturall to him.

And therefore the same Apostle doth make Christs bowels the patterne of his, Phil. 1. 8. Ge [...]. is my witnesse, how greatly I long after you in the bo­wels of Iesus Christ. This phrase [in the bowels of Christ] hath (according to Interpreters) two meanings, and both serve to illustrate that which I intend: First, [in the bowels of Christ] is taken causally, as if he meant to shew that those bowels or compassions were infused into him from Christ, and so longed after them with such kind of bo­wels, as Christ had wrought in him: and if so, [Page 59] that Christ put such bowels into him, hath he not them in himselfe much more? Paul had rea­son to say, [in the bowels of Christ] for (in this sense) I am sure he (once) had scarce the heart and bowels of a man in him; namely, when he was out of Christ, how furious and Lion-like a spirit had he against the Saints, and what havock made he of them, being ready even to pull out their bowels? And how came Paul by such ten­der bowels now towards them? who gave him now such tender affections? Even Jesus Christ, it was he that of a Lion made him a Lambe. If therefore in Paul these bowels were not naturall, (but the contrary rather were naturall to him) and yet they so abounded in him, and that na­turally, as himselfe speakes; how much more must they needs abound in Christ, to whom they are native and in-bred? Or else secondly, [In] the bowels, is put for [Instar] Like the bowels, or After the bowels, according to the analogie of the Hebrew phrase: And so then the meaning were this, Like as the bowels of Jesus Christ do yerne after you, so doe mine. [Bowels] are a Me­taphor to signifie tender and motherly affections and mercies: so Luke 1. 78. [Through the tender mercies;] In the originall it is [The bowels of mer­cie.] Thus Paul when he would signifie how tender his affections were, he instances in the Bowels of Jesus Christ, (he making Christ his pattern in this in all, [Be ye followers of me, as I am of Christ.]) Now how desirous was this great Apostle to be­get men to Christ? he cared not what else hee [Page 60] lost, so he might winne some: he counted not his life deare, nay not his salvation deare, but wisht himselfe accursed for his brethren, (who yet vvere the greatest enemies Christ then had on earth:) How glad was he when any soule came in? how sorry when any fell off? falling into a new travail (he knew not how better to expresse the anxietie of his spirit) for the Galatians, till Christ was for­med in them: Hovv comforted vvas he vvhen he heard tidings of the constancie and encrease of a­ny of their Faith? 1. Thes. 3. 6, 7. and ver. 8. he sayes, for now we live, if you stand fast in the Lord. Reade all his Epistles, and take the character of his spirit this vvay; and vvhen you have done, look up to Christs humane nature in Heaven, and thinke vvith your selves, Such a man is Christ. Paul vvarbles out in all these high strains of affections but the soundings of Christs Bowels in Heaven in a lower key:Esay. 63. They are naturall to Christ, they all and infinite more are eminent in him. And this is the second Demonstration taken from his own naturall disposition as Sonne of God.

A third demonstration shall bee taken from the Third Person of the Trinity, the holy Ghost. If the same spirit that was upon him, and in him, when he was on earth, doth but still rest upon him now he is in Heaven, then these dispositions must needes still entirely remaine in him.

This Demonstration is made up of two Propo­sitions put together: 1. That the holy Ghost dwelling in him, concurs to make his heart thus graciously affected to sinners: And 2. that the same [Page 61] spirit dwels and continues in and upon him for ever in Heaven.

For the first, It was the Spirit who over-sha­dowed his mother, and in the meane while knit that indissoluble knot betweene our nature and the second Person, and that also knit his heart unto us; It was the Spirit who sanctified him in the vvombe; It vvas the Spirit that rested on him above measure, and fitted him vvith a meek spirit for the vvorks of his mediation; and indeed for this very grace sake of meeknesse did the Spirit come more especially upon him. Therefore when he was first solemnly inaugurated into that office, at his Baptisme, (for then he visibly and profes­sedly entred upon the execution of it) the holy Ghost descended upon him: and how? as a Dove; so all the Euangelists joyntly report it. But why in the shape of a Dove? All apparitions that God at any time made of himself, were not so much to shew what God is in himselfe, as how he is affected to­wards us, and declare what effects he works in us: so here, this shape of a Dove resting upon him, vvas to shew those speciall gracious dispositions wherewith the holy Ghost fitted Jesus Christ to be a Mediator. A Dove (you know) is the most in­nocent and most meek creature, without gall, without tallons, having no fiercenesse in it, expressing no­thing but love and friendship to its mate in all its carriages, and mourning over it in its distresses: and was therefore a fit embleme to expresse what a frame and temper of spirit the holy Ghost did upon this his descending on him, fill the heart [Page 62] of Christ with, and this without measure: that as sweetly as doves doe converse with doves, sym­pathising and mourning each over other, so may we with Christ, for he thus sympathizeth with us. And though he had the Spirit before, yet now he was anointed with him (in respect of such effects as these, which appertained to the execution of his office) with a larger measure, and more eminent­ly then before. Therefore the Euangelist Luke notes upon it, (Chap. 4. 1.) Iesus being full of the holy Ghost, returned from Iordan. And Peter also puts the like glosse upon it, as appeares Act. 10. 37. for speaking there of the baptisme of Iohn, he shews how after that his being baptized, he began to preach; and how God having anointed him with the holy Ghost, (namely, at that baptisme of his) hee went about doing good, &c. And that this was the principall thing signified by this descending of the holy Ghost as a Dove upon him, (even chiefe­ly to note out his meekenesse, and sympathizing heart with sinners, vvrought in him by the holy Ghost) is evident by two places, vvhere Christ himselfe puts that very intendment on it.

The first presently after, in the first Sermon that he preached after that his having received the holy Ghost, (in the same 4. of Luke) where first it is noted ver. 1. that he returned from being bapti­zed, full of the Spirit, and so was led to be tempt­ed: then ver. 14. it is said that hee returned from being tempted in the power of that spirit, and after this is explained by himselfe the mystery of his having received the Spirit in the likenesse [Page 63] of a dove, and this is the subject matter of the first Text which he opened in his first Sermon, singled out by him on purpose, by choice, not chance, out of Isaiah, which he read to them, (ver. 18.) [The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poore, (that is, in spirit, the afflicted in conscience for sinne) he hath sent me to heale the broken-hearted, to preach deliverance to the captives, and recovering sight to the blind, to set at liberty them that are bruised, &c.] And when he had read so much as concerned the expressing the compassionate disposition of his spirit unto sinners, (whose mi­sery he sets downe by all sorts of outward evils) then he reads no further, but closeth the Book, as intimating, that these were the maine effects of that his receiving the Spirit. [The Spirit of the Lord is upon me, [because] he hath anointed me to preach the Gospel to the poore:] That is, for this end, or for this very purpose hath he given me his Spirit, because I was designed, or anointed to this work, and by that Spirit also hath he anoin­ted, or qualified me with these gifts and disposi­tions suitable to that worke.

Another place that makes the fruit and end of his receiving the Spirit then at his baptisme, to be these tender dispositions unto sinners, is that in Mat. 12. 18, 19, &c. out of another place of Isaith, [Behold my beloved, in whom my soule is well pleased, I will put my Spirit upon him, and he shall shew judgement to the Gentiles, &c.] That seems to be a terrible word, but be not afraid of it; for by [Page 64] [judgement] is meant even the doctrine of free grace and of the Gospell, that changeth, and re­forms men: As in like manner (according to the Hebrew phrase) in ver. 20. by judgement is meant the worke of Gods grace on mens hearts: When he sayes [He will send forth judgement unto victory,] the worke of grace being the counterpane of the Doctrine of grace. And in preaching this Do­ctrine (which in it selfe is good tidings) the Pro­phet shews hovv he should carrie it vvith a spirit, answerable and suitable thereunto, even full of all meeknesse, stilnesse, calmnesse, and modesty, which he expresseth by proverbiall speeches usu­all in those times, to expresse so much by, [He shall not strive, nor crie, neither shall any man heare his voice in the streets:] that is, he shall deal with all stilnesse and meeknesse; without violence, or boisterous­nesse. Iohn had the voice of a cryer, he was a man of a severe spirit; but Christ came piping and dancing; all melodious sweetnesse was in his ministery and spirit; and in the course of his ministery he went so tenderly to work, he was so heedfull to bro­ken soules, and had such regard to their discou­ragements, that it is said he would not break a brui­sed reed: That is, he would set his steps with such heed, as not to tread on a reed that was broken in the leafe; or he would walk so lightly and softly, that if it lay in his way, though he went over it, yet he would not have further bruised it; nor quenched either by treading out the smoa­king flax, (which is easily done) or vvith any rushing motion have raised so much vvind as to [Page 65] blow out a weike of a candle, (as some translate it) smoaking in the socket; which the least stir­ring of the aire puffes out. All this is to expresse the tendernesse of his heart; and this, upon his receiving the Spirit, and especially from the time of his baptizing: for then (you know) those words were together therewith uttered, [This is my beloved Son in whom I am well pleased] and they are the same words also, which together with Gods giving him the Spirit, are joyned in that 40. of Esay, whence these words are taken. So that he was filled with the Spirit, to that end to raise up in him such sweet affections towards sinners.

Now for the second part that goes to make up this Demonstration: It is as certaine, that the same Spirit that was upon Christ, and acted his spirit here below, doth still abide upon him in heaven. It must never be said, The Spirit of the Lord is departed from Him, who is the Sender and Bestower of the holy Ghost upon us. And if the Spirit once comming upon his Members abides with them for ever, (as Christ promiseth, Iohn 14. 16.) then much more doth this Spirit abide up­on Christ the Head, from whom we all (since Christ was in heaven) receive that Spirit, and by vertue of which Spirits dwelling in him, he continues to dwell in us. Therefore of him it is said, (Esay 11. 2.) The Spirit of the Lord shall [rest] upon him. Yea, and in that storie of the holy Ghosts desending upon him at his Baptisme, it is not onely recorded, that He descended on him, but over and above it is added, [And abode upon [Page 66] him.] Yea further, to put the greater emphasis up­on it, it is twice repeated: So Iohn 1. 32. I saw the Spirit (sayes the Euangelist) descending from heaven like a Dove, (and hee adds this also as a further thing observed by him) [and it abode upon him.] And then againe, ver. 33. I knew him not, (sayes he) but he that sent me, gave me this token to know him by, Vpon whom thou shalt see the Spirit descend­ing, [and remaining on him,] the same is he. And fur­ther, (as it is intimated there) he rested on him, to that end, that he might baptize us with the holy Ghost unto the end of the world: [The same (sayes he) is he that baptizeth with the holy Ghost.] He at first descends as a Dove, and then abides as a Dove for ever upon him; and this Dove it selfe came from heaven first: And therefore certain­ly now that Christ himselfe is gone to heaven, he abides and sits upon him much more as a Dove still there. Moreover, let me adde this, that al­though the Spirit rested on him here without measure in comparison of us; yet it may be safe­ly said, that the Spirit in respect of his effects in gifts of grace and glory, rests more abundantly on him in heaven, then he did on earth, even in the same sense that at his baptisme (as was said) he rested on him in such respects more abundant­ly then he did before his Baptisme, during the time of his private life: For as when he came to heaven he was enstalled King and Priest as it were anew, in respect of a new execution: so for the work to be done in heaven, he was anew anoint­ed with this oyle of gladnesse above his fellowes, [Page 67] (as Psal. 45. 7.) Which place is meant of him especially as he is in heaven, at Gods right hand, in fulnesse of joy, (as Psal. 16. ult. it is also spoken of him:) when also it is, that he goes forth in his ma­jesty to conquer, (as ver. 4. of that 45. Psal.) And yet then, Meeknesse is not far off, but is made one of his dispositions in this heighth of glory: So it followes in the fore-cited verse, In thy ma­jesty ride prosperously, because of Truth and Meeknesse, &c. Therefore Peter sayes, (Acts 2. 36.) that That same Iesus whom you (Jews) have crucified, (and who was risen, and ascended) God hath made both Lord and Christ: [Lord,] that is, hath exal­ted him as King in heaven; and [Christ,] that is, hath also anointed him: (and this Oyle is no other then the holy Ghost) with whom (the same Pe­ter tells us) he was anointed at his Baptisme, Acts 10. 38. Yea, and because he then at once recei­ved the Spirit in the fullest measure that for ever he was to receive him; therefore it was that he shed him downe on his Apostles, and baptized them with him, (as in that 2. of the Acts we reade.) Now it is a certaine rule, that whatsoever we re­ceive from Christ, that he himselfe first receives in himselfe for us. And so one reason why this oile ran then so plentifully downe on the skirts of this our High-priest, that is, on his members the Apostles and Saints, (and so continues to do unto this day) is because our High-priest and Head himselfe was then afresh anointed with it. There­fore ver. 33. of that 2. of the Acts, Peter giving an account how it came to passe that they were so [Page 68] filled with the holy Ghost, sayes, that Christ ha­ving received from the Father the promise of the holy Ghost, had shed him forth on them; which receiving is not to be only understood of his bare and sin­gle receiving the promise of the holy Ghost for us, by having power then given him to shed him downe upon them, as God had promised, (though this is a true meaning of it) but further that hee had received him first as powred forth on him­self, and so shed him forth on them: according to that rule, that whatever God doth unto us by Christ, he first doth it unto Christ: all promises are made and fulfilled unto him first, and so unto us in him; all that he bestows on us, he receives in himselfe. And this may bee one reason why (as Iohn 7. 39.) the Spirit was not as yet given, be­cause Iesus was not as yet glorified: But now he is in heaven, he is said to have the seven spirits: so Rev. 1. 3. (which book sets him out as he is since he went to heaven.) Now those seven spirits are the holy Ghost, for so it must needs be meant, and not of any creature, as appeares by the 4. ver. of that Chap. where grace and peace are wisht from the seven spirits: so called, in respect of the various ef­fects of him both in Christ and us, though but one in person. And seven is a number of perfection, & is therefore there mentioned, to shew, that now Christ hath the Spirit in the utmost measure that the humane nature is capable of. And as his knowledge (which is a fruit of the Spirit) since his Ascension is enlarged, (for before he knew not when the day of Judgement should be, but [Page 69] now when he wrote this book of the Revelation, he did) so are his bowels (I speak of the humane nature) extended; all the mercies that God meanes to bestow being now actually to run through his hands, and his particular notice, and he to bestow them not on Jewes only, but on Gentiles also, who were to be converted after he went to hea­ven. And so he hath now an heart adequate to Gods own heart, in the utmost extent of shew­ing mercie unto any whom God hath intended it unto.

And this is the third demonstration from the Spirits dwelling in him; wherein you may help your faith, by an experiment of the holy Ghost his dwelling in your own hearts, and there not only working in you meekenesse towards others, but pitty towards your selves, to get your soules sa­ved; and to that end, stirring up in you incessant and unutterable groanes before the Throne of grace, for grace and mercie. Now the same Spirit dwel­ling in Christs heart in heaven, that doth in yours here, and always working in his heart first for you, and then in yours by commission from him; rest assured therefore, that that Spirit stirs up in him bowels of mercie infinitely larger towards you, then you can have unto your selves.

§. II.
A second sort of Demonstrations from severall engage­ments now lying upon Christ in heaven.

THere are a second sort of Demonstra­tions which may be drawn from ma­ny other severall engagements con­tinuing and lying upon Christ now he is in heaven: which must needs en­cline his heart towards us as much, yea more then ever. As

1. The continuance of all those neere and in­timate Relations and allyances unto us of all sorts; which no glory of his, can make any alteration in: and therefore not in his heart and love, nor a declining any respects and offices of love, which such relations do call for at his hands. All relations that are naturall, such as between father and child, husband and wife, brother and brother, &c. looke what world they are made for, in that world they for ever hold, and can never be dis­solved. These fleshly relations indeed do cease in that other world, because they were made onely for this world: as Rom. 7. 1. The wife is bound to her husband but so long as he lives: But these relati­ons of Christ unto us, were made in order to the world to come (as the Epistle to the Hebrews calls it:) and therefore are in their full vigour and [Page 71] strength, and receive their compleatment therein. Wherefore it is, that Christ is said to be the same to day, yesterday, and for ever, Heb. 13. 8. To illustrate this by the constant & indissoluble tie of those re­lations of this world, whereto no differēce of con­dition, whether of advancement or debasement, can give any discharge. We see in Ioseph when ad­vanced, how as his relations continued, so his affe­ctions remained the same to his poore brethren, (who yet had injured him,) and also to his father. So Genes. 45. where in the same speech he men­tioneth both his owne greatest dignities, and ad­vancement, [God hath made me a father to Pharaoh, and Lord of all his house, and a Ruler throughout all the Land of Egypt:] (so ver. 8.) and yet withall, he forgetteth not his relations, [I am Ioseph your brother,] (ver. 4.) even the same man still. And his affections appeared also to be the same; for he wept over them, and could not refraine himselfe, as you have it, ver. 1, 2. And the like he expres­seth to his father, ver. 9. Goe to my father, and say, Thus saith thy sonne Ioseph, God hath made me Lord over all Egypt, (and yet thy son Ioseph still.)

Take another instance (wherein there was but the relation of being of the same countrey and allyance) in Esther, when advanced to be Queene of an hundred twenty and seven Provinces; who when she was in the armes of the greatest Mo­narch on earth, and enjoyed highest favour with him, yet then she cryes out, How can I endure to see the evill that shall come unto my people, or how can I en­dure to see the destruction of my kindred? So Chap. 8. 6.

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[Page 72] She considered but her relation, and how doth it work in her veyns by a sympathie of bloud? Now much more doth this hold good of husband and wife, for they are in a neerer relation yet. Let the wife have beene one that was poore and meane, fallen iuto sicknesse, &c. and let the husband be as great and glorious as Solomon in all his royaltie; all man-kind would cry shame on such a man, if he should not now owne his wife, and be a hus­band in all love and respect to her still. But be­yond all these relations, the relation of Head and Members, as it is most naturall, so it obligeth most: No man ever yet hated his owne flesh, (sayes the Apostle) (though diseased and leprous) but loveth and cherisheth it. And it is the law of Na­ture, that if one member be honoured, all the members are to rejoyce with it, (1 Cor. 12. 26.) and if one member suffer, all the rest are to suffer with it. Even so is Christ, (as ver. 12.) And these relations are they that doe move Christ to continue his love unto us. Iesus knowing that he was to depart out of this world, having loved his owne who were in the world, he loved them unto the end, Iohn 13. 1. And the reason thereof is put upon his relation to them; they were his owne; and his owne by ver­tue of all relations whatsoever, his owne Bre­thren, his owne Spouse, his owne flesh; and the very world will love its owne, (as himselfe speaks) much more will he himselfe love his owne. He that provides not for his owne family, is worse then an Infidel, (sayes the Apostle.) Now though Christ be in heaven, yet his people are his fa­mily [Page 73] still: they are retainers to him, though they be on earth; and this, as truly as those that stand about his person now he is in his glory. So that speech evidently declares, [Of whom the whole family in heaven and earth is named] they all to­gether make up but one and the same family to him as their Lord. Christ is both the founder, the subject, and the most perfect exemplar and patterne to us, of all the relations that are found on earth. First he is the founder of all relations, and affecti­ons that accompanie them both in nature and grace. As therefore the Psalmist argues, shall he not see who made the eye? So doe I; Shall not he who put all these affections into parents, and brothers, suitable to their relations, shall not he have them much more in himselfe? Though our Father Abra­ham being in heaven be ignorant of us, and Israel ac­knowledge us not, yet O Lord, thou art our Father, & our Redeemer, &c, Isai. 36. 16. the Prophet speakes it of Christ; as appears by ver. 1, and 2. and in a pro­phesie of the Jews Call; & he speaks it of Christ, as supposed in Heaven, for he adds, Looke downe from heaven, and behold from the habitation of thy ho­linesse and thy glory. There are but two things that should make him to neglect sinners; his holinesse, as they are sinners, and his glory, as they are meane and low creatures: Now he there mentions both, to shew, that notwithstanding either as they are sinners he rejects them not, and as they are base and mean he despiseth them not.

2. He is the Subject of all relations, which no creature is. If'a man be a husband, yet not a [Page 74] father, or a brother; but Christ is all: No one relation being sufficient to expresse his love, where with he loveth and owneth us. And there­fore he calls his Church both Sister and Spouse, Cantic. 5. 1.

3. He is the patterne, and exemplar of all these our relatious, and they all are but the copies of his. Thus in Ephes. 5. Christ is made the pattern of the relation and love of husbands; Husbands (sayes the Apostle) love your wives, as Christ loved his Church, so ver. 25. Yea, ver. 31, 32, 33. the marriage of Adam, & the very words he then spake, of clea­ving to a wife, are made but the types and shadows of Christ marriage to his Church. Herein I speak (sayes he) concerning Christ and the Church: and this is a great mystery. First, a mystery, that is, this marriage of Adam was ordained hiddenly, to represent and signifie Christs marriage with his Church. And secondly, it is a great mystery, because the thing thereby signified is in it self so great, that this is but a shadow of it. And there­fore all those relations, and the affections of them, and the effects of those affections, which you see and read to have been in men, are all, and were ordained to be (as all things else in this world are) but shadows of what is in Christ; who alone is the truth and substance of all similitudes in nature, as well as of the Ceremoniall types.

If therefore no advancement doth or ought to alter such relations in men, then not in Christ. He is not ashamed to call us brethren; as Heb. 2. 11. And yet the Apostle had just before said of him, v. 9. We see [Page 75] Iesus crowned with glory & honour. Yea & as when one member suffers, the rest are touched with a sym­pathie, so is it with Christ. Paul persecuted the Saints, the members, and why persecutest thou me? cries the Head in heaven: the foot was trodden on, but the Head felt it, though crowned with glory and honour. We are flesh of his flesh, and bone of his bone, Ephes. 5. 30. & therefore as Esther said, so sayes Christ, How can I endure to see the evill that befalls my people? If a husband hath a wife that is meane, and he become a King, it were his glory and not his shame to advance her; yea, it were his shame to neglect her: especially, if when the betrothment was first made, she was then rich and glorious, and a Kings daughter, but since that, falne into poverty and misery. Now Christs Spouse, though now she be falne into sin and mi­sery, yet when she was first given to Christ by God the Father, (who from all eternity made the match) she was lookt upon as all glorious. For in election, at first, both Christ and we were by God considered in that glorie which he meanes to bring him and us unto at last; that being first in Gods intention, which is last in execution. For God at the beginning doth look at the end of his works, and at what he meanes to make them. And so, he then primitively intending to make us thus glorious as we shall be, he brought and pre­sented us to his Sonne in that glasse of his De­crees, under that face of glory wherewith at last he meant to endow us. He shewed us to him as apparelled with all those jewels of grace and [Page 76] glory which we shall weare in heaven; he did this then, even as he brought Eve unto Adam, whose marriage was in all the type of this: so that as this was the first Idea that God tooke us up in, and that we appeared in before him, so also wherein he presented us then to Christ, and (as it were) said, such a wife will I give thee. And as such did the se­cond Person marry us; and undertooke to bring us to that estate. And that God ordained us thus to fall into sinne & miserie, was but to illustrate the story of Christs love, & thereby to render this our Lover and Husband the more glorious in his love to us, and to make this primitive condition where­unto God meant againe to bring us, the more emi­nently illustrious. And therefore we being marry­ed unto him, when we were thus glorious in Gods first intention, although in his decrees about the execution of this, or the bringing us to this glory, we fall into meannesse and miserie before we at­taine to it, yet the marriage still holds; Christ took us to run the same fortune with us, and that we should do the like with him. And hence it was, that we being falne into sinne, and so our flesh become fraile and subject to infirmities, that he therefore took part of the same, as Heb. 2. 13. And answerably on the other side, he being now advanced to the glory or­dained for him, he can never rest till he hath resto­red us to that beauty wherein at first we were pre­sented to him, & til he hath purged and cleansed us, that so he may present us to himselfe a glorious Church, (as you have it, Eph. 5. 26, 27.) even such as in Gods first intention we were shewne to him to become; [Page 77] having that native and originall beauty, and pos­sessing that estate wherein he looked upon us, when he first tooke liking to us, and married us. This is argued there from this very relation of his being our husband, ver. 25. 26. And therefore though Christ be now in glorie, yet let not that discourage you, for he hath the heart of a husband towards you, being betrothed unto you for ever, in faithfulnesse, and in loving kindnesse, (as Hos. 2.) and the idea of that beauty is so imprinted on his heart, which from everlasting was ordained you, that he will never cease to sanctifie and to cleanse you, till he hath restored you to that beauty which once he tooke such a liking of.

A second engagement. This love of his unto us is yet further encreased, by what he both did, and suffered for us here on earth, before he went to heaven. Having loved his own, so far as to dye for them, he will certainly love them unto the end, even to eternity. We shall finde in all sorts of relations, both spirituall and naturall, that the having done much for any beloved of us, doth beget a further care and love towards them. And the like effect those eminent sufferings of Christ for us, have cer­tainly produced in him; we may see this in pa­rents, for besides that naturall affection planted in mothers towards their children, (as they are theirs) the very pains, hard labour, and travail they were at in bringing them forth, encreaseth their affections towards them, and that in a grea­ter degree them fathers beare. And therefore the eminencie of affection is attributed unto that of [Page 78] the mother towards her child, and put upon this that it is the sonne of her wombe, Isai. 49. 15. And then, the performing of that office and worke of nursing them themselves, (which yet is done with much trouble and disquietment) doth (in experience) yet more endeare those their chil­dren unto them which they so nurse, to an appa­rent difference of bowels and love, in compari­son of that which they put forth to others of their owne children which they nursed not. And therefore in the same place of Esay, as the mo­thers affection to the sonne of her wombe, so to her sucking child, is mentioned, as being the highest instance of such love. And as thus in paternall affe­ction, so also in conjugall. In such mutuall loves in the pursuing of which, there have any difficulties or hardships been encountred; and the more those lovers have suffered the one for the other, the more is the edge of their desires whetted, and their love encreased; and the party for whom they suffered, is thereby rendred the more deere unto them.

And as it is thus in these naturall relations, so also in spirituall; we may see it in holy men, as in Moses, who was a mediator for the Jewes, as Christ is for us; Moses therein being but Christs Type and shadow, and therefore I the rather in­stance in him. He under God had beene the deli­verer of the people of Israel out of Egypt, with the hazard of his own life, & had led them in the wildernesse, and given them that good Law that was their wisdome in the sight of all the Nati­ons, [Page 79] and by his prayers kept off Gods wrath from them. And who ever (of all those Heroes we read of) did so much for any Nation, who yet were continually murmuring at him, and had like once to have stoned him? and yet, what he had done for them did so mightily engage his heart, and so immoveably point and fixe it unto their good, that although God in his wrath against them, offered to make of him alone a greater and mightier Nation then they were, yet Moses refu­sed that offer (the greatest that ever any Sonne of Adam was tempted with,) and still went on to in­tercede for them, and among other used this very argument to God, even the consideration of what he had already done for them (as with what great might and power, he had brought them out of AEgypt, &c.) thereby to move God to continue his good­nesse unto them, so Exod. 32. 11. and elsewhere, And this overcame God, as you may read in the 14. ver. of the fore-named Chap. Yea, so set was Moses his heart upon them, that he not only refu­sed that former offer which God made him, but he made an offer unto God of himselfe, to sacri­fice his portion in life for their good: Rather (sayes he) blot me out of the book of life: So ver. 32.

And we may observe the like zealous love in ho­ly Paul, towards all those converts of his, whom in his Epistles he wrote unto; towards whom, that which so much endeared his affections, was the paines, the cost, the travail, the care and the suf­ferings that hee had had in bringing them unto Christ. Thus towards the Galatians, how solici­tous [Page 80] was he? how afraid to lose his labour on them? I am afraid of you, lest I have bestowed upon you labour in vain: so hee expresseth himselfe, Galat. 4. 11. and ver. 19. he utters himselfe yet more deepely; My little children (sayes he) of whom I again travaile in birth, untill Christ be formed in you. He professeth himselfe content to be in travail a­gain for them, rather then lose that, about which he had beene in travail for them once before.

Now from both these examples (whereof the one was Christs Type, and the other the very copy and patern of Christs heart) we may raise up our hearts to the perswasion of that love and affection which must needs be in the heart of Christ, from that which he hath done and suffe­red, for us.

First, For Moses, did Moses ever doe that for that people, which Christ hath done and suffered for you? He acknowledged that he had not borne that people in his wombe, but Christ bare us all, and we were the travaile of his soule, and for us he en­dured the birth-throws of death (as Peter calls them, Acts 2. 24.) And then for Paul, was Paul crucified for you? (sayes Paul likewise of himselfe) but Christ was, and he speakes it the more to enhaunce the love of Christ. Or if Paul had beene crucified, would, or could it have profited us? no; If therefore Paul was contented to have been in travail again for the Galatians, when he feared their falling away; then how doth Christs heart worke much more towards sinners? he having put in so infinite a stock of sufferings for us al­ready, [Page 81] which he is loath to lose; and hath so much love to us besides, that if we could suppose, that otherwise we could not be saved, he could be content to be in travail again, and to suffer for us afresh: But he needed to doe this but once (as the Apostle to the Hebrews speaks:) so perfect was his Priesthood. Be assured then, that his love was not spent or worne out at his death, but encreased by it. His love it was that caused him to die, and to lay downe his life for his sheep; and greater love then this, hath no man, (said himselfe before he did it.) But now having dyed, this must needs cause him from his soul to cleave the more unto them.

A cause, or a person that a man hath suffered much for, according to the proportion of his suf­ferings, is ones love and zeale thereunto; for these doe lay a strong engagement upon a man: because otherwise he loseth the thanks and the honour of all that is already done and past by him. Have you suffered so many things in vaine? sayes the Apostle to the Galathians, Chap. 3. 4. where he makes a motive and an incitement of it, that seeing they had endured so much for Christ, and the profession of him, they would not now lose all for want of doing a little more. And doth not the same disposition remaine in Christ? especially seeing the hard work is over and dispatcht which he was to doe on earth; and that which now remaines for him to doe in heaven, is farre more sweet and full of glo­ry, and as the reaping in joy, of what he had here [Page 82] sowne in teares. If his love was so great, as to hold out the enduring so much; then now when that brunt is over, and his love is become a tryed love, will it not continue? If when tryed in adversity, (and that is the surest and strongest love) and in the greatest adversity that ever was; if it then held, will it not still doe so in his prosperity much more? Did his heart stick to us, and by us in the greatest temptation that ever was; and will his glorious and prosperous estate take it off, or abate his love unto us? Certainly no: [Iesus the same to day, yesterday, and for ever.] Heb. 13. 8. When he was in the midst of his paines, one for whom he was then a suffering, said unto him, Lord remember me when thou com­mest into thy Kingdome; and could Christ mind him then? (as you know he did, telling him, This day shalt thou be with me in Paradise) then surely when Christ came to Paradise, he would doe it much more; and remember him too, by the surest token that ever was, and which he can never forget, namely, the paines which he was then enduring for him. He remembers both them and us still, (as the Prophet speaks of God.) And if he would have us remember his death till hee comes, so to cause our hearts to love him; then certainly himselfe doth it in heaven much more: No question but he remembers us, as he pro­mised to doe that good thiefe, now he is in his Kingdome. And so much for this second En­gagement.

A 3.3 engagement is the engagement of an Office, [Page 83] which still lies upon him, and requires of him all mercifulnesse and graciousnesse towards sin­ners that doe come unto him. And therefore whilst he continues in that place, and invested with that office, (as he for ever doth) his heart must needs continue full of tendernesse and bo­wels. Now that office is the office of his Priest­hood; which this Text mentions, as the founda­tion of our encouragement to come boldly to the Throne of grace, for grace and mercie,—seeing we have a great High [Priest] entred into the Heavens.

Two things I am to shew, to make up this Demonstration:

First, that this office of High-Priesthood is an office erected wholly for the shewing of grace and mercie.

And secondly, that this office doth therefore lay upon Christ a duty to be in all his dispensati­ons full of grace and mercie; and therefore his heart remaines most certainly suited and framed thereunto.

For the first. The office of High-Priesthood is altogether an office of grace: And I may call it the Pardon-office, set up and erected by God in heaven; and Christ, he is appointed the Lord and Master of it. And as his Kingly office is an of­fice of power and dominion, and his Propheticall of­fice an office of knowledge and wisdome; so his Priest­ly office is an office of grace and mercie. The High-Priests office did properly deale in nothing else. If there had not been a Mercie-seat in the Holy of [Page 84] Holies, the High-Priest had not at all been ap­pointed to have gone into it. It was Mercie, and Reconciliation, and Atonement for sinners, that he was to treat about, and so to officiate for at the Mercie-seat; He had had otherwise no worke, nor any thing to doe when he should come into the most holy place. Now this was but a typicall allusion unto this office of Christs in heaven. And therefore the Apostle (in the Text) when he speaks of this our High-Priests being entred into heaven, he makes mention of a Throne of grace, and this in answer to that in the Type both of the High-Priest of old, and of the Mercie-seat in the Holy of Holies. And further to confirme this, the Apostle goes on to open that very Type, and to apply it unto Christ, unto this very purpose which we have now in hand: And this in the very next words to my Text, Chap. 5. 1, 2, 3. verses; in which he gives a full description of an High-Priest, and all the properties and requisites that were to be in him, together with the eminent and principall end that that office was ordained for. Now the great and essentiall qualifications there specified; that were to be in a High-Priest, are Mercie and Grace, and the ends for which he is there said to be ordained, are works of Mercie and Grace. And besides what the words in their single stan­ding doe hold forth to this purpose; observe that they come in to back and confirme that exhortation in the Text, wherein he had set forth Christ as an High-Priest touched with the [Page 85] feeling of infirmities; and that therefore we should come with boldnesse for grace and mercy: for every High-Priest (sayes he) taken from among men is or­dained for men in things pertaining to God: that he may offer both gifts and sacrifices for sinne. One who can have compassion, &c. So that these words are a confirmation of what hee had before said, and doe set out Christ the substance, in his grace and mercifullnesse, under Aaron and his sonnes the shadowes: and all this for the comfort of beleevers.

Now 1. for the ends for which those High-priests were appointed, they speak all nothing but grace and mercy unto sinners; it is said, he was one or­dained [for men,] to offer both gifts and sacrifices for sins. There is both the finis cujus, the end for whom, and the finis cui, the end for which he was ordained.

1. For whom, He was ordained for men, that is, for mens cause, and for their good: Had it not beene for the salvation of men, God had never made Christ a Priest. So that he is wholly to employ all his interest and power for them, for whose cause he was ordained a Priest, and that in all things that are betweene God and them. He is to transact [...], all things that are to be done by us towards God, or for us with God; he is to take up all our quarrels with God, and to mediate a reconciliation between us and him; He is to procure us all favour from God, and to doe all that which God would have done for our salvation. And that he might doe [Page 86] this willingly, kindly, and naturally for us, as eve­ry High-Priest was taken from among men; so was Christ, that he might be a Priest of our own kinde, and so be more kind unto us, then the nature of an Angel could have been. And how much this conduceth to his being a mercifull High-Priest, I shall shew anon.

2. The end for which every High-Priest was ordained, shews this. He was to offer gifts and sacrifices for sinnes: Sacrifices for sins, to pacifie Gods wrath against sinne, and gifts to procure his favour. You know the Apostle in the forego­ing words had mentioned Grace and Mercie, and encouraged us to come with boldnesse unto this High-Priest for both; and answerably, to encou­rage us the more, he sayes, the High-Priest by his office was to offer for both; Gifts for to pro­cure all grace, and sacrifices to procure all mercie for us, in respect of our sins. Thus you see the ends which he is ordained for, are all matter of grace and mercie, and so of encouragement unto men for the obtaining of both, ver. 1.

3. The qualification that was required in a High-Priest, was, that he should be one that could have compassion, &c. and this is set forth, ver. 2. He that was High-Priest, was not chosen into that office for his deep wisdome, great power, or exact ho­linesse; but for the mercie and compassion that was in him. That is it which is here made the speciall (and therefore the onely mentioned) property in an High-Priest, as such; and the spe­cificall and essentiall qualification that was in­wardly [Page 87] and internally to constitute him, and fit him for that office: as Gods appointment did, outwardly and externally, as ver. 4. hath it. And the word [ [...],] [that can, or is able] imports an inward faculty, a spirit, a disposition, a heart that knowes how to be compassionate. And it is the same word that the Apostle had before used, to expresse Christs heart by, even in the words of the Text, [ [...]] that is, [Who can be toucht with the feeling of our infirmities.] And he had also used it of him afore that, in the point of mercy, Chap. 2. 18. [ [...], &c.] [he is able] to succour, &c. which is not meant of any externall power, (which we usually call Ability) but of an internall touch in his will; He hath an heart able to forgive, and to afford help.

Now therefore if this be so essentiall a proper­ty to an High-Priest as such; then it is in Christ most eminently. And as Christ had not been fit to have been Gods King, if he had not had all power and strength in him, which is essentiall to constitute him a King; so nor to have been Gods High-Priest, if he had not had such an heart for mercifulnesse; yea, and no longer to have beene a Priest, then he should continue to have such a heart. Even as that which internally qualifies a Minister for the ministery is his gifts, which if he loseth, hee is no longer to be in that office: Or, as reason makes a man a man, which if hee loseth hee becomes a beast: Thus no longer should Christ continue to be a Priest, then he hath an heart that can have compassion, (as this se­cond [Page 88] verse hath it.) And the word which we translate [to have compassion] is exceeding em­phaticall, and the force of it observable; it is in the Originall [ [...]] and signifies [to have compassion according to every ones measure and pro­portion.] He had said of Christ in the words of my text, that he was toucht with the feeling of our infirmities, or that, he had a suffering with us in all our evills: and this word also here used imports a suffering: But then, some greatly distressed soules might question thus; Though he pities me, and is affected, yet my misery and sins being great, will he take them in to the full, lay them to heart, to pity me according to the greatnesse of them? To meete with this thought therefore, and to prevent even this objection about Christs pity, the Apostle sets him out by what was the duty of the High-Priest who was his shadow; that he is one that can have compassion according to the measure of every ones distresse; and one that considers every circumstance in it, and will accordingly afford his pity and help, and if it be great, he hath a great fellow-feeling of it, for he is a great High-Priest: Thy misery can never exceed his mercy. The word here used comes from [ [...]] a measure, and [ [...]] to suffer. And that it is the Apostles scope to hold this forth in this word, is evident by what follows, for he on purpose makes mention of those severall degrees, proportions, and ranks of sinners under the old Law, who were capable of mercy and compassion, who can have compassion (sayes he) on the [ignorant,] and on [Page 89] them that are [out of the way.] In the old Law you may read of severall degrees and kinds of sinnes, for which God appointed or measured out differing and proportionable sacrifices. So for sinnes of ignorance there was one kind of sacrifice, Levit. 4. ver. 2. & 5. and another for sinnes against know­ledge, or such as were wittingly committed, Ch. 6. ver. 2, 3. compared with ver. 6. Now when any sinner came to the High-priest to make atonement for him, the Priest was wisely to consider the kind and the proportion of his sin; as whether it were a sin of meer ignorance, or whether it were against knowledge, and accordingly he was to proportion a sacrifice, and to mediate for him: And so he did [...], pity him according to measure, or accor­ding to reason or discretion, (as in the margent it is varied.) And therefore the Apostle here men­tions both the ignorant, (that is, those that sinne out of meere ignorance) and them that are gone out of the way, namely, by wilfull and witting ini­quity. And so by this property that was to be in the High-priest, doth he here set forth Christ. As the measure of any mans need and distresse is from sin and misery, accordingly is he affected towards him. And as we have sinnes of severall sizes; accordingly hath he mercies, and puts forth a mediation proportionable; whether they be ig­norances, or sins of daily incursion, or else sinnes more grosse and presumptuous. And therefore let neither of them discourage any from com­ming unto Christ for grace and mercie.

So that (for the closure of this) here is both [Page 90] the qualification disposing him for this office, a mercifull compassionatenesse; and here are the ends of this office, even to deale mercifully with all sorts of sinners according to the proportion and mea­sure of their sinnes and miseries. From each of which doe arise these Corollaries, which make up the demonstration in hand, as the conclu­sion: 1. That he is no longer fit for this place, then he continues to be of a gracious disposion, and one that can have compassion. 2. That he can no longer be faithfull in the dis­charge of this office, (according to the ends for which it was appointed) then he shews all grace and mercy unto them that come unto his throne of grace for it.

And that is the second thing which I at first propounded; that this office did lay a duty upon him to have compassion: And it necessarily follows from the former. And answerably to confirme this, we have both these two brought to our hands in one place together, (and which is a pa­rallel place to this last interpreted) it is Heb. 2. 17. [That he might be a mercifull and a faithfull High-priest, &c.] He is at once here said to be both mercifull and faithfull: And both are attributed to him, in respect of this High-priests office, [faith­full [High-Priest:] and that, as it is to be exe­cuted in heaven, after the dayes of his flesh en­ded. For the Apostle giving the reason of it, and shewing what it is that fits him to be such an High-Priest, addes, ver. 18. [In that himselfe [hath] suffered:] so that it relates to the time [Page 91] after his sufferings ended. Now in that he is said to be [mercifull,] this relates to that internall disposition of his heart, (before spoken of) qua­lifying him for this office; and in that he is said to be [faithfull,] that respects his execution of it; he is faithfull in the discharge of the duty which that place layes on him.

So then, this goes further then the former, for it shews, that to exercise mercy, is the duty of his place, and that, if he will be faithfull, he must be mercifull. For faithfulnesse in any office, imports an exact performance of something appointed by him, who designes one to that office, and that as a duty: and that this is a true description of faithfulnesse, and also that this faithfulnesse so de­scribed is in Christ, we have at once implyed, in that which immediately follows in the beginning of the 3. Chap. v. 3. Who was (sayes the Apostle, go­ing on to speak of Christ) faithfull to him that appoin­ted him, as Moses also was faithfull in all his house: we have the same thing as expresly spoken in that forequoted place, Heb. 5. (in the next words to those we even now opened,) ver. 3. And by reason hereof [he ought] to offer for sins:— he speaks it of Christs Type, the High-Priest, (as the former also he had done) But thereby to shew that it is Christs duty also to mediate for all that come to him, He ought to doe it. Now then to enforce this consideration, for the help of our faith herein; If this office doth by Gods appointment thus bind him to it, and if it be the duty of his place, then certainly he will performe it most exactly, [Page 92] for else he doth not doe his duty. And our com­fort may be, that his faithfulnesse lies in being mer­cifull; therefore (you see) they are both here joyned together. Every one is to doe the proper duty of his place, and exactly to see to that And therefore the Apostle Rom. 12. exhorting to the discharge of the duties of each office in the Church, ver. 7. he sayes, Let him that hath a Mi­nistery committed to him, wait on his ministery; and (among others) if his place of ministration be to shew mercy, (as ver. 8.) (which was an of­fice in the Church, upon which lyed the care of the poore and sick) he is to doe it with cheerfulnesse. And so sayes Christ of himselfe, Esay 61. 1, 2. The Spirit of the Lord is upon me, to bind up the bro­ken hearted, to open the prison doores to them that are bound, (to visit and relieve them) and to preach good tidings to the meeke. Such kind of soules are they that he hath the charge of. He is the great Shepheard and Bishop of soules, 1 Pet. 2. ult. and the sick, and the broken, they are his sheep, his charge, his Diocese, as Ezekiel hath it, Chap. 34. 16. And to tend such as these, he looks for ever upon it as his duty, as his owne expression upon the like occasion importeth, in Iohn 10. 16. Other sheep I have, (sayes Christ) them I [must] bring, &c. Observe how he puts a [ [...]] an [I must] upon it; looking at it as his duty, strictly laid up­on him by his place of being a Shepheard. And the proper duty of his place being to shew mercy, he doth it with cheerfulnesse, (as the Apostle speaks:) For Mercie makes one doe what they [Page 93] doe, with cheerfulnesse. And Christ, as he is the Bishop, so the [...], the Deacon also, (for he beares all offices to his Church) as of the circumcision, so of the uncircumcision also: so he is called, Rom. 15. 8. And these offi­ces of High-Priest, Shepheard, Bishop, &c. he hath still in heaven; for he continues a Priest for ever, Heb. 7. 24.

Now therefore to conclude this Head: Ne­ver feare that Christs great advancement in heaven, should any whit alter his disposition; for this his very advancement engageth him the more. For although he be entred into the heavens; yet consider withall that it is here added, [to be an High-Priest] there; and so long, feare not: for his place it selfe will call for mercie from him unto them that treat with him about it. And al­though in the heavens he be advanced far above all principalities and powers, yet still his High-Priesthood goes with him, and accompanies him: For such an High-Priest became us, as was higher then the heavens, Heb. 7. 26. And further, though he sits at Gods right hand, and on his Fathers Throne, yet that Throne it is a Throne of grace, (as the Text hath it) upon which he sits. And as the Mercie-seat in the Type was the farthest and highest thing in the Holy of Holies; so the Throne of grace (which is an infinite encouragement unto us) is the highest seat in heaven. So that if Christ will have, and keep the greatest place in heaven, the highest preferment that heaven it selfe can bestow upon him, it engageth him unto grace [Page 94] and mercy. The highest honour there hath this Attribute of Grace annexed to it in its very title, [A Throne of Grace:] And as Solomon sayes, A Kings Throne is established by righteousnesse, it continues firme by it; so is Christs Throne by Grace. Grace was both the first founder of his Throne, or his raiser to it, and also it is the establisher of it.

First, it is the founder of it; For the reason why God did set him up in that place, was, because he had more grace and mercy in his heart, then all the creatures had, or could be capable of. All Favourites are usually raised for something that is eminent in them, either beauty, pleasantnesse of wit, State-policie, or the like. Now if you aske what moved God to advance Christ to this high Throne, it was his grace: So Psal. 45. 3. [Grace] is poured into thy lips, (and so dwels much more in his heart) [Therefore] God hath blessed thee: (so it followes:) namely, with all those glo­ries in heaven (which are Gods blessing to his Sonne.)

And then secondly, Grace is the upholder of his Throne: so ver. 4. of the aforesaid Psal. 45. In thy majesty—prosper thou; as well because of meeknesse, as of righteousnesse, and also because of Truth; that is, the word of truth, the Gospel of our salvation, (as Paul exegetically expoundeth it, Ephes. 1. 13.) These are the pillars and suppor­ters of his throne and majesty: And there are two of them, you see, that are of grace, (meeknesse, and the Gospel of our salvation) unto one of justice, or righteousnesse; and yet that one is for us too. And [Page 95] these establish Christs Throne: So it followes, verse 6. Thy Throne, O God, is for ever and e­ver: And you know who applies this unto Christ, Heb. 1. 8. Feare not then, when as meeknesse supports his majesty, and grace his throne; and when as he holds his place by shewing these. And thus much from that office that is laid upon Christ as he is a Priest.

A fourth engagement,4 which added to the for­mer, may mightily help our faith in this, is, his owne Interest; both in that our salvation is the pur­chase of his bloud; and also that his owne joy, comfort, happinesse, and glory are encreased and enlarged by his shewing grace and mercy, in pardoning, relieving, and comforting his mem­bers here on earth, under all their infirmities. So that, besides the obligation of an office underta­ken by him for us, there is the addition of a mighty interest of his owne, coincident there­with, to fixe his heart unto faithfulnesse for us, in all that doth concern us. We see that Advocates and Atturneys who plead for others, although that they have no share in the estate for which they plead, no title to, or interest therein; yet when they have undertaken a Clients cause, (if honest) how diligent will they be to promote and carry it for that their Client, simply because it is their office, and the duty of their place; and yet they have but a very small Fee given them, in comparison of that estate which oft times they follow suit about: How much more would their diligence be whetted, if the Lands and Estates [Page 96] they sue for, were their own, or a purchase of theirs for their wives joynture, or childrens por­tions? Now such is the pardoning of our sins, the salvation of our soules, and the comforting of our hearts unto Christ; these are the purchase of Christs blood, and whilst he is exercised in pro­moving these, he doth good to his own child and Spouse, &c. which is in effect a doing good unto himselfe. Yea, to doe these, bringeth in to himselfe more comfort and glory, then it procures to them. And therefore the Apostle in the begin­ning of the following Chapter, (namely, Heb. 3.) sayes, that Christ is engaged to faithfulnesse in the execution of his office, not as a meere servant onely, who is betrusted by his Master, but as an owner, who hath an interest of possession in the things committed to his care, and a revenue from these: So ver. 5. Moses verily (sayes he) was faithfull as a servant in Gods house; but Christ as a Son over his owne house, (that is, as an Heire of all) Whose house (or family) are We, (sayes the Apostle,) ver. 6. If a Physitian for his fee will be faithfull, although he be a stranger; much more will he be so if he be Father to the Patient, (so as his own life and comfort are bound up in that of the childs) or when much of his estate and commings in are from the life of the party unto whom he mi­nisters physick: In such a case they shall be sure to want for no care and cost, and to lack no Cordials that will comfort them, no means that will cure them, and keep them healthfull, and no fit diet that may nourish and strengthen them. [Page 97] As the care of that Prince of the Eunuchs, in the first of Daniel, was, to have those children com­mitted to his charge, to eat and drink of the best, because that on their looks and good liking his place depended: Now so God hath ordered it, e­ven for an everlasting obligation of Christs heart unto us, that his giving grace, mercy, and com­fort to us, is one great part of his glory, and of the revenue of his happinesse in heaven, and of his inheritance there.

First, to explaine how this may be, consider, That the Humane nature of Christ in heaven hath a double capacity of glory, happinesse, and de­light; One in that neere fellowship and commu­nion with his Father, and the other Persons, through his personall union with the Godhead. Which joy of his in this fellowship, Christ him­selfe speaks of, Psal. 16. ver. ult. as to be enjoyed by him, In thy presence is [fulnesse of joy,] and at thy right hand are pleasures for evermore. And this is a constant and setled fulnesse of pleasure; such as admits not any addition or diminution, but is al­wayes one and the same, and absolute and en­tire in it selfe; and of it selfe alone sufficient for the Sonne of God, and Heyre of all things to live upon, though he should have had no other commings in of joy and delight from any crea­ture. And this is his naturall inheritance.

But God hath bestowed upon him another ca­pacity of glory, and a revenue of pleasure to come in another way; and (answerably) another ful­nesse, namely, from his Church and Spouse, [Page 98] which is his Body. Thus Ephes. 1. when the Apo­stle had spoke the highest things of Christs per­sonall advancement in heaven that could be ut­tered, as of his sitting downe at Gods right hand far above all principalities and powers, &c. ver. 20, 21. yet ver. 22. he addes this unto all, And gave him to be an Head to the Church, which is his Body, the [fulnesse] of him who filleth all in all. So that al­though he of himselfe personally be so full, (the fulnesse of the God-head dwelling in him) that he overflowes to the filling all things; yet he is pleased to account (and it is so in the reality) his Church and the salvation of it to be another fulnesse unto him, super-added unto the former. As Sonne of God he is compleat, and that of himselfe; but as an Head, he yet hath another additionall fulnesse of joy from the good and happinesse of his members. And as all pleasure is the companion, and the result of action; so this ariseth unto him, from his exercising acts of grace, and from his continuall doing good unto, and for those his members; or (as the Apostle expresseth it) from his filling them with all mercy, grace, comfort, and felicity; Himselfe becom­ming yet more full, by filling them; and this is his inheritance also, as that other was. So as a double inheritance Christ hath to live upon; One personall, and due unto him (as he is the Son of God) the first moment of his Incarnation, ere he had wrought any one piece of work towards our salvation: Another acquired, purchased, and merited by his having performed that great ser­vice [Page 99] and obedience: And certainly, besides the glory of his person, there is the glory of his office, of Mediatorship, and of Headship to his Church: And though he is never so full of himselfe, yet he despiseth not this part of his revenue that comes in from below. Thus much for explica­tion.

Now secondly, for the confirmation and ma­king up the demonstration in hand. This super­added glory and happinesse of Christ is enlarged and encreased, still as his members come to have the purchase of his death more and more laid forth upon them: So as when their sins are pardoned, their hearts more sanctified, and their spirits comforted, then comes Hee to see the fruit of his labour, and is comforted there­by, for he is the more glorified by it: yea he is much more pleased and rejoyced in this, then themselves can be. And this must needs keep up in his heart his care and love unto his children here below, to water and refresh them every mo­ment, (as Isaiah speaks, Chap. 37. 3.) For in thus putting forth acts of grace and favour, and in doing good unto them, he doth but good unto himselfe; which is the surest engagement in the world. And therefore the Apostle exhorts men to love their wives, upon this ground, that in so doing, they love themselves: (Ephes. 5. 28. So ought men to love their wives, as their own bodies: He that loveth his wife, loveth himselfe:) so strict and neere is that relation. Now the same doth hold true of Christ in his loving his Church. And [Page 100] therefore in the same place, the love of Christ unto his Church is held forth as the patterne and exemplar of ours, so ver. 25. [Even as Christ also loved the Church.] And so it may well be argu­ed thence by comparing the one speech with the other, that Christ in loving his Church, doth but love himselfe; and then the more love and grace he shews unto the Members of that his Body, the more he shews love unto himselfe. And accordingly it is further added there, ver. 27. that he daily washeth and cleanseth his Church, (that is, both from the guilt and power of sinne,) that he might present it to [himselfe] a glorious Church, not having spot or wrinkle, &c. Observe, it is to [himselfe.] So that all that he doth for his mem­bers is for himselfe, as truly, yea more fully then for them; and his share of glory out of theirs is greater then theirs, by how much the glory of the cause is greater then that of the effect. And thus indeed the Scripture speaks of it: as, whilst it calls the Saints the glory of Christ: So 2 Cor. 8. 23. And Christ, in Iohn 17. 13. and ver. 22, 23. sayes, that he is glorified in them. And Psal. 45. where Christ is set forth as Solomon in all his royalty and majestie; yet ver. 11. hee is said greatly to desire or delight in the beauty of his Queene: that is, the graces of the Saints; and that not with an ordinary delight, but he greatly desires; his desire is encreased as her beauty is: For that is there brought in as a motive unto her to be more holy and conformed unto him, to encline her care, and forsake her Fathers house, v. 10. [Page 101] [So] shall the King greatly desire thy beauty. Christ hath a beauty that pleaseth him, as well as we have, though of another kind; and therefore ceaseth not till he hath got out every spot & wrin­kle out of his Spouses face, (as we heard the A­postle speake even now) so to present her glorious unto himselfe; that is, delightfull and pleasing in his eye. And suitably unto this (to confirme us yet more in it,) Christ in that Sermon which was his solemne fare-well before his going to hea­ven, assures his Disciples that his heart would be so farre from being weaned from them, that his joy would still be in them, to see them prosper and bring forth fruit; so JOHN 15. 9, 10, 11. where his scope is to assure them of the continuance of his love unto them when he should be gone; so ver. 9, 10. As my Father hath loved me, so have I loved you. Continue in my love, &c. As if he had said, Feare not you my love, nor the continuance of it in my absence; but looke you to doe your duty, &c. And to give them assu­rance of this, he further tels them, that even when he is in heaven, in the greatest fulnesse of pleasure at Gods right hand, yet even then his joy will be in them, and in their well doing; so ver. 11. These things have I spoken unto you that my joy may remaine in you, and that your joy may be full. He speakes just like a Father that is taking his leave of his chil­dren, and comforting them at his departure, and giving them good counsell, to take good courses when he is gone from them, to keepe his Comman­dements, and to love one another, so ver. 10, & 12. [Page 102] and backs it with this motive, so shall my joy remain in you, (it is as Fathers use to speake) and it will be for your good too, your joy will be also full. To open which words a little, the word [remaine] used concerning their abiding in his love, and his joy abiding in them, is used in re­ference to the continuing of both these to­wards them in heaven. And when Christ sayes, That my joy may remain in you, it is as if he had said, that I may even in heaven have cause to rejoice in you, when I shall heare and know of you, that you agree and are loving each to other, and keepe my Commandements. The joy which he there calls His joy, [My] joy, is not to be understood Objectivè, of Their joy in Him, as the object of it: but Subjectiè, of the joy that should bee in himselfe, and which hee should have in them. So Augustine long since interpreted it. Quodnam (sayes hee) est illud gaudium Christi [in nobis,] nisi quod ille dig­natur gaudere [de nobis?] what is Christs joy in us, but that which hee vouchsafeth to have of and for us? And it is evident by this, that o­therwise if it were their joy which hee meant in that first sentence, then that other that fol­lows, [And your joy shall be ful] were a Tautologie. He speakes therefore of his joy and theirs, as of two distinct things: and both together were the greatest motives that could be given to en­courage and quicken his Disciples in obedi­ence. Now take an estimate of Christs heart herein, from those two holy Apostles Paul and [Page 103] John, who were smaller resemblances of this in Christ. What (next to immediate communion with Christ himselfe) was the greatest joy they had to live upon in this world, but onely the fruit of their Ministery appearing in the graces both of the lives and hearts of such as they had be­gotten unto Christ? See how Paul utters him­self, 1 Thes. 2. 19. What is our hope, (sayes hee) or joy, or crowne of rejoycing? Ye are our glory and our joy, ver. 20. And in the 3. Epist. of JOHN, ver. 3. John sayes the like, that hee greatly re­joyced of that good testimony hee had heard of Gaius: For (sayes hee) I have no greater joy then to heare that my children walk in the truth, ver. 4. Now what were Paul and John but instruments by whom they beleeved and were begotten? and not on whom: Neither of these were crucifi­ed for them; nor were these children of theirs the travaile of their soules: How much more then unto Christ, (whose interest in us and our wel­fare is so infinitely much greater) must his mem­bers be his joy and his crown? And to see them to come in to him for grace and mercy, and to walke in truth, rejoyceth him much more; for he thereby sees of the travaile of his soule, and so is satisfied. Certainly what Solomon sayes of Parents, Prov. 10. 1. that a wise son maketh a glad father, &c. is much more true of Christ. Holinesse, and fruitfulnesse, and comfortable­nesse in our spirits while we are here below, doe make glad the heart of Christ, our everlasting Father. Himself hath said it, I beseech you be­leeve [...] [Page 100] [...] [Page 101] [...] [Page 102] [...] [Page 103] [Page 104] him, and carry your selves accordingly. And if part of his joy arise from hence, that we thrive and doe well; then doubt not of the continuance of his affections: for love unto himselfe will continue them towards us, and readinesse to embrace and receive them when they come for grace and mercy.

There is a fift Engagement,5 which his ve­ry having our nature, (which he still weares in heaven) and which the end or intention which God had in ordaining Christs assuming it doe put upon him for ever: For one great end and pro­ject of that personall union of our nature unto the Godhead in the second Person for ever, was, that he might be a mercifull High-Priest. So that as his office layes it as a duty upon him, so his becomming a Man, qualifies him for that office, and the performance of it, (and so may afford a farther demonstration of the point in hand.) This we find both to have beene a requisite in our High-Priest, to qualifie him the better for mercy and bowels; and also one of those great ends which God had in that assumption of our nature.

First, a requisite, on purpose to make him the more mercifull. So Heb. 5. 1. (the place even now insisted on, when yet this primary qualification I then passed over, and reserved unto this mention) it is said, Every High-Priest [taken from among men] is ordained for men, (and that, to this end) that so he might be one that can have compassion: namely, with a pity that is naturall and kindly; such as [Page 105] a man beares to one of his owne kind: For other­wise the Angels would have made higher and greater High-Priests then one of our nature; but then they would not have pityed men, as men doe their brethren, of the same kind and nature with them.

And secondly, this was also Gods end and in­tention in ordaining Christs assumption of our na­ture, which that other place before cited, (name­ly, Heb. 2. 16, 17.) holds forth; Verily he took not on him the nature of Angels, but the seed of Abra­ham: That is, an humane nature, and that made too of the same stuffe that ours is of, and it be­hooved him to be made like us in all things, [that] he might bee a mercifull High-Priest, &c. [ [...]]. To the end hee might become, or be made mercifull.

But was not the Son of God as mercifull (may some say) without the taking of our nature, as afterwards when he had assumed it? Or is his mer­cy thereby made larger then of it selfe it should have beene, had he not tooke the humane nature on him?

I answer, Yes, he is as mercifull, but yet

1. Hereby is held forth an evident demonstra­tion (and the greatest one that could have been given unto men) of the everlasting continuance of Gods mercies unto men: by this that God is for everlasting become a man; and so we thereby as­sured, that he will be mercifull unto men, who are of his owne nature, and that for ever: For as his union with our nature is for everlasting; so [Page 106] thereby is sealed up to us the continuation of these his mercies, to be for everlasting: So that he can, and will no more cease to be mercifull to men, then himselfe can now cease to be a man, which can never be. And this was the end of that assum­ption.

But secondly, that was not all: His taking our nature not onely addes unto our faith, but some way or other even to his being mercifull. Therefore it is said, [That he might be made mer­cifull, &c.] That is, mercifull in such a way, as otherwise God of himselfe alone had never beene; namely, even [as a man.] So that this union of both natures, God and Man, was pro­jected by God to make up the rarest com­pound of grace and mercie in the result of it, that ever could have beene; and thereby fully fitted and accommodated to the healing and saving of our soules. The greatnesse of that mercy that was in God, that contributes the stock and treasury of those mercies to be bestowed on us: and unto the greatnesse of these mercies nothing is, or could be added, by the humane nature assumed; but rather, Christs Manhood had all his largenesse of mercie from the Deity: So that had he not had the mercies of God to enlarge his heart towards us, he could never have held out to have for ever been mercifull unto us. But then, this humane nature assumed, that addes a new way of being mer­cifull: It assimilates all these mercies, and makes them the mercies of a Man: it makes them humane mercies, and so gives a natural­nesse [Page 107] and kindlinesse unto them to our capacities. So that God doth now in as kindly and as na­turall a way pity us, who are flesh of his flesh and bone of his bone, as a man pities a man: Thereby to encourage us to come to him, and to bee familiar with God, and treat with him for grace and mercie, as a man would doe with a man; as knowing, that in that man Christ Jesus (whom we beleeve upon) God dwels, and his mercies worke in and through his heart in an hu­mane way.

I will no longer insist upon this notion now, because I shall have occasion to touch upon it againe, and adde unto it under that next third generall Head, of shewing the way how Christs heart is affected towards sinners: Onely take we notice, what comfort this may afford un­to our faith, that Christ must cease to bee a man, if he continue not to be mercifull; see­ing the very plot of his becomming a man, was, that hee might bee mercifull unto us, and that in a way so familiar to our apprehen­sions, as our owne hearts give the experience of the like, which otherwise (as God) hee was not capable of. And adde but this bold word to it (though a true one) that he may now as soon cease to bee God, as to bee a man. The humane nature, (after he had once assumed it) being raised up to all the naturall rights of the Son of God; whereof one (and that now made naturall unto him) is, to continue for ever uni­ted: [Page 108] And he may as soone cease to be either, as to be ready to shew mercy. So that not one­ly the scope of Christs office, but also the intention of his assuming our nature, doth lay a farther engagement upon him, and that more strong then any, or then all the former.

THE HEART OF Christ in Heaven, Towards Sinners on Earth.
PART III.

HEB. 4. 15.‘For we have not an High-Priest who cannot be touched with the feeling of our infirmities, but was in all things tempted like as we are, yet without sin.’

§. I.
Some generals to cleare how this is to be understood, That CHRISTS Heart is touched with the feeling of our infirmities, together with the way how our infirmities come to be feelingly let into his Heart.

HAving thus given such full and ample Demonstrations of the tendernes & same­nesse of Christs Heart unto us now he is in Heaven, with that which it was whilst he was [Page 110] here on earth; and those, both extrinsecall (in the first part) and Intrinsecall (in the second.) I now come to that last Head which I propounded in the opening of these words, namely, the way and manner of Christs being affected with pity unto us; both how it is to be understood by us, and also how such affections come to be let into his heart, and therein to work these bowels of compassion unto us. This in the beginning of the Second Part I propounded to be handled, as being necessary both for the opening and clearing the words of the Text, (which mainly hold forth this) as also for the clearing of the thing it selfe, the point in hand. For (as I there shewed) these words come in by way of pre-occupation or prevention of an obje­ction, a sif his state now in heaven were not capa­ble of such affections as should tenderly move him to pity & commiseration, he being now glorified both in soule and body. Which thought, because it was apt to arise in all mens minds, the Apostle therefore fore-stalls it, both by affirming the con­trary, [We have not an High-Priest that cannot be tou­ched, &c.] that is, he both can be, (or, is capable of it) and likewise is touched, notwithstanding all his glory; as also by his annexing the reason of it, or shewing the way how it comes to passe, in that in all points he was tempted like as we are.

Now in handling and opening these, (which is a matter full of difficulty) I shall with all wa­rinesse proceed to the discovery of what manner of affection in Christ this is, and that by these steps and degrees.

[Page 111] 1. This affection of compassion, or his being touched with the feeling of our infirmities, is not wholly to be understood in a metaphoricall or a similitudinary sense, as those speeches used of God in the Old Testament are to be understood, when bowels of compassion are attributed unto him, and his bowels are said to be rowled together; or as when as it is said of God, that he repented, and was afflicted in all his peoples afflictions. All which expressions were spoken of God, (as wee all know) but meerely [...], after the manner of men: so to convey and represent to our apprehensions, by what affections use to be in parents or friends in such and such cases, (what provoke them unto such and such actions,) which like effects proceede from God towards us when he sees us in distresse. And so they are spoken rather per modum Effectus, then Affectus, rather by way of like Effect, which God produceth, then by way of such Affection in Gods heart, which is not capable of any such passions as these are. Now towards the right understanding of this, the first thing which I affirme is, that (barely) in such a sense as this, that which is here spoken of Christ, is not to be understood; and my reason for it is grounded upon these two things put together: First, that this affection of his towards us here spoken of, is manifestly meant of his humane na­ture, and not of his God head only, for it is spoken of that nature wherein he once was tempted as we now are. So expresly in the next words, which can be meant of no other then his humane nature.

[Page 112] And Secondly, That those kind of expressions which were used of God before the Assumption of our nature, onely in a way of metaphor and si­militude (after the manner of men) should in no further, or more reall and proper sense be spoken of Christ and his humane nature now assumed, & when he is a man as truly and properly as we are, I cannot imagine; when I consider and remember that which I last insisted on, that one end of Christs taking an humane nature, was, that hee might be a [mercifull] High-Priest for ever; in such a way, as he being God alone, could not have beene. I confesse I have often wondred at that expression there used, Heb. 2. He tooke the seede of Abraham, that he might he made a mercifull high-Priest, which at the first reading, sounded, as if God had beene made more mercifull by taking our nature. But this solved the wonder, that this assumption added a new way of Gods being mercifull: By meanes of which it may now bee said, (for the comfort and reliefe of our faith) that God is truly and really mercifull, as a man. And the consideration of this, contributes this to the clearing of the thing in hand, that whereas God of himselfe was so blessed and perfect, that his blessednesse could not have beene touched with the least feeling of our infirmities; neither was he in himselfe capable of any such affection of pitty, or compassion; He is not as a man that he should pittie or repent, &c. He can indeed doe that for us in our distresse, which a man that pitties us useth to do: but the affections and bowels them­selves [Page 113] he is not capable of. Hence therfore amongst other ends of assuming mans nature, this fell in before God as one, that God might thereby become loving and mercifull unto men, as one man is to another. And so, that what before was but improperly spoken, and by way of Metaphor and similitude in the Old Testament, so to convey it to our apprehensions, might now be truly attributed unto him in the reali­ty; that God might be for ever said to be com­passionate as a man, and to be touched with a feeling of our infirmities as a man. And thus by this hap­py union of both Natures, the language of the Old Testament uttered onely in a figure, be­comes verified and fulfilled in the truth of it, as in all other things the shadows of it were in Christ fulfilled. And this is the first step towards the un­derstanding of what is here said of Christ, taken from this comparison with the like attributed un­to God himselfe.

A second and further step to let in our under­standing to the apprehension of this, is by the like further comparison to be made with the Angels, and those affections of love and pity that are cer­tainly found in them. In comparison of which, these affections in Christs humane nature, (though glorified) must needs be far more like to ours, even more tender, and more humane: For in that Heb. 2. it is expresly said, He therefore took not the nature of the Angels, that he might be a mercifull High-Priest. Part of the intendment of those words [Page 114] is to shew and give the reason, not onely why he took our nature under fraile flesh, (though that the Apostle mentions, ver. 14.) but why an humane nature for the substance of it, and not the na­ture of Angels: Because in his affections of mer­cy he would for ever come neerer to us, and have such affections, and of the same kind with ours. Whereas otherwise in other respects, an Angel would have been an higher and more glorious High-Priest then a man.

Now the Angels being fellow-servants with us, (as the Angel called himself, Rev. 22. 9.) they have affections towards us more assimilated unto ours then God hath; and so are more capable of such impressions from our miseries, then God is. Although they be Spirits, yet they partake of something analogicall, or resembling and answe­ring to those affections of pity, griefe, &c. which are in us. And indeed, so far as these affections are seated in our soules, and not drencht in the passi­ons of the body, (unto which our soules are uni­ted) they are the very same kind of affections in us, that are in them. Hence the same lusts that are in men, are said to be in devils, John 8. 44. and there­fore the devils also are said to feare and tremble, &c. And so (oppositely) the same affections that are in men, so far as they are spirituall, and the spirit or soule is the seat of them, they must needs be found in the good Angels. But Christ having an humane nature, the same for substance that ours is, consisting both of soule and body, al­though through glory made spirituall, yet not be­come [Page 115] a Spirit, (A Spirit hath not flesh and bones as ye see me have, sayes Christ of himselfe, after his Resurrection, Luke 24. 39.) therefore he must need, have affections towards us yet more, like to these of ours then those are which the Angels have. So then by these two steps we have gained these two things, That even in Christs humane nature, (though glorified) affections of pity and compassion are true and reall, and not metaphori­cally attributed to him as they are unto God; and also more neere and like unto ours here then those in the Angels are; even affections proper to mans nature, and truly humane. And these he should have had, although this humane nature had from the very first assumption of it been as glorious as it is now in heaven.

But now thirdly, adde this (further) that God so ordered it, that before Christ should cloathe this his humane nature with that glory he hath in heaven, and put this glory upon it, he should first take it as cloathed with all our infirmities, even the very same that doe cleave unto us, and should live in this world as we doe for many yeeres. And during that time, God prepared for him all sorts of afflictions and miseries to run through, which we our selves doe here meet withall; and all that time he was acquainted with, and inured unto all the like sorrowes that we are: and God left him to that infirmity and tendernesse of spirit, to take in all distresses as deeply as any of us, (without sin) and to exercise the very same affections under all these distresses that we at any time doe find stir­ring [Page 116] in our hearts: And this God thus ordered, on purpose thereby to fit him, and to frame his heart (when he should be in glory) unto such af­fections as these, spoken of in the Text. And this both this Text suggests to be Gods end in it, as also that fore-mentioned place, Heb. 2. 13. For as much as we (namely, his members) are partakers of flesh and bloud, (which phrase doth ever note out the frailties of mans nature, as 1 Cor. 15. 50. &c.) he himselfe tooke part of the same,—that he might be a mercifull High-Priest, &c. ver. 17. And then the Apostle gives this reason of it, ver. 18. [For in that himselfe hath suffered, being tempted, he is able (this Ability is (as was before interpreted) the having an heart fitted and enabled, out of ex­perience, to pity and) to succour them that are tempted.] The meaning of which is, that it was not the bare taking of an humane nature (if glo­rious from the first) that would thus fully have fitted him to be affectionately pitifull out of ex­perience, (though (as was said) the knowledge of our miseries taken in thereby, would have made him truly and really affectionate towards us, with affections humane and proper to a man; and so, much neerer and liker ours then what are in the Angels themselves, or then are attributed to God, when he is said to pity us) but further, his taking our nature at first cloathed with frailties, and li­ving in this world as we; This hath for ever fitted his heart by experience to be in our very hearts and bosomes; and not onely or barely to know the distresse, and as a man to be affected with an [Page 117] humane affection to one of his kind; but experi­mentally, remembring the like in himselfe once. And this likewise the Text suggests as the way whereby our distresses are let into his heart the more feelingly, now he is in heaven. We have not an High-Priest that cannot be touched with the feeling of our infirmities, [but was in all points tempted like as we are, yet without sinne.] And the more to comfort us herein, observe how fully and univer­sally the Apostle speaks of Christs having beene tempted here below. First, for the matter of them, or the severall sorts of temptations, he sayes he was tempted [...], in all points, or things of any kind, wherewith we are exereised. Se­condly, for the manner, (he addes that too) [...], like as we are. His heart having been just so affected, so wounded, pierced, and distres­sed, in all such tryals as ours use to be, onely without sinne. God (on purpose) left all his affe­ctions to their full tendernesse, and quicknesse of sense of evill. So that Christ took to heart all that befell him, as deeply as might be; he slighted no crosse either from God or men, but had and felt the utmost load of it. Yea his heart was made more tender in all sorts of affections then any of ours, (even as it was in love and pity) and this made him a man of sorrows; and that more then anyother man was, or shall be.

Now therefore, to explicate the way how our mi­series are let into his heart, & come to stir up such kindly affections of pity and compassion in him, it is not hard to conceive from what hath now been [Page 118] said, and from what the Text doth further hint unto us.

1. The understanding and knowledge of that humane nature hath notice and cognisance of all the occurrences that befall his members here. And for this the Text is cleare: For the Apostle speaks this for our encouragement, That Christ is toucht with the feeling of our infirmities. Which could not be a reliefe unto us, if it supposed not this, that he particularly and distinctly knew them; And if not all as well as some, we should want reliefe in all, as not knowing which he knew, and which not. And the Apostle affirmes this of his humane nature, (as was said) for he speaks of that nature that was tempted here below. And therefore the Lambe that was slaine, and so the man Christ Jesus, is Revel. 5. 6. said to have seven eyes, as well as seven hornes; which seven eyes are the se­ven spirits sent forth into all the earth. His eyes of Providence (through his annointing with the Holy Ghost,) are in all corners of the world, and view all the things that are done under the sunne; in like manner hee is there said to have seven hornes for power, as seven eyes for knowledge; and both are defined to be seven, to shew the per­fection of both; in their extent, reaching unto all things: So that, as all power in heaven and earth is committed unto Him as Son of man, (as the Scrip­ture speakes,) so all knowledge is given him of all things done in heaven and earth, and this as Son of man too: his knowledge and power being of equall extent. He is the Sunne as well in respect [Page 119] of knowledge, as of Righteousnesse, and there is no­thing hid from his light and beames, which doe pierce the darkest corners of the hearts of the sons of men: He knowes the sores (as Solomon ex ­presseth it) and distresses of their hearts. Like as a looking-glasse made into the forme of a round globe, and hung in the midst of a roome, takes in all the species of things done or that are therein at once; so doth the enlarged understanding of Christs humane nature, take in the affairs of this world, (which hee is appointed to governe:) es­pecially the miseries of his members; and this at once.

2. His humane nature thus knowing all, [I know thy workes, thy labour, and thy patience, &c. Rev. 22.] He therewithall hath an act of memory, and re­calls how himself was once affected, and how di­stressed whilst on earth, under the same or the like miseries: For the memory of things here be­low remaines still with him, as with all spirits in either of those two other worlds, heaven or hell. [Son, remember thou in thy life time receivedst thy good things, and Lazarus evill, &c.] sayes Abraham to the soule of Dives in hell, Luke 16. 25. [Remember me when thou commest into thy Kingdome] said the good theefe to Christ; And Revel. 1. I am hee (sayes Christ) that was dead, and am alive: Hee remembers his death still, and the sufferings of it; and as he remembers it, to put his Father in mind thereof, so he remembers it also, to affect his owne heart with what we feele: And his me­mory presenting the impression of the like now [Page 120] afresh unto him, how it was once with him; hence he comes feelingly and experimentally to know how it is now with us, and so affects himselfe therewith: as Dido in Virgil, Haud ignara mali mi­seris succurrere disco: Having experience of the like miseries, (though a Queene now) I know how to succour those that are therein: As God said to the Israelites when they should be possessed of Ca­naan their own land, Exo. 23. 9. Ye know the hearts of strangers, seeing ye were strangers, &c. and therefore doth command them to pitty strangers, and to use them well upon that motive: So may it be said of CHRIST, that he doth know the hearts of his children in misery, seeing himselfe was once under the like. Or as the Apostle exhorts the Hebrews, Heb. 13. 3. Remember them that are in bonds, as bound with them, and them that suffer ad­versity, as being your selves [in the body,] and so ere you die, may come to suffer the like. So Christ, the Head of the body, (which is the fountaine of all sense, and feeling in the body) doth remember them that are bound and in adversity, having himselfe beene once in the body; and so he experi­mentally compassionates them. And this is a fur­ther thing then the former: We have gained this further, That Christ hath not onely such affecti­ons as are reall and proper to an humane nature, but such affections as are stirred up in him, from experience of the like by himselfe once tasted in a fraile nature like unto ours. And thus much for the way of letting in all our miseries into Christs heart now, so as to strike and affect it with them.

§. II.
A more particular disquisition, What manner of affection this is: The Seat thereof, whether in his spirit, or soule onely, or the whole humane nature. Some Cautions added.

BUt concerning this Affection it selfe of pity and compassion, fellow-feeling, and sympa­thie, or suffering with, (as the Text calls it) which is the product, result, or thing produced in his heart by these; there still remaines another thing more particularly to be inquired into; namely, What manner of affection this is. For that such an affection is stirred up in him, besides and beyond a bare act of knowledge, or remembrance how once it was with himselfe, is evident by what we find in the Text. The Apostle sayes, not one­ly that he remembers how himselfe was tempted with the like infirmities that we are, (though that be necessarily supposed) but that he is struck and toucht with the feeling of our infirmities; to the pro­ducing of which, this act of remembrance doth but subserve. And he tels us, Christ is able, and his heart is capable of thus being toucht. And the word [ [...]] is a deep word, signifying to suffer with us, untill we are relieved. And this af­fection thus stirred up, is it which moveth [Page 122] him so cordially to helpe us.

Now concerning this affection, (as here thus expressed) how far it extends, and how deep it may reach, I think no man in this life can fa­thome. If Cor Regis, the heart of a King be inscru­table, (as Solomon speaks) the heart of the King of Kings now in glory is much more. I will not take upon me to intrude into things which I have not seen, but shall endeavour to speak safely, and therefore warily, so far as the light of Scripture and right reason shall warrant my way.

I shall set it forth three wayes:

  • 1. Negatively.
  • 2. Positively.
  • 3. Privatively.

1. Negatively: It is certaine that this affection of sympathie or fellow-feeling in Christ is not in all things such a kind of affection as was in him in the dayes of his flesh. Which is cleare, by what the Apostle speaks of him and of his affe­ctions then, Heb. 5. 7. Who in the dayes of his flesh when he had offered up prayers and supplications with strong cryings and teares, was heard in that which he feared. Where we see his converse and state of life here below, to be called by way of difference and distinction from what it is now in heaven, [The dayes of his flesh:] By [flesh] meaning not the substance of the humane nature, for he re­taines that still; but the fraile quality of subjection to mortality, or passibility. So [Flesh] is usually taken; as when all flesh is said to be grasse: It is spoken of mans nature, in respect to its being [Page 123] subject to a fading, wearing, and decay, by out­ward casualties, or inward passions. So in this Epistle, Chap. 2. 14. For as much as the children (we his brethren) did partake of flesh and bloud, (that is, the frailties of mans nature) he himselfe also took part of the same. And accordingly the Apostle instan­ceth in the following words of that 14. verse, as in death, (which in the dayes of his flesh Christ was subject to) so also in such fraile passi­ons and affections as did work a suffering in him, and a wearing and wasting of his spirits; such as passionate sorrow, joyned with strong cryes and teares, (both which he mentioneth) and also feare, (in those words) [He was heard in that which he feared.] Now these dayes of his flesh being over and past, (for this was onely (as sayes the Apostle) in the dayes of his flesh) hence therefore all such con­comitant passionate overflowings of sorrow, feare, &c. are ceased therewith, and he is now no way capable of them, or subjected to them.

Yet (2.) Positively, why may it not be affirmed that for substance the same kinde of affection of pittie and compassion, that wrought in his whole man both body and soule, when he was here, workes still in him now he is in heaven? (If this Position be allayed with those due cautions and considerations which presently I shall annexe) For, if for substance the same flesh and blood, and animall spirits remaine and have their use; (for though Christ in Luke 24. 29. mentioned only his having flesh and bones after his resurrection, unto Thomas and the other Disciples, because these [Page 124] two alone were to be the object of his Touch and Feeling; yet Blood and Spirits are included in that flesh, for it is caro vitalis, living flesh, and therefore hath Blood and Spirits that flow and move in it,) then why not the same affections also? and those not stirring only and meerely in the soule, but working in the body also, unto which that soule is joyned, and so, remaining really humane affecti­ons? The use of bloud and spirits is, as to nou­rish, (which end is now ceased) so to affect the heart and bowels by their motion to and fro, when the soule is affected. And why this use of them should not remaine, (and if not this, we can conceive no other) I know not. Neither why this affection should be onely restrained to his spirit or soule, and his corporeall powers not be sup­posed to communicate and partake in them. That so, as he is a true man, and the same man that he was, both in body as well as in soule, (for else it had not been a true Resurrection) so he hath still the very same true humane affections in them both: and such, as whereof the body is the seat (and instrument) as well as the soule. And seeing this whole man both body and soule was tempted, and that (as the Text sayes) he is touch­ed with a feeling in that nature which is tempted, it must therefore be in the whole man, both body and soule. Therefore when as we reade of the wrath of the Lambe, as Revel. 6. 16. (namely, against his enemies) as here, of his pity and compassion (towards his friends and members) why should this be attributed onely to his Deity, (which is [Page 125] not capable of wrath) or to his soule and spirit onely? And why may it not be thought he is truly angry as a man, in his whole man, and so with such a wrath as his body is affected with, as well as that he is wrathfull in his soule onely; see­ing he hath taken up our whole nature, on purpose to subserve his Divine nature in all the executions of it?

But now, how far (in our apprehensions of this) we are to cut off the weaknesse and frailty of such affections as in the dayes of his flesh was in them, and how exactly to difference those which Christ had here, and those which he hath in hea­ven, therein lyes the difficulty; and I can speak but little unto it.

Yet first, this we may lay downe as an undoub­ted Maxime, That so far, or in what sense his Body it self is made spirituall, (as it is called, 1 Cor. 15. 44.) so far, and in that sense all such affecti­ons as thus working in his Body are made spiritu­all; and that in an opposition to that fleshly and fraile way of their working here. But then, as his Body is made spirituall, not Spirit, (spirituall in re­spect of power, and likenesse to a Spirit, not in re­spect of substance or nature) so these affections of pity and compassion doe work not onely in his Spirit or Soule, but in his Body too, as their seat and instrument, though in a more spirituall way of working, and more like to that of Spirits, then those in a fleshly fraile body are. They are not wholly spirituall in this sense, that the soule is the sole subject of them, and that it drawes up all such workings into it selfe: so that that should [Page 126] be the difference between his affections now, and in the dayes of his flesh. Men are not to conceive, as if his body were turned into such a substance as the Sun is of, for the soule (as through a case of glasse) to shine gloriously in onely; but fur­ther it is united to the soule, to be acted by it, (though immediately,) for the soul to produce o­perations in it. And it is called spirituall, not that it remains not a body, but because it remains not such a body; but is so framed to the soule, that both it selfe and all the operations of all the po­wers in it, are immediately and entirely at the ar­bitrary imperium & dominion of the soule; & that, as the soule is pleased to use it, and to sway it and move it, even as immediately and as nimbly (and without any clog or impediment) as an Angel moves it selfe, or as the soule acteth it selfe. So that this may perhaps be one difference, that these affections, so far as in the body of Christ, doe not affect his soule, (as here they did, though as then under the command of Grace and Reason to keep their motions from being inordinate or sinfull) but further, the soule being now too strong for them, doth as its owne arbitrement raise them, and as entirely and immediately stir them as it doth it selfe.

Hence 2. these affections of pity and sympathie so stirred up by himselfe, though they move his bowels, and affect his bodily heart as they did here; yet they doe not afflict and perturbe him in the least, nor become they a burthen & a load un­to his spirit, so as to make him sorrowfull, or heavy, (as in this life here his pity unto Lazarus made [Page 127] him, and as his distresses at last, that made him sorrowfull unto death.) So that, as in their rise, so in their effect, they utterly differ from what they were here below. And the reason of this is, be­cause his Body, and the blood and spirits thereof, (the instruments of affecting him) are now alto­gether impassible; namely, in this sense, that they are not capable of the least alteration tending to any hurt what ever: And so, his body is not sub­ject to any griefe, nor his spirits to any wast, decay or expence. They may, and doe subserve the soule in its affections, as they did whilst he was here; but this, meerly by a locall motion, mo­ving to and fro in the veynes and arteries, to af­fect the heart and bowels, without the least diminution or impaire to themselves, or detriment to him: And thus it comes to passe, that though this Blood and spirits doe stir up the same affecti­ons in his heart and bowels, which here they did, yet not (as then) with the least perturbation in himselfe, or inconvenience unto himselfe: But as in this life he was troubled and grieved [without sinne,] or inordinancie; so now when he is in hea­ven he pitties and compassionates without the least mixture or tang of disquietement and per­turbation (which yet necessarily accompanied his affections whilst he was here, because of the frail­ty in which his body and spirits were framed:) His perfection destroyes not his affections, but onely corrects and amends the imperfection of them. Passiones perfectivas to bee now in him, the best of Schoolemen doe acknowledge.

[Page 128] Thirdly, All naturall affections that have not in them Indecentiam status, something unbefitting that state and condition of glory wherein Christ now is, both Schoole-men and other Divines doe acknowledge to be in him. Humanae affecti­ones quae naturales sunt, neque cum probro vel peccato conjunctae, sed omni ex parte rationi subduntur; denique ab iis conditionibus liberantur quae vel animo, vel cor­pori aliquo modo officiunt, Beatis nequaquam repugna­re censendae sunt. ‘Those affections which are na­turall to man, and have no adhaesion of sinne or shame unto them, but are wholly governed by reason, and lastly are exempt from such effects as may any way hurt either the soule or the bo­dy, there is no ground to thinke that such affe­ctions may not wel stand with the state of souls in blisse, sayes Justinian upon this place.’ Now if we consider it, Christ his very state in glory is such, as it becomes him to have such humane affections of pity and compassion in his whole man; so far as to quicken and provoke him to our helpe and succour: not such as to make him a man of sor­rowes in himselfe again, (that were uncomely, nay, incompatible to him,) but such as should make him a man of succours unto us, which is his office. To this end it is to bee remembred, that Christ in heaven is to be considered, not per­sonally only as in himselfe made happy in his Fa­ther; but withall in his relations and in his offi­ces as an Head unto us, and in that relation hee now sits there, as 1 Ephes. 21. 22. (and the head is the seat of all the senses for the good of the body;) [Page 129] and therefore most sensible of any other part. Wherefore because his members unto whom he beares this relation, are still under sinne and mi­serie, therefore it is no way uncomely for him in that estate, to have affections suitable to this his relation. If his state of glory had been wholly or­dained for his owne personall happinesse, then in­deede there had beene no use of such affections to remaine in him; but his relation to us being one part and ingredient of his glory; therfore they are most proper for him: yea, it were uncomely if he had them not. Neither are they a weaknesse in him, as so considered; but rather part of his strength (as the Apostle calls them) [ [...]] And although such affections might in one respect be thought an imperfection; yet in another respect, (namely, his relation to us, and office for us) they are his per­fection. As he is our Head, (which he is as he is a man) it is his glory to be truly and really (even as a man) sensible of all our miseries; Yea it were his imperfection if he were not.

And 4. let me adde this for our comfort, that though all such affections as are any way a bur­then to his spirit, or noxious to his body, be not now compatible to him; and though that passio­nate frailty and infirmity which did help him here to pity and relieve men in misery, out of a suffe­ring hurtfull to himselfe; though these be cut off: yet in those workings of affections and bowels, which he hath now, (which for substance are the same) there is (instead of that passionate frailty) a greater capaciousnesse, vastnesse, and [Page 130] also quicknesse in his affections now in heaven, so to make up a compensation; & so no lesse effectu­ally to stir and quicken him to relieve us, then those former affections did. For it is certaine, that as his knowledge was enlarged upon his entring into glory; so his humane affections of love & pity are enlarged in solidity, strength, and reality, (as true conjugall love useth to be, though more pas­sionate haply at first.) They are not lesse now, but are onely made more spirituall. And as Solomons heart was as large in bounty and royalty, as in knowledge; so Christs affections of Love are as large as his Knowledge or his Power: They are all of a like extent and measure. So far as Gods intention to shew mercy doth reach, (and who knowes the end of those riches?) so farre doth Christs disposition to bestow it. Ephes. 3. 19. The Love of Christ, God-man, passeth knowledge. It hath not lost, or beene diminished by his going to heaven. Though God in his nature be more mer­cifull then Christs humane nature; yet the act and exercise of Christs affections is as large as Gods purposes and decrees of mercy are. And all those large affections and mercies are become humane mercies; the mercies of a Man unto men.

3. Privatively. If these affections of Christs heart be not suffering and afflicting affections; yet we may be way of Privation expresse this of them, that there is a lesse fulnesse of joy and comfort in Chriss heart, wstilst he sees us in misery and un­der infirmities, comparatively to what will be when we are presented to him free of them all.

[Page 131] To cleare this, I must recall (and I shall but re­call) that Distinction I made (in the 4. Demon­stration, Sect. 2. Part 2.) of a double capacity of Glory, or a double fulnesse of Joy which Christ is ordained to have: The one Naturall, and so due unto his person as in himselfe alone conside­red; The other Additionall, and arising from the compleated happinesse and glory of his whole Church, (wherewith mystically he is one.) So in Ephes. 1. ult. although he by reason of his perso­nall fulnesse is there said to fill all in all; yet as he is an Head, in relation to his Church as his body (as in the verses before he is spoken of) thus the perfection of this his bodies beatitude, it is reci­procally called his fulnesse; and therefore untill he hath filled them with all happinesse, and deli­vered them from all miserie, himselfe remaines under some kinde of imperfection, and answera­bly his affections also (which are suited to this his relation,) have some want of imperfection in them, whilst theylie under miserie, in com­parison of what his heart shall have when they receive this fulnesse. Wee may warrantably say Christ shall bee more gladde then, (and is now) as his children are growne up from un­der their infirmities, and as they doe become more obedient and comfortable in their spi­rits, so John 15. 10, 11. I shall adde some il­lustration to this by this similitude (which though it hold not in all things, yet it will hold forth some shadowe of it) The spirits of just men, departed, are said to be perfect, Heb. 12. yet because they [Page 132] have bodies unto which they have a relation, and unto which they are ordained to bee united, they in this respect may be said to be imperfect, till these bodies be re-united and glorified with them, which will adde a further fulnesse to them. Thus in some analogie it stands between Christ Personall, and Christ Mysticall considered. Al­though Christ in his owne Person be compleat in happinesse; yet in relation to his members he is imperfect, and so accordingly hath affections suited unto this his relation: which is no deroga­tion from him at all. The Scripture therefore at­tributes some affections to him which have an imperfection joyned with them; and those to be in him, untill the day of judgement. Thus Expe­ctation and Desire, (which are but imperfect af­fections in comparison to that joy which is in the full fruition of what was expected or desired) are attributed to him, as he is man, untill the day of Judgement. Thus Heb. 10. 12, 13. He is said to sit in heaven, expecting till his enemies be made his foot­stoole. The destruction of which enemies will adde to the manifestative glory of his kingdome. Now as that will adde to the fulnesse of his greatnesse; so the compleat salvation of his members will add to the compleatnesse of his glory. And as the expectation of his enemies ruine maybe said to be an imperfect affection, in comparison of the tri­umph that one day he shall have over them: so his joy which he now hath in his Spouse, is but im­perfect, in comparison of that which shall fill his heart at the great day of Marriage. And acor­dingly, [Page 133] the Scripture calls the accomplishment of these his desires a satisfaction, so Isai. 63. 11. He shall see of the travaile of his soule and be satisfied, which argues desires to be in him, lying under a want of something in the end to bee obtained: Onely we must take in this withall, that Jesus Christ indeede knowes and sees the very time when this his fulnesse through the exaltation of his members up to himselfe shall bee complea­ted, and when he shall trample upon the necks of all his and their enemies; Hee sees their day a comming, (as the Psalmist hath it,) which alleviates and detracts something from this imperfection, that hee should thus expect or tarrie.

§. III.
This Scruple satisfied: How his heart can be feelingly touched wtth our Sinnes, (our greatest infirmities) seeing he was tempted [without sinne.]

THere remaines one great unsatisfaction to be removed, which cannot but of it selfe arise in every good heart. You told us, (may they say,) that by [infirmities] sinnes were meant, and that the Apostles scope was to encourage us a­gainst them also, (and they are indeede the grea­test discomforts and discouragements of all other) Now against them, this which the Apo­stle here speakes affordeth us but little, seeing Christ knowes not how experimentally to pi­tie [Page 134] us therein, for he knew no sinne: Yea, the Apostle himselfe doth here except it, Hee was tempted in all things, [yet without sinne.] It may comfort us indeede, that Christ doth and will pittie us in all other infirmities, because hee himselfe was subject to the like; but hee never knew what it was to bee under sinne, and vexed with a lust, (as I am,) and how shall I releeve my selfe against that, by what the Apostle here speakes of him? I shall endeavour to give some satisfaction and reliefe in this, by these following considerations.

First, The Apostle puts in indeede, that hee was tempted [yet without sinne,] and it was well for us that he was thus without sinne, for he had not beene a fit Priest to have saved us else: so Heb. 7. 25. Such an High-Priest became us as was separate from sinners, innocent, &c. Yet for your reliefe with­all, consider, that hee came as neer in that point as might be, [he was tempted in all things] so sayes the Text, though without sinne on his part; yet tempted to all sinne, so far as to bee afflicted in those temptations, and to see the miserie of those that are tempted, and to know how to pittie them in all such temptations. Even as in taking our nature, in his birth, he came as neere as could be, without being tainted with originall sin, as name­ly, by taking the very same matter to have his body made of that all ours are made of, &c. So in the point of actuall sinne also he suffered him­selfe to bee tempted as far as might be, so as to keepe himselfe pure. He suffered all experiments [Page 135] to be tryed upon him by Satan, even as a man who hath taken a strong antidote, suffers conclu­sions to be tryed on him by a Mountibanke. And indeede because hee was thus tempted by Sa­tan unto sinne, therefore it is on purpose added, [yet without sinne,] And it is as if he had said, sinne never stained him, though hee was out­wardly tempted to it. Hee was tempted to all sorts of sins by Satan, for those three tempta­tions in the wildernesse were the heads of all sorts of temptations, (as Interpreters upon the Gospels do shew.)

Then Secondly, To fit him to pittie us in case of sinne, he was vext with the filth and power of sinne in others whom he conversed with, more then any of us with sinne in our selves. His righ­teous soule was vexed with it, as Lots righteous soule is said to have been with the impure con­versation of the Sodomites. He endured the contra­dictions of sinners against himselfe, Heb. 12. 3. the reproaches of them that reproached thee, (that is, up­on his God,) fell upon me, Rom. 15. 3. It was spo­ken by the Psalmist of Christ, and so is quoted of him by the Apostle: that is, every sinne went to his heart. So as in this, there is but this difference betwixt him and us, that the regenerate part in us is vexed with sin in our selves, and that as our own sin; but his heart with sin in others onely: yet so, as his vexation was the greater, by how much his soule was more righteous then ours which makes it up; yea, in that he sustained the persons of the elect, the sinnes which he saw them commit, trou­bled [Page 136] him, as if they had beene his owne. The word here translated Tempted, is read by some [ [...]] that is, vexed.

Yea, and Thirdly, to helpe this also, it may be said of Christ whilst he was here below, that in the same sense or manner wherein hee bore our sicknesses, Mat. 8. 17. (who yet was never perso­nally tainted with any disease) in the same sense or manner he may be said to have borne our sins, namely thus, Christ when hee came to an elect child of his that was sick, whom he healed; his manner was, first by a sympathie & pittie to afflict himselfe with their sicknesse, as if it had beene his owne: Thus at his raising of Lazarus, it is said that he groaned in spirit, &c. and so by the merit of taking the disease upon himselfe, through a fel­low-feeling of it, he tooke it off from them, be­ing for them afflicted, as if he himselfe had beene sick. And this seemes to be the best interpreta­tion that I have met with, of that difficult place in Mat. 8. 16. 17. where it is said, He healed all that were sick, that it might be fulfilled which was spoken by Isaiah the Prophet, saying, Himselfe tooke our infirmities, [and bare our sicknesses.] Now in the like way or manner unto this, of bearing our sicknesses, hee might beare our sinnes too, for hee being one with us, and to answer for all our sinnes, there­fore when he saw any of his owne to sinne, hee was affected with it, as if it had beene his own. And thus is that about the power of sin made up and satisfied.

And fourthly, as for the guilt of sinne, and the [Page 137] temptations from it, he knowes more of that then any one of us. He tasted the bitternesse of that, in the imputation of it, more deeply then wee can, and of the cup of his Fathers wrath for it, and so is able experimentally to pittie a heart wounded with it, and struggling under such temptations. He knowes full well the heart of one in his owne sense forsaken by God, seeing himselfe felt it, when he cryed out, My God, my God, why hast thou forsaken me?

Vses of all.

1.Use. 1 THus that which hath beene said may af­ford us the strongest consolations and en­couragements against our sinnes of any other con­sideration whatsoever, and may give us the great­est assurance of their being removed off from us, that may be: for,

First, Christ himselfe suffers (as it were) at least is affected under them, as his enemies, which therefore he will be sure to remove, for his owne quiet sake. His heart would not be quiet, but that he knowes they shall be removed. As God sayes in the Prophet, so may Christ say much more, My Bowels are troubled for him, I remember him still. Jeremiah 31. 20.

Secondly, there is comfort concerning such infirmities, in that your very sinnes move him to pittie more then to anger. This text is plaine for [Page 138] it, for he suffers with us under our infirmities, and by infirmities are meant sinnes, as well as other miseries, (as was proved) whilst therefore you looke on them as infirmities, (as God here lookes upon them, and speakes of them in his owne) and as your disease, and complaine to Christ of them, and doe cry out, O miserable man that I am, who shall deliver me? so long feare not. Christ he takes part with you, and is so farre from being provoked against you, as all his anger is turned upon your sinne to ruine it; yea his pity is increased the more towards you, even as the heart of a father is to a child that hath some loathsome disease, or as one is to a member of his body that hath the leprosie, hee hates not the member, for it is his flesh, but the disease, and that provokes him to pittie the part affected the more. What shall not make for us, when our sinnes that are both against Christ and us, shall be turned as motives to him, to pitie us the more? The object of pitty is one in miserie whom we love; and the greater the misery is, the more is the pity, when the party is beloved: Now of all miseries, sinne is the greatest; and whilst your selves look at it as such, Christ will looke upon it as such only also in you: And he loving your persons, and hating only the sinne; his hatred shall all fall, and that only upon the sinne to free you of it by its ruine and destruction, but his bowels shall be the more drawne out to you; and this as much when you lie under sin, as under any other afflicti­on. Therefore feare not, What shall separate us from Christs love?

[Page 139] What ever tryall,Use 2 or temptation, or miserie we are under, we may comfort ourselves with this, that Christ was once under the same, or some one like unto it, which may comfort us in these three differing respects that follow, by considering

First, that we are thereby but conformed to his example, for he was tempted in all, and this may bee no small comfort to us.

Secondly, we may look to that particular in­stance of Christs being under the like, as a meri­ting cause to procure and purchase succour for us under the same now; and so in that respect may yet further comfort our selves. And

Thirdly, his having once borne the like, may relieve us in this, that therefore he experimentally knowes the misery and distresse of such a conditi­on, and so is yet further moved & quickned there­by to help us.

As the Doctrine delivered is a comfort, Use 3 so the greatest motive against sinne; and perswasive unto obedience, to consider, that Christs heart if it be not afflicted with, (and how far it may suffer with us we know not) yet for certaine hath lesse joy in us, as we are more or lesse sinfull, or obedient. You know not by sinning what blowes you give the heart of Christ: If no more but that his joy is the lesse in you, it should move you, as it useth to doe those that are ingenuous. And take this as one incentive to obedience, that if he retaine the same heart and mind for mercy towards you which he had here on earth: Then to answer his love, en­deavour you to have the same heart towards him [Page 140] onearth, which you hope to have in heaven; and as you daily pray, Thy will be done on earth as it is in heaven.

In all miseries and distresses you may be sure to know where to have a friend to help and pity you,Use 4 even in heaven, CHRIST; one whose nature, office, interest, relation, all, doe engage him to your succour; you will finde men, even friends, to be oftentimes unto you unreasonable, and their bowels in many cases shut up towards you. Well, say to them all, If you will not pittie me, Choose, I know one that will, one in heaven, whose heart is touched with the feeling of all my infirmities, and I will goe and bemoane my selfe to him. Come boldly, (sayes the Text) [...], even with open mouth, to lay open your complaints, and you shall finde grace and mercy to helpe in time of need. Men love to see themselves pityed by friends, though they cannot helpe them: Christ can and will doe both.

FINIS.

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