SERMON XII.
SERM.XII.
The Fountain of Life.
unfolded in every branch of the goſpel: And, with adesp fenſeupon thy heart, letthy lips lay, Bleffed be GodforJefus
Chrift.
SERMON XII.
Opens the Excellency of our High-Prieft's Oblation, beingthe firſt Act or Part of his Prieftly Office.
HEB.X. 14. Forby one offering, hehath perfectedfor ever them that are fanctified, FTER this more general view and confiderationofthe nearer and more particular confiderationof the parts thereof ; which are his oblation and interceffion, anfwerable to the double office of theHigh Prieft, offering the blood of the facrifices without theholyplace, which typed out Chriſt's oblation; and thenonce ayear bringing the blood before the Lord into the moſt holy place, preſenting itbefore God, and with it ſprinkling the mercy-feat, wherein the interceffion of Chrift (the other part or act ofhispriesthood)wasinalively mannertypified to us.
Mypreſentbuſineſs is to open andapply theoblation ofChriſt ; the efficacy and excellencywhereof is excellently illuftrated,by acomparison with allother oblations, in theprecedent context, andwith a fingularencomium commended to usin theſe words, from thefingularity of it *.
It is butone offering; one not onlyspecifically, butone numerically confidered; but once offered, and never more to be repeated: for Christ dieth no more,
Rom. vi. 9.
He also commends it from the efficacy of it; by it he hath perfected, i. e, not only purchased a poffibility of falvation, but allthat we need toour full perfection.
Itbrings inamoſt intire, compleat and perfect righteousness : all that remains to make us perfectly happy, isbut the full application of thebenefits procuredby this oblation for us. Moreover, it ishere commended from the extensiveness ofit ; not being re- * Chrift's offeringisnotonly one inkind,but innumber, becauſe therecan be noother offering of himbut by means of death, and therefore the diftinctionbetween abloodyandunbloody ſacrifice is falfe.
Trelcat. Instit. p. 79.
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ſtrained to afew, but applicable toall the faints, inall the ages and places of the world: for this indefinite, them that are fanctified, is equivalent to an univerfal, and isas much as if he had faid, To alland every faint, from the beginning tothe end ofthe world.
Lastly,He commends it from its perpetuity, it perfccts for ever; that is, it is of everlasting efficacy : it ſhall abide as freſh, vigorous and powerful tothe end of the world, as it was the firſt moment it was offered up. All runs into this ſweet truth :
Doct. That the oblation made unto God by Jesus Chrift, is of unspeakable value, and everlasting efficacy, to perfect allthem that are, orshall befanctified, to the end of the world.
Out ofthis fountain flow all the excellentbleſſings thatbe. lieverseither have, orhope for. Had itnotbeenfor this, there hadbeennofuch things in rerumnatura, as juſtification,adoption, falvation, &c. peacewithGod andhopes ofglory, pardon of fin, anddivineacceptation: theſe, and allother our beſt mercies, hadbeen but ſo many entia rationis, mereconceits. A man, as one faith, mighthave haply imaginedſuchthings as theſe, as he maygoldenmountains, and riversof liquidgold, androcks ofdia. monds: but theſe things could neverhave hadany real exiſtence extra mentem, had not Chriſt offered up himself a facrifice to Godforus.
It is " the blood ofChriſt,who through the eter- " nal Spirit offered up himself without ſpot toGod, that pur- " ges the confcience fromdead works," Heb. ix. 14.; that is, from the fentence ofcondemnation anddeath, as it is reflected by confcience, for our works fake, His appearing beforeGod as our prieſt, with fuch an offering for us, is that which removes our guilt and fear together +
" He appearedto putaway finby the ſacrificeofhimself,"Heb . ix. 29. Now foraſmuch as the pointbefore us is of ſo great weight in itſelf, and ſo fundamental to our ſafety and comfort,
I ſhall endeavour to give you as diſtinct and clear account of it, ascan confift with that brevity which I must neceffarily uſe.
Andtherefore, reader, apply thy mind attentively to the conſideration of this excellent Priest that apears before God, and thefacrifices he offers, with the properties and adjuncts there. of; the person beforewhom he brings, and towhom he offers it; the perfonsfor whom he offers; andthe endfor which this oblation is made.
First, The Prieft thatappearsbeforeGodwith anoblation for
SERM . XII .
The Fountain of Life. us, is Jefus Chriſt,God-man: the dignity ofwhoſe perfondignified, and derived an inestimable worth to the offering he made.
There were many priests before him, but none like untohim, either for the * purity ofhis perſon,or the perpetuity ofhis priesthood: they were finfulmen, and offered for their own fins, as well asthe ſinsofthe people, Heb. v. 3. "buthe
" was holy, harmless, undefiled, ſeparate from finners,"Heb. vii. 2.Hecouldstand beforeGod, even in the eye ofhis justice, asaLamb without fpot. Tho' he made his foul an offering for fin, yet he had done no iniquity, nor was any guile foundin
" his mouth," Iſa. liii.9. And indeedhis offeringhad done us nogood, if the leaſt taintof fin hadbeen foundon him. They weremortalmen, that " continuednotby reaſon ofdeath,"Heb. vii . 23. but Chriſt is " a Priest for ever," Píal. cx. 4.
Secondly, The oblation or offering he made, was not the blood ofbeafts, but his ownblood, Heb. ix. 1.2. And herein he tranſcended all other priests, that he had fomething of his own to offer ; he hada body given him to be at his own difpoſe, to this uſe and purpoſe, Heb. x. 10. "He offered his
" body:" yea, not onlyhis †body, but " his foulwas made an " offering for fin," Ifa. liii 10. Wehadmade a forfeiture of our fouls and bodiesby fin, and it was neceſſarythe facrifice of Chriſt ſhould be anſwerable to the debt we owed.
Andwhen Chrift came toofferhis facrifice, he stood not onlyin thecapacity of a priest, but alſo inthat of a furety: and fo his foul ſtoodin the ſtead of ours, and his body in the ſteadof our bodies. Now the excellency of thisoblation will appear inthe following adjuncts and properties of it.
This oblationbeing for the matter of it, the souland body ofJesus Chrift , is therefore,
1. Invaluably precious.
Sothe apostle ſtiles it, I Pet. i. 19.
* So oblations were offered up in apure veſſel, Ifa. Ixvi. 20.
Raven.
+ Bilfon and Feverdentius affirm, that Chriſt only offered uphis body, nothis foul, upon this weak ground, that if he had not offered both, he had not offered one, but two facrifices .
Against whom the learned Parker, in his excellentbook de defcenfu, urgeth my text, and thus frees it from that corrupt glofs. He ſays, fine reaſoning this; as if the whole burnt offeringhad not been one facrifice, becauſe itwas made up of manyparts -Chriſt's facrifice is calledone, notby oppofing his bodyto his foul, butby oppofing his onceoffering of both body and foul, to theſe many facrifices, which, by the law of Mofes, were offered up, not once, but tre quently.
Parker de defcenfu, lib. 111. p. 146.
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"" Yewere redeemed τιμιω αιματι, with the preciousblood of the Son ofGod:" and ſuch itbehoved him to offer. Foritbeing offered as anexpiatory facrifice, it ought tobe equivalent, inits own intrinfic value, to allthe fouls and bodies that were to be redeemedby it. And ſo it was, and more alſo: for there was aredundancy ofvalue, an overplus of merit, which went to make a purchaſe for the redeemed ; as willbe opened initsplace.
Sothat, as one rich diamond is more worth than a thousand pebbles; one piece of gold, than many counters; ſo the foul and bodyof one Chriſt, are much more excellent than all the fouls and bodies in the world.
And yet I dare not affirm *, as fome do, thatby reaſon of the infinite preciouſneſs of Chrift's blood, one drop thereof had been fufficient to have redeemed the whole world : for if one drop had been enough, why was all the reſt, even to the laſt drop, ſhed ? WasGod cruel, to exact more from him thanwas needful and ſufficient ? Beſides, we must remember, thatthe paſſions of Chriſt, which were inflicted on him as the curſeof the law, theſe only are the paſſions which are fufficient for our redemption from the curse of the law; now it was not a drop of blood, but death which was contained in the curſe: this therefore was neceffary to be inflicted.
But furely as nonebutGod can eſtimate the weight and evil of fin, ſo none but he can comprehendthe worth and precioufneſs of the blood of Chriſt, ſhed to expiate it.
And being fo infinitely precious a thing which was offered up to God, it muft, 2. Needs be a moſt compleat and all fufficientoblation, fully to expiate the ſins of all for whom it was offered, in all ages ofthe world.
The virtue of this facrifice reacheth backward. as far asAdam, and reacheth forward tothe last perfon of the elect ſpringing from him.
That the efficacy ofit thus reached back toAdam, is plain; for, on the accouut thereof,he is filed
" The Lamb flain from the foundation of the world," Rev. xiii. 8 .
And to the ſame ſenſe ajudicious + expoſitor underſtands * That alone can havethenature ofpunishment, which is inflictedbyajudge according to law ; but it is not agreeable to a law which threatens death, that, for the violation ofit, that only ſhould be inflictedwhichcauſes ſhedding a drop ofblood.
John Cameron, P. 364.
+ The efficacy and grace ofChrist, as he is the Redeemer ofthe world, iscommon to all ages.
Calvin on thisplace.
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The Fountain of Life. thoſewords ofChrift, John viii. 58. " Before Abraham was, I " am." And, look, as the funatmid dayextends his light and influence, notonlyforward towards theWest, but alſo backward towards the East, where he aroſe ; todid this moſt efficacious facrifice reach all the elect in the virtue of it, who diedbefore
Chriſtcame in the flesh.
It is thereforebut a vain cavil, that ſome make against the fatisfaction ofChrift, to render itneedleſs, whentheyſay, manywere ſaved without it, even as many as were ſavedbefore thedeath of Chrift.
* For they ſay, the effect cannotbebefore the cauſe,which is true of phyfical, but not of moralcauſes ; and ſuch was Chriſt's fatisfaction. As for example, acaptive isfreedout ofprison from the time that his furety undertakes for him, andpromiſes his ransom ; here the captive is actually delivered, though the ranſom thatdelivered him be not yet actually paid. So itwas inthis cafe;Chrift had engaged to the Father to fatisfy for them, and uponthat ſecurity they were delivered.
Andthe virtue of this oblation not only reaches thoſe believers, that lived and diedbefore Chriſt's day, but it extends itſelf forward to the end of the world. Hence Heb . xiii. 8. Chrift isſaid to be "the ſame yesterday, today, andfor ever ;" that is,
†He is not to a Saviour to us that now live, as that he was not their Saviour alſo, that believed inhim, before us, from thebeginning : noryet ſo a Saviour both tothemandus, as " that he ſhall notbe the fame to all that shall believe on him
" to theworld's end ."
To the ſame ſenſe are thoſe words, Heb.xi. 40. rightly paraphraſed; "Godhaving providedsome better thing for us, that *" theywithoutus ſhouldnot be made perfect:" q.d. Godhath appointed the accomplishment of the promise of fending the Meffiah, to be in the last times †, that they (viz . that lived be. fore Chrift) should notbe perfected, that is,juſtified and ſaved, byany thingdone in their time, but by looking to our time, and Chriſt's fatisfaction made therein , whereby they and we are perfected together. No tract of time can wear out the virtue ofthis eternal Sacrifice.
It is as freſh, vigorous, and potent now, as the firſt hour it was offered. And though he actually
* A natural cauſe goes before its effect, in reſpect of time, not ſo, a moral cause.
Cameron's works, p. 36.
+ Nunc fervator non eft ita olim non fuerit ; atque ut non fit fervator in aeternum.
Camer. Myrothec. p. 337- ‡ Dixon on this place.
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offer it no more, yethe virtuallycontinues itby his interceffion now inheaven : for there he is ſtill a priest. Andtherefore, about fixty years after his afcenfion, when he gave the RevelationtoJohn, he appears to him in his prieſtly garment, Rev. i.
13." Clothed ina garmentdownto the feet, andgirtaboutthe 46 papswith agolden girdle :" in alluſion to the priestlyephod, and curious girdle.
And as the virtue of this oblation reaches backward and for ward, to all ages, and to all believers, ſo to allthe ſins ofallbelievers, whichare fully purged andexpiated by it: thisnoother oblation coulddo.
The legal facrifices were no real expiations, but rather remembrances of fins, Heb. ix. 9, 12., Heb. x. 3.
Andall the virtue they had, conſiſted intheir typical relation to this facrifice,Gal. iii 23. Heb. ix. 13. And, ſeparate from it, were altogether weak, unprofitable, and infignificant things,
Heb. vii. 18.
But this blood cleanſeth from all fins, I John i.
7., all fin, originating, or originated, or actual, flowing from them both.
It expiates all fully, without exception, and finally, without revocation.
So thatby his being made fin for us, we are made not only righteous,but " the righteouſneſsof
" God inhim," 2 Cor. v. 21 .
3. And lastly, tonameno more; beingſoprecious in itſelf, and ſo efficacious to expiate ſin, itmust needsbe a moſt grateful oblation to the Lord, highly pleaſing and delightful in his eyes. And ſo indeed it is ſaid, Eph. v. 2., "He gave himſelf
" forus, anoffering, and a facrifice toGod, for a ſweet ſmelling " favour *." Not thatGod took anydelight or content in the bitter fufferings ofChriſt, ſimply and in themſelves conſidered ; butwith relation to the end for which he was offered, even our redemption and ſalvation.
Hence aroſe the delight and pleaſure God had in it; this madehim take pleaſure inbruifinghim, Iſa. liii. 10. God ſmelt afavour ofreſt in this ſacrifice.
The meaning is, that as men are offended with a ſlench, and their ſtoinachs riſe at it, and on the contrarydelighted with ſweet odours and fragrancies ; fo thebleſſed God, ſpeaking afterthe manner of man, is offended, and filled with loathing and abhorrence by our fins; but in- *Smelling is attributed toGod, todenote hisbeing well pleaſed, his complacency, and favourable acceptance, as aman is refreſhed anddelighted with agood ſmell :--to this belongs the Hebrew expreffion, חוחיב חור Nibhubh rubh] a favour of reſt or of ſweetneſs, which is often applied to the facrifices offered toGod.
Exod. xix. 25. Lev. i. 9. S.Glaff. Philolog. Sacra.
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finitely pleaſedanddelighted in theoffering ofChrift forthem, which came up as an odour of ſweet ſmelling ſavour to him, whereof the coſtlyperfumes underthe law were types and ſhadows.
This was the oblation .
Thirdly, This oblationhe brings before God, and to him he offers itup: So ſpeaks the apoſtle, Heb. ix . 14. " Through the " eternal Spirit he offered himself without ſpot toGod."
As Chriſt ſuſtained the capacity ofa furety, fo God of a creditor, who exacted fatisfaction from him: that is, he required from him, as our furety, the penalty due tous for our fin. Andfo
Chriſt had todo immediately withGod, yea, with aGod infinitely wronged, and incenſedby fin against us. To this incenfed Majesty, Chriſt our High-prieſt approacheth, as to a devouring fire, with the facrifice.
Fourthly, The perſons for whom, andinwhoſe ſteadheofferedhimselftoGod, was the whole number of God's elect f, which were given him ofthe Father, neither more nor lefs: So fpeak the ſcriptures. He laiddown his life for thesheep, John x. 15. for the church, Acts xx. 28. , for the children of God,
John xi. 50, 51, 52.
It is confefſfed, there is fufficiency of virtue in this Sacrifice to redeem the whole world, and on that account fome divines affirm he is called the " Saviour of the " world," John iv. 42., et alibi.
We acknowledge alſo, that he purchased the ſervices ofothers, befides the elect, tobe ufeful to them, as theymany ways are.
Inwhich ſenſe † others take thoſe ſcriptures that ſpeak ſo univerfally ofthe extentofhis death. We alſo acknowledge thatthe electbeing ſcattered in all parts, and amongall ranksofmenintheworld, and unknown tothoſe that are to tender Jeſus Chriſt to menby the preaching ofthe goſpel; theſtile ofthe goſpel (as itwas neceffary) is by fuch indefinite expreſſions fuited to the general tenders they are tomake ofhim: but that the efficacyand ſaving virtue ofthis all-fufficient facrifice, is co-extended with God's election, fo that they all, and no otherscan, or ſhall reapthe ſpecial benefits ofit, is too clear inthe ſcriptures to bedenied, Eph. v. 23.,
John xvii. 2, 9, 19, 20., Johnx. 26, 27, 28., 1 Tim. iv. 10.
Fifthly, The deſign and end of thisoblation was to atone, pacify, and reconcileGod, by giving him a full and adequate compenfation or fatisfaction for the fins oftheſe his elect: fo
Y 2 +Divines teach that Chriftdied ſufficientlyfor all, efficaciouslyon Jyfor the elect.
Cameron, as above, p. 535.
‡ Mr. Strong.
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ſpeaks theapoſtle, Col. 1. 20. , "Andhavingmade peace, thro " theblood ofhis croſs, by him toreconcileallthings untohim- " ſelf; by him, I ſay, whether theybe things in earth, orthings
" inheaven."
So 2 Cor. v. 19., " God was in Chriſt, recon- " ciling the world to himself."
Reconciliation is the making upof that breach cauſed by fin, between us and God, andreſtoringus again tohisfavourandfriendſhip.
For this endChriſt offereduphimselftoGod ; I ſay, notforthisendonly, but more eſpecially: hence it is called ιλασμος, a propitiation ; andſo the Seventy render that place, Num. XV. ιλασμενος κριος, thepropitiating ram.
But here Iwould notbe mistaken, as though the reconciliation were made onlybetween us andGod the Father, by theblood of the croſs ; for we were reconciled by it to the whole Trinity.
Every finbeing against thedivine Majefty, it muſt needs follow, that the three Perſons, having the famedivine eſſence, must be all offended by the commiſſion, and ſo allreconciledby the expiation and remiffion ofthe fame. But reconciliation is faid to be with the Father, becauſe, though theworks of the Trinity, ad extra, be undivided, and what one doth, all do; and what is done to one, isdone to all; yet by this form and manner of expreſſion, (as a learned *man well obſerves), the fcriptures point out the proper office of each
Perfon.
The Father receivesusintofavour ; the Sonmediates, andgives theranſom which procures it; the Spirit applies and feals this to the perſons and hearts of believers.
However, being reconciled to the Father, we are alſo reconciled to the Son, and Spirit, as they are oneGodin three Perſons. And if it be objected, that then Chriſt offered up a ſacrifice, or laid down a price to reconcile us to himself; I ſhall more fairly and directly meet with, and fatisfy thatobjection, when I come to ſpeak of Chriſt's fatisfaction, which is one ofthe principal fruits ofthis excellentoblation.
For the preſent, this mayinformyou about the nature and precious worth of Chriſt's oblation.
The uſes whereof follow in theſe five practical inferences.
Inference 1. Hence it follows, That actualbelievers areful. lyfreedfrom the guilt of theirfins, andshall never more come under condemnation .
The obligation of fin is perfectly aboliſhedby the virtue of this ſacrifice.
When Chriſt became our facrifice, he both bare, and bare away our fins.
First, they werelaid uponhim, then expiatedbyhim : ſo much is imported inthat word, Heb. ix.
*** Zanch. de tribusElobim.
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28. " Chriſt was once offered to bear the fins ofmany." † To bear, the word is a full and emphatical word, fignifying not only tobear, but tobear away. So John i. 29. " Behold the Lamb
" ofGod, ὁαιρων, that taketh away the fins of the world:" notonly declaratively, or by way of manifeſtation to the copſcience; but really, making a purgation of fin, as itis in Heb.
1. 3. , καθαρισμον ποιησαμενος, word for word, a purgation being made, and not declared only. Now, how great a mercy isthis,
" thatby him, all that believe ſhould be justified from allthings " from which theycould not be justified by the law ofMoſes,"
Acts xiii. 39.
What ſhall we call this grace? furely, we should do fomewhat more than admire it, and faint under the ſenſe of ſuchamercy. " Bleſſed is he, whoſe tranſgreſſion is forgiven,
"whoſe ſin is covered" †, Pfal. xxxii . or, O the bleſſedneſs or felicities ofhim that is pardoned ! who can expreſs the mercies, comforts, happiness of fuch a ſtate as this ? Reader, let me beg thee, if thou beone of this pardoned number, to look over thecancelledbonds, andfee what vaſtſums are remitted tothee.
Remember what thou waſt inthy natural eſtate ; poſſibly thou waſt inthatblackbill, 1 Cor. vi. 3.
What, and yet pardoned ! fullandfinally pardoned, and thatfreely, as to anyhand that thou hadſt in the procurement of it! what canſt thoudo leſs, than falldown atthe feet offree grace, and kiſs thoſe feet that moved ſo freely towards ſo vile a ſinner ? It is not long ſince thy ini. quities were upon thee, andthoupinedſtawayinthem.
Their guilt couldby no creature-power be ſeparated from thy foul.
Now theyare removedfromthee, as far as theEast from theWest, Pfal. ciii. 11.
So that, when the East and Weſt, which are the two oppoſite points ofheaven, meet, then thy foul and its guilt maymeet again together.
Othe unspeakable efficacy ofChriſt's facrifice, which extends toall fins ! I John i. 7. " The blood ofChriſt cleanſeth" from all fins, fins past and preſent, without exception. And fome divines of good note affirm, all fins to come alſo; for, (faith
Mr. PaulBains), original fin, in which all future fins are, as fruits in the root, is pardoned ; and if theſe werenot pardoned, they would void and invalidate former pardons. And laſtly, it would derogate from the moſt plenary fatisfaction of Chriſt.
Butthe moſt ſay, and, I think, truly, that allthepaſt fins ofbe- + The Greek word ανηνεγκειν, ſignifies to lift up, or carry upwards: ſo the Syriac. εβασασεν και ανηνεγκειν, he carried and took upwards.
Beza's Greek Annot. on 1 Pet. ii. 24.
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lievers are pardoned, without revocation ; all their preſent fins without exception; but not their fins tocome byway ofanticipation: andyet for them there is apardon ofcourſe, which is appliedon their repentance, and application of Chriſt's blood; ſothatnoneofthem ſhall make void former pardons. O let theſe things ſlide ſweetly tothy melting heart !
Inference2.From this oblation Chriſt made of himselftoGod for our fins, we infer the inflexiblefeverity of divine Justice, which couldbenootherwaydivertedfrom us, andappeased, but by the bloodofCbrift. IfChriſthad not preſentedhimself toGod for us, Juſtice would nothave ſparedus: And ifhe doappear beforeGodasour ſurety,it will not ſparehim;Rom. viii. 32.,
" He ſpared not his Son, but delivered him up todeath forus " all."
If forbearance might have beenexpected from any, furelyit might fromGod,"who is very pitiful, andfull often- " der mercy," Jamesv. 11.; yetGodinthis caſeſpared not. If onemighthaveexpected ſparing mercy andabatement fromany, furely Chrift might moſt of allexpect it from his own Father ; yetyouhear,Godſparednothis own Son.
Sparingmercy is the loweſt degree of merey, yet it was denied to Chrift : he abated him not aminute of the time appointed for his fuffering, nor one degree of wrath he was tobear : nay, though in the gardenChrift fell upon the ground, and ſweat clodders of blood, andin thatunparalleledagony ſcrueduphis ſpirit to the highest intention, inthat pitiful cry, " Father, if itbe poſſible, let this
" cuppaſs;" and though he brake out upon the croſs, in that heart-rending complaint, "MyGod, my God, whyhaſt thou
" forſaken me ?" yet noabatement; Juſtice willnot bendinthe leaft; buthaving todo with himon this account, refolves upon fatisfactionfromhis blood.
Ifthisbe ſo,whatis the cafe of thy foul, reader, ifthou be a man orwoman that haſt no intereſt in this ſacrifice ? For iftheſe things bedone in(Chrift) a green tree, whatwillbedone to(thee) the dry tree ? Luke xxiii . 31 .
That is, ifGod ſo deal with me, that I amnot only inno- "cent, but like a green and fruitful tree, full ofalldelectable
" fruits ofholiness; yet if the fire of his indignation thus feize ४८upon me, what will be your condition, that are both barren
" and guilty, voidof all good fruit, and fullofall unrighteouf- " neſs," and ſo likedryfearywood,are fittedasfeweltothe fire?
Confider with thyself, man, how canſtthou imagine thou canſt || Ει ταυτα ποιεσιν, εν εμοι εγκαρπω και αειθαλει και αρξωω δια την θεοΤητα τι γενηται εν υμιν ακαρποις και πάσης δικαιοσυνης ζωοποιέντος υπερη μενοις. Thus Theophilact beautifullyparaphrafes onthatpaſſage.
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The Fountain of Life. ſupport that infinite wrath that Chriſt grappled with in the room ofGod's elect ! He had the ſtrength ofaDeity to ſupport him, Ifa. xlii. 1. " Behold my ſervant whom Iuphold." Hehad the fulness of his Spirit to prepare him, Ila. Ixi. 11. He had theminiſtry ofan angel, who came poſt from heaven to relieve him inhis agony, Luke xxii. 43.
He had the ear ofhis Father tohear him, for he cried, " and was heard in that hefeared,"
Heb. v. 7.
He was aſſured of the victory,before the combat; heknew he ſhouldbe justified, Ifa. 1. 8.,and yet for all this he was fore amazed, and forrowful even to death, and his heartwas melted likewax in the midst of his bowels.
Ifthe caſe ſtood thus with Chriſt, notwithstanding all theſe advantages he had tobear the wrath of God for a little time ; how doſt thou think apoorworm as thou art, to dwellwith everlasting burnings, orcontendwithdevouring fire ! Luther fawground enough for whathe said, when he cried out, " I will have nothing todo
" with an abſolute God *," i. e. with a God out of Chrift : for," itis a fearful thing to fall intothe hands ofthe living
" God."
Wo and alas for evermore to that man that meets a juft and righteousGod without a Mediator ! Whoever thou art that readeſt theſe lines, I beſeech thee,by the mercies ofGod, by all the regard and love thou hast tothy own foul, neglect not time, but make quick and ſure work of it.
Get an intereſt inthis ſacrifice quickly, what elsewillbe thy ſtate when vaſt eternity opens to ſwallow thee up ? what wilt thou do, man, when thine eye-ſtrings and heart ſtrings are breaking ?
Owhat a fearful ſhriek will thy conſcience give, when thou art preſented before thedreadfulGod, and no Chriſt to fcreen thee from his indignation ! Happy is that manwho can ſay in adying hour, as one did †, who beingdefired, a little before his diſſolution, to give his friends alittle taſte of his preſent hopes, andthe grounds ofthem, chearfully anſwered, I will let you know how itis with me : then ſtretching forth hishand, faid, " Here is thegrave, the wrath ofGod, anddevouringflame,
" thejuſt punishment of in, on the one fide; and here am I, apoor ſinful foul, on the other fide : but this is mycomfort,
" the covenant of grace, which is eſtabliſheduponſo many " ſurepromiſes, hath ſalved all.
There is an act of oblivion " paſſed in heaven: Iwillforgive their iniquities, and theirfins
" will I remember no more. This is the bleſſed privilege of * Nolo Deum abfolutum.
+ Mr. William Lyford.
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" all within the covenant, among whom I am one."
O'tis fweetat all times, eſpecially at fuch a time, to ſee the reconciled face ofGod throughJeſus Chriſt, andhearthe voice of peace
through theblood of the croſs !
Inference 3. Hath Chriſt offered up himſelf a facrifice toGod for us ? Then let us improve, in every condition, this facrifice, and labour toget hearts duly affected with fuch a fight as faith cangive us of it.
Whatever the condition or complaint ofany chriftian is, the beholding the Lamb ofGod, that taketh away the fin of the world, may give him ſtrong ſupport, and ſweet relief. Do you complain of the hardness of your hearts, and want of love to Chrift ? behold him as offered up toGod for you; and ſuch a fight, (if any in the world willdo it) will melt your hard hearts.
Zech. xii. 10. " They ſhall look upon " mewhom they have pierced, and ſhall mourn." It is reported of Johannes Milius, that he was never obſerved to ſpeak of Chriſt and his fufferings, but his eyes would drop.
Art thou too little touched and unaffected with the evil of fin ? Is it thy complaint, Chriſtian, that thou canst not make ſinbear ſohard upon thy heart as thou wouldſt ? conſider but what thou hast now read ; realize this ſacrifice by faith, and try what efficacy there is in it to make fin, for ever bitter, as death to thy foul.
Suppoſe thine own fatherhad been ſtabb'd to the heart with fuch a knife, and hisblood were upon it, wouldſt thou delight to fee, or endure to uſe that knife any more ? fin is the knife that ſtabb'd Chriſt to the heart ; this ſhed his blood.
Surely, you can never make light ofthat which lay ſo heavy upon the foul and body ofJefus Chriſt.
Or is your heart preſt down even todeſpondency, under the guilt of fin,ſo that you cry, how can fuch a finner as Ibe pardoned ? my fin is greater than can be forgiven? "Behold the " Lamb ofGod, that taketh away the fin ofthe world. "
Remember that no fin can ſtand before the efficacy of his blood.
1 John i. 7. " Theblood ofJeſus Chriſt cleanſeth from all fin."
This facrifice makes unto God full fatisfaction .
Areyou at any time ſtaggering through unbelief ? filledwith unbelieving fufpicions of the promises ? Look hither, and you fhall fee them all ratified and eſtabliſhed in the blood of the croſs, ſo that hills and mountains ſhall ſooner ſtart from their own baſis and centers, thanone tittle ofthepromite fail : Heb. ix. 17, 18, 19.
Doyou at anytime findyour hearts fretting, diſquieted, and impatient under every petty croſs and trial ? See how quietly
Chriſt your facrifice came to the altar, how meekly andpatient-
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lyhe ſtoodunder all the wrath ofGod andmentogether. This will filence, convince and ſhame you.
In a word, here you will fee ſo much of the grace ofGod, and love of Chrift, in providing andbecoming a facrifice for you you will feeGod taking vengeance against fin, but ſparing the finner : you will fee Chriſt ſtanding as the body of fin alone ; for " he was made fin for us, that we might be made
" the righteousness ofGod in him : " thatwhatever corruption burdens, this, in the believing application, will ſupport; whatever grace be defective, this will revive it.
1Bleffedbe Godfor Jesus Christ.
SERMON XIII .
Opens the Interceffion of Chriſt our High-Prieft, being the ſecond Act or Part of his Prieftly Office.
HEB . vii . 25. Wherefore he is able alſo tosave them to the uttermost, that come unto Godby him, feeing he ever liveth to make interceffion for them .
HAVING diſpatched the firſt part, or act ofChriſt's prieſthood, confifting in his Oblation ; wecome to the other branch of it, confifting inhis * Interceffion , which is nothing
: elſe but the virtual continuation ofhis offering once made on earth; that being medium reconciliationis, the means ofreonciling ; this, medium applicationis, the way andmeans of his applyingto us the benefits purchaſed by it.
This fecond part, or branch of his priesthood, was typified by theHigh Priest's entringwith the blood ofthe facrifice and ſweet incenfe into theholy place : Lev. xvi. 12, 13, 14."And " he ſhall take the cenſer full ofburning coals of fire from off
" the altar before the Lord, and his hands fullofſweet incenfe " beaten ſmall, and bring itwithinthe vail. Andhe ſhall put
" the incenfe upon the firebefore the Lord, that the cloud of " the incenfemay coverthe mercy-feat that is uponthe teſti- * Seeing the redemption which he wrought is the foundationof the interceffion, and therefore the ſcripture uſes tomentionthe redemptionandthe interceſſion as two inſeparable parts of Chrift's facrifice.
Ravanella on the word interceed.
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" mony, that he die not.
And he ſhalltake the blood ofthe bullock, and ſprinkle itwith his finger upon the mercy-feat,
" eaſtward," &c. Chriſt's offeringhimselfonearth, anſwered to thekillingofthefacrifice without ; and his entring intoheaven, thereto intercede, wasthat which anſwered to the prieſt'sgoing withblood, and hishands full ofincenfe, within the vail.
So that this isa part, yea, a ſpecial partof Chriſt's priesthood ; and foneceſſary to it, that ifhe had notdone this, all his work on earthhad fignifiednothing; norhadhe been aprieſt, that is, a compleatand perfect prieſt, ifhehadremainedon earth, Heb. viii. 4. becauſe theverydeſign and end of ſhedding his bloodon earthhadbeenfruſtrated,which was tocarry it before the Lord intoheaven. Sothat this is the principal perfective part of the priesthood : heacted the firſt parton earth, ina ſtateofdeep abaſement, in the form of afervant; but he acts this in glory, wheretohe is taken up, that he may fulfil hisdeſign indying, andgivethe workofour ſalvation its laſt compleating act.
So muchis importedinthisſcripture,whichtellsus,by reafonhereof, he" is able to fave to the uttermost,"&c.
The words contain anencouragement tobelievers, tocome toGod inthe wayof faith, drawn from the interceffionofChrift inheaven forthem: In which you may take notice of theſe principal parts.
1. The qualityof the perſons here encouraged, who are defcribedby a direct act of faith, as poor recumbents that aregoing out of themselves toGodby faith; but conscious ofgreat unworthiness in themselves,and thence apt tobediſcouraged.
2. The encouragement propounded toſuchbelievers, drawn from the ability ofJesus Chriſt, inwhoſename theygo to the Father, toſave them to the uttermoſt, i, e. fully, perfectly, compleatly; for ſo this emphatical word, εις το παντελες †, ſignifies, theſaving us wholly, throughly, compleatly, and altogether; giving our ſalvation its laſt act and completion.
3. Theground or reafon ofthis his ſaving ability : "Seeing " he ever liveth to make interceſſion ;" i. e. he hath not only offered uphis blood toGod upon the tree, as a full price to purchase pardon andgrace for believers; but lives inheaven, andthat for ever, toapply unto us, intheway ofinterceſſion,
ailthe fruits, bleſſings, andbenefits,that that preciousblood of ↑The Greek words [Εις το παντελές, and εις το διηνεκες,] differ intheir emphafis, andnotas to the ſubject-matter.
Forthe latter properly ſignifies perpetuity oftime. Theother not onlythis, but perfection in all reſpects. Cameron.
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his deſerves, and hath procured as a price for them. The words thus opened, the point I ſhall ſingle out, from among manythat lie in them, as moſt ſuitable to mydeſign andpurpoſe, is this;
Doct. That Jefus our High-priest lives for ever, inthe capacity ofapotent interceffor, in heaven, forbelievers.
Herewewill enquire, First, What it is for Chriſt to be an interceſſor.
Secondly, By what acts he performs that work in heaven.
Thirdly, Whence the potency and prevalency ofhis interceſſion is.
Fourthly, and lastly, How he lives for ever to make interceſſion for us.
First, What it is for Chriſt to be an interceſſor for us.
To intercede in general, is togo betwixt two parties, to intreat, argue, and plead with one for the other. And of this there are two forts ; 1. Ex charitate, ut fratres, that whereby one
Chriſtian prays andpleads with God for another, I Tim. ii. 1 .
2. Ex officio mediatorio, that whereby Chriſt, as an act of office, preſents himselfbeforeGod to request for us.
Betwixt theſe two is this difference, that the former is performed not in our own, but another's name ; we can tender no request to Godimmediately, or for our own fake, either for ourſelves, or for others : John xvi. 23. " Whatsoever ye ſhall aſk the " Father in my name, he will give it you."
But the latter, which is proper to Chriſt, is an interceſſion withGod for us, in his ownname, andupon the account of his proper merit ; the one is aprivateact ofcharity, the other a public act of office : and ſo he is our advocate or court-friend, as Satan is our accuſeror court-adverſary.
Satan is ὁαντιδικος, one that charges us before God, I Pet. v. 8. and continually endeavours to makebreaches betweenus andGod.
Chriſt isὁπαρακλητος, ΟΓ attorney, or advocate, thatpleadsfor us, and continues peace and friendſhip between us andGod, I John ii. 2. " If any man
" fin, we have an advocate with the Father, Jeſus Chriſt the *" righteous."
Andthus tomake interceſſion, is the peculiar and incommunicable prerogative of Jeſus Chrift : None but he can go in hisownname toGod. Andin that ſenſe we are to understand that place, Ezek. xliv. 2, 3. " Thenſaid the Lordunto me,
" This gate ſhallbe ſhut, it ſhall not be opened, andnoman " ſhallenter inby it, becauſe the Lordthe Godof Ifraelhath
"enteredinbyit, thereforeitſhallbeſhut.
Itis fortheprince, Z2
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SERM. XIII.
" the prince he ſhall fit in it, to eat bread before the Lord," c. The great broad gate, called here the prince'sgate, ſignifies that abundant and direct entrance that Chriſt had into heaven byhis ownmerits, and in his own name * ; this, faith theLord, ſhall be ſhut, no man ſhall enter in by it ; all other men muſt come thither, as it were,by collateral or fide doors, which lookedall towards the altar, viz . by virtue of the Mediator, and through the benefit of hisdeath imputed to them.
And yet, thoughGod hath for ever ſhut up and barred this way to allthe children ofmen, telling us that no man ſhall everhave acceſs to him in his own name, as Chriſt the Prince had; how dofome, notwithstanding, ſtrive to force open the Prince's gate † ?
So do they, that found the interceſſion of faints upon their own works and merits, thereby robbing Chrift ofhis peculiar glory; but all that ſo approach God, approach adevouring fire; Chriſt only, inthe virtue ofhis blood, thus comes before him, to make interceſſion for us.
Secondly, We willenquire whereinthe interceſſion of Chriſt inheaven confiſts, or by what acts he performs this glorious officethere. And the ſcriptures placeit in three things :
1. In his presenting himselfbefore the Lordin our names, and upon our account †.
So we read in Heb. ix. 28. " Chriſt is " entered into heaven itſelf, now to appear in the prefence of " God for us."
The apoſtle manifeſtly alludes to the highprieſt's appearing in the holy of holies, which was the figure of heaven, preſenting tothe Lord the names ofthe twelve tribes ofIfrael, which were on his breast and ſhoulders, Exod. xxviii.
9, 12, 28, 29. To which the church is ſuppoſed to allude in that request, Cant: viii. 6. " Setme as a feal upon thine heart,
" as a feal upon thine arm." Now the very fight of Chrift, our High-prieſt in heaven, prevails exceedinglywithGod, and turns away his diſpleaſure from us. As when God looks upon the
* See Deodati , and our Engliſh Annot, onthis place.
+ Peter Lombard, book 4. diſt. 45 .
‡ We muſt ſee what is meant by his appearing for us before God: This has reſpect to the types of the antient high-prieſt, who, having entered within the vail, was ſaid to appear before God for the people, in regardhepreſented himselfbeforeGod with theblood of the goat that was the fin offering ; and by his prayers, requeſted, as a fuppliant, that he ſhouldbe propitious to his fins, and theſeofthepeople, not forthe fake of the blood of that goat, but of that which was repreſentedby it, theblood of Chrift theMer diator tobeſhed afterwards. Dect. Pareus on this place.
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rainbow, which is the ſign ofthe covenant, he remembers the earth in mercy : ſo when he looks on Chriſt, his heart muſt needs be towards us, upon his account ; and therefore in Rev. iv. 3. , Chriſt is compared to arainbow encompaffing the throne.
2. Chrift performs his interceffion-work in heaven *, not by anakedappearing inthe prefence ofGod only,but alfo byprefentinghis blood, and all hisfufferings toGod, asamoving plea on our account .
Whether he makes any proper oral interceffion there, as hedid on earth, is notſo clear; fome incline to it, and think it is countenancedby Zechariah, chap.i. 12, 13., Where
Chrift our Interceffor preſents a proper vocal request to the Father, in the behalfofhis people; faying, " O Lord of hoſts,
" howlongwiltthou not have mercyon Jerufalem, andon the " cities ofJudah, againstwhom thou hast hadindignation theſe
" threefcore and ten years ? And the Lord anſwered him with good andcomfortable words."
And ſo Acts ii. 23. as foon as he came to heaven, he is faid (and that is the firſt fruits of his interceſſion) to obtain the promise of the Holy Ghost.
But fure I am, an interceeding voice isby anuſualproſopopeia attributed to his blood ; which in Heb. xii. 24. is faid " to ſpeak
" better things than that ofAbel." Now Abel's blood, and ſo Chriſt's, do cry untoGod, as the hireof the labourers unjustly detained, or the whole creation, which isin bondage, through our fins, is faid tocry and groan in theears ofthe Lord, Jam. v. 4., Rom. viii. 22., not vocally, but efficaciouſly. A rare illuſtration of this efficacious interceffion of Chriſt in heaven, wehavein that famous ſtory of Amintas †, who apeared as an advocate for his brother Aecbylus, who was ſtrongly accuſed and very likely tobe condemned to die. NowAmintas having performed great ſervices, and merited highly of the commonwealth, in whoſe fervice one of his hands was cut off in the field; he comes into the court in his brother's behalf, and faid nothing, but only lifted up his arm, and ſhewed them cubitum fine manu, an arm without a hand; which ſo moved them, that, without a word ſpeaking, they freed his brother immedi ately.
And thus ifyou look into Rev. v. 6. you ſhall fee in what * By willing and prudentlydefiring, as formerly on earth, ſo alſowhen with his Father in heaven, he inſiſts that the virtue and efficacy ofhis death maybe applied to our ſalvation.
Synopsispuri grisTheol. p. 346.
† Aelian. Hift, book 5. chap. 194 t
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SERM. XIII,١٠
poſture Chriſt is repreſented, viſionally there, as ſtandingbetweenGodand us; "And Ibeheld, andlo, inthe midst ofthe
" throne, and the four beasts, and inthe midst of the elders " ſtood a Lamb as ithadbeen flain;" i. e. bearing in hisglorifiedbody the marks ofdeath and ſacrifice*.
Thoſewoundshe received forour fins onearth,are, asitwere, ſtill freſhbleeding inheaven : amoving and prevailing argument it is with the Father, togiveout the mercies he pleads for.
3.And lastly, He presents the prayers of hisfaints toGod, with his merits ; anddefires that theymayfor hisfake begrant. ed. He cauſes a cloud of incenſe to afcend before Godwith them, Rev. vii. 3. All theſe were excellently typified out by thegoing inofthe high-prieſt before the Lord,with the names ofthe childrenof Iſrael on his breast, with thebloodof the facrifice, andhis handsfullofincenſe, as theapostleexplainsthem inHeb. vii., andHeb. ix.
Thirdly, And that this interceſſionofChriſt is moſtpotent, ſucceſsful, and prevalentwithGod,willbe evinced, both from thequalifications ofthis ourAdvocate, from hisgreat intereſt in the Father, from the natureofthe placeheuſeth withGod, and fromthe relation and intereſt believers have, both in the Father to whom, and the Son by whom this interceſſion is made.
1. Our interceſſor inthe heavens iseveryway able and fit for thework he isengaged in there.
Whatever is defirable in an advocate, is inhim eminently.
It is neceſſarythat he who undertakes to plead thecauseofanother, eſpeciallyifitbeweighty and intricate, ſhould be wife, faithful, tender-hearted, andone that concerns himself in the ſucceſs ofhis buſineſs.
OurAdvocate Chriſt, wants no wisdom tomanagehis work ; he is the wiſdom ofGod, yea, only wife, Jude 25.
There is much folly inthebeſt of our duties, weknow nothow to preſs an argumenthome withGod; but Chriſt hath the artof it.
Our bufineſs is in awife hand: he is no less faithful than wife; therefore he is called " a faithfulHigh-prieſt, inthings pertaining to " God," Heb. ii. 17. He aſſures us wemay fafely truſt our concerns with him, John xiv. 2. " In iny Father's houſe are
" manymanſions ; ifit were not ſo, Iwouldhaveyou toldyou;" g. d. Do you think Icoulddeceiveyou ? menmay cheat you, but Iwill not; yourownhearts may and dailydodeceive you, but fo will not I. And for tender-heartedness, and ſenſible reſentments for our conditions, there is none like him: Heb. iv,
* Deodati on this place..
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15. " Forwe have notanHigh priest whocannotbe touched "with the feeling of our infirmities ; but was in allpoints
" tempted like as we are, yet without fin." We have not one that cannot ſympathize, ſo it is inthe Greek * : andon purpoſe thathemightthe better ſympathize withus,hecame as near to our conditions, as the holiness ofhis nature could permit. He ſuffered himselftobe in allpoints tempted like as weare, fin onlyexcepted.
Andthen for his concernment and intereſt in the fuccefs of his fuit; henot onlyreckons,buthath really madeit hisown intereſt, yea, more his own than it is ours : For now by reafon of the myſtical union, all ourwants and troubles are his, Eph. i.
23. yea, his ownglory andcompleteneſs, as Mediator, is deeply intereſted in it; and therefore we need not doubt but he will ute all care anddiligence in that work.
Ifyou ſay, fo he may, andyet not ſpeed for all that, for itdepends upon the Father's grant: True, but then, 2. Confider the great intereſthe hath inthe Father, with whomhe intercedes.
Chriſt is hisdearSon,Col. i. 13. the belovedof his foul, Eph. i. 6.
Betwixt himand theFather, with whom, whenhe intercedes,thereis anunity, not only ofnature, butwill ; and fohe always hears him, John xi. 42. Yea, andhe faid tohis dear Son,whenhecame firſt toheaven, " Afk ofme,
" and I will give thee," Pfal.ii . 8.
Moreover, He must needs ſpeed in his fuit, if you confider the nature ofhis interceffion, which is juſt and reasonable for thematter, urgentandcontinual,forthe manner ofit.
The matter ofhis requeſt ismoſt equal: whathedefires, isnotdefiredgratis, or upontermsunbecoming the holiness and righteoufness ofGod togrant; hedefires nomorebutwhathehasdeſerved, andgiven avaluableconfideration to the Father før. And fo the juftice ofGoddoth, not only, not oppoſe, but furthers and pleads for thegranting and fulfilling his requests.
Here you must remember, that the Father is under a covenanttieandbond todowhat he asks ; for Chriſt having fully
Though he cannot weep or grieve nowashedid on earth, yet he can love now as much as everhe loved; andthereforehe looksdownfromheaven uponevery particular member; heſeeththat thismanwants thisgrace, and that man wants that; and theother is indanger of this corruption, or that temptation: andhe isdailycarrying on thecure. You fee notyour
Phyſician, he ſtands out of your fight; buthe feeth you, and it is hethatdothallfor you that is done.
Baxter's treatise ofconverfion.
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performed the work on his part, the mercieshe intercedes for, are as due as the hire of the labourer is when the work is faithfullydone.
Andas the matter is juſt, ſo the manner of his interceffion is urgent andcontinual. How importunate a fuiter he is, may be gathered from thatſpecimengiven ofit in Johnxvii.; and for the conſtancy of it, my text tells us, " he ever lives to " make interceffion : "
'Tis his great buſineſs in heaven, and he follows it cloſe. And to cloſe all, 4. Confider who they are for whom he makes interceſſion :
The friends ofGod, the children ofGod ; thoſethat the Father himſelf loves, and his heart is propenſe and ready enough to grant thebeſt and greatest of mercies to: which is the meaningof
John xv. 26, 27. " The Father himself loveth you."
And it muſt needsbe fo,for the firſt corner ſtone ofalltheſe mercies was laidby the Father himſelfinhis moſt free election. He alſo delivered his Son for us ; and " how ſhall he not with him freely
66 giveus all things ?" Rom. viii. 32. Sothen there can remain nodoubt upon aconfidering heart, but that Chriſt is a prevalent and ſucceſsful interceſſor in heaven.
There only remains onething more to be fatisfied, andthat is,
Fourthly, In what ſenſe he isto live for everto make interceſſion.
Shall he then be always at his work ? imployed inbeggingnew favours for us to eternity ? Howthen ſhall the people ofGodbe perfect in heaven, ifthere be need of Chriſt's interceſſion to eternity for them ?
I anſwer, by distinguiſhing the eſſence and substance of Chriſt's offices, from the way and manner of adminiſtration.
In the firſt ſenſe it is eternal: for his mediatory kingdom, as to eſſence of it, is to abide for ever; Chriſt ſhall never ceafe tobea mediator; the church ſhall never wanta head ; for " of " his kingdom; there ſhall be no end," Luke. i. 33. however,
Chrift, as amediator, being employed in akind offubordinate way, 1 Cor. iii. 23. when he ſhall have accomplished that deſign for which he became aMediator, " Then ſhall he deliver up the kingdom (in the ſenſe we ſpake before) to the Father, andfo
" God ſhall be all in all," 1 Cor. xv. 24. Then ſhall the divinityofChrift, which was ſoemptied and obſcured inhis undertaking this temporary difpenfatory kingdom, be more glorioufly manifeſted, bythe full poſſeſſion,uſe, and enjoymentofthat natural, divine, eternal kingdom, which belongs to allthe three co-eſſential andco-equal perſons, reigningwith thefame power, majesty, and glory, in the unity of the Divine Effence, and common acts, in all, and over all, infinitelyandimmutably for ever.
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Andfo Chriſt continues to be our Mediator ; and yet that affords no argument that our happineſs ſhallbe incompleat, but rather argues the perfection of the church, which thenceforth ſhall be governed no more as nowit is, nor have any farther uſe ofordinances, but ſhall be ruled more immediately, gloriously , triumphantly, andineffablyin the world to come : The ſubſtance ofhis mediatorſhip is notchanged, but the mannerofthe adminiſtrationonly.
Ufe 1.Doth Chriſt live for ever in heaven to preſenthis blood to God in the way of interceffion for believers ? Howfad then is their cafe, that have no interest in Chriſt's blood ; but inStead of pleading for them, it cries to God against them, as the deſpiſers and abusers of it ! Every unbeliever deſpiſes it : The apoſtate treads it under foot. He that is an interceffor for fome, will be an accufer of others To be guilty of a man's blood is ſad ; but to have the blood of Jeſus accuſing and crying toGod againſt afoul, is unspeakably terrible.
Surely when he ſhall make inquiſition for blood, when the day of his vengeauce is come, he willmake itappearby thejudgments he will execute, that this isa fin never to be expiated, but vengeance ſhall pursue the finner to the bottom of hell. Ah ! what do men and womendo, in rejecting the gracious offer of Chriſt ! what, tread upon a Saviour ! and caſt contempt,by unbeliefand hardneſs of heart, upon their only remedy ! I remember Ihave read ofaharlot that kill'd her child, and saidthat it ſmiled upon her when she went to ſtab it.
Sinner, doth not Chriſt ſimile upon thee, in the goſpel ? And wiltthou, as it were, ſtab him to the heart by thine infidelity ? Wo, and alas for that man, against whom this blood cries in heaven !
Uje 2. Doth Chriſt live for ever to make interceſſion ? Hence let believers fetch relief, and draw encouragement against all the caufes andgrounds oftheirfears andtroubles ; for furely this anfwersthem all,
1. Hence let them be encouraged against alltheirfinful infirmities, and lamented weakneſſes.
It is confeſſed theſe are ſad things ; they grieve the Spirit of God, fadden your own hearts, cloud your evidences ; but having ſuch ahigh-prieſt in heaven, can never be your ruin .
1 John ii . 1, 2. "My little " children, theſe things write I unto you, thatyou fin not : and " ifany man fin, we have an Advocate with the Father, Jeſus
" Chrift the righteous." [My little Children.) Children, eſpecially little children, when firſt beginning to take the foot, are aptto ſtumble atevery ſtraw; ſoare raw, young andunexperiVOL. I.
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encedChriſtians : but what if they do ? Why though it must befarfromthemto take encouragement ſo todo from Chrift and his interceſſion, yet ifby ſurpriſal theyſo ſin, let them not be utterly difcouraged for we have an Advocate, he ſtops whatever plea may be brought inagainſtus by the Devil, or the law ; and anſwers all by his fatisfaction: he gets out freſh pardons for new fins. And thisAdvocate is with [the Father :] hedoth not ſay with his Father, though thathad been a fingular fupport in itſelf, nor yet with our Father, which is a ſweet encouragement ſingly confidered, but with [the Father] which takes in both, to make the encouragement full.
Remember, you that are caſt down, under the ſenſe of fin, that Jeſus, your friend, in the court above, " is able to ſave to the uttermoft .
Which is, as * one calls it, a reaching word, andextends itſelf fo far, thatthou canſt notlookbeyond it. " Let thy foul be ſet
" on the highest mount that any creature was ever fet on, and " enlarged to take in view the moſt ſpacious proſpect both of " fin and mifery, and difficulties of being faved, that ever yet " any poor humble foul did caſt within itſelf ; yea, join to " theſe all the hindrances and objections that the heart ofman
" can invent against itſelf and falvation : lift up thine eyes, and " look to the utmoſt thou can fee ; and Chriſt,by his intercefion, is able to fave thee beyond thehorizon and utmoſt compaſs of thy thoughts, even to the utmost."
2. Hence draw abundant encouragement against all hearttraitnings, anddeadness of Spirit in prayer.
Thou complaineſt thy heart is dead, wandering, and contracted in duty : O, but remember Chrift's blood ſpeaks,when thou canst not ; it canplead for thee, and thatpowerfully, when thou art not able to ſpeak a word for thyself: to this ſenſe that ſcripture ſpeaks,
Cant. iii. 6. " Who is this that cometh out of the wilderness " in pillars of ſmoak, perfumed with myrrh, and frankincenfe,
" all the powders of the merchant ? " The duties of Chriſtians goupmanytimes, as pillars or clouds offmoakfrom them, more ſmoak than fire, prayers ſmoaked and fullied with their offenfive corruptions : but, remember, Chriſt perfumes them with myrrh, c.
He, by his interceſſion, gives them a ſweet perfume.
3. Chriſt's interceſſion is a fingular relief to all thatcomeunto Godby him, against allfinfuldamps andſlavishfears from the justice ofGod . Nothing more promotes the fear ofreverence ;
* Goodwin's Triumph, p . 263 .
+ IfJeſus be the Mediator of the new covenant, believers may go with b
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nothing moreſuppreſſeth unbelievingdeſpondencies, anddestroys the ſpirit of bondage.
So you find it, Heb. x. 19, 20, 21.
" Having therefore, brethren, boldneſs to enter into the holiest, " by the blood of Jetus, by a new and living way, which he
" hath confecrated for us through the vail, that is to ſay, his " fleſh ; and having ahigh-prieft over the houſe ofGod, let us
" drawnearwitha trueheart, εν πληροφοριαπίσεως, infullaſſurance " of faith:" or let us come untoGod, as a ship comes with full fail intothe harbour. O what a direct and full gale of encouragement doth this interceſſion of Chriſt give to the poor foul that lay a-ground, or was wind-bound before ?
4. The interceſſion of Chriſt gives admirable fatisfaction and encouragement to all that come to God, against the fears ofdeferting him again by apoſtacy.
This, my friend, this is your principal ſecurity against theſe matters of fear.
With this he relieves Peter, Luke xxii. 31 , 32. "Simon (faith Chriſt ) Satan " hath defired to haveyou, that he may fift you as wheat ; but " I have prayed for thee, that thy faith fail not," q. d. Satan will fan thee, not to getout thy chaff, butboltout thy flower : his temptations are levelled against thy faith; but fear not, my prayer ſhall break his deſigns, and ſecure thy faith against all his attempts upon it. Upon this powerful interceffion ofChrift, the apoſtle builds his triumph against all that threatens to bring him, or any of the faints, again into a ſtate of condemnation.
And feehow he drives on that triumph, from the refurrection, and feſſion ofChriſt at the Father's right hand ; and eſpecially from the work of interceffion, which he lives there to perform :
Rom. viii. 34, 35. " Who is he that condemneth ? It is " Chriſt that dieth : yea, rather that is riſen again, who is even
" at the right hand ofGod, who alſo maketh interceffion forus.
" Who ſhall ſeparate us from the love ofChriſt ?"
5. It gives sweet relief against the defects and wants that yet are in ourfanctification. We want a great deal of faith, love, heavenly-mindedneſs, mortification,knowledge.
We are ſhort and wanting in all.
There are υσερηματα, theremains, or things wanting, as the apoſtle calls them, i Thef. iii. 10. Well,
Aa 2 with boldness, and look the justice ofGod in the face; for your debt is ſatisfied .
So long as a manis indebt, he ſteals by the prifon door in the dark; but if his ſurety have paid the debt, he dares come (as you ſay) andwhet his knife at the compter door.
Chrift , your furety, hath paid the debt ; you may go with boldness, and look juſtice in the face, the Devil and all the ferjeants ofhellin the face. Mr. W. B. in his treatise ofChrist and the covenant, p. 98.
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if grace be but yet in its weak beginnings, and infancy in thy foul, this mayincourage, that by reaſon of Chrift's interceffion, it ſhall live, grow, and expaciate itſelf in thy heart.
He is not only the author, but the finiſher of it, Heb . xii. 2. Heis everbegging new and freſh mercies for you in heaven ; and will never ceafe till allyour wants be ſupplied.
He faves εις το παντελες, to the uttermost, i. e as I told you before, to the laſt, pertective, compleating act ofſalvation. So that this is a fountain of relief againft all your fears .
Ufe 3. Doth Chriſt live for ever to make interceffion ? Then let thosewho reap on earth thefruits of that his work inheàven, draw instruction thence about the following duties, towhich it leads them as by the hand.
I Do notforget Chrift in an exaltedstate *.
You fee though hebe in all theglory above, atGod's righthand, and enthroned king, he doth not forget you : he, like Jofeph, remembers his brethren in all his glory.
But, alas,how oft doth advancement make us forget him ? As the Lord complains in Hofea xiii. 5,
" I did know thee in the wilderness, in the land ofgreat " drought : but when they came into Canaan, according to " their paſtures, fo were they filled; theywere filled, and their
" heart was exalted; therefore have they forgotten me."
As if he had faid, O my people, you and I were better acquainted inthewilderness, when you were in a low condition, left tomy immediate care, living by daily faith ; O then you gave me many a fweet viſit ; but now you are filled, I hear no more ofyou.
Goodhad it been for ſome ſaints, if they had never known profperity.
2. Let the interceſſion ofChrist in heaven for you, encourage you to constancy in the good ways of God.
To this duty it ſweetly encourages alſo, Heb. iv. 14.
Seeing then that we " have a great high priest that is paſſed into the heavens, Jeſus
" the fon ofGod, let ushold faſt our profeſſion."
Here isencouragement to perfeverance on adoubleaccount.
One is that Jeſus, our head, is already in heaven; and if the head be above water, the body cannot drown.
The other is from the bufi- * He doth not forget us though he be exalted to his glory; for he is not like the poor filly creatures that cannot bear exaltation without being puffedup, and forgettingboth themſelves, their friends, andtheir God.
No,his exaltation is ſpiritual and heavenly, perfecting his human nature to the greatest height it is capable of,---he neverwasmore tender ofJerufalem whenhe wept over it, or ofhis people when he wept, bled, anddiedfor them,thanhe isnow tender overhis inglory. Mr. Baxter's Treatiseofconverfion,p. 184.