Christ Crucified, Sermon 39
SERMON XXXIX.
ISAIAH LIII.X.
Verſ. 10. When thou ſhalt make his Soul an offering for ſin, He ſhall ſee his ſeed, He ſhall prolong his dayes, And the ple…ſure of the Lord ſhall proſper in his hand.
WHere there is any Light and Knowledge of a God-head amongſt Men; There is this impreſſion on them, that it is a dreadful thing, to have a Contraverſie lying over betwixt God and them unremoved: And upon this ground it is, that as naturally the Conſcience doth challenge, for the provoking of God, ſo Men, according to the Light they have, are ſet on, to ſeek after this, and that, and the other Mean and Way, to get God appeaſed, and the Conſcience quieted; and it's like that this hath deſcended to Men from Noah, that the moſt part of them have thought on the Mean of Sacrifices, by them to make their Peace with God; So the Lord taught the Family of Adam, after the Fail; and Noah renewed it, after his coming out of the Ark; and it is probable (as I ſaid) ſomewhat of this hath abiden with, and ſtuck to Men, even when they Degenerated, and Apoſtatized from God, and offered Sacrifices to Devils, though not intentionally, but unto God in their account: And indeed it is no marvel that Fleſh and Blood be here at a ſtand; and made to ſay, wherewithal ſhal we come before God? But we have this advantage by the Goſpel; That in it, the Lord hath ſhewed to us, what it is that ſatisfieth Juſtice, and takes away Sin, and the Curſe; and that it is even this in the Text: Thou ſhalt make his foul an offering for ſin: There is no other thing that a Sinner can bring with him, that can be accepted, or that can make him to be accepted of God.
We have hinted at ſome things from the Words already, and ſhew, that Chriſt's Sacrifice is called an offering for ſin, as excluding all others; and as expreſſing the Nature and Ends of it: We ſhall now ſpeak to one thing more, which is the 4th, implyed in this expreſſion; And it is this, That though Atonement and Satisfaction to God can be made by no other Sacrifice, or Offering, yet there is an Atonement and Satisfaction, that may be made by Chriſt's Offering: Hence He is called an offering for ſin: not only becauſe it excluds all others, but alſo becauſe he is accepted for that very end, as a Propitiation for the Sins of them, for whom He Suffered, and Offered Himſelf in a Sacrifice; as this is denyed to all other things (as we juſt now ſaid) ſo it is Applyed, and Appropriated to Him, and His Offering, as, Heb. 10. v. 10. By the which will we are ſanctified, through the offering of the body of Jeſus Chriſt, once for all. v. 12. This man after he had offered one ſacrifice for ſins, for ever ſat down on the right hand of God. And v. 14. For by one offering he hath perfected for ever, them that are ſanctified: This is the great thing that the Apoſtle aims at, in that Diſpute, not only to caſt the Leviticall Offerings, as to the removing of Sin and the Curſe, and making of Sinners Peace with God; but to commend this one offering, as able to ſave to the uttermost, all that come unto God through it: And according to this, we have that great Queſtion anſwered to poor Sinners; wherewithall ſhall we come before the Lord, and bow our ſelves before the moſt high God? He hath ſhewed, O! man, what is meet, and what the Lord requireth of thee. That there is nothing but this one Sacrifice of Chriſt, that will do the turn; and this wiil do it moſt infallibly, and moſt fully, as to the procuring of Pardon of Sin, and the making of their Peace with God; So that by the right making uſe of this Sacrifice, a Sinner may moſt really expect …emiſſion of Sins, and Peace with God, and His Friendſhip, as if Sin had never been; For otherwayes Chriſt could not be called the Sin-offering, or an offering for ſin, If He were not accepted in Room of the Sinner that comes to Him.
To clear it a little, There are Four thing…, in and about this Sacrifice, to make out this, and to prove, That a Sinner, that makes uſe of this Sacrifice, may expect the Pardon of Sin, and Peace with God. The 1. Is the excellency of His Offering. He offered himſelf, As it is, Heb. 7.27. and Heb. 10.10.12.14. The Offering up of Himſelf, and of His Bleſſed Body on the Tree, was another ſort of Sacrifice then all theſe Bulls, Rams, and Goats, Offered under the Law, that were but Types of Him. The 2. Is the excellency of the Perſon, that Offered up this Offering▪ which is in effect the excellency of the Prieſt: As the Sacrifice was excellent, beyond all other Sacrifices, ſo alſo, is the Prieſt above all other Prieſts, Heb. 7.26. Such an high Prieſt became us, who is holy, harmleſs, undefiled, ſeperat from ſinners: A Prieſt, who is the Son, and is ſet over the Houſe, as the Heir; and though the Humane Nature was the Sacrifice, yet (as was ſaid before) not as abſtracted from the Divine Nature, the Perſon being but One, and ſo the Prieſt Offering commends the Sacrifice Offered, and makes, that it cannot but be accepted. The 3d. is, His Willing condeſcending, to be the Sin-offering, to Interpoſe Himſelf, and to become this Sacrifice, out of reſpect to the Honour of God, that His Juſtice might be Vindicated and Satisfied: And that thereby acceſs might be made, for ſhewing Mercy to the Heirs of Salvation; which exceedingly commends this Sacrifice; according to that of John 10.17. Therefore doth my Father love me, becauſe I lay down my life, that I might take it again; No man taketh my life from me, but I lay it down of my ſelf, and take it again; It commends His Sacrifice, that He was not conſtrained to it, but did it moſt Willingly, and with Delight: It's true, if we look to Him, as the Eternal Son of God, and the ſecond Perſon of the bleſſed Trinity, He could not but be Loved of the Father, as well before His Incarnation, as after; but that He ſayes, Therefore doth my Father love me, It is to be underſtood, an account of His Voluntary condeſcending, as Mediator, to do His Fathers will; and out of reſpect to His Honour ingadging, and according to His ingadgement, ſatisfying His Juſtice for the Elect; And this cannot but commend His Offering, That ſuch a glorious Perſon, who was Holy, Harmleſs, and Undefiled, ſhould out of tenderneſs to the Honour of God, and that the wrong done to it by Sinners, might be repaired; and out of love to the Elect, ſhould condeſcend to ſtoup ſo low, as to make Himſelf a Sin-offering: This regard for the Honour of God, and Willing condeſcendencie to Suffer for the Repairing of it, is abundantly Valuable, and (though it be a great Word) above the diſreſpect that Sinners evidenced to the Honour of God, by their ſinning. The 4th, is the Covenant, which is the ground of this Offering, and that whereby it is regulated, and the Terms of it: It was not an undertaking, as a piece of Will-worſhip, but according to the deliberat Counſel, and Fore-knowledge of God; wherein it was Determined, that the Son ſhould become Cautioner, and be made lyable for the Debt of the Elect, and be an Offering for their Sin, by which Freedom from Sin and Wrath ſhould accreſce to Elect Sinners; and all this being concluded in the Covenant of Redemption, His Offering could not but be accepted for us: The Lord having condeſcended on the Articles of that Covenant for this very end.
This Doctrine is of mighty great and notable concernment to Sinners; and were there any ſuch Wakening and Rouring amongſt us, that Souls were put to ſay, and cry, What ſhal we do to be ſaved? The opening up of the Truth, to wit, That Chriſt is a Sin-offering for Sinners, and that by His Offering the Atonement is made; would be much more acceptable and refreſhfull; And therefore let this be the 1. Uſe. That though there be nothing imaginable, that can be brought before God, which will be acceptable to Him, as a ſatisfaction to His Juſtice; yet here there is a Ranſome found by the Offering whereof to God, a Soul that is lying under challenges for Sin, and apprehenſions of Wrath may expect abſolution; This is in effect, that which Elihu ſayes, Job 33. If there be an interpreter, one of a thouſand to ſhew unto man his righteouſneſſe, then he is gracious unto him, and ſaith, deliver him from going down to the pit, I have found a ranſome; here is the Ranſome, our Lord Jeſus Chriſt ſtepping in, in Sinners Room, and Offering Himſelf up a Sacrifice, to ſatisfie the Juſtice of God; So that a Sinner in making uſe of that, may come to be in good terms with God; and are not theſe glad Tydings of great joy, that an Offering is provided, a Ranſome payed, and a way found out, how Sinners lyable to the Curſe may expect Freedome, It's no ſmall matter, that God hath given this Subject to us to ſpeak of, and to you to hear of; that the Torturing Anxiety of a Soul driven almoſt to Diſpair, may have this for an anſwer; even the Blood of Jeſus, that blood of ſprinkling that purges the conſcience from dead works; which, as it ſatisfies Juſtice, ſo it quiets the Conſcience of the Sinner, that flies unto it and makes right uſe of it; It would become Sinners well, to think more of theſe Glad Tydings, and to ſtudy to have them alwayes Freſh: There are many Parts of the World, wherein Men are Sacrificing Beaſts; ſome Lambs, ſome Rams, ſome other Beaſts, And ſome, it may be the Firſt-born of their Bodies, for the Sin of their Souls; (and which is lamentable, Sacrificing theſe things to the Devil, on the matter at leaſt, and not to God) and yet all that does not their turn; And not having hard of this Offering, they cannot make uſe of it; neither can their Conſcienee ever be quiet: But our Lord Jeſus hath ſent theſe bleſſed News to us, and hath ſhewed us what is the Sin-offering, the Atonement, and Propitiatory Sacrifice; We need not ſend our Children through the fire, nor bring any other Offering to God, to appeaſe His Wrath; He hath given us His Son, and hath accepted Him for a Sin-offering, and hath told us, that this ſhall be as ſufficient and ſatisfying, as if we had made the ſatisfaction our ſelves; here, O! here is the wonder, even a wonder of wonders.
Uſe, 2. See here the way how we come to Life by Chriſt; It's imported in this Doctrine, to be by Chriſt's being made an Offering for us; It's not by our praying to Him, as God, nor by our Holy Living, nor by His working Holineſs in us; (though theſe ought and will be, in ſome meaſure, where He is made uſe of aright) but by His Offering up Himſelf in a Sacrifice for us; and by Gods imputing it to us▪ and conſidering that Chriſt Jeſus in the Offering in our Room; And that thereby God is pacified, and Sin and Wrath removed; There can no other way be conceived, how we are made partakers of it, but by imputation; This will be the more clear, if we conſider, that the ſame way, that our Sins became Chriſt's, the ſame way His Righteouſneſſe becomes ours; or the ſame way that Juſtice laid Clame to Him for our Debt; the ſame way lay we Claime to His Righteouſneſſe: Now it is Blaſphemous to think, that our Sin became His any other way; but that Legally he entering Himſelf as our Cautioner, our Sin was reckoned on His Score; even ſo His Righteouſneſs becomes ours, by being imputed to us: So the Apoſtle ſayes, 2 Cor. 5. ult. He was made ſin for us, who knew no ſin, that we might be made the righteouſneſs of God in him; And have His Righteouſneſſe derived to us: It were good that we would learn how to win to this Righteouſneſſe, even by preſenting Him to Juſtice, as Cautioner for our Debt, and by taking hold of His Righteouſneſſe to ground our plea upon, when we come to reckon with God for our Sins: And we think that there is here a clear ground, for refuting of that way of Juſtification, by any thing inherent in our ſelves: For if it be by His Offering, that we are Juſtified, then it is by nothing in our ſelves. Now this Name that Chriſt's Sufferings get, bears out, that it's that which ſatisfies God, and abſolves us, as the alone Meritorious and Procuring Cauſe; And therefore there is no other thing, that we can derive our Juſtification from, but His Righteouſneſs only.
Uſe 3. Seing by Chriſt's Offering there is a Ranſome and Atonement to be had; And ſeing it is offered in the Goſpel, we pray you, in the Name of the Lord, take hold of, and improve this Offering; let every Body that hears tell that Chriſt is the Sin-offering, endeavour to get Him to be their Sin-offering; There are none that know, and find that they have Sinned, but they would think of an amends; and here it is: and there is ground to exhort you to make uſe of it, and to encourage you in it; becauſe this is the very End of His Suffering, and He is fully furniſhed compleatly to accompliſh it; If there were no acceſs to Life by this Offering, He would not be called a Sin-offering, in oppoſition to all other Offerings; There is ground therefore to declare this to you, that by Chriſt Jeſus Life, and Reconciliation is attainable, and that it is actually attained by accepting of this Offering: Such as accept of it, and reſt upon it, ſhall find Acceptation with God, and Freedome from Sin and Wrath, by vertue thereof; It's a common Queſtion, What ſhall we do? we do all we dow, or may; but if we were ſtudying a long time to tell you; This is it, even to make uſe of Chriſt's Offering, This, and this only will do your turn compleatly, and no other thing will do it.
The 4th Uſe, Is of ſtrong Conſolation to all who betake themſelves to Chriſt, He is the Sin-offering, that procures the taking away of Sin and Wrath, and that procures Friendſhip with God; and there is no imputation of Sin, nor condemnation to them who are in him, Rom. 8.1. And hence is that triumph v. 34. who ſhall lay any thing to the charge of Gods elect? It is God that juſtifieth who is he that will condemne? It is Chriſt that died, yea rather that is riſen again, &c. If Juſtice were coming to execute the Sentence, what can it ſay to the Believer? Jeſus Chriſt hath ſtepped in betwixt Wrath and Him; and as to Gods acceptation, He alone is accounted the Sin-offering; and as theſe who under the Law Offered the Typical Sacrifices, had acceſs to the Ordinances, and were Sanctified, as to the purifying of the Fleſh: So much more is this Offering able to purifie the Conſcience, and to purge it from dead works; and to give fair acceſs to the Promiſes of Life, and to the Favour of God, to all them who make uſe of it, as if they had never Sinned. I know much of the weight of this Conſolation will lye on this, whether Chriſt's Offering be made uſe of; And ſome will ſay, How ſhall we make uſe of Chriſt's Offering? And others will aſk, how ſhall we know, if we have made right uſe of it? And would to God, that Souls were beatten off from their Pride and Security, and brought under the conviction of a neceſſity of uſe making of Chriſt, He would diſcover both to them: But before we anſwer the Queſtion, there are two things we would preſuppoſe. 1. We preſuppoſe that the Soul is made ſenſible of it's need of Chriſt's Sacrifice, from the apprehenſion it hath of a Quarrel bebetwixt God and it, and from the fear of His Wrath becauſe of Sin; elſe the aſking of ſuch a Queſtion is to no purpoſe; For as we hinted before, the Offering of a Sacrifice implyes the Confeſſion of Guilt: So the making uſe of Chriſt's Sacrifice preſuppoſes ſenſe of Sin; Err a Soul can make uſe of His Offering, it muſt know, it's due was utter Conſumption, 2. We preſuppoſe, That the Soul is deſirous to be at God, and to have peace with Him, To which End Chriſt is the Midſe; and there will be no reſpect had to the Midſe, except there be a reſpect had to the End, as it is, Heb. 11.6. He that comes to God, muſt believe that he is, and that he is a rewarder of them that ſeek him diligently; where there is implyed in the Comer, a deſire to be at God, and an expectation of ſome Benefit, to be had from Him, or as the Word is, Heb. 7.27. He is able to ſave to the uttermoſt, all that come to God by him; Which implyes the Sinners being ſenſible of his loſt condition; his deſire to be at God; and then Chriſt's Offering comes in, as the Mids, to bring about, and to come by that End. But theſe being preſuppoſed, The great thing wherein the Anſwer of the Queſtion lyes, How to make uſe of Chriſt's Offering for the attaining of that End, of Pardon of Sin, and Peace with God, ſeem… to be holden out in that Word, Heb. 7.25. He is able to ſave to the uttermoſt, them that come unto God by him; And therein we may conſider Sinners deſire to be at God, and the uſe making of Chriſt, in reference to that End, in theſe Three. 1. To have the Breach made up with God, in reſpect of their State. 2. For quieting the Conſcience, in reſpect of Particular Challenges. 3. For the making up of their defects, in Grace, as well as for the removing of Sin: And as uſe making of Chriſt in theſe Three, points out the way of a Sinners coming to Chriſt; So a Sinners going on in this way, evidenceth his right uſe making of Him; which will ſerve to Anſwer both the Queſtions, to wit, how to make uſe of Chriſt's Offering? and how to know that we are making uſe of it a right?
For the First, to wit, Going to God by Chriſt. 1. It is oppoſed to ſtepping in to God, at the firſt hand. 2. It is oppoſed to the uſe making of any other thing in our coming to God, for making up the Breach. 3. It implyes the Sinners betaking of himſelf to Chriſt, as the Mid-man, by whom he expects to come to Friendſhip with God; There are ſome Scriptural Similitudes, whereof, if we could rightly conceive, and apply them to this Purpoſe, they might ſerve much to clear it: There is a Diſtance, which, like a Gulf is fixed betwixt God and Man, a Soul then comes to God by Chriſt, as one goes over a Gulf by a Bridge; Hinted at by the Apoſtle, Heb. 10.19, 20. Having therefore boldneſs to enter into the holieſt, by the blood of Jeſus, by a new and living way, which he hath conſecrated to us through the vail, which is his fleſh, We take the force of the Similitude to lye in this, That as one that hath a Vail betwixt him and another, whom he deſires to approach to; muſt go through the Vailere he win to that other; So here Chriſt's Fleſh being the Vail▪ He, by His Death hath rent it; that Sinners might ſtep through that Rent, or Breach to God; That is, when all was before ſhut up, and cloſs betwixt God and Sinners; Chriſt was content, that a Rent ſhould be made in His Body, through which they might come to God; Coming to God by Chriſt in this Senſe, is to walk, as 't were, on Chriſt's Sufferings as a Bridge, and to have no other Place, or Ground to Stand, or Walk on to God, but this: Again, John 10. Chriſt calls Himſelf the Door, I am the door, and John 14. To the ſame purpoſe, He is called the way: To tell us, That, as none can come in to a Houſe, but by the Door, nor can come to the end of their journey, but by the way that leads to it; So Heaven being ſhut up, and cloſed upon Sinners, any that would have entry into it, muſt betake themſelves to Chriſt by Faith; For by Faith in Him, the Door is opened, and the Way Paved to Heaven; It is a good token, when the way to Heaven looks on the Sinner, as a hard Wall, or like a ſinking Moſs or Boge; and Faith in Chriſt, gives him ſome little hold, whereby he wi…s over the Wall, and leads him to ſome little Hillocks, or hard Bits, or Spots of Ground, whereby he ſteps thorow the Moſs, or Boge to Chriſt; Or, when the Sinner layes his Reckoning to make uſe of Chriſt's Satisfaction; for payment of his Debt: So that if he were to appear at the Bar of Juſtice, his anſwer would not be; that if he had done a Fault, he had made, or would make a Mends; nor that he Prayed, and Repented, and ſought Mercy; but this, that he took with his Guilt, and made uſe of Chriſt's Sacrifice; So Paul ſpeaking, when renewed, in oppoſition to what he was, while a Phariſee, ſayes, Philip. 3. That he counts all things to be but loſſe and dung, for the excellencie of the knowledge of Chriſt, that he may be found in him, not having his own righteouſneſs, which is according to the law, but that which is through the faith of Christ: When he, even he thinks on the Day of Judgement, and where he will hide himſelf in that Day, when it ſhal be aſked, (and every other ſhall be aſked the Queſtion) Where art thou? his Deſire, and Reſolution is, to give this Anſwer; I am in Chriſt, Lord; I have no righteouſneſs of my own to lippen, or to truſt to; I will never make mention of my painfulneſs in my Miniſtry, of the tenderneſſe of my Walk, nor of any thing elſe of that Kind; But I will betake my ſelf to Chriſt's Righteouſneſs, and will ſay, Lord, here is much Debt on my Score; but there is a Righteouſneſſe to which I am fled by Faith; And on this I will ground all my Anſwers: This Righteouſneſſe is in Chriſt, as the Purchaſer thereof; And it is ours by Faith, when we betake our ſelves to it, to make it the ground of our Claime; even as if a number of Men were Purſued for Debt before a Judge, and one ſhould come in, and ſay; I have payed ſo much; And another ſhould ſay, give me down a Part, and I will pay the reſt; And a Third ſhould ſay, give me a Day and Time, and I will Satisfie; And a Fourth poor Body ſhould come in, and ſay, I have indeed nothing my ſelf to pay m… Debt with; but I betake my ſelf to the R…ſponſall Cautioner, who hath payed all for ſuch as betake themſelves to H…: This is Faith's Anſwering, and Arguing: It will neither ſhift the Debt, nor ye… admit of the finall Sentence of Condemnation, though readily acknowledged to be deſerved; But it Interpoſes Chriſt's Satisfaction, as that which will be acceptable, though the Sinner can do nothing of himſelf; In a word, this way of pleading, is upon the one ſide, an utter denying of the Mans ſelf; And of all that is, or can be in him, for attaining of Righteouſneſſe; And upon the other ſide a crediting of himſelf to Chriſt, for the attaining of that which he hath not in himſelf; It's not only Faith (if it were poſſible to ſeperat theſe two) to deny our own Righteouſneſſe, but by the exerciſe of it, there muſt be a ſtepping over on Chriſt, and on His Righteouſneſſe unto God.
The 2d. thing, wherein the exerciſe of Faith, in the uſe making of Chriſt's Sacrifice conſiſts; is, in reference to particular Challenges; For even when a Soul hath fled to Chriſt, and made uſe of His Sacrifice for Pardon of Sin, and for Peace with God; it will not be free from Challenges, and from new Accompts; And therefore the exerciſe of Faith is to be continued in the uſe making of this Offering, in reference to theſe particulars, as well as in reference to the making of our Peace with God at firſt: In which reſpect, Faith is called a Shield, Eph. 6.16. When new Guilt is contracted, and drawn on, and when Tentation ſayes to the Believer, Is this the Goodneſſe of your Purpoſes, and Reſolutions, which have been like Flaxe before the Fire? No ſooner was thou Eſſayed, and Aſſaulted, but thou didſt greatly Succumb; and waſt much Foiled, and Prevailed over: The Soul runs to the ſame Targe, Buckler, or Shield; and though every one of theſe Challenges, be like a fiery Dart, that would ſet the Conſcience on a Flame; yet by Faith the Dart is kept off, or the Venome of it Suckt ſo out, that it burns not, and it makes the Soul to ſay, though I cannot ſatisfie for the Debt, yet there is in Chriſt's Righteouſneſſe whereto I betake my ſelf, which can do it; And if we look to that, which intertains Tormenting Exerciſes, that ſpeak evil of the Grace of God (for humbling Exerciſes are called for, and are Profitable) we will find it to be this; to wit, When Souls come to Diſpute, and Debate with Challenges, and do not Interpoſe the Targe or Shield of Faith, taking hold of Chriſt's Righteouſneſs, betwixt them and theſe Challenges; for ſometimes a Soul will betake it ſelf to Chriſt's Righteouſneſſe for Peace at firſt, and will look upon it ſelf, as bound to keep, and maintain it's own Peace; and yet will, on the matter, think that it's but a ſort of B…ffilling, or Prophaning of Chriſt's Righteouſneſſe, (to ſay ſo) to be making dayly uſe of it, for anſwering of new Challenges; And ſuch will be ready to ſay, ſhould not a Believer be Holy? And we ſay, that he ſhould, and that it were to abuſe the Spiritual Armour, to take one Piece of it, and not another, yea, or not all the reſt; but this we ſay, likewiſe, that when one makes uſe of the Sword of the Spirit, he may warrantably make uſe of the Shield of Faith alſo; Failling in this, that is, when Chriſt's Righteouſneſs is not made uſe of, in reference to particular Challenges, mightily indiſpoſeth many ſerious poor Souls, for uſe making of the reſt of the Weapons of their Spiritual Warefare; And therefore, as ye would exerciſe Faith in general, for reconciiling you to God, as to your State, ſo ye would exerciſe Faith on Chriſt's Offering for doing away of particular Quarrells; and for ſilencing of particular Challenges; which is to be dayly waſhing at the Fountain. In ſhort, as to the other Queſtion, This may be a mark of a Perſon, that is making right uſe of Chriſt's Offering for his Peace, if he be dayly making uſe of Chriſt's Offering for his Peace, if he be dayly making uſe of His Offering, for quenching and ſilencing of particular Challenges.
The 3d. Thing, wherein this exerciſe of Faith: in the uſe making of Chriſt's Sacrifice conſiſts, is, in reference to the defects of our Grace; we have indeed much need of Chriſt, and He hath much forthcoming in Him, for the helping of Grace; for the amending of weak Faith, and Love, and other Graces; as well as for obtaining Pardon of Sin, and of Peace with God; and for anſwering of Challenges; And yet oftimes, theſe who are making uſe of Chriſt in the former two reſpects, are in hazard, and ready to think, that they ſhould Believe more, Love more, and exerciſe other Graces more, of themſelves; But we are to make uſe of Him, for helping defects of Grace, as well as for theſe other things; By this, I mean not only the uſe making of Chriſt meritoriouſly; and ſo that we ſhould look on Faith, Love, Repentance, and every other Grace, as purchaſed by Him, as well as Peace with God; and and that we ſhould make uſe of Chriſt's Offering, for attaining of theſe; But I alſo mean, that we ſhould make uſe of Chriſt, as a Prieſt, to make His own Offering effectual, for attaining all the Benefits of His Purchaſe: Conſidering, that he is able to ſave to the uttermoſt, all theſe that come unto God by him: The Apoſtle goeth on this ground, Heb. 10.19, 20. Seing we have ſuch an high Prieſt, and ſuch an Offering, Let us draw near with full aſſurance of faith, &c. And if ye aſk what this is? It is of largely extended uſe; It is even to make uſe of Chriſt, as a Prieſt, not only as the object of Faith, and as the Procurer and Worker of Faith, but alſo for the confirming of weak Faith; It's a looking to Him, to get the weak Faith, that we dare ſcarcely lippen to, made ſtrong, and a lippening, or truſting of our weak Faith to Him, to carry us through, when we dare not well lean to it; In the firſt reſpect, we do by Faith lippen, and truſt to Chriſt's Righteouſneſſe: in this laſt reſpect, we lippen, or truſt our Faith to Him; And look to Him, not only for Pardon, but we lippen to Him for making Faith, to keep it's grips of Him; and as it was with that poor man ſpoken of, Mark 9. Who, upon the one ſide, betakes himſelf to Chriſt, If thou canſt do any thing, have compaſſion on us, and help us: And on the other ſide, being holily impatient, finding his Faith like to fail and miſgive, when Chriſt ſayes to him, If thou canſt believe; all things are poſſible to him that believes; he cryes out, in that his holy impatiencie, Lord, I believe help thou my unbelief: he acknowledges his unbelief, as well as his Faith; and truſts Chriſt with the mending of his Faith, and holding together the Sheards of it (ſo to ſpeak,) when it was like to crack, and fall aſunder: Our doing thus, evidenceth a more full denying of our ſelves, when we dare not truſt our own believing, but as it is committed to Chriſt, and when there is a Crediting of Him, and Leaning to Him, both for the Benefit we expect, and for the Application of it; That Word of the Apoſtle, Phil. 3.12. Is appoſit, and excellent to this purpoſe; That I may apprehend that for which I am apprehended of Chriſt Jeſus. As is alſo that of Pet. 1 Epiſt- 1 Chap. v. 10. Who are keeped through faith by the power of God. So then in anſwer to both the Queſtions. 1. How to make uſe of Chriſt's Sacrifice? And 2. How to know, if we have made, or do make uſe of it a right? We ſay in ſhort, as to the First, That there muſt Firſt be a Leaning to His Merit, for the Buying, or Procuring of our Peace, and a betaking of our ſelves to it for that end. 2. When Tentations recure, and when new Challenges ariſe, there muſt be a conſtant dayly betaking of our ſelves to Faith, in his Sacrifice, as to a Shield, or as to a Store-houſe; which He Himſelf calleth an abyding in him, John 15.3. There muſt be an uſe making of Chriſt, as a Prieſt, not only to remove dayly Contracted Guiltineſſe, but alſo to heall the Infirmity and Weakneſſe of our Graces; eſpecially of Faith and Love; giving Him Credit to bring our Faith and Love to perfection; It is a ſweet Word, which we have, Pſal. 103. He healeth all thy diſeaſes. As to the 2d: Queſtion, we ſay, that Perſon may look on himſelf, as making right uſe of Chriſts Righteouſneſſe, that is, dayly making uſe of Him, in theſe fore-named Reſpects, who, if he were to appear before God, it is Chriſt's Righteouſneſſe only that he would build on; He is alſo dayly making uſe of Him, to anſwer Challenges as they recurre; and dare not lippen to his own Faith, but as it is committed to Him; Conſidering, that as Faith is in Himſelf, it is dayly in hazard to be extinguiſhed; And we may add, that he ſo makes uſe of Chriſt; as that he dare not go to God without Him; as the Word is, Heb. 7.25. Them that come to God by him; he comes unto God by Chriſt, in Prayer, in Praiſes, and in every other Dutie of Worſhip: The Apoſtle, to this Purpoſe, ſayes, Heb. 13.15. By him therefore, let us offer the ſacrifice of praiſe to God. The believing Soul is never right till it's all be put in His hand: Though all theſe be not diſtinct, and explicit in the Perſons uſe making of Chriſt's Sacrifice; yet he expects, that the Application of the Benefits which Chriſt hath purchaſed to him, ſhal be made forthcoming to him, by vertue of that ſame Purchaſe; And that He who is the Author, will alſo be, the finiſher of his faith: The ſum and upſhot of all, is, to ſhew that as we have much Good, by and in Chriſt, if we could make uſe of it; So He calleth us to be Cheerfull, and Comforted, in the uſe making of it, and not to Miniſh our own Conſolation, when he hath condeſcended Graciouſly thus to Extend, and Inlarge it, with ſo Richly Liberal, and Bountifull a Hand.