ChristSetForth

byThomasGoodwin

CHRISTSETFORTH In his Death, Resurrection, Ascension, Sitting atGod’srighthand,&Intercession,AstheCAUSEofJustification,andtheOBJECTofJustifyingFaithUponRomans8:34

TOGETHERWITHATREATISEDISCOVERINGTheAffectionate tendernessofCHRIST’sHEARTnow, inHeaven,untoSinnersonEarth.ByThomasGoodwin,B.D.

London,PrintedbyJ.G.forR.Dawlman,1651

TableofContents

TOTHEREADER

SECTION ONE SHOWING BY WAY OF INTRODUCTION THATCHRISTISTHEEXAMPLEANDOBJECTOFJUSTIFYINGFAITH

Chapter One: The scope of these words: that they were Christ'soriginally.Christ thehighestexampleofbelieving.Encouragementstoourfaithfromthence.

Chapter Two: The scope and argument of this discourse is, eitherdirection to Christ as the object of faith, or encouragement tobelievers,fromallthoseparticularsinChristmentionedinthetext.

ChapterThree:First,directionstoChristastheobjectoffaith.HowinathreefoldconsiderationChrististheobjectofjustifyingfaith.

SECTIONTWOCHRIST,THEOBJECTANDSUPPORTOFFAITHFORJUSTIFICATION,INHISDEATH

ChapterOne:HownotChrist'spersonsimply,butChristasdying,is

theobjectoffaithasjustifying.

Chapter Two:What in Christ's death, faith seeking justification, isespeciallytoeyeandlookat.

Chapter Three:What support or matter of triumph Christ's deathaffordstofaithforjustification.

SECTIONTHREEFAITHSUPPORTEDBYCHRIST'SRESURRECTION

Chapter One: Christ's resurrection supports faith two ways: 1. Bybeinganevidenceofourjustification;2.Byhavinganinfluenceintoour justification. The necessity of Christ's resurrection, for theprocuringourjustification.

ChapterTwo:Fortheexplanationofboththeseisshown,howChristsustainedadoublerelation:first,ofasuretygiven,forus;secondly,ofa commonperson inour stead.Thedifferenceof these two,andtheusefulnessofthesetwoconsiderations,fortheexplainingalltherestthatfollows,inthiswholediscourse.

Chapter Three: The first head: The evidence of justification whichChrist's resurrectionaffords to faith,explainedby two things. 1.Byshowing how Christ was made a Surety for us. 2. How hisresurrectionasaSuretyholdsforththisevidence.

Chapter Four: The secondheadpropounded, the influenceChrist'sresurrection has into justification. Two branches of thedemonstration of this: First, that Christ was a common person,representingus in all hewas, ordid, or suffered,handled at large;moreespeciallyacommonpersoninhisresurrection.

ChapterFive:Thesecondbranch:HowChrist'srepresentingusasacommon person in his resurrection, has an influence into ourjustification, made forth by two things: 1. How Christ at hisresurrection was justified from our sin; 2. That we were all thenjustifiedinhimasacommonperson.

Chapter Six: How our faith may raise from hence, a matter of

triumphaboutourjustification.Anexplicationhowwearejustifiedbyfaith,althoughjustifiedinChristathisresurrection.

ChapterSeven:Howall this, both the supportof our faithandourjustification byChrist's resurrection, is sealed up to us in baptism.Theconclusion;HowfaithmaymakeuseofChrist'sresurrectioninitspleastoGod.

SECTIONFOURFAITHSUPPORTEDBYCHRIST'SASCENSION,ANDSITTINGATGOD'SRIGHTHAND

ChapterOne:A connectionof this thirdheadwith the two former;showing how it affords a farther degree of triumph. Two thingsinvolvedinit:1.Christ'sascension;2.Christ'spowerandauthorityinheaven.

Chapter Two: Showing first what evidence for our justificationChrist'sascensionintoheavenaffordsuntoourfaith,uponthatfirstfore-mentionedconsiderationofhisbeingaSuretyforus.

ChapterThree:ShowingwhatevidencealsoChrist'ssittingatGod'sright hand, having been our Surety, affords to our faith forjustification.

Chapter Four: Demonstrates, in the second place, what influenceChrist's ascensionhas in abeliever'snon-condemnation,upon thatsecondpremisedconsideration,ofChrist'sbeinga commonpersonforus.Thesecuritythatfaithmayhavefromthence.

ChapterFive:Demonstrates in likemannerwhat influenceChrist'ssitting at God's right hand has into our justification, upon thatsecond consideration of his being a common person. And thesecurityfaithmayhavefromthence.

SECTION FIVE THE TRIUMPH OF FAITH FROM CHRIST'SINTERCESSION

Chapter One: A connection of this with the former; and how thisaddsafurthersupport.Twothingsoutofthetextpropoundedtobe

handled:First,theconcurrencyofinfluencethatChrist'sintercessionhas into our salvation. Secondly, the security that faith may havetherefromforourjustification.

Chapter Two: The first head explained by two things: First,intercession,onepartofChrist'spriesthood,andthemostexcellentpartofit.

Chapter Three: The second; the special peculiar influence thatintercessionhasintooursalvationandjustification,andthereasonswhyGodappointedittobeaddedtotheformer.

ChapterFour:Thesecondhead:thegreatsecuritytheconsiderationofChrist'sintercessionaffordstofaithforourjustification,showed,1.Bywayofevidence;bytwothings.

Chapter Five: The prevalency of Christ's intercession, and thepowerfulinfluenceithasintooursalvation,demonstratedfirstfromthegreatnessofChrist,andhisfavourwithGod.

Chapter Six: Secondly, the prevalency of Christ's intercessiondemonstratedfromtherighteousnessofthecausehepleadseveninjustice; how forcible the cry of his blood is, himself appearing tointercedewithit.

ChapterSeven:Thirdly, theprevalencyofChrist's intercession,andof his gracewith his Father, demonstrated from the greatness andabsolutenessofhispowertodowhateverheasks.

ChapterEight:ThepotencyandprevalencyofChrist's intercession,demonstrated from the graciousness of the person with whom heintercedes,consideredfirstasheistheFatherofChristhimself.

ChapterNine:ThepotencyofChrist'sintercessiondemonstrated,inthatheintercedeswithGod,whoisourFather.HowGod'sheartisasmuchinclinedtohearChristforusasChrist'sistointercede.

Chapter Ten: The use of all; containing some encouragements forweakbelievers,fromChrist'sintercessionoutofHebrews7:25.

TotheReader

What thescopeof this treatise itself is, the title-pageand the table thatfollowswill sufficiently informyou: I shall onlyhere acquaint youwithwhatwasmine,inafewwords.Ihavebylongexperienceobservedmanyholyandprecioussouls,whohaveclearlyandwhollygivenupthemselvesto Christ, to be saved by him his own way, and who at their firstconversion (as also at times of desertion) have made an entire andimmediate closewithChrist alone for their justification,whoyet in theordinarycourseandwayoftheirspiritshavebeentoomuchcarriedawaywith the rudiments of Christ in their own hearts, and not after Christhimself: the stream of their more constant thoughts and deepestintentionsrunninginthechannelofreflectingupon,andsearchingintothegraciousdispositionsoftheirownhearts,sotobringdown,ortoraiseup(astheapostle'swordsare,Romans10:8),andsogetasightofChristby them. Whereas Christ himself is "nigh them" (as the apostle therespeaks),iftheywouldbutnakedlylookuponhimselfthroughthoughtsofpureandsinglefaith.

Andalthoughtheuseofourowngraces,bywayofsignandevidenceofChristinus,beallowedusbyGod,andisnowayderogatoryfromChrist,ifsubordinatedtofaith;andsoasthattheheartbenottooinordinateandimmoderate in poring too long or too much on them, to fetch theircomfort from them, unto a neglect of Christ: yet as pleasures that arelawfulareunlawfullyusedwhenourthoughtsandintentionsaretoolong,ortoofrequent,ortoovehementinthem,soastodeadtheheart,eitherto the present delighting in God, or pursuing after him, with the jointstrengthofoursouls,asouronlychiefgood:soanimmoderaterecourseuntosigns(thoughbarelyconsideredassuch),isasunwarrantable,whenthereby we are diverted and taken off from a more constant actualexerciseofdailythoughtsoffaithtowardsChristimmediately,asheissetforthtobeourrighteousness,eitherbythewayofassurance(whichisakind of enjoymIn his Death, Resurrection, Ascension, Sitting at God’sright hand, & Intercession, As the CAUSE of Justification, and theOBJECT of Justifying Faithent of him), or recumbency and renewed

adherenceinpursuitafterhim.

Andyetthemindsofmanyaresowhollytakenupwiththeirownhearts,that(asthePsalmistsaysofGod)Christ"isscarceinalltheirthoughts."But let these consider what a dishonor this must necessarily be untoChrist,thathistrainandfavorites(ourgraces)shouldhaveafullercourtandmore frequentattendance fromourhearts thanhimself,who is the"King of Glory." And likewise what a shame also it is for believersthemselves,whoarehisspouse,tolookupontheirhusbandnootherwisebut by reflection and at second hand, through the intervention andassistanceoftheirowngraces,asmediatorsbetweenhimandthem.

Now to rectify this error, theway isnotwholly to reject alluseof suchevidences, but to order them, both for the season, as also the issue ofthem.For theseason,soas that theuseof themgonotbefore,butstillshouldfollowafteranaddressoffaithfirstrenewed,andactsthereofputforth upon Christ himself. Thus whenever we would go down into ourown hearts, and take a view of our graces, let us be sure first to lookwhollyoutofourselvesuntoChrist,asourjustification,andtoclosewiththemimmediately;and thisas ifwehadnopresentorby-pastgrace toevidenceourbeing inhim.And if then,while faith is thus immediatelyclaspingaboutChrist,assittinguponhisthroneofgrace,wefindeitherpresent or fore-past graces coming in as handmaids, to attend andwitnesstothetruthofthisadherenceuntoChrist(asaftersuchsingleandabsolute acts of faith it oftentimes falls out);—theHolyGhost (withoutwhoselighttheyshinenot)"bearingwitnesswithourspirits,"thatis,ourgraces,aswellastoourspirits;—andthenagain,fortheissueofthem,ifin the closure of all, we again let fall our viewing and comfortingourselves in them, or this their testimony, and begin afresh (upon hisencouragement) to act faith uponChrist immediatelywith a redoubledstrength; if thus (I say)wemake such evidences tobe subservient onlyuntofaith(whileitmakesChristitsAlphaandOmega,thebeginningandthe end of all), this will be no prejudice at all to Christ's glory, or theworkingsoffaithitself; forbythiscoursethelifeoffaithisstillactuallymaintainedandkeptuponwinginitsfulluseandexercisetowardsChristaloneforjustification.WhereasmanyChristiansdohabituallymakethatonlybutasasupposedortakenforgrantedprinciple,whichtheyseldom

use,buthavelaidupforatimeofneed;butactuallylivemoreintheviewandcomfortoftheirowngraces,andthegraciousworkingsthereofinthedutiestowardsChrist.

Thereasonofthisdefect,amongmanyothers,Ihaveattributedpartlytoa"barrenness"(asPeter'sphraseis)"intheknowledgeoftheLordJesusChrist," and of such things revealed about him, asmight bematter forfaith toworkand feedupon:asalso toawantof skill (whilemenwantassurance)tobendandbow,andsubjugatetotheuseofafaithformereadherence, all those things that they know and hear of Christ asmadejustification unto us. It being in experience a matter of the greatestdifficulty(andyetcertainlymostfeasibleandattainable),forsuchafaithascanyetonlyrelyandcastitselfuponChristforjustification,yetrightlytotakein,andsotomakeuseofallthatwhichisormaybesaidofChrist,hisbeingmaderighteousnesstous,inhisdeath,andresurrection,astoquicken and strengthen itself in such acts of mere adherence, untilassurance itself comes, for whose use and entertainment all truths liemorefairanddirectly tobereceivedby it.Theyallserveasa fore-rightwind to assurance of faith, to fill the sails thereof, and carry onwith amorefullandconstantgale(asthewordusedbytheapostleforassuranceimports),whereas to the faithof apoor recumbent, they servebut as ahalfsidewind,untowhichyet,throughskill,thesailsofsuchafaithmaybesoturnedandappliedtowardsit,astocarryasoulonwithmucheaseandquietnessuntoChrist thedesiredhaven; itnotwithstandingwaitingallthatwhileforamorefairandfullgaleofassuranceintheend.

Nowtohelporinstructbelieversinthatlatter,namely,theuseofsuchaskill,isnotdirectlythedriftofthistreatise,Ihavingreservedthatpart(ifGod assistme and give leisure, and this find acceptance) unto anotherabouttheActsofjustifyingfaith,whereinthisarenowmentionedistobethemainscope.ThatwhichIhavehereendeavored,is,tosetforthtoallsortsofbelievers(whethertheyhaveassuranceornot)Christasheistheobjectofourfaithasjustifying,andasthecauseofjustificationtous;andso I send forth this as apremise andpreparatory to that other.And tothatpurposeIhaverunoversomefewarticlesofourfaithorcreed,asIfound them put together in one bundle by the great Apostle, namelyChrist, inhisdeath,resurrection,ascension,sittingatGod'srighthand,

andintercession,andhavehandledthesenofurtherthanasinall theseheismadejustificationuntous,thereinhavingpunctuallykeptuntotheapostle's scope. By all which you may (in the meantime) see, whatabundant provision God has laid up in Christ (in the point ofjustification) forall sortsofbelievers to liveupon:everything inChrist,whatsoever he was, or whatsoever he did, with a joint voice speakingjustificationuntous.YoumayseealsothatGodhasinChristjustifiedusoverandover;andtherebycometodiscernwhatlittlereasonyouhavetosuffer your hearts to be carried aside to other comforters, and so bespoiledandbereftofthesemoreimmediatelyprepared,andlaidupforusin Christ himself. To have handled all those considerations, which hisobedienceuntodeathaffordsuntothejustificationofabeliever,andhiscomfort therein, in this small tractate, would havemade that part toodisproportionedtotherest: italonedeserves,andwillrequireadistincttract, which therefore I have cast into another method; and so in thistreatisehavetouchedonlyuponwhatmayforthepresentbesufficienttofurnishthatpart,tokeepcompanywithitsfellows.OnlywhenIhadthuspresentedChristalongfromhisdeath,resurrection,andascension,untohis sitting in heaven, and there performing that great part of hispriesthood, theworkof intercession, I judged itbothhomogeneal toallthese, and conducing to the greater encouragement of believers in theexerciseoftheirfaith,tosubjointhatothertreatise,HowChrist'sHeart,now he is in Heaven, stands affected to us Sinners here below. And abettertoken(taketheargumentitself,ifIcouldhavefullyrepresentedit)howtopresentuntohisspouseIknownot,thanatruecharacterofherHusband'sheart,nowheisinglory:and(butformethod'ssake)Iwouldhave placed it first, it being more suited to vulgar capacities, whosebenefitIaimat.NowinthatdiscourseIconfessIhavenotaimedtokeepso strictly unto the matter of justification only, as in the other I havedone; but have more generally discussed it, and shown how his heartstandstowardsus,underallsortsofinfirmitieswhatsoever,eitherofsinormisery,yet soas itwill serve for thematterof justificationalso.TheFather of our Lord JesusChrist grant us according to the riches of hisglory,thatChristmaydwellinourheartsbyfaith,andthatwemayknowtheloveofChrist,whichpassesknowledge!Amen.―ThomasGoodwin

SectionOne::ChapterOne

SHOWINGBYWAYOFINTRODUCTIONTHATCHRISTISTHEEXAMPLEAND

OBJECTOFJUSTIFYINGFAITH

Thescopeofthesewords:thattheywereChrist'soriginally.Christthehighest

exampleofbelieving.Encouragementstoourfaithfromthence.

Whoishethatcondemns?ItisChristthatdied,yesrather,thatisrisenagain,whoisevenattherighthandofGod,whoalsomakesintercessionforus.—Romans8:34

These words are a triumphing challenge uttered by the apostle in thenameofalltheelect;forsohebeginsitinRomans8:33foregoing,"Whoshall lay anything to the chargeofGod's elect? It isGod that justifies."Andthenfollowthesewords,"Whoshallcondemn?"namely,God'select."It is Christ that died." This challengewe find first published by JesusChristhimself,ouronlychampion,Isaiah50:8(achaptermadeofandforChrist), "He isnear that justifiesme;whowill contendwithme?"TheywereChrist'swordsthere,andspokenofGod'sjustifyinghim:andtheseareeverybeliever'swordshere,intendedofGod'sjustifyingthem.Christisbroughtinthereutteringthemasstandingatthehighpriest'stribunal,whentheyspatuponhim,andbuffetedhim;whenhewascondemnedbyPilate, then he exercised this faith onGod his Father, "He is near thatjustifiesme."Andasinthathiscondemnationhestoodinourstead,sointhis his hope of his justification he speaks in our stead also, and asrepresentingus inboth.Andupon this theapostleherepronounces, inlikewords, of all the elect, "It is God that justifies; who shall accuse?"Christwascondemned,yes,"hasdied;whothereforeshallcondemn?"Lo,herethecommunionwehavewithChristinhisdeathandcondemnation,yesinhisveryfaith;ifhetrustedinGod,somaywe,andshallascertainlybedelivered.Observewefirst fromhence,bywayofpremisetoall thatfollows.

Observation:Christlivedbyfaith,aswellaswedo.

InJohn1:16,wearesaidto"receiveofhisfullnessgraceforgrace,"thatis,graceanswerableandlikeuntohis;andso(amongothers)faith.

Forexplicationhereof:

First,insomesensehehadafaithforjustificationlikeuntoours,thoughnotajustificationthroughfaith,aswehave.Hewentnot,indeed,outofhimself, to rely on another for righteousness, for he had enough of hisown(hebeing"theLordour righteousness");yethebelievesonGod tojustifyhim,andhadrecoursetoGodforjustification."Heisnear"(sayshe) "that justifiesme." If he had stood in his own personmerely, anduponhisownbottomonly,therehadbeennooccasionforsuchaspeech;andyetconsiderhimashestoodinourstead,therewas;forwhatneedofsucha justification, ifhehadnotbeensomewaynearacondemnation?Hethereforemustbesupposedtostandhere(inIsaiah)atGod'stribunal,aswellasatPilate's,withalloursinsuponhim.Andsothesameprophettellsus,Isaiah53:6,"Godmadetheiniquitiesofustomeetonhim."Hewas now made sin, and a curse, and stood not in danger of Pilate'scondemnationonly,butofGod'stoo,unlesshesatisfiedhimforallthosesins.AndwhenthewrathofGodforsincamethusinuponhim,hisfaithwasputtoit,totrustandwaitonhimforhisjustification,fortotakeoffallthosesins,togetherwithhiswrathfromoffhim,andtoacknowledgehimself satisfiedandhimacquitted.Therefore, inPsalm22 (whichwasmadeforChristwhenhangingonthecross,andspeakshowhisheartwastakenupthatwhile),heisbroughtinasputtingforthsuchafaithasherewespeakof,whenhecalledGodhisGod,"MyGod!MyGod!"then,whenastohissense,hehadforsakenhim,"Whyhastthouforsakenme?"Yes,he helped his faith with the faith of the forefathers, whom upon theirtrust inhimGodhaddelivered."Our fathers,"sayshe,"trusted inthee;they trusted, and thou didst deliver them." Yes, at Psalm22:5,we findhim layinghimself atGod's feet, lower than ever anymandid. "I amaworm," sayshe, (which everyman treads on, and counts it amatter ofnothingfortokill),"andnoman,"as it follows;andall this,becauseheboreoursins.Nowhisdeliveranceandjustificationfromallthese,tobegiven him at his resurrection, was the matter, the business he thustrustedinGodfor,eventhatheshouldriseagain,andbeacquittedfrom

them.SoPsalm16(apsalmmadealsoforChrist,whentosuffer,andlieinthegrave),Psalm16:8-10,"TheLordisatmyrighthand,Ishallnotbemoved;Thereforemyheartisglad,myfleshalsorestsinhope,"or,asintheoriginal,"dwellsinconfidentsureness.""Thouwillnotleavemysoulinhell,"thatis,undertheloadofthesesins,andyourwrathlaidonmefor them; "neither will suffer your holy One (in my body) to seecorruption."Thisisinsubstanceallonewithwhatisheresaidinthisoneword, "He is near that justifies me," for Christ's resurrection was ajustificationofhim,asIshallhereaftershow.

Second,neitherdidheexercisefaithforhimselfonly,butforusalso,andthatmore than any of us is put to it, to exercise for himself; for he indying, and emptying himself, trusted God with the merit of all hissufferings forehand, there being many thousands of souls to be savedthereby a long while after, even to the end of the world. He died andtrustedall thatstock intohisFather'shands, togive itout ingraceandglory,asthoseforwhomhediedshouldhaveneed.Andthisisagreatertrust (considering the infinite number of his elect as then yet to come)than anyman has occasion to put forth for himself alone. God trustedChrist before he came into the world, and savedmanymillions of theJewsuponhisbareword.AndthenChrist,athisdeath,trustsGodagainasmuch,bothforthesalvationofJewsandGentilesthatweretobelieveafterhisdeath. InHebrews2:12-15, it ismadeanargument thatChristwas a man like us, because he was put to live by faith like as we are(which the angels do not); and to this end, the apostle brings in thesewords prophesied of him, as spoken by him of himself, "I will putmytrustinhim,"asoneproofthathewasamanlikeuntous.Nowforwhatwas it thathe trustedGod?Bythecontext itappears tobe this, thatheshould be the salvation of his "brethren" and "children," and that heshouldhave"aseedandagenerationtoservehim,"andraiseupachurchtoGodtopraisehimin.Forthisismadehisconfidence,andtheissueofhissufferings,inthatfore-citedPsalm22,fromverse22totheend.

Use.How should the consideration of these things both draw us on tofaith, and encourage us therein, and raise up our hearts above alldoubtingsandwithdrawingsofspiritinbelieving!ForinthisexampleofChristwehavethehighestinstanceofbelievingthateverwas.Hetrusted

God(aswehaveseen)forhimself,andformanythousandsbesides,evenforallhiselect;andhavenotyouthehearttotrusthimforonepoorsoul?Yes, Christ thus trusted God upon his single bond; but we, for ourassurance, have both Christ and God bound to us, even God with hissuretyChrist(forheisGod'ssuretyaswellasours).Adoublebondfromtwosuchpersons,whomwoulditnotsecure?IfGodtheFatherandGodtheSonthusmutuallytrustedoneanotherforoursalvation,whomwouldit not induce to trust them both, for one's own salvation, when asotherwisetheymustbedamnedthatwillnot?

1. This example of Christ may teach and incite us to believe. For didChristlaydownallhisglory,andemptyhimself,andleavehimselfworthnothing, but made a deed of surrendering all he had into his Father'shands,andthisinapuretrustthatGodwould"justifymanybyhim"(asitisinIsaiah53)?Andshallnotwelaydownallwehave,andpartwithwhatever is dear unto us beforehand, with the like submission, in adependenceandhopeofbeingourselvesjustifiedbyhim?Andfurther;—

2.Itmayencourageustobelieve,especiallyagainstthegreatnessofsins.Have you the guilt of innumerable transgressions coming in anddiscouraging you from trusting in him? Consider but what Christ had,thoughnotofhisown;Christwasmade(asLutherboldly, inthissensethatwespeakofhim,speaks),thegreatestsinnerthateverwas,that is,by imputation; for the sins of allGod's chosenmet in him.And yet hetrustedGodtobejustifiedfromthemall,andtoberaisedupfromunderthewrathduetothem.Alas!Youarebutonepoorsinner,andyourfaithhasbutalightandsmallloadlaiduponit,namely,yourownsins,whichto this sum he undertook for, are but as a unit to an infinite number."God laid upon him the iniquities of us all." Christ trustedGod for hisownacquittancefromthesinsofalltheworld,andwhenthatwasgivenhim, he yet again further trusted him, to acquit the world for hissatisfaction'ssake.

Butyouwillsay,ChristwasChrist,onepersonallyunitedtoGod,andsoknew thathe could satisfyhim;but I ama sinfulman.Well,but if youbelieve, and so are one of those who are one with Christ, then Christspeakingthesewordsinthenamebothofhimselfandofhiselect,ashasbeenshowed,youhavetheverysamegroundtoutterthemthathehad,

and all that encouraged him may embolden you, for he stood in yourstead. Itwas only yours andothers' sins that puthim in anydanger ofcondemnation; and you see what his confidence beforehand was, thatGod would justify him from them all. And if he had left any of themunsatisfied for,hehadnotbeen justified;andwithal, inperforminghisownpartundertakenbyhim,heperformedyoursalsoandsoinhisbeingjustified you were justified also. His confidence, then, may be yourconfidencenow;onlyhiswasinandfromhimself,butyoursmustbeonhim. Yet so as by reason of your communion with him in his bothcondemnation and justification, you may take and turn all thatemboldenedhimtothishistrustandconfidence,toemboldenyoualsoinyours,astrulyashedidforhimself.Yes, inthisyouhavenowafartherpropandencouragement toyour faith thanhehad; fornow(whenyouaretobelieve),Christhasfullyperformedthesatisfactionheundertook,andwe now see Jesus crucified, acquitted, yes crownedwith glory andhonor,astheapostlespeaks;buthewhenhetookupthistriumph,was(as Isaiahhere foretoldandprophesied it ofhim),butas thenenteringupon that work. The prophet seeing the day of his arraignment andagony, utters these words as his; showing what thoughts should thenpossess his heart,whenPilate and the Jews should condemnhim, andoursinscomeinuponhim.'Godisnearthatjustifiesme;whothereforeshallcontendwithme?'Butnowthiscomestobeaddedtoourchallengehere, that 'Christ has died, and is also risen again;' that he wascondemnedandjustified;whothereforeshallcondemn?Maywesay,andsaymuchmore.

Butyouwillyetsay,HeknewhimselftobetheSonofGod,butsodonotI?Well,doyoubutcastyourselfuponhim,tobeadoptedandjustifiedbyhim,withagivingupyoursoultohissavingyouhisownway,andthoughyou know it not, the thing is done. And as for that so great and usualdiscouragementuntopoor souls fromdoing this, namely, the greatnessand multitudes of sins, this very example of his faith, and theconsiderationofit,mayalonetakeoff,andhelptoremoveit,morethananyIhaveevermetwith;forhe,inbearingthesinsofhiselect,didbearas great and infinitely more sins than yours, yes, all sorts of sinswhatever, forsomeoneofhiselectorother, forhesaidupon it thatall(thatis,allsortsof)sinsshallbeforgivenuntomen,andthereforewere

firstbornebyhimforthem.Andyetyouseehowconfidentbeforehandhewasandisnowclearlyjustifiedfromthemall.

Andbyvirtueofhisbeingjustifiedfromallsortsofsins,evensoshallallsortofsinnersinandthroughhimbejustifiedalso;andtherefore,shouldnot you also hope to be from yours? Certainly for this very reason oursins,simplyandaloneconsidered,cannotbesupposedanyhindrancetous.

Thuswehavemetwithonegreatandgeneralencouragementattheveryportalof this text,whichcomes forth to inviteusbeforeweareenteredintoit,andwhichwillawaituponusthroughoutallthatshallbesaid,andhaveaninfluenceintoourfaith,andhelptodirectitinallthatfollows.

SectionOne::ChapterTwo

Thescopeandargumentofthisdiscourseis,eitherdirectiontoChristastheobjectoffaith,orencouragementtobelievers,fromallthoseparticularsinChristmentionedin

thetext.

Faith and the supports of it, or rather Christ, as by his death andresurrection, he is the foundation of faith and the cause of ourjustification,andisthemainsubjectofthesewords.Allwhichtherefore,to handle more largely, is the intended subject of this discourse. Andtherefore,aswehaveseenChrist’sfaithforus,sonowletusseewhatourfaith is to be towards him: only take this along with you, for a righthounding of all that follows, that the faith (the object and support ofwhich Iwoulddiscourse of), is only faithas justifying; for justificationwas properly here the matter of Christ’s faith for us, and is alsoanswerablyhereheld forthbyPaul, as that faithwhichbelieversare to

haveonhim.Nowfaithiscalledjustifying,onlyasithasjustificationforitsobject,andasitgoesouttoChristforjustification;sothatallthatshallbespokenmustbeconfinedtothisalone,astheintendmentofthetext.Andconcerningthis,thetextdoestwothings:

1.ItholdsforthChristtheobjectof it,“Whoshallcondemn?Christhasdied.”Andhebeingthesolesubjectofthosefourparticularsthatfollow,asencouragementstofaith,mustnecessarilybethereforetheobjectheresetforthuntoourfaith.

2. In Christ we have here all those four things made matter oftriumph to believers, to assure them they shall not be condemned,butjustified: inthatChrist(1.)died,(2.)roseagain,(3.) isatGod’srighthand,(4.)intercedes.

Sothat(forthegeneral),Iamtodotwothings;andthereinIshallfulfillthetext’sscope.

1.DirectyourfaithtoChrist,astoitsrightobject.

2.ToencourageyourfaithfromtheseseveralactionsofChristforus, and show how they all contain matter of triumph for faith inthem,andalsoteachyourfaithhowtotriumphfromeachof them.AndhereinIamtokeepclosetotheargumentpropounded,namely,faith as justifying; or to show how faith, seeking justification inChrist,maybeexceedinglyraisedfromeachoftheseparticulars,andsupported by them, as by so many pillars of it. So as althoughChrist’s death, and resurrection, may fitly serve to encourage ourfaith in many other acts it uses to put forth (as in point ofsanctification to be had from Christ, into which his death andresurrectionhaveaninfluence),yetherewearelimitedtothematterof justification only; “It is God that justifies; who shall condemn,seeingChristhasdied?”Romans8:33-34.Andherein toshowhowhisdeath,andresurrection,mayanddoaffordmatterofcomfortandtriumphinginpointofjustificationfromallthese.Andthusyouhavethesumofthesewords,andofmyscopeinthisensuingtreatise.

SectionOne::ChapterThree

First,directionstoChristastheobjectoffaith.Howinathree-foldconsiderationChrististheobjectofjustifyingfaith.

ButbeforeIcometoencourageyourfaithfromthese,letmefirstdirectandpointyourfaitharighttoitsproperandgenuineobject,Christ.Ishalldo it briefly, and only so far as it may be an introduction to theencouragementsfromthesefourparticulars,thethingsmainlyintendedbyme.

1. Christ is the object of our faith, in joint commission with God theFather.

2.Christ is theobjectof faith, inopposition toourownhumiliation,orgraces,orduties.

3.Christistheobjectoffaith,inadistinctionfromthepromises.

1. First, Christ is the object of faith, in joint commissionwith God theFather.Sohere,"itisGodthatjustifies,"and"Christthatdied."Theyareboth of them set forth as the foundation of a believer's confidence. Soelsewhere,faithiscalleda"believingonhim(namely,God),thatjustifiesthe ungodly," Romans 4:5; and a "believing on Christ," Acts 16:31.Whereforefaithistohaveaneyeuntoboth,forbothdoalikecontributeunto the justification of a sinner. It is Christ that paid the price, thatperformedtherighteousnessbywhichwearejustified;anditisGodthataccepts of it, and imputes it unto us: therefore justification is ascribedunto both.And thiswe have,Romans 3:24,where it is attributed untothem both together, "Being justified freely by his grace, through theredemption that is inJesusChrist."Wherewesee thatGod's freegraceandChrist's righteousnessdo concur toour justification.Christpaidasfull a price, as if therewereno grace shown in justifyingus (formercybatedChristnothing);andyetthatitshouldbeacceptedforus,isasfreegrace, and as great as if Christ hadpaidnever a farthing.Nowas both

thesemeettojustifyus,sofaithinjustificationistolookatboththese.Soitfollowsinthenextverse,Romans3:25,"WhomGodhassetforthtobeapropitiation,throughfaithinhisblood."Andthoughitbetrue,thatGodjustifying is the ultimate object of our faith, forChrist "leads us by thehand"(asthewordis,Ephesians2:18),"untoGod;"and1Peter1:21,wearesaid"byChristtobelieveonGodwhoraisedhim,thatsoourfaithandhopemight be onGod." Yet so, as under theNewTestament,Christ ismadethemoreimmediateobjectoffaith;forGoddwellinginournatureismademorefamiliartoourfaiththanthepersonoftheFatheris,whoismerelyGod.

UndertheOldTestament,whenChristwasbutinthepromise,andnotasthencomeintheflesh,thenindeedtheirfaithhadamoreusualrecourseuntoGod,whohadpromisedtheMessiah,ofwhomtheythenhadnotsodistinct, but only confused, thoughts; though this they knew, that GodacceptedandsavedthemthroughtheMessiah.Butnowunder theNewTestament, because Christ asmediator exists not only in a promise ofGod's,butiscomeandmanifestintheflesh,andis"setforthbyGod"(astheapostle'sphrase is), to transactallourbusiness forusbetweenGodandus;hencethemoreusualandimmediateaddressofourfaithistobemadeuntoChrist;whoasheisdistinctlysetforthintheNewTestament,so he is as distinctly to be apprehended by the faith of believers. "Yebelieve inGod" (saysChrist tohisdisciples,whose faithandopinionoftheMessiahwas until Christ's resurrection, of the same elevationwiththat of the Old Testament believers), "believe also in me," John 14:1.Makemetheobjectofyourtrustforsalvation,aswellastheFather.And,therefore, when faith and repentance come more narrowly to bedistinguishedbytheirmoreimmediateobjects,itis"repentancetowardsGod,"but"faithtowardsourLordJesusChrist,"Acts20:21;notthatGodandChristaretheobjectsofboth,butthatChristismoreimmediatelytheobjectoffaith,andGodofrepentance,sothatwebelieveinGodthroughbelieving inChrist first, and turn toChristby turning toGod first.Andthis is therespoken,when theyaremade thesumofChristiandoctrineandoftheapostles'preaching.

And,therefore,thefaithofsomebeingmuchenlargedtothemerciesofGodandhisfreegrace,andbutinwayof'suppositionuntoChrist,orina

taking for granted that all mercies are communicated in and throughChrist,yetsoastheirthoughtsworknotsomuchupon,noraretakenupaboutChrist;althoughthismaybetruefaithundertheNewTestament,in thatGod andhis free grace is the joint object of faith, togetherwithChristandhisrighteousness,—andtheonecannotbewithouttheother,—andGodoftendoesmoreeminentlypitchthestreamofaman'sthoughtsinonechannelratherthaninanother,andsomaydirectthecourseofaman'sthoughtstowardshisfreegrace,whenthestreamrunslesstowardsChrist,yetitisnotsuchafaithasbecomesthetimesofthegospel;itisofanOldTestament strain and genius.Whereas our faith now should, inthe more direct and immediate exercises of it, be pitched upon JesusChrist,that"throughhim,"firstapprehended,"ourfaithmightbeinGod"(as theultimateobjectof it),as theapostlespeaks, 1Peter1:21.Andsomuchforthefirst.

2.Thesecondis,thatChrististobetheobjectofourfaith,inoppositiontoourownhumiliation,orgraces,orduties.

(1.)Wearenot to trust,nor rest inhumiliation,asmanydo,whoquiettheirconsciencesfromthis,thattheyhavebeentroubled.Thatpromise,"Come tome, you that are weary and heavy laden, and you shall findrest,"hasbeenmuchmistaken;formanyhaveunderstoodit,asifChristhadspokenpeaceandrestsimplyuntothatcondition,withoutanymoreado,andsohaveappliedituntothemselves,asgivingthemaninterestinChrist;whereasitisonlyaninvitationofsuch(becausetheyaremostapttobediscouraged)tocomeuntoChrist,asinwhomalonetheirrestistobe found. If thereforemenwill setdown their rest inbeing "wearyandheavyladen,"andnotcometoChristforit,theysitdownbesidesChristforit,theysitdowninsorrow.ThisistomakeJohn(whoonlypreparedthe way for Christ) to be the Messiah indeed (as many of the Jewsthought),thatis,tothinktheeminentworkofJohn'sministry(whichwasto humble, and so preparemen for Christ) to be their attaining Christhimself. But if you be weary, youmay have rest indeed, but youmustcometoChristfirst.Foras,ifChristhaddiedonly,andnotarose,wehad"beenstillinoursins,"(asitis1Corinthians15:17),sothoughwediebysin,asslainbyit,(asPaulwas,Romans7:11-13,inhishumiliation),yetifwe attain not to the resurrection of faith (so the work of faith is

expressed,Philippians3:12-13),westillremaininoursins.

(2.)Secondly,wearenottorestingracesorduties;theyallcannotsatisfyour own consciences, much less God's justice. If "righteousness couldhavecome"bythese,then"Christhaddiedinvain,"Galatians2:21.WhatadishonorwereittoChrist,thattheyshouldshareanyofthegloryofhisrighteousness! Were any of your duties crucified for you? Graces anddutiesarethedaughtersoffaith,theoffspringofChrist;andtheymayintimeofneedindeednourishtheirmother,butnotatfirstbegether.

3. In the third place, Christ's person, and not barely the promises offorgiveness, is to be the object of faith. There are many poor soulshumbledforsin,andtakenofffromtheirownbottom,who,likeNoah'sdove,flyoverallthewordofGod,tospyoutwhattheymaysettheirfootupon,andeyingthereinmanyfreeandgraciouspromises,holdingforthforgivenessof sins, and justification, they immediately closewith them,and reston themalone,not seeking for,or closingwithChrist in thosepromises. Which is a common error among people; and is like as ifNoah'sdoveshouldhaverestedupontheoutsideoftheark,andnothavecometoNoahwithintheark;wherethoughshemightrestforawhile,yetcould she not ride out all storms, but must necessarily have perishedthere in the end. But wemay observe, that the first promise that wasgiven, was not a bare word simply promising forgiveness, or otherbenefitswhichGodwouldbestow;butitwasapromiseofChrist'spersonas overcoming Satan, and purchasing those benefits. "The seed of thewomanshallbreaktheserpent'shead"Genesis3:15.SowhenthepromisewasrenewedtoAbraham, itwasnotabarepromiseofblessednessandforgiveness,butofthatseed,thatisChrist(Galatians3:16),inwhomthatblessednesswasconveyed."Inyourseedshallallthenationsoftheearthbeblessed"Genesis22:18.

So that Abraham's faith first closed with Christ in the promise, andthereforeheissaidtoseeChrist'sday,andtorejoiceinembracinghim.Andsoallthesucceedingfathers(thatwerebelievers)did,moreorless,intheirtypesandsacraments,asappearsby1Corinthians10:1-2.Andifthey,thenmuchmorearewethustolookatChrist,untowhomheisnowmadeextant,notinpromisesonly,butisreallyincarnate,thoughnowinheaven.Henceoursacraments(whicharethesealsaddedtothewordof

faith)doprimarilyexhibitChristuntoabeliever,andsoinhimallotherpromises, as of forgiveness are ratified and confirmed by them. Nowthere is the same reason of them, that there is of the promises of thegospel, fortheypreachthegospeltotheeye,asthepromisedoestotheear, and therefore as in them the soul is first to look at Christ, andembrace him as tendered in them, and then at the promises tenderedwithhiminthem,andnottotakethesacramentsasbaresealsofpardonandforgiveness.Soinlikemanner,inreceivingoforhavingrecoursetoapromise,whichisthewordoffaith,wearefirsttoseekoutforChristinit,asbeingthefoundationofit,andsototakeholdofthepromiseinhim.Hence faith is still expressed by this its object, Christ, it being called"faithonChrist."ThusPhilipdirectstheeunuchinActs8:35,"BelieveontheLordJesus."

Thepromiseisbutthecasket,andChristthejewelinit;thepromisebutthe field,andChrist thepearlhid in it,and tobechiefly lookedat.Thepromises are themeans bywhich you believe, not the things onwhichyouare to rest.And so, althoughyouare to lookat forgiveness asheldforth inthepromise,yetyouaretobelieveonChrist inthatpromisetoobtain this forgiveness. So Acts 26:18, it is said of believers by Christhimself, "that theymay obtain forgiveness of sins, by faithwhich is onme."

Andtoclearitfarther,wemustconceivethatthepromisesofforgivenessarenotasthepardonsofaprince,whichmerelycontainanexpressionofhisroyalwordforpardoning,soasweinseekingofitdorestupon,andhavetodoonlywithhiswordandseal,whichwehavetoshowforit.ButGod's promises of pardon are made in his Son, and are as if a princeshouldoffer topardona traitoruponmarriagewithhis child,whom inandwith that pardon he offers in such a relation; so as all that wouldhavepardon,mustseekout forhischild,andthus it is in thematterofbelieving.Thereasonofwhichis,becauseChrististhegrandpromise,inwhom, "all the promises are yes and amen," 2 Corinthians 1:20, andthereforeheiscalledtheCovenant,Isaiah49:8.Sothat,as itwerefollyforanymantothinkthathehasaninterestinanheiress'slands,becausehehasgotthewritingsofherestateintohishands,whereastheinterestin the lands goeswithherperson, andwith the relationofmarriage to

her,otherwise,withouta title toherself, all thewritingswillbe fetchedoutofhishandsagain;soisitwithallthepromises:theyhangalluponChrist,andwithouthimthereisnointeresttobehadinthem."Hethathas theSonhas life," 1John5:12,because life isbyGod'sappointmentonly in him, 1 John 5:11. All the promises are as copyhold land,whichwhen you would interest yourselves in, you inquire upon what lord itholds,andyoutakeitupofhim,aswellasgettheevidencesanddeedsfor it into your hands; the lord of it will be acknowledged for such inpassinghisrightintoyourhands.

Now this is the tenure of all the promises: they all hold on Christ, inwhomtheyareyesandamen,andyoumusttakethemupofhim.Thustheapostlespreachedforgivenesstomen,Acts13:38,"Be itknownthatthroughthismanispreachedtoyoutheforgivenessofsins."Andastheypreached,sowearetobelieve,astheapostlespeaks,1Corinthians15:11.Andwithout this, to rest on thebarepromise, or to look to thebenefitpromised,withouteyeingChrist,isnotanevangelical,butaJewishfaith,even such as the formalists among the Jews had, who without theMessiah closed with promises, and rested in types to cleanse them,withoutlookinguntoChristtheendofthem,andaspropoundedtotheirfaith inthem.This is togotoGodwithoutamediator,andtomakethepromisesofthegospeltobeasthepromisesofthelaw,Nehushtanin2Kings18:4,(asHezekiahsaidofthebrazenserpent),apieceofbrass,vainand ineffectual; like thewaters ofBethesda, theyhealnot, they cleansenot,untilthis"angelofthecovenant"comedowntoyourfaithinthem.Thereforeatasacrament,orwhenyoumeetwithanypromise,getChristfirstdownbyfaith,andthenletyourfaithpropoundwhatitwouldhave,andyoumayhavewhatyouwillofhim.

There are three sorts ofpromises, and in the applyingof all these, it isChristthatyourfaithistomeetwith.

1.Thereareabsolutepromises,madetonoconditions;aswhenChristissaidto"cometosavesinners."Nowintheseitisplain,thatChrististhenakedobjectofthem;sothatifyouapplynothim,youapplynothing,fortheonlythingheldforthinthemisChrist.

2.Thereare invitingpromises;as thatbeforementioned, "Cometome,

you that areweary."Thepromise isnot toweariness, but to coming toChrist;theyarebidden"Cometohim,"iftheywillhaverest.

3. There are assuring promises; as those made to such and suchqualifications of sanctification. But still what is it that is promised inthem, which the heart should only eye? It is Christ, in whom the soulrestsandhascomfortin,andnotinitsgrace;sothatthesightofaman'sgrace isbutabackdoorto let faith inat, toconversewithChrist,whomthesoulloves.Evenasatthesacrament,theelementsofbreadandwineare but outward signs to bringChrist and the heart together, and thenfaith lets the outward elements go, and closes, and treats immediatelywithChrist,untowhom these let the soul in; sograce is a sign inward,andwhilemenmakeuseof itonlyasofabaresignto let theminuntoChrist,andtheirrejoicingisnotinit,butinChrist,theirconfidencebeingpitcheduponhim,andnotupontheirgrace;whilementakethiscourse,thereisandwillbenodangeratallinmakingsuchuseofsigns.AndIseenot,butthatGodmightaswellappointhisownworkofthenewcreationwithin,tobeasasignandhelptocommunionwithChristbyfaith,ashedid those outward elements, the works of his first creation; especially,seeing in nature the effect is a sign of the cause. Neither is it morederogatory to free grace, or to Christ's honor, for God to make sucheffectssignsofourunionwithhim,thanitwastomakeoutwardsignsofhispresence.

SectionTwo::ChapterOne

CHRIST,THEOBJECTANDSUPPORTOFFAITHFORJUSTIFICATION,INHISDEATH

HownotChrist'spersonsimply,butChristasdying,istheobjectoffaithasjustifying.

Whoshallcondemn?Christhasdied.—Romans8:34

TocomenowtoallthesefourparticularsoforaboutChrist,astheobject

offaithherementioned;andtoshowbothhowChristineachistheobjectof faithas justifying;andwhat supportorencouragement the faithofabelievermayfetchfromeachoftheminpointofjustification,whichistheargumentofthemainbodyofthisdiscourse.

First, Christ as dying is the object of justifying faith, "Who shallcondemn?Christhasdied."

Fortheexplanationofwhich,Iwill:

1.Giveadirectionortwo.2.Showhowanencouragement,ormatterof triumph,may fromhencebefetched.

1.(1.)Thefirstdirectionisthis,thatinseekingforgivenessorjustificationinthepromises,asChrististobeprincipallyintheeyeofyourfaith,soitmustbeChristascrucified,Christasdying,ashereheismade.Itwastheserpentasliftup,andsolookedat,thathealedthem.NowthisdirectionIgivetopreventamistake,whichsoulsthatareabouttobelievedooftenruninto.ForwhentheyhearthatthepersonofChrististhemainobjectoffaith,theythusconceiveofit,thatwhenonecomesfirsttobelieve,heshouldlookonlyuponthepersonalexcellenciesofgraceandglorywhichare in Jesus Christ, which follow upon the hypostatical union; and sohavehis heart allured inuntoChrist by themonly, and closewithhimunder those apprehensions alone.But although it be true, that there isthat radical disposition in the faith of every believer, which if it weredrawn forth to viewChrist inhismerepersonal excellencies, abstractlyconsidered, would close with Christ for them alone, as seeing such abeautyandsuitableness inthem;yetthefirstviewwhichahumblesoulalwaysdoes,andistotakeofhim,isofhisbeingaSaviour,madesin,andacurse,andobeying to thedeath for sinners.He takesupChrist inhisfirstsightofhim,underthe"likenessofsinfulflesh,"Romans8:3,forsothe gospel first represents him, though it holds forth his personalexcellencies also; and in that representation it is that he is made a fitobject for a sinner's faith to trust and restupon for salvation;which inpart distinguishes a sinner's faith while here on earth, towards Christ,from that vision or sight which angels and the souls of men have inheavenofhim.

FaithhereviewshimnotonlyasgloriousatGod'srighthand(thoughsoalso),butascrucified,asmadesin,andacurse,andsorestsuponhimforpardon;butinheavenweshall"seehimasheis,"andbemadelikeuntohim.TakeChrist inhispersonal excellencies simply considered, and sowith them propounded as a head to us, and he might have been a fitobject for angels andmenevenwithout sin tohave closed further; andwhatanadditiontotheirhappinesswouldtheyhavethoughtit, tohavehim for theirhusband!Butyet soconsidered,he shouldhavebeenandratheristheobjectoflove,thanoffaithoraffiance.ItisthereforeChristthatisthusexcellentinhisperson,yetfartherconsideredasclothedwithhis garments of blood, and the qualifications of a mediator andreconciler; it is this that makes him so desirable by sinners, and a fitobject for their faith,which looksout for justification, topreyandseizeupon,thoughtheytakeintheconsiderationofallhisotherexcellenciestoalluretheirheartstohim,andconfirmtheirchoiceofhim.

YesIsayfarther,thatconsiderfaithasjustifying,thatis,inthatactofitwhich justifies a sinner; and so Christ, taken only or mainly in hispersonalexcellencies, cannotproperlybecalled theobjectof it.But theformalisratio,theproperrespectorconsiderationthatmakesChristtheobjectoffaithasjustifying,mustnecessarilybethatinChrist,whichdoesindeed justify a sinner;which is, his obedience unto death. For the actandobjectofeveryhabitorfacultyarealwayssuited,andsimilareachtoother;andthereforeChrist's justifyingmustnecessarilybe theobjectoffaithjustifying.Itistrue,thatthereisnothinginChristwithwhichsomeanswerable act of faith in us does not close; and from the differingconsiderationsunderwhichfaithlooksatChrist,havethoseseveralactsoffaithvariousdenominations:asfaiththatiscarriedforthtoChristandhispersonalexcellenciesmaybecalledunitingfaith;andfaiththatgoesforthtoChristforstrengthofgracetosubduesinmay,answerablytoitsobject,becalledsanctifyingfaith;andfaithas itgoes forthtoChrist,asdyingforjustification,maybecalledjustifyingfaith.Forfaithinthatactlooks at what in Christ does justify a sinner; and therefore Christconsidered as dying and rising does in this respect become the mostpleasing and grateful object to a soul that is humbled; for this makesChrist suitable to him as he is a sinner, under which consideration hereflects upon himself, when he is first humbled. And therefore thus to

representChristtobelieversunderthelaw,wasthemainscopeofallthesacrifices and types therein. "All things being purged with blood, andwithoutbloodtherebeingnoremission,"Hebrews9:22.

ThusdidtheapostlesalsointheirsermonsandsoPaul,inhisEpistletothe Corinthians, seemed by the matter of his sermon to have "knownnothing but Christ, and him as crucified," 1 Corinthians 2:2, as Christabove all, so Christ as crucified above all in Christ, as suiting theirconditionbest,whomheendeavoredtodrawontofaithonhim.Thus,inhis Epistle to the Galatians, he calls his preaching among them "thepreachingoffaith,"Galatians3:2.Andwhatwasthemainscopeofit,butthepicturingout(asthewordis)of"Christcrucifiedbeforetheireyes"?Galatians3:1.Sohepreachedhim,andsotheyreceivedhim,andsothey"began in the spirit," Galatians 3:3. And thus also do the seals of thepromises(thesacraments)presentChristtoabeliever'seye;astheyholdforth Christ (as was in the former direction observed), so Christ, ascrucified; their scope being to "show forth his death until he come," 1Corinthians 11:26, the bread signifying Christ's body broken in thesufferingsofit;andthecupsignifyingthesufferingsofhissoul,andthepouringofitforthuntodeath.

Andhencelikewise,asfaithitselfiscalled"faithonChrist,"aswasbeforeobserved,soitiscalled"faithonhisblood,"Romans3:25,becauseChrist,assheddinghisbloodfortheremissionofsins,istheobjectofit.Sothewords there are, "whomGodhasordained tobe apropitiation throughfaithinhisblood,todeclarehisrighteousnessfortheremissionofsins."And look how God has ordained and set forth Christ in the promise:under that picture of him does faith at first close with him. And onereason similar to the former may be grounded on the Romans 3:24,"Being justified freely by his grace, through the redemption that is inChrist." And as I showed before, in the reason of the former direction,thatallpromisesholdofhisperson,asbeingheirofallthepromises;sothespecialtenureuponwhichforgivenessofsinsdoesholdofhimisbypurchase,andbytheredemptionthatisinhim.Sothat,asthepromiseofforgivenessreferstohisperson,soalsotothisredemptionthatisinhim.Thus, both in Ephesians 1:7 and Colossians 1:14, "In whom we haveredemption throughhisblood,even the forgivenessof sins,"hisperson

givesustitletoallthepromises,andhisbloodshowsthetenuretheyholdon;apurchase,andafullprice,ἀντίλυτρονandadequateprice,1Timothy2:6.Andassinisthestrengthofthelaw,andofthethreateningsthereof,soChrist'ssatisfactionisthestrengthofallthepromisesinthegospel.Inaword,ahumbledsoulistohaverecoursetothatChristwhoisnowaliveandglorifiedinheaven,yettohimasoncecrucifiedandmadesin.Heistogo toChristnowglorified,as theperson fromwhomhe is to receiveforgiveness,butfurthertohimascrucified;asthroughwhom,consideredinthatconditionhethenwasin,heistoreceiveall.

SectionTwo::ChapterTwo

WhatinChrist'sdeath,faithseekingjustification,isespeciallytoeyeandlookat.

(2.) Now then a second direction for faith towards Christ as dying, is,faithisprincipallyandmainlytolookuntotheend,meaning,andintentofGodandChristinhissufferings,andnotsimplyatthetragicstoryofhisdeathandsufferings.ItistheheartandmindandintentofChristinsuffering,whichfaithchieflyeyes,andwhichdrawstheheartontorestonChristcrucified.WhenabelieverseesthatChrist'saiminsufferingforpoorsinnersagreesandanswerstotheaimanddesiresofhisheart,andthatthatwastheendofit,thatsinnersmighthaveforgiveness,andthatChrist'sheartwasasfullinit,toprocureit,asthesinner'sheartcanbetodesireit;thisdrawshisheartintoChrist,torestuponhim.Andwithoutthis,thecontemplationandmeditationofthestoryofhissufferings,andof thegreatnessof them,willbealtogetherunprofitable.Andyetall,orthe chief use which the papists and many carnal protestants make ofChrist's sufferings, is to meditate upon, and set out to themselves thegrievousness of them, so to move their hearts to a relenting, andcompassiontohim,andindignationagainsttheJewsfortheircrucifyingofhim,withanadmiringofhisnobleandheroicloveherein;andiftheycanbutget theirhearts thusaffected, they judgeandaccount this tobegrace;whenasitisnomorethanwhattheliketragicstoryofsomegreatandnoblepersonage,fullofheroicvirtuesandingenuity,yetinhumanelyand ungratefully used, will work, and uses ordinarily to work in

ingenuousspirits,whoreadorhearofit.Yes,andthisoften,thoughifitbebutinthewayofafictionwhich,whenitreachesnohigher,issofarfrom being faith, that it is but a carnal and fleshly devotion, springingfrom fancy, which is pleased with such a story, and the principles ofingenuity stirred towards onewho is of a noble spirit, and yet abused.Such stories use to stir up a principle of humanity in men unto acompassionate love; which Christ himself at his suffering found faultwith,asbeingnotspiritual,norraisedenough,inthosewomenwhowentweepingtoseetheMessiahsohandled."Weepnotforme,"Luke23:28,says he. That is,weepnot somuch for this, thus to seeme unworthilyhandledbythoseforwhomIdie.

Andtherefore,accordinglyasthesestirringsarebutfruitsoftheflesh,sohumaninventions,ascrucifixes,andlivelyrepresentationsofthestoryofChrist'spassionunto thesightof fancy,doexceedinglyprovokemen tosuch devotional meditations and affections; but they work a barehistoricalfaithonly,ahistoricalremembrance,andahistoricallove,asImaysocallthem.Andnootherthansuchdoesthereadingofthestoryofit in the word work in many, who yet are against such crucifixes. Butsaving,justifyingfaithchieflyminds,andismosttakenupwiththemainscope and drift of all Christ's sufferings; for it is that in them whichanswers to its own aim and purpose,which is, to obtain forgiveness ofsinsinChristcrucified.

AsGodlooksprincipallyatthemeaningoftheSpiritinprayer,Romans8:27, so does faith look principally to the meaning of Christ in hissufferings. As in all other truths a believer is said to have themind ofChrist,1Corinthians2:16,soespeciallyhemindswhatwasthemindandheartofChristinallhissufferings.Andthereforeyoumayobserve,thatthe drift of all the apostles' epistles, is to show the intent of Christ'ssufferings;howhewasthereinsetforthtobe"apropitiationforsin;"to"bearoursinsuponthetree;"to"makeourpeace…hewasmadesin,thatwemightbemaderighteousnessofGod inhim."As in likemanner thescope of the evangelists is to set forth the story of them, for that isnecessarytobeknownalso.AndthusdidthatevangelicalprophetIsaiahchiefly set forth the intent of Christ's sufferings for justification, Isaiah53, throughout the chapter, as David before had done the story of his

passion, Psalm 22. And thus to show the use and purpose of hissufferings,was the scopeof all the apostles' sermons,holding forth theintentofChrist'spassiontobethejustificationandsalvationofsinners."Thisisafaithfulsaying,andworthyofallacceptation,thatChristcameinto theworld to save sinners," 1 Timothy 1:15; and they still set forthwhat the plot was, at which God by an ancient design aimed at in thesufferingsofChrist,whichwasanendhigherthanmenorangelsthoughton,whenhewasputtodeath.Andthusfaithtakesitupandlooksatit.AnduponthisdoesPeter(inhissermon,Acts2)pitchtheirfaith,wherehaving set forth theheinousness of their sin inmurdering "theLordoflife," then to raiseup theirhearts again (that so seeingGod's end in it,theymightbedrawntobelieve).Hetellsthem,that"allthiswasdonebythe determinate counsel of God," Acts 2:23, and that for a farther endthantheyimagined,evenfortheremissionofsinsthroughhisname,asintheclosureofthatsermonheshows.ItwasnotthemaliceoftheJews,the falseness of Judas, the fearfulness of Pilate, or the iniquity of thetimes he fell into, that wrought his death, so much as God his fathercomplottingwith Christ himself, and aiming at a higher end than theydid.

There was a farther matter in it; it was the execution of an ancientcontrivement and agreement,wherebyGodmadeChrist "sin," and laidoursinsuponhim.God"wasinChrist,notimputingoursinstous,butmakinghimsin,"2Corinthians5:19.WhichcovenantChristcame,athistime,intotheworldtofulfill."Sacrificeandburntofferingthouwouldstnothave,"Hebrews10:5."Lo,Icometodoyourwill,"andthatwillwas"to take away sins," Hebrews 10:4, 10, 12, 14-16. These words Christspokewhenhetookournatureandwhenhecameintotheworld,clothedwithinfirmitieslikeuntoussinners."GodsenthisSoninthelikenessofsinfulflesh,andforsincondemnedsinintheflesh,"Romans8:3.Markthatphrase"forsin,"περἰisthereputforpropter,asJohn10:33,οὐπερἰκαλοῦἔργου,"notforagoodwork."Thatis,notbecauseofagoodwork,orforagoodwork'ssake.Sohere,forsin,thatis,becauseofsin.Sinwastheoccasionofhistakingthelikenessofsinfulflesh.What,toincreaseit?No,buttocondemnit,asitfollows;thatis,tocastandoverthrowitinitspowerandpleaagainstus,thatinsteadofsin'scondemningus,hemightcondemn sin, and that we might have "the righteousness of the law,"

Romans8:4.Thisphrase"forsin" is likeuntothat inRomans6:10,"hedieduntosin," that is, forsin'scause; forsotheoppositionthat followsevinces, "In that he lives, he lives unto God," that is, for God and hisglory.Sohediedmerelyforsin,thatsinmighthaveitscourseinjustice,andforitssakesuffereddeath,soputtingtosilencetheclamourofit.

ThedeathofChristwasthegreatestandstrangestdesignthateverGodundertook and acted, and therefore surely had an end proportionableunto it. God, that "wills not the death of a sinner," would not for anyinferior end will the death of his Son, whom he loved more than allcreaturesbesides.ItmustnecessarilybesomegreatmatterforwhichGodshouldcontrive thedeathofhisSon,soholy,so innocent,andseparatefromsinners.Neithercould itbeanyothermatter, than todestroy thatwhichhemosthated,andthatwassinandtosetforththatwhichhemostdelighted in, and thatwasmercy.SoRomans3:25-26.Andaccordingly(Christ demeaned himself in it, not at all looking at the Jews, or theirmalice,butathisFather'scommandandintentinit.Andthereforewhenhe was to arise to go unto that place where he should be taken, andcarriedtoslaughter,"Asthefathergavemecommandment,"sayshe,"Sodo I; arise, let us go hence," John 14:31. And when Judas went out atChrist's own provocation of him, "What thou do, do quickly," says he,"the Son ofman goes as it was determined;" he looked to his Father'spurposeinit.Whenhewentouttobetaken,itissaid,"Jesusknowingallthingsthatshouldbefallhim,wentforth,"John18:4.Andwhenhewasinhis agony in the garden, whom does he deal with but his Father?"Father,"hesays,"ifitbepossible,letthiscuppass;"andGodmadehispassion of so great necessity, that itwas even impossible that that cupshouldpass. Indeed, hadChrist stood inhis own stead, it hadbeen aneasyrequest,yes, justice togrant it;andsohe tellsPeter, thathecouldcommandmillionsofangelstohisrescue;buthemerelysubmitsuntohisFather,"Notmywill,butyourwillbedone,"forGodhadlaiduponhimtheiniquitiesofusall,Isaiah53.

LetourfaiththereforelookmainlytothisdesignandplotofGod,andofChrist in his suffering to satisfy for our sins, and to justify us sinners.Whenwe consider him as born flesh and blood, and laid in amanger,think we further that his meaning was to "condemn sin in our flesh,"

Romans8:4.

Sowhenwereadofhimfulfillingall,oranypartofrighteousness,takewehismind in addition to be, that the "lawmight be fulfilled in us," as itfollowsthere,whowerethenrepresentedinhim,andsothefulfillingofitisaccountedours.Beholdwehiminhislifetime,asJohntheBaptistdid,evenas"theLambofGod,bearingandtakingawaythesinsoftheworld;"andwhenuponthecross,letourfaithbeholdtheiniquitiesofusallmetinhim."Surelyhehasborneoursorrows,bearingoursinsinhisbodyonthe tree, and thereby once offered to bear the sins ofmany,"Hebrews9:28.ThisintentofChristinallthathedidandsuffered,isthatwelcomenews,andtheveryspiritofthegospel,whichfaithpreysandseizeson.

SectionTwo::ChapterThree

WhatSupportorMatterofTriumphChrist'sDeathAffordstoFaithforJustification

2.Now, having thus directed your faith to the right object, Christ, andChrist as dying; let us secondly see what matter of support andencouragementfaithmayfetchfromChrist'sdeathforjustification.AndsurelythatwhichhaslongagosatisfiedGodhimselfforthesinsofmanythousand souls now in heaven,may verywell serve to satisfy the heartandconscienceofanysinnernowuponearth,inanydoubtsinrespectoftheguiltofanysinsthatcanarise.Weseethattheapostlehere,afterthatlarge discourse of justification by Christ's righteousness, in the formerpartofthisEpistletotheRomans,andhavingshowedhoweverywayitabounds,Romans5,henowinRomans8doesasitweresitdownlikeamanover-convinced,asRomans8:31, "What thenshallwesay to thesethings?"Hespeaksasonesatisfied,andevenastonishedwithabundanceofevidence;havingnothingtosay,butonlytoadmireGodandChristin

this work; and therefore presently throws down the gauntlet, andchallengesadisputeinthispointwithallcomers.

Letconscienceandcarnalreason,lawandsin,hellanddevils,bringinalltheirstrength."WhoisheshalllayanythingtothechargeofGod'select?""Whoshall condemn?"Pauldares toanswer themall, andcarry itwiththesefewwords,"ItisGodthatjustifies,itisChristthatdied."And(asinRomans8:37)"wearemorethanconquerorsinallthese."Itwasthisthatbrought in the prodigal, that in his "father's house there was breadenough." And so likewise he (whoever he was) who was the author ofPsalm130,whenhissoulwasindeepdistressbyreasonofhissins,Psalm130:1-2,yetthiswasitthatsettledhishearttowaituponGod,thattherewas"plenteousredemptionwithhim."Christ'sredemptionisnotmerelyἀντίλυτρον, a price or ransom equivalent, or making due satisfactionaccording to the just demerit of sin, but it is "plenteous redemption."There is an abundance of "the gift of righteousness," Romans 5:17 and"unsearchablerichesofChrist,"Ephesians3:8.Yes,1Timothy1:14,"thegraceofourLord,"thatisofChrist,ὑπερεπλεόνασε,wetranslateit"wasabundant," but the word reaches farther, "it was overfull, redundant,more than enough." And yet (says Paul, 1 Timothy 1:13), I had sinsenough to pardon, as onewould think, thatmight exhaust it, "I was ablasphemer."ButIfoundsomuchgraceinChrist,evenmorethanIknewwhattodowith.

I shall not insist so largely on this first head ofChrist's dying, as uponthosethreefollowing,becauseitisthemainsubjectofanotherdiscourse,which through God's grace, I intend to publish though in anothermethod. Only for a taste, to instance in some few particulars, showinghowChrist's satisfactionmay be opposed and set against the guilt of apoorsinner'soffences.Whatistherethatcanbesaidtoaggravatesininthegeneral,oranyman'sparticularsins,thatmaynotheansweredoutofthis, "Christ has died" and something be considered in it, which theconsciencemayopposethereto?Sothatwhateverevil,whichaccordingtothe rulesof spiritual reason, (which the righteous lawproceedsby, andcontains as the foundation of its righteousness in condemning oraggravatingsin),aman'sconsciencemaysuggesttobeinsin.Oppositelyhereunto,mayaman's faith,accordingtothe likerulesof truespiritual

reason, show a more transcendent goodness to have been in Christ'sdeath,whichthegospelreveals,andsomanyopposetheonetotheother,and have as good reason to show why sin should not condemn, fromChrist'sdeath,asconsciencecanhave,thatthelawmaycondemn.

(1.) As first, is sin the transgression of the law? Christ dying, thelawmaker,wassubjected to the law;andwillnot thatmakeamends?Issin the debasement of God's glory,manifested in hisword andworks?Christ'sdyingwasthedebasementandemptyingofthebrightnessofhisgloryinthehighestmeasure,whowasGodpersonallymanifestedintheflesh.Theoneofthemisbutasthedarkeningtheshineor lusterofthesunuponawall,buttheotherisastheobscuringofthesunitself.Sin'shighest evil lies in offending God, but Christ's righteousness is(oppositely) the righteousness of God himself, or Jehovah made ourrighteousness. So that God in our sin is considered but as the objectagainst whom; but God in this our righteousness, is the subject fromwhomand inwhomthis righteousnesscomesand is seated.AndsohisGodheadanswerablygivesahigherworthtoit,byhowmuchthealliancewhich the subject has to an action of its own, that proceeds from it, isnearer than that which an object has, against which the action iscommitted.(2.)Orsecondly,whatpeculiaraggravationsorcircumstancesarethereinyoursins,toweighyoudown,withwhichsomecircumstancesinChrist'sobedienceanddeathmaynotbeparalleled,toliftyouupagain?

As first, is it the greatness of your sin in the substance of the factcommitted?Hastherebeenlewdnessinyourwickedness,astheprophetspeaks?Considerwhatguilt,ofhowheinouscrimes,Godsuffered tobelaidtoChrist'schargebyprofanemen,whenhewasmadeanofferingforsin.Hedied as a traitor to his prince, and a blasphemer ofGod in thehighest kind of blasphemy, as making himself equal with God; animpostor, a seducer, yes, a devil, yes, a prince of devils, than whom amurdererwasesteemedmoreworthytolive.Whichimputations,thoughbymenunjustlychargedonhim,yetbyGodweresoorderedas just, inrespect of his bearing our sins. For him who was holiness itself to bemadethegreatestofsinners,yes,tobe"madesin,"andtheworstofsins,andaccordinglytosufferfromGodandmen,whatgreatersatisfactionfor

thetakingofsinsawaycanbedesiredorimagined?

Orsecondly,doyouaggravateyoursinsbythenaughtinessofyourheartinsinning,andsaythattheinwardcarriagethereofhasbeenmuchworsethantheoutward?LookintotheheartofJesusChristdying,andbeholdhimstrugglingwithhisFather'swrath,youwillfindthesufferingsofhissoul more than those of his body, and in them to lie the soul of hissufferings.

Thirdly,may your sin be aggravated, in that youdid commit itwith sogreatdelightandgreediness,andpouredoutyourheartuntoit?Considerthat Christ offered himselfmorewillingly than ever you did sin. "Lo, Icome,"saysheinPsalm40:8,"Idelighttodoyourwill,"and"howamIstraighteneduntil itbeaccomplished!"Luke12:50.Andthoughtoshowhowgreatanevilandmiseryitwasinitself,heshowedanaversenesstoit;yetas itwashisFather'swill foroursalvation,heheartilyembracedanddrankofthatcupuntothebottom.

Fourthly, did you sin with much deliberation, when you might haveavoided it? There was in this circumstance in Christ's sufferings toanswerthatthatheknewallhewastosuffer,andyetyieldeduphimself,John18:4.

Fifthly, have you sinned presumptuously, and made a covenant withdeathandhell?Christ in likemanneroffereduphimselfby a covenantandcomplotwithhisFathersotodo.

Sixthly, are there any special circumstances of time and place thataggravateyoursins?

Asfirst,thatsogreatapersoninthechurchshouldscandalizethenameofGodinsinning.Why,howgreatapersonwasChrist?EvenequalwithGod the Father and yet how greatly humbled, even to the death; hisofficesofKing,Priest,andProphetbeingdebasedwithhim.Howgreatanamehadhe!Hebrews1:4,whichnotwithstandingwasdishonoredmorethaneveranyman's.Orsecondly,thatyousinnedatsuchatimeorinsuchacompany,whichsometimes serve to make a sin the more heinous. Consider how God

contrivedtohavetheshameandafflictionofhisSon'sdeathaggravatedbyallthesecircumstances.Itwasofdeathsthemostaccursed,atatimemostsolemn,inaplacemostinfamous,withcompanymostwretched.

Thusmightwefindout that inChrist'ssufferingandsatisfactionmade,thatwouldfitlyanswertoanythinginoursins,andsotherebyweshouldbe themore relieved. And though the whole body of his sufferings dostand and answer for the whole bulk of our sinnings, yet theconsiderationofsuchparticularswillmuchconducetothesatisfyingofahumbledanddejectedsoul,abouttheparticularsofitssinnings.

Therefore (to conclude) get your hearts and consciences distinctly andparticularlysatisfiedintheall-sufficiencyofworthandmeritwhichisinthe satisfaction that Christ has made. As it is a fault and defect inhumiliation, thatmen content themselves with a general apprehensionand notion that they are sinners, and so never become thoroughlyhumbled.Soitisadefectintheirfaith,thattheycontentthemselveswithasuperficialandgeneralconceitthatChristdiedforsinners,theirheartsnotbeingparticularly satisfied about the transcendent all-sufficiencyofhis death. And thence it is, that in time of temptation, when theirabounding sinfulness comes distinctly to be discovered to them, andchargeduponthem,theyarethenamazedandtheirfaithnonplussed,asnotseeingthatinChristwhichmightanswertoallthatsinfulness.ButasGod saw that in Christ's death which satisfied him, so you shouldendeavorbyfaithtoseethatworthinitwhichmaysatisfyGod,andthenyourfaithwillsitdownassatisfiedalso.Ifamanweretodisputeforhislife some hard and difficult controversy, wherein are many great andstrongobjectionstobetakenaway,hewouldbesuretoview,andstudy,and ponder all thatmight be said on that other partwhich hewere tohold, inwayof answer to them,and toget sucha clearandconvincinglight as might make the truth of his position apparent and manifestthroughthosecloudsofobjectionsthathangintheway.

Nowyouwillallbethuscalledonedaytodisputeforyoursouls,sooneror later, and therefore such skill you should endeavor to get inChrist'srighteousness, how in its fullness and perfection it answers to all yoursinfulness;thatyourheartsmaybeabletoopposeitagainstallthatmaybesaidofanyparticular,inoraboutyoursins;thatinalltheconflictsof

yourspirits,youmayseethat in itwhichwouldclearyourwholescore;andthatifGodwouldbutbepleasedtoimputeittoyou,youmightsay,Idarepresentlycometoanaccountwithhim,andcutscoreswithhislawandjustice.

Thusmuchof the first thingmadetheobjectof faith,namely,Christasdying.

SectionThree::ChapterOne

FAITHSUPPORTEDBYCHRIST'SRESURRECTION

Christ'sresurrectionsupportsfaithtwoways:1.Bybeinganevidenceofour

justification;2.Byhavinganinfluenceintoourjustification.ThenecessityofChrist's

resurrection,fortheprocuringourjustification.

…Yesrather,thatisrisenagain.—Romans8:34

Thenext thingtobe lookedat inChrist,ashe is theobjectof justifyingfaith,andfromwhenceourfaithmayseekandfetchsupportandcomfortinthematterofjustification,isChrist'sresurrection:uponwhichweseehere, the apostle puts a rather, "Yes rather, that is risen again." TheremustthereforebesomespecialthingintheresurrectionofChrist,whichit contributes to our faith and justification, for which it should have arather put upon it, and that comparatively to his death. Now to showwhereinthisshouldlie,considerhowtheresurrectionofChristservesto

adoubleuseandend,inthematterofjustification.

First, as an evidence to our faith, thatGod is fully satisfied by Christ'sdeath;hisresurrectionmaygiveusfullassuranceofit.

Secondly,ithad,andhasaninfluenceintoourjustificationitself;yes,andasgreataninfluenceashisdeathhad.Inboththeserespectsitdeservesarather to be put upon it, and Paul had them both in his eye, when hewrote thesewords. So as first, if you ask an account of his faith and areason of his so triumphant assurance, he alleges his resurrection toconfirmit, "Christ isrisen."Or,secondly, ifyouwouldhaveareasonofthe thing, how it comes to pass that we who are believers cannot becondemned; "Christ is risen," says he.He alleges it as a cause that hassuchaninfluenceintojustificationitself,asitmakesallsureaboutit.

1. By way of evidence. Although Christ's obedience in his life and hisdeathpastdoaloneaffordthewholematterofourjustification,andmakeupthesumofthatpricepaidforus(ashasbeenshown).Soasfaithmayseeafullnessofworthandmerittherein,todischargethedebt;yetfaithhasacomfortablesignandevidencetoconfirmitselfinthebeliefofthis,fromChrist's resurrection after his death. Itmay fully satisfy our faith,thatGodhimselfissatisfied,andthathereckonsthedebtaspaid.Sothatour faithmay boldly come to God, and call for the bond in, as havingChrist'sresurrectiontoshowforit,thatthedebtisdischarged.Andhencetheapostlecriesvictoryoversin,hell,anddeath,uponoccasionof,andasthe coronis and conclusion of that, his large discourse about Christ'sresurrection,1Corinthians15:55-57,"Odeath,whereisyoursting?"thatissin,andthepowerofit;forsoitfollows,"thestingofdeathissin;"and"O grave, where is your victory? Thanks be to God who has given usvictory,throughJesusChristourLord,"namely,asrisenagain;forofhisresurrection,andofthatchiefly,hadhespokenthroughoutthatchapter.

2.Butsurelythisisnotall,thatitshouldonlyargueourjustificationbywayofevidence.Thisalonewouldnothavedeservedsucharathertobeputuponit,ifChrist'sresurrectionhadnothadsomefartherrealcausalinfluenceintojustificationitself,andbeenmorethansimplyanevidenceofittoourapprehensions.Therefore,secondly,injustification,althoughthe materiale, or matter of it, be wholly the obedience and death of

Christ. Yet the act of pronouncing us righteous by that his obedience(which is the formale of justification), does depend upon Christ'sresurrection. Ordinarily there has been no more expressed concerningthisdependence,thanthattheresurrectionofChristjustifiesbyworkingactualfaith,tolayholduponwhatChristhasdoneinhislifeanddeath,whichiscalledtheapplyingofit,ofwhichmoreanon.ButthatspeechofPaul, 1Corinthians 15:17, seems to importmore, "IfChristbenot risenagain,youareyetinyoursins,andyourfaithisinvain."Thatis,althoughyoucouldsupposefaithtobewrought inyouuponthemeritofChrist'sdying,yetitwouldbeinvainifChristwerenotrisenagain;foryourtitletojustificationitselfwouldbevoid,"youwereyetinyoursins."Whichissaid,becausehisresurrectionwasit,wherebysins(thoughsatisfiedforinhisdeath)weretakenoffandtheyacquittedfromthem;whichItaketobethemeaningalsoofthat,Romans4:25,"Hewasdeliveredforoursins,androseagainforourjustification."Whentheapostlesays,"foroursinshewasdelivered,"hemeanshislayingdownthatwhichwasthepriceforthem,asatisfactionforthem,whichhisdeathwas.Andinthatsense,"hedied forour sins," that is,hisdeath stands insteadof ourdeathand sosatisfiesforsin.ButyetstillthatuponwhichtheactofGod'sjustifyingus,and his discharge given us from our sins, and whereby he reckons usjustified, that depends upon his resurrection. "He rose again for ourjustification."Notethatjustificationthereimportstheactofimputation,andreckoningusjust,whichhehadspokenofintheversesimmediatelyforegoing,Romans4:22-24.

In a word, to the full discharge of a debt, and freeing the debtor, twothings are requisite: 1. The payment of the debt; 2. The tearing orcancellingofthebond,orreceivinganacquittanceforthefreeingofthedebtor. Now the payment was wrought by Christ's death, and theacquittancetofreefromthedeathwasat,andby,hisresurrection.

SectionThree::ChapterTwo

Fortheexplanationofboththeseisshown,howChristsustainedadoublerelation:first,

ofasuretygiven,forus;secondly,ofacommonpersoninourstead.Thedifferenceofthesetwo,andtheusefulnessofthesetwoconsiderations,fortheexplainingalltherest

thatfollows,inthiswholediscourse.

Now the better to explicate both these, you must consider how thatChrist,inalmostallthathedidforus(asthephraseishere,andistobeannexed to each particular) did stand in a double relation for us untoGod.

1.Ofasurety,boundtopaythedebtforus,andtosaveoursouls.2.Ofacommonperson,orasanattorneyatlawinourstead.

And both these, as they have a distinct and differing consideration inthemselves, so those several considerationsof themwill conduce to theunderstanding of those two things fore-mentioned, as ways andargumentstoshowhowtheresurrectionofChristmaysupportourfaith,bothbywayofevidencethatthedebtispaid,andbywayofinfluencethatwe are thereby acquitted, and cannot be condemned.Thenotion of hisbeingrisen,whoisoursurety,clearsthefirst,andthatofhisrisingasacommonperson,illustratestheother.AndIshallherealittletoagreaterextent insist upon the explication of these two relations, because theirconsiderationwillbeofusethroughalltherestthatfollows,toillustratetherebytheinfluencethathisascension,andsittingatGod'srighthand,have into our justification. And so I shall carry them along throughoutthisdiscourse.

1.Asuretyisonethatundertakesandisboundtodoathingforanother,astopayadebtforhim,ortobringhimsafetosuchorsuchaplace,orthelike;soaswhenhehasdischargedwhatheundertookandwasboundfor,thenthepartyforwhomheundertookisdischargedalso.2. A common person with or for another he goes for is one who

represents,personates,andactsthepartofanother,bytheallowanceandwarrantofthelaw;soaswhathedoes,assuchacommonpersonandinthe name of the other that other whom he personates is by the lawreckonedtodo;andinlikemanner,whatisdonetohim,asbeingintheother's stead and room, is reckoned as done to the other.Thus, by ourlaw, an attorney appears for another, and money received by him isreckoned as received by him whom it is due unto. Thus the givingpossessionofanestate,are-entrymadeandpossessiontakenofland,ifdonebyandtoamanwhoishislawfulattorney,itstandsasgoodinlawuntoaman,asifinhisownpersonithadbeendone.

So ambassadors for princes represent their masters—what is done tothem is reckonedasdone to theprince andwhat theydo, according totheircommission,isalloneasiftheprince,whosepersontheyrepresenthad done it himself. In likemanner also, themarriages of princes aretransacted and solemnizedbyproxy, as a commonperson representinghis lord, and inhisname ismarried to aprincess inher father's court.Andthelawsofmenauthorizeit,andthemarriageisasgoodasifbothprincesthemselveshadbeenpresent,andhadperformedalltheritesofit.Andthustobeacommonpersonismorethansimplytobeasuretyforanother, it isafartherthing;andthereforethesetworelationsaretobedistinctlyconsidered,thoughtheyseemtobesomewhatofalikenature.Thusanattorneyisadifferentthingfromasurety.Asuretyundertakestopay a debt for another, or the like; but a common person serves toperform any common act, which by the law is reckoned and virtuallyimputedtotheother,andistostandastheother'sact,andisasvalidasifhe had done it. So as the good and benefit which is the consequent ofsuchanact,shallaccruetohimwhomhepersonated,andforwhomhestoodasa commonperson.Adamwasnota surety forallmankind;heundertook not for them in the sense fore-mentioned, but he was acommonpersonrepresentingallmankind;soaswhatheshoulddowastobeaccountedasiftheyhaddoneit.

Now the better to express and make sure our justification in and byChrist,accordingtoallsortsoflaws(theequityofallwhichGodusuallydraws up into his dispensations), God did ordain Christ both to be asurety for us, and also a common person representing us and in our

stead. That as Christ took all other relations for us, as of a Husband,Head, Father, Brother, King, Priest, Captain, that so the fullness of hislovemightbesetforthtous,inthatwhatisdefectiveinanyoneoftheserelations, is supplied and expressed by the other. Even thus did GodordainChrist to takeandsustainboththeserelations,ofasuretyandacommonperson,inallhedidforus,therebytomakeourjustificationbyhim the more full and legal and justify, as I may so speak, ourjustification itself or his justifying of us, by all sorts of legalconsiderations whatever, that hold commonly amongmen in like case.And that which the one of these relations or considerationsmight notreach tomakegood, then theothermightsupply;what fell short in theone the other might make up; and so we might be most legally andformallyjustified,andmadesurenevertobecondemned.

SectionThree::ChapterThree

Thefirsthead:TheevidenceofjustificationwhichChrist'sresurrectionaffordstofaith,explainedbytwothings:1.ByshowinghowChristwasmadeaSuretyforus.2.HowhisresurrectionasaSuretyholdsforththis

evidence.

1.Concerning the first of those twoheads at first propounded,namely,theevidencewhichChrist'sresurrectionaffordsuntoourfaithinpointofnon-condemnation, Ihave twothings tohandle in thischapter tomakethisout:first,howChristwasmadeaSuretyforus,andwhatmannerofSurety he did become; secondly, what the consideration hereof willcontributetothatevidencewhichfaithhasfromChrist'sresurrection.

(1.) For the first, Christ was appointed by God (and himself also

undertook) to be our Surety. This you have inHebrews 7:22, "He wasmadeSuretyofabettertestament"orcovenant,namely,ofthenew.TheHebrew word for covenant the Septuagint still translated Διαθήκη,testament: the word in the Hebrew being of a large signification, andcomprehending both a covenant and testament; and so in the NewTestament it is used promiscuously for either; and indeed this "newcovenant of grace" is both. Of this covenant Christ is the ἕγγμος, theplighterofhistrothforit,theSurety,thePromiser,theUndertaker.Theverbthiscomesofisἐγγυάω,promittere,whichcomesfromisἐνγυίοις,inmanibus,strikinghands,orgivingone'shand,asasignofacovenant;andsotobargainwith,ormakeupacovenant.Proverbs22:26,"Benotthouoneofthemthatstrikehands,orofthemthataresuretiesfordebts,"whichwholeversetheSeptuagintreads,"Givenotyourselfειςεγγύην,tosuretyship," the sameword that is here used by the apostle. Itwas themannerbothoftheJewsandRomansalso,tomakecovenantsbystrikingofhands.And in testaments, theheirandexecutorshookhands,or theexecutorgavehishandtofulfillit.Andthewordἐγγυήσασθαιisused,notonlyinpromisingtopayadebtforanother,butalsoinbecomingapledgefor another, for to undergo death or a capital punishment in another'sroom, as in that famous story of friends, namely, Evephenus andEucritus:Eucritusdidἠξίωσενἐγγυήσασθαι,*willinglybecomeasuretyforEvephenus,whencondemnedtodiebyDionysiusthetyrant.ThisverywordisusedbyPolyænus,*thehistorianofthatfact.NowsuchaSuretyeverywaydidChrist becomeuntoGod forus, both topay thedebt, byundergoing death in our stead, and so to satisfy God; and then as theHeir,toexecutehiswillandtestament.HebecameaSuretyofthewholecovenant,andeveryconditioninit,takeitinthelargestsense;andthisofall,bothonGod'spart,andonours.ForusheundertooktoGodtoworkallourworks,andundergoallourpunishments;topayourdebtsforus,and to work in us all that God required should be done by us, in thecovenantofgrace.Andthustobeasuretyismuchmorethansimplytobeanintercessorormediator(asPareuswellobserves).Goddid(asitwere)saytoChrist,Whattheyoweme,Irequireitallatyourhands;andChristassented, and from everlasting struck handswithGod, to do all for usthatGodcouldrequire,andundertookitunderthepenaltythatlayuponustohaveundergone.

Yes, Christ became such a Surety in this for us, as is not to be foundamongmen.Onearth,suretiesarewonttoenterintooneandthesamebondwiththecreditors,†soasthecreditormayseizeonwhichofthetwohewill,whetheronthedebtororonthesurety,andso(asusually)onthedebtorfirst,forhimwecalltheprincipal.ButinthiscovenantGodwouldhaveChrist'ssinglebond;andhenceChristisnotonlycalledtheSuretyof thecovenant forus,but "TheCovenant," Isaiah49:8,andelsewhere.Godmaking thecovenantofgraceprimarilywithhim,andwithhimasforus,therebyhissinglebondalonewastakenforall,thatsoGodmightbesureof satisfaction: thereforehe laidalluponChrist,protesting thathewouldnotdealwithus,norsomuchasexpectanypaymentfromus,suchwashis grace.SoPsalm89:19,where themerciesof the covenantmade between Christ and God, under the type of God's covenant withDavid,are set forth, "Youspoke invision toyourholyOne,andsaid, 'Ihave laidhelp ononewho ismighty.'"As ifGodhad said, I know thatthesewillfailme,andbreak,andneverbeabletosatisfyme;butyouareamightyandsubstantialperson,able topayme,andIwill look formydebt of you.And to confirm this, thanwhichnothing cangive strongerconsolation,ormoreadvancesGod'sfreegrace,whenGodwentaboutthereconcilingtheworldinandbyChrist,anddealtwithChristaboutit,themannerofitisexpressedtohavebeen,thatGodtookoffoursinsfromus,anddischargedus,asitwere,meaningnevertocallustoanaccountforthem,unlessChristshouldnotsatisfyhim,andlaidthemallonChrist,soashewould require an account of themall fromhim first, and let himlook to it; and this he did to make the covenant sure. Thus in 2Corinthians5:19, it is said (theapostlespeakingofGod's transactionofthis business with Christ) that "God was in Christ," namely, fromeverlasting, "reconciling the world" (of elect believers) "to himself, notimputingtheirtrespassestothem;andmadehimsinwhoknewnosin."Observe,thatashelaidoursinsonChrist,sofurtherhedischargedusinhis compactbetweenChristandhimself, "not imputing their trespassestothem."Sothen,alllaiduponChrist,andhewastolooktoit,orelsehissoulwas tohave gone for it. This is not themanner of other creditors:theyusetochargethedebtonboththesuretyandthedebtor;butinthiscovenant (of grace, namely)Christ's single bond is entered; he alone is"TheCovenant,"soasGodwillhavenaughttosaytous,untilChristfailshim. He has engaged himself first to require satisfactions at Christ's

hands,whoisourSurety.

(2.)Nowthentomakeuseofthisnotion,fortheclearingofthepointinhand.Itmightaffordusmatterofunspeakablecomfort,only tohearofChrist'shavingbeenarrestedbyGodforourdebt,andcast intoprison,andhisbondsued,andanexecutionorjudgmentservedonhim,asthephrasesareinIsaiah53:8.FortherebyweshouldhaveseenhowGodhadbegunwithourSurety,asmindedtoletusalone,andthatitlayonhimtodischargethedebt,whowassoabletodoit.Andtherebywemightalsoseehowhewas"madesinforus,"andthereforewemightverywellhavequietedourheartsfromfearinganyarrests,orforGod'scominguponus,untilweshouldhearthatoursuretywerenotsufficientlyabletopaythedebt,asyouhaveheardheis.

Butyetourheartswouldstillbeinquisitive(forallthat)tohearwhetherindeed he has perfectly satisfied God or no; and would be extremelysolicitous to know whether he has satisfactorily performed what heundertook,andhowhegotclearofthatengagement,andofbeing"madesin for us."And therefore the apostle comforts believerswith this: thatChrist shall thenext timeappearwithout sin. "Unto them that look forhim he shall appear the second time, without sin, unto salvation,"Hebrews 9:28. Onewould think it no greatmatter of comfort to us tohearthatChristshouldappearwithoutsin;forwhowouldimaginethatitcouldbeotherwisewith"TheHolyOne,""TheLordofGlory"?Thereisnowonderinthat.Ay,but,saystheapostle,yourverysalvationisinterestedinthis,asnearlyasispossible.ItiswellforyouthatChristisnowwithoutsin;forhehavingasyourSuretyundertooktosatisfyforsin,andhavingaccordinglybeenoncemadesinwhenonearth,andarrestedforitbyGodathisdeath;inthatnowheisclearofthatengagement—whichcouldbenowaybutbysatisfaction,whichheundertook—thisdoesplainlyevinceit,andascertainyou,thatyoushallneverbecondemnedforit;forbythelaw, if the surety has discharged the debt, the debtor is then free. Andthereforenonewswouldor couldbemorewelcome to sinners, than tohave a certain and infallible evidence given, that theirSuretywerewellcomeoff,andhadquittedall,tosatisfaction.

Now then to evidence this serves his resurrection; "Christ is risen."Nothing so sure.Therefore certainly thedebt isdischarged, andhehas

paidittothefull,andsoisnowwithoutoursin,andfullygotclearofit.ForGodhavingoncearrestedChrist,andcasthimintoprison,andbeguna trial against him, andhadhim to judgment, he couldnot come forthuntil he had paid the very utmost farthing. And there is the greatestreasonforit,toascertainus,thatcanbe.Forhewasunderthosebondsandbolts,whichif ithad"beenpossible,"wouldhave"detained"himinthe grave, as Acts 2:24. The strength of sin, and God's wrath, and thecurseagainstsin(youshalldie thedeath)didascordsholdhim,as thePsalmist'sphraseis.Otherdebtorsmaypossiblybreaktheirprisons,butChrist could not have broken through this, for the wrath of the all-powerfulGodwasthisprison,fromwhichtherewasnoescaping,nobail;nothing would be taken to let him go out but full satisfaction. AndthereforetohearthatChristisrisen,andsoiscomeoutofprison,isanevidence that God is satisfied, and that Christ is discharged by Godhimself;andsoisnow"withoutsin,"walkingabroadagainatliberty.Andtherefore the apostle proclaims a mighty victory, obtained by Christ'sresurrection, over death, the grave, the strength of sin, the law, 1Corinthians15:55,56,andcriesout,"ThanksbetoGod,whogivesusthevictory, through Jesus Christ our Lord," 1 Corinthians 15:57. You maynowrestsecureindeed:"Christisrisen;whothereforeshallcondemn?"

SectionThree::ChapterFour

Thesecondheadpropounded,theinfluenceChrist'sresurrectionhasintojustification.Twobranchesofthedemonstrationofthis:First,thatChristwasacommonperson,representingusinallhewas,ordid,or

suffered,handledatlarge;moreespeciallyacommonpersoninhisresurrection.

2.Nowsecondly, tocome to thatotherheadpropounded, the influenceChrist's resurrection has into our justification. The demonstration ormakingoutofwhichdependsontwothingsputtogether;

Thefirst,howChristwasappointedbyGod,andhimselfactedthepartofacommonperson,representingusinwhathedid,andmoreparticularlyinhisresurrection.Ofthisinthischapter.

Thesecondis,howfromthatconsiderationarises,notonlyanevidenceto our faith, but a real influence into our justification and non-condemnation. So as, "Who shall condemn?" because "Christ is risenagain,"asacommonperson,representingustherein.

(1.) For the first of these, to illustrate and prove it in the general, thatinstance of Adam serves most fitly, and is indeed made use of in theScripturetothatend.Adam,asyouallknow,wasreckonedasacommonpublic person, not standing singly or alone for himself, but asrepresentingallmankindtocomeofhim.Soasbyajustlaw,whathedidwas reckoned to his posterity whom he represented. And what was bythatlawthreatened,ordonetohimforwhathedid,isthreatenedagainsthis posterity also. Now this man was herein a lively type of our LordChrist, as you have it, "who was the type of him who was to come,"Romans5:14.Untowhichpurpose,thetitleswhichtheapostlegivesthesetwo,Christ andAdam in 1Corinthians 15:47, are exceedingobservable.He callsAdam"the firstman," andChrist ourLord, "the secondman;"andbothforthatverypurposeandrespectwhichwehaveinhand.For,first,hespeaksofthemasiftherehadneverbeenanymoremenintheworld,norwereevertobefortimetocome,exceptthesetwo.Andwhy?butbecausethesetwobetweenthemhadalltherestofthesonsofmenhanging at their girdle; because they were both common persons, thathad the rest in like (though opposite) considerations included andinvolved in them.Adamhad all the sons ofmen, born into thisworld,includedinhimself,whoarethereforecalled"earthlymen,"1Corinthians15:48,inaconformitytohim"theearthlyman,"1Corinthians15:47andChrist the secondman had all his elect—who are "the first born," andwhose "namesarewritten inheaven,"and therefore, in thesameverse,areoppositely called "heavenlymen"—included inhim.Youseehowhesumsupthenumberofallmenintwo,andreckonsbuttwomeninall;

thesetwo,inGod'saccount,standingforalltherest.Andfartherobserve,thatbecauseAdamwas inthishisbeingacommonpersonuntous, theshadow and the lively type of Christ, whowas to come after him; thatthereforeheiscalled"thefirstman"ofthesetwo,andChrist"thesecondman,"astypifiedoutbyhim.

Now if you askwhereinChristwas a commonperson, representing us,and standing in our stead; I answer, if in anything, then in all thoseconditionsandstateswhereinhewas,inwhathedid,orbefellhim,whilehereonearthespecially.Forhehadnootherendtocomedownintothisworld,buttosustainourpersons,andtoactourparts,andtohavewhatwastohavebeendonetousacteduponhim.

[1.]Thus,first,intheirtwoseveralconditions,qualifications,andstates,theybothwerecommonpersons.Thatis,lookwhatstateorconditiontheoneortheotherwasmadein,isbyajustlawtobeputuponthosewhomthey represented.So theapostle reasons from it in 1Corinthians15:48,"as is the earthly man" (namely, the first man, Adam), "such are theearthly," namely, to be earthlymen aswell as he; because hewho is acommonperson representing them,was inhis conditionbutanearthlyman.Andoppositely,bythesamelaw,itfollows,"asistheheavenlyman"(namely, thesecondman,Christ),"suchareandmustbetheheavenly,"who pertain to him, because he also is a common person, ordained topersonatethem;andAdam,whocameafterhim,wasthereinbuthistype.

[2.]Andasthus,inthisplacetotheCorinthians,theapostlearguesChristto be a common person in respect of his condition and state, by anargumentofparallelstakenfromhistype,Adam;sosecondlyinRomans5,hearguesChristtohavebeenacommonperson,inhisactionswhichhe did on earth: and this also from the similitude of Adam, whom,Romans5:14,hethereinmakestohavebeenChrist'stype.Andhespeaksof Adam there as a common person, both in respect of what he did,namely,hissin;andalsoinrespectofwhatbefellhimforhissin,namely,death and condemnation. And because he was in all these not to beconsidered as a single man, but as one that was all men, by way ofrepresentation.Hence,bothwhathedid,theyaresaidtodoinhim;andwhatcondemnationordeathwasdeservedbyhissin,felluponthemall,bythislawofhisbeingapublicpersonforthem.

First, forwhathedid.He sinned, you know, and,Romans 5:12, all aresaidtohavesinned,namely,inhissinyes,andaccordingtothosewordsintheGreek,ἐνᾧ,*whichareaddedthere,youmayrenderthatsentence(and the original bears it, and it is also varied in themargin) thus, "inwhomallhavesinned,"namely,inAdam,asinapublicperson.Theiractwasincludedinhis,becausetheirpersonswereincludedinhis.

Secondly, forwhatbefellhim for sin, thatbefell themalsoby the samelaw of his being a person representing them. Hence in Romans 5:12,deathissaidto"passuponallmen,"namely,forthis,thatAdam'ssinwasconsidered as theirs, as it there follows. It is said to pass, even as asentenceofdeathpassesuponacondemnedmalefactor.AndinRomans5:18,judgmentissaidto"comebythatoneman'soffence,uponallmen,tocondemnation."NowinGenesis2:17,thethreateningwasspokenonlyto Adam, as but one man, "In the day that you eat thereof, you shallsurelydie."And inGenesis3:19 that sentence seemsonly topassuponhimalone, "Untodust you shall return."Yet in threateningAdam,Godthreatenedusall;andinsentencingAdamtodeath,hesentencedusalso.The curse reaches us too; "death passed upon all men" then, andtherefore by a just law "death reigns over all," as in Romans 5:14, 17becauseAdamwasinallthisacommonpersonrepresentingus,andsoinourstead;andsoallthisconcernsusastrulyandasnearlyasitdidhim.Isaybya just law; for indeed theScripture,upon theequityof this rule,pronouncesastatuteoutagainstallmen that theyshoulddie,Hebrews9:27. Statutum est, it is appointed by a statute law that all should die.Nowifyousearchforthisstatute,whenandwhereenacted,youwillfindthat the original record and roll is that inGenesis 3:19, spokenonly ofAdam,butholdingtrueofus,"todustyoushallreturn."

(3.) Just thus the matter stands in the point of our justification andsalvation between Christ and elect believers; for Adam was herein histype.ChristwasconsideredandappointedofGodasacommonperson,bothinwhathedidandinwhatwasdonetohim.Soasbythesamelaw,whathedid forus is reckonedor imputed tous,as ifweourselveshaddone it; and what was done to him, tending to our justification andsalvation,isreckonedasdonetous.ThuswhenChristdied,hediedasacommonperson,andGodreckonsthatwediedalso.WhenChristarose,

heroseasourhead,andasacommonperson,andsothenGodaccountsthatwerosealsowithhim.Andbyvirtueof thatcommunionwhichwehadwithhiminallthoseactionsofhis,itisthatnowwhenwearebornagain,wedoallrisebothfromtheguiltofsinandfromthepowerofit,evenasbyvirtueof the like communionwehadwith (orbeingone in)Adam,we come tobemade sinful,whenwebegin first to exist asmenandtobefirstborn.

Thus in his death he was considered as a common person, and Godreckonedusdyingthen,andwouldhaveusreckonsoalso.SoinRomans6:10, theapostle speakingofChrist says, "In thathedied,hedieduntosinonce;but in thathe lives,he livesuntoGod."Then inRomans6:11,speakingofushesays,"Likewisereckonyouyourselvestobedeaduntosin, but alive unto God through Jesus Christ our Lord." The meaningwhereofisplainlythis,thatwhereasregeneratemenareforthepresentinthe reality but imperfectly mortified and dead to sin, as considered inthemselves,andinrespectoftheworkofit,aswroughtinthem;yetthatbeing considered in Christ as their head, and a common personrepresentingthem,theymayλογίζειν, theymaytruly,byawayof faith,reasonor"reckon"themselveswhollydead,inandthroughJesusChristour Lord, in that once he died perfectly unto sin, as a commonpersonrepresentingthem.Soaswhatyetiswantingintheworkofmortification,in their sense and experience of it, theymay supply by faith, from theconsiderationofChristtheirhead,eventhemselvestohavediedwhenhedied.Theapostle,Isay,wouldhavethembyreasonconcludeorinfer(forso the word λογίζεσθε signifies, as in Romans 3:28, "Therefore weconclude," it is the sameword) fromChrist'sdeath, that theyaredead;whichconclusioncannotbemadeunlessthisbeoneofthepropositionsinthisargument,thatwediedinChristwhenhedied.Andsothoughinourselveswearenotyetwholly"deadtosin,"norperfectly"alivetoGod,"yet "through Jesus Christ your Lord and Head" (says he), "reckonyourselves so," "in that he died and now lives," Romans 6:10, and youwere included in him. And, indeed, this consideration the apostlesuggests unto our faith, both as the greatest encouragement againstimperfect mortification begun; that yet we may comfort ourselves byfaith, as reckoningourselveswhollydead inChrist'sdeath, and somayassureourselvesweshallonedaybeperfectlydeadinourselvesbyvirtue

of it. And further, as the strongest argument also and motive untomortification, to endeavor to attain to the highest degree of it; whichthereforehecarriesalonginhisdiscoursethroughoutthatwholechapter.He would have them by faith or spiritual reasoning take in, andapprehendthemselveslongsincedeadtosininChrist,whenhedied,andsoshouldthinkitthegreatestabsurdityintheworldtosin,eventheleastsin, we being dead long since, and that wholly, when Christ our headdied:Romans6:2,"andhowshallwe,thataredeadtosin,liveanylongertherein?" and,Romans6:7, "he that is dead is free from sin;" andhowthenshallwedotheleastservicetoit?

NowallthisheputsuponChrist'sdying,andourdyingthenwithhiminRomans6:6,"Knowingthis,thatouroldmaniscrucifiedwithhim,"evenwhenhewascrucified, "that itmightbedestroyed"oneday inus, fullyandperfectly.Christ'sbodyrepresenting thereinasapublicperson, theelect,andtheirbodyofsinconjunctwiththem.Soasthusbyfaiththeyaretoreasonthemselveswhollydeadtosin inChrist,andtouse itasareasonandmotivetostirupthemselvesnottoyieldtotheleastsin.Iusethisexpressionofbeingwhollydead,becauseifhehadspokenmerelyofthat imperfectmortificationbegun inus, the argumentwouldnot havebeenaperfectmotiveagainsttheleastsins."Wewhoaredead,howshallweliveinsin,"oryielduntotheleastsin?Foritmightbesaid,alas!Weare but imperfectly dead; and from an imperfect death could but animperfect argumenthavebeendrawn.But theScripture elsewhere tellsus,that"Christbyhisdeathhasperfectedforeverallthataresanctified;"inHebrews10:14,soasinhisdeaththeymayreckonthemselvesperfectlydead by faith, and perfectly sanctified, though yet the work be notactuallyandfullyperfected.

Andall this communionwithChrist as a commonperson, representingtheminhisdeath,hethere instructsthemtoberepresentedandsealedup to them by their baptism in Romans 6:3-4. How, I shall showafterwards.

(4.)NowasthisplaceholdsforthChristasacommonpersoninhisdeathrepresentingus,sootherplacesholdforththelikeofhisresurrection.In1Corinthians15:20,theapostleargues,thatelectbelieversmustandshallrise,because"nowChristisrisenfromthedead,andisbecomethefirst-

fruitsof them that sleep."See the forceof thisargument foundeduponthis notion and consideration, that Christ was a common personrepresentingalltherest;andthisstronglypresentedinthatexpressionofhisbeing"thefirst-fruits," inallusiontotherite intheLevitical law.Allthe sheaves in a field being unholy of themselves, therewas some onesheaf in the name and roomof all the rest (whichwas called the first-fruit), which was lifted up, and waved before the Lord; and so all thesheaves abroad in the field, by that act done to this one sheaf, wereconsecrated unto God in Leviticus 23:10, by virtue of that law. Themeaningofwhichrite,theapostleexpounding,allegesinRomans11:16,"Ifthefirst-fruitsbeholy,allthelumpisholyalso."

Thus,whenwewerealldead,Christas the first-fruits rises,and this inournameandstead,andsoweallrisewithhimandinhim.Andalthoughthesaintsdepartedarenot, intheirownpersons,asyetrisen(asweallwho are now alive are not in our own persons yet dead), yet in themeantimebecausethustheyareriseninChrist,astheirfirst-fruits,hencein theverywords followinghesays, theyarebutasleep, "He isbecomethe first-fruits of them that sleep," because they remain alive in Christtheir head, and shall rise one day, because in him they virtually arealreadyrisen.AndthisinGod'saccountinastrueandjustasenseaswe,thoughpersonallyalive,areyetallreckoneddeadinAdam,becauseheasa common person, had the sentence of death pronounced on him, byvirtueofwhichwemustdie;andthisbytheforceofthesamelaw,evenofthatwhichwehave inculcated,ofbeinga commonperson representingus. And indeed, so it follows (which argues this to be the apostle'smeaning)in1Corinthians15:21,"ForasinAdamalldie,evensoinChristshallallbemadealive."Hisargumentliesthus:Adamwasthefirst-fruitsof them that died; Christ, of them that rise. Hence therefore, we areelsewhere said (though in respect to another life) to be "risen withChrist,"Ephesians2:5-6,andwhichisyetmore,"tosittogetherwithhiminheaven;"becausehe,asacommonpersonrepresentingus,sitsthereinournameandstead,asyoushallhearwhenIcometoitinthetextinthenextsection.

SectionThree::ChapterFive

Thesecondbranch:HowChrist'srepresentingusasacommonpersoninhisresurrection,hasaninfluenceintoour

justification,madeforthbytwothings:(1.)HowChristathisresurrectionwasjustifiedfromoursin;(2.)Thatwewereallthenjustifiedinhimasacommonperson.

2.Now,then,tocometotheotherbranchofthedemonstration,namely,how this relation to us as a common person representing us in hisresurrection, has a real influence into our justification. And this is thepoint I drive at, and for the clearing of which that large and generaldiscoursebywayofdigressionintheformerchapterwasbuttomakewayfor.

Ishallabsolveanddispatchthisbranchbyshowingtwothings:

(1.)ThatChristhimselfwasjustified,andthatathisresurrection.

(2.) That he was justified then as a common person, representing ustherein,aswellasthatheroseasacommonperson;andsothatwewerethenjustifiedinhimandwithhim;andbythismeansitisthatbythatactthendonetohim,ourjustificationismadeirrepealableforever.

(1.)Fortheexplicatingofthefirst:asChristwasinhisdeathmadesinforus, and so sustained our persons in his satisfying for sin by his death(which is the matter of our righteousness), so in and upon hisresurrection he was justified and acquitted from our sins by God, ashavingnow fully inhisdeath satisfied for them,which Imake forthbythesethreethingsputtogether:

[1.]First,inreason,ifthatChristweremadesinforus,andsatisfiedfor

it,theremustthensomeactpass,wherebyChristshouldbepronouncedacquittedofoursins,andfullyclearofthem,andsobehimselfformallyjustified in respectof those sins, forwhichheundertook to satisfy.Foraccordingtothecourseofallproceedings,ifachargeofguiltbeformallylaid,theremustbeasformalanactofacquitting,andofgivingaquietusest.Thereisnomanbutforhisowndischargeandsecuritywoulddesireit;noristhereanywisemanthatpaysadebtforwhichheislegallysued,thatwillnothave,uponthepaymentofit,aslegalanacquittance.Paul,whenhewascastintoprisonbyapublicactofauthority,hestooduponittohaveapublicactofreleasefromthesamemagistrates,andwouldnotgoforthofprisonprivily,thoughthemselvessenttohimsotogoout,Acts16:37. Now God himself did "lay the iniquities of us all" upon Christ,Isaiah53:6,and"hadhimtoprisonandjudgment"forthem,Isaiah53:8.Theremust,therefore,someactpassedfromGod,legallytotakethemofffromhim,anddeclaringhimdischarged,todeliverhimfromprisonandjudgment.

And,defacto,itisevidentthattherewassomesuchactpassedfromGodfor, aswe read, that Christ,while he lived, and also in his death, "wasmade sin," and "did bear the sin of many," as the phrase is, Hebrews9:28.Sowereadintheverynextwords,that"heshallappearthesecondtime without sin," which must necessarily be spoken in a directoppositiontohishavingborneoursins,andappearingthenwithalloursinslaidtohischarge.Heappearedchargedwiththemthen,butnowheshallappear,asapparentlyandmanifestlytobewithoutthosesins,forofoursinsitmustnecessarilybemeant,andsotobedischargedofthemasfully as ever he appeared charged with them. For it is said, "he shallappearwithoutsin;"andthereforetothejudgmentsofallitshallbemademanifest, thatGodwhohadoncechargedhimwiththem,hasnowfullydischargedhimofthem.Theapostlespeaksof itasofagreatalterationmadeinthisrespectbetweenChristwhileonearth,andChristasheistoappear the second time, and is now in heaven. And this alteration ordischargemust necessarily bemade byGod, for he is the creditorwhofollowedthesuit,andthereforehealonecangivetheacquittance.

[2.]Nowsecondly,fromhenceitwillfollowthattheremustbesometimewhen this alteration was first made and discharge given, when Christ

from being sin as he was made, should become without sin, throughGod'sacquittingofhim;and this say Iwasathis resurrection. It isnotdeferredasthentobefirstdone,whenhe is toappearthesecondtime,thoughthenitappearsindeed,butitisreallydonebefore;forhecomesthentojudgeothersforsin.Nowinreasonwhenshouldthisacquittanceor justification from our sins be first given to Christ and legallypronouncedonhim,butwhenhehadpaidthe last farthingof thedebt,andmadehissatisfactioncomplete?Whichwasthendonewhenhebegantorise;forhis lyinginthegravewasapartofhishumiliationandsoofhissatisfaction,asgenerallyorthodoxdivineshold.Now,therefore,whenhe began to rise, then ended his humiliation; and that was the firstmoment of his exaltation. His acquittance therefore bears date fromthence,evenfromthatveryhour.

[3.]Hence thirdlywe read, as thatChristwas "condemned," so thathewas"justified."Thusin1Timothy3:16,Godissaidtobe"manifestintheflesh,"and then that thisGod-manwas"justified in theSpirit."That is,whereas Godwasmanifest or appeared in flesh to condemn sin in theflesh,asinRomans8,thatsameGod-manwasalsojustifiedintheSpiritfromallthosesins,andso"receiveduptoglory,"asitfollowsthere.Andnottogofar,theverywordsofthismytext,"itisGodthatjustifies,"aretakenoutofIsaiah50:8-9,andastheretheyarefirstspokenbyChristofhimself,then,whenhe"gavehisbacktothesmiters,"inhisdeath(asinthe verses before), and was put to death as a "condemned" man. Hecomforts himself with this, "He is near that justifies me; who shallcondemn?" And when was that done or to be done, but at hisresurrection?So thephrase inTimothy imports, if you compare itwithanotherin1Peter3:18,"Beingputtodeathintheflesh,andquickenedin(orby)theSpirit."Paul,hesays,"justified intheSpirit;"Peter,hesays,"quickenedintheSpirit;"bothmeanoneandthesamething.BySpiritismeant thepowerofhisGodheadanddivinenature,wherebyhewas atoncebothraisedfromthegrave,andfromundertheguiltofsintogether.Hewasatoncebothquickened,orraised,andjustifiedalso.AndthatbySpirittheymeanhisdivinenature,theoppositioninbothplacesevidentlyimplies;foritisopposedtohisfleshorhumannature.

Nowbecausehewasquickenedor raisedby thepowerof theGodhead,

and at that raising him he was justified also by God, and declaredjustifiedbythatresurrection,ashehadbeendeclaredcondemnedbyhisdeath;hence, tobe justified isput forhis resurrection; for thatwashisjustification,todeclarationofalltheworld,thathewasjustifiedfromallthesinslaidtohischarge.AndthatotherplaceIcitedoutofIsaiahhasthe same meaning also; for Christ there comforts himself against theJewscondemninghimandputtinghimtodeath,withthehopesofGod'sjustifying of him, when he should have gone through that work. AndChrist's meaning there is this, "God will raise me up and acquit me,"though you condemn and killme. In the other prophets you shall findChrist still comforting himself against his condemnation at his death,with the thoughts of his resurrection, which he foresaw as shortly tofollowafterit;ashere,inIsaiah,hecomfortshimselfwiththesehopesofhisbeingjustifiedaftertheircondemnationofhim.ForinstanceinPsalm16:9,"Myfleshshallrestinhope:thouwillnotleavemysoulinhell,norsufferyourHolyOnetoseecorruption."WhichwordsyouknowPeter,intheActs,doestwiceinterpretofChrist'sresurrection.InlikemannerhereinIsaiah,againsthisdeathandcondemnation,hecomfortshimselfwiththe hopes of God's justification of him at his resurrection, "He is nearwhojustifiesme(andheshallhelpme);whoshallcondemn?"

And further, to confirm and strengthen this notion, because hisresurrectionwasthefirstmomentofthishisjustificationfromoursins,thereforeitisthatGodcallsithisfirstbegettingofChrist,"ThisdayhaveIbegottenthee,"speakingmanifestlyofhisresurrection,Acts13:33.Andthe reason of his so calling it is because all the while before he wascoveredwithsin,and"thelikenessofsinfulflesh;"butnowhavingflungitoff,heappears likeGod'sSon indeed, as ifnewlybegotten.And thusalso he comes to be the fuller conformity between Christ's justificationandours.Forasourjustificationisatourfirstbeingbornagain,sowasChrist'salsoatthishisfirstgloriousbegetting.Hewasunderanattainderbefore; here was the act of restitution first passed. And as at ourconversion (which is to us a resurrection)we "pass fromdeath to life,"that is from an estate of death and condemnation, unto justification oflife.SodidChristalsoathisresurrection,whichtohimwasare-begettingpassfromanestateofdeathandguiltlaidonhim,toanestateoflifeandglory,andjustificationfromguilt.Andsoshallhe"appear,"asthewordis

inHebrews9:28(ashedoesnowinheaven),"withoutsin;"forhecametobewithoutsinfromthatverymoment.ThusIhaveshownhowChristwasjustifiedathisresurrection.

(2.)Nowthen,inthesecondplace,Iamtoshowthatthishisjustificationand pronouncing him without sin, thus done at his resurrection, wasdonetohimasthe"first-fruits,"andastoacommonpersonbearingourpersons,andsoinournames.Fromwhencewillnecessarilyfollow,astheconclusion of all, that the persons of all the elect believers have beenjustified before God in Christ as their head, at or from the time of hisresurrection;andsothatactofjustificationtohavebeensofirmlypassedasitcannotberevokedforever.Nowthisisproved,

First,bytheverysamereasonorrespectthathewassaidtobethe"first-fruits of them that sleep," as representing the rest in his resurrection,whichIshowedatlargeintheformerchapter;uponthesamegroundheistobesolookedatalsointhishisjustificationpronounceduponhimathis resurrection, even as the first-fruits also of them that are justified.Andsointhesamesense,andbythesamereasonthatwearesaidtobe"risen with Christ," in his resurrection; we must also be said to be"justifiedwithhim,"inthishisjustificationathisresurrection.

And indeed (to enlarge this a little), as there is the same reason andgroundfortheonethatthereisfortheother,hebeingapublicpersoninboth,sotherulewillholdinallotherthingswhichGodeverdoestousorfor us, which are common with Christ, and were done to him; that inthem all Christ was the first-fruits and theymay be said to have beendoneinusortous,yes,byus, inhimandwithhim.Yes,whateverGodmeant todo forusand inus,whateverprivilegeorbenefithemeant tobestowuponus,hedidthatthingfirsttoChristand(someway)bestowedthe like on him as a common person, that so itmight be by a solemnformalactratified,andbemadesuretobedonetousinourpersonsindue time, having first beendone tohim representingourpersons.Andthatbythiscoursetaken,itmight(whendonetous)beeffectedbyvirtueof what was first done to him. Thus God meaning to sanctify us, hesanctifiesChristfirst,inhimasacommonpersonsanctifyingusall;"Fortheir sakes I sanctify myself, that they also may be sanctified throughyour truth," John 17:19. He sanctifies the human nature of Christ

personal, (that is his body) and him first, as a common personrepresentingus,thatsowe,beingvirtuallyandrepresentativelysanctifiedinhim,maybe sure tobe sanctifiedafterwards inourownpersons,bymeansofhissanctification.

And so in like manner for our sakes he was "justified in the Spirit;"becausewewere tobe justified, and so to be justified first inhim, andwithhimasacommonperson.Nowthis ruleholds inallblessingselsebestowed;forPaulpronouncesofthemallthat"Godhasblesseduswithall spiritualblessings inChristJesus,"Ephesians1:3,whichGoddidsoorderthat,ashespeaksofordainingsalvationtobebyfaithinRomans4:16, that all those "blessings might be sure to all the seed." For thisformal investiture of estating us into all blessings by such solemn actsdone to Christ as our head and representative of us, makes what heintendstobestowsurebeforehand,byan irrepealableactandsentence,whichhasitswarrantinalllawsofmen,asIhaveshown,andshallanonagainurge.And,

Secondly, by the equity of the same law that in Adam we were allcondemned,Adambeingatypeofhiminthisbythesamelaw,Isaywewere all justified inChristwhenhewas justified, else the typewasnottherein fulfilled. Now the sentence of condemnation was first passeduponAdamalone,yetconsideredasacommonpersonforus; thereforealso this acquittance and justification was then passed towards Christalone, as a public person for us. Yes, in this his being justified. Christmustmuch rather be considered as a commonperson representing us,thanAdamwasinhiscondemnation.ForChristinhisownperson,ashehadno sin, sohehadnoneedof any justification fromsin,nor shouldeverhavebeencondemned.Andthereforethismustbeonlyinarespectuntooursinsimputedtohim;andifso,theninourstead.Andsoherein,hewasmorepurely to be considered as a commonperson for us, thaneverAdamwasinhisbeingcondemned.ForAdam,besideshisstandingas a common person for us, was furthermore condemned in his ownperson;butChristinbeingjustifiedfromsin,couldonlybeconsideredasstandingforothers.ThusinRomans5:18,"Thereforeasbytheoffenceofone, judgmentcameuponallmen tocondemnation;evenso (or in likemanner)bytherighteousnessofthatonemanChrist,thefreegiftcame

uponallmen(namely,inChrist)untojustificationoflife."

He parallels both with a so, only with this difference between Adam'sbeingacommonpersonforus,andsobetweenthegroundofourbeingcondemnedinhim,andChristhisbeingacommonpersonforus,andouracquittance in him that the "condemnation came upon all" by anecessary,naturalcovenant,forbysuchacovenantwasAdamappointedacommonpersonforus;butChristhisbeingappointedthusacommonpersonforus,itwasbya"freegift"ofgrace.Andthereforeinlikemannerbyafreegiftofgraceitisthattheimputationofthatwhichhedid,orwasdone to him, is reckoned ours. As then "in Adam all died," when hesinned, as the apostle speaks, so inChrist "were all justified,"whenhewasjustified.ForasinhisdeathChristwasapublicpersonforus,andinallthatbefellhim;soinhisresurrection,andinallthatwasthendonetohim,andsointhishisbeingthenjustified.Andaswhenhedied,"thejustwasputtodeathfortheunjust"(asPeterspeaks),sowhenhearoseandwas justified, the just that needed no justification was justified for theunjust,whoelsehadbeencondemned;andsowewerethenjustifiedwithhim.

SectionThree::ChapterSix

Howourfaithmayraisefromhencejustmatteroftriumphaboutourjustification.Anexplicationhowwearejustifiedbyfaith,

althoughjustifiedinChristathisresurrection.

And hereupon is grounded this triumph of faith here, from Christ'sresurrection, "Who shall condemn? It is Christ that is risen." Themeaningwhereofis,thathewasjustifiedathisresurrection(justifiedintheSpiritandquickenedintheSpiritbeingallone),and"weinhim."Yes,andaratherisputuponthis,ratherthanputuponhisdeath.Forthisactwas a solemn discharge from all sin and condemnation; it was a legalacquittancegiventoChristforalloursins,andsotousalsoconsideredasinhim.Hisdeathwasbut the satisfactionandpayment;but this is thefirst act of absolution. Yes, and this is the original act, which is uponrecord between God and Christ. And our justification and atonement(whenwearejustifiedbyfaithinChrist)isbutacopyfetchedfromthisroll,andcourtsentencethenpronounced.

Andsuchawayandcoursetoratifyandmakeactsgoodandlegal,eventohavethemdonebyanotherrepresentingone'sperson,iscommonamongmen, as those instances I formerly gave do show. An attorney at lawreceives a debt, or an acquittance for a debt, paid or given for anotherman,anditisaslegalasifthemanhimselforcreditorhaddoneit,andthedebtorhadreceivedtheacquittancehimself.Yes,actsofthegreatestand highest concernment are often not otherwise transacted, as themarriages of princes are by proxy solemnized, their ambassadorsrepresenting theirpersons,andcontractingandmarrying theirwives intheirstead;whichactsaretherebymadeasirrevocable,andirrepealable,as if themselves had in person done them. And so if we were justifiedwhenChrist did rise andwas justified, our justification then cannot bereversed,butstandsaslegalandwarrantableasanyactthatGodormaneverratifiedorconfirmed.Andwhoshallcondemn?

Only, for farther explication's sake, lest there be amistake, letme addthis,thatitisnecessarythatwebejustifiedinourownpersonsbyfaith,(notwithstandingthisformeractthuslegallypassed)wherebywelayholduponwhatGoddidthusbeforeforusinChrist,totheendthatGoduponourbelievingmay,accordingtohisownrules,justifyhisjustifyingofusunto all the world; which until we do believe, he could not do. Foraccordingtotherevealedrulesofhisword,whichheprofessestoproceedby at the latter day, there is a curse and a sentence of condemnationpronouncedagainstus,underwhichwestanduntilheshalltakeitoffbygivingusfaith;untowhichhehas,inthesameword,madethepromiseofjustifyingusinourownpersons,asbeforehehaddoneinChrist.Yetstillnotwithstanding, so as although, when we first believe, then onlyjustification is actually and personally applied to us. Yet at Christ'sresurrection and in his being then justified, this act and sentence wasvirtuallypronounceduponus;andsodoesnecessarilyrequireandexactat God's hands, the bestowing faith upon us; that so by virtue of thisformer act passed, we come to be actually justified in our ownconsciences,andbeforealltheworld.

Andsoourjustification,whichwasbutsecretlywroughtandpasseduponusinChrist, isnevermadevoidbutstandsirrepealable;andsoratified,thatourpersonal justificationbyfaithdoesalwaysinfalliblysecondandsucceed it.And (to illustrate it a little) our condemnation inAdamandthisourjustificationinChrist,dointhisholdparalleltogether,thatasinAdamwewereallvirtuallycondemned,"inAdamalldie."Andthatlegalenoughtoo,forthereuponcameoutthatstatute-law,statutumest,"Itisappointed" that all should die, and yet we are not actually in our ownpersonscondemneduntilwearebornofhim,nordowepersonallydieuntilwelaydownourflesh.Evensoitisinthematterofourjustificationthat itwas done virtually inChrist, and afterwardswhenwebelieve, isactuallypassedinanduponourselves.NowIcallthisformerbutavirtualjustification, even as by the sentence of condemnation passed upon amalefactor,heiscalledadeadman;thatis,heissovirtuallyandinlaw(as we say), though naturally he died notmany days after, but in thatrespectmaybestillalive.SobyChrist'sbeingjustified,weareallvirtuallyand in law justified, througha secretyet irrepealable covenantbetweenGodandChrist,whoonlydidthen"knowwhowerehis."

Andforaconfirmationevenof thisalso, thatGodaccountsall theelectjustified in his justifying of Christ, we shall not need to go any furtherthanthewordsofthistext,ifwedobutdiligentlycomparetheirstandinghere with that of theirs in that place out of which they are taken, andwherewefindthemfirstrecordedandspoken,namelyinIsaiah50:7-8,"Heisnearthatjustifiesme;whoishethatshallcondemn?"Nowthere(asinterpretersagree,andasthecontextshows),thosewordsarespokenbyChristhimself,forinIsaiah50:5hespeaksofGod's"boringhisear"todohiswill(thesameexpressionthatisusedofChristinPsalm40:6),andfarthersays,"Igavemybacktothesmiters,andmycheekstothemthatpulledoffthehair,andIhidnotmyfacefromshameandspitting"(allofwhichyoumayreadinChrist'ssufferingsinMatthew26:67andMatthew27:26.AndhespokebeforeinIsaiah50:4,ofGod'shaving"givenhimthetongueof the learned, to speakaword in season tohim that isweary,"whichyoumayreaddonebyChristinMatthew11:28.

NowthosewordswerespokenbyChrist, tocomforthimselfagainst theJewscondemninghim,asconsideringthatGodwould justifyhim,asathis resurrection youhaveheardhedid.Nowmark it, those verywordswhich Isaiah brings in Christ speaking as of himself alone, those verywords Paul here boldly applies in the like triumph, to all the elect ofChrist, "Who shall condemn? It isGod that justifies."And thisbecauseChristisdead,andrisen,andacquittedbyGod.Christspokethosewordsasapublicpersoninthenameofallhiselect,whomheinhisdeathandinhisjustificationrepresented;andforthatveryrespectPaulspeaksthelikewordsover again, of all elect believers, as being as truly and reallyintendedof them,whenspokenbyChrist,asofhimself,andofhisownperson."Heisnearthatjustifiesme;(saysChrist)whoshallcondemn?"namely,meormineelect,whosepersons I sustain.And"Whoshall layanythingtothechargeofGod'select?"saysPaul."ItisGodthatjustifies;whoshallcondemn?"forChristhasdiedandbeencondemnedforthem,andChristwas justified fromthatcondemnation,and they inhim.Andbecausethejustificationofhimself,whichChristspokeof,as lookedforfromGod,wastobemadeathisresurrectionashasbeensaid,thereforePaulhereputsaratheruponhisresurrection.

Andfarthertoestablishthis,asyouheardbeforeoutofRomans6:11,that

inrespectofsanctificationweweredeadwithChrist,eventhenwhenhedied;soinColossians2:13,wearesaidtobe"risenwithhim,"inrespectofourjustification,whichisthethinginhand.Thewordsare,"Andyoubeing dead in your sins," namely the guilt of your sins, "and thecircumcision of your flesh," that is in respect of the power of corruptnature,"hashequickenedtogetherwithhim,havingforgivenyouallyourtrespasses." See here, the forgiveness of our sins or our justification, iscalleda "quickening"ora "raisingupofus" (asColossians2:12has it),"together with him," in a conformity and relation to that justificationfromour sins,which at his resurrection he received in our names.Hismeaning is thathewas justified then,and inournames;andsowearenowjustifiedthroughthevirtueofthatourcommunionwithhimtherein.Forifyoumarktheconnectionofthewordswithwhatfollows,youwillfind this "forgiving of their trespasses (Colossians 2:13) through theirbeing quickened togetherwith him," not only to have been donewhenthey believed, and so when they had that justification personally firstappliedtothem,ofwhichitistrue,thewordsinColossians2:12aretobeunderstood, but also then to have been done; "when he having (as itfollows in Colossians 2:14) blotted out the handwriting of ordinanceswhich was against us, nailing it to his cross, and having spoiledprincipalitiesandpowers,"andgotthevictory,namelyinhisrisingagain,"had made a show of them openly" (in his ascending to heaven),"triumphingovertheminhimself"(asthemarginhasit);ofwhichwordsIshall farther speak in thenexthead.Soas thenwhenChristdid this inhimself, thenwere our sins forgiven, thenwerewe acquittedwith himandtriumphedwithhim,hedoingallthisinourstead,representingus.

SectionThree::ChapterSeven

Howallthis,boththesupportofourfaithandourjustificationbyChrist's

resurrection,issealeduptousinbaptism.

Theconclusion:HowfaithmaymakeuseofChrist'sresurrectioninitspleastoGod.

And all this our communion with Christ in his resurrection, both inrespect of sanctification, which Romans 6 holds forth, and ofjustification,which thisplace in theColossiansholds forth, is lively (asboth places declare) set out, and sealed up to us, in the sacrament ofbaptism.Romans6:3-4,wearesaidtobe"buriedwithhiminbaptism,"andColossians2:12, "buriedwithhim inbaptism,whereinalsoyouarerisenwithhim."TheeminentthingsignifiedandrepresentedinbaptismisnotsimplythebloodofChristasitwashesusfromsin;butthereisafartherrepresentationthereinofChrist'sdeath,burial,andresurrection,inthosebaptizedbeingfirstburiedunderwater,andthenrisingoutofit;andthisnotinabareconformityuntoChrist,butinarepresentationofacommunionwithChristinthat,hisdeathandresurrection.Thereforeitissaid, "youareburiedwithhim inbaptism;"and"whereinyouare risenwithhim."Itisnotsimplysaid,likeashewasburied,androse,butwithhim.Soasourcommunionandonenesswithhiminhisresurrection, isrepresented tous therein,andnotonlyourconformityor likenessuntohimtherein.Andsobaptismrepresentsthistous,thatChristhavingoncein himself sustained the persons of all the elect, in his burial andresurrection, that now, upon the party himself who is baptized, ispersonally, particularly, and apparently reacted the samepart again, inhis baptism; thereby showing what his communion with Christ beforewas,inwhatwasthendonetoChrist;thathethenwasburiedwithChrist,androsewithhim;anduponthatgroundisnowinthisoutwardsignofbaptism,asinashoworrepresentation,bothburiedandalsorisesagain.

Andmoreover,henceitisthatthe"answerofagoodconscience,"whichismade the inward effect of this ordinance of baptism, 1 Peter 3:21, istherealsoattributeduntoChrist'sresurrection,asthethingsignifiedandrepresented in baptism, and as the cause of that answer of a goodconscience."Evenbaptism,"sayshe,"dothnowalsosaveus,"asbeingtheordinancethatsealsupsalvation,"nottheputtingawayofthefilthoftheflesh," or the washing of the outwardman; "but the answer of a goodconscience towards God, by the resurrection of Jesus Christ." To open

thesewords:Ourconsciencesarethatprincipleinuswhicharetheseatoftheguiltofallthesinsofthewholeman,untowhosecourttheyallcometo accuse us, as untoGod's deputy;which conscience is called good orevil,asthestateofthemanis.Ifhissinremainunpardoned,thenashisestate isdamnable,sohisconscience isevil. Ifhissinsbe forgiven,andhispersonjustified,hisconscienceissaidtobegood;consciencehavingitsdenominationfromtheman'sstate,evenastheurineiscalledgoodorbad,asthestateoftheman'sbodyishealthfulorunsoundwhoseurineitis.Nowinbaptism,forgivenessofsinsandjustificationaresealeduptoabeliever's faith and conscience, under that lively representation of hiscommunionwithChristinhisresurrection.

Hence this is made the fruit of baptism that the good conscience of abelieversealedupinbaptismhaswherewithalfromthencetoanswerallaccusationsofsinthatcanordoatanytimecomeinuponhim.Andallthis, as it is here added, "by virtueof the resurrectionof JesusChrist,"namely in this respect, that his communion with Christ in hisresurrectionhasbeenrepresentedinhisbaptismasagroundofhisfaith,andofthat"answer"untoallaccusations.SothatindeedthesamethingthatPaul saysbywayof triumphanddefiance toall accusations, "Whoshall condemn? Christ is risen." The very same thing Peter herementions, thoughnotbywayofdefiance,yetofabeliever'sanswerandapology,thatifsinsdocometocondemnoraccuse,agoodconscienceisreadytosay,"Christisrisen,"andIwasthen"justifiedinhim."Thereismyanswer,whichnothinginheavenorhellisabletoreplyunto."Thisistheanswerofagoodconscience,bytheresurrectionofJesusChrist."

Nowtocrownthissecondpillaroffaithwiththiscoronisorconclusion,bywayofapplicationordirectiontoabeliever'sfaith,howtomakeuseofChrist's resurrection in point of non-condemnation. You heard before,out of Romans 6, that in respect ofmortification (as the apostle therereasons),wemaybetrulysaidtohavebeen"perfectlydeadtoallsin"inChrist's"dyinguntosinonce,"andthroughhisrepresentingusthereinasdyinguntosin,inandwithhim.Soasalthoughwebeforthepresentbutimperfectlymortifiedinourselves,yetwhencorruptionsarise,theapostlebids us help ourselves against them by faith, "reasoning" ourselves tostand wholly dead to sin, when Christ died. And so to conclude from

thence, thatwe shall one day be fully dead to sin becausewe then didperfectly die inChrist unto it;which kindof reasoning alsoGodwouldhaveususeasamotive(andofallmotivesthatareinthegospelitisthestrongest)againstanycorruptionwhenasitarises."ShallIthatamdeadtosin"inChristandsoamfreedfromit,"shallIliveanylongertherein?"Romans 6:2. Now as God would have our faith make this use of ourcommunion with Christ in his death, in point of sanctification, just sowhen guilt of sin arises in your conscience to accuse or threatencondemnation, reason you yourself (as the apostle'sword in that othercase),or"reckonyourself'"(asourtranslationhasit)justifiedinChrist,inhisjustification,whichwasdoneathisresurrection.Yes,andseeingGodwould have you use your communion with Christ in his death as anargumenttomoveyoutomortifysin,biddingyoutoreckonyourselfdeadtosininChrist.Doyoudesirehiminlikemanner,toreckonyourselfasjustifiedatChrist'sresurrection(forthegroundofbothisthesame),andreturnthatasanargumenttohimtomovehimtojustifyyou.Andthisisthat answer of a good conscience which Peter speaks of; this is themeaningofPaul'schallenge,"Whoshallcondemn?Christisrisen."

Andshouldyourheartobjectandsay,ButIknownotwhetherIwasoneofthosethatGodreckonedjustifiedwithChristwhenhearose; thengoyoutoGod,andaskhimboldly,whetherhedidnotdothisforyou,andwhether youwerenot one of them intendedbyhim.PutGod to it andGodwill(byvirtueofChrist'sresurrectionforyou)evenhimself,answeryourfaiththisquestionbeforeyouareaware.Hewillnotdenyit.Andtosecureyouthemore,knowthathoweverChristwillbesuretolooktothatforyou; soas thatyouhavingbeen then intended,—as, ifyourheartbedrawntogiveitselfuptoChrist,youwere,—shallneverbecondemned.

SectionFour::ChapterOne

FAITHSUPPORTEDBYCHRIST'SASCENSION,ANDSITTINGATGOD'S

RIGHTHAND

Aconnectionofthisthirdheadwiththetwoformer;showinghowitaffordsafarther

degreeoftriumph.Twothingsinvolvedinit:1.Christ'sascension;2.Christ'spowerand

authorityinheaven.

Whoishe thatcondemns?It isChrist,who isevenat therighthandofGod.Romans8:34

Icomenexttothisthirdgreatpillarandsupportoffaith,Christ'sbeingatGod's right hand. And to show how the view and consideration hereofmaystrengthenfaithseekingjustificationandpardonofsin:"Whoishethatcondemns?ChristisevenatGod'srighthand."

In the opening of which, I shall keep to the begun method, both byshowing how justification itself depends upon this, and the evidencethereoftous;bothwhichtheapostlehadhereinhiseye,andfrombothwhichour faithmayderivecomfortandassurance.AndImeantokeeppunctuallytothematterofjustificationonly,asintheformer.

Thesetwolatterthatremainhereinthetext—ChristsittingatGod'srighthand,andhis interceding forus—arebrought inhereby theapostle,asthosewhichhavearedundantforceandprevalenceinthem,forthenon-condemnation of the elect; that although the two former abundantlyserved to secure it, yet these two added to the former, do make thetriumphoffaithmorecompleteandfull,andus"morethanconquerors,"as it after follows. Nor does this place alonemakemention of Christ's"sittingatGod's righthand,"whichInowamfirst tohandle, in this itsrelation, and influence into our justification, and the assurance of faithabout it; but youhave it to the same end, use, andpurpose, allegedbythatothergreatapostle, 1Peter3:18-22.And if the scopesof these twoapostles in both places be compared, they are the same. Here theresurrectionofChrist,andhissittingatGod'srighthand,arebroughtin

as thegroundof thisbold challengeand triumphof faith.And there inPeterismentionedtheanswerorpleaofagoodconscienceinabelieverjustified,whichitputsintothecourt,andopposesagainstallcondemningguilts,(soitiscalled,1Peter3:12).TheapostleallegingtheresurrectionofJesusChristasonegroundofit,"theanswerofagoodconscience,bytheresurrectionofJesusChrist."Andthenfurthertobackandstrengthenthispleaoranswerofagoodconscience, theapostleputshisascensionand sitting at God's right hand into the bill, as further groundsconfirmingit.

So it follows, "who is gone to heaven, and is at the right hand ofGod,angels, and authorities, and powers, being made subject to him." Allwhichtheapostlehereexpressesinoneword(asenoughtocarryit)thatChrist is "even at God's right hand." The soul has sufficient answeragainst condemnation in Christ's death and resurrection, full enoughthoughitshouldstopthere;yesthereincanfaithtriumph,thoughitwentnofurther;foritcanshowafullsatisfactiongiveninhisdeath,andthatacceptedbyGodforus,andChristacquitted,andweinhim.Therefore,faith(yousee)comestoaratherthere.Butthenlet itgoontoconsiderJesus sitting at God's right hand, andmaking intercession for us; andthen faith will triumph and insult over all accusers, be more than aconqueror; then it comes not to a rather only, as here, but to a "muchmoreshallwebesavedbyhislife,"thusRomans5:10.Andthemeaningthereofis,thatifhisdeathhadpowertopayallourdebts,andjustifyusatfirst,thenmuchmorehashis lifethispower.Sothathisdeathisbutthegroundandfoundationofourfaithherein,andtheloweststepofthisladder,buttheseothersarethetopandfulltriumphoffaiththerein.Andourspiritsshouldrise,astheapostlehererises.Faithuponthesewingsmaynot only fly above the gunshotof all accusations and condemners,butevencleanoutoftheirsight,andsofaraboveallsuchthoughtsandfears, as itmay reach to a security that sins are forgotten and shall berememberednomore.

Whatjoywasthereinthedisciples,whentheysawChristrisen!John20.Thereforeintheprimitivetimesitwasusedasavoiceofjoy;andtothisday the Grecian Christians so entertain each other, at that time of theyear,withthesewords,"TheLordisrisen,"yourSuretyisoutofprison,

fearnot.But(asChristsaidinanothercase,sosayI)whatwillyousay,ifyouseeyourSuretyascendeduptoheaven,andthatasfar"aboveangelsandprincipalities"(astheapostlespeaksinEphesians1)astheheavensareabovetheearth?Willyounotinyourfaithsandhopesproportionablyascend,andclimbupalso,andhavethoughtsofpardon,asfarexceedingyour ordinary thoughts as the heavens are above the earth? Therefore,first view him as ascending into heaven, before ever he comes to be atGod'srighthand,andseewhatmatteroftriumphthatwillaffordyou.Forthatyoumustfirstsuppose,beforeyoucanseehimatGod'srighthand,andsoisnecessarilyincluded,thoughnotexpressedhere.Butthatplacefore-quotedoutof1Peter3givesusboththesetwoparticularsincludedin it: 1.Hisascension(who isgone intoheaven);and2.Hispowerandauthority there (isatGod's righthand,andhasallpowerandauthoritysubject to him), and prompts both these, as fitmatter to be put into agood conscience, its answer and apology why it should not becondemned. And therefore both may here as well come in into faith'striumph,andthatasbeingintendedalsobytheapostle,andincludedinthisone expression.He speakswith the least, to showwhat cause faithhad to triumph, for the least expression of it; his purpose being but togiveahintoffaith,orthatwhichcomprehensivelycontainsmanythingsinit,whichhewouldhaveusdistinctlytoconsiderforourcomfort.

SectionFour::ChapterTwo

ShowingfirstwhatevidenceforourjustificationChrist'sascensionintoheavenaffordsuntoourfaith,uponthatfirstfore-mentionedconsiderationofhisbeinga

Suretyforus.

1.Firstthen,toseewhattriumphhisascendingintoheavenwilladdunto

ourfaithinmatterofnon-condemnation.

(1.)Andherein,first,thereisnotnothingin it toconsiderwhathethendid,andwhatwashis lastactwhenhewas to takehis rise, to flyup toheaven.He"blessedhisdisciples,"andtherebyleftablessinguponearthwiththem,forallhiselect,totheendoftheworld.Thetruereasonandmindofwhichblessingthemwas,thathebeingnowtogotoexecutetheeternal office of his priesthood in heaven, (of which God had sworn,"Thou art a priest forever after the order of Melchisedec.") AsMelchisedecinthetypeblessedAbraham,andinhimallthefaithfulasinhis loins,—therefore the apostle said that "Levi paid tithes untoMelchisedecinAbraham'sloins,"thereforehewasblessedinhisloins,—so did Christ begin this new and second part of his priesthood withblessing the apostles, and in themall the elect to the endof theworld.This was the last thing that Christ did on earth, yes, this he did whileascending,"hewastakenupwhilsthedid it."So inLuke24:50-51,andthussolemnlyhenowdidthis,toshowthatthecursewasgone,andthatsinwasgone,andthatactionspeaksthusmuch,asifChristhimselfhadsaid it. O my brethren (for so he styled his disciples after hisresurrection),Ihavebeendead,andindyingmadeacurseforyou;nowthatcurseIhavefullyremoved,andmyFatherhasacquittedmeandyoufor it; andnow I canbebold tobless you, andpronounceall your sinsforgiven, and your persons justified. For that is the intendment andfoundationofblessing."Blessedisthemanwhosesinsareforgivenhim,"andthereforethatwasthetruemeaningofhisblessingthem;whichhereservedthusashislastact,toshowhowbyhisdeathhehadredeemedthem from the curse of the law, and now going to heaven,was able tobless them with all the spiritual blessings that are there, and whichheaven can afford, for heavenly they are called in that respect inEphesians1:3.

AndasinAbraham(blessedbyMelchisedec)allthefaithfulwereblessed,so in these apostles all the elect to come are blessed. As when GodindividuallyblessedAdamandEveat the first creation,yethe in them,blessedallthatwereforevertocomeofthem;soChristinblessingthem,blessedus,andall"thatshallbelievethroughtheirword,"totheendofthe world. And that they were thus then to be considered as common

persons,receivingthisblessingforusall,appearsbyChrist'swordsthenuttered, "I amwith you to the end of theworld" (i.e.,with you and allyour successors, both ministers and other believers), Matthew 28:20.AndChrist herein did asGoddid before him.WhenGodhaddonehisworkof creation,he "lookeduponallhehaddone, and saw that itwasgood,andheblessedit."ThusdidJesusChrist,nowthathehadbythat"oneofferingperfectedforeverall theelect,"hecomfortablyviewedandpronounces it perfect and themblessed, and so goes toheaven to keepandenjoytheSabbathofallthere.

(2.)Nowsecondly, letusseehimascending,andseewhatcomfort thatwill also afford our faith, towards the persuasion of justification. Theapostlesstoodgazingonhim;andsodoyouliftupyourheartstogazeonhimbyfaith,andviewhiminthatact,asheispassingalongintoheaven,as leading sin, hell, death, and devil in triumph, at his chariot-wheels.Andinthat letyourfaithtriumph, ina furtherevidenceof justification.Thus Ephesians 4:8, out of Psalm 68:18, the apostle says, "When heascended up on high, he led captivity captive" (to whichHebraism theLatinphrase,vincerevictoria,towinavictory,doesanswer);thenheledcaptive all our spiritual enemies, that would have captivated us, theybeing now captivated.Now leading of captives is always after a perfectvictory.And therefore,whereasathisdeathhehadconquered them,athis rising scattered them, now at his ascension he leads them captive.AndsothatPsalminthetypebegins,Psalm68:1,"LetGodarise,andlethisenemiesbescattered;letthemfleebeforehim;"soathisresurrectiontheydid.And thenheascends in triumph (ashere) in tokenof victory,"heisascendeduponhigh,"Psalm68:18.Heascends,asDavidafterhisvictory,uptoMountZion(forthecelebratingofwhichthatPsalmseemstohavebeenmadebyDavid),whereofthiswastheintendedtype.

Andtwoactustriumphales,triumphingactstherewere,herementioned:

[1.]Leading the captivesbound tohis chariot-wheels, as themanneroftheRomantriumphwaswhentheconquerorwentuptotheCapitol;andotherheathens inDavid's time,asAchilles ledHectorcaptive,who tiedhis feet to his chariot-wheels, and dragged him dead round about thewallsofTroy,NowthusdidChristthendealwithoursinsandallotherenemies.

[2.]Thesecondact is castingabroadofgifts, "Hegavegifts tomen." Itwas the custom at their triumphs to cast new coins (missilia) abroadamongthemultitude,sodoesChristthrowthegreatestgiftsforthegoodofmenthateverweregiven.Therefore,"whoshallcondemn?"Sinsanddevils are not only dead, but triumphed over. Compare with this thatotherplaceinColossians2:15,"Havingspoiledprincipalitiesandpowers,hemadeashowofthemopenly,triumphingovertheminhimself."SoIread it, and theGreekbears it, andso it is in themarginvaried. It isamanifestallusionuntothemanneroftriumphsaftervictoriesamongtheRomans, even unto two of themost notable parts thereof: the first, ofspoiling the enemy upon the place, before they stirred out of the field;andthiswasdonebyChristonthecross."Havingspoiledthem"first,asColossians 2:14 has it. He speaks it of the devils, our enemies andaccusers; theyhadallGod'sthreatenings inhis law,andtheceremoniallaw(thebondforourdebtuntothemorallaw)toshowforit.Intheselaythe power of the devil over us, that he could boldly come to God andaccuseus,andsueourbond.AndthereforeinHebrews2:14,heissaidtohave"thepowerofdeath."NowChristfirsttookawayallhispowerandspoiledhimofallhisensigns,weapons,andcolors,whichhedidontheplacewherethebattlewasfought,namely,onthecross;and"nailedourbond" thereto,andhavingpaid thedebt, left thebondcancelled,beforehestirredoffthecross.

But then, having thus spoiled these enemies on the cross, he furthermakes a public triumphal show of them in his own person, which is asecond act, as the manner of the Roman emperors was in their greattriumphs, toride throughthecity in thegreateststate,andhaveall thespoils carried before them, and the kings and nobles whom they hadtaken they tied to theirchariots,and led themascaptives.AndthisdidChristathisascension(forofhistriumphingathisascensionItakethistriumph in thisepistle to theColossians tobeunderstood,andso tobeinterpretedbythatfore-citedinEphesians4),heplainlymanifestingbythispublicopenshowof themathisascension thathehadspoiledandfully subdued them on the cross. That which has diverted interpretersfrom thinking this of Colossians 2 to have been the triumph of hisascensionhasbeen this, that the triumph is said tohavebeenmadeἐν

ἀυτῷ,whichtheyinterpret"init,"asifitreferredtothecross(mentionedColossians2:14),astheplaceofit.Whenasitmayaswellbetranslated"inhimself," i.e., "inhisownpowerandstrength,"notinghowhealonedidthis,whichotherconquerorsdonot:theyconquernotinthemselves,andby themselves,whichChristdid.Andyet itwas the law, that if theRomanemperorsorgeneralsthemselvestookanythinginwar,theyhadapeculiar honor to dedicate it in triumph more peculiarly. Now Christconquered in himself, and therefore triumphed in himself, and himselfalone.AndthusitbecameourRedeemer(likeanotherSamson)notonlytobreaksin'sbarsandflingoffhell-gates,andcomeoutofthatprisonhewasin;butasinsignofatrophy,totakethemonhisbackandcarrythemupthehill,asSamson(thetypeofhim)didthegatesofthecitytoahighhill,himselftriumphantlycarryingthemonhisownshoulders.

NowdidChristthen,whowasyourSurety,thustriumph?Thenletyourfaithtriumphlikewise;forthiswasnotonlydonebyyourSurety,butinyourstead,seeingthis forushere is tobeputtoeachthingmentioned.The apostle calls for this at our hands here. "We are more thanconquerors,"saysheinRomans8:37.

(3.)Then,thirdly,seehimentering intoheaven:whenhecomesfirst tocourt after this great undertaking, how does God look on him? Is Godsatisfied with what he has done? As you know, when a general comeshome,thereusedtobegreatobservinghowthekingtakeshisservice,asperformed according to commission. Christ as a Surety undertook forsinnersfullytoconquerallourenemiesandGodbidhimlookthathedidit perfectly, or never see his face more, Hebrews 5:8-9. He was to be"perfect through sufferings," and those sufferings to be such as "toperfect" us also, Hebrews 10:14. Now, behold, your Surety is like aconquerorenteredheaven:letthatconvinceyouthathehassatisfiedthedebt, and performed his commission to a tittle. Godwould never havesuffered him to come thither else; but as soon as ever his head hadpeeped intoheaven,havesenthimdownagain toperformtherest.ButGodletshimenterinandhecomesboldlyandconfidently,andGodletshim stay there. Therefore be convinced that he has given God fullsatisfaction.

Christhimselfusesthisargument,asthestrongestthatcouldbebrought

to "convince the world" that this righteousness (which he had in hisdoctrinetaughtthem)wastherighteousnesswhichmenwereonlytobesavedby, thetruerighteousnessofGod indeed.John16:9-10,He"shallconvincetheworldofrighteousness,"that is,workfaithintheheartsofmen, to believe and lay hold on my righteousness, as the truerighteousnessthatGodhasordained;andthis"because(sayshe)IgotomyFather,andyoushallseemenomore."Thatis,bythisargumentandevidenceitisandshallbeevinced,thatIwhoundertooktosatisfyforsin,andtoprocureaperfectrighteousness,haveperfectlyperformedit;andthat it is a righteousness which God's justice does accept of, to savesinnersby;inthatI,aftermydeath,andfinishingthiswork,willascenduptomyFather,intoheaven,andkeepmystandingthere,andyoushallsee me no more. Whereas, if I had not fulfilled all righteousness andperfectly satisfied God, you may be sure there would be no going toheavenforme,norremainingthere.Godwouldsendmedownagain,todotherest,andyoushouldcertainlyseemewithshamesentbackagain.Buthesaid,"Igotoheaven,andyoushallseemenomore."

SectionFour::ChapterThree

ShowingwhatevidencealsoChrist'ssittingatGod'srighthand,havingbeenourSurety,

affordstoourfaithforjustification.

2.Nowthen,inthenextplaceforhisbeingorsittingatGod'srighthand,which is the second particular to be spoken of. As soon as Christ wascarriedintoheaven,look,asalltheangelsfelldownandworshippedhim,so his Father welcomed him, with the highest grace that ever yet wasshown.Thewordswhichhethenspokewehaverecorded inPsalm110,"Sitatmyrighthand,untilImakeyourenemiesyourfootstool."Youmaybythewayobserve, for the illustrationof this,howuponall theseveral

parts of performanceofhis office, eitherGod is brought in speaking toChrist, orChrist to his Father. Thuswhenhe chosehim first to be ourMediator,hetakesanoath,"ThouartaPriestforever,aftertheorderofMelchisedec."Again,whenChristcametotakeuponhimournature,thewords he spoke are recorded, "Lo, I come to do yourwill, a body hastthou fitted me," so Hebrews 10:5 out of Psalm 40. Likewise, when hehunguponthecross,hiswordsuntoGodarerecorded,Psalm22:1,"MyGod,myGod,whyhastthouforsakenme?"Inlikemanner,whenheroseagain,God'swordsusedthentohimarerecorded,"ThouartmySon,thisday have I begotten thee," Psalm 2:7 (which place is expounded of theresurrectioninActs13:33).Whichisasmuchasifhehadsaid,YouneverappearedlikemySonuntilnow;forwhereasIchoseaSontobeglorifiedwith power andmajesty, hitherto you have appeared only as "a son ofman"(Enosh,sorryman);hithertoyouhavebeenmadesin,andacurse;notlikemySon,buthasappeared"inthelikenessofsinfulflesh,"andof"a servant," all besmeared with blood. Therefore this is the first daywhereinImakeaccount"Ihavebegottenthee;"evennow,whenyoufirstbegintoappearoutofthatsinfulhueandlikenessofsinfulflesh:nowIown you for my Son indeed. And in him he owned us all thus at hisresurrection.And then last of all,whenhe comes intoheaven, the firstwordGod speaks to him is, Son, "sit thou atmy right hand;" youhavedoneallmywork,andnowIwilldoyours…;(hegiveshimaQuietusest)resthere,"Sithere,untilImakeallyourenemiesyourfootstool."

Andnowwhatsayyou,areyousatisfiedyet,thatGodissatisfiedforyoursins?What superabundant evidence must this Christ's sitting at God'srighthandgive to adoubtingheart? It argues, first, thatChrist, forhispart,hasperfectlydonehiswork,andthatthereisnomoreleftforhimtodobywayofsatisfaction:thisthewordsittingimplies.Secondly,itarguesthat God is as fully satisfied on his part: this his sitting at God's righthandimplies.

(1.) For the first; the phrase of sitting does betoken rest,whenwork isfulfilledandfinished.Christwasnottoreturnuntilhehadaccomplishedhiswork,Hebrews10:11.Theapostlecomparingtheforceandexcellenceof Christ's sacrifice, with those of the priests of the old law, says that"thosepriestsstooddailyofferingofsacrifices,whichcannevertakesins

away."Theirstandingimpliedthattheycouldnevermakesatisfaction,soas to say, "we have finished it." ButChrist (says he inHebrews 10:12),"after he had offered up one sacrifice forever, sat down."Mark howheopposestheirstandingtohissittingdown.Hesatasonewhohaddonehiswork.Thus,Hebrews4:10,"hethatisenteredintohisrest"—speakingofChrist,asIhaveelsewhereshown—"hasceasedfromhiswork,asGodfromhis."

(2.)Secondlythis,hisbeingatGod'srighthand,asstronglyarguesthatGodissatisfied.ForifGodhadnotbeeninfinitelywellpleasedwithhim,hewouldneverhavelethimcomesonearhim,muchlesshaveadvancedhimsohighashisrighthand.Andtherefore,inthatplaceevennowcited(Hebrews10:10-12,comparedwith the formerverses), this isallegedasan evidence that Christ had "forever taken sins away" (which thosepriests of the law could not do, who therefore often "offered the samesacrifice," as Hebrews 10:11). That "thisman, after he had offered onesacrificeforsinsforever,satdownontherighthandofGod,"astherebyshowing (and thatmostmanifestly) thathehadat thatonceofferedupsucha satisfactory sacrificeashadpleasedGod forever.And thereupontookuphisplaceatGod'srighthandasanevidenceof it,sopossessingthehighestplaceincourt.ThissettinghimatGod'srighthandisatokenof special and highest favour. So kings, whom they weremost pleasedwith, theydid set at their righthands, asSolomondidhismother, in 1Kings2:19.AndsoChrist,thechurchhisqueen,Psalm45:9,anditwasafavourwhichGodneveraftervouchsafedtoany,Hebrews1:13."Towhichof all the angels did he say, Sit thou at my right hand?" Therefore inPhilippians 2:9, it is not only said that he "exalted him," butsuperexaltarit, "hehighlyexaltedhim,"soasneveranywasexalted; forhewas"madetherebyhigherthantheheavens."Thusmuchforthefirsthead.

SectionFour::ChapterFour

Demonstrates,inthesecondplace,whatinfluenceChrist'sascensionhasina

believer'snon-condemnation,uponthatsecondpremisedconsideration,ofChrist'sbeingacommonpersonforus.Thesecurity

thatfaithmayhavefromthence.

Wehave thus seenwhat triumphing evidence anddemonstration, bothChrist'sascensionandsittingatGod's righthand,doaffordus for this,that Christ being considered as our Surety, has therefore undoubtedlysubdued our enemies and sins, and satisfiedGod. Let us now considerfurther,whatforce,efficacy,andinfluencethesetwo(bothhisascendingandsittingatGod'srighthandasaheadandcommonpersonforus)havein them towards the assured working and accomplishment of thesalvationofbelievers,hiselect.Andfromtheconsiderationofthis,whichis a second head, our faith may he yet further confirmed andstrengthenedinitsconfidence."Whoshallcondemn?ItisChristthatisatGod'srighthand."Ishalltakein(asintheformer)bothhisascensionandsittingatGod'srighthand.

1.And first forhisascendingconsider these two things in itwhichmayupholdourconfidence.

(1.)Thatthegreatendandpurposeofthathisascending,theerrand,orthebusinessheascendedforwas"toprepareandprovideaplaceforus,"andtomakewayforourcomingthither.ThisheassureshisdisciplesinJohn14:2,"InmyFather'shousearemanymansions:Igotoprepareaplaceforyou."AsJosephwassecretlysentbeforebyGod'sintendmenttoprepareaplaceinEgyptforhisbrethren,whomGod'sprovidencemeantto bring after him, so more openly does Christ ascend to heaven,professedlydeclaringthattobehisbusiness:"Igotoprepareaplaceforyou,"anditismyFather'shouse,sayshe,whereIcanprovideforyouandmake you welcome. You heard before, what welcome God gave Christwhenhefirstarrivedthere,andwhathesaidtohim,andChristsaid(asitwere)againtoGod:Icomenotalone,Ihavemuchcompany,manyofmy

brethrenandfollowerstocomeafter(foritwasthedeclaredandavowedendofhiscoiningtoprepareaplaceforthem),IprayedwhenIwasonearth, "thatwhereIamtheymightbealso,"John17:24.AndnowIamcomehither,mytrainmustcomeintoo,Iamnotcompletewithoutthem;ifyoureceivemeyoumustreceivethemalso,andIamcometotakeuplodgingsforthem.ThustheCaptainofoursalvation,being"madeperfectthrough sufferings," and then "crowned with glory and honor," in"bringingofmanysonstoglory,"asHebrews2:10,ofwhichcompanyhewasCaptain,isbroughtinsayingtoGod.Hebrews2:13,"BeholdIandthechildrenwhichGodhasgivenme,"hespeaksitwhenbroughttoglory.IamtheirCaptain,andtheymustfollowme;whereIamtheymustbe.Lo!Iamhere,andamnottocomealone,buttobringtogloryallthechildrenwhichyouhavegivenme.Theyshallbeallwelcome(saysGod),thereisroomenoughforthem,"manymansions;"sothatweneednotfear,norsay in our hearts doubting and despairing, "Who shall ascend up toheavenforus,"tobringusthither?(asinRomans10:6).Christhasdoneit;thatisthefirstthing,butthatisnotall.

(2.)Heenteredintoheaveninourverynames,andsoistobeconsideredinthatactasacommonperson(aswellasinhisdeathandresurrection),andsorepresentingus,andalsotakingpossessioninourright,andweinhim,asaguardian takespossession forheirsunderage.Hebrews6:20,"Theforerunner is forusentered" intoheaven."Theforerunnerforus,"that isour forerunner.A forerunner isa forerunnerof followers,andofsuchasstaynot longbehind,andusuallygoesbeforeasaharbinger, toprovideand takeup lodgings for themthatare tocome,andwrites thenamesofthosewhoaretocomeoverthedoorsofsuchandsuchrooms,thattheymaynotbetakenupbyanyother.AndsoinHebrews12:23,thenamesof"the first-born"aresaid tobe"written inheaven,"orenrolledthere.Andin1Peter1:4,theirplacesormansionsinheavenaresaidtobe"reservedforthem;"theystandemptyasitwere,yettakenup,soasnoneshalltakethemfromthem,theirnamesandtitlestothembeingenteredandsuperscribed.Andsohetrulyentered,pronobis,forus,thatisinourstead and in our names, as a common person; and therefore the highpriest(inthetype)enteredintotheholyofholies,withallthenamesofthetribesonhisbreast;evensodoesChristwithours,evenasacommonpersoninournames,therebyshowingthatwearelikewisetocomeafter

him. And this is more than simply to prepare a place, it is to takepossessionofaplace,andgiveusarightthereto.

Sothatyourfaith,throughthisconsideration,mayseeyourselvesasgoodas inheavenalready, forChrist isenteredasacommonpersonforyou.Justificationhastwoparts:first,acquittancefromsinandfreedomfromcondemnation, as here, "Who shall condemn?" and secondly,"justificationof life,"as it is called inRomans5:18; that is,whichgivestitle to eternal life. Now dying and rising as a common person for us,procuresthefirst,setsusperfectlyenoughinthatstateoffreedomfromcondemnation. But then, this Christ, his entering into heaven as acommon person, sets us far above that state of non-condemnation. Itplacesusinheavenwithhim.Youwouldthinkyourselvessecureenoughifyouwereascendedintoheaven.AsHemansaidofhiscondition,thathewas"freeamongthedead,"Psalm88:5;thatis,hereckonedhimself(inhisdespair) freeofthecompanyinhell,aswellas ifhehadbeenthere,thinkinghisnameenrolledamongthemandhisplacetakenup.Soyoumay "reckon yourselves" (as the word is in Romans 6) free of thecompany of heaven, and your places taken up there. So thatwhen youcometodie,youshallgotoheavenastoyourownplace,byastrueatitle,thoughnotofyourown,asJudaswenttohell,which iscalled"hisownplace,"as(Acts1)theapostlespeaks.Whatastartisthis!Howfarhaveyou leftbelowyourpardonof sinsandnon-condemnation!Youaregotabove. How securely may you say, "Who shall condemn?" Christ hasascendedandenteredintoheaven.Thisisthefirstbranchofthesecondhead,theinfluencethatChrist'sascensionhasintoourjustificationandsalvation.

SectionFour::ChapterFive

DemonstratesinlikemannerwhatinfluenceChrist'ssittingatGod'srighthandhasinto

ourjustification,uponthatsecondconsiderationofhisbeingacommonperson.Andthesecurityfaithmayhavefromthence.

TheconsiderationofhissittingatGod'srighthandmay,inrespectoftheinfluence that itmustnecessarilyhave intoour salvation, yetaddmoresecurityuntoour faith, ifweeitherconsider thepowerandauthorityoftheplaceitself,andwhatitistositatGod'srighthand;orsecondly,therelation, thepersonhebearsandsustains inhis sitting there,evenofacommonpersoninourright.Andboththesebeingputtogetherwilladdstrengthmutuallyeachtoother,anduntoourfaith,bothtoconsiderhowgreataprerogativeitistositatGod'srighthand,andwhatsuchaoneassitstherehaspowertodo.AndthenthatChrist(whoisinvestedwiththispower, and advanced to it), he possesses it all as our head, and in ourright,asacommonpersonrepresentingus.And

(1.) Consider the prerogatives of the place itself, they are two: [1.]Sovereignty of power, and might, and majesty. [2.] Sovereignty ofauthority and judgment, either of which may secure us from non-condemnation.

[1.]Sovereigntyofpowerandmight;thisthephrase"sittingatGod'srighthand" implies in Matthew 26:64, where Christ himself expounded thepurportofit."HereafteryoushallseetheSonofmansittingontherighthandofpower."Andso,Ephesians1:20,22,thisismadetheprivilegeofGod's"settinghimathisrighthand."Ephesians1:20,that"hehasputallthings under his feet," Ephesians 1:22—a phrase importing the highestsovereigntyandpower,notusedofanycreatures,angels,ormen;noneofthemhaveotherthingsundertheirfeeti.e.,insolowasubjectionastobetheirvassals;especially,notallthings.Andthereforebythatveryphrase,"theputting all thingsunderhis feet," the apostle argues inHebrews2thatthatmanofwhomDavidinPsalm8(therecitedbyhim)hadspoken,wasnootherbutChrist;notAdam,northeangels,fortoneitherofthesehasGod subjectedall things,Hebrews2:5, but toChrist only,Hebrews2:8,whosits inthehighestthroneofmajesty.Andtomakehisseattheeasier,hasaworldofenemiesmadehisfootstool,evenallhisenemies(so

Psalm110);whichisthehighesttriumphintheworld.NowtowhatendhasGodcommittedthispowertohim,butthathimselfmaybehisownexecutor,andadministrator,andperformallthelegacieswhichhemadetothosewhomhediedfor?AstheexpressionisinHebrews9:15-17,thatnoneofhisheirsmightbewronged.Fairerdealingthanthiscouldthereeverbe,norgreatersecuritygiventous.ThistohavebeenGod'sveryendof investing Christ with this sovereign power is declared by Christhimself. John 17:2, "Thou hast given him power over all flesh, that heshould give eternal life to as many as thou hast given him." Andaccordinglyathisascension,tocomforthisdisciples,inthefruitoftheirministry.InMatthew28:18hesays,"Allpowerisgiventomeinheavenandinearth."Whatholyconfidencemaythisbreedinus!HeisatGod'srighthandandweareinhishands,John10:28.Andallhisenemiesareunderhisfeet,whothencanpullusout?Revelation1:18,saysChrist,"Ihavethekeysofhellanddeath."Thekey isstill intheScripturephrasetheensignofpowerandauthority.NowChristhasboththekeysofdeath,theposterngateoutofthisworldandofhell,evenofthebroadgatesofthateternalprison;soasnoneofhiscanbefetchedoutofthisworldbydeath,butChristhemustfirstopenthedoor;muchlesscananygotohellwithouthiswarrant.Yes,Matthew16:19,hehas"thekeysofthekingdomofheaven"also,toopentowhomhewill.Byhisresurrection,wemayseeandrestassuredthathehasthekeysofdeathandhell(forheunlockedthedoors,andcameoutfromthence),andbyhisascensionandsittingatGod's right hand, that he has the keys of heaven, whose door he hasunlockedandnowsetopen.Whatneedwethenfearhell,whenChristourRedeemerhasthekeysofit?

[2.] Secondly, to sit at God's right hand imports all judgment to becommitted tohim; for sittingwasapostureof judges,aphraseused tonote out their authority. So in Proverbs 20:8, "A king that sits on thethroneofjudgment,scattersthewickedwithhiseye,"andsodoesChristhisandourenemies.SeewhatChristsays inJohn5:21-22,"TheSonofman raises up whom he will; for the Father judges no man, but hascommittedalljudgmenttotheSon."Nowifhewholovedusso,anddiedfor us is the Judge himself, then, "Who shall condemn?"Christ sits onGod's right hand. This is the very inference that after follows in John5:24,"Hethatbelievesshallnotcomeintocondemnation."Christutters

it upon his having said he had all judgment committed to him, in thefore-going,John5:22,onpurposethathemightfromthatconsiderationascertainbelieversoftheirnon-condemnation.Forwhatneedwefearanyunderofficers,whenwehavetheJudgethusforus?

(2.)Buttheninthelastplace,addthatsecondparticularmentionedtoallthese,thatChristsitsthereasahead,asacommonpersonforus.Firstasahead:soinEphesians1whentheapostlehadsohyperbolicallysetforthhispowerofbeingadvanceduntoGod'srighthand,Ephesians1:21,"faraboveallprincipalitiesandpowers,andaboveeverynamethatisnamed,notonlyinthisworld,butthatwhichistocome."AndhowGod"hasputallthingsunderhisfeet,"headds,"andhasgivenhimtobeheadoverallthingstothechurch."Observenow,heissaidtositthereoverallthings,notinhisownpurepersonalrightsimply,asitishisinheritance,asheistheSonofGod (as inHebrews 1:3-5, it is affirmedofhim), buthe sitsthusoverallasaheadtothechurch.Thatsameoverallthingscomesinthere,betweenhisbeingahead,andtothechurch,onpurposetoshowthathe is setoverall, in relation tohis church.So thatwesee thatourrelationisinvolved,andourrightincluded,inthisexaltationofhisandsoputintohiscommission,forthisprerogativeistheresaidtobegivenhim.He sits not simply as a Son, but as a head, and he sits not as a headwithout a body; and therefore must have his members up to him.Wherefore in the next verse it is added, "which is his body, yes, hisfullness;"soasChristisnotcompletewithoutallhismembers,andwouldleaveheavenifanyonewerewanting.Itwerealame,maimedbody,ifitwantedbutatoe.Christisourelement,*andhebeingascended,wearesparks that fly upwards to him. He took our flesh, and carried it intoheaven,and leftushisSpiritonearth,andbothaspawnsandearneststhatweshouldfollow.

Nay,furtheryet,heisnotonlysaidtositasourhead,butwearealsosaid"to sit together with him." That is made the upshot of all in the nextchapter,Ephesians2:6.Sothataswearosewithhim,hebeingconsideredasacommonpersonandascendedwithhim;aswassaid,soyetfurtherwe "sit together with him in the highest heavens" (as there), insupercælestibus, "in his exalted estate above the heavens," as is themeaning of that phrase. Not that Christ being at God's right hand (if

takenforthatsublimityofpower)iscommunicabletous;thatisChrist'sprerogativeonly.SoHebrews1:5,"Towhichofalltheangelsdidheeversay,Sitthouatmyrighthand?"

Yet so as his sitting in heaven, as it is indefinitely expressed, isunderstoodtobeasinourrightandstead,andasacommonperson,andsois toassureusofoursittingtherewithhim, inourproportion.So inRevelation3:21,itisexpresslyrenderedasthemindandintendmentofit,"Himthatovercomes,Iwillgranttositwithmeinmythrone,evenasIalso am set downwithmyFather inhis throne."There is a proportionobserved,thoughwithaninequality;wesitonChrist'sthrone,butheonlyonhisFather'sthrone.Thatis,ChristonlysitsatGod'srighthand,butweonChrist's righthand,andso thechurch is said tobeatChrist's "righthand,"inPsalm45:9.Yes,further(anditmayaffordafarthercomforttousinthepointinhand),thisrepresents,thatatthelatterdayweshallsitas assessors on his judgment seat, to judge the world with him. SoMatthew19:28, andLuke22:30, "When theSonofman shall sit inhisglory,youshallsitupontwelvethrones, judgingthetribesofIsrael."Soas thisour sittingwithhim, it is spoken in respect to judgment,and togivingthesentenceofit;notasentenceshallpasswithoutyourvotes.

Soasyoumaybyfaithnotonlylookonyourselvesasalreadyinheaven,sittingwithChrist,asacommonpersoninyourright,butyoumaylookuponyourselvesasjudgesalso;sothatifanysinshouldarisetoaccuseorcondemn,yet itmustbewithyourvotes.Andwhatgreatersecuritycanyou have than this? For you must condemn yourselves, if you becondemned; you may very well say, "Who shall accuse? Who shallcondemn?"foryouwillneverpronounceafatalsentenceuponyourownselves.

As then Paul triumphed hero, so may we; for at the present we sit inheavenwithChrist andhaveall our enemiesunderour feet.AsJoshuamadehisservantssettheir feetonthenecksofthosefivekings,soGodwouldhaveusbyfaithtodotheliketoallours;foronedayweshalldoit.Andifyousay,Weseeitnot,Ianswer,asinHebrews2,theapostlesaysofChristhimself,"Nowweseenotyetallthingsputunderhim,"Hebrews2:8.Nownotunderhim,forhenowsitsinheaven,andexpectsbyfaith,whenhisenemiesshallbemadehisfootstool,asHebrews10:12-13;"but

wesee"forthepresent"Jesuscrownedwithgloryandhonor,"Hebrews2:9.Andsowemaybesurethatthethingisasgoodasdone;andwemay,in seeing him thus crowned, see ourselves sittingwith him and quietlywaitandexpect,asChristhimselfdoes,untilallbeaccomplished,andoursalvationfinishedandfullyperfected.

Hisintercessionnowremainsonlytobespokenof,whichyetwillaffordfurtherconsiderations tostrengthenour faith.HissittingatGod's righthand notes out his power over all, from God. But his intercession, allpowerandfavourwithGodforus,soastoeffectoursalvationforus,withGod'shighestcontentmentandgoodwill,andallyetfurthertosecureus."Whoshallcondemn?"

SectionFive::ChapterOne

THETRIUMPHOFFAITHFROMCHRIST'SINTERCESSION

Aconnectionofthiswiththeformer;andhowthisaddsafurthersupport.Twothingsoutofthetextpropoundedtobehandled:First,theconcurrencyofinfluencethat

Christ'sintercessionhasintooursalvation.Secondly,thesecuritythatfaithmayhave

therefromforourjustification.

Whoalsomakesintercessionforus.—Romans8:34

We have seen Christ sitting at God's right hand as a judge and king,having all authority of saving or condemning in his own hands; and

having all power in heaven and earth to give eternal life to them thatbelieve,andtheconfidencethatthisgivesus.

Letusnowcometohisintercession,andtheinfluencewhichithasintoourjustificationandsalvation;whichasitstrikesthelaststroketomakeallsure,soasgreatastrokeasanyoftheformer.Therefore,asyouhaveheard that there was an all-sufficiency in his death—"Who shallcondemn?ItisChristthatdied"—ratherinhisresurrection—"yesrather,is risenagain"—amuchrather, thathe livesand isatGod's righthand,Romans5:10.Theapostlerisesyethigherto"asavingtotheutmost,"putuponhis intercession inHebrews7:25,"Whereforehe isable tosave totheutmost,seeingheeverlivestomakeintercession."Sothatifyoucouldsupposetherewereanythingwhichnoneofalltheformerthreecoulddooreffectforus,yethisintercessioncoulddoittotheutmost,foritselfisthe uttermost and highest. Ifmoneywould purchase our salvation, hisdeath has done it, which he laid down as a price and an equivalentransom(asitisin1Timothy2:6).Ifpowerandauthoritywouldeffectit,his sitting at God's right hand, invested with all power in heaven andearth,shallbeputforthtotheutmosttoeffectit.Iffavorandentreatiesaddedtoallthese(whichoftendoesasmuchasanyofthoseother)wereneedful, he will use the utmost of this also, and forever makeintercession.Sothatiflove,money,orpower(anyofthem,orallofthem)will save us, we shall be sure to be saved, "saved to the utmost," allmannerofways,byallmannerofmeans;savedoverandover.

Fortheclearingofthislastgeneralhead,theintercessionofChrist,andthe influence and security it has into our faith and justification, I shallhandletwothings,andbothpropertothetext.

1.First,showhowuntoallthoseotherfore-mentionedactsofChristforus, this of intercession also is to be added by him for the effecting oursalvation,and thesecuringourhearts therein.This thatparticlealso inthetextcallsfor,"Whoalsomakesintercessionforus."

2.Thensecondly, to show the security that faithmayassumeand fetchfrom this intercession of Christ, or his praying for us in heaven; "Whoshallcondemn?ItisChristthatmakesintercessionforus."

SectionFive::ChapterTwo

Thefirstheadexplainedbytwothings:First,intercessiononepartofChrist'spriesthood,

andthemostexcellentpartofit.

1.Towardstheexplanationofthefirstofthese,twothingsaretobedone.

(1.)First,toshowhowgreat,andnecessary,andhowexcellentapartofChrist'spriesthoodhisintercessionandprayingforusinheavenis.

(2.) Secondly, to show the peculiar influence that intercession has intoour salvation, and so the reasons forwhichGod ordained thiswork ofintercessionforus,andthatinheaven,tobeaddedtoalltheformer.

(1.)ForthefirstIwillproceedthereinbydegrees.

[1.] It is one part of his priesthood. Youmust know that Christ is notenteredintoheavensimplyasa"forerunner"(whichhasbeenexplained)to takeupplaces for you,but as apriest also: "madeapriest, after theorderofMelchisedec,"whichismorethansimplyaforerunner.Yes,hissitting atGod's righthand isnot only as a king armedwithpower andauthoritytosaveus,buthesitsthereasapriesttoo:Thus,Hebrews8:1,"Wehave such aHighPriest,who is set down at the right hand of theMajestyonhigh."

IntheoldLeviticalpriesthood,thehighpriest'sofficehadtwoparts,bothwhichconcurredtomakethemhighpriests.

First,Oblationorofferingthesacrifice.

Secondly, presentation of it in the holy of holies, with prayer andintercessionuntoGod,toacceptitforthesinsofthepeople.Theonewas

donewithout, theotherwithin theholyofholies.Thisyousee inmanyplaces,especiallyLeviticus16:11,15-16,whereyouhavethelawaboutthehighpriest'senteringintotheholyofholies.Hewasnottocomeintotheholyplaceuntilfirsthehadofferedasacrificeforhimselfandthepeople,Leviticus16:11,15,andthiswithout.Thensecondly,whenhehadkilledit,hewastoenterwiththebloodof it intotheholyofholies,andsprinklethemercy-seatthereinwithit,Leviticus16:14,17,andtogowithincense,andcauseacloudtoariseoverthemercy-seat.AndthisyouhavealsoinHebrews 13:11, it is said that the bloodof those beasts thatwere burntwithoutthecampwasbroughtintothesanctuarybythehighpriest.Andin that Leviticus 16 you shall find the atonement made as well by theblood, when brought into the holy place in Leviticus 16:16, as by thekilling of the beast in Leviticus 16:11. Both these were acts of the highpriesthoodforatonement.

And thiswasdone in a type andpriestly office ofChrist, and thepartsthereof. So in Hebrews 9:23, he calls all those transactions under theceremoniallaw,"thepatternsofthingsheavenly;"instancinginthispartofChrist'soffice.Hebrews9:24,"ForChrist,"sayshe,"isnotenteredintotheholyplacesmadewithhands,"asthatwas,"whicharethefiguresofthetrue,butintoheavenitself,toappearinthepresenceofGodforus."Now,then,inanswertothistype,therearetwodistinctpartsofChrist'spriesthood.

First, the"offeringhimselfasacrifice"uptodeath,as inHebrews9:26,whichanswerstothekillingofthesacrificewithouttheholyofholies;foranswerablyhewascrucifiedwithoutthecity,Hebrews13:12.

Secondly, he carried this his blood into the holy of holies, namely, theheavensinHebrews9:12,whereheappearsinHebrews9:24,andtherealsoprays in the forceof thatblood.And the typeof thoseprayerswasthat cloud of incense made by the high priest; so it is expresslyinterpretedinRevelation8:3.TheangelChristissaidtohavehad"muchincense toofferwith theprayersofall thesaints."Which incense ishisownprayersinheaven,whichhecontinuallyputsupwhenthesaintsprayonearth,andsoperfumesalltheirprayers,andprocuresallblessingsforthem.

Both thesepartsofhispriesthood theapostleJohnmentions in 1John2:2,whereashecallsJesusChrista"propitiationforoursins"(thatis,anoblation or sacrifice offered up for us); so likewise he calls him ouradvocate,bothgoingtomakeupthishisoffice.Andindeed,thislatterofintercessionandbringinghisbloodintotheholyofholies(orheaven)isbut the same action continued. That bloodwhich he offeredwith tearsand strong cries on the cross, where he likewise interceded, the samebloodhecontinuesvirtuallytoofferupwithprayersintheheavens,andmakesatonementbyboth,onlywiththisdifference:onearth,thoughheinterceded,yethemoreeminentlyoffereduphimself;inheaven,hemoreeminentlyintercedes,anddoesbutpresentthatoffering.

[2.]Secondly,thiswassonecessaryapartofhispriesthood,thatwithoutithehadnotbeenacompletepriest.ThusinHebrews8:4,"Ifhewereonearthheshouldnotbeapriest;"thatis,ifheshouldhaveabodeonearthheshouldnothavebeenacompletepriest.Paulsaysnot,that ifhehadofferedthathissacrificeonearth,hehadnotbeenapriest,forthatwasnecessary;butthatifhehadstayedstillonearth,afterhehadofferedit,hehadnotbeenapriest,thatis,aperfectpriest.Forhehadthenlefthisofficeimperfect,andhaddoneitbutbyhalves,seeingthisotherpartofit(theworkofintercession)laystilluponhimtobeactedinheaven.Thusthehighpriest,histype,ifhehadonlyofferedsacrificewithouttheholyofholies,hadnotbeenaperfecthighpriest;fortoenterintotheholyofholies,andtoactthepartofapriestthere,wastheproper,peculiarworkofthehighpriestassuch.Whichshows,thatChristhadnotbeenahighpriestifhehadnotgonetoheaven,andpriestedittheretoo,asImaysospeak,aswell asuponearth.Yes, ifChristhadnotgone toheavenandwerenotnowbecomeapriest there, then theLeviticalpriesthoodwerestill in force, and should share thehonorwithhim,and thehighpriestmustcontinuestilltogointotheholyofholies.

To this purpose youmay observe, that so long as Christ was on earth,thoughrisen,thetypesofthelawheldinforce,andwerenottogiveway,untilallthetruthsignifiedbytheirministrywasfullyaccomplished.Andso,notuntilChristwasgoneintoheavenasapriestandtherehadbeguntodoallthatwhichthehighpriesthaddoneintheholyofholies,andashistypefore-signified.Andthisisplainlythemeaningofwhatfollows(in

thatHebrews8:4)asthereasonordemonstrationwhythatChristshouldnothavebeenapriest, ifhehadnotgonetoheaven,notonlyasaking,butasapriest too, ashehadaffirmed.Hebrews8:4, "Seeing," sayshe,"thattherearepriestsuponearththatdooffergiftsaccordingtothelaw."Theforceofthereasonliesthus:therearealreadypriests,andthatofatribe he was not of, that offer gifts on earth, before he came into theworld.And,therefore,ifthathadbeenallhispriesthood,tobeapriestonearth,theywouldpleadpossessionbeforehim,havingbeenpriestsbeforehim. And then he further backs his reason by this: that "those priestsserved"(asitfollowsinHebrews8:5),"untotheexampleandshadowofheavenly things." And therefore, it is only a real priesthood in heavenwhichmust put them out of place, and until such a priesthood comes,theymustservestillforthetruth,whichtheseservetoshadowout,isnotuntil then fulfilled. This you have also in Hebrews 9:8. The "firsttabernacle"wastostanduntilapriestwentintoheaven,anddidactthatoffice there; so that, if Christwill be a priest alone, hemust become apriestintercedinginheavenorelsehighpriestsmustcomeupagain,andsharethatofficewithhim,andsoheshouldasgoodasfallfromhisoffice,andloseallthathehaddone.

[3.] Yes, thirdly, this part of his priesthood is of the two the moreeminent,yesthetop,theheightofhispriesthood.Andthisisheldforthtous in the typesofboth those twoordersofpriesthood thatwerebeforehimandfiguresofhim,boththatofAaronandMelchisedec:

First, thiswas typifiedout in thatLeviticalpriesthoodofAaronandhisfellows.Thehighest serviceof thatofficewas thegoing into theholyofholies andmaking an atonement there; yes, this was the height of thehigh priest's honor that he did this alone, and did constitute thedifferencebetweenhim,ashewashighpriest,andotherpriests.Fortheykilled and offered the sacrifices without as well as he, every ordinarypriestdidthat;butnonebutthehighpriestwastoapproachtheholyofholieswithblood,andthisbutonceayear.ThusinHebrews9:6-7,"thepriests," namely those inferior priests, "went always," that is daily,morning and evening, "into the first tabernacle," or court of priests,whichwaswithouttheholyofholies,"accomplishingtheserviceofGod,"namelythatofferingofthedailysacrifice;"butintothesecond,"namely

theholyofholies,"wentthehighpriestsaloneeveryyear."Sothen,thiswasthathighandtranscendentprerogativeofthathighpriestthen,andwhich indeedmade him high priest; and answerably the height of ourhigh priest's office,—although he alone also could offer a satisfactorysacrifice,astheapostleshowsinHebrews9and10.Yetitcomparativelylayinthisthatheenteredintotheheavensbyhisblood,andissetdownon the majesty on high, and in the virtue of his sacrifice there doesintercede. I know but one place that calls him the "GreatHigh Priest"(higherbeforethanAaron),andthatisinHebrews4:14,16.Andthenitisinthisrespectthatheis"passedintotheheavens,"asitfollowsthere.

Secondly, the excellency of this part of his priesthood was likewisetypified out by Melchisedec's priesthood, which the apostle argues tohavebeenmuchmoreexcellent than thatofAaron's, inasmuchasLevi,Aaron's father,paid tithes to thisMelchisedec inAbraham's loins.NowMelchisedec was his type, not so much in respect of his oblation, orofferingofsacrifice(thatworkwhichChristperformedonearth),butinrespect of thatworkwhich he ever performs in heaven. Therefore thatsame clause forever still comes in, in the quotation and mention ofMelchisedec's priesthood in that Epistle; because in respect of that hiscontinualintercessioninheaven,MelchisedecwasproperlyChrist'stype.AndaccordinglyyoumayobserveinPsalm110:4,whenisitthatspeechcomesin,"ThouartapriestforeveraftertheorderofMelchisedec;"butthen,whenGodhadhimsittingathisrighthand?Psalm110:1.Sothat,asthe transcendent excellency of Christ's priesthood was typified out byMelchisedec's rather thanAaron's,asbeing thebetterpriesthoodof thetwo, so this, the most excellent part thereof, was typified out thereby,namely,thatwhichChristforeveractsinheaven.

And,thirdly,toconfirmthis,youshallfindthistobemadethetopnotionofthisEpistletotheHebrews,andthescopeofitchiefly,todiscourseofChrist's eternal priesthood in heaven, and to show how thereinMelchisedec was a type of him. This is not only expressed both inHebrews7:21,wherethissameforeverisappliedtohisintercessionandHebrews7:25,butmoreexpresslyinHebrews8:1,wheretheapostleputstheemphasisuponthispartofhispriesthood,saying,that"ofthethingswhichwehavespoken,"—orwhicharetobespoken,forthewordἑπὶτοῖς

λεγομένοιςwillbeareither—"this is,"sayshe,"thesumorargument"ofall.Thewordisκεφάλαιον,andsignifiesaswell thehead,thechief, thetopofall,andaboveall,asitdoesthesumofall.

And what is it that he thus professes to be both themain subject andargument of this epistle, and the top and eminent thing in Christ heintendstodiscourseof?Itfollows,that"wehavesuchahighpriestasissetdownattherighthandofthethroneoftheMajestyintheheavens."Andofthepriestlyofficehealonediscoursesbothbeforeandafter;andinthefollowingversescallshisministryoroffice(inrespectofthis)"amoreexcellentministry,"Hebrews8:6, "hebeing suchapriest aswashigherthantheheavens,"ashehadsethimoutinthelatterpartoftheformerchapter.Andthereforeyoumayobserve,howinhisprefacetothisEpistleinHebrews1:3,heholdsupthistooureyeastheargumentofthewholesaying, "When he had by himself purged our sins, he sat down on therighthandoftheMajestyonhigh."

Yes,toconcludethis,allhispriesthoodwouldhavebeenineffectual,ifhehadnotactedthepartofapriestinheaven,byintercessionthere;forbyhisdeathhedidbutbegin theexecutionofhisoffice,and inheavenheends it. And if he had not fulfilled his office in both, the work of oursalvation had not been fully perfected; itwas therefore as necessary asoblation itself. Not but that his death was a perfect oblation; it wasperfect for an oblation, to which as such nothing can be added. Thereneeded no more, nor any other price to be paid for us; "by that oneoffering,heperfectsusforever,"asinHebrews10:14,andbecamehimselfperfectthereby,Hebrews5:9.AndinHebrews9:12,"Byhisownbloodheenteredintotheholyplace,havingobtainedeternalredemptionforus."Mark how before he entered by his blood into heaven, he had fullyobtainedaredemption,andthateternal that is foreversufficient;whichdone,hebecamethroughhisintercessioninheavenanapplyingcauseofeternal salvation, asHebrews 5:10-11 has it. So that as in his death hepaid the full sum of all he owed, unto which payment nothing can beadded, nonot byhimself, thoughhewould come anddie again. Itwasmade at that once as perfect, that is for an oblation, as ever he couldmake. But yet still byGod's ordination there remained another furtheractionofanotherkindthatwastobeaddedtothisofoblation,andthatis

intercession,orprayingforusinheaven.Otherwiseoursalvationbyhisdeathwasnotperfected;forifhispriesthoodbeimperfect,oursalvationthen must necessarily be so. The presenting of that his sacrifice inheaven,wastheconsummationofhispriesthood,andtheperformanceofthatpartthere,theperfectionofit.

SectionFive::ChapterThree

Thesecond;thespecialpeculiarinfluencethatintercessionhasintooursalvationandjustification,andthereasonswhyGodappointedittobeaddedtotheformer.

2. To come now more particularly to show that proper and specialinfluencethatintercessionhasintooursalvation,andwhatitaddstotheoblation of Christ's death, though in its kind perfect, in order to theeffecting our salvation; and to show themore inward reasonswhyGodordained—for upon his ordination alone this is to be put—thiswork ofintercessioninheaventobejoinedwithhisdeath.AndboththeseIshallputpromiscuouslytogether;forinlayingdownthereasonswhyGodthusorderedoursalvationtobebroughtaboutbyit,thatinfluencealsowhichintercessionhasintooursalvation,willtogethertherewithappear.

Thereasonseitherrespect(1.)Godhimself,whowillhaveussosavedashimselfmaybemostglorified;or(2.)respectusandoursalvation;Godorderingallthelinksofthisgoldenchainofthecausesofoursalvation,asshouldmakeoursalvationmostsureandsteadfast,(asDavidinhislastsongspeaks,2Samuel23:5).Or(3.)respectChristhimself,whosegloryistobeheldup,andthroughoutcontinuedastheauthorandfinisherofoursalvation,beginnerandenderofourfaithandjustification.

(1.)ThefirstsortofreasonsrespectGodhimself.

[1.]Ingeneral,Godwillbedealtwithlikehimself,inandthroughoutthewholewayofoursalvation, fromfirst to last,andcarry itallalongasasuperiorwronged,andsokeepadistancebetweenhimselfandsinners;whostillaretocometohimbyapriest,andamediator(asHebrews7:25hasit)uponwhosemediationandintercession"forever,"asthere,atleastuntil the day of judgment, their salvation does depend. And thereforethoughChrist,inhisdispensationofalltousdownward,doescarryitasaking, as one having all power to justify and condemn (as has beenshown);yetupwardtowardsGod,hecarriesitasapriest,whomuststillintercede to do all thatwhich he has power to do as a king. Thereforeafter thatGod had set him up as "King upon his holy hill," Psalm 2:6,namelyinheaven,andsohadcommittedallpowerinheavenandearthtohim.Thenhemustyet"ask"allthathewouldhavedone,"Askofme,andIwillgivethee…"Psalm2:8,saysGodtohim.Forthoughhebeaking,yetheisGod'sking,"Ihavesetmyking,"andbyaskinghim,Godwillbeacknowledgedtobeabovehim.Butmoreofthishereafter.But

[2.]Moreparticularly,GodhastwoattributeswhichhewouldhavemosteminentlyappearintheirhighestglorybyChrist'seffectingoursalvation,namely,justiceandfreegrace.Andthereforehassoorderedthebringingabout of our salvation, as that Christ must apply himself in a moreespecialmanneruntoeachofthese,bywayofsatisfactiontotheone,ofentreatytotheother.Justicewillbeknowntobejustice,anddealtwithupon its own terms; and grace will be acknowledged to be free grace,throughout the accomplishment of our salvation. You have both thesejoined inRomans3:24,26, "Being justified freely throughhisgrace,bythe redemption that is in Christ Jesus; that he might be just, and thejustifierofhimthatbelieves."Hereishighestjusticeandthefreestgracebothmettosaveus,andbothordainedbyGodtobe"declared"and"setforth,"asRomans3:25-26haveit.

I said before, that God justifies and saves us through free grace, soabsolutelyfreely,asifhisjusticehadhadnosatisfaction.Nowthereforeoursalvationdependingandbeingcarriedon,evenintheapplicationofit,byacontinuationofgraceinafreeway,notwithstandingsatisfactionuntojustice.Thereforethisfreegracemustbesoughtto,andtreatedwithlikeitself,andapplieduponinall,andthesovereigntyandfreenessofit

acknowledged in all, even aswell as God's justice had the honor to besatisfiedbyapricepaidupon it, that so the severityof itmight appearand be held forth in our salvation. Thus God having two attributeseminentlytobedealtwith,hisjusticeandhisfreegrace.Itwasmeetthatthere should be two eminent actions ofChrist's priesthood,whereinheshouldapplyhimself to eachaccording to theirkind, andas thenatureand glory of each does require. Accordingly in his death he deals withjustice, by laying down a sufficient price. And in his intercession, heentreats free grace and thus both come to be alike acknowledged. InHebrews4:16,weareencouragedto"comeboldlytothethroneofgrace,"because"wehaveahighpriestenteredintotheheavens."Observehowitiscalledathroneofgrace,whichourhighpriestnowinheavenofficiatesat;socalledbecausehispriesthoodtheredealswithfreegracechiefly,itisathroneofgrace,andsotobesuedunto;thereforehetreatswithGodbywayofintercession.

Ofthisthroneofgraceinheaven,themercy-seatintheholyofholieswasthetype.Andastherethehighpriestwastobringthebloodandmercy-seattogether,hewastosprinkletheblooduponit,soChrist.Andasthehighpriestwastogointotheholyofholiesbyblood,sowithincensealso,(that is prayer), to show that heaven is not opened bymere justice, orbringingonlyaprice inhandfor it,butbygracealso,andthatmustbeentreated.And thereforewhen thepriestwaswithin thatholyplace,hewas to make a cloud over the mercy-seat, which cloud of incense isprayer,whereofincensewasthetype,inRevelation8:3.Andthenceitis,that Christ has as much work of it still in heaven as ever, though ofanotherkind.Hedealtwithjusticeherebelow,tosatisfyit,andheregotmoney enough to pay the debt; but in heaven he deals with mercy.Thereforeallthegracehebestowsonus,heissaidfirsttoreceiveit,evennowwhen in heaven. In Acts 2:33, it is said of him, after his going toheaven and that he was exalted, that he "received the promise of theSpirit,"whichinJohn14:16,hetoldthemhewould"prayfor."AndthisispartofthemeaningofthatinPsalm68:18,"Heascendeduponhigh,andreceived gifts for men," says the Psalmist. The apostle renders it inEphesians4,"gave,"butyouseeitwasby"receiving"themfirst,asfruitsofhisintercessionandaskingafterhisascending.Heissaidbothtogive,asbeingallofhisownpurchase,andashavingpowerasakingalsoboth

todoandbestowallhedoes.Andyetfurtherheissaidtoreceiveallthathegives,becauseasapriesthe intercedes for it,andasks it.Freegracerequiresthis.Thisisthefirstthing.Yessecondly,justiceitselfmightstandalittleuponit,thoughtherewasenoughinChristhisdeathtosatisfyit;yethavingbeenwronged,itstoodthusfaruponit,asthosetowhomadebtisdueusetodo,namely,tohavethemoneybroughthometoGod'sdwelling-house,andlaiddownthere.Godisresolvednottostooponebituntoman,nonortoChristhissurety.Justicewillnotonlybesatisfied,andhaveasufficientransomcollectedandpaid,asatChrist'sdeath,buthemustcomeandbringhisbagsuptoheaven.Justicewillbepaidituponthemercy-seat;forsointhetypethebloodwas tobe carried into theholy ofholies, and sprinkledupon themercy-seat.Andthereforehisresurrectionandascensionwerebutasthebreakingthroughallenemies,andsubduingthem,totheendtobringthispriceorsatisfactiontothemercy-seat;andsoGodhavinghismoneybyhim,mightnotwantwherewithal topardonsinners.Soas thebloodofChristiscurrentmoney,notonlyonearth,butinheaventoo,whitherallis brought,which is for our comfort, that all the treasurewhich shouldsatisfyGodissafelyconveyedthither,andoursuretywithit.

(2.)ThesecondsortofreasonswhyGodordainedChrist'sintercessiontobejoinedtohisdeatharetakenfromwhatwasthebestwaytoeffectandmakesureoursalvation,andsecureourheartstherein;andthesereasonswillshowthepeculiar influencethat intercessionhasintooursalvation,andthereinasintheformer.

[1.] First in general, God would have our salvationmade sure, and ussavedallmannerofways,overandover.First,byransomandprice,(ascaptivesareredeemed)whichwasdonebyhisdeath,whichofitselfwasenough.ForitissaidinHebrews10to"perfectusforever."Secondly,bypower and rescue; so in his resurrection, and ascension, and sitting atGod's right hand, which also was sufficient. Then, thirdly, again byintercession,awayoffavourandentreaty;andthislikewisewouldhavebeen enough, but God would have all ways concur in it, whereofnotwithstandingnotonecouldfail;athreefoldcord,whereofeachtwinewerestrongenough,butalltogethermustofnecessityhold.

[2.]Secondly,thewholeapplicationofhisremedy,bothinjustifyingand

saving of us first and last, has a special dependence upon this hisintercession.Thisalldivinesonallsidesdoattributeunto it,whiletheyput this difference between the influence of his death, and that of hisintercession into our salvation: calling his deathmedium impetrationisthat is, the means of procurement or obtaining it for us; but hisintercession medium applicationis, the means of applying all unto us.Christpurchasedsalvationbytheone,butpossessedusofitbytheother.

Somehaveattributedtheapplicationof justificationtohisresurrection;but it ismuchmore proper to ascribe it to his intercession, (andwhatcausalinfluencehisresurrectionhasintoourjustification,hasbeenaforeinthethirdsectiondeclared).Butthathiseternalpriesthoodinheaven,and the work of its intercession, is the applying cause of our eternalsalvation,inallthepartsofitfirstandlastseemstometobetheresultofthe connection ofHebrews 5:8-10. For having spoken of his obedienceandsufferingsuntodeath,Hebrews5:8,andhowhe therebywasmadeperfect,Hebrews 5:9, he says, "and being" thus first "made perfect, hebecametheauthor"orapplyingcause,ἄιτιος,"ofeternalsalvation,untoallthemthatobeyhim."Andthisbyhisbeingbecomesaneternalpriestinheaven,afterhewas thusperfectedbysufferings; for so it follows inHebrews 5:10, "called of God a high priest, after the order ofMelchisedec."AndMelchisedec's priesthoodwas principally the type ofhispriesthoodinheaven,aswasbeforedeclared.Oneleadinginstancetoshowthathisintercessionwastobetheapplyingcause of salvation was given by Christ while he was on earth, therebymanifestingwhatmuchmorewastobedonebyhiminheaven,throughhisintercessionthere.Whenhewasonthecrossandasthenofferingthatgreat sacrifice for sin, he at that time also joined prayers for thejustification of those that crucified him: "Father forgive them, for theyknownotwhat theydo."So, fulfilling that inIsaiah53:12,"Hebare thesins of many, and made intercession for the transgressors." And theefficacy of that prayer then put up was the cause of the conversion ofthose three thousand in Acts 2:23, whom the apostle had expresslychargedwiththecrucifyingofChrist,"whomyoubywickedhandshavetaken,crucified,andslain."Thesewerethefirst-fruitsofhisintercession,whoseprayersstilldoreapandbringintherestofthecrop,whichinallagesistogrowupuntoGodonearth.

[3.] Andmore particularly, as the whole application in general, so ourjustification, in the whole progress of it, depends upon Christ'sintercession.As,

First,ourfirstactualorinitialjustification,whichisgivenusatourfirstconversion, depends upon Christ's intercession. Therefore in the fore-mentionedprayeronthecross,thethingheprayedforwasforgiveness,"Father, forgive them."Youheardbefore thatChrist'sdeathaffords thematterofour justification, asbeing thatwhich is imputed, the ransom,theprice,thethingitselfthatsatisfies.Andthathisresurrectionwastheoriginal act of God's justifying us in Christ.We were virtually justifiedtheninChristhisbeingjustified,asinacommonperson.

But besides all this, there is a personal or an actual justification to bebestoweduponusthatisanaccountingandbestowingituponusinourown persons,which is donewhenwe believe, and it is called (Romans5:1) a being "justified by faith," and (Romans 5:10) "received theatonement."NowthisdependsonChrist'sintercessionanditwastypifiedoutbyMoseshissprinklingthepeoplewithblood,mentionedinHebrews9:19,which thingJesusChrist as aMediator andPriestdoesnow fromheaven.ForinHebrews12:24,itissaid,"Youarecometoheaven,andtoJesustheMediatorofthenewcovenant,"andasitisnextsubjoined,"tothebloodofsprinkling."Heshedhisbloodonthecrossonearth,buthesprinkles itnowasapriest fromheaven.For it isuponMountZion, towhich (he had said first in the former verse) you are come; and so toChristasamediatorstandingonthatmount,andsprinklingfromthencehisblood.Andsothereinthere isanallusionuntoMoses,Christ's type,whosprinkledthepeoplewiththebloodofthatceremonialcovenant,thetypeofthecovenantofgrace.

Now,in1Peter1:2,"Thesprinklingofhisblood,"asitistheremadethemore proper work of Christ himself, in distinction from the otherpersons,andthereforewasdonebyMoses,whowashistype,soisitalsoputforourfirstjustification.Andthissprinkling,asitistherementioned,is fromthevirtueofhis intercession.And therefore in thatplaceof theHebrews fore-cited, he attributes an intercession unto it, as the phrasethat follows "which speaks better things," does imply, of which morehereafter.Yetconcerningthisfirsthead,letmeaddthisbywayofcaution

(which I shall presently have occasion to observe) that though this ourfirstjustificationistobeascribedtohisintercession,yetmoreeminentlyintercession is ordained for the accomplishing our salvation, and thisothermorerarelyintheScriptureattributedthereunto.

Secondly, the continuation of our justificationdependsupon it.And ashis intercession is the virtual continuation of his sacrifice, so is it thecontinuingcauseofourjustification;whichthoughitbeanactdoneonce,as fullyasever,yet is itdoneovereverymoment, for it iscontinuedbyacts of free grace, and so renewed actually every moment. There is a"standingingrace"byChrist,spokenofinRomans5:2,aswellasafirst"access by Christ," and that standing in grace, and continuing in it, isafterwards in Romans 5:10, attributed to his life, that is as it isinterpreted inHebrews7:25,his "livingever to intercede."Weoweourstandingingraceeverymomenttohissittinginheavenandintercedingeverymoment.Thereisnofreshactofjustificationgoesforth,butthereisafreshactofintercession.AndasthoughGodcreatedtheworldonceforall,yeteverymomentheissaidtocreate,everynewactofprovidencebeing a new creation. So likewise to justify continually, through hiscontinuing out free grace to justify as at first, and this Christ does bycontinuing his intercession; he continues "a priest forever," and so wecontinuetobejustifiedforever.Thirdly, there is hereby a full security given us of justification to becontinued forever. The danger either must lie in old sins coming intoremembrance,or else fromsinsnewly tobe committed.Now first,Godherebytakesorderthatnooldsinsshallcomeupintoremembrance,totroublehisthought;asintheoldlaw,afterthepriest'sgoingintotheholyofholies,theirsinsaresaidyettohavedoneinHebrews10:3.AndtothatenditwasthatheplacedChristashisremembrancerforus,sonearhimto take up his thoughts so with his obedience, that our sinsmight notcome intomind.Not thatGodneeded thishelp toputhimself inmind,but only for a formality sake, that things being thus really carriedbetween God and Christ for us, according to a way suiting with ourapprehensions,ourfaithmightbestrengthenedagainstallsuppositions,andfearsofafterrevivingourguilts.

LookthereforeasGodordainedtherainbowintheheavens,thatwhenhe

lookedonit,hemightrememberhiscovenant,nevertodestroytheworldagainbywater;sohehassetChristastherainbowabouthisthrone.AndlookasthebreadandwineintheLord'ssupperareappointedonearthto"showforthChrist'sdeath,"asaremembrancertous;soisChristhimselfappointed in heaven to show forth his death really as a remembrancerthereoftohisFather;andindeed,theoneiscorrespondenttotheother.OnlythepapistshavepervertedtheuseoftheLord'sSupper,bymakingit on earth a commemorative sacrifice to God, when as it is but aremembrancerthereoftomen.AndbesidestheirprieststhereindotakeuponthemselvesthisveryofficeofpresentingthissacrificetoGod,whichisproperonlytoChristinheaven.ButGod,whenhewouldmakesurenottobetemptedtorememberoursinsanymore,nortroublehimselfwiththem,hassethisChristbyhimtoputhiminmindofhissopleasinganoffering. So the high priest going into the holy of holies was for amemorial,andthereinthetypeofChrist.AndthisisplainlyandexpresslymadetheuseofthisexecutionofhispriestlyofficeinheaveninHebrews8,where the apostle havingdiscoursedof that part of his office, as thechiefthingheaimedatinthisepistleinHebrews8:1;andofthenecessityofitinHebrews8:3-5;andexcellencyofitinthisrespectinHebrews8:6.HethenshowshowfromthencethenewcovenantofpardoncametobesureandsteadfastthatGod"willrememberoursinsnomore,"Hebrews8:12,whichhetherebrings inas theproperuseof thisdoctrine,andofthispartofhispriesthood.

Secondly, as by reason of intercessionGod remembers not old sins, solikewiseheisnotprovokedbynew.ForthoughGod,whenhejustifiesus,should forgive all old sins past forever, so as never to remember themmore,yetnewoneswouldbreakforth,andhecouldnotbuttakenoticeofthem. And so long as sin continues, there is need of a continuingintercession. Therefore for the securingus in this, it is said inRomans5:10 that "Ifwhenwewere enemies,wewere reconciled toGodby thedeathofhisSon,muchmorebeingreconciled,weshallbesavedbyhislife."Whereweseethathisdeathisinsomemorespecialmannersaidtoprocurereconciliationatfirstforsinsofunregeneracy,andtobringustoChrist;butthenhislifeandintercession,orlivingtointercede,issaidtokeepGodandus friends, thatwemaynever falloutmore.WhatChristdidonearth,doesmoreespeciallyprocurereconciliation forsinswhich

wedointhestateofnature;soasnotwithstandingthem,GodresolvestoturnusfromthatstateanddrawustoChrist.Butsinswhichwecommitafter conversion, though pardoned also by his death, yet the pardon ofthemismoreespeciallyattributedtohislifeandintercession,asadailypreservative,acontinualplaster(assomecallit)tohealsuchsins.

So that itwould seem thatGodoutofhis eternal lovedoesbringus toChrist, and draws us to him through the beholding the reconciliationwroughtbyhisdeath,andsogivesusatfirstconversionuntoChrist.Andwebeingbrought tohim,he sprinklesuswithhisblood;and thenGodsaystohim,Nowdoyoulooktothem,thattheyandIfalloutnomore.AndtothatendChristtakesourcauseinhandbythateternalpriesthoodofhis,andfromthattimebeginsmoreespeciallytointercedeforus.Andthussinsafterthestateofgracemaybesaidmoreeminentlytobetakenawaybythatpartofhispriesthoodwhichhenowinheavenperforms.

That place also in 1 John 2:1-2 seems to make this the great end ofintercession,"Ifanymansin"(thatis,ifanyofthecompanyofbelievers,towhomalonehewrote), "wehaveanadvocatewith theFather;" soasintercessionprincipallyservesforsinstocome,orcommittedaftergracereceived. Thus also in his prayer in John 17:20, which was left as apatternofhisintercessioninheaven,hepraysforhiselectasbelievers,"Ipray for them that shall believe through theirword."Not but that sinsafter conversion are taken away by his death and sins before it by hisintercessionalso, forChrist intercededforthosewhocrucifiedhim,andby virtue of that intercession, those three thousandwere converted (aswasobserved).Butthemeaningonlyisthatyetmoreeminentlytheworkofreconciliationforsinsbeforeconversionisattributedtohisdeath,andfor sins after conversion tohis intercession.Evenas thepersonsof theTrinity,thoughtheyhaveallalikehandinalltheworkofoursalvation,yetweseethatonepartisattributedmoretooneperson,andanothertoanother.

(3.)AthirdsortofreasonswhyGodordainedthisworkofintercessiontoaccomplish our salvation by, does respect Christ himself, whose honorandgloryandtheperpetuationofitinourhearts,Godhadaswellinhiseyeintheorderingalltheworkingsofoursalvation,asmuchashisown,"that allmight honor the Son aswell as the Father," as Christ himself

speaks.Now,therefore,forthemaintainingandupholdinghisglory,andthecomingsinthereof,didGodordain,afterallthathehaddoneforusherebelow,thisworkofintercessioninheaventobeaddedtoalltherest,fortheperfectingofoursalvation.As,

First, it became him, and was for his honor, that none of his officesshouldbevacantorlieidle,andhewantemploymentinthem.Allofficeshaveworktoaccompanythem,andallworkhashonor,asitsrewardtoariseoutofit.Andthereforewhenhehaddoneallthatwastobedoneonearth, as appertainingunto themerit of our salvation, he appoints thisfullandperpetualworkinheaven,fortheapplyingandpossessingusofsalvation.Andthatasapriest,byprayingandintercedinginthemeritofthat one oblation of himself,GodwouldhaveChrist never to be out ofoffice, nor out ofwork.And this very reason ismore than intimated inHebrews 7:24. "This man, because he continues ever, has anunchangeable priesthood," (or, as Hebrews 7:21 expounds it) forever.AndtheworkofhispriesthoodisinterpretedinHebrews7:25,tobe"everto make intercession." The meaning is, that God would not have himcontinue tobeapriest in titleonly,or in respectonlyofa servicepast.Andsotohaveonlythehonorofpriesthoodperpetuatedtohimoutoftheremembranceofwhatheoncehaddone,asgreatgeneralshave,evenintimeofpeace,thegloryofsomegreatbattlefought,continuedtothemintheir titles, or rewards forever. But God would have him have, as therenown of the old, so a perpetual spring of honor by new work, andemployment in thatofficewhichhe is continuallydoing, so topreservethe verdure of his glory ever fresh and green, and therefore ordained acontinualwork for him.And the sumof the apostle's reasoning is this,thatseeinghimselfwastobeforever,soshouldhisworkandpriesthoodbe, that so his honormight be forever. So Hebrews 7:28 concludes it,"consecratedorperfectedforevermore."

Secondly,forthesamereasonalso,itbecamehimthatthewholeworkofoursalvation,firstandlast,andeverypartofit,everystepanddegreeofaccomplishmentofit,shouldbesoorderedasheshouldcontinuestilltohaveasgreatandcontinualahandineverypart,eventothelayingofthetop stone thereof, as he had in laying the first foundation and cornerstonethereof.AndthisyouhaveexpressedinHebrews12:2,"Lookingto

Jesusthebeginnerandperfecterofourfaith."Twothingshadbeensaidofhim,astwocausesoftwoeffects;andwemustlooktohiminboth.[1.]He is to be looked at as dying, "enduring the cross," as there he is setforth.[2.]As"sittingatGod'srighthandandinterceding,"asthatwholeEpistlehadrepresentedhim.Weare to lookat these twoascausesofadoubleeffect,tolookathisdyingasthatwhichisthe"beginningofourfaith,"(soaccordingtotheGreek,andthemarginofourtranslation),andathis sittingatGod's righthandasan intercessor, for the "finishingofour faith" thereby, and so of our final salvation. For as Christ's workbeganinhislifeanddeath,whichisputforallhisobedienceherebelow,soour firstbelieving(aswassaid)beginsbyvirtueofhisdeathat first.Andashisworkendsinhisintercession,andsittingatGod'srighthand,so answerably is our faith and salvation perfected by it, that thus hemightbeleftoutinnothing,butbe"theAlphaandOmega,thebeginningandtheending, towhombeglory forever."Sothatweareto lookuponour Mediator Christ, as doing as much work for us in heaven at thisinstant, as ever he did on earth; here suffering, but there praying andpresentinghissufferings.Allhisworkwasnotdone,whenhehaddonehere; that work here was indeed the harder piece of the two, yet soondispatched. But hiswork in heaven, though sweeter far, yet lies on hishandsforever;thereforeletusleaveoutnoneoftheseinourbelievingonhim.

SectionFive::ChapterFour

Thesecondhead:thegreatsecuritytheconsiderationofChrist'sintercessionaffordstofaithforourjustification,showed,1.By

wayofevidence;bytwothings.

And so I come (as in the former I have done) to show what stronggrounds of security and triumph our faithmay raise from this last act,

namely Christ's intercession for us in the point of justification; "Whoshallcondemn?ItisChristthatintercedes."Andwasthesecondgeneralpropoundedand therein toproceedalsoaccording to themethod takenupintheformer.

1.Whatassurancebywayofevidencethisdoesafforduntofaithofnon-condemnation.

2. What powerful efficacy and influence this must be of that Christintercedes.

1.First,tohandleitbywayofevidence.ThatChristintercedesisastrongevidencetoourfaithbytwodemonstrations.

(1.)Fromtheveryintentandscopeoftheworkofintercessionitself,andwhatitisordainedbyGodtoeffect.

(2.)FromtheendofJesusChristhimself,wholivesinheavenonpurposeto intercede for us. Our salvation it is both finis operis, the end of thework, and finis ipsius operantis, in some respect the end of Christhimself, the Interceder; and both these do lay the greatest engagementthat can be upon Christ, to accomplish our salvation through hisintercession.

(1.)Fortheworkitself.Intercession,youhaveseen,isapartoftheofficeofChrist'spriesthood,aswellashisdyingandofferinghimself.NowalltheworksofChristareandmustbeperfectintheirkind(evenasGod'sare,ofwhichsaysMosesinDeuteronomy32:4,"Hisworkisperfect"),forotherwiseheshouldnotbeaperfectpriest.Nowtheperfectionofeverywork lies inorder to itsend forwhich it isordained;soas thatwork isperfectthatattainstosuchanendasitisordainedfor,andthatimperfectwhichdoesnot.

Now the immediate direct end of Christ's intercession is the actualsalvationofbelieverselect,andpersonswhomhediedfor.Theendofhisdeath is adoptio juris, purchasing a right unto salvation; but ofintercession, procuratio ipsius salutis, the very saving us actually, andputting us in possession of heaven. To this purpose, observe how the

ScripturespeaksconcerningChrist'sdeathinHebrews9:12,"Heenteredintoheaven,havingobtainedredemption,"orfoundredemption,thatis,bywayofright,byprocuringfulltitletoit.ButofhisintercessionitsaysinHebrews7:25,thatbyit"Christisabletosavetotheutmostthemthatcome unto God by him." That is actually to save and put them inpossessionofhappiness; that ismadetheendandscopeof intercessionthereandthatphrase(εἰςτὸπαντελὲς?)totheutmost,notesoutasavingindeed, a doing it not by halves, but wholly, and thoroughly, andcompletely;εἰςτὸπαντελὲςistosavealtogether,togiveoursalvationitslastactandcomplement,thatisthetrueforceofthephrase,eventoeffectittothelastofit,allthatistobedoneaboutit.ThusalsoRomans5:9-10,"Wearejustifiedbyhisdeath,butsaved(namely,completely)byhislife;"thatishislivingtointercede.Sothattheverysalvationofbelieversisitthatisthework,theτὸἔργονofChrist'sintercession.

Nowwhat securitydoes thisafford?For tobesaved ismore than tobejustified;foritistheactualpossessingusofheaven.SothendobutgrantthatChrist'sintercessionisasperfectaworkinitskindasChrist'sdeathis in its kind, and you must necessarily be saved. The perfection ofChrist'sdeath,andtheworkthereof,whereinlayit(asonChrist'sparttobeperformed)butinthis,thatheshouldlaydownaransomsufficienttopurchasesalvationforsuchandsuchpersonsasGodwouldsave?Andsotheperfectionofitliesintheworthandsufficiencyofit,tothatenditwasordainedfor.Itbeingaperfectsacrificeinitself,abletopurchaseeternalredemption for us, and to make us salvable against all sins and thedemerits of them, and to give us right to heaven; and had it wanted agrainofthis,ithadthenbeenimperfect.

Now then, answerably for intercession, the comfort of our souls is thattheproperworkthatliesuponChristthereinisthecompletesavingthoseverypersons,andthepossessingthemofheaven.Thisistheτὸἔργον,theproper work thereof. To out vie the demerits of our sins was theperfectionofhisdeath,buttosaveoursoulsistheendandperfectionofhis intercession.Oursinsaretheobjectoftheone,andoursoulsoftheother.Tothatendwasintercessionaddedtohisdeath,thatwemightnothavearighttoheaveninvain,ofwhichwemightbedispossessed.Nowtherefore,upon thisground, ifChrist should failofoursouls' salvation,

yes,butofanyonedegreeofglory(purchasedbyhisdeathtoanysoul)which that soul shouldwant, thisworkofhiswould thenwantand fallshort somuchof itsperfection.Thatplace inHebrews7, saysnotonlythatChristwilldohisutmosttosave,butsavetotheutmost.

Youmay say,my infidelity and obstinacymay hinder it, though Christdoeswhatinhimlies.

Well, but intercession undertakes thework absolutely; for Christ praysnot conditionally in heaven, "If men shall believe," as we do here onearth;notforpropositionsonly,butforpersons.Andthereforehepraysto cure that very infidelity.Now, as if a physicianundertakes to cure amadman (if he knows what he does), he considers themadness of hispatientandhowhewilltearoffwhatisapplied,andrefuseallphysic.Hethereforeresolvestodealwithhimaccordingly,andsotoorderhimasheshallnothinderthathelpwhichhe isabout toaffordhim,andsouponthose terms he undertakes the cure: even so does Christ, when byintercessionheundertakes to saveus sinners.Heconsidersuswhatweare, and how it is with us, what unbelief is in us, yet undertakes thematter;andsotosaveusisthescopeandendofthishiswork,whichifheshouldnotaccomplish,heafterallthisshouldnotbeaperfectpriest.

It was the fault that God foundwith the old priesthood, that it "madenothingperfect,"Hebrews7:19.AndthereforeinHebrews7:12,the"lawwas changed," and the "priesthood was changed" together with it, asthere you have it. Now in like manner Christ's priesthood should beimperfect,ifitmadenottheelectperfect,andthenGodmustyetseekforanother covenant, and a more perfect priest; for this would be foundfaulty,astheotherwas.Sothenourcomfortis,ifChristapprovehimselfto be a perfect priest, we who come to God by himmust be perfectlysaved.Itisinthisofficeofhispriesthood,andallthepartsofit,asinhiskinglyoffice.Theworkofhiskinglyofficeistosubdueallenemies,tothelastman,evenfullytodothething;andnotonlytohavepower,andtogoabout to do it, so as if there should be any one enemy left unsubdued,thenChrist shouldnotbeaperfectking.Thesameholds inhispriestlyofficealso;heshouldnotbeaperfectpriest,ifbutonesouloftheelect,orthoseheintercedesfor,wereleftunsaved.Andthisisindeedthetopandhighestconsiderationforourcomfortinthisargument,thatintercession

leavesusnotuntil ithasactuallyandcompletelysavedus;andthisisitthatmakestheapostleputafurtherthinguponintercessionhereinthetext,thanuponthatother,his"sittingatGod'srighthand."Soasweareinthisrespectassureofattaininguntotheutmostgloryofoursalvation,asChrist tohave the fullhonorofhispriesthood.Amansaved ismorethan justified;andChrist cannot reckonhiswork,norhimselfaperfectpriest, until we are saved. "Who shall condemn? It is Christ thatintercedes."

(2.)Besidestheconsiderationofthenatureandscopeofthisworkitself,whichChrist,uponhishonorofacquittinghimselfasaperfectpriest,hasundertaken, there is in the second place a farther consideration thatargues him engaged by a stronger obligation, even the loss of his ownhonor,hisoffice,andall, ifheshouldnoteffectsalvation for those thatcometoGodbyhim;somuchdoesitconcernhimtoeffectit.Ofalltheworksthateverhedid,heismostengagedinthis.Itwillnotonlybethelossofabusinesswhichconcernshimandofsomuchwork,buthimselfmustbelostinittooandthereasonisthatheintercedesasaSurety.Hewasnotonlya "suretyonearth" indyingandsowas to look todo thatwork thoroughly, and to be sure to lay down a price sufficient, or elsehimselfhadgoneforit.Hepawnedinthatwork,notonlyhishonor,butevenhis lifeandsoultoeffect it,or losehimself init;butheisasuretynowalsoinheaven,byinterceding.ThisyoumayfindtobethescopeofHebrews, by observing the coherence of Hebrews 7:22 (wherein he iscalleda"surety")withHebrews7:23-25thattitleandappellationistheregivenhim,inrelationuntothispartofhisofficeespecially.Andalthoughitholdstrueofallpartsofhisofficewhatsoever,yetthecoherencecarriesit, that thatmention there of his being a surety does in amore specialmannerreferuntohisintercession,asappearsbothbythewordsbeforeandafter.Inthewordsbefore(Hebrews7:21),theapostlespeaksofthishis"priesthood,whichisforever,"andthensubjoins(Hebrews7:22),"BysomuchwasJesusmadeasuretyofabettertestament."Andthenafteralso he discoursed of and instanced in his intercession, and hiscontinuing a priest forever in that work, so in Hebrews 7:23-25,"Whereforeheisabletosavetotheutmost,seeingheeverlivestomakeintercession."Yes,heisthereforeengagedtosavetotheutmost,becauseevenininterceding(forwhichheissaidtheretolive)heisasurety.

Hewasa suretyonearth,and isa surety still inheaven;onlywith thisdouble difference,which arises first from the different thingswhich heundertookforthem,whileonearthandforwhichnowheundertakesinheaven. That on earth he was a surety to pay a price so sufficient asshould satisfy God's justice; which having paid, he was discharged (inthat respect, and so far) of that obligation, and his bond for that wascancelled.Butsoasstillheremainsasurety,boundinanotherobligationasgreat, even for thebringing to salvation thosewhomhedied for; fortheirpersonsremainedstillunsaved,thoughthedebtwasthenpaid;anduntiltheybesaved,heisnotquitofthissuretyshipandengagement.Andsecondly, these two suretyships do differ also by the differing pawnswhichhewasengagedtoforfeit,byfailingineachoftheseworks:forthepaymentofourdebt,hissoulitselflayatthestake,whichheofferedupfor sin;but for the savingof thepersonsallhishonor inheaven liesatstake.Helivestointercede.Hepossessesheavenuponthesetermsanditisoneendofhislife;sothatashemusthavesunkunderGod'swrath,ifhehadnotpaidthedebt,hissoulstandinginoursouls'stead,sohemustyetquitheaven,andgiveoverlivingthere,ifhebringsusnotthither.Itistrue,he intercedesnotasacommonperson(whichrelation inallotherfore-mentioned acts he still bore; thus in his death he was both acommonpersonanda surety representingus, soaswedied inhim.Solikewise inhis resurrectionwearosewithhim,and inhisascensionweascended,butyetheintercedesnotunderthatrelation,namely,notasacommonperson),forwemustnot,cannotbesaidtointercedeinhim,forthislastworklaynotuponustodo.Hedoesitwhollyforusindeed,butnot in our stead or as thatwhichwe should have done, though on ourbehalf; for it being the last, the crown of all hisworks ofmediation, isthereforepropertohimasMediator,andhissoleworkassuch.

Thusinlikemannerthefirstworkofincarnationandanswerablythelastof intercession, in neither of these was Christ a common personrepresentingothers,thoughacommonSaviourofothersinthese.Fortheonewasthefoundationofall,theothertheaccomplishmentofall,andsoitisproperonlytohimselfasmediator.Butalthoughheintercedesnotasitcommonperson,asrepresentingusinwhatweweretohavedoneforourselves,yetsoasthatotherrelationofasuretyiscontinuedstillinthatwork. He stands engaged therein as an undertaker for us and so as a

suretyintercedes:suchasJudahwasforBenjamininGenesis43:9,"Iwillbesuretyforhim;ofmyhandshallthourequirehim:ifIbringhimnotuntothee,andsethimbeforethee,thenletmebeartheblameforever."SosaysChristforus.Andthereforesponsio,orundertakingforus,isbydivinesmadeagreatpartofthispartofhisoffice.Nowtheconsiderationofthismaythemoresecureus,forthemorepeculiarlyandsolelyitishiswork,themorehishonorliesatstake,andthemorehewillsethimselftoeffect it. Yes and being byway of suretyship, it concerns him yetmorenearly, for he has engaged, and if he should fail, might even lose thathonorwhichhehasnowinheaven.

SectionFive::ChapterFive

TheprevalencyofChrist'sintercession,andthepowerfulinfluenceithasintooursalvation,demonstrated,first,fromthe

greatnessofChrist,andhisfavourwithGod.

2. Thus we have heard whatmatter of support to our faith, by way ofevidence, this must necessarily afford that Christ intercedes. Let usconsider now what further assurance will arise to our faith, from theinfluencewhichChrist'sintercessionmustnecessarilyhave,toeffectandcarryonoursalvationtoanassuredissue.Theworkofintercessionbeingeffectually to procure our salvation, and to continue the pardon of oursins,andholdusinfavorwithGod,thereforetheinfluenceandenergyithashereinmustnecessarilylieinthatpotencyandprevalencewhichthisintercessionofChristhaswithGod, toobtainanythingathishands forus, and so to continue his favor towards us. Now, to raise up ourapprehensionshowpotentandprevalentthisintercessionofChristmustnecessarily be, let us consider both the Person interceding, namelyChrist;andthePersonwithwhomChristintercedesforthisfavor,whichis God. The one the Son, the other the Father and so the greatness ofChristwithGod,andthegraciousnessofGodtoChrist,togetherwiththe

onenessofwillsandunityofaffectionsinthemboth,sothatChristwillbesure to asknothingwhichhisFatherwill deny, andhisFatherwill notdenyanythingwhichheshallask.

(1.) Now first, for the greatness of Christ the Intercessor, that is hisgreatnesswithGod theFather.This isoftenurged in thisepistle to theHebrews,topersuadeconfidenceinus,inthisverypointinhand;thusinHebrews4:14,16,"Seeingwehaveagreathighpriest,letuscomeboldly."Andwhilegreatandpriestarethusjoinedtogether,themorecomfortandboldnesswemayhave,thegreaterheis,forheisapriestinrelationtohisdealingwithGod for our pardon.Ashe is a priest, he deals innothingelse;andthegreaterthepersoniswhouseshisinterestherein,thebetter,thesoonerhewillprevail.Andheistheresaidtobegreat,becausegreatwithGodinprevailingwithhim;andindeedsogreat,asitisimpossiblebuthe shouldprevail. Itwas thegreatnessofhispersonwhichdidanddoesputsuchaninfluenceintohisdeaththatitwas,asyouheard,apricemorethanenoughtosatisfy justice,eventooverflowing.Andtherefore,"Who shall condemn? It is Christ that died." And the greatness of hisperson must necessarily have as much influence to make intercessionprevalent.Inamatterofintercession,thepersonthatintercedesprevailsmorethananyotherconsiderationwhatsoever.Weseewhatgreatfriendsdoprocureoftentimeswithbutawordspeaking,eventhatwhichmoney,no, nor anything could have obtained. Now Christmust necessarily begreatwithGodinmanyrespects.

[1.] First, in respect of the nearness of his alliance to him. He is thenatural Son of God, God of God, and therefore certain to prevail withhim.Thisisdiligentlystillputin,almostinallplaces,wherethispartofhis priesthood (his intercession) is mentioned, in the Epistle to theHebrews.SoinHebrews4:14,"Wehaveagreathighpriestenteredintotheheavens, Jesus theSonofGod."So inHebrews7:25,28compared,the apostlehaving said inHebrews 7:25, that "he is able to save to theutmost, seeingheever lives tomake intercession,"hedoesdevolve thisability of his to save (ultimately) upon his being the Son. Thus inHebrews7:28,intheendofthatdiscourse,thisismadeasthebasisofall:"Thelaw(sayshe)makesmenhighpriestswhichhaveinfirmity,"whichinfirmityordisabilityof theirs ismentionedinoppositionuntowhathe

had justbefore spokenof the great ability of this ourhighpriest inhisinterceding, Hebrews 7:25, in those words, "He is able to save to theutmost." Those priests whom the ceremonial lawmade, Aaron and hissons,areunabletosave,theyhaveinfirmity.Nowwhatisit inhimthatmakesthisdifference,andhimsoableabovewhattheywere?"Thewordof theoathmakestheSon(sayshe),whoisperfected(asyouhave it inthe Greek and margin) for evermore." He mentions this his sonshipprincipallyinrelationtohisintercession,whichtherehehaddiscoursedof. Intercession is a carrying on our salvation in a way of grace andfavour,ashisdeathwasbywayofsatisfaction.

And answerably it may be observed in the Scripture, that as the all-sufficiencyofthesatisfactionofhisdeathisstillputuponhisbeingGod,and so upon the greatness of his person considered in respect of hisnature or essence, namely his Godhead; so in like manner, that theprevalency of his intercession is founded upon the nearness of hisrelationuntoGod,hisalliancetohimandthebeinghisSon.Thusforthefirst. When redemption is spoken of, the sufficiency of the price iseminently put upon his God-head, "the blood of God." Thus also inHebrews 9,wherewhen he had (Hebrews 9:12) shownhowChrist hadpurchased and obtained a "perfect redemption," he then argues thesufficiencyofitfromhisGodheadinHebrews9:13-14,"Forifthebloodofbulls and of goats, and the ashes of a heifer sprinkling the unclean,sanctifiestothepurifyingoftheflesh;howmuchmoreshallthebloodofChrist,whothroughtheeternalSpiritofferedhimself?"

The eternal Spirit is hisGodhead.Thus answerably,whenhe speaks oftheprevailingofhisintercessioninheaven,heputsituponhissonship,"JesustheSon."HementionsthenearnessoftherelationofhispersontoGod,asbeingthatwhichdrawswithitthatgreatrespect,andfavour,andgrace,hebeingbythisgreatwithGod,asgreatinhimself.Allmattersofintercession are carried, we know, byway of favor. And therefore lookhowprevalentinawayofmerithisbeingGodmakeshisdeathinitskind,nolessprevalentdoeshisbeingtheSonofGodmakehisintercessioninitskind,namelyinawayofobtaininggraceandmercy;yes,soprevalentofitselfitisthatwemightbuilduponitalone,evenasmuchasuponhisdeath.Andindeed,Christintercedesnotonlyinthevirtueandstrengthof

hissatisfaction,thoughinthatalso,andofhisobediencetohisFatherbutalsointhestrengthofhisrelationasaSonwhopleadshisowngraceandinterestinGod,asheishisSon,whichisaconsiderationthatdoesalwaysactuallyexistandabide.

Whereashisobedience, thoughperfect,wasbutonceofferedupand itsexistenceisbutvirtual;buthecontinuesaSonforever,notvirtuallyonly,butactually.AndthereforeitisaddedinHebrews7:28,thatthe"gospelordainedtheSon,perfectedforever."Themeaningwhereof is thathe isnotonlyapriest,perfectedinthetimepastbythatperfectofferingoncemade,but in thathe is theSon,he remainsaperfectpriest forever, fortimetocome;whomthereforenoimperfectioninhisoffice,nofailingormissing of his suits can befall. So as if it could be supposed that hisobedience,becausepast so longago,mightbe forgotten;yetnever this,thatheisaSon.Thatforeverabidesandofitselfwereenoughtoprevail.AndhoweffectualmusttheintercessionofsuchaSonbe,whoissogreataSonofsogreataFather,equalwithhimandtheexpress imageofhisperson? Never any Son so like, and in so peculiarly a transcendentmanneraSon,astherelationofsonshipamongmenisbutashadowofit!ChristisonewithhisFather,asheoftenspeaks;andtherefore,ifhisFather shoulddenyhimanything, he should then cease to be onewithhim,hemustthen"denyhimself,"whichGodcanneverdo.Heisinthisrespect "the Beloved," as he is called in Ephesians 1:6, as on whom(originally and primarily) all the beams of God's love do fall. Solomon(thetypeofChrist)was"thebelovedofGod,"2Samuel12:24,andhadhisnamefromthence(namely)Jedidiah,thatis"belovedoftheLord."Andtoshowhowbelovedhewas,God,whenhecamefirstintohiskingdom,bidhim"askwhatheshouldgivehim,"1Kings3:5.NowthelikeGodsaystoChrist,whencomefirsttohiskingdomalsoinPsalm2:8,"Askofme,andIwillgivethee,"namely,when"hehadsethimasKingonhisholyhill," Psalm 2:6. And of him he says, "This ismy well-beloved Son, inwhomIamwellpleased,hearhim."Godbidsusthereforeanduponthatrespecttohearhim;andthatspeechwasbuttheechoofhisownheart,inthathehimselfissowellpleasedwithhimforthisthatheishisSon,ashehimselfwillhearhimineverything.Yes,andissopleasedwithhim,asthat although Christ had never died nor obeyed the law, yet simplybecauseheishisSon,hehassofullanacquiescencyofalldesiresinhim,

and complacency of delights, that he could deny him nothing. Howprevalent then must Christ's intercession must be, though there werenothingelsetobeconsidered!

AndthatGodhadindeedthisasonemainconsiderationuponwhichhemadehimapriest thus to intercede, thosewordsdo testify inHebrews5:5-6,hethatsaiduntohim,"ThouartmySon,thisdayhaveIbegottenthee."Ashe saysalso inanotherplace, "Thouart apriest forever, aftertheorderofMelchisedec."These latterwordsarenotonlyaparaphrase(as some think)merely to show thathe that said, "ChristwashisSon,"saidalso,"hewasapriest;"butitistoshowthefoundationofhiscalltothatoffice.ThegreatconsiderationthatfittedhimforitwasthathewasGod'sSon;especiallythatfittedhimforthatpartofhispriesthoodwhichwas to remain"forever,"ofwhich thatPsalm110and theEpistle to theHebrews do especially speak. Neither is the meaning of the fore-citedplaceonlytoshowthatinthathewasGod'sSon,itwashisbirthrighttobeapriest,soasifGodwouldhaveanypriestatallitmustbehe,andsoupon that consideration, he that said to him, "Thou artmy Son," said,"Thouartapriest."Andthatbeinghisright,hethereforecalledhimtoitbecausehewashisSon,foraccordingtothelawofnature,theeldestofthe familywas to bepriest; and soChrist, even asGod-man, being the"first-bornofeverycreature,"andthenaturalfirstbegottenSonofGod,had right to be the prime leader of that great chorus in that eternalworshipinheaven.That(Isay)isnotallthemeaningofthosewords,norall thatGodconsidered in it,whenhethusordainedhimtobeapriest,buthehadafurtherandmorepeculiarrespectuntothisespecialpartofhis priesthood, his intercession (as that clause forever imports). As forwhich, he being his natural Son so nearly allied to him, wouldtranscendently fit him, and give such an omnipotent prevalency andeffectualnesstohisrequests,thathewouldbethemostabsoluteperfectpriestforeverinthisrespectthatcouldbe.

That as God himself is perfect and his power irresistible, so hispriesthood through this relationmightbeperfectalso,andhis requestsundeniable. Thus did God order it to strengthen our faith. And thatindeed,God did consider this relation of his to him to this very end isevident by that of thePsalm2, out ofwhich that saying, "Thou artmy

Son," is cited.Psalm2:7-8, "ThouartmySon, thisdayhave Ibegottenthee,"andwhatfollows?"Askofme,andIwillgivethee…"Heconnectsboththesetogether,namelyintercession,thatpartofhispriestlyofficeofasking,withhissonship.ForthatisitwhichmovesGodtograntallthatheasks.GodlovesChristasheloveshimself,andthereforecandenyhimnothing, ashe cannotdenyhimself.And so, by theway, this clears thegroundoftheapostle'squotingthosewordsofPsalm2inHebrews5,asaproof of Christ's call to the priesthood, which interpreters have beentroubledhowtomakeout.For(asyouhaveseen)thatspeech,"ThouartmySon,ask…"isalloneasifhehadsaid,"Thouartapriest."AndsowasasfitandfullaplacetoprovehisbeingapriestintheHolyGhost'sintent,as isthatotherquotedwithitoutofPsalm110,thoughutteredinmoreexpresswords,"Thouartapriestforever."Bothspeechescometooneinbothplaces,theHolyGhostespeciallyaiminginbothatthatpartofhispriesthood inheaven,his intercession. In theonespeakingofhimafterheissetuponGod'shillasking(soPsalm2:6);andintheother,afterheissetdownatGod'srighthand(soPsalm110:1-2).Yes,andthishisfavorwithhisFatherand intercessionalone,mighthaveprocuredpardonforussinners,butthatGod'swillwastohavejusticesatisfied.

[2.]Andsecondly,heintercedesnotonlyasaSon(andinthatrespectapriestperfectenoughforever),butalsoasaSonwhohasbeenobedienttohis Father, and has done at his request, and for his sake, the greatestservice forhim,and themostwillingly that everwasdone.Andyouallknow how much former services done do always forward suits. InHebrews 5:8-10, it is said that "though he were a Son, yet he learnedobedience," and thereby "became perfect." The apostle had said in theversesbeforethatinrespectofhisbeinghisSon,Godhadcalledhimtothisoffice,asonethatwastherebysufficientlyqualifiedtobeapriestthatmightprevail.Andyetintheseverseshefurtheraddsthatthoughhewasa Son and in that respect a priest perfect enough, yet he was to beobedientalso,andtherebyyet tobecome, ina furtherrespect,aperfecthighpriestalso,eveninrespectofservicedoneandobedienceperformed.And so shows that he comes to have a further perfection andpower ofprevailinginhispriestlyofficeaddedtothatrelationofsonshipspokenofinHebrews5.Andthereforeitfollowsthathebeingthusbecomeperfect,namely through his obedience, "he became author of eternal salvation

unto all them that obey him, called ofGod a high priest forever." Thattherefore which makes him yet more potent, that he may be sure toprevail, is his obedience and service done; and this alone also wereenoughtocarryanything.Andboththeseconsiderations,ofhissonshipandobedience,asgivinganefficacytohisintercession,youhavealsointhat, Hebrews 7:26-28, he had spoken of the power of intercession.Hebrews7:24-25,howhewas"abletosavetotheutmost;"andthen,inthe following verse, he shows the ground of it, first in his fore-past"obedience,"inHebrews7:26.First,active,"forsuchahighpriestbecameus,whowasholy,harmless,undefiled."Andsuchapriesthewas,andthereforeablethustosavebyhis intercession. For such a one whowas holy, harmless, and no guilefoundinhismouth,whatrequestscomeoutofsuchlipsmustnecessarilybeaccepted.

Then,secondly,hementionshispassiveobedienceinHebrews7:27,"Heoffereduphimself once," and therebymade so full a satisfaction, asheneeded not to do it but once. And in the strength of both these heintercedes,fortothatpurposedoesthementionofboththesetherecomein.Andthenheaddsthatotherwhichwebeforeinsistedon,thatheistheSon,which follows in thenextwords inHebrews7:28.AndaccordinglyyoushallfindChristhimselfurgingthishisobedience,asthefoundationofallthosehissuitsandrequestsforusthatfollowafter.Sointhatlastprayer in John 17 (which is, as it were, a pattern or instance of hisintercession for us in heaven), "I have glorified you on earth, I havefinishedtheworkyougaveme,"John17:4.Andwhereastwothingsmaybedistinctlyconsidered,inthathisobedience.

First,theworthofit,asapriceinthevaluationofjusticeitself;secondly,the desert of favour and gracewithGod,which such an obedience andservicedoneforhissake,mightinawayofkindnessexpecttofindathishands.Youmayforyourcomfortconsider,thatbesideswhattheworthofitasaprice,whichIshallurgeinthenextchapter,mightexactofjusticeitselfbetweentwostrangers(asweusetosay),hehavingwellpaidforallthatheasks;hehasmoreover,deservedthusmuchgraceandfavourwithhisFather,inthatthisobediencewasdoneforhissakeandathisrequest;andthis itcalls foreven inwayofremunerationandrequital,asofone

kindnesswith the like.That thereforehisFathershouldhearhim inallthe requests that ever he should make, yes so transcendent was theobediencewhich he did to his Father, in giving himself to death at hisrequest (and itwasdoneatGod's soleentreaty, "Lo! I come todoyourwill"), as he can never out-ask themerit of this his service. Andwhichmayyetfurtherencourageusherein,hehasnothingatalllefttoaskforhimselfsimply,forhehasneedofnothing.Sothatallhisfavourremainsentire,fortobelaidforthforsinners,andemployedforthem.Andthenaddthisthereto,thatallhecanaskforthemisless,yesfarlessthantheservicewhichhehasdone toGodcomes to;our lives, andpardon,andsalvation, these are not enough, they are too small a requital. So thatbesideshisnaturalgraceandinterestwhichhehaswithhisFather,asheis his Son, which can never be lessened, this his acquired favor by hisobedience must necessarily make him prevail, seeing it can never beacquittedtothefull.Somedivinesputsomuchefficacyinthisthattheysay, Christ's very being in heaven, who once did this service, and soputtingGodinmindofitbyhisverypresence,isallthatintercessionthattheScripturespeaksof;sosufficienttheythinkthisalonetobe.

SectionFive::ChapterSix

Secondly,theprevalencyofChrist'sintercessiondemonstratedfromthe

righteousnessofthecausehepleadseveninjustice;howforciblethecryofhisbloodis,himselfappearingtointercedewithit.

Besides favor and grace in all these respects, he can and does pleadjustice and righteousness, and is able so to carry it; so youhave it in 1John 2:1-2, "We have an advocate with the Father, Jesus Christ therighteous." An advocate has place only in a cause of justice, and this

Christ'sadvocateship is executedbypleadinghisownsatisfaction.So itfollows, "who is a propitiation for our sins;" and can plead his ownrighteousness so far that justice itself shall be fain to save theworst ofsinners. He can turn justice itself for them, and handle matters so asjusticeshallbeasforwardtosavethemasanyotherattribute.SothatifGodbesaidtobe"righteousinforgivingusoursins,ifwedobutconfessthem" (as in 1 John 1:9), then much more when "Jesus Christ therighteous" shall intercede for thepardonof them,asheadds in 1 John2:1,andthisifhewillbejust.Theworstcasehewillmakeagoodone,notwith coloring it over as cunning lawyers do, or extenuating things; butwith pleading that righteousness, which being put into the oppositebalance,shallcastitforyou,bethereneversomanysinsweighedagainstit.Yes,andhewillbe just in it tooandcarryallbymere righteousnessandequity.

In the explication of this branch,my purpose is not to insist upon thedemonstrationofthatall-sufficientfullnessthatisinChrist'ssatisfaction,suchasmayinjusticeprocureourpardonandsalvation(becauseitwillmore fitlybelongtoanotherdiscourse),butIshallabsolvethispoint inhandbytwothingswhicharepropertothisheadofintercession.

[1.]First,byshowinghowthatthereiseveninrespecttoGod'sjusticeapowerful voice of intercession attributed unto Christ's blood, and howprevalentthatmustnecessarilybeintheearsoftherighteousGod.

[2.]Secondly,especiallywhenChristhimselfshalljoinwiththatcryandintercessionofhisblood,himselfinheavenappearingandintercedinginthestrengthofit.

[1.]For the first, theapostle inHebrews12:24,doesascribeavoice,anappeal,anintercessionuntothebloodofChristinheaven."Thebloodofsprinkling" (says he) "speaks better things than the blood of Abel."Hemakes Christ's very blood an advocate to speak for us, though Christhimselfwere silent, ashe says in another case, "Abel, thoughdead, yetspeaks," Hebrews 11:4. Many other things are said to cry in Scripture(and Imight showhow the cryof all other thingsdomeet in this),butblood has the loudest cry of all things else, in the ears of the Lord ofHosts,theJudgeofalltheworld,asheisinHebrews12:23.Neitherhas

any cry the ear of God's justicemore than that of blood. "The voice ofyourbrother'sblood,"saysGodtoCain,"criesuntomefromtheground,"Genesis4:10.Nowinthatspeechoftheapostlefore-cited,istheallusionmadeunto thebloodofAbeland thecry thereof.Andhe illustrates thecryofChrist'sbloodforus,bythecryofthatbloodofAbelagainstCain,it"speaksbetterthingsthanthebloodofAbel."Andhisscopethereinisbyanantithesis,orwayofopposition, toshowthatChrist'sbloodcalls forgreater good things to be bestowed on us for whom it was shed, thanAbel'sblooddidforevilthings,andvengeanceagainstCain,bywhomitwasshed.For lookhow loud thebloodofone innocentcries for justiceagainst another that murdered him; so loud will the blood of onerighteous,whoby the appointment andpermission of a supreme judgehas been condemned for another, cry for his release and non-condemnation, forwhomhedied.And themore righteoushewas,wholaiddownhislifeforanother,thelouderstillisthatcry,foritismadeinthestrengthofall thatworthwhichwas inhim,whosebloodwasshed.NowtosetforththepowerofthiscryofChrist'sbloodwithjustice,letuscompare itwith that cryofAbel's blood in these two things,wherein itwillbefoundinfinitelytoexceeditinforceandloudness.

First,even thebloodof thewickedestmanonearth, if innocentlyshed,does cry andhas a powerwith justice against himwhomurdered him.HadAbelmurderedCain,Cain'sbloodwouldhavecriedandcalleduponGod'sjusticeagainstAbel.ButAbel'sblood(thereisanemphasisinthat),Abel's,whowasasaintandthefirstmartyrinGod'scalendar,andsohisbloodcriesaccordingtotheworththatwasinhim.Now"preciousinthesightoftheLordisthedeathofhissaints;"andthebloodofoneofthemcrieslouderthanthebloodofallmankindbesides.NowfromthisIargue,ifthebloodofasaintcriesso,whatmustthebloodoftheKingofsaints(as Christ is called in Revelation 15:3), then do? If the blood of onememberofChrist'sbody,whatwillthenthebloodofthehead,farmoreworth than that whole body? How does it fill heaven and earth withoutcries,untilthepromisedintentofitssheddingbeaccomplished!And(astheantithesiscarriesit)lookhowthebloodofAbelcriedfortheruinand condemnation of his brother Cain; so does Christ's blood on thecontraryforourpardonandnon-condemnation;andsomuchlouder,byhowmuch his bloodwas ofmoreworth than Abel's was. This was the

"bloodofGod;"soActs20:28,"Whothereforeshallcondemn?"But,

Secondly,Christ'sbloodhasinitscryhereafurtheradvantageofAbel'sbloodattributedto it.For thatcriedbut fromearth,"fromtheground,"whereit layshedandthatbutforananswerableearthlypunishmentonCain,ashewasamanupontheearth.ButChrist'sbloodiscarrieduptoheaven;forasthehighpriestcarriedthebloodofthesacrificesintotheholy of holies, so has Christ virtually carried his blood into heaven,Hebrews9:12.Andthisisintimatedinthisplacealso,asbythecoherencewillappear.Foralltheotherparticulars(ofwhichthisisone),wheretohesaysthesaintsarecome,theyareallinheaven."Youarecome(sayshe,Hebrews12:22)tothecityofthelivingGod,theheavenlyJerusalem,andtoaninnumerablecompanyofangels,tothechurchofthefirst-bornwhoarewritteninheaven,andtoGodthejudgeofall,andtothespiritsofjustmenmadeperfect."Allwhichthingsareinheaven,neithernamesheanyother than such; and then adds, "and to thebloodof sprinkling,whichspeaks." As a thing both speaking in heaven, and besprinkled fromheaven,yeswherewithheavenisallbesprinkled,asthemercy-seatintheholy of holies was, because sinners are to come thither. This bloodthereforecries fromheaven, it isnextuntoGodwhosits judge there, itcriesinhisveryears;whereasthecryofbloodfromthegroundisfurtheroff,andsothoughthecrythereofmaycomeuptoheaven,yettheblooditself comes not up thither, as Christ already is. Abel's blood cried forvengeancetocomedownfromheaven,butChrist'sbloodcriesusupintoheaven;liketothatvoice,Revelation11:12,"Comeuphither."SoinJohn17:24,"WhereIam,letthembe"forwhomthisbloodwasshed.

Butthoughthisspeaking,thisvoiceandintercession,beattributedtohisblood,yetitisbutinametaphoricalandimproper(thoughreal)sense;asalso that this blood is in heaven, is spoken though in a real yet not aproper sense. Some divines of all sides, both popish and protestant,wouldmakethewholeworkofintercessiontobeonlymetaphorical.Itistrue indeed, thevoiceand intercessionofhisbloodapartconsidered, isbutmetaphorical(Igrant),andyetreal.Suchavoiceasthosegroansarethat are attributed to the whole creation in Romans 8:22. Butintercession as an act of Christ himself, joined with this voice of hisblood,ismostproperlyandtrulysuch.

[2.]Therefore,inthesecondplace,addtothisChrist'sownintercessionalso, which was the second thing propounded, that Christ by his ownprayers seconds this cryofhisblood.Thatnotonly thebloodofChristdoes cry, but that Christ himself being alive does join with it. Howforcible and prevalentmust all this be supposed to be! The blood of amanslaindoescry,thoughthemanremaindead,evenasofAbelitissaid(though to anotherpurpose), that "beingdeadhe yet speaks,"Hebrews11. But Christ lives and appears, Virit et in cælum cælorum venit. Hefollowsthesuit,pursuesthehueandcryofhisbloodhimself.Hisbeingalive,putsalifeintohisdeath.Itisnotinthisasitwasinthatother,thefirstAdam'ssinanddisobedience.Adam,althoughhehimselfhadbeenannihilatedwhenhedied,yethehavingsetthestockofournaturegoingin propagation of children, his sin would have defiled and condemnedthem to theendof theworld, and the forceof it to condemn isneitherfurthered nor lessened by his subsisting and being, or his not being; itreceivesnoassistance fromhispersonal life,onewayorother.And thereason is,becausehis sincondemnsus inanaturalandnecessaryway;but thedeathofChrist andhisblood shed, these savingus in awayofgrace and favour unto Christ himself and for his sake, that very beingaliveofChrist,thatshedthisblood,addsaninfiniteacceptationtoitwithGod,andmoveshimthemoretohearthecryofit,andtoregardit.Inamatterof favour tobedone for thesakeofanotherman,or inasuitormatterofjusticethatconcernsanotherwhoisinterestedinit,thatman'sbeing in viris,hisbeingalive,puts a life into the cause. IfDavidwouldhave respect to Jonathan (when dead) in his children, he wouldmuchmore if himself had been alive. God made a covenant with Abraham,Isaac,andJacob,toremembertheirseedafterthem;andwhy?Theyarealive, and were to live forever; and though dead, shall rise again. SoChrist reasons from it in Matthew 22:32, "I am the God of Abraham,Isaac, andJacob.God is theGodof the living (sayshe), andnotof thedead," and so "though Abraham be ignorant of his children" (as theprophet speaks) and should not intercede for them, yet becauseAbraham'ssoul lives,and isnotextinct(as theSadduceesthought),butshall live again at the resurrection, therefore God remembers andrespectshiscovenantwiththem;forheisaGodoftheliving,andsohiscovenantholdswith themwhile they live.The old covenant of the firstTestamentraninthenamesofAbraham,Isaac,andJacob—"theGodof

Abraham,Isaac,andJacob"—butthisnewcovenantrunsinthenameofChrist,"TheGodandFatherofourLordJesusChrist,"soEphesians1:3.AndsohebecomesourGodandourFatherinhim.AndGodbeingthusour Father, because Christ's Father, and Christ (in whose name thecovenantruns)beingalive,andGodbycovenanttheGodofaliving,notofadeadChrist,thisthereforeworkseffectuallywithhimtorespecthisbloodandhearthecryof it.Andthis, thoughChristwereabsent,muchmore then when he is present also and on purpose "appears in thepresenceofGodforus,"asitisinHebrews9:24.Heisaliveandsoabletofollowhisownsuit,andwillbesuretoseetoit,andtosecondthecryofhisblood,ifitshouldnotbeheard.

Toillustratethisbythehelpoftheformercomparisonbegun.IfasAbel'sblood cries, so also it proves that Abel's soul lives to cry that both hiscausecriesandhimselflivestofollowit.SothatthecryofAbel'sbloodissecondedwiththecryofAbel'ssoulthatlives,howdoublyforciblemustthisnecessarilybe?AndthusindeedyouhaveitinRevelation6:9,whereitissaidthat"Thesoulsofthemwhichwereslainforthetestimonywhichtheyheld, criedwith a loud voice, saying, 'How long,OLord,holy andtrue, do younot avenge our blood?'" Yes, see that not only their bloodcries, but their souls live, and live to cry. And it is not spokenmetaphorically of their souls, but what is truly done by them now inheaven,itbeingmentionedtoshowhowandbywhatGodwasmovedtobringvengeanceon theheathenishempireofRomethathadshed theirblood.

NownotonlyChrist'ssoul(astheirs) livestocry,buthiswholeperson;for he is risen again, and lives to intercede forever. InRevelation 1:18,Christ appearing to John, when he would speak but one speech thatshouldmove all in him, he says but this, "I am he that lives, and wasdead,"anddiedforyou.Andwhoseheartdoesitnotmovetoreaditwithfaith? And does it not move his Father, think you, who was the chiefcauseandmotionerofhisdeath,tothink,mySonthatwasdeadanddiedatmyrequest forsinners isnowaliveagain,and lives to intercede,andlives to "see the travail of his soul" fulfilled and satisfied? GodpronouncesthisuponitinthatIsaiah53:11,"Byhisknowledge(orfaithinhim)shallhe justifymany;"evenasmanyashedied for. "Whothen

shallcondemn?Christthatwasdeadisalive,andlivestointercede."

SectionFive::ChapterSeven

Thirdly,theprevalencyofChrist'sintercession,andofhisgracewithhis

Father,demonstratedfromthegreatnessandabsolutenessofhispowertodo

whateverheasks.

[3.] A third demonstration both of Christ's greatnesswithGod and hispowertoprevailforusistakenfromthis,thatGodhasputallpowerintohis hand, to do whatever he will, has made him his king to do whatpleaseshimeitherinheaven,earth,orhell;yes,todoallthatGodhimselfevermeanstodo,orallthatGoddesirestodo.AndcertainlyifhisFatherhas been so gracious to him as to bestow so high and absolute asovereigntyonhim,astoaccomplishandeffectwhateverhemeanstodo,surelyhispurposewasnever todenyChristany request thathe shouldafterthismake;hewouldneverhaveadvancedthehumannaturetothatabsoluteness else. Those two great monarchs made great grants andgenerosity, theone toEsther, theother toHerodias'sdaughter; but yettheywerelimitedonlytothehalfoftheirkingdoms,soinMark6:22andEsther 5:6, and the royal power in their kingdoms they meant still toretainandreservewhollytothemselves.ButGodhavingplacedChristonhis throne,bidshimaskeven to thewholeofhiskingdom, forGodhasmadehimaKing,sittingonhisthronewithhim,nottosharehalves,buttohaveallpowerinheavenandearth,"hehascommittedalljudgmenttothe Son," to save and condemn whomever he will; and so far as thekingdomofGodgoesorisextended,hemaydoanything.SoinJohn5:21,"AstheFatherraisesupthedead,sotheSonquickenswhomhewill;forastheFatherhaslifeinhimself,sohashegiventotheSontohavelifein

himself,"John5:26.Andhasin likemanner"givenauthoritytoexecutejudgmentalso,astheSonofman"(namely,ofhimself)inJohn5:27;ashe said, "he had given him to have life in himself," John 5:26, notdependently,aswehave,butindependentlysotoexecutejudgmentalso,John 5:27. So that Christ's will is as free, and himself as absolute amonarchandkingofhimself, asGodhimself is.He indeedhas itnotàseipso,butinseipso;notàseipsooriginally,butfromhisFather;butinseipso,independently.

Now then, ifhewho iskingandmayanddoesofhimself commandallthatisdone,asabsolutelyasGodhimselfdoes,Ispeakinrespectoftheexecutionofthingsdownward,bysecondcauses.Ifhe,overandabovetohonorhisFather,willaskallthathimselfhaspowertodo,whatwillnotbedone?Quirogat,et imperarepotest;he thatcananddoescommandwhateverhewouldhavedone,anditisstraightdone,ifheshallaskandentreat,whatwillnotbedone?Asakingwhosuesforpeace,backedwithapotentarmywhichisabletowinwhatheentreatsfor,mustnecessarilytreatmore effectually, so does Christ sue for everything with power toeffect it.Remember thathe is saidhere in the text, first to be atGod'srighthand,andtheretointercede.Hetreatsthesalvationofsinnersasamightyprince treats thegivingup some town tohim,which lies seatedunderacastleofhiswhichcommandsthattown.Hestandstreatingwiththegovernor,havinghisordnancereadyforthebattery,andtobringallintosubjection,asin2Corinthians10:4.AndthisisaconsiderationthatGodhimselftook,inthatPsalm2,whenhemadehimthatpromise,"Ask,andIwillgivethee,"whyhemadesolargeagrant.Hehadsaidbefore,Psalm2:6,"IhavesetmyKinguponmyholyhillofZion,"whichmadehim, one would think, past asking and above the condition of anintercessor.NowGodsaysofhim,"HeismyKing,"notinrespectofhiscommanding God (that were blasphemy to think), but it is spoken inrespectofcommandingallbelowhim.Godhavingsethiminhisthrone,todoasmuchashehimselfwould,ormeanstohavedone,says,heismyKing, toruleall,notsomuchundermeas forme,and inmystead,yetabsolutely,andinhimself;"theFatherjudgesnoman."

Nowwhen the Father had firstmade and constituted him thus great aKing, then he bids him ask, to whom he had first given this absolute

power to command.Wemay without blasphemy, say of this God-manthat God has not only not the heart, as being his Father, but not thepowertocrossanythinghedoes.ThusfasthasheGoduntohim.OnlyhewhoinrespectofthishispoweristobehonoredastheFather,asinJohn5:23, yet tohonorhisFather,whogave thispoweroriginally tohimasmediator, he is to ask for that which of himself he yet can do. Andtherefore, saysGod,Though you are aKing (soPsalm2:6), and allmykingdom,even"theutmostendsoftheearth,"are"yourinheritance"byanatural right,nowthatyouaremySon(asPsalm2:8);yetbecauseyouaremyKing,ofmyappointing,and"Ihavesetthee"onthethrone(asthewordisinPsalm2:6),and"thouartmySon,andIhavebegottenthee,"thereforeacknowledgemygrantinall,"askofme,andIwillgivetheetheutmostendsoftheearthforyourinheritance."Icannotdenyyou,butIwouldhaveyouask;andthereforeChristasks.Yetstillfurtherremember,thatheaskswhocancommandthethingtobedone;andyet,ashemustaskbeforethethingbedone,soifheaskitmustnecessarilybegranted.These are the termsbetween thisFather and this Son,who, in aword,hadnotbeensogreataFatherifhehadnothadaSonthusgreat,thathecouldnotdenywhatthisSonwouldhavedone.ItisforhisownhonortohavesuchaSon.SoJohn5:23,"ThattheymighthonortheSonastheyhonor the Father," therefore "all judgment is committed to him."Now,then, ifhewhohassomuchpowerwill jointheforceofentreatywithaFather that so loves him; if he who is the word of his Father, thatcommands,creates,andupholdsall,as inHebrews1,"Hespoke,and itwasdone;"ifhewillbecomeawordtohisFatherandspeakawordforus,andaskallthathemeanstodo,howforciblewillsuchwordsbe!

Therefore,observeChrist'smannerofpraying,John17(whichprayerisaplatformofintercessioninheaven),John17:24,"Father,IwillthattheywhomthouhastgivenmebewhereIam."Heprayslikeaking,whoisinjointcommissionwithGod.IfGodputsthathonoruponourprayers,thatwearesaid"tohavepowerwithGod,"asJacobinHosea12:3,thatifGodbeneversoangry,yetby"takingholdofhisstrength,"weholdhishands,as inIsaiah27:5.ThatGodcriesout toMoses, likeamanwhosehandsare held, "Letme alone," inExodus 32:10. Yes that he accounts it as acommand and amandamus, so he styles it, Isaiah 45:11, "command yeme," sounable ishe to go against it; then,howmuchmoredoes Jesus

Christ's intercessionbindGod'shands,andcommandall inheavenandearth! Therefore in Zechariah 1:12 you have Christ, "the Angel of thecovenant,"broughtinintercedingwiththeFatherforhischurch;andhespeaksabruptlyasonefullofcomplaints,andinanexpostulatingway,"OLordofHosts,howlongwill thounotbemerciful toJerusalemandthecitiesofJudah?"AndinZechariah1:13,Zechariahsays,thatheobservedthat "the Lord answered the Angel with goodwords and comfortable."Godwas fain to givehimgoodwords (asweuse to say), that is,wordsthatmightpacifyhim,aswordsofcomforttous,sogoodwordsinrespecttotheAngel'scomplaint.Andyoumayobserve,howintheanswerGodreturnsuponit(whichhebidZechariahwrite),Godexcusesit,asitweretoChristthathischurchhadbeensolongandsohardlydealtwith.Asifbeyondhis intention,he lays the faulton the instruments, "Iwasbutalittledispleased,but theyhelped forward theaffliction,"Zechariah 1:15.Thisisspokenandcarriedafterthemannerofmen,toshowhowtenderGod is of displeasingChrist our Intercessor, thatwhenChrist has as itwere, been a longwhile silent, and let God alone, and his people havebeenilldealtwith,heonthesuddenintheendintercedesandcomplainsof it.And it is not only instantly redressed, but excused for timespast,with "good words, and comfortable words." Christ's Father will notdispleasehim,norgoagainsthiminanything.

Nowthatyoumayseeareasonofthis,andhaveallcavilsandexceptionstaken away, that may arise against this, and how that there is animpossibilitythat itshouldbeotherwise,knowthatthisFatherandthisSon, though twopersons, have yet but onewill between them, andbutonepowerbetweenthem(thoughtheSon,adextra,outwardlyexecutesall).John10:30,"MyFatherandIareone;"thatis,havebutoneandthesamepowertosaveyou,andonemindandwill.Soalso,John5:19,"TheSon can do nothing of himself, but what he sees the Father do; andwhateverhedoes,thesametheFatherdoesalso."Theyconspireinone,haveonepower,onewill;andthenitisnomatterthoughGodcommitallpowertotheSon,andthattheSon,thoughhehasallpower,mustaskalloftheFather,fortobesurewhateverheasks,theFatherhasnotpowertodeny,fortheyhavebutonewillandpower.

They are one, so as ifGod deny him, hemust deny himself,which the

apostletellsushecannotdoin2Timothy2:13.AndsointhesamesensethatGodissaidnottohavepowertodenyhimself, inthesamesenseitmaybesaid,hehasnotpowertodenyChristwhatheasks.ThereforeGodmightwellmakehimanabsoluteKing,andbetrusthimwithallpower.AndChristmightwellobligehimself,notwithstandingthispower,toaskallthathemeanstodo,fortheyhavebutonewillandonepower,soasoursalvationismadesurebythisonallhands."Icomenottodomywill,butthewillofhimwhosentme;andhiswillis,thatIshalllosenoneofall those whom he has given me," John 6:38-39. And therefore, "whoshall condemn? It is Christ that intercedes." As who shall resist God'swill? (as the apostle speaks) so who shall resist or gainsay Christ'sintercession?Godhimselfcannot,nomorethanhecangainsayordenyhimself.

SectionFive::ChapterEight

ThepotencyandprevalencyofChrist'sintercession,demonstratedfromthe

graciousnessofthepersonwithwhomheintercedes,consideredfirstasheisthe

FatherofChristhimself.

(2.) We have seen the greatness of the person interceding, and manyconsiderationsfromthence,whichmaypersuadeusofhisprevailingforus.Letusnowinthenextplaceconsiderthegraciousnessofthepersonwithwhom he intercedes, which the Scripture, for our comfort herein,doesdistinctlysetbeforeus,totheendthat inthisgreatmatterour joyandsecuritymayeverywaybefull.Thusinthat,1John2:1,whenforthecomfortandsupportofbelievers,againsttheevilofthegreatestsinsthatcan befall them after conversion, the apostle minds them of Christ'sintercessioninthosewords,"Ifanymansin,wehaveanadvocate,Jesus

Christ the righteous;"mentioning therein the power and prevalency ofsuchanadvocate,throughhisownrighteousness.Butyet,overandaboveallthis,themorefullytoassureusofhisgoodsuccesshereinforus,healsoadds,"AnadvocatewiththeFather."Heinsinuatesandsuggeststherelation and gracious disposition of him uponwhose supremewill ourcase ultimately depends, "the Father," as affording a new comfort andencouragement,evenasgreatasdoestherighteousnessandpowerofthepersoninterceding.Hesaysnot,"withGod"only,aselsewhere,but"withthe Father." And that his words might afford the more full matter ofconfidence,andbethemorecomprehensive,andtakeinall,heexpressesnot this relationofGod limitedly, as confined tohisFatherhood, eitheruntoChristonlyorusalone.

Hesaysnotonly,"anadvocatewithhisFather,"thoughthatwouldhavegivenmuch assurance, or "with your Father," though thatmight affordmuchboldness.But indefinitelyhesays,"withtheFather,"as intendingto take in both; to ascertain us of the prevailing efficacy of Christ'sintercession fromboth. Youhave both these elsewheremore distinctly,and on purpose, and together mentioned in John 20:17, "I go to myFather,andyourFather,"saysChristthere.Anditwasspokenafterthatall his disciples had before forsaken him, and Peter denied him, whenChristhimselfcouldsend themthegreatestcordial thathisheartcouldutter, and wrap up the strongest sublimation of comforts in one pill.Whatwasit?Go,tellthem(sayshe)notsomuchthatIhavesatisfiedforsin,overcomedeath,oramrisen,butthat"Iascend."For inthatwhichChristdoesforusbeingascended,liestheheight,thetopofourcomfort.Andwhereashemighthavesaid(andithadbeenmatterofunspeakablecomfort)Iascendtoheaven,andso,whereIamyoushallbealso.Yethechoosesrathertosay,"IascendtotheFather,"forthatindeedcontainedthe foundation,spring,andcauseof theircomfort,eventhatrelationofGod's,hisFatherhood,withwhichChristwastodealafterhisascendingforthem.Andbecausewhen,beforehisdeath,hehadspokenofhisgoingtohisFather,theirheartshadbeentroubledinJohn14:28;theythinkingitwasforhisownprefermentonly(asChrist'sspeechthereimpliestheydid) thereforeheheredistinctly adds, "I ascend tomyFather andyourFather,tomyGodandyourGod."Hehadinelectspokenasmuchbefore,in the words foregoing, "Go, tell my brethren," but that was only

implicitly; therefore more plainly and explicitly he says it, for theirfurthercomfort,"IgotomyFatherandyourFather."

And consider that Christ being now newly risen and having as yet notseenhisdisciples,andbeingnowtosendamessage,hisfirstmessage,agospelofgoodtidingstothem,andthatinabriefsentence,byawoman.Hechoosesoutthisasthefirstwordtobespokenfromhimnow,whenhewascomeoutof theotherworld,at their firsthearsayofhis return,heuttersforthatonce,thebottom,thedepth,ofallcomfort,thesumofalljoy,thanwhichthegospelknowsnogreater,norcangohigher.Soas ifChristshould intendnowatthisdaytosendgoodnewsfromheaventoanyofyou,itwouldbebutthis,Iamhereanadvocate,intercedingwithmyFatherandyourFather.Allisspokeninthat.Evenhecouldnotspeakmore comfort, who is the God of comfort. Now, therefore, let us apartconsider these two relations, which afford each of them their propercomfortandassurance;boththatChristisascendedandintercedeswithhisownFather,andalsowithourFather;andtherefore,howprevailingmustthisintercessionbe!

First, Christ intercedes with his Father, who neither will nor can denyhimanything.Toconfirmthis,youhaveadoubletestimony,andoftwoof the greatest witnesses in heaven: both a testimony of Christ's own,while he was on earth, andGod's ownword also declared since Christcametoheaven.Theformer, inJohn11,whileChristwashereonearthandhadnot as then fullyperformed that great servicewhichhewas tofinish;whichsincehehavingdone,itmustnecessarilyingratiatehimthemore with God his Father. When Lazarus was now four days dead,Martha,tomoveChristtopityher,firsttellshimthatifhehadbeentherebeforeherbrotherdied, that thenhehadnotdied;andthen(ashavingspokentoolittle)sheadds,yes,youcan,ifyouplease,remedyityet."ButIknow"(sayssheinJohn11:22)"thatevennow"(thoughhebeso longdead),"whateverthouwillaskofGod,Godwillgiveityou."HerewasherconfidenceinChrist'sintercession,thoughthiswereagreaterworkthanever yet Christ had done any. And Christ seeing her faith in this, heconfirms her speech when he came to raise him, and takes a solemnoccasion todeclare thatGodhadneverdeniedhimany request thathehadeverputuptohim,firstthankingGodparticularlythathehadheard

himinthisinJohn11:41,"Father,Ithanktheethatthouhastheardme."Hehad(itseems)prayedforthethingatherentreaty,andnowbeforethethingwasdone,he(beingassuredhisprayerwasheard)givesthanks,soconfident was he of his being heard. And then, secondly, shows uponwhat this his confidence at this time was grounded, his constantexperiencethatGodhadneverdeniedhimanyrequest; for it followsinJohn11:42,"AndIknowthatthouhearestmealways,"andthereforewasso bold as to expressmy confidence in this before the thingwas done,"butbecauseofthemwhostoodby,Isaidit."Asifhehadsaid,thoughIgavethispublicthanksforbeingheardonlyinthisonemiracle,andatnotime the like so publicly; yet this is nonew thing, but thus it has beenalways hitherto in all themiracles I havewrought, and requests I haveputup,whichmademesotogivethanksbeforehand;andthisisnotthefirst time that God has heardme thus, which I speak, that theymightbelieve.Thushewasneverdeniedonearthfromthefirsttothelast.Forthiswasoneofhis greatestmiracles and reservedunto the last, evenafewdaysbeforehiscrucifying.

And now he has performed the service designed him and is come toheaven,letus,secondly,hearGodhimselfspeak,whathemeanstodoforhim.Youheardbefore,whenhecamefirst toheaven,whatGodsaid tohimandhowhewelcomedhimwitha"SitthouonmyrighthanduntilImakeyourenemiesyourfootstool."AndbeforeChristopenedhismouthtospeakaword,bywayofanyrequesttoGod,whichwastheofficethathewasnowtoexecute,Godhimselfpreventedhimandadded,"ThouartmySon; thisdayhaveIbegotten thee.Askofme,andIwillgive thee,"Psalm2:8.He speaks it atChrist's first comingup to heaven,whenhehadhis"Kingonhisholyhill,"asinPsalm2:6.Christwasnowglorified,whichwasasanewbegettingtohim,"TodayhaveIbegottenthee."Andthisisasifhehadsaid,Iknowyouwillaskmenowforallthatyouhavediedfor:andthisIpromiseyoubeforehand,beforeyouspeakaword,ormakeanyrequestuntome,youshallasknothingbutitshallbegranted;andthisIspeakonceforallasaboonandagracegrantedyouuponyourbirthday,asthesolemnestcelebrationofit;forsuchwashisresurrection,andascension,andsittingatGod'srighthand,"ThisdayhaveIbegottenthee.Askofme,andIwillgivethee."

So fullof joywashisFather'sheart thathehadhisSon inheavenwithhim,whomhehadbegottenfromeverlasting,andordainedtothisglory,whowaslatelydead,andinamannerlost,andthereforenow(asitwere)newly begotten. God's heart was so full that he could not hold fromexpressing it in the largest favors and grants. Andwhereas kings upontheirownbirthdaysusetograntsuchfavorstotheirfavorites,soHerodonhis birthday, to thedaughter ofHerodias, promisedwith anoath togiveherwhatsoevershewouldask,Matthew14:7.Godhimselfhavingnobirthday,notbeingofhimselfcapableofit,yethavingaSonwhohad,hehonorshimwiththatgraceuponthatday.AndifQueenEsther(asubject,yes,aslave,inheroriginalcondition)wassoprevalentfortheJews,herpeopleandnation,whentheircasewasdesperateandwhentherewasanirrevocable decree past, and that not to be altered, for their ruin anddestruction,thenwhatwillnotChrist,sogreataSon,evenequalwithhisFather,prevailforwithhisFatherforhisbrethren?Betheircaseforthetimepastneversodesperate,bethereneversomanythreateningsgoneout against them, never so many precedents and examples of mencondemnedbefore for the like sins, and in the like case, yetChrist canprevailagainstthemall.

SectionFive::ChapterNine

ThepotencyofChrist'sintercessiondemonstrated,inthatheintercedeswithGod,whoisourFather.HowGod'sheartisasmuchinclinedtohearChristforusas

Christ'sistointercede.

Secondly,ChristisanadvocateforuswithourFather.Youmayperhaps

thinkthereislittleinthat,butChristputsmuchuponit;yes,somuchasif that God would however grant all that Christ himself means to ask,whetherChristaskeditornot.ThisyouhaveexpresslyinJohn16:26-27,"Atthatday(saysChrist)youshallaskinmyname,andIsaynottoyou,thatIwillpraytheFatherforyou;fortheFatherhimself lovesyou."Toopenthisplace,wherehesays"at thatday."Thedayhemeansthroughthiswholechapter,isthattimewhentheHolyGhostshouldbesheduponthem; for throughout his discourse he still speaks of the fruits of hisascension and of giving the Comforter, which was done upon hisascending, andwas the first fruits ofhispriestlyoffice inheaven.ThusPeter informs us inActs 2:33, "He being (says he) exalted by the righthandofGod, andhaving received" (namely, by asking, "Ask, and Iwillgive thee") "of the Father the promise of the Holy Ghost, he has shedforththis,whichyounowseeandhear."Nowofthattimewhenheshallbe inheaven, he says, "I saynot that Iwill pray for you;"which is notmeantthatChristpraysnotforusinheaven,butratherthoseverywordsarethehighestintimationthathewouldanddoesprayforusthatcanbe.

Whenmenwouldmoststronglyintimatetheirpurposeofakindnesstheymeantodoforone,theyusedtosay,IdonotsaythatIloveyou,orthatIwilldothisorthatforyou;whichisasmuchastosay,Iwillsurelydoit,anddoittopurpose.ButChrist'sscopehereis,asinthehighestmannertopromisethemthathewouldprayforthem;so inaddition, furthertotell them of their more abundant assurance and security, that besidestheir having the benefit of their prayers, God himself so loves them ofhimself, that indeed that alone were enough to obtain anything at hishands,whichtheyshallbutaskinhisname;soasheneedsnotprayforthem,andyethewilltoo.Butnowincasethathehimselfpraysforthem,andtheythemselvesinhisname,andbothuntoaFatherwhoofhimselfloves them,andwhohaspurposed tograntall,beforeeitherheor theyshouldask;whathopemustthereneedbethenofagoodsuccess!Thisisboththemeaningof thisplaceandagreattruthtobeconsideredonbyus, to the purpose in hand. That it is the meaning of the place, themannerofChrist'sspeech implies, "Isaynot thatIwillpray theFatherfor you, for theFatherhimself loves you." It is such a speech asChristuseduponacleancontraryoccasioninJohn5:45,"Donotthink(sayshe)that Iwillaccuseyou to theFather; there isonewhoaccusesyou,even

Moses." He there threatens the obstinate and accursed Pharisees withcondemnation.Never stand thinking that it is I (sayshe)who amyouronly enemy and accuser, that will procure your condemnation, and soprosecutethematteragainstyoumerelyformyowninterest,no,Ishallnotneed todo it; though I shouldnot accuse you, yourown "Moses inwhomyou trust,"he isenough tocondemnyou,hewilldoyourerrandsufficiently,youwouldbesuretobedamnedbyhiswordsandsayings;Ishallnotneedtotroublemyself tocomeinandentermyactionagainstyou too, Moses and his law would follow the suit, and be enough tocondemnyoutohell.SoasthisspeechdoesnotimplythatChristwillnotatallaccusethem;no,hemeanstobringinhisactionagainstthemtoo,forheaftersays,"ifhehadnotspokentothem,theyhadhadnosin,"andthereforehemeanttobringthegreatestaccusationofall.

Now, in an opposite (though parallel) speech here, to comfort hisdisciples,hesays,"IsaynotthatIwillprayforyou,"thatGodmaysaveyou,Iwhoyourselvesshallseewilldieforyou,IsaynotthatIwillprayforyou,notI.ButthoughIspeakthistoinsinuateinthehighestmannerthatIwill,forifIspendmybloodforyou,willInotspendmybreathforyou? Yet the truth is, that the case so stands, that but for God's ownordinationIshouldnotneedtodoit,"fortheFatherhimselflovesyou;"that is, theFatherofhisownmotionandpropergoodwill, takenupofhimselftowardsyou,andnotwroughtinhimbyme,doesloveyou,andbears somuch love to you, ashe candenyyounothing, forhe is "yourFather"aswellasmine.HowmuchmorethenshallyoubesavedwhenIshall strike in too, and use all my interest in him for you? Christ onpurposeusesthisspeech,sotodashoutoftheirheartsthatconceitwhichharborsinmanyofours,wholookuponGodinthematterofsalvationasonewhoishardlyentreatedtocomeofftosavesinners,andwithwhomChrist,throughthebackwardnessofhisheart,hassomuchado.Andweareapttothinkthatwhenhedoescomeofftopardon,hedoesitonlyandmerelyatChrist'sentreatyand forhis sake,havingotherwiseno innatemotioninhimselfsufficienttoinclinehishearttoit.Butthatitisinthistransaction by Christ with him, as a favorite procures a pardon for atraitor,whosepersonthekingcaresnotfor,onlyathisfavorite'ssuitandrequest he grants it, which else he would never have done. You aredeceived, says Christ, it is otherwise; my Father's heart is as much

towardsyou,andforyoursalvation,asmineis;himself,ofhimself,lovesyou.Andthetruthis,thatGodtookupasvastaloveuntousofhimselfatfirstaseverhehasborneussince,andall thatChristdoesforus isbutthe expressionof that lovewhichwas takenuporiginally inGod's ownheart.ThuswefindthatoutofthatlovehegaveChristforus.

SoinJohn3:16,"Godsolovedtheworld(ofelect),thathegavehisonlybegottenSontodie."Yes,Christ'sdeathwasbutameanstocommendorsetforththatloveofhisuntous.SoinRomans5:10,itwasGodalsothatdidhimselfgivethepersonsuntoChrist,andunderhandsethimonworktomediateforthem."GodwasinChristreconcilingtheworldtohimself:"HeonlyusedChristashisinstrumenttobringithonorablyabout.Alltheblessingshemeanstogiveushefirstpurposedandintendedinhimself(so Ephesians 1:3, 5, 9, 11, compared) "out of the good pleasure of hiswill."YetinChrist(asit isaddedthere)asthemeansthroughwhichhewouldconveythem;yes,ChristaddsnotonedropoflovetoGod'sheart,onlydrawsitout;hebroachesit,andmakesitflowforth,whosecurrenthad otherwise been stopped. The truth is, thatGod subornedChrist tobeg them on our behalf for an honorableway of carrying it, as also tomakeusprizethisfavourthemore;soashisheartisasreadytogivealltous,asChrist'sistoaskandthisoutofhispurelovetous.

TheintercessionthereforeofChristmustnecessarilyspeed,whenGod'sheart is thus of itself prepared to us. In Isaiah 53:10 it is said, "Thepleasure of the Lord shall prosper in his hand." If our salvation be inChrist'shand,itisinagoodhand;butifitbethepleasureoftheLordtoo,itmustnecessarilyprosper.Itissaidofourheartsandprayers,that"hepreparestheheart,andhearstheprayer;"muchmoretherefore,whenhisownheart ispreparedtograntthesuit,willheeasilyhear it.Whenonehasamindtodoathing,thentheleasthintprocuresitofhim.Soafatherhaving a mind to spare his child, he will take any excuse, any one'smediation, even of a servant, a stranger, or an enemy, rather than ofnone.

Now, when Christ shall speak for us, and speak God's own heart, howprevalentmust thosewords need be!David's soul, "longing to go forthuntoAbsalom,"in2Samuel13:39,whomnotwithstanding,forthehonorof a father and a king's state policy, and to satisfy the world, he had

banished the court for his treason. When Joab perceived it, that "theking'sheartwas towardsAbsalom," in2Samuel 14:1,and that thekingonlyneededone to speakagoodword forhim,hesubornsawoman,astranger (nomatterwhom, for ithadbeenallone for speeding),withamade tale to come to the king. And you know how easily it took andprevailedwithhim,andhowglad theking'sheartwasof thatoccasion;even so acceptable itwas tohim, that Joab couldnothavedonehimagreaterkindness,andthatJoabknewwellenough.ThusitiswithGod'shearttowardsus,Christassuresusofit,andyoumaybelievehiminthiscase.ForChristmighthave tookall thehonor tohimself, andmadeusbeholden to himself alone for all God's kindness to us; but he dealsplainly,andtellsusthathisFatherisasreadyashimself,andthishedoesforhisFather'shonorandourcomfort.AndthereforeitisthatinJohn17,inthatthisprayersooftencitedinthisdiscourse,hepleadsourelection,"Yourstheywere,andthougavestthemme,"John17:6.Youcommendedthemuntome, andbidsmepray for them, and I dobut commend thesametoyouagain.Inthehighpriest'sbreastplate,whenhewentintotheholyofholies,weresettwelvestonesonwhichwerewrittenthenamesofthe twelve tribes, themystery ofwhich is this: Christ bears us and ournames in his heart when he goes to God; andmoreover, we are God'sjewels, precious in his own account and choice. So God calls them inMalachi3:17,"Madeprecioustohimoutofhislove,"Isaiah43:4.SothatGodlovesusasjewelschosenbyhim,butmuchmorewhenhebeholdsusset and presented unto him in the breastplate of Christ's heart andprayer.

Toconcludetherefore,wehavenowmadebothendsofthistexttomeet,God's loveandChrist's intercession.Theapostlebeganwith that, "Whoshall accuse? It isGod that justifies;" andhebeing forus, "who canbeagainstus?"TheFatherhimselflovesus,asheisourFather.Andthenheends with this, "Christ intercedes," namely with our Father and hisFather,"whothenshallcondemn?"Whoorwhatcanpossiblycondemn,allthesethingsbeingforus,theleastofwhichwerealoneenoughtosaveus?

Letusnowlookroundaboutandtakeafullviewandprospectatonce,ofall those particulars that Christ has done and does for us, and their

severalandjointinfluencewhichtheyhaveintooursalvation.

1.InthatChristdied,itassuresusofaperfectpricepaidfor,andarighttoeternallifetherebyacquired.

2.Inthatheroseagainasacommonperson,thisassuresusyetfurtherthat there is a formal, legal, and irrevocable act of justification of uspassedandenrolledinthatcourtofheavenbetweenChristandGod;andthat in his being then justified, we were also justified in him, so thattherebyourjustificationismadepastrecalling.

3.Christ'sascensionintoheavenisafurtheractofhistakingpossessionof heaven for us, he then formally entering upon that our right in ourstead;andsoisafurtherconfirmationofoursalvationtous.Butstillweinourwonpersonsarenotyetsaved,thisbeingbutdonetousaswearerepresentativelyinChristasourhead.

4.ThereforehesitsatGod'srighthand,whichimportshisbeingarmedand invested with "all power in heaven and earth, to give and applyeternallifetous."

5.And lastofall thereremains intercession, to finishandcompleteoursalvation; to do the thing, even to save us. And as Christ's death andresurrectionweretoprocureourjustification,sohissittingatGod'srighthandandintercessionaretoprocuresalvation;andbyfaithwemayseeitdone, and behold our souls not only sitting in heaven, as in Christ acommonperson sitting there in our right, as an evidence thatwe shallcome thither; but also throughChrist's intercessionbegun,wemay seeourselvesactuallypossessedofheaven.AndthereIwillleaveallyouthatarebelieversbyfaithpossessedofit,andsolacingyoursoulsinit,anddoyoufearcondemnationifyoucan.

SectionFive::ChapterTen

Theuseofall;containingsomeencouragementsforweakbelievers,fromChrist'sintercessionoutofHebrews7:25.

Now, for a conclusion of this discourse, I will add a brief use ofencouragement; and this suited to the lowest faith of the weakestbeliever, who cannot put forth any act of assurance, and is likewisediscouragedfromcominginuntoChrist.AndIshallconfinemyselfonlyuntowhat thosemostcomfortablewords,asany in thebookofGoddoholdforth,whichtheapostlehasutteredconcerningChrist'sintercession,thepointinhand"Whereforeheisabletosavetotheutmostthosethatcome to God by him, seeing he ever lives to make intercession forthem,"—wordswhichIhavehadthemostrecourseuntointhisdoctrinalpartofanyother,asmost tending to theclearingofmany thingsaboutintercession. Andwhich Iwould also commend to and leavewith poorbelievers, to have recourse unto for their comfort, as a sufficientabundaryofconsolationuntotheirsouls,andasacatholiconoruniversalcordialagainstallfaintingsandmisgivingsofspiritwhatsoever.

Inthewordsobserve,1.Adefinitionoffaithbythelowestactsof it, forthe comfort of weak Christians. 2. Encouragements unto such a faith,oppositetoallmisgivingsanddiscouragementswhatsoever.

1.Adefinitionoffaith;andsuchaswillsuittheweakestbeliever.It isacominguntoGodbyChristforsalvation.

(1.)Itisacomingtobesaved.LetnotthewantofassurancethatGodwillsaveyou,orthatChristisyours,discourageyou,ifyouhavebutahearttocometoGodbyChristtobesaved,thoughyouknownotwhetherhewillyetsaveyouornot.RememberthatthebelieversoftheNewTestamentare here described to be comers to God by Christ; such as go out ofthemselves,andrestinnothinginthemselves,docomeuntoGodthroughChristforsalvation,thoughwithtrembling.

(2.)ItisacominguntoGod.Forheistheultimateobjectofourfaith,andthepersonwithwhomwehavetodoinbelieving,andfromwhomweare

toreceivesalvation,ifeverweobtainit.

(3.) It is a coming unto God by Christ; which phrase is used in thisEpistle, in an allusion to the worshippers of the Old Testament, who,whentheyhadsinnedweredirectedtogotoGodbyapriest,whowithasacrificemadeanatonementforthem.NowChrist is thegreatandtruehighpriest,"bywhomwehaveaccesstotheFather,"Ephesians2:18.Theword is προσαγωγὴν, a leading by the hand. Do you not know how toappearbeforeGod,ortocometohim?ComefirsttoChrist,andhewilltakeyoubythehand,andgoalongwithyou,andleadyoutohisFather.

(4.)ItisacominguntoGodbyChristforsalvation.ManyapoorsoulisapttothinkthatincomingtoGodbyfaith,itmustnotaimatitself,oritsownsalvation.Yes itmay, for that isheremade theerrandorbusinesswhichfaithhaswithGodincomingtohimorwhichitcomesfor;andthisis secretly couched in thesewords, for theapostle, speakingof theveryaim of the heart in coming, he therefore on purposementions Christ'sabilitytosave:"heisabletosave."

2.Secondly,herearemanyencouragementstosuchafaithas isnotyetgrownupuntoassuranceofsalvation.

(1.)Hereisthemostsuitableobjectpropoundeduntoit,namelyChristasinterceding,whichworkof intercessionbecause itremains forChristasyettodoforasoulthatistobesaved,andwhichheiseverydaydoingforus; therefore it is more peculiarly fitted unto a recumbent faith. For,whensuchasoulcomesandcastsitselfuponChrist,thatthinginChristwhichmustnecessarilymostsuitthatkindofactisthatwhichisyettobedonebyChristforthatsoul.NowforthatsoultocometoChristtodieforit,andofferuphimselfasacrifice(assinnersdidusetocometothehighpriest to sacrifice for them), this was bootless, for (as it is inHebrews7:27)hehasat"oncedonethat"already.Andasforwhatisalreadypastanddone,suchabeliever's faith isoftentimesexceedinglypuzzledwhatmannerofacttoputforthtowardsChristabout.As(forexample)whenitis about to come unto God, and it hears of an election of some untosalvation from all eternitymade by him; because this is an act alreadypassedbyGod,thesoulknowsittobeinvaintocastitselfuponGodforelection or to comeunto him to elect and choose itself. And so, in like

manner,whenthesoullooksuponChrist'sdeath,becauseitisdoneandpast, it knowsnot how to take it in believing,when itwants assurancethat Christ died for it, though it should come to Christ to be saved byvirtueofhisdeath.

Butthereisthisoneworkthatremainsstilltobedonebyhimforus,andwhich he is daily doing, and that is interceding; for he lives ever tointercedeortoprayforus,inthestrengthandmeritofthathissacrificeonceofferedup.Thisthereforeismoredirectlyandpeculiarlyfitteduntoafaithofrecumbency,orofcominguntoChrist;theproperactofsuchafaith(asitisdistinguishedfromfaithofassurance)beingacastingone'sself uponChrist for something itwould have done orwrought for one.HenceintercessionbecomesafitobjectfortheaimanderrandofsuchafaithinthisitscomingtoChrist,asalso"tobesaved"is;itbeingathingyet to bewrought and accomplished formebyChrist, is therefore a fitmarkforsuchafaithtolevelatinitscomingtoChrist.ThoseactsofGodand Christ which are past, faith of assurance doesmore easily complywith:suchafaithtakesinwithcomfortthatChristhasdiedforme,andrisen again, anddoes now intercede forme, and so I shall certainly besaved;butsocannotthisweakfaithdo.ComethereforeuntoChrist,astosaveyouthroughhisdeathpast,andbythemeritofit,soforthepresent,andforthetimetocome,totakeyourcauseinhand,andtointercedeforyou. It is a great relief unto such a faith (as cannot put forth acts ofassurance,thatwhathasbeendonebyChristhasbeendoneforit),thatGodhas leftChrist thiswork yet todo forus. So as the intercessionofChristmay affordmatter to such a faith to throw itself uponChrist, toperformitforus,anditmaysetworktodoit.

(2.)Now if suchasoulask,butwillChrist,uponmycoming tohimforsalvation,besettoworktointercedeforme,andundertakemycause?

Iansweritoutofthosewords,"HelivestointercedeforthemwhocometoGodbyhim."Helivesonpurposetoperformthiswork;itistheendofhisliving,thebusinessofhislife.Andashereceivedacommandmenttodie,anditwastheendofhislifeonearth,sohehasreceivedacommandtointercede,andtobeacommonhighpriestforallthatcometoGodbyhim. God has appointed him to this work by an oath, "He swore, andwould not repent, Thou shall be a priest forever, after the order of

Melchisedec,"andthisistheendofhislifeinheaven.Thatasintheoldlawthehighpriest(Christ'stypeinthis)"oughttoofferupthesacrifice"of every one that came unto God by him (as in Hebrews 5:5), in likemanner Christ; for it is his calling, as you have it in Hebrews 5:6.Otherwise, as that woman said to Philip, when she came to him forjustice,andheputheroff,Thencease(saysshe)tobeaking.SoifChristshoulddenyanysuchsoultotakeitscauseinhand,hemustthenceasetobe a priest. He lives to intercede; he is a priest called by God, as wasAaron,Hebrews5:6.Whereforeheoughttodoit,inthatitishisoffice.

(3.)Andifyoursoulyetfearsthedifficultyofitsownparticularcase,inrespect of the greatness of your sins, and the circumstances thereof, orany consideration whatsoever, which to your view does make yoursalvationahardsuittoobtain;theapostlethereforefurtheradds,"Heisabletosavetotheutmost,"whateveryourcausebe,andthisthroughthishis intercession. That sameword, "to the utmost," is a goodword, andwell put in for our comfort. Consider it therefore, for it is a reachingword,andextendsitselfsofar,thatyoucannotlookbeyondit.

Letyoursoulbesetuponthehighestmountthateveranycreaturewasyetsetupon,andthatisenlargedtotakeinandviewthemostspaciousprospectbothofsinandmisery,anddifficultiesofbeingsavedthateveryetanypoorhumbledsouldidcastwithinitself.Yes,jointothesealltheobjections and hindrances of your salvation that the heart ofman cansupposeorinventagainstitself.Liftupyoureyesandlooktotheutmostyoucansee,andChristbyhisintercessionisabletosaveyoubeyondthehorizonandfurthestcompassofyourthoughts,even"totheutmost"andworstcasetheheartofmancansuppose.Itisnotyourhavinglainlonginsin, longunder terrorsanddespairs,orhavingsinnedoftenaftermanyenlightenings, that can hinder you from being saved by Christ. Do butremember this same word, "to the utmost," and then put in whatexceptions you will or can, lay all the bars in your way that areimaginable; yet know that "the gates of hell shall not prevail againstthee."

(4.)Again,considerbutwhatitisthatChrist,whohasbyhisdeathdoneenoughtosaveyou,doesyetfurtherforyouinheaven.Ifyouthoughtyouhad all the saints in heaven and earth jointly concurring in promoving

your salvation, and competitors unto God in instant and incessantrequestsandprayerstosaveyou,howwouldyoubeencouraged?ShallItellyou?OnewordoutofChrist'smouth(whoistheKingofsaints)willdo more than all in heaven and earth can do; and what is there thenwhichwemaynothopetoobtainthroughhisintercession?

Andwouldyouknowwhetherhehasundertakenyourcause,andbeguntointercedeforyou?Inaword,hasheputhisSpiritintoyourheart,andsetyourownheartonworktomakeincessantintercessionsforyourself"withgroansunutterable"(astheapostlehasitinRomans8)?ThisistheechoofChrist'sintercessionforyouinheaven.

(5.)Andlastly,ifsuchasoulshallfurtherobject,butwillhenotgiveoversuingforme?MayInotbecastoutofhisprayersthroughmyunbelief?Letitherebeconsideredthathelives"ever"tointercede;andtherefore,ifheonceundertakeyourcause,andgetsyouintohisprayers,hewillneverleave you out, night nor day. He intercedes ever, until he hasaccomplished and finished your salvation. Men have been cast out ofgoodandholymen'sprayers,asSauloutofSamuel's,andthepeopleofIsraeloutofJeremiah's,butneveroutofChrist'sprayers;the"smokeofhisincenseascendsforever,"andhewillintercedetotheutmost,untilhehas savedyou to theutmost.Hewillnevergiveover,butwill lie in thedustforyou,orhewillperfectandprocureyoursalvation.

Onlywhile Iamthusraisingupyour faith tohimupon theworkofhisintercessionforus,letmespeakawordtoyouforhim,sotostirupyourlovetohim,upontheconsiderationofthishisintercessionalso.YouseeyouhavethewholelifeofChrist,firstandlast,bothhereandinheaven,laidoutforyou.Hehadnotcometoearthbutforyou,hehadnootherbusinesshere."UntousaSonisborn."Andtobesure,hehadnotdiedbutforyou."ForusaSonwasgiven;"andwhenherose,itwas"foryourjustification."Andnowheisgonetoheaven,helivesbuttointercedeforyou.Hemakesyoursalvationhisconstantcalling.Otherefore,letuslivewhollyuntohim, forhehasanddoes livewhollyuntous.Youhavehiswholetimeamongyou;andifhewereyourservant,youcoulddesirenomore.Therewasmuchofyourtimelostbeforeyoubegantolivetohim;buttherehasbeennomomentofhistimewhichhehasnotlivedto,andimproved foryou.Norareyouableever to live forhimbutonly in this

life, for hereafter you shall live with him, and be glorified of him. Iconclude all with that of the apostle, "The love of Christ it shouldconstrainus,"becausewecannotbut "judge" this tobe themostequal,that "they which live should not henceforth live unto themselves, butuntohimwhodiedforthem,androseagain,"and(outofthetextIalsoadd) "sits at God's right hand;" yes, and there "lives forever to makeintercessionforus."

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