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
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 feated And so his God-head answerably gives a higher worth to it by how much the alliance which the subject hath to an action of its owne that proceeds from it is nearer then that which an object hath against which the action is committed Or secondly 2. Against any aggravation of particular sins what peculiar aggravations or circumstances are there in thy sinnes to weigh down with which some circumstances in Christs obedience and death may not be paralleld to lift thee up againe 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
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
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
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 vvhen he spake in and to the Disciples the vvords of life so he takes off Christs prayers also when he prayes in us hee takes but the vvords as it were out of Christs mouth or heart rather and directs our hearts to offer them up to God He also follovvs us to the Sacrament and in that Glasse shews us Christs face smiling on us and through his face his heart and thus helping of us to a sight of him vve goe away rejoycing that we savv our Saviour that day Then secondly all those vvorks both of miracles and conversion of sinners in answer to the Apostles prayers are a demonstration of this What a handsell had Peters first Sermon after Christs Ascension when three thousand soules were converted by it The Apostles you know went on to preach forgivenesse through Christ and in his Name and to invite men to him and what signes and wonders did accompany them to confirme that their preaching and all were the fruits of Christs Intercession in heaven So that what he promised Iohn 14. 12. as an evidence of his minding them in heaven was abundantly 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
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
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
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
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
still in that work he stands engaged therein as an Undertaker for us and so as a Surety intercedes Such as Iudah was for Benjamin Gen. 43. 9. I will be surety for him of my hand shalt thou require him if I bring him not unto thee and set him before thee then let me beare the blame for ever So sayes Christ for us And therefore Sponsio or undertaking for us is by Divines made a great part of this part of his office Now the consideration of this may the more secure us for the more peculiarly and solely it is his work the more his honour lies at stake and the more he will set himselfe to effect it yea and being by way of Suretiship it concerns him yet more neerly for he hath engaged and if he should faile might even lose that honour which he hath now in heaven CHAP. V. The prevalencie of Christs Intercession and the pwoerfull influence it hath into our salvation Demonstrated first from the greatnesse of Christ and his favour with God THus we have heard what matter of support to our faith by way of evidence this must needs afford The prevalencie of Christs Intercession and the influence of it into our Iust fication that Christ intercedes Let us consider now what further assurance will arise to our faith from the influence which Christs Intercession must needs have to effect and carry on our salvation to an assured issue The work of Intercession being effectually to procure our salvation and to continue the pardon of our sins and hold us in favour with God therefore the influence and energie it hath herein must needs lie in that potencie and prevalencie which this intercession of Christ hath with God to obtain any thing at his hands for us and so to continue his favour towards us Demonstrated Now to raise up our apprehensions how potent and prevalent this Intercession of Christ must needs be let us consider both the Person interceding namely Christ and the Person with whom Christ intercedes for this favour which is God the one the Sonne the other the Father and so the greatnesse of Christ with God and the graciousnesse of God to Christ together with the one-nesse of wills and unity of affections 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
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
many threatnings gone out against them never so many presidents and examples of men condemned before for the like sins and in the like case yet Christ can prevaile against them all CHAP. IX The potencie of Christs Intercession demonstrated in that he intercedes with God who is Our Father How Gods heart is as much inclined to heare Christ for us as Christs is to intercede SEcondly Christ is an Advocate for us with Our Father You may perhaps think there is little in that but Christ puts much upon it yea so much as if that God would however grant all that Christ himselfe means to ask whether Christ asked it or no. This you have expresly in Iohn 16. 26 27. At that day sayes Christ you shall ask in my name and I say not to you that I will pray the Father for you for the Father himselfe loveth you To open this place where he sayes at that day The day he meanes through this whole Chapter is that time vvhen the holy Ghost should be shed upon them for throughout his discourse he stil speaks of the fruits of his Ascension and of giving the Comforter vvhich vvas done upon his ascending and vvas the first fruits of his priestly office in Heaven Thus Peter informs us Act. 2. 33. He being sayes he exalted by the right hand of God and having received namely by asking Ask and I will give thee of the Father the promise of the holy Ghost he hath shed forth this which you now see and heare Now of that time vvhen he shall be in Heaven he sayes I say not that I will pray for you vvhich is not meant that Christ prays not for us in heaven but rather those very vvords are the highest intimation that he vvould and doth pray for us that can be When men vvould most strongly intimate their purpose of a kindnesse they mean to doe for one they use to say I doe not say that I love you or that I will doe this or that for you which is as much as to say I will surely doe it and doe it to purpose But Christs scope here is as in the highest manner to promise them that he would pray for them so withall further to tell them for their more abundant assurance and security that besides their having the benefit of his prayers God himselfe so loves them of himselfe that indeed that alone were enough to obtaine any thing at his hands which they shall but ask in his name so as he needs not pray for them and yet he will too But now in this case if he himselfe pray for them and they themselves in his name and both unto a Father who of himselfe loveth them and who hath purposed to grant all before either he or they should ask vvhat hope must there needs be then of a good successe this is both the meaning of this place and a great truth to be considered on by us to the purpose in hand That it is the meaning of the place the manner of Christs speech implies I say not that I will pray the Father for you for the Father himselfe loveth you It is such a speech as Christ used upon a cleane contrary occasion Iohn 5. 45. Doe not thinke sayes he that I will accuse 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 vvhich imports his being armed and invested with all power in Heaven and Earth to give and apply eternall life to us 5. And last of all there remaines Intercession to finish and compleat our salvation to doe the thing even to save us And as Christs death 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 vve may see our selves actually possessed of heaven And there I vvill leave all you that are believers by faith possessed of it and solacing your soules in it and doe you feare condemnation if you can CHAP. X. The use of all Containing some Encouragements for weake Beleevers from Christs Intercession out of HEB. 7. 25. NOw for a Conclusion of this Discourse I will adde a briefe Use of Encouragement and this suited to the lowest Faith of the weakest Beleever who cannot put forth any act of Assurance and is likewise discouraged from comming in unto Christ And I shall confine my selfe onely unto what those most comfortable words as any in the booke of God doe hold forth which the Apostle hath uttered concerning Christs Intercession the Point in hand Wherefore he is able to save to the utmost those that come to God by him seeing he ever liveth to make Intercession for them words which I have had the most recourse unto in this Doctrinall part of any other as most tending to the clearing
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 vvere to remain here in this vvorld a world wherein there is much evil as himselfe sayes Iohn 17. 15. both of sinne and miserie and vvith which themselves vvhilst in it could not but be defiled and vexed This is it vvhich draws out his bowels towards them even at that time vvhen his heart was full of the thoughts of his own glory Having loved his own he loved them unto the end Which is spoken to shew the constancie of his love and vvhat it vvould be when Christ should be in his glory To the end that is to the perfection of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Chrysostome having begun to love them he vvill perfect and consummate his love to them And to the end that is forever So in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used and so by the Euangelist the phrase is here used in a sutablenesse to the Scripture phrase Psal 103. 9. He will not alwayes chide nor reserve anger for ever so we translate it but in the Originall He reserves not anger unto the end So that the scope of this speech is to shew how Christs heart and love vvould be towards them even for ever when he should be gone unto his Father as well as it vvas to shew how it had beene here on earth they being his owne and hee having loved them he alters he changes not and therefore vvill love them for ever And then thirdly to testifie thus much by a reall testimony what his love would be when in heaven to them the Euangelist shews that when he was in the middest of all those great thoughts of his approaching glory and of the soveraigne estate which he was to be in he then tooke water and a towell and washed his Disciples feete This to have bin his scope will appeare if you observe but the coherence in the second verse it is said that Iesus knowing that the Father had given all things into his hands then ver 4. he riseth from supper and layes aside his garments and tooke a towel and girded himselfe ver 5. after that he powred water into a bason and began to wash his Disciples feete c. where it is evident that the Euangelists scope is to hold forth this unto us that then when Christs thoughts were full of his glorie when he tooke in the consideration of it unto the utmost even then and upon that occasion and in the midst of those thoughts he washt his Disciples feete And what was Christs meaning in this but that whereas when he should be in heaven he could not make such outward visible demonstrations of his heart by doing such meane services for them therefore by doing this in the middest of such thoughts of his glory hee would shew what hee could be content as it were to doe for them when hee should bee in full possession of it so great is his love unto them There is another expression of Christs like unto this in Luke 12. 36 37. which confirms this to be his meaning here and to be his very heart in heaven At ver 36. he compares himselfe to a Bridegroome who is to go to heaven unto a wedding-feast who hath servants on earth that stand all that while here below as without waiting for him at which because they wait so long they may think much Christ adds Verily I say unto you that when the Bridegroome returnes refreshed with wine and gladnesse he shall gird himselfe and make them sit downe to meate and will come forth and serve them The meaning is not as if that Christ served at the latter day or now in heaven those that sit downe there but onely it is an abundant expression in words as here in a real instance to set forth the over-flowing love that is in his heart and the transcendent happinesse that we shal then enjoy even beyond what can be expected by us he utters himselfe therefore by an unwonted thing not heard of that the Lord should serve his servants and wait on them that waited for him And it is to shew his heart to them and vvhat he could be contented to doe for them So that you see what his heart was before he went to Heaven even amidst the thoughts of all his glory and you see vvhat it is after he hath beene in heaven and greatned vvith all his glory even content to wash poore sinners feete and to serve them that come to him and wait for him Now fourthly what was the mystery of this 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 vvent thither to performe for them concerning which observe first that he lovingly acquaints them with it afore-hand what it is which argued care and tendernesse as from an husband unto a vvife it doth And vvithall hovv plaine heartedly doth he speak as one that vvould not hide any thing from them Ioh. 16. 7. I tell you the truth of it sayes he it is expedient and expedient for you that I goe away And secondly he tels them it is wholly for them and their happinesse I goe to send you a Comforter whilst you are in this world to prepare a place for you Iohn 14. 2. when you shall goe out of this world There are many mansions in my Fathers house and I goe to take them up for you to keep your places for you till you come And there againe how openly and candidly doth he speak to them If it had beene otherwise sayes he I would have told you You may beleeve me I would not deceive you for all the glory in that place to which I am a going Whom would not this opennesse and nakednesse of heart perswade But then thirdly the businesse it selfe being such as is so much for us and our happinesse how much more doth that argue it And indeed Christ himselfe doth fetch from thence an argument of the continuance of his love to them So ver 3. If I goe to prepare a place for you if that 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 vvas from the Canaanites the reason of vvhich vvas because they had not a Christ there to intercede for them as vve have Then secondly to manifest his mind fulnesse of them and of all beleevers else when he should be in his glory he tels them that when he hath dispatched that busines for them and made Heaven ready for them and all the elect that are to come that then he meanes to come again to them So Chap. 14. ver 3. If I goe and prepare a place for you I will come again vvhich is a meere expression of love for he if he had pleased he might have ordered it to have sent for them to him but he means to come for them himselfe and this vvhen he is warm as vve speake and in the height and midst of his glory in Heaven yet he vvill for a time leave it to come again unto his Spouse And what is it for 1. To see her I will see you again and your heart shall rejoyce 2. To fetch her So Iohn 14. 3. I will come again and receive you to my selfe He condescends to the very laws of Bridegrooms for notwithstanding all his greatnesse no Lover shall put him down in any expression of true love It is the manner of Bridegrooms when they have made all ready in their Fathers house then to come themselves and fetch their Brides and not to send for them by others because it is a time of love Love descends better then ascends and so doth the love of Christ who indeed is Love it self therefore comes down to us himself I will come again and receive you unto my self sayes Christ that so where I am you may be also That last part of his speech gives the reason of it and withall bewrayes his entire affection It is as if he had said The truth is I cannot live without you I shall never be quiet till I have you where I am that so vve may never part againe that is the reason of it Heaven shall not hold me nor my Fathers company if I have not you with me my heart is so set upon you And if I have any glory you shall have part of it So ver 19. Because I live you shall live also It is a reason and it is halfe an oath besides As I live is Gods oath Because I live sayes Christ He pawnes his life upon it and desires to live upon no other tearmes He shall live to see his seed c. Esay 53. And yet further the more to expresse the workings and longings of his heart after them all that while he tels them it shall not be long neither ere he doth come againe to them So Iohn 16. 16.
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
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 vvhat the qualifications of the High-priest under the Law were who were types of our great High-priest he makes this one suitable to this here mentioned that he was to be one that could have compassion on the ignorant and those that were out of the way that is upon sinners for sins are those ignorances and goings astray from God and then adds in that himselfe was cloathed with infirmities that is with sins And although it is said here that Christ was without sin in all yet he was tempted by Satan unto all sorts of sins even as we are And that by infirmities sins are mainly here intended is yet more evident from the remedy propounded against them which they are here encouraged to seeke for at the throne of grace namely Grace and Mercie Therefore let us come boldly to the throne of Grace that we may finde Grace and mercie to helpe in time of need So it follows in the next words Grace to help against the power of sinne and Mercie against the guilt and punishment of it both which are the greatest 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 vvith us his state and condition now is above all such affections which affections notwithstanding are they that should put him upon helping us heartily and cordially And for him to bee exposed to such affections as these were a weakenesse an infirmity in himselfe which heaven hath cured him of His power and glory is so great that he cannot bee thus touched even as the Angels are not And he is advanced for above all Principalities and powers Ephes 1. 15. This the Apostle carefully pre-occupates and it is the very objection which he takes away Wee have not an High-Priest who cannot c. Duplex negatio aequipollet affirmationi nay two negatives doe not onely make an affirmative but affirme more strongly they make an affirmation contradictory to a contrary and opposite thought Now this speech of his is as much as if he should have said Well let heaven have made what alteration soever upon his condition in glorifying his humane nature which be it never so free from fleshly passions and in stead of flesh be made like Heaven let him be never so incapable of impressions from below yet he retaines one tender part and bare place in his heart still unarmed as it were even to suffer with you and to be touched if you be The word is a deepe one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He suffers with you hee is as tender in his bowels to you as ever he was that hee might be moved to pitie you he is willing to suffer as it were one place to be left naked and to be flesh still on which he may be vvounded vvith your miseries that so he might be your mercifull High-priest And whereas it may bee objected that this were a weakenesse The Apostle affirmes that this is his power and a perfection and strength of love surely in him as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth that is that makes him thus able and powerfull to take our miseries into his heart though glorified and so to be affected with them as if he suffered with us and so to relieve us out of that principle out of which he would relieve himselfe There are two things which this Text gives mee occasion to take notice of and apart to handle First more generally That Christs heart now in heaven is as graciously affected unto sinners as ever it was on earth And secondly more particularly the manner how Or thus 1. That he is touched with a feeling or sympathizeth with us as the word is 2. The way how this comes to passe even through his having been tempted in all things like unto us In handling the first I shall give those Intrinsecall Demonstrations of it that remaine and in handling the other further open the Text. To come therefore first to those Intrinsecall Demonstrations of this Doctrine which I engraft upon these words and shoots naturally from them namely
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
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
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
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