Chapter IV
Demonstrates, in the second place, what influence Christ s ascension hath in a
believer s non-condemnation, upon that second premised consideration of Christ s being a common person for us. The security tliat faith may have
from thence.
We have thus seen what triumphing evidence and demonstration, both
Christ s ascension and sitting at God s right hand, do afford us for this, that Christ being considered as our Surety, hath therefore undoubtedly sub dued our enemies and sins, and satisfied God. Let us now consider further, what force, efficacy, and influence these two (both his ascending and sitting at God s right hand as an head and common person for us) have in them towards the assured working and accomplishment of the salvation of be
lievers, his elect. And from the consideration of this, which is a second
head, our faith may be yet further confirmed and strengthened in its confi
dence. Who shall condemn ? It is Christ that is at God s right hand. I shall take in (as in the former) both his ascension and sitting at God s
right hand.
1. 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
* to prepare and
ascending, the errand, the business he ascended for, was
provide a place for us, and to make way for our coming thither. This he
assures his disciples of, Johnxiv. 2, In my Father s house are many man
sions : I go to prepare a place for you ; as Joseph was secretly sent before
by God s intendment to prepare a place in Egypt for his brethren, whom God s providence meant to bring after him, so more openly doth Christ ascend to heaven, professedly declaring that to be his business : I go to
CHAP. IV.] FROM CHRIST S SITTING AT GOD S RIGHT HAND. 51
prepare a place for you, and it is my Father s 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 com
pany, many of my brethren and followers to come after (for it was the
declared and avowed end of his coming to prepare a place for them), I
prayed when I was on earth, that where I am they might be also, John
xvii. 24 ; and now I am come hither, my train must come in too, I am not
complete 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 salva
tion, being made perfect through sufferings, and then crowned with glory and honour, in bringing of many sons to glory, as Heb. ii. 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 speaks it when brought to
glory. I am their Captain,, and they must follow me ; 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
(says God), there is room enough for them, many mansions ; so that we need not fear, nor say in our hearts doubting and despairing,
* Who shall ascend up to heaven for us, to bring us thither ? (as Rom. x. 6). Christ hath done it ; that is the first thing, but that is not all.
(2.) He entered into heaven in our very names, and so is to be con
sidered in that act as a common person (as well as in his death and resurrec
tion), 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. vi. 20, The forerunner is for us entered into heaven ;
* the forerunner for us, that
is, our forerunner. A forerunner is a forerunner of followers, and of such
as stay not long behind, 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 doors of such and such rooms, that they may not be taken up by any other. And so, Heb. xii. 23, the names of
* written in heaven, or enrolled there ; and, 1 Pet. i. 4, their places or mansions in heaven are said to be
* the first-born are said to be
i 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 entered and super scribed. And so he truly entered, 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) entered 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 than 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, may see yourselves as good as in heaven already ; for Christ is entered as a common person for you. Justification hath two parts
: first, acquittance from sin and freedom from
condemnation, as here, Who shall condemn ? and secondly, justifica tion of life, as it is called, Rom. v. 18, that is, which gives title to eternal
life. Now dying and rising as a common person for us, procures the first, sets us perfectly enough in that state of freedom from condemnation. But
then, this Christ, his entering into heaven as a common person, sets us far above that state of non-condemnation. It placeth us in heaven with him. You would think yourselves secure enough if you were ascended into heaven. As Heman said of his condition, that he was free among the dead, Ps.
52 THE TKIUMPH OF FAITH [SECT. IV,
Ixxxviii. 5, that is, he reckoned himself (in his despair) free of the company in hell, as well as if he had been there ; thinking his name enrolled among them and his place taken up. So you may
* reckon yourselves (as the word is, Rom. vi.) 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 Judas went to
hell, which is called his own place, as (Acts i.) the apostle speaks. What
a start is this ! How far have you left below you pardon of sins and noncondemnation ! You are got above. How securely may you say,
* Who shall condemn ? Christ hath ascended and entered into heaven. This is the
first branch of the second head : the influence that Christ s ascension hath
into our justification and salvation.
[CHAPTER V.
Demonstrated in like manner ichat influence Christ s sitting at God s right hand
hath into our justification, upon that second consideration of his being a common person. And the security faith may havefrom thence.
The consideration of his sitting at God s right hand may, in respect of the influence that it must needs have into our salvation, yet add more
security unto our faith, if we either consider the power and authority of the place itself, and what it is to sit at God s right hand ; or secondly, the
relation, the person he bears and sustains in his sitting there, even of a common person in our right. And both these being put together will add
strength mutually each to other, and unto our faith ; both to consider how
great a prerogative it is to sit at God s right hand, and what such a one as
sits there hath power to do ; 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.) Consider the prerogatives of the place itself; they are two :
[1.] Sovereignty of power, and might, and majesty.
[2.J Sovereignty of authority and judgment ; either of which may secure us from non-condemnation.
[1.] Sovereignty of power and might ; this the phrase sitting at God s
right hand implies, Mat. xxvi. 64, where Christ himself expounded the
purport of it : Hereafter you shall see the Son of man sitting on the right hand of power. And so, Ephes. i. 20, 22, this is made the privilege of God s setting him at his right hand, ver. 20, that
* he hath put all things under his feet, ver 22 a phrase importing the highest sovereignty 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 feet, the apostle argues in Heb. ii., that that man of whom David in the 8th Psalm (there cited by him) had spoken, was no other but Christ ; not Adam, nor the angels, for to neither of these hath God
subjected all things, ver. 5, but to Christ only, ver. 8, who sits in the
highest throne of majesty. And to make his seat the easier, hath a world
of enemies made his footstool, even all his enemies (so Ps. ex.) ; which is the highest triumph in the world. Now to what end hath God committed
this power to him, but that himself may be his own executor, and adminis
trator, and perform all the legacies which he made to those whom he died
CHAP. V.] FEOM CHRIST S SITTING AT GOD S RIGHT HAND. 53
for ? As the expression is, Heb. ix. 15th, 16th, and 17th verses, that none of
his heirs might be wronged. Fairer dealing than this could there ever be, nor greater security given to us. This to have been God s very end of
investing Christ with this sovereign power, is declared by Christ himself, John xvii. 2, Thou hast given him power over all flesh, that he should
give eternal life to as many as thou hast given him. And accordingly at
his ascension, to comfort his disciples, in the fruit of their ministry, Mat.
* All power is given to me in heaven and in earth. What holy confidence may this breed in us ! He is at God s right hand, and we are in his hands, John x. 28, and all his enemies are under his
xxviii. 18, he says,
* I have the keys of hell and death. The key is still in the Scripture phrase the ensign of
feet, who then can pull us out ? Rev. i. 18, says Christ,
power and authority. Now Christ hath both the keys of death, the postern
gate out of this world, and of hell, even of the broad gates of that eternal
prison ; so as none of his can be fetched out of this world by death, but
Christ he must first open the door ; much less can any go to hell without
his warrant. Yea, Mat. xvi. 19, he hath the keys of the kingdom of heaven also, to open to whom he will. By his resurrection, we may see and rest assured that he hath the keys of death and hell (for he unlocked
the doors, and came out from thence), and by his ascension and sitting at God s right hand, that he hath the keys of heaven, whose door he hath
unlocked, and now set open. What need we then fear hell, when Christ our Redeemer hath the keys of it ?
[2.] Secondly, to sit at God s right hand, imports all judgment to be committed to him ; for sitting was a posture of judges ; a phrase used to note out their authority. So Prov. xx. 8, A king that sitteth on the throne of judgment, scattereth the wicked with his eye; and so doth Christ
his and our enemies. See what Christ says, John v. 21, 22, The Son ofman
raiseth up whom he will ; for the Father judgeth no man, but hath com mitted all judgment to the Son. Now if he who loved us so, and died for
us, be the Judge himself, then, Who shall condemn? Christ sits on God s
right hand. This is the very inference that after folioweth, ver. 24, of that 5th chapter of John, He that believes shall not come into condemnation.
Christ utters it upon his having said he had all judgment committed to him, in the foregoing, ver. 22, on purpose that he might from that consideration
ascertain believers of their non-condemnation. For what need we fear any underofficers, when we have the Judge thus for us ?
(2.) 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. i., when the apostle had so hyperbolically set
forth his power, of being advanced unto God s right hand, ver. 21, far 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 personal right simply, as it is his inheritance, as he is the Son of God (as Heb. i. 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, between his being a head, and to the church, on purpose to shew that he is set over all, in relation to his church. So that we see that our rela tion 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
its not simply as a Son, but as an head ; and he sits not as an head with-
54 THE TKIUMPH OF FAITH [SECT. IV.
out a body, and therefore must have his members up to him. Wherefore
* which is his body, yea, his fulness ; so as
in the next verse it is added,
Christ is not complete 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 carried it into heaven, and left us his Spirit on earth, and both as pawns and earnests that we should follow.
Nay, further yet, he is not only said .to sit as our head, but we are also
said to sitjtogether with him. That is made the upshot of all in the next
chapter, Eph. ii. 6. So that as we arose with him, he being considered as a common person, and ascended with him, as was said ; so yet further, we
* sit together with him in the highest heavens (as there), ev ro?g sKovgavioig, in superccelestibus, in his exalted estate above the heavens, as is the meaning of that phrase ; not that Christ being at God s right hand (if taken for that
sublimity of power) is communicable to us ; that is Christ s prerogative
only. So Heb. i. 5, * To which of all the angels did he ever say, Sit thou
at my right hand ? Yet so as his sitting in heaven, as it is indefinitely
expressed, is understood to be as in our right and stead, and as a common
person, and so is to assure us of our sitting there with him, in our pro
portion; so, Eev. iii. 21, it is expressly rendered as the mind and intendment of it, Him that overcometh, I will grant to sit with me in my throne, even as I also am set down with my Father in his throne. There
is a proportion observed, though with an inequality ; we sit on Christ s
throne, but he only on his Father s throne ; that is, Christ only sits at God s right hand, but we, on Christ s right hand ; and so the church is
said to be at Christ s right hand, Ps. xlv. 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 judgmentseat, to judge the world with him. So Mat. xix. 28, and Luke xxii. 30, When the Son 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 judgment, and to giving the sentence of it ; not a sentence
shall pass without your votes. So as you may by faith not only look on
yourselves as already in heaven, sitting with Christ, as a common person, in your right, but you may look upon yourselves as judges also; so that if
any sin should arise to accuse or condemn, yet it must be with your votes. And what greater security can you have than this ? For you must con demn yourselves, if you be condemned ; you may very well say, Who shall accuse ? Who shall condemn ? for you will never pronounce a fatal sentence upon your own selves.
As then Paul triumphed here, so may we ; for at the present we sit in heaven with Christ, and have all our enemies under our feet. As Joshua made
his servants set their feet on the necks of those five kings ; so God would have us by faith to do the like to all ours ; for one day we shall do it. And if
you say, We see it not, I answer, as Heb. ii., 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 footstool, as Heb. x. 12th and 13th verses ;
* but we see for the present Jesus 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 * The reference is to the old idea of the four elements occupying their several
places, one above the other ; which was supposed to be the reason why stones fall, and rivers run into the sea, and flames rise. ED.
CHAP. V.] FKOM CHKIST S SITTING AT GOD S EIGHT HAND. 55
him thus crowned, see ourselves sitting with him, and quietly wait and
expect, as Christ himself doth, till all be accomplished, 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 God s right hand notes out his power over all, from God ; but his intercession, all
power and favour with God for us ; so as to effect our salvation for us, with God s highest contentment and good will, and all yet further to secure
* Who shall condemn? &c.
us.
56 THE TRIUMPH OF FAITH [SECT. V.
SECTION V.
THE TEIUMPH OF FAITH FROM CHRIST S INTERCESSION.
Who also maketh intercession for us. KOM. VIII. 34.
CHAPTEK I.
A connection of this with the fowner ; and how this adds a further support.
Two things out of the text propounded to be handled : First, the con
currency of influence that Christ s intercession hath into our salvation.
Secondly, the security that faith may have therefrom for our justification.
WE have seen Christ sitting at God s right hand as a judge and king, having all authority of saving or condemning in his own hands ; and having
all power in heaven and earth to give eternal life to them that believe ; and
the confidence that this giveth us.
Let us now come to his intercession, and the influence which it hath into our justification and salvation ; which as it strikes the last stroke to make
all sure, so as great a stroke as any of the former ; therefore, as you have neard that there was an allsufficiency in his death. Who shall condemn?
* yea rather, is risen
It is Christ that died a rather in his resurrection
again a much rather [croXXw^aXXov], that he lives and is at God s right hand, Eom. v. 10. The apostle riseth yet higher to an sis TO ramX6f, a
* Wherefore he is able to save to the utmost, seeing he ever lives to make intercession. So that if you could suppose there were anything which none of all the former three could do or effect for us, yet his intercession could do it to the
saving to the utmost, put upon his intercession; Heb. vii. 25,
utmost, for itself is the uttermost and highest. If money would purchase our salvation, his death hath done it, which he laid down as a price and an
equivalent ransom (as it is in 1 Tim. ii. 6). If power and authority would
effect it, his sitting at God s 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 ofttimes doth as much as any of those
other) were needful, 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 be saved, saved to the utmost, sis rb
wavTzXig, all manner of ways, by all manner of means; saved over and over.
For the clearing of this last general 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.
1. 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
CHAP. II.] FROM CHRIST S INTERCESSION. 57
salvation, and the securing our hearts therein. This that particle also in the text calls for, Who also maketh intercession fcr us.
2. 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 condemn ? It is Christ that maketh intercession for us.