The Triumph of a True Christian Described, Commentary on verse · Verse 34

The Triumph of a True Christian Described · Commentary on verse · Verse 34

p. 782VERSE 34.

Who ſhall condemne? it is Chriſt which is dead, yea or rather which is riſen againe, who is alſo at the right hand of God, and maketh request for vsus.

IN this Verſe (as I hauehave ſaid) the Apoſtle labours to ſtrengthen Gods choſen againſt the feare of condemnation for their ſinnes, and to that purpoſe he here affirmes that none can condemne Gods choſen: which poſition he puts downe as he did the former, by way of interrogation, who ſhall condemne? as if he had ſaid, None is able to condemne Gods choſen. Then he brings a reaſon as a ground of comfort againſt the feare of condemnation, from p. 738the death of Chriſt, that Chriſt is dead for Gods choſen, and therefore they need not feare condemnation for their ſinnes: Who ſhall condemne? it is Chriſt which is dead. And that reaſon and ground of comfort the Apoſtle further amplifies by the reſurrection of Chriſt, and by his ſitting at the right hand of his Father in heauen, and by his interceſſion for them: and in thoſe foure things the Apoſtle goes on by degrees, preuenting all ſcruples and doubts that might trouble the minds of Gods choſen touching condemnation: none can condemne them: why? becauſe Chriſt is dead for them, ſaith the Apoſtle. But might ſome ſay, what can Chriſt being dead profit vsus? Indeed nothing at all if he had bene ſwallowed vp of death, but he is riſen againe, and hath ouercome death: yea or rather which is riſen againe. And not onelyonly ſo, but he alſo ſitteth at the right hand of God, and hath receiued all power for the ſafetie of Gods choſen now beleeuing in him: and not onelyonly ſo, but he alſo is continually exerciſed in making interceſſion for them. It is Chriſt which is dead, or rather which is riſen againe, who is alſo at the right hand of God, and maketh requeſt for vsus. And ſo we ſee the generall drift of the Apoſtle in this verſe.

Come we to the opening of the words of it,Interpretation. touching the ſence and meaning of them. Who ſhall. That is as if he had ſaid, None ſhall, or none can, none in heauen, in earth, or in hell, is able to do it. Condemne. The word condemne is here alſo a iudiciall terme, and it ſignifies the act of a Iudge in open court, whoſe act is to adiudge ſuch as are found guilty of any crime, and iuſtly deſerue puniſhment, to death, or to ſome other puniſhment. And the word here is to be vnderſtood with reſpect to ſinne, as it is vſed, Rom. 5.18. By the offence of one. And ſo the meaning is, none can pronounce Gods choſen now beleeuing in Chriſt, worthy of puniſhment for ſinne, or truly adiudge them to any puniſhment, either temporall or eternall for their ſinnes. It is Chriſt which is dead: the words are foreign Chriſt dying. And ſome reade them with an interrogation, Who ſhall condemne? Shall Chriſt which is dead? but they are better thus read, It is Chriſt which is dead: and ſo they are p. 784a reaſon why none can condemne Gods choſen, becauſe Chriſt is dead for them, and by his death hath made a full ſatisfaction to God for their ſinnes, his death being of infinite price and value, and fully anſwerable to the iuſtice of God, as the Apoſtle ſaith, 1. Pet. 2.24. He his owne ſelfe bare our ſinnes in his bodie on the tree. According to that, Iſai. 53.5. He was wounded for our tranſgreſſions, he was broken for our iniquities, the chaſtiſement of our peace was vponupon him, and with his ſtripes are we healed. And ſo the meaning of the Apoſtle is, that none can condemne Gods choſen, now beleeuing in Chriſt, becauſe Chriſt hath dyed for them, and hath by his death fully ſatiſfied for all their ſinnes, and hath borne that puniſhment that they ſhould hauehave borne for their ſinnes. Yea or rather which is riſen againe▪ this is a further ground of comfort, and hereby the Apoſtle meanes that Chriſt is not onelyonly dead for the ſins of Gods choſen, but is alſo riſen againe from the dead, and hath vanquiſhed and ouercome death, and made it manifeſt by his reſurrection that he hath fully abſolued and diſcharged them from all their ſinnes: as Rom. 4.25. He was deliuered to death for our ſinnes, and is riſen againe for our iuſtification. Who is alſo at the right hand of God. Theſe words right hand of God, are vſed by way of ſimilitude, they are metaphoricall; for indeed in proper ſpeech God hath neither right hand nor left, he is a Spirit infinite and incomprehenſible: and theſe words ſet out the glorious ſtate of Chriſt in heauen, that he is there aduanced to an vnſpeakeable height of glorie: they are taken from the manner of the kings of the earth, who vſe to ſet thoſe on high whom they purpoſe moſt of all to honour. As 1. King. 2.19. Salomon in token of honour cauſed a ſeate to be ſet for his mother, and ſhe ſate at his right hand. And by this forme of ſpeech here rightly applyed to Chriſt, 2. things are ſignified.

Firſt, That Chriſt is exalted to vnſpeakeable glorie in heauen, 1. Tim. 3.16. and is there partaker of the infinite glorie of his Father. And

Secondly, that Chriſt is exalted to the full adminiſtration of his kingdome, to be the head of his Church, and with his p. 785Father to be Lord and gouernour of all things in heauen and earth, Hauing all power giuen to him, both in heauen and in earth, as himſelfe ſaith, Matth. 28.18. and as the Apoſtle ſaith, 1. Pet. 3.22. He is at the right hand of God gone into heauen, to whom the Angels, and powers, and might are ſubiect. Theſe two things are here intended by the Apoſtle, in ſaying that Chriſt is at the right hand of God.

And maketh requeſt or interceſſion alſo for vsus. Theſe words are not to be conceiued as if Chriſt now in heauen did proſtrate himſelfe and kneele on his knees, and vtter words of prayer to God his Father, as he did in the dayes of his fleſh, but Chriſt doth now make requeſt by the merit of his death, he now preſenting himſelfe continually in the ſight of God his Father, as Heb. 9.24. He is entred into very heauen to appeare now in the ſight of God for vsus: and by preſenting the ſacrifice of himſelfe once offered on the croſſe, and the infinite merit of that ſacrifice before the eyes of his Father, willing as he is God and man, and deſiring as he is man, that his Father would accept of his perfect ſatisfaction, and turne away his eyes from the indignities and ſinnes of his choſen, and be well pleaſed with them, in and through him. For vsus, ſaith the Apoſtle, that is, for me and you, and for all true beleeuers. Now then thus take we vp the ſence and meaning of the words of this verſe, as if the Apoſtle had ſaid.

Who can pronounce Gods choſen, now beleeuing in Chriſt, worthie of puniſhment for ſinne, or truly iudge them to any puniſhment, either temporall or eternall for their ſinnes? Surely none in heauen, in earth, or in hell can do it: for why, Chriſt hath died for them, and by his death which was of infinite worth, hath fully ſatisfied for all their ſinnes, and hath borne that puniſhment that they ſhould hauehave borne for their ſinnes: and not onelyonly ſo, but Chriſt hath vanquiſhed and ouercome death, and made it manifeſt by his reſurrection, that he hath fully abſolued and diſcharged them from all their ſinnes, and he is now alſo exalted to vnspeakeable glorie in heauen, and to the full adminiſtration of his kingdome, to be the head of his Church, and with his Father to be Lord and gouernour of all things in heauen and earth; and he doth now alſo make p. 786requeſt, by the merit of death preſenting himſelfe and the ſacrifice of himſelfe once offered on the croſſe, and the infinite merit of that ſacrifice continually before the eyes of his Father, willing as he is God and man, and deſiring as he is man, that his Father would accept of his perfect ſatisfaction, and turne away his eyes from the indignities and ſinnes of his choſen, and be well pleaſed with them in and through him: and this he doth for me, and you, and all true beleeuers.

Now firſt in that the Apoſtle puts downe this for a certaine truth, that none can condemne Gods choſen now beleeuing in Chriſt, none can adiudge them to any puniſhment, either temporall or eternall for their ſinnes, and then giues this reaſon of it, it is Chriſt which is dead, becauſe Chriſt hath died for them; hence in the firſt place we are giuen to vnderſtand thus much.

Doct. 1 That Gods choſen, now beleeuing in Chriſt, and now hauing part in the death of Chriſt, they cannot poſſibly be condemned,Gods choſen now beleeuing in Chriſt cannot poſſibly be condemned for their ſinnes. Ioh. 5.24. Neither Satan, nor the Law of God, nor yet the iuſtice of God, can truly adiudge them to any puniſhment, either temporall or eternal for their ſinnes. And to ſhew this to be a truth in theſe particulars.

Firſt, Satan hath no power to require iudgement and condemnation againſt true beleeuers for whom Chriſt died, becauſe Chriſt by his death hath ſpoyled and ſtripped him of that power, Coloſ. 2.15. Hath ſpoyled the principalities, and powers, and hath made a ſhew of them openly, and hath triumphed ouer them in his croſſe. Heb. 2.14.15. the holy Ghoſt ſaith, that Chriſt through his death deſtroyed him that had the power of death, that is, the diuell. And hath deliuered them which for feare of death were all their life time ſubiect to bondage. And Reuel. 12.10.11. we reade, after the battell betweene Michael and the great Dragon, that is, betweene Chriſt and the diuell, Chriſt ouercoming, Iohn ſaith, I heard a loud voyce ſaying, now is ſaluation in heauen, and ſtrength, and the kingdome of our God, and the power of his Chriſt; for the accuſer of our brethren is caſt downe, which accuſed them before God day and night, but they ouercame him by the bloud of the Lambe. By the bloud of Chriſt p. 787all power is taken from Satan to accuſe, or to require iudgement and condemnation againſt true beleeuers.

Againe, the Law of God hath no power to binde true beleeuers for whom Chriſt died to the curſe of the Law for the tranſgreſſion of it, becauſe Chriſt by his death hath redeemed them from the curſe, in that he was made a curſe for them, as the Apoſtle ſpeakes plainly, Galat. 3.13. Chriſt hath redeemed vsus, when he was made a curſe for vsus.

And thirdly, though the iuſtice of God be ſuch, that where there is guiltineſſe of ſinne, there damnation is due, yet the iuſtice of God is fully anſwered by the death of Chriſt, his death being of infinite merit, it is eueryevery way anſwerable to the iuſtice of God, it hath fully ſatisfied Gods iuſtice for the ſinnes of all true beleeuers. And hence it is that Chriſt is ſaid to be the Lambe of God that taketh away the ſinnes of the world, Ioh. 1.29. And Heb. 10.14. it is ſaid, that Chriſt with his owne offering hath conſecrated for euer them that are ſanctified. This then we may reſolue on as a certaine holy truth of God, that Gods choſen, now beleeuing in Chriſt, and now hauing part in the death of Chriſt, they cannot poſſibly be condemned; neither Satan, nor the Law of God, nor yet the iuſtice of God can truly adiudge them to any puniſhment either temporall or eternall for their ſins. Come we to make ſome vſe of this: and,

Firſt this being a truth, it meets with that raſhneſſe of the Vſe 1 world, and giues a iuſt checke to prophane men of the world, who ſometimes are ſo bold and raſh, as they dare adiudge Gods children and true beleeuers to the bottome of hell,The raſh iudgement of prophane men of the world, adiudgin true beleeuers to the bottome of hel, mer withall and reprooued. and in their haſtie ſentence they ſend them to hell, and ſticke not to ſay, fie on them, they will one day be hanged, or they will one day go to the diuell. Poore ſoules, they ſhew themſelues ignorant and ſottiſh, and raſh headed, they do but vent their poyſon and malice againſt Gods children, their ſentence cannot hurt any child of God, it is but as we vſe to ſay, a fooles bolt ſoone ſhot, neither they nor their father the diuell can truly adiudge any true beleeuer, any child of God, to any puniſhment, either temporall or eternall.

p. 788Vſe 2 Againe, the truth now deliuered further meets with ſome erronious conceits of ſome erring ſpirits;Some erronious conceits of ſome erring ſpirits, met withall and ouerthrowne. as firſt that of the Anabaptiſts, in that they boldly affirme and ſay, that thoſe that Chriſt hath bought with his precious bloud may be damned, theſe be their very words: a damnable opinion, and in flat contradiction to the truth now deliuered, and to the truth of the word of God in many places of it. None can poſſibly periſh and be damned for whom Chriſt died. Oh but they thinke they hauehave ground for their aſſertion, 2. Pet. 2.1. Some ſaith he ſhall priuily bring in damnable hereſies, euen denying the Lord that hath bought them, and bring on themſelues ſwift damnation. See (ſay they) thoſe whom Chriſt hath bought with his bloud may be damned. They are deceiued, and they conclude without ground, they are too ſhallow braind to looke into the depth of that text, there is not a word in that text of the death of Chriſt, or of his bloud, or of Chriſt himſelfe expreſly, no nor yet by implication. It is ſaid, denying the Lord, foreign.the word is not foreign, but foreign, which word ſignifies maiſter, or ruler, and is commonly attributed to God the Father. And it is ſaid, denying the Lord, foreign, that bought them, becauſe falſe teachers who come profeſſing the name of God and the name of Chriſt, they ſeeme to be taken out of the world, through the knowledge of the Lord, and of the Sauiour Chriſt Ieſus, as the Apoſtle deſcribes them verſe 20. and in ſome-ſort free from the corruption by externall profeſſion: and they themſelues acknowledge, that God is their Lord and maiſter, and ſay they are his meſſengers and miniſters, and they profeſſe his name amongſt his bought and purchaſed ſeruants, and ſo in their owne opinion and in the iudgement of others, they are in the number of the bought ſeruants of God, but in deed and truth they are not: and ſo that place rightly vnderſtood makes nothing for the opinion of the Anabaptiſts.

Againe, ſecondly the truth now deliuered ſerues to ouerturne that conceit of the Papiſts, that for the merit of Chriſt his death God doth pardon the fault and eternall puniſhment of ſinne, but he retaines a temporarie puniſhment to be inflicted p. 789on them that hauehave ſinned: now what is this but to adiudge them who hauehave part in the death of Chriſt to ſome puniſhment for their ſins, cleane contrary to the truth of doctrine now deliuered? And indeed if God inflict any puniſhment on him whoſe fault is remitted, and whoſe ſinnes are taken away by the bloud of Chriſt, then he is vniuſt, which is blaſphemie once to thinke: it is all one, as to require the payment and ſatisfaction of a debt forgiuen or alreadie payd, which whoſoeuer doth, is vniuſt.

Obiect. Obiect. But (ſay they) ſome whoſe ſinnes are pardoned, hauehave ſickeſſes, pouertie, contempt, and the like, yea death inflicted on them, which are puniſhments of ſinne, and therefore though the ſinne be forgiuen in regard of the fault and eternall puniſhment of it, yet the temporarie puniſhment is not remoued.

Anſw. Anſw. Sickneſſes, pouertie, and the like, layd on them whoſe ſinnes are pardoned, are not puniſhments of ſinne forgiuen, neither do they come from an angrie and diſpleaſed God, and from a God reuenging ſinne, but they are corrections and fatherly chaſtiſements, and tokens of Gods louelove to them. Heb. 12.6. Whom he loueth he chasteneth: and they are layd on ſuch as hauehave their ſinnes pardoned, for the exerciſe of their faith, triall of their patience, ſtirring vp of the languiſhing graces of God that are in them, and to make them draw nearer to God, and to walke more humbly before him: and therefore this makes it not good, that for the merit of Chriſt God doth pardon the fault and eternall puniſhment of ſinne, but retaines a temporarie puniſhment to be inflicted on the ſinner. No, no, they that hauehave part in the death of Chriſt, they cannot be truly adiudged to any puniſhment, either temporall or eternall for their ſinnes.

There is yet an vſe of comfort to be added: Is it ſo that Vſe 3 Gods choſen, now beleeuing in Chriſt,Sweet & heauenly comfort for eueryevery true beleeuer. and now hauing part in the death of Chriſt, they cannot be condemned, neither by Satan, nor by the Law of God, nor yet the iuſtice of God can truly adiudge them to any puniſhment, either temporall or eternall for their ſinnes? Surely then here is a ground of p. 790ſweet and of admirable and heauenly comfort for eueryevery true beleeuer, for eueryevery one who is ſure that he hath part in the death of Chriſt: this truth tels thee, whoſoeuer thou art that art a true beleeuer, and haſt part in the death of Chriſt, that thou art in a moſt happie and bleſſed ſtate and condition, thou needeſt not feare the yelling and roaring of the diuell thundering out hell and damnation for ſinne, nor the fearefull ſentence of the Law of God, denouncing iudgement and the curſe for eueryevery tranſgreſſion of it: no, nor yet the ſinne reuenging iuſtice of God, which is moſt ſtrict, and moſt ſharpe and ſeuere againſt all vngodlineſſe and wrong: and what an happie and bleſſed ſtate is that? How may the conſideration of this affect thy ſoule, and fill thine heart with comfort and ioy vnſpeakeable? We know, if a man that is to ſtand before an earthly Iudge to be tried touching ſome matter of crime, perſwade himſelfe that neither any enemy of his, though moſt malicious and thirſting after bloud, hath power to require ſentence againſt him, nor the law it ſelfe hath power to bind him ouer to any penaltie, nor yet the Iudge himſelfe, if he deale truly, can adiudge him to any puniſhment, it is a maruellous comfort to him, and it cheeres him vp exceedingly: though indeed the law of man may be wreſted, and an earthly Iudge may be carried aſide, and may giuegive vniuſt iudgement, yet this is his comfort, that neither his enemie, nor the Law it ſelfe, nor the Iudge himſelfe can iuſtly proceed againſt him, & adiudge him to any puniſhment. Oh how much more may it cheare vp thy heart, thou that art a child of God, truly beleeuing in Chriſt, and haſt part in the death of Chriſt, and on that ground art ſure of this, that neither the diuell that thirſts after thy bloud and the precious life of thy ſoule, nor the Law of God, which is terrible in the curſe of it againſt vnbeleeuers, nor yet the iuſtice of God, which cannot but giuegive ſentence of damnation againſt vnrepentant ſinners, that none of theſe can truly adiudge thee to any puniſhment, either temporall or eternall for thy ſinnes? Thinke on this to thy comfort when thou art troubled with the ſight of thy ſinnes, yea euen of thoſe ſinnes thou haſt often fallen into of weakeneſſe, p. 791and againſt thy purpoſe and holy reſolution to the contrarie: and when thou art troubled with feare of puniſhment due to thee for thy ſinnes, oh then call to mind this ground of comfort, that Chriſt hath ſuffered that puniſhment that thou ſhouldſt hauehave vndergone for all thy ſinnes, and that he was condemned in thy roome, and in thy ſtead, and that he hath fully ſatisfied the iuſtice of God for thy ſinne; and therefore in the iuſtice of God thou canſt not be condemned. No, know it to thy comfort, it is as poſſible for thee to be damned for any of thy ſinnes, though often fallen into of weakeneſſe, and committed after thy true beleeuing in Chriſt, as it is for God to be vniuſt, which is impoſſible: and what a ſweet comfort may that be to thy ſoule? Exerciſe thy thoughts in this ground of comfort, yea exerciſe thy faith in it, and labour thou more and more to be ſetled in this ground of comfort. Many poore Chriſtians wrong themſelues exceedingly, in that they meaſure their happie eſtate & condition by their feeling of comfort: when their feelings faile them, then they call all into queſtion. Oh learne then to meaſure thy happie ſtate and condition by this, that thou art a true beleeuer, and haſt part in the death of Chriſt, and ſo art in ſuch a bleſſed ſtate and condition as thou canſt not be condemned for any of thy ſinnes, no not for thoſe ſinnes that hauehave depriued thee of the feeling of comfort: and how may this cheere vp thine heart? Surely the due conſideration of this may cheere thee vp, and comfort thee againſt the feare of that which followes after death; for howſoeuer as we hauehave it, Hebr. 9 27. After death comes iudgement, and hereupon to the wicked and vnbeleeuers death is moſt terrible, and the * king of feare, as Bildad cals it, Iob 18.14.Iob 18.14. foreignJob 18:14 becauſe they go out of the bodie not onelyonly comfortleſſe, but alſo certaine of condemnation, hauing receiued the ſentence within themſelues that they ſhall neuer ſee the face of God to their comfort; yet it is not ſo to thee, thou being a true beleeuer, and hauing part in the death of Chriſt, thou art ſure thou ſhalt not come into the iudgement of condemnation, and thou art ſure of it before thou be remoued out of the world by death, that thy ſentence after p. 792death ſhall be a comfortable ſentence, euen the ſentence of abſolution, and thou art ſure that when thy ſoule goeth out of thy bodie, it ſhall come before a Iudge who is moſt iuſt indeed, but yet whoſe iuſtice is alreadie anſwered and ſatiſfied by the death of his owne Sonne: yea thou art ſure that thy ſoule and body ſhall one day ſtand before his iudgement ſeate who is thy redeemer, euen before the iudgement ſeate of the Lord Ieſus, who hath ſhed his owne precious bloud to ſet thee free from hell, and from damnation, and therefore certainly thou canſt not be condemned, and what a comfort may that be to thee?

Now in that Gods choſen, now beleeuing in Chriſt, none can truly adiudge them to any puniſhment, either temporall or eternall for their ſinnes, and he giues this reaſon & ground of it, Chriſt died for them; we may eaſily ſee, and hence we may conclude.

Doct. 2 That Chriſt his death is expiatorie, it is an expiation, and that a ſufficient expiation of the ſinnes of all Gods choſen.Chriſt his death is a ſufficient expiation of the ſinnes of all Gods choſen. foreign. It is the death and ſuffering of Chriſt that takes away the guilt and puniſhment due to Gods choſen for their ſinnes, and his death and ſuffering doth ſufficiently ſatisfie for their ſinnes, and free them from all puniſhment for ſinne, both temporall and eternall. Epheſ. 1.7. the Apoſtle ſaith, We hauehave redemption through the bloud of Christ: and the ſame word he hath Coloſ. 1.14.Coloſ 1.14Col 1:14 And 1. Tim. 2.6.1. Tim. 2.6.1 Tim 2:6 the Apoſtle ſaith, He gaue himſelfe foreign, a ranſome, a price for all men, that he might ſatisfie for the ſinnes of Gods choſen. And Heb. 7.27. it is ſaid, that Chriſt offered himſelfe a ſacrifice to God for our ſinnes: and to offer himſelfe a ſacrifice for ſinne, is to expiate ſinne, and to take away the guilt and puniſhment of ſinne. Heb. 9.26. Now in the end (ſaith the Author of that Epiſtle) hath Chriſt appeared, to put away ſinne by the ſacrifice of himſelfe. And Heb. 10.14. it is ſaid, With one offering Chriſt hath made perfect for euer them that are ſanctified. Thus the Scripture runnes on it in many places, and doth plainly euidence to vsus, that Chriſt his death was the expiation of ſinnes, and that Chriſt by his death and ſuffering hath taken away the guilt and puniſhment due to p. 793Gods choſen for their ſinnes, and hath ſufficiently ſatisfied for them, and freed them from all puniſhment for ſinne, both temporall and eternall: and the ground of this is.

Becauſe Chriſt in his ſuffering did endure the extremitie of Gods wrath, Reaſon. and did beare in his body and ſoule the curſe that was due to Gods choſen for their ſinnes, ſo farre as he might, neither the vnion of the perſon nor yet the holineſſe of his nature any whit diminiſhed: and ſo by his death hath expiated and fully ſatisfied for the ſinnes of Gods choſen.

And this truth, to make vſe of it, in the firſt place it ſerues Ʋſe 1 to informe vsus in a point of weight; it makes knowne to vsus that though Chriſt his actiue obedience was moſt exact, and perfect, and meritorious, yet that was not the expiation of ſinne,Though Chriſt his actiue obedience was moſt perfect and meritorious yet was it not the expiation of ſinne. that was not the thing that did expiate and take away the puniſhment due to Gods choſen for their ſinnes, but the paſſiue obedience of Chriſt, his death and ſuffering was that which was the expiation of ſinne, and Chriſt onelyonly in his ſuffering was the propitiation (foreign) for our ſinnes. 1. Ioh. 2.2. foreign, &c. Popiſh pride touching expiation of ſin diſcouered.1 John 2:2And therefore it is monſtrous and intollerable pride in the Papiſts, in that they take on them to expiate ſinne, and to ſatisfie for ſinne, by things done by themſelues, yea by ſome things done by them for which they hauehave no warrant in the word of God, but are things meerely deuiſed by themſelues, as by their Maſſes, Diriges, pilgrimages, wilfull pouertie, vow of ſingle life. Ieſus Chriſt the righteous did not expiate ſinne, and ſatisfie for ſinne by his perfect fulfilling of the Law of God in his life, and yet the proud Papiſts dare chalenge it to themſelues, Ʋſe 2 that they ſatisfie for ſinne by their wil worſhip,The Popiſh propitiatorie ſacrifice of the very body and bloud of Ch…iſt offered vp to God in the Sacrament of the Lords Supper vnderunder the formes of bread and wine, cōfuted. and by their deuiſed obedience, which indeed is monſtrous, and moſt abhominable pride and preſumption.

Againe in a ſecond place, was Chriſt his death the expiation of ſinne, and was his death and ſuffering ſufficient to ſatisfie for the ſinnes of Gods choſen, and to free them from all puniſhment for ſinne, both temporall and eternall? what need then is there of any other reall and externall ſacrifice for ſin? The Papiſts hold and teach, that in the Sacrament of the Supper the very bodie and bloud of Chriſt are offered vp to God p. 794the Father vnderunder the formes of bread and wine, as a propitiatory ſacrifice for the quicke and dead. Now this cannot ſtand with the ground of truth now deliuered, but doth exceedingly derogate from the full ſatisfaction that was made by Chriſt his ſacrifice of himſelfe for the ſinnes of Gods choſen, and from the infinite and eternall vertue and efficacie of that ſacrifice. Obiect. Oh but, ſay the Papiſts, Though the ſacrifice of Chriſt on the croſſe be of infinite and eternall vertue to ſatiſfie, yet there muſt be other ſacrifices to repreſent and to apply the vertue and fruite of that ſacrifice to vsus. Anſw. They are eaſily anſwered, There is no more reaſon why Chriſt ſhould againe be ſacrificed, that his owne perfect ſacrifice once offered on the croſſe might be applyed to vsus, then there is that he ſhould be againe incarnate, that the fruite of his incarnation might be applyed to vsus. And as for their diſtinction of the bloudie ſacrifice of Chriſt and vnbloudie, that Chriſt offered himſelfe on the croſſe after a bloudie manner, and is offered in the Sacrament after an vnbloudie manner,An idle Popiſh diſtinctiō met withall, & confuted it is idle, and very abſurd and fooliſh; for the ſacrifice and offering of Chriſt, and his death and ſuffering (which cannot be without effuſion and ſhedding of bloud) are made all one by the holy Ghoſt: Chriſt cannot be offered without dying and ſuffering, Hebr. 9.25.27.28.Heb. 9.25.27.28.Heb 9:25Heb 9:27Heb 9:28 and therefore this diſtinction of the bloudie ſacrifice of Chriſt and vnbloudie, was neuer knowne to the holy Ghoſt: the ſacrifice of Chriſt once offered on the croſſe was a full ſatisfaction for the ſinnes of all Gods choſen, and it is of infinite and eternall vertue and efficacie, and able to free them from all puniſhment for ſinne, both temporall and eternall: and therefore all other reall externall ſacrifices, whether bloudie or vnbloudie, are needleſſe and ſuperfluous, and indeed abhominable.

Come we now to the Apoſtles amplification of his reaſon, and ground of comfort and ſtrength againſt the feare of condemnation, from the death of Chriſt. Chriſt is dead for Gods choſen, and therefore they need not feare condemnation, none can condemne them. This reaſon and ground of comfort our Apoſtle further enlargeth by the reſurrection of p. 795Chriſt, and by his ſitting at the right hand of God in heauen, and by his making interceſſion there for God choſen; that Chriſt is not onelyonly dead for Gods choſen, but is alſo riſen againe from the dead, aſcended vp into heauen, and now ſits at the right hand of God in heauen, and there makes continuall interceſſion for Gods choſen. And here from this amplification in generall, before I come to ſtand on the particular branches of it, note we, that the Apoſtle here conioynes and couples together inſeparably theſe foure things, The death of Chriſt, his reſurrection, his aſcenſion, and ſitting at the right hand of God, and his interceſſion: and the Apoſtle limits and reſtraines theſe foure things onelyonly to Gods choſen, now beleeuing in Chriſt. Firſt then it is cleare from hence, that it is very groſſe, and is to be exploded and vtterly to be reiected which the Arminians and others of their minde and iudgement hold,A groſſe opinion of the Arminians met withall, & confuted. that the death of Chriſt belongs to many to whom his reſurrection and interceſſion belongs not, for ſo they affirme, that Chriſt died for all men both good and bad, but he roſe againe and makes interceſſion not for all, but onelyonly for beleeuers. Now if Chriſt dyed for all, and roſe not againe for all, then he ſuffered death for ſome for whom he neuer ouercame death, which is very abſurd and groſſe once to thinke, and cleane contrarie to this text of the Apoſtle, he here conioyning the death of Chriſt, his reſurrection, and interceſſion together. Againe, in that the Apoſtle here limits and reſtraines the death of Chriſt, & his reſurrection, his ſitting at the right hand of God, and his interceſſion, onelyonly to Gods choſen, it makes directly againſt vniuerſall redemption wrought by the death of Chriſt,The Arminiā conceit of vniuerſall redemption by the death of Chriſt confuted. and held likewiſe by the Arminians and others: for if Chriſt redeemed all vniuerſally by his death, then he alſo roſe againe for all, and ſits at the right hand of God for all, and makes continuall interceſſion for all, which is directly contrary to the plaine euidence of this text, and ſo erronious and falſe. Let it ſuffice to hauehave touched theſe things in a word.

Come we now to the firſt degree of the Apoſtles amplification, Yea or rather which is riſen againe: that is, as I ſhewed, p. 796it is Chriſt which is dead for the ſinnes of Gods choſen, and not onelyonly ſo, but he is riſen againe, and hath vanquiſhed death, and made it manifeſt by his riſing againe that he hath fully abſolued and diſcharged them from all their ſinnes: that is the purpoſe of the Apoſtle in theſe words, Yea or rather which is riſen againe. Hence then we hauehave ground for this point of diuine truth, it is hence plainly offered to vsus.

Doct. 3 That Chriſt his riſing from the dead is a manifeſtation of the full redemption wrought by the death of Chriſt.Chriſt his riſing from the dead is a manifeſtation of the full redemption wrought by his death. Indeed the reſurrection of Chriſt did adde nothing to the price of redemption which was paid in the death of Chriſt, yet it is a plaine euidence and demonſtration of the full redemption wrought by the death of Chriſt. By his riſing from the dead he hath made himſelfe knowne to be a moſt Almightie, ſtrong, and powerfull Sauiour and redeemer, and hath made it manifeſt that by his death and bloud ſhedding he hath fully redeemed Gods choſen beleeuing in him from all their ſinnes, and ſet them free from ſinne, from hell, from death, and from damnation, and from all puniſhment due to them for ſinne, both temporall and eternall. And for this we hauehave euidence in other places of Scripture. Rom. 1.4. the Apoſtle ſaith, Chriſt was declared mightily to be the Sonne of God, touching the Spirit of ſanctification, by the reſurrection from the dead: and ſo a moſt powerfull, mightie, and ſtrong Sauiour and redeemer by his reſurrection from the dead. And Rom. 4.25. he ſaith, Chriſt was deliuered to death for our ſinnes, and is riſen againe for our iuſtification. His meaning is, that the reſurrection of Chriſt is an euident demonſtration of our iuſtification, that is, of our acquitting and full diſcharge from all our ſins (we beleeuing in Chriſt) purchaſed by the death of Chriſt. And hence it is that the Apoſtle puts it downe for a certaine truth, 1. Corinth. 15.17. that if Chriſt be not riſen our faith is vaine, we that beleeue in Chriſt are yet in our ſinnes: we are not yet freed from the guilt and puniſhment due for our ſinnes. Where we ſee he makes the clearing of Gods choſen from their ſinnes, and ſetting of them free from ſinne, and from hell and damnation, and the reſurrection of Chriſt, to go together, p. 797that if Chriſt be riſen from the dead, then they are free from ſinne: if he be not riſen from the dead, they are yet in their ſinnes. And ſo be ſtrongly confirmes the truth of the point in hand, that Chriſt his riſing from the dead is a manifeſtation of the full and perfect redemption wrought by the death of Chriſt; and he thereby hath made himſelfe knowne to be a moſt mightie, ſtrong, and powerfull Sauiour and redeemer, and thereby manifeſted that by his death he hath fully redeemed Gods choſen from all their ſinnes, and ſet them free from hell, from death and damnation, and from all puniſhment for ſinne, both temporall and eternall: and the reaſon and ground of it is this.

Chriſt became ſuretie for Gods choſen, Reaſon. and he vndertooke to pay that which was due for their ſinnes, and to ſatisfie for them, and to be anſwerable to his Father for their ſinnes, and he voluntarily and of his owne accord did ſubmit himſelfe to death for the ſinnes of Gods choſen, and put himſelfe vnderunder the power of death, as he ſaith, Ioh. 10.18. No man taketh away my life, but I lay it downe of my ſelfe. Chriſt by voluntarie diſpenſation hauing thus taken on him the ſinnes of Gods choſen, and to ſatisfie for them, and hauing of his owne accord put himſelfe vnderunder the power of death, if he had not ſatisfied for the ſinnes of Gods choſen to the full, he had not riſen againe; if any one of their ſinnes had not bene ſatisfied for by him he had not riſen from the dead, or being riſen, he ſhould returne againe to dye: for where ſinne remaines vnſatisfied for, there of neceſſitie death hath power, it being the ſtipend of ſinne: but Chriſt being raiſed from the dead dyeth no more, Death hath no more power or dominion ouer him, ſaith the Apoſtle, Rom. 6.9. And therefore doubtleſſe Chriſt his riſing from the dead is a manifeſtation of the full redemption wrought by the death of Chriſt, and thereby Chriſt hath made himſelfe knowne to be a moſt mightie, ſtrong, and powerfull Sauiour and redeemer, and hath made it manifeſt that by his death he hath fully redeemed Gods choſen from all their ſinnes, and ſet them free from ſinne, from hell, from death, and from damnation, and from all puniſhment for p. 798ſinne both temporall and eternall.

And for the vſe, this ground of truth ſerues to teach vsus a ſpeciall comfort, that we may take from the conſideration of the reſurrection of Chriſt. We being true beleeuers, we are not to make the reſurrection of Chriſt a matter of ſpeculation and of knowledge onelyonly, but a ground of comfort:The reſurrection of Chriſt ought to be vntounto vsus not a matter of ſpeculatiō & knowledge onelyonly, but a ground of comfort, and what cōfort we may thence gather diſcouered. and the due conſideration of it ought to teach vsus thus much for our comfort, that we may ſafely and ſecurely reſt on the death of Chriſt as a full ſatisfaction for all our ſinnes. Yea on this ground, that Chriſt is riſen from the dead, we may be aſſured of it to our comfort (we being true beleeuers) that none of our ſinnes are vnexpiated or vnſatisfied for by the death of Chriſt, no not our moſt hainous ſins, no not thoſe wherein we hauehave continued long, and hauehave doubled and repeated often, no not thoſe we hauehave done with much boldneſſe and preſumption; we now beleeuing in Chriſt, and hauing good euidence of it that we are true beleeuers, we may aſſure our ſelues that we hauehave full deliuerance and freedome from the guilt and puniſhment of all our ſinnes by the death of Chriſt: and Chriſt by his riſing from the dead hath made it manifeſt y^t by his death, and by the ſhedding of his bloud he hath fully redeemed vsus from all our ſinnes, and ſet vsus free from ſin, from hell, from death, and from condemnation, and that he as our Sampſon hath carried away the gates of death, yea the gates of hell, & the gates of death and of hell ſhall neuer be able to preuaile against vsus. And what a ſweet comfort may that be to vsus if we duly conſider it? Thinke on it to thy comfort thou that art a true beleeuer; and when thou art troubled and terrified with the ſight of thy moſt foule and hainous ſinnes, and they grate and rub on thy conſcience, and the diuell he gals thee with the remembrance of them, then conſider to thy comfort that none of thy ſinnes, no not the moſt hainous and fouleſt of them, ſhall ſinke thee to hell, and bring damnation on thee, Chriſt hath dyed for them, yea he is riſen againe from death, and hath made it manifeſt to men and Angels, and the diuell himſelfe cannot denie it, but that by his riſing againe he hath giuen euident demonſtration of it, that by his death he hath p. 799fully ſatisfied for thy fouleſt ſinne, and for all thy other ſinnes, and freed thee for euer from the guilt and puniſhment of them all. For thou being a true beleeuer, aſſuredly Chriſt vndertooke to ſatisfie for all thy ſinnes, and he put himſelfe vnderunder the power of death for thy ſinnes; and if any of thy ſinnes had not bene ſatisfied for, he had not riſen from the dead, but now he being riſen from the dead, thou maiſt thereupon aſſure thy ſelfe and build on it, that by his death he hath fully redeemed the from ſinne, from hell, and from damnation, and from all puniſhment for thy ſinnes, both temporall and eternall. Oh then thinke on this to thy comfort, and giuegive the Lord Ieſus his due honour, reſt on him and on his death as a full redemption and deliuerance of thee from all thy ſinnes: yea know to thy comfort, that Chriſt is able, and he will alſo free thee from the power of ſinne, yea from the power of that ſinne that is moſt ſtrong and powerfull in thee. He tooke our nature on him to chaſe ſinne and death out of it, as Saint Iohn ſaith, 1. Ioh. 3.8. He appeared that he might looſe the workes of the diuell. And hath he broken the barres of death when he was vnderunder the power of it, and hath he ouercome ſinne and death by his riſing from the dead, and will he now leaue thee for whom he dyed and roſe againe, and ſet free from ſinne, hell, death, and damnation, vnderunder the power of ſinne? Was he able to breake the barres and gates of death when he was vnderunder the power of it,Note. and is he not now much more able to break into thy dead ſoule, and to free thee from the deadneſſe of heart, and the like of which thou complaineſt? Will he leaue thee vnderunder the power of corruption? No, no, he is able to free thee, and he will in his good time free thee from the power of thy ſtrongeſt corruption and ſinne: thinke on that to thy comfort.

Come we now to the ſecond degree of the Apoſtles amplification of his reaſon and ground of comfort taken from the death of Chriſt, It is Christ which is dead, yea or rather which is riſen againe: and he addes further, Who is alſo at the right hand of God, that is (as I ſhewed) who is now exalted to vnſpeakable glorie in heauen, and to the full adminiſtration of his kingdome, to be the head of his Church, and with his Father p. 800to be Lord and gouernour of all things, both in heauen and in earth. Diuerſe particulars might from hence be deriued, but I deſire to point out thoſe things that are proper to this place: and two things eſpecially are here offered, I will ſpeake of them in order. And firſt, in that the Apoſtle ſaith, It is Chriſt which is dead, yea or rather which is riſen againe, and then adds, Who is alſo at the right hand of God, we are giuen to vnderſtand thus much.

Doct. 4 That Chriſt in that nature of his in which he died and roſe againe from the dead, euen in his manhood and humane nature, is exalted to vnſpeakable glorie in heauen. Chriſt Ieſus as man is now in heauen, poſſeſt of ſuch glorie as farre exceeds the glorie of all creatures,Chriſt Ieſus as man is now in heauen, poſſeſt of ſuch glorie as farre exceeds the glorie of all creatures. yea of the moſt holy and glorious Angels: and to this purpoſe the Apoſtle ſpeakes plainly, Epheſ. 1.20.21.Epheſ. 1.17.20.21.Eph 1:17Eph 1:20Eph 1:21 where he ſaith, that The God of our Lord Ieſus Chriſt, the Father of glorie, hath raiſed vp Chriſt from the dead, and ſet him at his right hand in heauenly places, farre aboue all principalities, and power, and might, and dominion, and eueryevery name that is named, not in this world onelyonly, but alſo in that which is to come. So Philip. 2.9. God (ſaith the Apoſtle) hath highly exalted him, and giuen him a name aboue eueryevery name. And Heb. 1.13. ſaith the Author of that Epiſtle, Ʋnto which of the Angels ſaid he at any time, ſit at my right hand till I make thine enemies thy footſtoole. Thereby implying, that the glorie of Chriſt in heauen is farre aboue the glory of the moſt glorious Angels: yea ſuch is the viſible glorie and brightneſſe of Chriſt his manhood in heauen, as it is ſaid to be the light of the heauenly Ieruſalem, Reuel. 21.23. and ſo it farre exceeds the glory of the moſt glorious creatures, yea of the moſt holy and glorious Angels: and it muſt needs be ſo, there is reaſon & ground for it,

Reaſon. From the perſonall vnion of Chriſt his Godhead and manhood. For as amongſt men the nearer any perſon is to the bloud royall, the nearer he is in coniunction to the perſon of an earthly king, the more he hath prerogatiue, and honour, and dignitie aboue others that are further off: ſo Chriſt his manhood being perſonally, and ſo moſt nearely vnited to his p. 801Godhead, and made one perſonally with God, it is meet and fit that in his manhood he ſhould hauehave preheminence in glory aboue all creatures, yea aboue the moſt glorious creatures, they being not in that manner made one with God. And therefore doubtleſſe Chriſt in his manhood and humane nature in which he died and roſe from the dead, is exalted to vnſpeakeable glorie in heauen, and as man he is now in heauen, poſſeſt of ſuch glorie as farre exceeds the glorie of all creatures, yea of the moſt holy and glorious Angels.

And the conſideration of this in the firſt place ought to Ʋſe 1 ſtrike vsus with the due admiration of the glorie of the Lord Ieſus,We are to be ſtriken with a due admiration of the glorie of the Lord Ieſus. which now he is poſſeſt of in heauen. Earthly dignities do commonly ſo dazle our eyes, as we know not how ſufficiently to admire them: oh then what honour, and reuerence, and admiration is due to the Lord Ieſus, now aduanced to ſuch glorie in heauen, euen in his humane nature, as farre exceeds the glorie of the moſt glorious Angels! Did the Papiſts duly conſider this excellencie and glorie the Lord Ieſus is now poſſeſt of at the right hand of God his Father in heauen, they would not ſo derogate and ſo detract from his glorie as commonly they do.The cauſe of popiſh adoration of Angels. And without queſtion their too much admiring and magnifying of the Angels, hath bene the cauſe of their giuing too much to them, euen diuine worſhip and adoration. We are to hauehave our hearts taken vp with a due admiration of the excellencie and glorie of Chriſt now at the right hand of God in heauen, and there in his humane nature poſſeſſing vnſpeakeable glorie. Ʋſe 2

And for a ſecond vſe: the conſideration of this, that Chriſt in his humane nature is now aduanced to ſuch glorie in heauen as farre exceeds the glorie of the moſt holy Angels, may yeeld matter of great comfort to the beleeuing members of Chriſt:Matter of great cōfort to the beleeuing members of Chriſt for Chriſt being now poſſeſt of vnſpeakeable glorie in heauen in our nature, it is euen as a pawne or a pledge to the beleeuing members of Chriſt, that their bodies and ſoules ſhall one day be made partakers of the like glorie: Chriſt will in his due time draw vp all his members to partake with him in his glorie, and as he is in his owne bleſſed bodie and ſoule p. 802moſt glorious, ſo will he one day be moſt glorious in his members, and he will make them partakers, though not of equall glorie, yet of like glorie with himſelfe: it is one part of his prayer, Ioh. 17.24. that his members ſhould be with him, and be partakers of his glorie. And the Apoſtle ſaith expreſly, Philip. 3.21. He ſhall change our vile bodie, that it may be faſhioned like vntounto his glorious bodie. What then though thy bodie lie vnderunder ſome lingring diſeaſe and paine, or be pinched with hunger, cold, nakedneſſe, and ſuch like, and thy bodie is toſſed vp and downe from priſon to priſon, and many wayes abuſed and hardly intreated, yet thou being a beleeuing member of Chriſt, that diſtreſſed or any way abuſed body of thine ſhall one day be aduanced to vnſpeakable glorie in heauen. Chriſt thy head and Sauiour is now poſſeſſed of that glorie in his bleſſed bodie, and he will in due time aduance thy bodie to the like glorie: and that duly conſidered may yeeld thee matter of ſweet comfort.

Now the ſecond thing offered from theſe words, Who is alſo at the right hand of God, being vnderſtood as they hauehave bene formerly expounded, and that agreeable to the purpoſe of the Apoſtle in this place, is this.

Doct. 5 That Chriſt Ieſus not onelyonly dyed for the ſinnes of Gods choſen, and roſe agine from the dead, but he alſo hath receiued power ouer all creatures in heauen, and in earth, and in hell alſo: and he not onelyonly as God, but as man alſo, hath now power in his hand to ſaue and to deſtroy, and he is now Lord and King of all things.Chriſt Ieſus not onelyonly as God, but as man alſo, hath now power in his hand to ſaue & to deſtroy, and is now Lord & king of all things. And to this purpoſe ſpeakes Chriſt himſelfe after his reſurrection, Matth. 28.18. All power is giuen vntounto me: that is, ſuch power whereunto eueryevery creature is ſubiect. Act. 2.36. ſaith Peter, Let all the houſe of Iſrael know for a ſuretie, that God hath made him both Lord and Christ, this Ieſus whom ye hauehave crucified And this is further manifeſt by that Epheſ. 1.22. where the Apoſtle ſaith, that Chriſt ſitting at the right hand of God, is made head to his Church, gouerning it as an head, and that all other things are made ſubiect vnderunder his feete: and eſpecially the enemies of his kingdome are ſubiect vnderunder his feete, to tread them downe at his pleaſure. And hence p. 803it is ſaid, Reuel. 1.5. that He is the Prince or ruler of the kings of the earth. Apocal. 19.16 foreign.Rev 19:16And Reuel. 19.16. he hath this royall ſtile written on his garment and vponupon his thigh, THE KING OF KINGS, AND LORD OF LORDS, and ſo all earthly powers are ſubiect to him. And that he hath power ouer the Angels both good and bad, it is plaine: the good do him reuerence, and yeeld him obedience willingly and religiouſly, Heb. 1.6. Let all the Angels of God worſhip him: and the bad they yeeld ſubiection vntounto him, either deceitfully and to wrong ends, or by force compelled, as the Apoſtle ſaith, Philip. 2.10. They bow their knees: the meaning is, they are ſubiect to him, and they yeeld ſubiection to him. This then we ſee to be confirmed and made good to be an holy truth of God, that Chriſt Ieſus hath receiued power ouer all creatures in heauen, in earth, and in hell, and that he not onelyonly as God but as man alſo, hath power in his hand to ſaue and to deſtroy, and is now Lord and King ouer all things. Obiect. Haply ſome will ſay, It ſeemeth then that the humane nature of Chriſt is made truly omnipotent, and ſo alſo truly omnipreſent, eueryevery where preſent, as the Lutherans hold. I anſwer: Anſw. Indeed the humane nature of Chriſt by reaſon of perſonall vnion doth concurre with his diuine nature in the ſame effect and in the ſame worke, yet each nature worketh that which belongs to it, and the properties of both natures remaine diſtinct and are not confounded: and ſo though Chriſt hauehave power to ſaue and to deſtroy, not onelyonly as God but alſo as man, by reaſon of the perſonall vnion, yet it followes not, that the humane nature of Chriſt is made truly omnipotent, and that the omnipotencie of the diuine nature is become the omnipotencie of the humane nature, the perſonall vnion cannot cauſe it ſo to be, but onelyonly by reaſon of the perſonall vnion there is a concurrence of both natures in Chriſt in the ſame effect. So it may be truly ſaid, that Chriſt not onelyonly as God but alſo as man, hath power in his hand to ſaue and to deſtroy. Come we now to make vſe of this.

This truth firſt diſcouers the follie of thoſe that will not Ʋſe 1 ſubiect themſelues to Chriſt, nor yeeld obedience to him,The follie of thoſe that will not ſubmit themſelues to Chriſt, not yeeld o…ed… ence to him, diſcouered. he p. 804hauing ſo great power, euen power ouer all things. You will ſay: Be there any ſuch? Too many, not onelyonly profeſſed enemies of Chriſt and of his Goſpell, as Turkes, Iewes, Infidels, but many others who liue in the boſome of the Church, and take on them the name of Chriſtians. Are not many ſuch careleſſe, to get knowledge, to beleeue and repent of their ſinnes? Chriſt cals them in the preaching of the Goſpell, to knowledge, to faith, and to repentance, and they will not yeeld to his call, but wilfully go on in their ignorance, and vnbeliefe, and hardneſſe of heart, and wilfully refuſe to yeeld obedience to him: and ſo doing, they diſcouer their follie exceedingly, they refuſe to ſubmit themſelues to him who hath all power in his hand, and is able ſuddenly to bring them to vtter confuſion. And take thou notice of it thou that liueſt vnderunder the ſound of the Goſpell, and art called in the preaching of it, to knowledge, faith, and repentance, and thou wilfully goeſt on in thy ignorance, and in thy ſinnes, thou refuſeſt to yeeld obedience to Chriſt, who ha…h power to deſtroy thee, to open the mouth of hell on thee, and ſuddenly to throw thee downe to the bottome of hell: and marke what doome abides thee, put downe by the Apoſtle, 2. Theſ. 1.8. Christ Ieſus will one day ſhew himſelfe from heauen with his mightie Angels in flaming fire, rendring vengeance to them that know not God, and obey not the Goſpell of our Lord Ieſus Chriſt. Not onelyonly to his open profeſſed foes a…d enemies, but to ſuch alſo as liue vnderunder the ſound of his Goſpell, and yeeld not obedience to it, by beleeuing in him, and repenting of their ſinnes. Learne therefore to kiſſe the Sonne, as Pſal. 2.12. Kiſſe the Lord Ieſus, and ſalute him with the kiſſe of obedience, leſt his wrath be kindled againſt thee: if it once be kindled, woe be to thee, it will burne thee downe to the bottome of hell.

Ʋſe 2 Now for a ſecond vſe. Is it ſo that Chriſt hath not onelyonly died for the ſinnes of Gods choſen, and riſen againe from the dead for them, but he alſo hath now receiued power ouer all creatures, in heauen, in earth, and in hell? The conſideration of this may affoord matter of confidence and of ſweet comfort to eueryevery true beleeuing member of Chriſt;Matter of cō fid…nc… and of ſweet cōfort to eueryevery true beleeuing member of Chriſt. and conſider p. 805it to thy comfort, thou that art a true beleeuer, here is further ground of comfort for thee, Chriſt Ieſus hath not onelyonly died for thy ſinnes, and riſen againe from the dead for thee, but he hath receiued all power to ſaue and to deſtroy for thy good: and though men and diuels, ſinne and troubles, and eueryevery thing in the world do oppoſe and ſet againſt thee, yet be not diſmayed, looke vp to the Lord Ieſus thy head and Sauiour, who hath power ouer all things, in heauen, in earth, and in hell, and hath all his enemies vnderunder his feete to treade them downe at his pleaſure; know that neither men nor diuels can ſtirre further then he giues them leaue, and let the conſideration of Chriſt his great power comfort and encourage thee againſt the feare of any aduerſarie power whatſoeuer, and know that whatſoeuer the diuell and his inſtruments, Antichriſt and his adherents, do againſt the members of Chriſt, though Chriſt Ieſus may ſuffer them for a time to exerciſe ſome crueltie on their bodies for a time, that they may be made conformable to him their head in a meaſure of ſuffering, and for other good ends beſt knowne to himſelfe, yet they ſhall neuer be able to preuaile to the hurt of the ſoules of his members, Chriſt Ieſus ſits in heauen, and ouerrules them, limiting their power and their rage, and they going on in their bloudie perſecution, he will in the end bring them to vtter confuſion: and they may as well pull Chriſt out of his ſeate in heauen, as any one of his members out of his hands, and that is a ground of ſweete comfort for all that truly beleeue in Chriſt.

Come we now to the third and laſt degree of the Apoſtles amplification of his reaſon and ground of comfort from the death of Chriſt in the laſt words of this verſe, And maketh requeſt alſo for vsus. Theſe words hauehave bene formerly thus expounded, and the ſame Chriſt Ieſus doth now alſo make requeſt by the merit of his death, preſenting himſelfe and the ſacrifice of himſelfe once offered on the croſſe, and the infinite merite of that ſacrifice continually before the eyes of his Father, willing as he is God and man, and deſiring as he is man, that his Father would accept of his perfect ſatisfaction, p. 806and turne away his eyes from the indignities and ſinnes of his choſen, and be well pleaſed with them in and through him; and this he doth for me, and for you, and for all true beleeuers. Now the point of doctrine hence offered is this.

Doct. 6 That Chriſt Ieſus hath not onelyonly died for the ſinnes of Gods choſen, and by his death fully ſatisfied for their ſinnes, but he is riſen from the dead, and aſcended vp into heauen, and he there alſo makes continuall interceſſion by the merit of his death, for all Gods choſen, now beleeuing in him.Chriſt Ieſus makes continuall interceſſion in heauē by the merit of his death for all Gods choſen, now bel…euing in him. Chriſt Ieſus now in heauen appeareth continually before his Father, and is there continually exerciſed in executing that part of his Prieſtly office, euen in making interceſſion for all his true beleeuing members: & Chriſt preſenting himſelfe, & the ſacrifice of himſelfe and the infinite merit of that ſacrifice continually before his Father, he cauſeth his Father to turne away his eyes from the indignities & ſins of all his true beleeuing members, and he procures his Fathers fauour and louing countenance towards them continually. Heb. 9.24. ſaith the Author of that Epiſtle, Chriſt is entred into very heauen to this end, to appeare now in the ſight of God for vsus: to appeare in the preſence of God his Father to make interceſſion for vsus. The holy Ghoſt there hath reſpect to the manner of the high Prieſt in the time of the Law, who vſed to go into the Sanctū ſanctorum, into the moſt holy place, with the names of the children of Iſrael written in precious ſtones, for a remembrance of them, that he might remember them to God in his prayers, as Exod. 30.7. So Chriſt Ieſus being now gone vp into heauen, he there preſents to his Father the names of all his choſen, and remembers them to his Father, and by the merit of his death procures merciemercy for them continually. And to this purpoſe is that a plaine text, Heb. 7.24 25. where the holy Ghoſt comparing Chriſt his prieſthood with the Leuiticall prieſthood, he prefers his before that, in reſpect of the perpetuitie of it, and he ſaith, the Leuiticall Prieſts were many, there was a ſucceſſion and a paſſing of that prieſthood from one to another, becauſe they were not ſuffered to endure by the reaſon of p. 807death, But this man, meaning Chriſt, becauſe he (that is Chriſt) hath an euerlaſting priesthood, or a prieſthood that paſſeth not from him to any other, wherefore he is able alſo perfectly to ſaue them that come vntounto God by him, ſeeing he euer liueth to make interceſſion for them. A plaine and pregnant proofe of this, that Chriſt Ieſus enduring for euer, and now liuing with God his Father eternally in heauen, he hath an euerlaſting prieſthood, and is continually before his Fathers eyes executing that office, euen making continuall interceſſion by the merit of his death for all Gods choſen now beleeuing in him: For why, Reaſon. we may not thinke that Chriſt is aſcended to heauen, and aduanced to the right hand of God, onelyonly there to liue in eternall happineſſe himſelfe, and to enioy for himſelfe a bleſſed life onelyonly, but to procure alſo happineſſe for all his members, and that he there liues for euer to excellent purpoſe, and to the great good of his Church and of all his members: he there ſits at the right hand of God, aduanced to vnſpeakable glorie and power, gouerning and protecting his Church and the members of it in wiſedome and power alſo, continually executing the office of his prieſthood for the good of his Church. And therefore this we may reſolue on as a certaine truth, that Chriſt Ieſus hath not onelyonly died for the ſinnes of Gods choſen, and by his death fully ſatisfied for their ſinnes, and ſo performed that part of his prieſthood, but he is riſen from the dead, and aſcended vp into heauen, and he there makes continuall interceſſion by the merit of his death for all Gods choſen now beleeuing in him; he there preſents himſelfe and the ſacrifice of himſelfe, and the infinite merit of that ſacrifice continually before the eyes of his Father, and he thereby cauſeth his Father to turne away his eyes from the indignities and ſinnes of all his true beleeuing members, and he procures his Fathers face and fauour towards them continually. Ʋſe 1

Now this truth in the firſt place beares ſtrongly againſt the interceſſion of Angels and Saints departed, which the Papiſts hold and teach, and ſtand much on it;The interceſſion of Angels & Saints departed, held and taught by the Papiſts, confuted. and it ſhewes that to be altogether needleſſe and vaine: for why, Doth Chriſt now p. 808in heauen appeare continually before his Father, ſetting before him the ſacrifice of himſelfe, and the infinite merit of that ſacrifice, and thereby make continually interceſſion for all Gods choſen now beleeuing in him? What need then is there of the interceſſion of Angels and Saints departed? Surely their interceſſion is altogether needleſſe, and the Papiſts in making them interceſſors betweene God and themſelues, do rob Chriſt of a great part of the honour of his prieſthood. Chriſt hath an euerlaſting prieſthood, therefore his interceſſion is perpetuall: and Saint Iohn ſaith, 1. Ioh. 2.1. If any man ſinne we hauehave an aduocate with the Father (not the Virgine Marie, Peter or Paul, or any other Saint, but) Ieſus Chriſt the Iuſt. And 1. Tim. 2.5. ſaith the Apoſtle, There is one God, and one Mediator betweene God and man, which is the man Christ Ieſus. And therefore we ought not to make any our Mediator betweene God and vsus, but onelyonly Chriſt Ieſus. Yea ſay the Papiſts, Obiect. true: Chriſt is onelyonly Mediator betweene God and vsus touching redemption, he is the onelyonly Mediator of redemption, but there may be other mediators of interceſſion, namely Angels and Saints departed.

I anſwer Anſw. them, we find no warrant for this diſtinction in the word of God, no not one title to this purpoſe in all the booke of God.

Againe, to call Angels and Saints mediators of interceſſion, is very abſurd and fooliſh; for who knowes not this, that knowes any thing, that to mediate and to intercede, in common vnderſtanding is all one? And indeed interceſſion partaines to Chriſt as part of his mediation, it is one part of it, and therefore to ſay that Angels and Saints departed are mediators of interceſſion is moſt abſurd and fooliſh. I will not further ſtand on this idle conceit of our aduerſaries, I leaue them to vaniſh in their owne vaine ſpeculations: and for the vſe of the ground of truth now deliuered to our Ʋſe 2 ſelues.

A ground of ſweet cōfort for eueryevery true beleeuer.Is it ſo that Chriſt Ieſus hath not onelyonly dyed for the ſinnes of Gods choſen, and by his death fully ſatisfied for all their ſinnes, but he is riſen againe from the dead, and aſcended vp p. 809into heauen, and there makes continuall interceſſion by the merit of his death for all Gods choſen now beleeuing in him, he there preſents himſelfe and the ſacrifice of himſelfe, and the infinite merit of that ſacrifice continually before the eyes of his Father, & thereby cauſeth his Father to turne away his eyes from the indignities and ſinnes of all his true beleeuing members, and procures his Fathers face and fauour towards them continually? Surely this is to be thought on and conſidered of for the comfort of all true beleeuers: here is a ground of ſweete and heauenly comfort for eueryevery true beleeuer; for marke I beſeech you, Chriſt hath not onelyonly by his death fully ſatisfied for the ſinnes of eueryevery true beleeuer, and taken away the guilt and puniſhment due to him for ſinne, but being riſen from the dead and aſcended vp into heauen, he now liues with God his Father for euer in heauen, and his liuing there is to the further great good of all and eueryevery one of his members, he there makes continuall interceſſion for them by the merit of his death, and by his perpetuall interceſſion he keepes them perpetually in the fauour of God, and howſoeuer they ſometimes ſlip and fall of infirmitie into ſome ſinne, yet he doth intercede, and as it were ſtep betweene them and the wrath of his Father, and he wils that his Father would accept of his perfect ſacrifice once offered for the daily and particular ſinnes of eueryevery one of his members: and what a ſweete comfort is that to eueryevery true beleeuer? A child of God, a true beleeuer is ſometimes much caſt downe becauſe he is now and then ouertaken with ſinne that he fals into againſt his purpoſe:Comfort for Gods childrē falling into ſinne againſt their purpoſes now here is matter of comfort for thee that art a child of God, in this caſe Chriſt doth intercede and ſtep betweene thee and the wrath of his Father that it cannot breake forth on thee; yea by his interceſſion he reconciles thee to his Father for thoſe ſinnes thou doſt daily commit, thou being humbled for them, and crauing pardon of them; for Chriſt liues for euer in the preſence of his Father in heauen, and he is continually exerciſed in making interceſſion by the merit of his death, not onelyonly for Gods choſen generally, but for particular men, and that particularly, p. 810euen for eueryevery one in particular that belongs to him; and by his interceſſion he keepes eueryevery particular member of his in the ſtate of grace continually: he ma…ing requeſt to his Father for the perſeuerance of his members in grace, and ſo for their continuance in the ſtate of grace, he is certainly heard for that he prayes for, Ioh. 11.42. Yea not onelyonly the perſon of a true beleeuer ſtand, iuſt in the ſight of God, and is kept in the ſtate of grace continually through the interceſſion of Chriſt, but the good things done by him are thereby alſo ſanctified and made acceptable and pleaſing to God. A child of God finds his beſt workes, his prayers full of defects and wantings; now by Chriſt his interceſſion, thoſe defects and wantings are couered and remoued, and the Lord looking on them in and through Chriſt, accepts them, and is well pleaſed with them. 1 Pet. 2.5. Ye are made an holy Prieſthood to offer vp ſpirituall ſacrifices acceptable to God by Ieſus Chriſt. And this is a matter of ſweete comfort to all true beleeuers, and to be thought on to the comfort of all that hauehave part in the death of Chriſt, Queſt. and conſequently in the interceſſion of Chriſt. Yea may ſome ſay, but how ſhall I know and be ſure of it that I hauehave part in the interceſſion of Chriſt, and that he now being in heauen makes requeſt for me to God his Father? Anſwer. Anſw. Thou ſhalt know it thus, if ſo be thou finde thy ſelfe enabled by the Spirit of Chriſt to crie to God, and to make requeſt to him with feruencie of ſpirit, and eſpecially for things heauenly and ſpirituall, as for the pardon of ſinnes, and ſuch things as concerne Gods kingdome and life euerlaſting. For certainly Christ his interceſſion in heauen breeds another interceſſion in all his true beleeuing members that liue here on the face of the earth, Note.and the ſame Spirit dwelling in Chriſt and in all his members, moues and ſtirres them vp to crie Abba, Father, and to make requeſt to God with ſighes which cannot be expreſſed, Rom. 8.26.Rom 8:26as verſe 26. If then thou find this in thine owne heart that thou art enabled by the Spirit of Chriſt to crie Abba, Father, and to call on God with feruencie of ſpirit, and with a longing deſire after heauenly and ſpirituall things, that is an infallible ſigne that thou haſt part in the interceſſion of Chriſt, and that p. 811Chriſt Ieſus continually makes interceſſion for thee in heauen. As for thoſe that cannot truly pray in ſome meaſure with feruencie of ſpirit, but are onelyonly able to repeate a certaine number of words for faſhions ſake, they can hauehave no aſſurance that Chriſt makes interceſſion for them. Oh then neuer reſt till thou find and feele the Spirit of Chriſt enabling thee to crie to God Abba, Father, and to make requeſt to God for things heauenly and ſpirituall with feruencie of ſpirit: thereby thou maiſt aſſure thy ſelfe that Chriſt Ieſus makes continuall interceſſion for thee in heauen by the merit of his death, preſented before the eyes of his Father continually, and thereby cauſeth his Father to turne away his eyes from thy indignities and ſinnes, and thereby procures his Fathers face and fauour and louing countenance towards thee continually. Come we now to the 35. verſe.