Christ Set Forth — Thomas Goodwin

Christ Set Forth · Thomas Goodwin

SECT. IV.

FAITH ſupported by Chriſts ASCENSION, AND Sitting at Gods right hand.

ROM. 8. 34.

Who is he that condemneth? It is Chriſt, [who is even at the right hand of God.]

CHAP. I.

A Connexion of this third Head, with the two former: Shewing how it affords a farther degree of Triumph. Two things involved in it: 1. Chriſts Aſcenſion: 2. Chriſts power and authority in heaven.

I Come next to this third great Pillar and ſupport of Faith, Chriſts Being at Gods right hand: and to ſhew how the view and conſideration hereof may ſtrengthen faith ſeeking juſtification, and pardon of ſinne: Who is he that condemneth? Chriſt is even at Gods right hand.

In the opening of which, I ſhall keep to the begun method, both by ſhewing how Iuſtification it ſelfe depends upon this, and the evidence thereof to us: both which the Apoſtle had here in his eye, and from both which our faith may derive comfort and aſſurance. And I meane to keep punctually to the matter of Iuſtification onelyonly, as in the former.

Theſe two latter that remain here in the Text, (Chriſts ſitting at Gods right hand, and his interceding for us) are brought in here by the Apoſtle, as thoſe which have a redundant force and prevalencie in them, for the non-condemnation of the Elect: that although the two former abundantly ſerved to ſecure it; yet theſe two added to the former, do make the triumph of faith more compleat and full, and us more then Conquerours, as it after follows. Nor doth this place alone make mention of Chriſts ſitting at Gods right hand (which I now am firſt to handle) in this its relation, and influence into our Iuſtification, & the aſſurance of faith about it: but you have it to the ſame end, uſe, and purpoſe, alleadged by that other great Apoſtle, 1. Pet. 3. from the 18. to the 22. And if the ſcopes of theſe two Apoſtles in both places be compared, they are the ſame. Here the Reſurrection of Chriſt and his ſitting at Gods right hand are brought in as the ground of this bold challenge & triumph of faith: and there, is Peter, is mentioned the Anſwer or Plea of a good conſcience, in a beleever juſtified, which it puts into the Court, and oppoſeth againſt all condemning guilts: (ſo it is called, ver. 21.) The Apoſtle alleadging the Reſurrection of Ieſus Chriſt as one ground of it, (the anſwer of a good conſcience, by the Reſurrection of Ieſus Chriſt:) And then further to back and ſtrengthen this Plea or Anſwer of a good conſcience, the Apoſtle puts his Aſcenſion and ſitting at Gods right hand into the Bill, as further grounds confirming it, ſo it follows, [who is gone into Heaven, and is at the right hand of God, Angells, and Authorities, and Powers, being made ſubject to him:] All which the Apoſtle here expreſſeth in one word (as enough to carrie it) that Chriſt is even at Gods right hand. The ſoule hath a ſufficient anſwer againſt condemnation in Chriſts death, and Reſurrection, full enough, though it ſhould ſtop there; yea therein can faith triumph, though it went no further: for it can ſhew a full ſatisfaction given in his death, and that accepted by God for us; and Chriſt acquited, and we in him: Therefore faith (you ſee) comes to a [rather] there. But then, let it go on, to conſider Jeſus ſitting at Gods right hand, and making interceſsion for us; and then faith will triumph and inſult over all accuſers, be more then a Conqueror; then it comes not to a rather onelyonly, (as here) but to a [much more] ſhall we be ſaved by his life; thus Rom. 5. 10. And the meaning thereof is, that if his death had power to pay all our debts, and juſtifie us at firſt; then much more hath his life this power: So that his death is but the ground and foundation of our faith herein, and the loweſt ſtep of this ladder; but theſe other, are the top & full triumph of faith therein. And our ſpirits ſhould riſe, as the Apoſtle herein riſeth: Faith upon theſe wings may not onelyonly fly above the Gun-ſhot of all accuſations, and condemners; but even cleane out of their ſight, and ſo far above all ſuch thoughts & fears, as it may reach to a ſecurity that ſins are forgotten, and ſhall be remembred no more. What joy was there in the Diſciples, when they ſaw Chriſt riſen? Ioh. 20. Therefore in the Primitive times, it was uſed as a voice of joy: and to this day the Grecian Chriſtians ſ entertain each other, at that time of the year, with theſe words, The Lord is riſen: your Surety is out of Priſon; fear not. But (as Chriſt ſaid in another caſe, ſo ſay I) what will you ſay, if you ſee your Surety aſcended up to Heaven, and that, as far above Angels and Principalities (as the Apoſtle ſpeaks, Eph. 1.) as the Heavens are above the Earth? will you not in your faiths & hopes proportionably aſcend, and climb up alſo; & have thoughts of pardon, as far exceeding your ordinary thoughts as the heavens are above the earth? Therefore firſt view him, as aſcending into Heaven, ere ever hee comes to be at Gods right hand, and ſee what matter of triumph that will afford you; for that you muſt firſt ſuppoſe, ere you can ſee him at Gods right hand; and ſo is neceſſarily included, thought not expreſſed here: But that place fore-quoted out of Peter (1 Pet. 3.) gives us both theſe two particulars included in it: 1. His Aſcenſion, [Who is gone into Heaven;] And 2. his power and authority there, [Is at Gods right hand, and hath all power and authority ſubject to him] and prompts both theſe, as fit matter to be put into a good conſcience its Anſwer and Apologie why it ſhould not be condemned: & therfore both may here as well come in into faiths triumph; and that as being intended alſo by the Apoſtle, and included in this one expreſſion. He ſpeaks with the leaſt, to ſhew what cauſe faith had to triumph, for the leaſt expreſſion of it: his purpoſe being but to give a hint to faith, of that which cōprehenſively contains many things in it, which he would have us diſtinctly to conſider for our comfort.

CHAP. II.

Shewing firſt what evidence for our juſtification, Chriſts Aſcenſion into Heaven affords unto our Faith, upon that firſt forementioned conſideration of his being a Surety for us.

FIrſt then to ſee what triumph his aſcending into Heaven will add unto our faith in matter of non-condemnation.

And herein,1. By conſidering what was the laſt action he did when he was to Aſcend: Bleſſing his Diſciples. firſt there is not nothing in it to conſider, what he then did, and what was his laſt Act when he was to take his riſe, to fly up to Heaven. He bleſſed his Diſciples, and thereby left a bleſſing upon earth with them, for all his elect, to the end of the World: The true reaſon and minde of which bleſſing them was, that he being now to go to execute the eternall office of his Prieſt-hood in Heaven, (of which God had ſworn, Thou art a Prieſt for ever after the order of Melchiſedec,) As Melehiſedec in the Type, bleſſed Abraham, and in him all the faithfull as in his loins, (therefore the Apoſtle ſaid that Levi paid tithes unto Melchiſedec in Abrahams loines; therefore he was bleſſed in his loines) ſo did Chriſt begin this new and ſecond part of his Prieſt-hood, with bleſſing the Apoſtles, and in them, all the elect, to the end of the World. This was the laſt thing that Chriſt did on earth, yea this he did, whilſt aſcending; he was taken up, whilſt he did it: So Luke 24. 50. 51. And thus ſolemnly he now did this, to ſhew that the curſe was gone, and that ſin was gone; and that action ſpeakes thus much, as if Chriſt himſelfe had ſaid;To ſhew the curſe was removed, and their ſins pardoned. O my brethren (for ſo he ſtyled his Diſciples, after his Reſurrection) I have been dead, and in dying made a curſe for you: now that curſe I have fully removed, and my Father hath aquited me, and you, for it: and now I can be bold to bleſſe you, and pronounce all your ſins forgiven, and your perſons juſtified. For that is the intendment and foundation of bleſſing, [Bleſſed is the man whoſe ſins are forgiven him] and therefore that was the true meaning of his bleſſing them: which he reſerved thus as his laſt Act, to ſhew, how by his death he had redeemed them from the curſe of the Law, & now going to Heaven, was able to bleſſe them with all the ſpirituall bleſsings that are there, and which Heaven can afford; for Heavenly they are called in that reſpect,And in bleſſing his Apoſtles thus he bleſſed all that ſhould believe in him. Epheſ. 1. 4. And as in Abraham (bleſſed by Melchiſedec,) all the faithfull were bleſſed: ſo, in theſe Apoſtles, all the elect to come are bleſſed. As when God individually bleſſed Adam and Eve, at the firſt Creation, yet he in them, bleſſed all that were for ever to come of them: ſo Chriſt in bleſſing them, bleſſed us, and all that ſhall beleeve, through their word, to the end of the World. And that they were thus then to be conſidered, as common perſons, receiving this bleſſing for us all; appeareth by Chriſts words then uttered, [I am with you to the end of the World] (i. e. with you, and all your ſucceſſors, both Miniſters, & other believers) Mat. 28. ult. And Chriſt herein did, as God did before him: When God had done his worke of creation, He looked upon all he had done, and ſaw that it was good, and he bleſſed it: Thus did Jeſus Chriſt; now that he had by that one offering, perfected for ever all the elect, he comfortably vieweth, and pronounceth it perfect, and them bleſſed; and ſo goes to Heaven, to keepe and enjoy the Sabbath of all there.

Now Secondly let us ſee him Aſcending; A ſecond ſupport from the very Act of Aſcending.and ſee what comfort that will alſo afford our faith, towards the perſwaſion of Iuſtification. The Apoſtles ſtood gazing on him; and ſo doe you lift up your hearts to gaze on him by faith; and view him in that act, as he is paſſing along into Heaven, as leading ſin, hell, death, and devill in triumph, at his Chariot wheeles. And therewith let your faith triumph, in a further evidence of juſtification. Thus Epheſians 4. 8. out of the 68. Pſalme ver. 18. the Apoſtle ſaith,How it was an act of Triumph over death, hel, ſin, &c. When he aſcended up on high [he led captivity captive:] (to which Hebraiſme the Latine phraſe [vincere victoriam] to win a victory doth anſwer) then He led captive all our ſpirituall enemies, that would have captived us, they being now captived. Now leading of captives is alwaies after a perfect victory. And therefore, whereas at his Death he had conquered them, at his Riſing, ſcattered them, now at his Aſcenſion he leades them captive: And ſo that Pſal. in the Type, begins, ver. 1. Let God [ariſe] and let his enemies [be ſcattered;] let them flee before him: ſo at his Reſurrection they did: And then he aſcends in triumph (ashere) in token of victory, [he is aſcended up on high ver. 18.] he aſcends as David after his victory, up to Mount Sion (for the celebrating of which that Pſal. ſeemes to have beene made by David) whereof this was the intended Type.Two Acts of Triumph in it. And two [Actus triumphales] triumphing Acts there were, here mentioned; 1. Leading the captives bound to his Chariot wheeles; as the manner of the Roman triumphs was, when the Conqueror went up to the Capitol; and other Heathens in Davids time: As Achilles led Hector captive, who tied his feete to his Chariot wheels, and dragged him dead round about the walls of Troy: Now thus did Chriſt then deale with our ſinnes, and all other enemies. The Second act is caſting abroad of gifts, [He gave gifts to men.] It was the cuſtome at their triumphs to caſt new Coines [miſsilia] abroad among the multitude; ſo doth Chriſt throw the greateſt gifts for the good of men, that ever were given. Therefore, who ſhall condemne? ſins and devills, are not only dead, but triumphed over. Compare with this, that other place, Coloſ. 2. 15. Having ſpoiled Principalities and powers, he made a ſhew of them openly [triumphing] over them [in himſelf:] So I reade it, and the Greeke beares it, and ſo it is in the margent varied: it is a manifeſt alluſion unto the manner of Triumphs after victories among the Romans; even unto two of the moſt notable parts thereof; the firſt of ſpoiling the enemie, upon the place, ere they ſtirred out of the field: and this was done by Chriſt on the Croſſe, [Having ſpoiled them firſt] as ver. 14. hath it. He ſpeakes it of the devills our enemies, and accuſers; they had all Gods threatnings in his Law, and the Ceermoniall Law (the Bond for our debt unto the Morall Law) to ſhew for it; in theſe lay the power of the Devill over us, that he could boldly come to God and accuſe us, and ſue our bond; And therefore Heb. 2. 14. he is ſaid to have the power of Death. Now Chriſt firſt tooke away all his power, and ſpoiled him of all his enſignes, weapons, and colours; which he did on the place where the battail was fought, namely, on the Croſſe; and nailed our bond thereto, and having paid the debt, left the bond canceld, ere he ſtirred off the Croſſe. But then having thus ſpoiled theſe enemies on the Croſſe; hee further makes a publique triumphall ſhew of them in his own perſon, which is a ſecond Act; as the manner of the Roman Emperors was, in their great triumphs, to ride through the City in the greateſt ſtate, and have all the ſpoiles carried before them, and the Kings and Nobles whom they had taken, they tyed to their Chariots, and led them as Captives: And this did Chriſt at his aſcenſion: (for of his triumphing at his Aſcenſion, I take this Triumph in this Epiſtle to the Coloſ. to be underſtood; and ſo to be interpreted by that forecited 4. of the Epheſians:) He plainly manifeſting by this publique open ſhew of them at his Aſcenſion, that he had ſpoiled, and fully ſubdued them on the Croſſe. That which hath diverted Interpreters from thinking this of 2. Col. to have been the triumph of his Aſcenſion, hath been this, That the triumph is ſaid to have been made [foreign] which they interpret [in it] as if it referred to the Croſſe, (mentioned ver. 14.) as the place of it; when as it may as well be tranſlated [in himſelfe] i. e. [in his own power and ſtrength;] noting, how he alone did this, which other Conquerours doe not; they conquer not in themſelves, and by themſelves, which Chriſt did. And yet it was the Law, that if the Roman Emperours or Generals themſelves took any thing in War, they had a peculiar honour to dedicate it in triumph more peculiarly: Now Chriſt conquered in himſelfe, and therefore triumphed in himſelfe, and himſelfe alone. And thus it became our Redeemer (like another Sampſon) not onelyonly to break Sins bars, and fling off Hell-gates, and come out of that Priſon he was in; but as in ſigne of a Trophie, to take them on his back, and carry them up the hill, (as Sampſon (the Type of him) did the gates of the City to an high hill) himſelfe triumphantly carrying them on his own ſhoulders.

Now did Chriſt then, who was your Surety, thus triumph? then let your faith triumph likewiſe; for this was not onelyonly done by your Surety, but in your ſtead; ſeeing this [for us] here, is to be put to each thing mentioned. The Apoſtle cals for this at our hands here, We are more then Conquerors, ſayes he, ver. 37.

Then,A third ſupport to faith from Gods firſt entertainment of Chriſt when he came firſt to Heaven. thirdly, ſee him entring into Heaven; when he comes firſt to Court after this great undertaking; how doth God looke on him? is God ſatisfied with what he hath done? As (you know) when a Generall comes home, there uſeth to be great obſerving how the King takes his ſervice, as performed according to commiſſion; Chriſt as a Surety undertook for ſinners, fully to conquer all our enemies; and God bade him look that he did it perfectly, or never ſee his face more: Heb. 5. He was to be perfect through ſufferings, and thoſe ſufferings to be ſuch as to perfect us alſo; Heb. That this is a further evidence that God is ſatisfied for ſin.10. Now behold your Surety is like a Conqueror entred Heaven: let that convince you; that he hath ſatisfied the debt, and performed his commiſſion to a tittle: God would never have ſuffered him to come thither elſe; but as ſoon as ever his head had peept into Heaven, have ſent him downe again to performe the reſt; But God lets him enter in, and he comes boldly, and confidently, and God lets him ſtay there: therefore be convinced, that he hath given God full ſatiſfaction. Chriſt himſelf uſeth this argument, as the ſtrongeſt that could be brought to convince the World, that his righteouſneſſe (which he had in his Doctrine taught them,) was the righteouſneſſe which men were only to be ſaved by, the true Righteouſneſſe of God indeede. Iohn 16. 9, 10. He ſhall convince the world of righteouſneſſe: that is, worke faith in the hearts of men, to believe and lay hold on my righteouſneſſe, as the true righteouſneſſe that God hath ordained: and this becauſe (ſayes he) I go to my Father, and you ſhall ſee me no more: That is, by this argument and evidence it is, and ſhall be evinced, that I who undertooke to ſatisfie for ſin, and to procure a perfect righteouſneſſe, have perfectly performed it: and that it is a righteouſneſſe which Gods juſtice doth accept of, to ſave ſinners by; In that I after my death, and finiſhing this worke, will aſcend up to my Father, into Heaven, and keepe my ſtanding there, and you ſhall ſee me no more: Whereas, if I had not fulfilled all righteouſneſſe, and perfectly ſatisfied God, you may be ſure there would be no going into Heaven for mee, nor remaining there: God would ſend me down again, to doe the reſt, and you ſhould certainly ſee mee with ſhame ſent back again; but I goe to Heaven and you ſhall ſee me no more.

CHAP. III.

Shewing what evidence alſo Chriſts ſitting at Gods right hand, having beene our Surety, affords to our faith for juſtification.

NOw then in the next place, for his being, or ſitting at Gods right hand, which is the ſecond particular to be ſpoken of. As ſoone as Chriſt was carried into Heaven, look, as all the Angels fell downe and worſhipped him; ſo his Father welcommed him, with the higheſt grace that ever yet was ſhewne; The words which he then ſpake,The welcome God gave Chriſt when he came to Heaven. The words he firſt ſpake to him. we have recorded Pſal. 110. Sit thou at my right hand, till I make thine enemies thy footeſtoole. You may by the way obſerve, for the illuſtration of this: how upon all the ſeverall parts of performance of his office, either God is brought in ſpeaking to Chriſt, or Chriſt to his Father. Thus when he choſe him firſt to be our Mediator, he takes an oath, Thou art a Prieſt for ever after the order of Melchiſedec. Againe, when Chriſt came to take upon him our nature, the words he ſpake are recorded, Loe I come to doe thy will, a body haſt thou fitted me: ſo Heb. 10. out of the 40. Pſal. Likewiſe when he hung upon the Croſſe, his words unto God are recorded, Pſal. 22. 1. My God, my God, why haſt thou forſaken mee? In like manner when he roſe againe, Gods words uſed then to him are recorded, Thou art my Sonne, this day have I begotten thee, Pſal. 2. (which place is expounded of the Reſurrection, Acts 13. 33.) which is as much as if he had ſaid, Thou never appearedſt like my Sonne till now; for whereas I choſe a Son to be glorified with power and Majeſty, hitherto thou haſt appeared onelyonly as a Son of man, [Enoſh, ſorry man] hitherto thou haſt been made ſin, & a curſe; not like my Son; but haſt appeared in the likenes of ſinfull fleſh, and of a ſervant all beſmeared with bloud; therefore this is the firſt day wherein I make acount I have begotten thee; even now when thou firſt beginneſt to appeare out of that ſinfull hue, and likeneſſe of ſinfull fleſh: now I owne thee for my Sonne indeed. And in him, he owned us all, thus at his Reſurrection. And then laſt of all when he comes into Heaven, the firſt word God ſpeakes to him is, Sonne, ſit thou at my right hand; thou haſt done all my worke, and now I will do thine; (he gives him a Quietus eſt) reſt here; ſit here till I make all thy enemies thy foote-ſtoole.

And now, what ſay you, are ye ſatisfied yet, that God is ſatisfied for your ſins? What ſuperabundant evidence, muſt this Chriſts ſitting at Gods right hand,His ſitting downe at Gods right hand, afford a double evidence. give to a doubting heart? It argues, Firſt that Chriſt for his part hath perfectly done his worke; and that there is no more left for him to do by way of ſatisfaction: This the word [ſitting] implies. Secondly, It argues that God is as fully ſatisfied on his part: this his ſitting [at Gods right hand] implyes.

For the firſt; 1. That he had perfectly and compleatly performed all his work that was to be done by him for our juſtification.The phraſe of [Sitting] doth betoken reſt, when work is fulfilled, and finiſhed: Chriſt was not to returne, till he had accompliſht his worke. Heb. 10. The Apoſtle comparing the force and excellencie of Chriſts Sacrifice, with thoſe of the Prieſts of the old Law, ſayes, that Thoſe Prieſts [ſtood] daily offering of Sacrifices, which can never take ſins away. Their ſtanding implyed, that they could never make ſatisfaction ſo, as to ſay, We have finiſhed it: But Chriſt (ſayes he, ver. 12.) after he had offered up one ſacrifice for ever, [ſate downe] &c. Mark how he oppoſeth their ſtanding, to his ſitting downe. He ſate as one who had done his work. Thus Heb. 4. 10. He that is entred into his reſt, (ſpeaking of Chriſt, as I have elſewhere ſhewne) hath ceaſed from his work, as God from his.

Secondly,2. That God alſo accepted it, and was infinitely well pleaſed with it. this his being at Gods right hand, as ſtrongly argues that God is ſatisfied: for if God had not been infinitely well pleaſed with him, he would never have let him come ſo neere him; much leſſe have advanced him ſo high as his right hand. And therefore in that place even now cited, (Heb. 10. ver. 10, 11, 12. compared with the former verſes) this is alledged as an evidence that Chriſt had for ever taken ſinnes away, (which thoſe Prieſts of the Law could not doe, who therefore often offered the ſame Sacrifice, as ver. 11.) That this man, after he had offered one Sacrifice for ſinnes for ever, [ſate downe on the right hand of God] as thereby ſhewing (and that moſt manifeſtly) that he had at that once offered up ſuch a ſatisfactory Sacrifice, as had pleaſed God for ever; and thereupon took up his place at Gods right hand, as an evidence of it; ſo poſſeſſing the higheſt place in Court. This ſetting him at Gods right hand, is a token of ſpeciall and higheſt favour. So Kings whom they were moſt pleaſed with, they did ſet at their right hands, as Solomon did his Mother, 1 Kings 2. 19. and ſo Chriſt the Church his Queen, Pſal. 45. 9. and it was a favour which God never after vouchſafed to any. Heb. 1. To which of all the Angels did he ſay, Sit thou on my right hand? Therefore Phil. 2. it is not onelyonly ſaid that he exalted him, but [ſuperexaltavit] he highly exalted him, ſo as never any was exalted: for he was made thereby higher then the heavens. Thus much for the firſt Head.

CHAP. IV.

Demonſtrates in the ſecond place what influence Chriſts Aſcenſion hath in a beleevers non-condemnation, upon that ſecond premiſed conſideration of Chriſts being a Common perſon for us. The ſecurity that Faith may have from thence.

WE have thus ſeen what triumphing evidence and demonſtration, both Chriſts Aſcenſion, and ſitting at Gods right hand, doe afford us for this, that Chriſt being conſidered as our Surety, hath therefore undoubtedly ſubdued our enemies and ſins, and ſatisfied God. Let us now conſider further, what force, efficacie, and influence theſe two (both his Aſcending and fitting at Gods right hand as an Head, and Common perſon for us) have in them towards the aſſured working and accompliſhment of the ſalvation of believers, his Elect; And from the conſideration of this which is a ſecond Head, our faith may be yet further confirmed and ſtrengthened in its confidence. Who ſhall condemne? it is Chriſt, that is at Gods right hand. I ſhall take in (as in the former) both his Aſcenſion and ſitting at Gods right hand.

1.By conſidering, And firſt for his Aſcending; conſider theſe two things in it which may uphold our confidence. 1. That the great end and purpoſe of that his Aſcending, the errand,1. That the great end of his Aſcending and entring Heaven, was to prepare a place for us and bring us thither. the buſineſſe he Aſcended for, was to prepare and provide a place for us, and to make way for our comming thither. This he aſſures his Diſciples of, Iohn 14. 2. In my Fathers houſe are many manſions: I go to prepare a place for you: as Ioſeph was ſecretly ſent before by Gods intendment to prepare a place in Egypt for his Brethren, whom Gods providence meant to bring after him: ſo more openly doth Chriſt Aſcend to Heaven, profeſſedly declaring that to be his buſineſſe; [I go to prepare a place for you] and it is my Fathers houſe (ſaith he) where I can provide for you and make you welcome. You heard before, what welcome God gave Chriſt, when he firſt arrived there; and what he ſaid to him, and Chriſt ſaid (as it were) again to God: I come not alone, I have much company, many of my brethren, and followers to come after (for it was the declared and avowed end of his comming to prepare a place for them) I prayed when I was on earth, that where I am they might be alſo; (Iohn 17.) and now I am come hither, my traine muſt come in too; I am not compleate without them, If you receive me you muſt receive them alſo, and I am come to take up lodgings for them. Thus the Captain of our ſalvation, (being made perfect through ſufferings, and then crowned with glory and honour, in bringing of many Sons to Glory; as Heb. 2. 10.) of which company he was Captain) is brought in ſaying to God, ver. 13. Behold I and the Children which God hath given me, (he ſpeakes it, when brought to glory) I am their Captain, and they muſt follow mee; Where I am they muſt be: Lo I am here, and am not to come alone, but to bring to glory, all the Children which thou haſt given me. They ſhall be all welcome (ſaies God) there is roome enough for them: [many manſions] ſo that we neede not feare, nor ſay in our hearts doubting and deſpairing, Who ſhall aſcend up to Heaven for us, to bring us thither? (as Rom. 10.) Chriſt hath done it, That is the firſt thing, but that is not all.

2.2. That he entred in our very names and ſtead, took poſſeſſion in our right. He entred into Heaven in our very names, and ſo is to be conſidered in that act as a Common perſon, (as well as in his Death and Reſurrection) and ſo repreſenting us, and alſo taking poſſeſsion in our right, and we in him; as a guardian takes poſſeſſion for Heirs under age: Heb. 6. 20. the fore-runner is for us entred into Heaven, the [fore-runner for us] that is, our fore-runner. A fore-runner is a fore-runner of followers, and of ſuch as ſtay not long behinde, and uſually goes before as a harbinger, to provide, and take up lodgings for them that are to come, and writes the names of thoſe who are to come, over the doores of ſuch and ſuch roomes, that they may not be taken up by any other. And ſo Heb. 12. 23. the names of the firſt borne are ſaid to be written in Heaven, or enrolled there; And 1. Pet. 1. 5. their places or manſions in Heaven are ſaid to be [reſerved for them]: they ſtand empty as it were, yet taken up, ſo as none ſhall take them from them; their names and titles to them being entred, and ſuperſcribed. And ſo he truly entred [pro nobis] for us, that is, in our ſtead, and in our names, as a Common perſon: and therefore the High-Prieſt (in the Type) entred into the Holy of Holies, with all the names of the Tribes on his Breaſt: even ſo doth Chriſt with ours; even as a Common perſon in our names, thereby ſhewing that we are likewiſe to come after him: and this is more then ſimply to prepare a place; it is to take poſſeſsion of a place, and give us a Right thereto.

So that your Faith through this conſideration;What comfort faith may derive from this. We may behold our ſelves in heaven already. may ſee your ſelves as good as in Heaven already: For Chriſt is entred as a Common Perſon for you. Juſtification hath two parts, Firſt, Acquitance from ſin, and freedome from condemnation: as here, Who ſhall condemne? And Secondly, Iuſtification of life, as it is called Rom. 5. 18. that is, which gives title to eternall life: Now dying and riſing as a Common perſon for us, procures the firſt, ſets us perfectly enough in that ſtate of freedome from condemnation; But then, this Chriſt his entring into Heaven, as a Common Perſon, ſets us farre above that ſtate of Noncondemnation: It placeth us in Heaven with him. You would think your ſelves ſecure enough, if you were aſcended into Heaven. As Heman ſaid of his condition, that he was free among the dead, that is, he reckoned himſelfe (in his deſpaire) free of the company in Hell, as well as if he had beene there; thinking his name enrolled among them, and his place taken up: ſo you may reckon your ſelves (as the word is, Rom. 6.) free of the company of Heaven, and your places taken up there; ſo that when you come to die, you ſhall go to heaven as to your own place, by as true a title, though not of your own, as Iudas went to Hell (which is called his own place, as (Act. 1.) the Apoſtle ſpeaks) What a ſtart is this? how far have you left below you pardon of ſins and non-condemnation? you are got above. How ſecurely may you ſay, Who ſhall condemne? Chriſt hath aſcended, and entered into Heaven. This is the firſt branch of the ſecond Head: The influence that Chriſts Aſcenſion hath into our juſtification and ſalvation.

CHAP. V.

Demonſtrateth in like manner what influence Chriſts ſitting at Gods right hand hath into our juſtification, upon that ſecond conſideration, of his being a Common perſon. And the ſecurity faith may have from thence.

THe conſideration of his ſitting at Gods right hand may in reſpect of the influence, that it muſt needs have into our ſalvation, yet adde more ſecurity unto our Faith; if we either conſider the power and authority of the place it ſelfe,By conſidering two things. and what it is to ſit at Gods right hand; Or ſecondly, the relation, the perſon he beares and ſuſtaines in his ſitting there, even of a Common perſon, in our right. And both theſe being put together will adde ſtrength mutually each to other, and unto to our faith; both to conſider, how great a prerogative it is to ſit at Gods right hand, and what ſuch a one as ſits there hath power to doe; and then that Chriſt (who is inveſted with this power, and advanced to it,) he poſſeſſeth it all as our Head, and in our Right, as a Common perſon repreſenting us. And

1.§. 1. 1 The prerogatives of the place, which are two. Conſider the prerogatives of the place it ſelfe; they are two:

1. Soveraignty of power, and Might, and Majeſtie.

2. Soveraignty of authority and judgment: either of which, may ſecure us from non-condemnation.

1.1 Soveraignty of Majeſty and power. Soveraignty of power and might: this the phraſe [ſitting at Gods right hand] implies, Mat. 26. 64. where Chriſt himſelfe expoundeth the purport of it: Hereafter you ſhall ſee the Sonne of man ſitting on the right hand [of power:] And ſo, 1 Epheſ. 20. 22. this is made the priviledge of Gods ſetting him at his right hand, All things committed to him.ver. 20. that he hath put all things under his feete, ver. 22. A phraſe importing the higheſt ſoveraignty and power, not uſed of any Creatures, Angels, or Men: none of them have other things under their feet, (i. e.) in ſo low a ſubjection as to be their vaſſals; eſpecially, not [all] things; and therefore by that very phraſe, the putting all things under his feete, the Apoſtle argues in that ſecond to the Heb. that that man of whom David in the 8. Pſalm (there cited by him) had ſpoken, was no other but Chriſt; not Adam, nor the Angells; for to neither of theſe hath God ſubjected all things, ver. 5. but to Chriſt onelyonly ver. 8. who ſits in the higheſt Throne of Majeſty: And to make his ſeate the eaſier, hath a world of enemies made his foote-ſtoole, even all his enemies; (ſo Pſal. 110.) which is the higheſt triumph in the world. Now to what end hath God committed this power to him,Which power God hath committed to him to ſave his Elect. but that himſelfe may be his owne Executor, and Adminiſtrator, and performe all the Legacies which he made to thoſe whom hee died for? as the expreſſion is Heb. 9. 15, 16, and 17. verſes. that none of his heires might be wronged. Fairer dealing then this could there ever be, nor greater ſecurity given to us. This to have beene Gods very end of inveſting Chriſt with this ſoveraigne power, is declared by Chriſt himſelfe, Iohn 17. 2. Thou haſt given him power over all fleſh, that he ſhould give eternall life to as many as thou haſt given him: And accordingly at his Aſcenſion, to comfort his Diſciples, in the fruit of their Miniſtery, Mat, 21. 18. he ſaies, All power is given to mee in Heaven. and in Earth. What holy confidence may this breede in us? He is at Gods right hand, and we are in his hands, Iohn 10. 28. and all his Enemies are under his feete, who then can pul us out? Revel. 1. 18. ſaies Chriſt, I have the Keyes of Hell and Death. The Key is ſtill in the Scripture phraſe the Enſigne of Power and authority. Now Chriſt hath, both, the Keyes of Death, What ſecurity this affords.the poſtern gate out of this world; and of Hell, even of the broad gates of that eternall priſon; So as none of his can be fetched out of this world by Death, but Chriſt he muſt firſt open the doore; much leſſe, can any go to Hell without his warrant. Yea Matth. 16. 19. He hath the Keyes of the Kingdome of Heaven alſo, to open to whom he will. By his Reſurrection, we may ſee and reſt aſſured, that he hath the Keyes of Death and Hell, (for he unlockt the doors, and came out from thence) and by his Aſcenſion and ſitting at Gods right hand, that he hath the Keyes of heaven, whoſe doore he hath unlockt, and now ſet open. What need we then feare Hell, when Chriſt our Redeemer hath the keyes of it?

Secondly,2. Prerogative. All judgement and authority committed to him. to ſit at Gods right hand, imports all judgement to be committed to him: for ſitting was a poſture of Iudges; a phraſe uſed to note out their authority. So Prov. 20. 8. A King that [ſitteth] on the throne of judgement, ſcattereth the wicked with his eyes: and ſo doth Chriſt his and our enemies. See what Chriſt ſayes, Iohn 5. 21, 22. The Sonne of man raiſeth up whom he will; for the Father [judgeth] no man, but [hath committed all judgement] to the Sonne. Now if he who loved us ſo, and dyed for us, be the Iudge himſelfe, then Who ſhall condemne? Chriſt ſits on Gods right hand. This is the very inference that after followeth, ver. 24. of that 5. Chap. of Iohn, He that beleeves, ſhall not come into condemnation: Chriſt utters it upon his having ſaid he had all judgement committed to him, in the fore-going ver. 22. on purpoſe that he might from that conſideration, aſcertaine Beleevers of their non-condemnation. For what need we feare any Under-officers,§. 2. when we have the Judge thus for us?2. Particular. Both which being his, as he is an Head to his Elect.

But then (in the laſt place) add that ſecond particular mentioned to all theſe, that Chriſt ſits there as an Head, as a Common perſon, for us. Firſt as an Head; ſo Eph. 1. when the Apoſtle had ſo hyperbolically ſet forth his power, of being advanced unto Gods right hand, ver. 21. farre above all Principalities and powers, and above every name that is named, not only in this world, but that which is to come; and how God hath put all things under his feet: he adds, and [hath given him to be head over all things to the Church.] Obſerve now, he is ſaid to ſit there over all things, not in his own pure perſonall right ſimply, as it is his inheritance, as he is the Son of God, (as Heb. 1. ver. 3, 4, 5. it is affirmed of him) but he ſits thus over all as a Head to the Church. That ſame [over all things] comes in there, betweene his being a [Head] and [to the Chuch,] on purpoſe to ſhew, that he is ſet over all, in relation to his Church: So that we ſee, that our relation is involved, and our right included in this exaltation of his, and ſo put into his commiſſion; for this prerogative is there ſaid to be given him. He ſits not ſimply as a Son, but as an Head; and he ſits not as an Head without a Body, and therefore muſt have his Members up to him: Wherefore in the next ver. Therefore hee muſt have all his members up to him.it is added, Which is his body, yea, his fulneſſe: ſo as Chriſt is not compleat without all his Members, and would leave heaven, if any one were wanting; It were a lame, maimed body, if it wanted but a toe. Chriſt is our Element, and he being aſcended, we are ſparks that fly upwards to him. He took our Fleſh, and carryed it unto heaven, and left us his Spirit on earth, and both as pawnes and earneſts that we ſhould follow.

Nay farther yet,Eſpecially ſeeing he ſits as repreſenting them, and they ſit together with him. he is not onelyonly ſaid to ſit as our Head, but we are alſo ſaid to ſit together with him: That is, made the up-ſhot of all in the next Chapter, Epheſ. 2. 6. So that as we aroſe with him, (he being conſidered as a Common perſon) and aſcended with him, as was ſaid; So yet farther, we ſit together with him in the higheſt heavens, (as there) foreign [in ſupercoeleſtibus] in his exalted eſtate above the heavens, (as is the meaning of that phraſe): not that Chriſts being at Gods right hand (if taken for that ſublimity of power) is communicable to us;How to ſit at Gods right hand is Chriſts prerogative alone. that is Chriſts prerogative onelyonly: So Heb. 1. 5. To which of all the Angels did he ever ſay, Sit thou at my right hand? Yet ſo, as his ſitting in heaven, as it is indefinitely expreſſed, is underſtood to be as in our right and ſtead, and as a Common perſon; and ſo is to aſſure us of our ſitting there with him,And yet, How we may be ſaid to ſit in his Throne. in our proportion. So Rev. 3. 21. it is expreſly rendred as the mind and intendment of it, Him that overcommeth, I will grant to ſit with me in my throne, even as I alſo am ſet downe with my Father in his throne. There is a proportion obſerved, though with an inequality: we ſit on Chriſts Throne, but He onelyonly on his Fathers Throne: that is, Chriſt onelyonly ſits at Gods right hand; but we, on Chriſts right hand: And ſo the Church is ſaid to be at Chriſts right hand, And repreſents our ſitting at the latter day as Judges with him.Pſal. 45. 9. Yea further, (and it may afford a farther comfort to us in the point in hand) this repreſents, that at the latter day we ſhall ſit as Aſſeſſors on his Iudgementſeat, to judge the world with him. So Mat. 19. 28. and Luke 22. 30. When the Sonne of Man ſhall ſit in his glory, ye ſhall ſit upon twelve thrones, judging the Tribes of Iſrael. So as this our ſitting with him, it is ſpoken in reſpect to Iudgement, and to giving the ſentence of it; not a ſentence ſhall paſſe without your votes: So as you may by faith not onelyonly look on your ſelves, as already in heaven, ſitting with Chriſt,And ſo if we be condemned, it muſt be with our own votes and conſent. as a Common perſon, in your right; but you may look upon your ſelves as Judges alſo: So that if any ſinne ſhould ariſe to accuſe or condemne, yet it muſt be with your votes. And what greater ſecurity can you have then this? for you muſt condemne your ſelves, if you be condemned: you may very well ſay, Who ſhall accuſe? Who ſhall condemne? for you will never pronounce a fatall ſentence upon your owne ſelves.

As then Paul triumphed here,The triumph of faith thereupon. ſo may we; for at the preſent we ſit in heaven with Chriſt, and have all our enemies under our feet. As Ioſhuah made his ſervants ſet their feet on the necks of thoſe five Kings; ſo God would have us by faith to doe the like to all ours; for one day we ſhall doe it. And if you ſay, We ſee it not; I anſwer, as Heb. 2. the Apoſtle ſaith of Chriſt himſelf, [Now we ſee not yet] all things put under him, ver. 8. [Now not under him] (for he now ſits in heaven, [and expects] by faith, when his enemies ſhall be made his foot-ſtoole, as Heb. 10, 12, and 13. ver.) [but we ſee] (for the preſent) Ieſus crowned with glory and honour, ver. 9. and ſo may be ſure that the thing is as good as done; and we may, in ſeeing him thus crowned, ſee our ſelves ſitting with him, and quietly wait and expect (as Chriſt himſelfe doth) till all be acompliſhed, and our ſalvation finiſhed and fully perfected.

His Interceſſion now remains only to be ſpoken of, which yet will afford further conſiderations to ſtrengthen our Faith. His ſitting at Gods right hand notes out his power over all, from God: but his Interceſſion, all power and favor with God for us; ſo as to effect our ſalvation for us, with Gods higheſt contentment and good will, and all yet further to ſecure us. Who ſhall condemne? &c.

SECT. V.

The Triumph of faith from Chriſts INTERCESSION.