Christ Crucified, Sermon 70
SERMON LXX.
ISAIAH LIII.XII.
Verſe 12. —And he made interceſſion for the tranſgreſsours.
IT's a great mercy that God hath beſtowed ſuch a Mediator on Sinners; that He hath given ſuch an high Prieſt, that can be touched with the feeling of Sinners infirmities, ſo as to make Interceſſion for them; And O! but it's a great mercy to be helped to make right uſe of him: When theſe two go together, to wit, a Saviour offered, furniſhed with all theſe Offices, of King, Prieſt and Prophet; and a Soul ſanctified, and guided by the Spirit of God, in making uſe of him according to theſe Offices, It's a wonderfully, and inconceivably gracious diſpenſation; And it's no doubt a very valuable mercy, to be hepled to make uſe of this part of Chriſts Office; to wit, his Interceſſion; This is that whereof we have begun ſome few dayes ſince to ſpeak to you, and for the better clearing of it, we endeavoured to anſwer ſome doubts, or queſtions, that it may be, have ariſen, and been toſſed in the minds of ſome while we have been diſcourſing of, and opening up this matter: That which we would now ſpeak a little to, is a ſubject of that nature, that conſidering our ſhallowneſs in uptaking of theſe things, we cannot eaſily tell whether it be better to ſpeak of, or to forbear the ſpeaking of, any doubt, or queſtion, leaſt one occaſion, …n another; And therefore moſt certainly there would be much ſobriety here, and an abandoning of all ſinful curioſity, leaſt unſeaſonable, and intemperat deſiring to know, either what is not to be known, or what we cannot know, mar and obſtruct our improvement of what we do, or may know; ſeveral things doubted of, may be moved, and objected here; but we ſhall only ſpeak a word to the clearing of theſe Four. 1 Some thing concerning the Object of worſhip, and particularly of prayer in general. 2. We ſhall conſider how the Mediator is the object of our prayer; or how he may be prayed unto. 3. A word more particularly, in reference to the form of ſome particular petitions, and to what ſeems moſt warrantable from the word, in theſe. 4. We ſhall anſwer ſome practical doubts that have, or may have ſome puzling influence on the conſciences of ſome Chriſtians; But as I ſaid, we had need, in ſpeaking, and hearing of theſe things, to be awed with ſome deep impreſſion of the Majeſty of God on our hearts, leaſt we medle carnally with matters of a moſt ſublimely ſpiritual and holy nature: For clearing of the First then, we lay down theſe aſſertions, The 1. whereof, is, That as there is one worſhip, ſo there is no formal Object of worſhip, but God; This is clear, becauſe the worſhipping of any with divine worſhip, as namely with believing in them, or praying to them, ſuppoſes them to have ſuch Attributs of Omni-ſcience, Omni-potency, Supremacy, &c. As are only agreeable to the M…jeſty of God; For we cannot pray to one, but we muſt believe that he hears us, and ſo that he is Omni-ſcient; that he is able to help us, and ſo Omni-po…ent…; that he is above all, and ſo Supream; as it is, Rom. 10.14. How ſhall they call on him in whom they have not believed? There can be no divine Object of worſhip to ſettle the Soul upon, but where the eſſential attributs of the God-head are; and it's on this ground, that we reject invocation of Saints and Angels; Adorability being the eſſentiall property of the Majeſty of God, as well as Eternity, and Immutability are; There can be no Adoring, or Worſhipping of any, but where there is Adorability in the Object that is worſhipped by that worſhip; and there is none capable of worſhip but God, Supremacy being due, and Eſſential to him only: 2. That though there be three Perſons in the glorious and bleſſed God-head, diſtinct, yet there are not three diſtinct Objects of Worſhip, but one Object of Worſhip only; The Father is not one Object of Worſhip, the Son another, and the holy Ghoſt a third; but the Father, Son, and holy Ghoſt are that ſame one Object of Worſhip; And when we pray to one, we pray to all. The reaſon is clear; Becauſe, though there be three Perſons in the God-head, yet there is but one Eſſence in the God-head; and the divine eſſential Properties (which are the grounds on which we adore God) are eſſential, and agree to all the Perſons of the God-head; the Father hath not one Omnipotency, and the Son another; neither are there two Omnipotents; but one Omnipotent God; and ſo in other Attributs, they are the ſame eſſential properties of the God-head, and incommunicable; And therefore, though the Father be another Perſon, and (as they uſe to ſpeak) alius, yet he is not another thing, or aliud, but the ſame God, with the Son, and holy Ghoſt; And although the Perſons have a real diſtinction amongſt themſelves, yet none of them are really diſtinct from the God-head; and ſo there is but one Object of Worſhip; and therefore, though ſometimes all the Perſons be named, yet it's not to ſhew any diſtinction in the Object of our worſhip, but to ſhew who is the Object of our worſhip; To wit, one God, yet three Perſons, or i… three. 3. That though in prayer to God, we may name either the Father, the Son, or the Holy Ghoſt; yet whomſoever we name, it's alwayes the ſame God, Father, Son and Holy Ghoſt that is worſhipped: And this followeth well on the former, and may be the uſe of it; For if the Father be God, and if we worſhip him as God, we cannot worſhip him, but we muſt worſhip the Son, and Holy Ghoſt with him, becauſe they are the ſame God, having the ſame eſſential Attributs. And therefore 4. Whenſoever we pray to, and name one of the Perſons, we would not conceive that he is leſſe worſhipped, that is not named, or that we pray leſſe to him that is not named, as it may be in the ſame prayer, when a Perſon begins at firſt, he names the Father, and when he hath proceeded a little, he names the Son, men would then beware of thinking that there is a difference in the Object they are praying to; or, as if they began to pray to one of the Perſons, and now they are praying to another, as a diſtinct party; for it is ſtill the ſame God, who is the Object of worſhip; We obſerve it, to teach you calmneſs, ſoberneſs, and compoſedneſs of frame in approaching to God; wherein folks would beware of curious toſſing in their mind, and imagination, what may be the Object of their worſhip, and of ſuffering it to run in an itchingly curious way on the diſtinction of the Perſons; but would ſtay their mind upon one God in three Perſons, and ſeek after no more.
The 2d. is, How the Mediator is the Object of our prayers, or may be prayed unto? and for clearing of this, we would propoſe theſe conſiderations. 1. That it is a certain truth, that the Perſon that is the Mediator, is the Object of our woriſhip, and may be prayed unto, becauſe he is God, the ſecond Perſon of the God-head: And therefore, Act. 7. at the cloſe, a direct prayer is put up to him by Stephen, Lord Jeſus, ſaith he receive my Spirit. 2. We ſay this, That the Adoration and Worſhip that is given to the Mediator, is not of any diſtinct kind from that Adoration, and Worſhip that is given to the Father, and the Holy Ghoſt, but the ſame ſupream divine worſhip, for he is the ſame God with the Father and Holy Ghoſt; and although he be Mediator, it derogats nothing from his God-head; and the Scripture ſpeaking of no divine Worſhip but one, we are therefore not to conceive him to be worſhipped with leſſe confidence, fear, or reverence then the other Perſons of the Trinity: For there is no ſuch worſhip in Scripture; and to give him leſſe, would derogat from the Majeſty of Jeſus Chriſt, who is God equal with the Father, and the Spirit: For, although, as Mediator, he be inferiour to the Father, yet the Perſon whom we worſhip, is God equal with the Father, and the Holy Ghoſt. 3. The worſhipping of Jeſus Chriſt Mediator, and the giving of him divine worſhip, is not the worſhipping of any other Object, but of the ſame, to wit God, who is made fleſh, and is manifeſted in our nature by the union of the ſecond Perſon of the God-head, with the humane nature, which he hath aſſumed, and taken to him; upon which it follows, that Jeſus Chriſt muſt be the ſame Object of worſhip, and that our worſhipping of him, is the worſhipping of God, and that our praying to him, is praying to God the Father, Son and Spirit: And there is reaſon to take heed to this, becauſe, when we in prayer are ſpeaking to the Mediator, thoughts may ſteal in, as if we were not ſo immediatly and directly ſpeaking to God, as when we name the Father. 4. Conſider, That Chriſt Jeſus being worſhipped with this divine worſhip, as the one Object of worſhip (for as we ſhew, there cannot be two Objects of divine worſhip) it will follow, that Chriſt Jeſus as God is worſhipped, for though it be the Perſon that's Mediator, and Man that is worſhipped; yet it's not the Perſon as Man, but as God, that is worſhipped; And the reaſon is clear, becauſe it's not Chriſt Jeſus as Man, but as God, that hath theſe properties of God, to be Omni-ſcient, Omni-potent, Infinit, Supream, Adorable, &c. And therefore, as upon the one hand, we ſay that Chriſt God died, and ſuffered, becauſe he being God and Man in one Perſon, the Perſon that was, and is God died, and ſuffered, though the God-head did not, neither can ſuffer: So upon the other hand, we ſay, that Chriſt Man is prayed unto, becauſe he who is God Man is prayed unto, as God; But though there be an union of the two natures, in the Mediators Perſon, and though the properties of the one nature be ſometimes attributed to the other, becauſe of the ſtraitneſſe of the union, yet we muſt ſtill keep the properties of each nature diſtinct, and in our worſhip-application to him, conſider him accordingly; As to be finite, agrees to his humane nature, and is to be attributed to that; and to be infinite agrees to his divine nature, and is to be attributed to him, in reſpect of that: To clear it a little, (if it be poſſible for us to clear it) we muſt conceive in our worſhipping of God, in the Perſon of a Mediator, A threefold Object of our worſhip; (for ſo Divines uſe to diſtinguiſh, and we hold us cloſſe by them) 1. The Material Object, or the Object which we worſhip, that is the Perſon we pray to. 2. The Formal Object of our worſhip, or that which is the ground, or account on which we worſhip that Perſon. 3. The Object of our Conſideration, in our worſhipping of that Perſon; on that a…ount; As for inſtance. 1. The Man Chriſt Jeſus is the Perſon whom we worſhip, or pray unto; but 2. The formal Object of our worſhip is Chriſts God-head; and we pray to him on that account; becauſe He is the Eternal, Infinit, Omni-potent, Supream, &c. in reſpect of his divine nature. 3. In our worſhipping of this Mediator, on this account, or ground, the mind may be ſwayed to it, on conſideration that the perſon whom we worſhip as God, is alſo Mediator and Man; and this propoſes no new Object of worſhip, but gives a motive to induce us to worſhip him, and warms the heart with love to him; as when we go to pray to him, the mind may conſider him as one that died; now ſo conſidered he is not the Object of our worſhip, becauſe it holds him out as humbled, and ſuffering; yet our ſo conſidering him ſtrengthens Faith, to expect what we need from him; and it induces to pray to him, and engages to love him: even as the People of Iſrael, in prayer to God, ſometimes uſed that Title, Our redeemer that brought us out of Egypt: Yet the ground, and account on which they worſhipped him was his being the Eternal, Infinit, and Omnipotent God, and the conſideration of his Works were but motives to induce them to worſhip him, and to ſtrengthen their Faith, in expecting what they ſtood in need of from him: So is it here, For if it were poſſible to conceive, that the Mediator that died were not God, we would not pray to him, for God is the alone Object of divine worſhip; yet to conſider that he is God, and yet died, is an inducement to us, to pray to him, and it ſtrengthens our Faith to conſider, that as he is God, ſo alſo Man; one that died, and hath alſo entered himſelf in this near relation to us.
For the 3d. (which will help to clear the former) That is, the forms of ſuch Petitions as may be uſed, in petitioning the Mediator; we need the leſſe to ſtand on it, if (as hath been ſaid) we hold us by theſe grounds. 1. That there is but one Object of worſhip. 2. That this one Object of worſhip is God. 3. That in worſhipping the Mediator, we do not divine that Object of our worſhip: Yet we ſhall ſpeak a word for clearing, 1. What form ſeems moſt allowable here? 2. For clearing of ſomewhat which we hinted at the other day anent one particular form of petition.
Firſt, then, This is clear, that we may pray directly to the Mediator, by naming him, as Stephen does, Act. 7. at the cloſe. 2. That the Mediator, when prayed to, may be conſidered as ſuch by us; For there is a differenee betwixt that which is conſidered by us, in the act of our worſhip, and that which is the Object of that Act; and (as we ſaid) the motive that induces us to that Act, is the uptaking of him as Mediator. 3. That he may be deſigned Mediator and Redeemer; and may get theſe Names and Titles, becauſe they ſerve to ſtrengthen our Faith, and to warm our affections to him; even as when the people of Iſrael prayed to God, they remembred that he was their Redeemer and Deliverer, and had wrought ſo and ſo for them, and theſe were motives to induce them to pray, and ſerved to ſtrengthen their Faith in praying to him; yet the ground and account on which they worſhipped him, was his own infinit glorious Majeſty. 4. It's clear, that when the Mediator is prayed unto, ſomething may be ſought from him, that agrees to the Office of the Mediator, For inſtance, he may be prayed unto, to take to him his Government, and to exerce it, to give gifts unto men, to gather his own Elect, to make his will effectual for the ingathering of them, &c. yet even then a difference would be put betwixt the Object of our ſutie, and the matter we ſuite for, which belongs to him as Mediator, yet as God he is the O…ject of our ſuite and prayer. This ſeems to be …lured at, Pſal. 45. when the Pſalmiſt ſpeaking to the Son the Mediator, ſayes, Gi…d thy ſword upon thy thigh, ride proſperouſly; let the kings arrows be ſharp in the hearts of his enemies: Which upon the matter ſeems clearly to relate to Chriſts executing his Office as Mediator; yet look to the Title he gives him, and the ground, or account on which he puts up his prayer, It's the conſideration of him as God; Therefore, he ſayes, O! thou moſt mighty; a divine attribute pointing him out to be God; And thy throne, O God (ſayes he) is from everlaſting, &c.
Now, as for the 2d. thing, If all this be granted, it may then be aſked, why we ſeem not to be ſatisfied with that manner of expreſſion, or form of petition, which we hinted at the other day, Lord Jeſus make interceſſion for me, plead for me with, or before the Father? Seing we allow ſuch a Petition as this, Lord Jeſus make me partaker of thy interceſſion, and the like, As warrantably, when put up with reverence, and faith, The ſame Object of worſhip being invocat with them both? Anſwer, 1. We ſay, that the uſe-making, and improving of Chriſts Interceſſion, is not to be reſtricted to this manner of expreſſion, or form of Petition; and it was for this end that we obſerved it: For it cannot be ſaid, that only we make uſe of Chriſts Interceſſion, when we uſe this form; and ſo it's not eſſential, nor neceſſary to the uſe-making of Chriſt's Interceſſion; This is the fault that is in it, as if there were no uſe-making of his Interceſſion, but when this form of Petition is uſed; whereas we ſhew, that it is mainly the exerciſe of Faith, reſting on his Interceſſion, whereby it is improven, and one may be uſ…ng this forme of word, and yet not be improving his Interceſſion; And another may not uſe this form of words, and yet be improving it, when Faith is exerciſed on it; and th refore to improve his Interceſſion, is rather by the exerciſe of Faith to reſt on it, then in any ſuch form of words to pray to him; and we would not think that Chriſt's Interceſſion is not made uſe of when the Father is prayed unto; or when ſuch a form of words is not uſed, but place it in the exerciſe of Faith alone. 2. We ſay, if ſuch a petition be well underſtood and qualified, it is not ſimply ſinful or evil, if ſo be that our meaning in it amount to this much; Lord Jeſus let me be partaker of the benefites of thy Interceſſion, even as we may pray, Lord Jeſus let me be partaker of the benefits of thy Satisfaction; yet we ſay it would be well underſtood and qualified; and a perſon in putting up ſuch a petition would advert well, that he be not praying to any other Object of worſhip but God, and that his meaning be the ſame, as if he were praying to the Father, and ſaid, Father, let me be accepted through the Interceſſion of the Son; And thus the one is an improving of Chriſts Interceſſion, as well as the other; for although the altering the nomination of the perſon may ſtrengthen Faith, yet it is never to be ſo underſtood, as if they were a different Object of worſhip, or as if there were leſſe acceſſe to Chriſt's Interceſſion, or to the benefits thereof, in the one form then in the other; Yet 3. we ſay there is often a readineſs to miſcarry in this form of Petition; For ye would conſider and examine. 1. If it doth not often flow from a miſ-informed judgement within; and if it hath not a tendency in it, to obſcure the nature of the unity of the Object of our worſhip; and readily diſpoſing to, or flowing from this opinion, that praying to the Mediator is not the ſame, that praying to God is, as if there were two diſtinct objects of worſhip. Or, 2. If there be not a readineſs to conſider the perſon that's Mediator to be of leſs Glory and Majeſty then the Father, and to conſider the Father to be of leſſe loving kindneſſe and tenderneſſe to ſinners then the Son, and other things of that kind, which move people to put up a ſuite in ſuch a form, which makes it more difficult to keep the thoughts of one Object of worſhip under ſuch a form, then otherwayes: Yet 4. we ſay it may be uſed by, and accepted of God, from, many that have not that diſtinctions, and clearneſſe in the ridding of their thoughts, in this Myſtery that is requiſite; becauſe there may be real faith under ſuch a form of words, (though infirmity in the uſe-making of Chriſt's Interceſſion) and God reſpects that wherever it is, And under ſuch a form there may be theſe two things, 1. A Soul-ſenſibleneſs, that the perſon hath no acceſſe to God, but through a Mediator. 2. A reſting on the Mediator for acceptance, and where theſe two are though the form be uſed, it may be accepted; although, if Faith be though this form be not, it mars not the perſons acceptation; For no queſtion many of the people of God both before Chriſt came and ſometime after, had not that diſtinctneſs in uſe-making of the Interceſſion of Chriſt as now is holden forth, as Chriſt ſayes to his Diſciples, John 16.24. Hitherto ye have asked nothing in my name; and Cornelius mentioned, Act. 10. and others, their prayers were accepted of God, though they reſted by faith on the Mediator in a more confuſed dark way, and had not that diſtinctneſſe in them, of uſe-making of him, which was afterward more clearly revealed; And therefore, 5. and laſtly, Though we will not be peremptory in condemning ſuch a form altogether, yet we think it largely as ſafe to abſtain from any ſuch form of words, in the uſe-making of Chriſts interceſſion, as may have in them any appearance of or tendency to the dividing of the Object of our worſhip, or the Mediator from his God-head, eſpecially in praying with, or for others, where it may ſtumble more then edifie; and when it is uſed, it would be very warrily, and well guarded, remembring alwayes that the improving of Chriſts Interceſſion conſiſts more in Faiths reſting on it, and in making addreſſe to God through him, and according to the uſual manner of the Scripture then, in any other thing or way whatſoever.
The 4, thing we propoſed to ſpeak a word to, was ſome Practical Doubts, or Queſtions, that may puzle ſome Chriſtians who having obſerved, what hath been ſpoken on this ſubject, may be ready to think and ſay, That the improving of Chriſts Interceſſion is to them a greater myſtery then ever it was, many times they have prayed and minded it not, and when they mind it, they are not diſtinct in their improving of it, and they are never like aright to mind it: For Anſwer, 1. Ye would look to what is eſſential to the improving of Chriſts Interceſſion, and make that ſure; And if ye aſk, what it is? It takes in theſe Four, which, where they are, His Interceſſion is made uſe of, though there may be unclearneſſe, in many other things, 1. That a perſon pray to God, that he be called on, and worſhipped. 2. That our addreſſes be not founded on any thing in our ſelves, but that there be a renouncing of our own righteouſneſſe, as it was with Daniel, Chap. 9.18. We do not preſent our ſupplications unto thee for our own righteouſneſs, &c. 3. That there be a believing of our acceptation through Jeſus Chriſt, though there be a diſtance betwixt God and us, yet that there is a way through uſe-making of Chriſt to come over that diſtance, and to win at nearneſſe to Him. And 4. Upon that account to enter our ſuite, and to put up our prayer to God; with the one word diſclaiming our own righteouſneſſe, and with the other pleading on the account of Gods mercy, through Chriſt, as Daniel doth, Not for our righteouſneſs, but for thy mercies ſake, and for thy names ſake; Now I ſuppoſe that Souls ſhould not be able to anſwer ſeveral queſtions about the Object of worſhip, and the way of improving of Chriſts Interceſſion; yet if they call upon God; if they renounce their own righteouſneſſe, not knowing any ground in themſelves to lean to, or to put up their ſuite on, and make uſe of Chriſt for the ground of their acceptance with God; and if it were aſked them, what gives you ground to expect a hearing of your prayers? they would anſwer, even the ſame that gives us ground to expect pardon of Sin; and we would never expect to win to either without a Mediator; they are amongſt them who are improving Chriſ…s Interceſſion, and ſuch would ſilence and uſh other queſtions, if they be clear in this. 2. We anſwer, That there may be a real uſe making of Chriſts Interceſſion, and it may be accounted ſo, where there is much indiſtinctneſs in the uptaking of it; as theſe inſtances clear, of Cornelius, Act. 10. And of the Diſciples, John 16. who prayed not on the account of their own righteouſneſſe, or of the Covenant of works; (for they made confeſſion of their ſin) yet the Mediator, and his Interceſſion was not ſo diſtinctly as ſuch, conſidered by them in their ſo doing; For they did not diſtinctly take up; him as Chriſt ſayes, Hithereo ye have asked nothing in my name; yet there was an actual reſting on him by Faith, and their prayers were, no doubt accepted of God; He not being ſo diſtinctly known to be the Interceſſour as now he is; and therefore there is required a more diſtinct uſe making of him now; and not a reſting on him indefinitly, but particularly, and diſtinctly, He being clearly revealled now, to be the Mediator. 3. We anſwer, That Believers may ſometimes be making uſe of Chriſt's Interceſſion, in approaching to God by him, and yet they themſelves not know diſtinctly, that they are doing ſo; As we ſee in the Diſciples, John 14.4. Chriſt ſayes, Whether I go ye know, and the way ye know: And v, 6. ſpeaking of coming to the Father by him, He ſayes, I am the way, the truth and the life; and yet, v. 5. Thomas ſayes, Lord, we know not whither thou goest, and how can we know the way? And the Lord turns it over to him, and ſayes, that they have both known him, and the way. As alſo Believers may ſometimes, through want of clearneſſe and diſtinctneſs in this, what it is to make uſe of Chriſts Interceſſion, or, becauſe they want that meaſure of diſtinctneſſe they would be at, think that they are doing nothing, as to the uſe-making of his Interceſſion; and yet the work of Gods Spirit, though they know it not well, may be leading them; For it's in this, as it is in uſe-making of his Satisfaction; a Believer may be making uſe of Chriſts Sa isfaction, and be juſtified by it, when he knows not that it is ſo, or poſſibly cannot well tell what it is to make uſe of it; which may quiet any riſings, and reaſonings that may be in their mind about this matter. 4. We anſwer that explicite thoughts of Chriſts Interceſſion, are not alwayes neceſſary nor requiſit for the uſe-making of it; even as we are to deſign Gods Glory, as our main end in all our undertakings; ſo we are to pray in the name of Chriſt; but as it is not requiſit that there be alwayes, and all along the action, an actual minding of Gods Glory, but that being laid as our principle, which we walk by, and the ſtrain of our walk, and converſation tending to that end; it is, and will be accepted before God, although there be not in, and along every thing we do, explicit thoughts of His Glory; So it it in our praying in Chriſts name, and in improving of His Interceſſion; there may be a virtual, though not an actual, and explicit reſting on it; the Soul having laid down that for a ground and principle, that it's not for any thing in me, that I do expect a hearing, but it's through Chriſt, and all the confidence that I have to be heard, it's through him. 5. We anſwer, That a poor Soul, that wotes not well what to do in this caſe, would eye Gods promiſe, to be guided in the uſe-making of Chriſts Interceſſion without anxiety, as it is, John 16.26. In that day ye ſhal ask in my name: As if he had ſaid It hath been you fault, that ye have not hitherto prayed in my name, at leaſt with that diſtinctneſs that ye ought; but I give you my word for it, ye ſhall pray in my name; and when through confuſion, we are ready to faint, we would eye this promiſe to be guided in the uſe-making of his Interceſſion. 6. We would learn rather to hold us in our worſhipping of God, with that which is practical, and ſerves to bring us under an awe, and reverence of the Majeſty of God; then give our ſelves to that which doth indiſpoſe, and diſquiet us: And I ſhall cloſe all with this word, that we would even admire, how Souls are carried and brought to heaven, that we ſhould be ſuffered to pray, and that God breaks not out upon us; and we would ſtudy to be deeply humbled for our ignorance of God, and of Chriſt; and would think our ſelves to be much in his debt and common for teaching us to make right uſe of Him, ſeing we are ſo ready to miſcarry, even when we deſire, and endeavour to make uſe of him.