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 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, 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 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 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, (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 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 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 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.

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 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 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.

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.

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 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 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.

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, 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 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 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 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 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, 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.

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, (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 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 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?] 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 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 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 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 〈1 page duplicate〉 〈1 page duplicate〉 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; 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.

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 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 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 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 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.

THe conſideration of his ſitting at Gods right hand may in reſpect of the influence, 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 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 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 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 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 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 non-Latin alphabet 〉 [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. 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 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.

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 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 [ 〈 in non-Latin alphabet 〉 ] that he lives and is at Gods right hand; Rom. 5. 10. The Apoſtle riſeth yet higher to an 〈 in non-Latin alphabet 〉 [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 [ 〈 in non-Latin alphabet 〉 ] all manner of wayes, by all manner of meanes; ſaved over and over.

For the cleering of this laſt generall head, The 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.

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.

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 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 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 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 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 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 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 〈 in non-Latin alphabet 〉 . will beare either) this is (ſayes he) the ſumme or argument of all: the word is 〈 in non-Latin alphabet 〉 , and ſignifies as well The head, the chiefe, the top of all, and 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, [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.

TO come now more particularly to ſhew that proper and ſpeciall influence that Interceſſion hath into our Salvation, and what it addes to the 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 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 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 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 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 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 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, 〈 in non-Latin alphabet 〉 ) 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 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, 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 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 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 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 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 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 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 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 his hands for ever: therefore let us leave out none of theſe in our believing on him.

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 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 〈 in non-Latin alphabet 〉 ] to the utmoſt, notes out a ſaving indeed, a doing it (not by halves, but) wholly, and throughly, and compleatly: 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 ] 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 the 〈 in non-Latin alphabet 〉 , 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 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 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 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 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 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.