Christ set forth in his [brace] death, resurrection, ascension, sitting at Gods right hand, intercession, [brace] as the [brace] cause of justification. Object of justifying faith. Upon Rom. 8. ver. 34. Together with a treatise discovering the affectionate tendernesse of Christs heart now in heaven, unto sinners on earth. / By Tho: Goodwin, B.D.

CHRIST SET FORTH In his Death , Resurrection , Ascension , Sitting at Gods right hand , Intercession , As the CAUSE of Iustification . OBJECT of Iustifying Faith . Upon ROM. 8. VER. 34.

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

By THO: GOODWIN , B. D.

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

TO THE READER .

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

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

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

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

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

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

THO. GOODWIN .

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

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

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

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

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

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

ERRATA .

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

SECT. I. SHEWING BY WAY of INTRODUCTION , that CHRIST is the EXAMPLE , and OBIECT of Iustifying Faith . ROM. 8. 34. Who is he that condemneth ? It is Christ that dyed ; yea rather , that is risen againe , who is even at the right hand of God , who also maketh intercession for us .

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

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

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

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

For Explication hereof . Exlplained .

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

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

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

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

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

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

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

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

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

2. In Christ we have here all those foure made things matter of triumph to Beleevers , 2. His Death , Resurrection , &c. matter of triumph unto faith . to assure them that they shall not be condemned , but justified . In that Christ 1. Dyed . 2. Rose againe . 3. Is at Gods right hand . 4. Intercedes .

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

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

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

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

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

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

First , 1. As in joynt commission with God the Father . Christ is the object of faith , in joynt commission with God the Father . So here , It is God that justifies , and Christ that dyed : They are both of them set forth as the foundation of a Beleevers confidence . So elsewhere , Faith is called a beleeving on him ( namely , God ) that justifies the ungodly , Rom. 4. 5. and a beleeving on Christ , Acts 6. Wherefore faith is to have an eye unto both , Faith to eye both God and Christ in seeking justification . for both doe alike contribute unto the justification of a sinner . It is Christ that paid the price , that performed the righteousnesse by which we are justified ; and it is God that accepts of it , and imputes it unto us : Therefore Justification is ascribed unto both . And this we have , Rom. 3. 24. where it is attributed unto them both together , [ Being justified freely by his grace , through the redemption that is in Iesus Christ : ] Where we see , that Gods free grace , and Christs righteousnesse , doe concur to our justification . Christ paid as full a price , as if there were no grace shewne in justifying of us ; ( for mercy bated Christ nothing ) and yet that it should be accepted for us , is as free grace , and as great , as if Christ had paid never a farthing . Now as both these meet to justifie us , so faith in justification is to look at both these : So it followes in the next ver. of that 3. Yet God the ultimate object . Rom. 25. [ Whom God hath set forth to be a propitiation [ through faith ] in his bloud . ] And though it be true , that God justifying is the ultimate object of our faith , ( for Christ leads us by the hand ( as the word is , Ephes. 2. 18 ) unto God : and 1 Pet. 1. 21. we are said by Christ to beleeve on God who raised him , that so our faith and hope might be on God ) Christ , under the New Testament , the more immediate object . yet so , as under the New Testament , Christ is made the more immediate object of faith ; for God dwelling in our nature is made more familiar to our faith then the Person of the Father is , who is meerly God . Under the Old Testament , when Christ was but in the Promise , and not as then come in the flesh , then indeed their faith had a more usuall recourse unto God , who had promised the Messiah , of whom they then had not so distinct ( but onely confused ) thoughts ; though this they knew , that God accepted , and saved them through the Messiah : But now under the New Testament , because Christ , as Mediator , exists not onely in a promise of Gods , but is come , and manifest in the flesh , and is set forth by God , ( as the Apostles phrase is ) to tranfact all our businesses for us betweene God and us . Hence the more usuall and immediate addresse of our faith is to be made unto Christ ; who as he is distinctly set forth in the New Testament , so he is as distinctly to be apprehended by the faith of beleevers . Ye beleeve in God , ( sayes Christ to his Disciples , whose faith and opinion of the Messiah was till Christs Resurrection , of the same elevation with that of the Old-Testament-beleevers ) beleeve also in me : Make Me the object of your trust for Salvation , as well as the Father . And therefore when Faith and Repentance come more narrowly to be distinguished by their more immediate objects , it is Repentance towards God , but Faith towards our Lord Iesus Christ , Act. 20. 21. not but that God and Christ are the objects of both , but that Christ is more immediately the object of Faith , and God of Repentance : So that we beleeve in God through beleeving in Christ first , and turne to Christ by turning to God first . And this is there spoken , when they are made the summe of Christian doctrine , and of the Apostles preaching : And therefore the faith of some being much enlarged to the mercies of God and his free grace , and but in way of supposition unto Christ , or in a taking for granted , that all mercies are communicated in and through Christ , yet so , as their thoughts work not so much upon , nor are taken up about Christ ; although this may be true faith under the New Testament , in that God and his free grace is the joynt object of faith , together with Christ and his righteousnesse , and the one cannot be without the other , and God oft-times doth more eminently pitch the streame of a mans thoughts in one chanell rather then in another , and so may direct the course of a mans thoughts towards his free grace , when the streame runs lesse towards Christ , yet it is not such a faith as becomes the times of the Gospel ; it is of an Old-Testamentstraine and Genius : whereas our faith now , should in the more direct and immediate exercises of it , be pitcht upon Jesus Christ , that through him ( first apprehended ) our faith might be in God , ( as the ultimate object of it ) as the Apostle speaks . And so much for the first .

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

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

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

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

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

There are three sorts of Promises , Three sorts of Promise , and how Christs Person is the object of faith in applying them all . and in the applying of all these , it is Christ that your faith is to meet with .

1. There are absolute promises , made to no Conditions ; as when Christ is said to come to save sinners , &c. Now in these it is plaine , that Christ is the naked object of them : so that if you apply not him , you apply nothing , for the onely thing held forth in them is Christ .

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

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

SECT. II. CHRIST the object and support of faith for Justification , in his death . ROM. 8. 34. Who shall condemne ? Christ hath dyed .

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

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

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

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

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

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

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

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

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

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

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

NOw having thus directed your Faith to the right object , Christ , and Christ as dying ; let us secondly see what matter of support and encouragement faith may fetch from Christs death , for Justification . And surely that which hath long agoe satisfied God himselfe for the sins of many thousand soules now in heaven , The fulnesse of Christs satisfaction . may very well serve to satisfie the heart and conscience of any sinner now upon earth , in any doubts in respect of the guilt of any sins that can arise . We see that the Apostle here , after that large discourse of Justification by Christs righteousnes , in the former part of this Epistle to the Rom. and having shewed how every way it abounds , Chap. 5. he now in this 8. Chap. doth as it were sit down like a man over-convinced ; as ver. 31. What then shall we say to these things ? He speaks as one satisfied , and even astonished with abundance of evidence ; having nothing to say , but onely to admire God and Christ in this work ; and therefore presently throws downe the Gauntlet , and challengeth a dispute in this point with all commers : Let Conscience , and carnall reason , Law , and Sinne , Hell and Devils bring in all their strength , Who is he shall lay any thing to the charge of Gods Elect ? who shall condemne ? Paul dares to answer them all , and carry it with these few words , [ It is God that justifies , It is Christ that dyed : ] And ( as in ver. 37. ) [ We are more then conquerours in all these . ] It was this that brought in the Prodigall , that in his Fathers house there was bread [ enough . ] And so likewise he ( who ever he was ) who was the Author of the 130. Psal. when his soul was in deep distresse by reason of his sins , ver. 1 , 2. yet this was it that setled his heart to wait upon God , that there was plenteous redemption with him . Christs redemption is not meerly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a price or ransome aquivalent , or making due satisfaction according to the just demerit of sinne ; but it is plenteous redemption ; there is an abundance of the gift of righteousnesse , Rom. 5. 17. and unsearchable riches of Christ , Ephes. 3. 8. Yea , 1 Tim. 1. 14. [ the grace of our Lord ( that is , of Christ , as ver. 12. ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] we translate it , [ was abundant ] but the word reacheth farther , it was over-full , redundant , more then enough : And yet ( sayes Paul , ver . 13. ) I had sins enough to pardon , as one would think that might exhaust it , I was a blasphemer , &c. But I found so much grace in Christ , even more then I knew what to doe withall .

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

As first , 1. Against the hainousnesse of sin in the generall . Is sinne the transgression of the Law ? Christ dying , the Law-maker , was subjected to the Law ; and will not that make amends ? Is sin the debasement of Gods glory , manifested in his Word and Works ? Christs dying was the debasement and emptying of the brightnesse of his glory in the highest measure , being personally manifested in the flesh . The one of them is but as the darkning the shine or lustre of the Sun upon a wall , but the other is as the obscuring of the Sun it selfe . Sins highest evill lies in offending God ; but Christs righteousnesse is ( oppositely ) the righteousnesse of God himselfe ; or Iehovah made our righteousnesse : So that God in our sinne is considered but as the object against whom ; but God in this our righteousnesse , is the subject from whom , and in whom this righteousnesse comes , and is seated : And so his God-head answerably gives a higher worth to it , by how much the alliance which the subject hath to an action of its owne , that proceeds from it , is nearer then that which an object hath , against which the action is committed .

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

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

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

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

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

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

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

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

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

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

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

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

SECT. III. FAITH supported by Christs RESURRECTION . ROM. 8. 34. — Yea rather , that is risen againe .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

For the first of these , §. I. to illustrate and prove it in the generall , That Christ was a Common person , proved . that instance of Adam serves most fitly , and is indeed made use of in the Scripture , to that end . Adam , as you all know , was reckoned as a common publique person , 1. In generall , by a parallel with Adam , not standing singly or alone for himselfe , but as representing all Man-kind to come of him : So as by a just Law , what he did was reckoned to his posterity , whom he represented . And what was by that Law threatned , or done to him for what he did , is threatned against his posterity also . Now this man was herein a lively type of our Lord Christ , the Type of Christ herein . as you have it , Rom. 5. 14. [ Who was the type of him who was to come . ] Unto which purpose , the titles which the Apostle gives these two , Christ and Adam , 1 Cor. 15. 47. are exceeding observable ; he calls Adam , The first man ; and Christ our Lord , The second man : and both for that very purpose and respect which we have in hand : For , first , he speaks of them , as if there had never been any more men in the world , nor were ever to be for time to come , except these two : and why ? but because these two betweene them , had all the rest of the sons of men hanging at their girdle ; because they were both Common persons , that had the rest in like ( though opposite ) considerations included , and involved in them . Adam had all the sons of Men borne into this world , included in himself , who are therefore called earthly men , ver . 48. in a conformity to him the earthly man , ver . 47. and Christ the second man had all his Elect , ( who are the first-borne , and whose names are written in heaven , and therefore in the same ver. are oppositely called heavenly men ) included in him . You see how he summes up the number of all men in two , and reckons but two men in all ; these two , in Gods account , standing for all the rest . And farther observe , that because Adam was in this his being , a common person unto his , the shadow and the lively Type of Christ , who was to come after him ; that therefore he is called The first man , ( of these two ) and Christ The second man , as typified out by him .

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

Thus first , §. 2. in their two severall conditions , qualifications , 1. Adam and Christ Common persons , in their conditions , and qualifications , and states . and states , they both were Common persons : That is , look what state or condition the one or the other was made in , is by a just Law to be put upon those whom they represented . So the Apostle reasons from it , ver. 48. [ As ] is the earthly man , ( namely , the first man , Adam ) [ such ] are the earthly : namely , to be earthly men as well as he ; because he who was a Common person representing them , was in his condition but an earthly man : And oppositely , by the same Law , it follows , [ As ] is the heavenly man , ( namely , the second man , Christ ) [ such ] are and must be the heavenly , who pertaine to him , because he also is a Common person , ordained to personate them : and Adam , who came after him , was therein but his Type .

And as thus in this place to the Corinths the Apostle argues Christ to be a Common person , in respect of his condition and state , by an argument of parallels taken from his Type , Adam ; So secondly , in that 5. to the Romanes , he argues Christ to have been a Common person , 2. Christ a Common person , in respect of what he did , or what he suffered , illustrated by the parallel of Adam . in his actions which he did on earth ; and this also from the similitude of Adam , whom ver. 14. he therein makes to have been Christs Type . And he speaks of Adam there , as a Common person , both in respect of what he did , namely , his [ Sinne ; ] and also in respect of what befell him for his sin , namely , [ Death , ] and condemnation . And because he was in all these not to be considered as a single Man , but as one that was All men , by way of representation : Hence , both what he did , they are said to doe in him ; and what condemnation or death was deserved by his sin , fell upon them all , by this Law of his being a publique person for them .

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

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

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

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

And all this communion with Christ as a Common person , representing them in his death , he there instructs them to be represented and sealed up to them by their Baptisme ; so ver. 3 , 4. How , I shall shew afterwards .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

SECT. IV. FAITH supported by Christs ASCENSION , AND Sitting at Gods right hand . ROM. 8. 34. Who is he that condemneth ? It is Christ , [ who is even at the right hand of God . ]

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

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

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

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

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

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

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

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

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

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

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

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

And now , what say you , are ye satisfied yet , that God is satisfied for your sins ? What superabundant evidence , must this Christs sitting at Gods right hand , His sitting downe at Gods right hand , afford a double evidence . give to a doubting heart ? It argues , First that Christ for his part hath perfectly done his worke ; and that there is no more left for him to do by way of satisfaction : This the word [ sitting ] implies . Secondly , It argues that God is as fully satisfied on his part : this his sitting [ at Gods right hand ] implyes .

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

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

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

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

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

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

So that your Faith through this consideration ; What comfort faith may derive from this . We may behold our selves in heaven already . may see your selves as good as in Heaven already : For Christ is entred as a Common Person for you . Justification hath two parts , First , Acquitance from sin , and freedome from condemnation : as here , Who shall condemne ? And Secondly , Iustification of life , as it is called Rom. 5. 18. that is , which gives title to eternall life : Now dying and rising as a Common person for us , procures the first , sets us perfectly enough in that state of freedome from condemnation ; But then , this Christ his entring into Heaven , as a Common Person , sets us farre above that state of Noncondemnation : It placeth us in Heaven with him . You would think your selves secure enough , if you were ascended into Heaven . As Heman said of his condition , that he was free among the dead , that is , he reckoned himselfe ( in his despaire ) free of the company in Hell , as well as if he had beene there ; thinking his name enrolled among them , and his place taken up : so you may reckon your selves ( as the word is , Rom. 6. ) free of the company of Heaven , and your places taken up there ; so that when you come to die , you shall go to heaven as to your own place , by as true a title , though not of your own , as Iudas went to Hell ( which is called his own place , as ( Act. 1. ) the Apostle speaks ) What a start is this ? how far have you left below you pardon of sins and non-condemnation ? you are got above . How securely may you say , Who shall condemne ? Christ hath ascended , and entered into Heaven . This is the first branch of the second Head : The influence that Christs Ascension hath into our justification and salvation .

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

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

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

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

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

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

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

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

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

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

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

SECT. V. The Triumph of faith from Christs INTERCESSION . ROM. 8. 34. Who also maketh intercession for us .

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

WE have seene Christ sitting at Gods right hand as a Judge and King , having all authority of saving or condemning , in his own hands ; and having all power in Heaven and Earth , to give eternall life to them that believe : And the confidence that this giveth us .

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

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

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

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

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

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

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

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

For the first , I will proceede therein by degrees .

First , It is one part of his Priest-hood . You must know , that Christ is not entred into heaven simply , as a fore-runner ( which hath been explained ) to take up places for you , but as a Priest also : Made a Priest , after the order of Melchisedec ; which is more then simply a Forerunner . Yea , his sitting at Gods right hand is not onely as a King armed with power and authority to save us ; but he sits there as a Priest too : Thus Heb. 8. 1. We have such an High Priest who is set downe at the right hand of the Majesty on high .

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

First , Oblation , or offering the Sacrifice .

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

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

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

Secondly , 2. Entring into the Heavens to Intercede . he carryed this his bloud into the Holy of Holies , namely , the Heavens , Heb. 9. 12. where he appeares , ver . 24. and there also prayes in the force of that bloud . And the Type of those prayers was that cloud of Incense made by the High-Priest ; so it is expresly interpreted , Rev. 8. 3. &c. The Angel Christ is said to have had much Incense , to offer it with the prayers of all the Saints : Which Incense is his owne prayers in heaven , which he continually puts up when the Saints pray on earth , and so perfumes all their prayers , and procures all blessings for them .

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

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

Yea , thirdly , this part of his Priesthood , is of the two the more eminent , yea , the top , the height of his Priesthood ; And this is held forth to us , in the Types of both those two orders of Priesthood that were before him , and figures of him ; both that of Aaron and Melchisedec : 1 This was typified out in that Leviticall Priesthood of Aaron and his fellows : The highest service of that office , was the going into the Holy of Holies , and making an atonement there : yea this was the height of the High priests honour , that he did this alone , and did constitute the difference between him ( as he was High priest , ) and other Priests : For they killed and offered the sacrifices without as well as he , every ordinary Priest did that : But none but the High Priest was to approach the Holy of holies with bloud , and this but once a yeere . Thus Heb. 9. 6 , 7. The Priests ( namely those inferiour Priests ) went alwayes ( that is , daily , morning and evening ) into the first Tabernacle , ( or Court of Priests , which was without the Holy of holies ) accomplishing the service of God ; namely , that offering of the daily sacrifice : But into the second , ( namely , the Holy of holies ) went the [ High-priests ] alone every yeere : So then this was that high and transcendent prerogative of that High-Priest then , and which indeed made him High-priest ; and answerably the highth of our High-priests office ( although he alone also could offer a satisfactory sacrifice , as the Apostle shews , Heb. 9. and 10. yet comparatively ) lay in this , that he entred into the heavens by his bloud , and is set downe on the Majesty on high , and in the vertue of his sacrifice there doth intercede . I know but one place that calleth him the Great High-priest , ( higher before then Aaron ) and that is , Heb. 4. 14 , 16. And then it is in this respect , that he is passed into the Heavens , as it follows there .

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

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

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

CHAP. III. The second : The speciall peculiar influence that Intercession hath into our Salvation and Justification , and the Reasons why God appointed it to be added to the former .

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

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

The first sort of Reasons respect God himselfe .

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

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

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

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

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

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

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

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

Secondly , 2. The continuance of our justification depends upon it . The continuation of our Iustification depends upon it . And as his Intercession is the virtuall continuation of his Sacrifice ; so is it the continuing cause of our justification : which though it be an act done once , as fully as ever , yet is it done over every moment , for it is continued by acts of free Grace , & so renewed actually every moment . There is a standing in Grace by Christ spoken of Rom. 5. 2. as well as a first accesse by Christ , and that standing in grace , and continuing in it , is afterwards ver. 11. attributed to his life , that is , as it is interpreted Heb. 7. 25. his living ever to intercede . We owe our standing in grace every moment , to his sitting in Heaven , and interceding every moment ; There is no fresh act of justification goes forth , but there is a fresh act of intercession . And as though God created the World once for all , yet every moment he is said to create , every new act of providence beeing a new creation ; so likewise to justifie continually , through his continuing out free grace to justifie as at first ; and this Christ doth by continuing his Intercession : he continues a Priest for ever , and so we continue to be justifyed for ever .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

First , 1. The neernes of his alliance , that he is Gods naturall Son . in respect of the neernesse of his alliance to him , He is the naturall Son of God , God of God , and therefore certaine to prevaile with him . This is diligently still put in , almost in all places , where this part of his Priest-hood ( his Intercession ) is mentioned , in the Epistle to the Heb. So in the 4. of the same Epistle , ver. 14. We have a great High-priest entred into the heavens , Iesus , [ the Son of God . ] So Heb. 7. 25. and 28. ver. compared , the Apostle having said , ver. 25. that He is able to save to the utmost , seeing he ever lives to make Intercession ) he doth ver. 28. devolve this ability of his to save ( ultimately ) upon his being the Sonne : thus in the 28. verse , in the end of that discourse , this is made as the Basis of all : [ The Law ( saith he ) makes men High-priests which have infirmity ] ( which infirmity or disability of theirs , is mentioned in opposition unto what he had just before spoken of the great ability of his our High-priest in his interceding , ver. 25. in those words , He is [ able ] to save to the utmost . ) Those Priests whom the ceremoniall Law made , ( Aaron and his sonnes ) are unable to save , they have infirmity : Now what is it in him that makes this difference , and him so able above what they were ? The word of the Oath makes the [ Son ] ( sayes he ) who is perfected ( as you have it in the Greeke , and margent ) for evermore . He mentions this his Son-ship principally in relation to his Intercession , which there he had discoursed of . Intercession is a carrying on our salvation in a way of grace and favour , as his death was by way of satisfaction . How great an influence this hath into Intercession to make it prevalent . And answerably it may be observed in the Scripture , that as the all-sufficiencie of the satisfaction of his death , is still put upon his being God ; and so upon the greatnesse of his Person considered in respect of his nature or essence , namely , his God-head : So in like manner , that the prevalencie of his Intercession is founded upon the neernesse of his relation unto God , his allyance to him , and the being his Sonne . Thus for the first . When Redemption is spoken of , the sufficiencie of the price is eminently put upon his God-head , [ The bloud of God . ] Thus also Heb. 9. where when he had ( ver. 12. ) shewne how Christ had purchased and obtained a perfect redemption , he then argues the sufficiencie of it from his God-head , ver. 13 , 14. For if the bloud of Bulls and of Goats , and the ashes of an Heifer , sprinkling the uncleane , sanctifieth to the purifying of the flesh : How much more shall the blood of Christ , who [ through the eternall spirit ] offered himself , &c. The eternall spirit is his God-head . Thus answerably when he speaks of the prevailing of his Intercession in Heaven , he puts it upon his Sonne-ship [ Iesus the Sonne , ] he mentions the neernesse of the relation of his person to God , as being that which draws with it that great respect of favour & grace , he being by this great with God , as great in himself . All matters of Intercession are carried we know by way of favour : And therefore looke how prevalent in a way of merit , his being God makes his death in its kinde ; no lesse prevalent doth his being the Sonne of God , make his Intercession in its kinde , namely , in a way of obtaining grace and mercie : yea so prevalent of it selfe it is , that we might build upon it alone , even as much as upon his death . And indeed , Christ intercedes not only in the vertue and strength of his satisfaction , ( though in that also ) and of his obedience to his Father : but also in the strength of his relation as a Sonne who pleads his own grace and interest in God , as he is his Sonne ; which is a consideration that doth always actually exist and abide : Whereas his obedience ( though perfect ) was but once offered up , and its existence is but virtuall ; but he continues a Sonne for ever , not virtually only , but actually . And therefore it is added in that seventh to the Hebrews , ver. last , that the Gospell ordained the Sonne [ perfected for ever . ] The meaning whereof is , that he is not only a Priest perfected in the time past by that perfect offering once made , but in that he is the Sonne , he remains a perfect Priest for ever , for time to come : whom therefore no imperfection in his office , no failing or missing of his suits can befall . So as if it could be supposed that his obedience ( because past so long ago ) might be forgotten : yet never this , that he is a Sonne : That for ever abides , and of it selfe were enough to prevaile . And how effectuall must the intercession of such a Son be , who is so great a Sonne of so great a Father , equall with him , and the expresse Image of his Person ? never any Sonne so like , and in so peculiarly a transcendent manner a Sonne , as the relation of Sonne-ship among men is but a shadow of it ! Christ is one with his Father , as himselfe often speakes ; and therefore if his Father should deny him any thing , he should then cease to be one with him , he must then deny himselfe , which God can never do . He is in this respect [ the Beloved ] as he is called , Ephes. 1. 6. as on whom ( originally and primarily ) all the beames of Gods love doe fall . Solomon ( the type of Christ ) was the beloved of God , 2 Sam. 12. 24. and had his name from thence , ( namely ) Iedidiah , that is , beloved of the Lord : And to shew how beloved he was , God , when he came first to his kingdome , bade him ask what he should give him , 1 King . 3. 5. Now the like God sayes to Christ when come first to his Kingdome also , Psal. 2. 8. Ask of me and I will give thee ; namely , when he had set him as King on his holy hill , ver. 6. And of him he sayes , This is my well-beloved Sonne in whom I am well pleased , heare him . God bids us therefore and upon that respect to heare him ; and that speech was but the eccho of his own heart , in that he himselfe is so well pleased with him for this that he is his Sonne , as he himselfe will heare him in every thing , yea , and is so pleased with him , as that although Christ had never died , nor obeyed the Law ; yet simply , because he is his Sonne , he hath so full an acquiescencie of all desires in him , and complacencie of delights , that he could deny him nothing . How prevalent then must Christs intercession needes be , though there were nothing else to be considered ?

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

And secondly , 2 His potency with God , from his having been so obedient a Sonne . hee intercedes not onely as a Sonne , ( and in that respect a Priest perfect enough for ever ) but also as a Sonne who hath beene obedient to his Father , and hath done at his request , and for his sake , the greatest service for him , and the most willingly that ever was done : And you all know how much former services done , doe always forward suits . In the 5. of the Heb. ver . 8 , 9 , 10. it is said , that though he were a Son , yet learned he obedience , and thereby became perfect . The Apostle had said in the verses before , that in respect of his being his Son , God had called him to this office , as one that was therby sufficiently qualifyed to be a Priest that might prevaile ; and yet in these verses he further adds , that though he was a Son , ( and in that respect a Priest perfect enough ) yet he was to bee obedient also , and thereby yet to become in a further respect a perfect Highpriest also , even in respect of service done , and obedience performed . And so shews that he coms to have a further perfection & power of prevailing in his priestly office added to that relation of Sonne-ship , spoken of ver. 5. And therefore it followes , that he being thus become perfect , namely , through his obedience , he became Author of eternall salvation unto all them that obey him , called of God an High-priest for ever , &c. That therefore which makes him yet more potent , ( that he may be sure to prevaile ) is his obedience , and service done ; and this alone also were enough to carry any thing . And both these considerations of his Sonne-ship and obedience , as giving an efficacie to his Intercession , you have also in that Heb. 7. from ver. 26. to 28. he had spoken of the power of Intercession , ver. 24 , 25. how he was able to save to the utmost ; and then in the following verses he shews the ground of it , first in his fore-past obedience , ver. 26. 1. Active , For such a High-priest became us , who was [ holy , harmlesse , undefiled . ] And such a Priest he was , and therefore able thus to save by his Intercession : For such an one who was holy , harmlesse , and no guile found in his mouth , what requests come out of such lips , must needs be accepted . Then 2. he mentions his Passive obedience , ver. 27. He offered up himselfe once , and thereby made so full a satisfaction , as he needed not to doe it but once ; and in the strength of both these he intercedes : for to that purpose doth the mention of both these there come in . And then he addes that other which we before insisted on , that he is the Sonne , which follows in the next words , ver. 28. And accordingly you shall finde Christ himselfe urging this his obedience , as the foundation of all those his suits and requests for us that follow after . So in that last prayer , Iohn 17. ( which is as it were a pattern or instance of his Intercession for us in Heaven ) I have glorifyed thee on earth , I have finished the worke thou gavest me : Two things to be distinctly considered in his obedience , and both making it prevalent with God . ver. 4. And whereas two things may be distinctly considered , in that his obedience . 1. The worth of it , as a price in the valuation of Iustice it selfe ; 2. The desert of favour and grace with God ; which such an obedience and service done for his sake , might in a way of kindnesse expect to finde at his hands : you may for your comfort consider , that besides what the worth of it as a price , which I shall urge in the next Chapter , might exact of Justice it self betweene two strangers ( as we use to say ) he having well paid for all that he asks ; he hath moreover deserved thus much grace and favour with his Father , in that this obedience was done for his sake and at his request ; and this it calls for even in way of remuneration and requitall as of one kindnes with the like : That therefore his Father should heare him in all the requests that ever he should make , yea so transcendent was the obedience which he did to his Father , in giving himselfe to death at his request , ( and it was done at Gods sole entreaty , Loe I come to doe thy will ) as he can never out-aske the merit of this his service . And ( which may yet further encourage us herein ) he hath nothing at all left to aske for himselfe simply , for he hath need of nothing . So that all his favour remaines entire , for to be laid forth for sinners , and employed for them : and then adde this thereto , that all he can aske for them , is lesse , yea farre lesse then the service which he hath done to God comes to ; our lives , and pardon , and salvation , these are not enough ; they are too small a requitall . So that besides his naturall grace , and interest which he hath with his Father , as hee is his Sonne , ( which can never be lessened ) this his acquired favour by his obedience must needs make him prevaile , seeing it can never be requited to the full . Some Divines put so much efficacie in this , that they say , Christs very being in Heaven , who once did this service , and so putting God in minde of it by his very presence , is all that intercession , that the Scripture speakes of ; so sufficient they thinke this alone to be .

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

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

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

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

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

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

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

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

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

Therefore in the second place , 2. Consideration : Christ himselfe living & joyning with the cry of his bloud , how prevalent it must needs be . adde to this Christs own intercession also , which was the second thing propounded , That Christ by his own Prayers seconds this cry of his blood : that not only the blood of Christ doth cry , but that Christ himselfe being alive doth joyne with it : how forcible and prevalent must all this be supposed to be ? The blood of a man slain doth cry , though the man remain dead ; even as of Abel it is said , ( though to another purpose ) that being dead he yet speaketh , Heb. 11. but Christ liveth and appeareth : Vivit , & in coelum coelorum venit ; He follows the suit , pursues the Hue and cry of his blood himselfe . His being alive , puts a life into his death . It is not in this as it was in that other , the first Adams sinne and disobedience . Adam although he himselfe had beene annihilated when he dyed , yet he having set the stock of our nature a going in propagation of Children , his sin would have defiled and condemned them to the end of the world , and the force of it to condemne is neither furthered nor lessened by his subsisting & being , or his not being : it receives no assistance from his personall life , one way or other . And the reason is , because his sinne condemnes us in a na turall and necessary way : But the death of Christ and his blood shed , these saving us in a way of grace and favour unto Christ himselfe and for his sake , that very being alive of Christ , that shed this blood , adds an infinite acceptation to it with God , and moves him the more to hear the cry of it , and to regard it . In a matter of favour to be done for the sake of another man , or in a suit or matter of justice that concerns another , who is interested in it , that mans being in vivis , his being alive , puts a life into the cause . If David would have respect to Ionathan ( when dead ) in his children , he would much more if himselfe had been alive . God made a Covenant with Abraham , Isaac , and Iacob , to remember their Seed after them ; And why ? They are alive , and were to live for ever ; and though dead , shall rise againe . So Christ reasoneth from it , Mat. 22. 32. I am the God of Abraham , Isaac , and Jacob : God is the God of the living , ( sayes he ) and not of the dead : and so , though Abraham be ignorant of his children ( as the prophet speakes ) and should not intercede for them , yet because Abrahams soul lives , and is not extinct , ( as the Sadduces thought ) but shall live again at the Resurrection ; therefore God remembers , and respects his covenant with them ; for he is a God of the living , and so his Covenant holds with them whilst they live . The old covenant of the first Testament ran in the names of Abraham , Isaac , and Iacob , [ The God of Abraham , Isaac , and Iacob ] but this new covenant runs in the name of Christ , The God and Father of our Lord Iesus Christ ; so Eph. 1. 3. and so he becomes our God and our Father in him . And God being thus our Father , because Christs Father , and Christ ( in whose name the Covenant runs ) being alive , and God by Covenant the God of a living , not of a dead Christ ; This therefore works effectually with him to respect his blood and hear the cry of it ; and this , though Christ were absent , much more then when he is present also , and on purpose appeareth in the presence of God for us ; as it is Heb. 9. 24. He is alive , and so , able to follow his owne suit , and will be sure to see to it , and to second the cry of his blood , if it should not be heard .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

In the words observe ,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

FINIS .

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

By THO: GOODWIN , B. D.

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

THE TABLE OF The Heart of Christ in Heaven , towards Sinners on Earth . 1. Demonstrations of the gracious disposition of his Heart towards us . Extrinsecall , shewing the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that it is so . Part 1. Intrinsecall shewing the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Reasons why it must needs be so . Part 2. 2. The Manner how his Heart is affected towards us ; and the way how it comes to passe that such affections are let into his heart . Part 3.

Part I. Containing Demonstrations Extrinsecall .

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

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

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

Part II. Demonstrations Intrinsecall .

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

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

Part III.

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

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

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

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

I. PART .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE HEART OF Christ in Heaven , TO Sinners on Earth . II. PART . HEB. 4. 15. For we have not an High-priest which cannot be touched with the feeling of our infirmities : but was in all points tempted like as we are , yet without sin .

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

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

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

First , all that may any way discourage us , he here calls by the name of Infirmities , thereby meaning both 1. The evill of afflictions of what sort soever , Persecutions , &c. from without . 2. The evill of sins which doe most of all discourage us , from within .

And that both these are menat ,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A 3. engagement is the engagement of an Office , which still lies upon him , and requires of him all mercifulnesse and graciousnesse towards sinners that doe come unto him . And therefore whilst he continues in that place , and invested with that office , ( as he for ever doth ) his heart must needs continue full of tendernesse and bowels . Now that office is the office of his Priesthood ; which this Text mentions , as the foundation of our encouragement to come boldly to the Throne of grace , for grace and mercie , — seeing we have a great High [ Priest ] entred into the Heavens .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE HEART OF Christ in Heaven , Towards Sinners on Earth . PART III. HEB. 4. 15. For we have not an High-Priest who cannot be touched with the feeling of our infirmities , but was in all things tempted like as we are , yet without sin .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I shall set it forth three wayes :

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Vses of all .

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

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

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

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

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

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

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

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

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

FINIS .