John Flavel, The Fountain of Life, Part 4 of 10 containing Discourses 11-15

Discourse 11. THE NATURE AND NECESSITY OF THE PRIESTHOOD OF CHRIST

It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. Hebrews 9:23.

Salvation (as to the actual dispensation of it) is revealed by Christ as a Prophet, procured by him as a Priest, applied by him as a King. In vain it is revealed, if not purchased; in vain revealed and purchased, if not applied.

How is it revealed, both to us, and in us, by our great Prophet, has been declared. And now, from the prophetical office, we pass on to the priestly office of Jesus Christ, who as our Priest, purchased our salvation. In this office is contained the grand relief for a soul distressed by the guilt of sin.

When all other reliefs have been essayed, it is the blood of this great sacrifice, sprinkled by faith upon the trembling conscience, that must cool, refresh, and sweetly compose and settle it. Now, seeing so great a weight hangs upon this office, the apostle industriously confirms and commends it in this epistle, and more especially in this ninth chapter; showing how it was figured to the world by the typical blood of the sacrifices, but infinitely excels them all: and as in many other most weighty respects, so principally in this, that the blood of these sacrifices did but purify the types or patterns of the heavenly things; but the blood of this sacrifice purified or consecrated the heavenly things themselves, signified by those types.

The words read, contains an argument to prove the necessity of the offering up of Christ, the great sacrifice, drawn from the proportion betwixt the types, and the things typified. If the sanctuary, mercy-seat, and all things pertaining to the service of the tabernacle, were to be consecrated by blood; those earthly, but sacred types, by the blood of bulls and lambs, etc. Much more the heavenly things shadowed by them, ought to be purified or consecrated by better blood than the blood of beasts. The blood consecrating these, should as much excel the blood that consecrated those, as the heavenly things themselves do, in their own nature, excel those earthly shadows of them. Look, what proportion there is between the type and anti-type, the like proportion also is betwixt the blood that consecrates them; earthly things with common, heavenly things with the most excellent blood.

So then, there are two things to be especially observed here: First, The nature of Christ's death and sufferings: It had the nature, use and end of a sacrifice, and of all the sacrifices the most excellent. Secondly, The necessity of his offering it up: it was necessary to correspond with all the types and prefiguration of it under the law: but especially it was necessary for the expiating of sin, the propitiating of a justly incensed God, and the opening, a way for reconciled ones to come to God in. The point I shall give you from it is,

OBSERVE: THAT THE SACRIFICE OF CHRIST, OUR HIGH PRIEST, IS MOST EXCELLENT IN ITSELF; AND MOST NECESSARY FOR US. Sacrifices are of two sorts, eucharistical, or thank-offerings, in testification of homage, duty and service; and in token of gratitude for mercies freely received; and ilastical, or expiatory, for satisfaction to justice, and thereby the atoning and reconciling of God. Of this last kind was the sacrifice offered by Jesus Christ for us: to this office he was called by God, Hebrews 5:5. In it he was confirmed by the unchangeable oath of God, Psalm 110:4. for it, he was singularly qualified by his incarnation, Hebrews 10:6-7, and all the ends of it he has fully answered, Hebrews 9:11, 12.

My present design is, from this scripture, to open the general nature and absolute necessity of the priesthood of Christ; shewing what his priesthood implies in it, and how all this was indispensably necessary in order to our recovery from the deplorable state of sin and misery.

First then, we will consider what it supposes and implies; and then, wherein it consists. And there are six things which it either pre-supposeth, or necessarily includeth in it.

1. At first sights it supposes man's revolt and fall from God; and a dreadful breach made thereby betwixt God and him, else no need of an atoning sacrifice. "If one died for all, then were at dead", 2 Corinthians 5:14, dead in law, under sentence to die, and that eternally. In all the sacrifices, from Adam to Christ, this was still preached to the world, that there was a fearful breach betwixt God and man; and even so, that justice required our blood should be shed. And the fire flaming on the altar, which wholly burnt up the sacrifice, was a lively emblem of that fiery indignation that should devour the adversaries. But above all, when Christ, that true and great Sacrifice, was offered up to God, then was the fairest glass that ever was in the world, set before us, therein to see our sin and misery by the fall.

2. His priesthood, supposes the unalterable purpose of God to take vengeance for sin; he will not let it pass. I will not determine what God could do in this case, by his absolute power; but I think it is generally yielded, that, by his ordinate power, he could do no less than punish it in the person of the sinner, or of his surety.

Those that contend for such a forgiveness, as is an act of charity, like that whereby private persons forgive one another, must at once suppose God to part with his right, cedendo de jure suo, and also render the satisfaction of Christ altogether useless, as to the procurement of forgiveness; yea, rather an obstacle, than a means to it. Surely, the nature and truth of God oblige him to punish sin. "He is of purer eyes than to look upon iniquity," Hebrews 1:13. And beside, the word is gone out of his mouths that the sinner shall die.

3. The priesthood of Christ pre-supposeth the utter impotency of men to appease God, and, recover his favor by any thing he could do or suffer.

Surely God would not come down to assume a body to die, and be offered up for us, if at any cheaper rate it could have been accomplished; there was no other way to recover man and satisfy God. Those that deny the satisfaction of Christ, and talk of his dying to confirm the truth, and give us an example of meekness, patience, and self-denial, affirming these to be the sole ends of his death, do not only therein root up the foundations of their own comfort, peace and pardon, but most boldly impeach and tax the infinite wisdom. God could have done all this at a cheaper rate: the sufferings of a mere creature are able to attain these ends: the deaths of the martyrs did it. But who by dying can satisfy and reconcile God? what creature can bring him an adequate and proportionable value for sin? yea, for all the sin that ever was, or shall be transmitted to the natures, or committed by the persons, of all God's elect, from Adam, to the last that shall be found alive at the Lord's coming? surely, none but Christ can do this.

4. Christ's priesthood implies the necessity of his being God- man. It was necessary he should be a man, in order to his passion, compassion, and derivation of his righteousness and holiness to men. Had he not been a man, he had had no sacrifice to offer, no soul or body to suffer in. The Godhead is impatible, immortal, and above all those sufferings and miseries Christ felt for us. Besides, his being man, fills him with bowels of compassion, and tender sense of our miseries: this makes him a merciful and faithful High priest, Hebrews 4:15. and not only fits him to pity, but to sanctify us also; for "he that sanctifieth, and they that are sanctified, are both of one," Hebrews 2:11,14, 17. And as necessary it was our High- priest should be God, since the value and efficacy of our sacrifice results from thence.

5. The priesthood of Christ implies the extremity of his sufferings. In sacrifices, you know, there was a destruction, a kind of annihilation of the creature to the glory of God. The shedding of the creature's blood, and burning its flesh with fire, was but an umbrage, or faint resemblance of what Christ endured, when he made his soul an offering for sin.

And lastly, It implies the gracious design of God to reconcile us at a dear rate to himself in that he called and confirmed Christ in his priesthood by an oath, and thereby laid out a sacrifice, of infinite value, for the world. Sins, for which no sacrifice is allowed, are desperate sins, and the case of such sinners is helpless: But if God allow, yea, and provide a sacrifice himself, how plainly does it speak his intentions of peace and mercy? These things are manifestly presupposed, or implied in Christ's priesthood.

"This priesthood of Christ is that function, wherein he comes before God, in our name and place, to fulfill the law, and offer up himself to him a sacrifice of reconciliation for our sins; and by his intercession to continue and apply the purchase of his blood to them for whom he shed it:" All this is contained in that famous scripture, Hebrews 10:7, 8, 9, 10,11, 12, 13. Or, more briefly, the priesthood of Christ is that whereby he expiated the sins of men, and obtained the favor of God for them, Colossians 1:20, 22. Romans 5:10. But because I shall insist more largely upon the several parts and fruits of this office, it shall here suffice to speak this much as to its general nature; which was the first thing proposed for explication.

SECONDLY, The necessity of Christ's priesthood comes next to be opened. Touching which, I affirm, according to the scriptures, it was necessary, in order to our salvation, that such a Priest should, by such a sacrifice, appear before God for us.

The truth of this assertion will be cleared by these two principles, which are evident in the scripture, viz. that God stood upon full satisfaction, and would not remit one sin without it: and that fallen man is totally incapable of tendering him any such satisfaction; therefore Christ, who only can, must do it, or we perish.

1. God stood upon full satisfaction, and could not remit one sin without it. This will be cleared from the nature of sin; and from the veracity and wisdom of God.

(1.) From the nature of sin, which deserves that the sinner should suffer for it. Penal evil; in a course of justice, follows moral evil. Sin and sorrow ought to go together; betwixt these is a necessary connection, Romans 6:13, "The wages of sin is death."

(2.) The veracity of God requires it. The word is gone out of his mouth; Genesis 2:17, "in the day that thou eatest thereof, thou shalt surely die:" certo ac statim morieris. From that time he was instantly and certainly obnoxious and liable to the death of soul and body. The law pronounces him cursed, "that continues not in all things that are written therein to do them," Galatians 3:9. Now, though man's threatening are often vain and insignificant things, yet God's shall surely take place; "not one little of the law shall fail, till all be fulfilled," Matthew 5:18. God will be true in his threatening, though thousands and millions perish.

(3.) The wisdom of God, by which he governs the rational world, admits not of a dispensation or relaxation of the threatenings without satisfaction: for, as good no king, as no laws for government; as good no law, as no penalty; and as good no penalty, as no execution. To this purpose one well observes; "It is altogether indecent, especially to the wisdom and righteousness of God, that that which provoketh the execution, should procure the abrogation of his law; that that should supplant and undermine the law, for the alone preventing whereof the law was before established." How could it be expected, that men should fear and tremble before God, when they should find themselves more scared than hurt by his threats against sin! So then God stood upon satisfaction, and would admit no treaty of peace, on any other ground.

Objection Let none here object, that reconciliation upon this only score of satisfaction, is derogatory to the riches of grace; or that we allow not God what we do men, viz. to forgive an injury freely, without satisfaction.

Solution Free forgiveness to us, and full satisfaction made to God by Jesus Christ for us, are not "asurata", things inconsistent with each other, as in its proper place shall be more fully cleared to you. And for denying that to God which we allow to men, you must know, that man and man stand on even ground: man is not capable of being wronged and injured by man, as God is by man, there is no comparison between the nature of the offenses.

To conclude, man only can freely forgive man; in a private capacity, so far as wrong concerns himself; but ought not to do so in a public capacity, as he is judge, and bound to execute justice impartially. God is our Law-giver and Judge: he will not dispense with violations of the law, but strictly stands upon complete satisfaction.

2. Man can render to God no satisfaction of his own, for the wrong done by his sin. He finds no way to compensate and make God amends, either by doing, or by suffering his will.

(1.) Not by doing: this way is shut up to all the world; none can satisfy God, or reconcile himself to him this way; for it is evident our best works are sinful; "All our righteousness is as filthy rags," Isaiah 64:6. And it is strange any should imagine, that one sin should make satisfaction for another. If it be said, not what is sinful in our duties, but what is spiritual, pure and good, may ingratiate us with God? it is at hand to reply, that what is good in any of our duties, is a debt we owe to God, yea, we owe him perfect obedience; and it is not imaginable how we should pay one debt by another; quit a former by contracting a new engagement. If we do any thing that is good, we are be holden to grace for it, John 15:5. 2 Corinthians 3:5. 1 Corinthians 15:10.

In a word, those that have had as much to plead on that score as any now living, have quitted, and utterly given up all hopes of appeasing and satisfying the justice of God, that way. It is like, holy Job feared God, and eschewed evil as much as any of you; yet he saith, Job 9:20, 21.

"If I justify myself, mine own mouth shall condemn me; if I say I am perfect, it shall also prove me perverse. Though I were perfect, yet would I not know my soul; I would despise my life." It may be David was a man as much after the heart of God as you; yet he said, Psalm 143:2. "Enter not into judgement with thy servant; for in thy sight shall no man be justified." It is like Paul lived as holy, heavenly, and fruitful a life as the best of you, and far, far beyond you; yet he saith, 1 Corinthians 4:4. "I know (or am conscious to myself) of nothing, yet am I not hereby justified." His sincerity might comfort him, but could not justly him. And what need I say more? The Lord has shut up this way to all the world; and the scriptures speak it roundly and plainly: Romans 3:20. " Therefore, by the deeds of the law, there shall no flesh be justified in his sight." Compare Galatians 3:21 and Romans 8:3.

(2.) And as man can never reconcile himself to God by doing, so neither by suffering: that is equally impossible; for no sufferings can satisfy God, but such as are proportionable to the offense we suffer for.

And if so, an infinite suffering must be borne: I say infinite, for sin is an infinite evil, objectively considered, as it wrongs an infinite God. Now sufferings may be said to be infinite, either in respect of their height, exceeding all bounds and limits; the letting out of the wrath and fury of an infinite God: or in respect of duration, being endless and everlasting.

In the first sense, no creature can bear an infinite wrath, it would swallow us up. In the second, it may be borne as the damned do; but then, ever to be suffering, is never to have satisfied.

So that no man can be his own priest, to reconcile himself to God by what he can do or suffer. And therefore, one that is able by doing and suffering, to reconcile him, must undertake it, or we perish. Thus you see plainly and briefly the general nature and necessity of Christ's priesthood. From both these, several useful corollaries, or practical deductions, offer themselves.

Corollary 1. This shows, in the first place, the incomparable excellency of the reformed Christian religion above all other religions, known to, or professed in the world. What other religions seek, the Christian religion only finds, even a solid foundation for true peace and settlement of conscience. While the Jews seek it in vain in the law, the Mahometan in his external and ridiculous observances; the Papist in his own merits; the believer only finds it in the blood of this great Sacrifice; this, and nothing less than this, can pacify a distressed conscience, laboring under the weight of its own guilt. Conscience demands no less to satisfy it, than God demands to satisfy him.

The grand inquest of conscience is, is God satisfied? If he be satisfied, I am satisfied. Woeful is the state of that man, that feels the worm of conscience nibbling on the most tender part of the soul, and has no relief against it; that feels the intolerable scalding wrath of God burning within, and has nothing to cool it. Hear me, you that slight the troubles of conscience, that call them fancies and melancholy whimsies; if you ever had had but one sick night for sin, if you had ever felt that shame, fears horror, and despair, which are the dismal effects of an accusing and condemning conscience, you would account it an unspeakable mercy to hear of a way for the discharge of a poor sinner from that guilt: you would kiss the feet of that messenger that could bring you tidings of peace; you would call him blessed, that should direct you to an effectual remedy. Now, whoever thou art, that finest away in thine iniquities, that droopest from day to day under the present wounds, the dismal presages of conscience, know that thy soul and peace can never meet, till thou art persuaded to come to this blood of sprinkling.

The blood of this sacrifice speaks better things than the blood of Abel. The blood of this sacrifice is the blood of God, Acts 20:2-7. Invaluably precious blood, 1 Peter 1:18. One drop of it infinitely excels the blood of all mere creatures, Hebrews 10:4-6. Such is the blood that must do thee good. Lord, I must have such blood (saith conscience) as is capable of giving thee full satisfaction, or it can give me no peace. The blood of all the cattle upon a thousand hills cannot do this. What is the blood of beasts to God? the blood of all the men in the world can do nothing in this case.

What is our polluted blood worth? No, no, it is the blood of God, that must satisfy both thee and me. Yea, Christ's blood is not only the blood of God, but it is blood shed in thy stead, and in thy place and room, Galatians 3:13. "He was made a curse for us." And so it becomes sin-pardoning blood, Hebrews 9:22. Ephesians 1:7. Colossians 1:14. Romans 3:26. And consequently, conscience-pacifying, and soul quieting blood, Colossians 1:20. Ephesians 2:13, 14. Romans 3:26.

Oh bless God, that ever the news of this blood came to thine ears. With hands and eyes lifted up to heaven, admire that grace that cast thy lot in a place where this joyful sound rings in the ears of poor sinners. What had thy case been, if thy mother had brought thee forth in the deserts of Arabia, or in the wastes of America! Or that if thou hadst been nursed up by a popish father, who could have told thee of no other remedy when in distress for sin, but to go such a pilgrimage, to whip and lash thyself, to satisfy an angry God! Surely the pure light of the gospel shining upon this generation, is a mercy never to be duly valued, never to be enough prized.

Corollary 2. Hence also be inferred of the necessity of faith, in order to a state and sense of peace with God: for to what purpose is the blood of Christ our sacrifice shed, unless it be actually and personally applied, and appropriated by faith? You know when the sacrifices under the law were brought to be slain, he that brought it was to put his hand upon the head of the sacrifice, and so it was accepted for him, to make an atonement, Leviticus 1:4, not only to signify, that how it was no more his, but God's, the property being transferred by a kind of manumission; nor yet that he voluntarily gave it to the Lord as his own free act; but principally it noted the putting off his sins, and the penalty due to him for them, upon the head of the sacrifice: and so it implied in it an execration, as if he had said, upon thy head be the evil. So the learned observe; the ancient Egyptians were wont expressly to imprecate, when they sacrificed; if any evil be coming upon us or upon Egypt, let it turn and rest upon this head, laying their hand, at these words, on the sacrifice's head. And upon that ground, saith the Historian, none of them would eat of the head of any living creature. You must also lay the hand of faith upon Christ your sacrifice, not to imprecate, but apply and appropriate his to your own souls, he having been made a curse for you.

To this the whole gospel tends, even to persuade sinners to apply Christ, and his blood to their own souls. To this he invited us, Matthew 11:28. "Come unto me all ye that labor, and are heavy laden, and I will give you rest." For this end our sacrifice was lifted up upon the altar; John 3:14, 15. "As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up: that whosoever believeth in him should not perish, but have everlasting life." The effects of the law, not only upon the conscience, filling it with torments, but upon the whole person, bringing death upon it, are here shadowed out by the stingings of fiery serpents; and Christ by the brazen serpent which Moses exalted for the Israelites, that were stung, to look unto. And as by looking to it they were healed; so by believing, or looking to Christ in faith, our souls are healed. Those that looked not to the brazen serpent, died infallibly; so must all that look not to Jesus, our sacrifice, by faith.

It is true, the death of Christ is the meritorious cause of remission, but faith is the instrumental applying cause; and as Christ's blood is necessary in its place, so is our faith in its place also. For to the actual remission of sin, and peace of conscience, there must be a co-operation of all the causes of remission and peace. As there is the grace and love of God for an efficient and impulsive cause, and the death of Christ our sacrifice, the meritorious cause; so of necessity there must be faith, the instrumental cause. And these con-causes do all sweetly meet in their influences, and activities, in our remission, and tranquillity of conscience; and they are all (suo genare) in their kind and place absolutely necessary to the procuring and applying of it.

What is the need that the blood of Christ is shed, if I have no interest in it, no saving influences from it? Oh be convinced, this is the end, the business of life. Faith is the Phoenix-grace, as Christ is the Phoenix-mercy. He is the gift, John 4:10. And this is "the work of God," John 6:29. The death of Christ, the offers and tenders of Christ, never saved one soul in themselves, without believing application. But, wo is me! how do I see sinners, either not at all touched with the sense of sin, and so being whole, need not the physician; or if any be stung and wounded with guilt, how do they lick themselves whole with their own duties and reformations! As physicians say of wounds, let them be kept clean, and nature will find balsam of its own to heal them: If it be so in spiritual wounds, what need Christ to have left the Father's bosom, and come down to die in the quality and nature of a sacrifice for us? Oh if men can but have health, pleasure, riches, honors, and any way make a shift to still a brawling conscience, that it may not check or interrupt them in these enjoyments, Christ may go where he will for them.

And I am assured, till God show you the face of sin, in the glass of the law, make the scorpions and fiery serpents, that lurk in the law, and in your own consciences, to come hissing about you, and smiting you with their deadly stings, till you have had some sick nights, and sorrowful days for sin, you will never go up and down seeking an interest in the blood of his sacrifice with tears.

But, reader, if ever this be thy condition, then wilt thou know the worth of a Christ; then wilt thou have a value for the blood of sprinkling. As I remember it is storied of our crook-backed Richard, when he was put to a rout in a field-battle, and flying on foot from his pursuing enemies; he cried out, Oh now, saith he, a kingdom for a horse. So wilt thou cry, A kingdom for a Christ; ten thousand worlds now, if I had them, for the blood of sprinkling.

Corollary 3. Is Christ your High-priest, and is his priesthood so indispensably necessary to our salvation? Then, freely acknowledge your utter impotency to reconcile yourselves to God by any thing you can do, or suffer; and let Christ have the whole glory of your recovery ascribed to him.

It is highly reasonable that he that laid down the whole price, should have the whole praise. If any man think, or say, he could have made an atonement for himself, he does therein cast no light reproach upon that profound wisdom which laid the design of our redemption in the death of Christ. But of this I have spoken elsewhere.

And therefore, Corollary 4. In the last place, I rather choose to persuade you to see your necessity of this priest, and his most excellent sacrifice; and accordingly to make use of it. The best of you have polluted natures, poisoned in the womb with sin; those natures have need of this sacrifice, they must have the benefit of this blood to pardon and cleanse them, or be eternally damned. Hear me, ye that never spent a tear for the sin of nature, if the blood of Christ be not sprinkled upon your natures, it had been better for you, that you had been the generation of beasts, the offspring of dragons or toads. They have a contemptible, but not a vitiated sinful nature, as you have.

Your actual sins have need of the priest, and his sacrifice, to procure remission for them. If he take them not away by the blood of his cross, they can never be taken away, they will lie down with you in the dust; they will rise with you and follow you to the judgement seat, crying, We are thy works, and we will follow thee. All thy repentance and tears, couldst thou weep as many as there be drops in the ocean, can never take away sin. Thy duties, even the best of them, need this sacrifice. It is in the virtue thereof that they are accepted of God. And were it not that God had respect to Christ's offering, he would not regard, or look towards thee, or any of thy duties. Thou couldst no more come near to God, than thou couldst approach a devouring fire, or dwell with everlasting burnings.

Well then, say, I need such a price every way. Love him in all his offices.

See the goodness of God in providing such a sacrifice for thee. Meat, drink, and air, are not more necessary to maintain thy natural life, than the death of Christ is to give and maintain thy spiritual life.

Oh then, let thy soul grow big whilst meditating of the usefulness and excellency of Christ, which is thus displayed and unfolded in every branch of the gospel. And, with a deep sense upon thy heart, let thy lips say, Blessed be God, for Jesus Christ.

Discourse 12. OF THE EXCELLENCY OF OUR HIGH-PRIEST'S OBLATION, BEING THE FIRST ACT OR PART OF HIS PRIESTLY OFFICE.

For by one offering he hath perfected forever them that are sanctified. Hebrews 10:14.

After this more general view and consideration of the priesthood of Christ, method requires that we come to a nearer and more particular consideration of the parts thereof, which are his oblation and intercession, answerable to the double office of the High-priest, offering the blood of the sacrifices without the holy place, which typed out Christ's oblation, and then once a year bringing the blood before the Lord into the most holy place, presenting it before God, and with it sprinkling the mercy-seat, wherein the intercession of Christ (the other part or act of his priesthood) was in a lively manner typified to us.

My present business is to open and apply the oblation of Christ; the efficacy and excellency whereof is excellently illustrated, by a comparison with all other oblations, in the precedent context, and with a singular encomium commended to us in these words, from the singularity of it. It is but one offering; one not only specifically, but one numerically considered; but once offered, and never more to be repeated: for Christ dies no more, Romans 6:9. He also commends it from the efficacy of it; by it he has perfected it, i.e. not only purchased a possibility of salvation, but all that we need to our full perfection. It brings in a most entire, complete and perfect righteousness: all that remains to make us perfectly happy, is but the full application of the benefits procured by this oblation for us. Moreover, it is here commended from the extensiveness of it; not being restrained to a few, but applicable to all the saints, in all the ages and places of the world: for this indefinite, them that that sanctified, is equivalent to a universal, and is as much as if he had said, To all and every saint, from the beginning to the end of the world.

Lastly, He commends it from its perpetuity; it perfects forever, that is, it is of everlasting efficacy: it shall abide as fresh, vigorous and powerful to the end of the world, as it was the first moment it was offered up. All runs into this sweet truth: THAT THE OBLATION MADE UNTO GOD BY JESUS CHRIST, IS OF UNSPEAKABLE VALUE, AND EVERLASTING EFFICACY, TO PERFECT ALL THEM THAT ARE, OR SHALL BE SANCTIFIED, TO THE END OF THE WORLD.

Out of this fountain flow all the excellent blessings that believers either have, or hope for. Had it not been for this, there had been no such things in rerum natura, as justification, adoption, salvation, etc. peace with God and hopes of glory, pardon of sin, and divine acceptation: these and all other our best mercies, had been but so many entia, rationis, mere conceits. A man, as one saith, might have happily imagined such things as these, as he may golden mountains, and rivers of liquid gold, and rocks of diamonds: but these things could never have had any real existence extra mentem, had not Christ offered up himself a sacrifice to God for us. It is "the blood of Christ, who through the eternal Spirit offered up himself without spot to God, that purges the conscience from dead works, Hebrews 9:14. That is, from the sentence of condemnation and death, as it is reflected by conscience, for our works sake.

His appearing before God as our priest, with such an offering for us, is that which removes our guilt and fear together: "He appeared to put away sin by the sacrifice of himself," Hebrews 9:29. Now, forasmuch as the point before us is of so great weight in itself, and so fundamental to our safety and comfort, I shall endeavor to give you as distinct and clear an account of it, as can consist with that brevity which I must necessarily use. And therefore, reader, apply thy mind attentively to the consideration of this excellent Priest that appears before God, and the sacrifices he offers, with the properties and adjuncts thereof; the person before whom he brings, and to whom he offers it; the persons for whom he offers; and the end for which this oblation is made.

FIRST, The Priest that appears before God with an oblation for us, is Jesus Christ, God-man: the dignity of whose person dignified, and derived an inestimable worth to the offering he made. There were many priests before him, but none like unto him, either for the purity of his person, or the perpetuity of his priesthood: they were sinful men, and offered for their own sins, as well as the sins of the people, Hebrews 5:3, "but he was holy, harmless, undefiled, separate from sinners,"

Hebrews 7:2. He could stand before God, even in the eye of his justice, as a lamb without spot. Though he made his soul an offering for sin, "yet he had done no iniquity, nor was any guile found in his mouth," Isaiah 53:9, and indeed his offering had done us no good, if the least taint of sin had been found on him. They were mortal men, that "continued not by reason of death," Hebrews 7:25, but Christ is "a Priest forever," Psalm 110:4.

SECONDLY, The oblation or offering he made, was not the blood of beasts, but his own blood, Hebrews 9:12. And herein he transcended all other priests, that he had something of his own to offer; he had a body given him to be at his own dispose, to this use and purpose, Hebrews 10:10. he offered his body: "yea, not only his body, but his soul was made an offering for sin," Isaiah 53:10. We had made a forfeiture of our souls and bodies by sin, and it was necessary the sacrifice of Christ should be answerable to the debt we owed. And when Christ came to offer his sacrifice, he stood not only in the capacity of a priest, but also in that of a surety: and so his soul stood in the stead of ours, and his body in the stead of our bodies. Now the excellency of this oblation will appear in the following adjuncts and properties of it.

This oblation being for the matter of it, the soul and body of Jesus Christ, is therefore, 1. Invaluably precious. So the apostle styles it, 1 Peter 1:19. "Ye were redeemed "timioi aimati", with the precious blood of the Son of God:" and such it behoved him to offer. For it being offered as an expiatory sacrifice, it ought to be equivalent, in its own intrinsic value to all the souls and bodies that were to be redeemed by it. And so it was, and more also for there was a redundancy of value, an over plus of merit, which went to make a purchase for the redeemed, as will be opened in its place. So that, as one rich diamond is more worth than a thousand pebbles: one piece of gold, than many counters; so the soul and body of one Christ, are much more excellent than all the souls and bodies in the world.

And yet I dare not affirm, as some do, that by reason of the infinite preciousness of Christ's blood, one drop thereof had been sufficient to have redeemed the whole world: for if one drop had been enough, why was all the rest, even to the last drop, shed? Was God cruel, to exact more from him than was needful and sufficient: Besides, we must remember, that the passions of Christ, which were inflicted on him as the curse of the law, these only are the passions which are sufficient for our redemption from the curse of the law; now it was not a drop of blood, but death which was contained in the curse: this therefore was necessary to be inflicted. But surely as none but God can estimate the weight and evil of sin, so none but he can comprehend the worth and preciousness of the blood of Christ, shed to expiate it. And being so infinitely precious a thing which was offered up to God, it must, 2. Needs be a most complete and all-sufficient oblation, fully to expiate the sins of all for whom it was offered, in all ages of the world. The virtue of this sacrifice reacheth backward as far as Adam, and reacheth forward to the last person of the elect springing from him. That the efficacy of it thus reacheth back to Adam, is plain: for, on the account thereof, he is stiled "The Lamb slain from the foundation of the world," Revelation 13:8.

And to the same sense a judicious expositor understands those words of Christ, John 8:58, "Before Abraham was, I am." And, look, as the sun at midday extends his light and influence, not only forward towards the West, but also backward towards the East, where he arose; so did this most efficacious sacrifice reach all the elect in the virtue of it, who died before Christ came in the flesh. It is therefore but a vain cavil, that some make against the satisfaction of Christ, to render it needless, when they say, many were saved without it, even as many as were saved before the death of Christ. For they say, the effect cannot be before the cause, which is true of physical, but not of moral causes; and such was Christ's satisfaction. As for example, a captive is freed out of prison from the time that his surety undertakes for him, and promises his ransom; here the captive is actually delivered, though he ransom that delivered him be not yet actually paid. So it was in this case; Christ had engaged to the Father to satisfy for them, and upon that security they were delivered.

And the virtue of this oblation not only reaches those believers, that lived and died before Christ's day, but it extends itself forward to the end of the world. Hence Hebrews 13:8. Christ is said to be "the same yesterday, today, and forever;" i.e. "He is not so a Savior to us that now live, as that he was not their Savior also, that believed in him, before us, from the beginning: yet not so a Savior both to them and us, as that he shall not be the same to all that shall believe on him to the world's end." To the same sense are those words, Hebrews 11:40, rightly paraphrased, "God having provided some better thing for us, that they without us should not be made perfect:" q.d. God has appointed the accomplishment of the promise of sending the Messiah, to be in the last times, that they (viz. that lived before Christ, should not be perfected, that is, justified and saved by any thing done in their time, but by looking to our time, and Christ's satisfaction made therein; whereby they and we are perfected together. No tract of time can wear out the virtue of this eternal sacrifice. It is as fresh, vigorous, and potent now, as the first hour it was offered. And though he actually offer it no more, yet he virtually continues it by his intercession now in heaven; for there he is still a Priest. And therefore, about sixty years after his ascension, when he gave the Revelation to John, he appears to him in his priestly garment, Revelation 1:13. "Clothed in a garment down to the feet, and girt about the paps with a golden girdle:" in allusion to the priestly ephod, and curious girdle.

And as the virtue of this oblation reaches backward and forward, to all ages, and to all believers, so to all the sins of all believers, which are fully purged and expiated by it: this no other oblation could do. The legal sacrifices were no real expiations, but rather remembrances of sins, Hebrews 9:9,12. Hebrews 10:3. And all the virtue they had, consisted in their typical relation to this sacrifice, Galatians 3:23. Hebrews 9:13. And, separate from it, were altogether weak, unprofitable, and insignificant things, Hebrews 7:18. But this blood cleanseth from all sins, 1 John 1:7. and sin, originating, or originated, or actual, flowing from them both. It expiates all fully, without exception, and finally, without revocation. So that by his being made sin for us, we are made not only righteous, but "the righteousness of God in him," 2 Corinthians 5:21.

3. And lastly, to name no more; being so precious in itself, and so efficacious to expiate sin, it must needs be a most grateful oblation to the Lord, highly pleasing and delightful in his eyes. And so indeed it is said, Ephesians 5:2. "He gave himself for us, an offering and a sacrifice to God, for a sweet smelling savor." Not that God took any delight or content in the bitter sufferings of Christ, simply and in themselves considered; but with relation to the end for which he was offered, even our redemption and salvation.

Hence arose the delight and pleasure God had in it; this made him take pleasure in bruising, him, Isaiah 53:10. God smelled a savor of rest in this sacrifice. The meaning is, that as men are offended with a stench, and their stomachs rise at it, and on the contrary delighted with sweet doors and fragrances; so the blessed God speaking after the manner of man, is offended, and filled with loathing, and abhorrence by our sins; but infinitely pleased and delighted in the offering of Christ for them, which came up as an odour of sweet smelling savor to him, Whereof the costly perfumes under the law were types and shadows. This was the oblation.

THIRDLY, This oblation he brings before God, and to him he offers it up: So speaks the apostle, Hebrews 9:14. "Through the eternal Spirit he offered himself without spot to God." As Christ sustained the capacity of a surety, so God of a creditor, who exacted satisfaction from him; that is, he required from him, as our surety, the penalty due to us for our sin. And so Christ had to do immediately with God, yea, with a God infinitely wronged, and incensed by sin against us. To this incensed Majesty, Christ our High priest approached, as to a devouring fire, with the sacrifice.

FOURTHLY, The persons for whom, and in whose stead he offered himself to God, was the whole number of God's elect, which were given him of the Father, neither more nor less: So speak the scriptures. He laid down his life for the sheep, John 10:15, for the church, Acts 20:28, for the children of God, John 11:50, 51, 52! It is confessed, there is sufficiency of virtue in this Sacrifice to redeem the whole world, and on that account some divines affirm he is called the "Savior of the world," John 4:42 et alibi.

We acknowledge also, that he purchased the services of others, besides the elect, to be useful to them, as they many ways are. In which sense others take those scriptures that speak so universally of the extent of his death. We also acknowledge that the elect being scattered in all parts, and among all ranks of men in the world, and unknown to those that are to tender Jesus Christ to men by the preaching of the gospel; the stile of the gospel (as it was necessary) is by such indefinite expressions suited to the general tenders they are to make of him: but that the efficacy and saving virtues of this all-sufficient sacrifice, is co-extended with God's election, so that they all, and no others can, or shall reap the special benefits of it, is too clear in the scriptures to be denied, Ephesians 5:23. John 17:2, 9, 19, 20. John 10:26, 27, 28. 1 Timothy 4:10.

FIFTHLY, The design and end of this oblation was to atone, pacify, and reconcile God, by giving him a full and adequate compensation or satisfaction for the sins of these his elect: so speaks the apostle, Colossians 1:20. "And having made peace, through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven." So 2 Corinthians 5:19. "God was in Christ, reconciling the world to himself." Reconciliation is the making up of that breach caused by sin, between us and God, and restoring us again to his favor and friendship. For this end Christ offered up himself to God; I say, not for this end only, but more especially; hence it is called "hilasmos", a propitiation; and so the Seventy render that place, Numbers 15: "hilasmos krios", the propitiating ram. But here I would not be mistaken, as though the reconciliation were made only between us and God the Father, by the blood of the cross; for we were reconciled by it to the whole Trinity. Every sin being made against the divine Majesty, it must needs follow, that the three Persons, having the same divine essence, must be all offended by the commission, and so all reconciled by the expiation and remission of the same.

But reconciliation is said to be with the Father, because, though the works of the Trinity, ad extra, be undivided, and what one does, all do; and what is done to one, is done to all; yet by this form and manner of expression (as a learned man well observes), the scriptures point out the proper office of each Person. The Father receives us into favor; the Son mediates, and gives the ransom which procures it; the Spirit applies and seals this to the persons and hearts of believers. However, being reconciled to the Father, we are also reconciled to the Son, and Spirit, as they are one God in three Persons. And if it be objected, that then Christ offered up a sacrifice, or laid down a price to reconcile us to himself; I shall more fairly and directly meet with, and satisfy that objection, when I come to speak of Christ's satisfaction, which is one of the principal fruits of this excellent oblation. For the present, this may inform you about the nature and precious worth of Christ's oblation. The uses whereof follow in these five practical inferences.

Inference 1. Hence it follows, That actual believers are fully freed from the guilt of their sins, and shall never more come under condemnation. The obligation of sin is perfectly abolished by the virtue of this sacrifice. When Christ became our sacrifice, he both bare, and bare away our sins.

First, They were laid upon him, then expiated by him; so much is imported in that word, Hebrews 9:28. "Christ was once offered to bear the sins of many". To bear, the word is a full and emphatical word, signifying not only to bear, but to bear away. So John 1:29. "Behold the Lamb of God, "ho arion", that taketh away the sins of the world;" not only declaratively, or by way of manifestation to the conscience; but really, making a purgation of sin, as it is in Hebrews 1:3, "katarismon poiesamenos", word for word, a purgation being made, and not declared only. Now, how great a mercy is this, "that by him, all that believe should be justified from all things from which they could not be justified by the law of Moses," Acts 13:39.

What shall we call this grace? surely, we should do somewhat more than admire it, and faint under the sense of such a mercy. "Blessed is he whose transgression is forgiven, whose sin is covered," Psalm 32, or, Oh the blessedness or felicities of him that is pardoned! who can express the mercies, comforts, happiness of such a state as this?

Reader, let me beg thee, if thou be one of this pardoned number, to look over the cancelled bonds, and see what vast sums are remitted to thee. Remember what thou wast in thy natural estate: possibly thou wast in that black bill, 1 Corinthians 6:3. What, and yet pardoned! full and finally pardoned, and that freely, as to any hand that thou hadst in the procurement of it! what can't thou do less, than fall down at the feet of free grace, and kiss those feet that moved so freely towards so vile a sinner? It is not long since thy iniquities were upon thee, and thou pinedst away in them. Their guilt could by no creature power be separated from thy soul. Now they are removed from thee, as far as the East from the West, Psalm 103:11. So that, when the East and West, which are the two opposite points of heaven, meet, then thy soul and its guilt may meet again together. Oh the unspeakable efficacy of Christ's sacrifice, which extends to all sins!

1 John 1:7. "The blood of Christ cleanseth from all sins, sins past and present, without exception. And some divines of good note affirm, all sins to come also; for, (saith Mr. Paul Blains), original sin, in which all future sins are, as fruits in the root, is pardoned; and if these were not pardoned, they would void and invalidate former pardons. And lastly, it would derogate from the most plenary satisfaction of Christ. But the most say, and I think, truly, that all the past sins of believers are pardoned, without revocation, all their present sins without exception; but not their sins to come by way of anticipation: and yet for them there is a pardon of course, which is applied on their repentance, and application, of Christ's blood; so that none of them shall make void former pardons. Oh let these things slide sweetly to thy melting heart.

Inference 2. From this oblation Christ made of himself to God for our sins, we infer the inflexible severity of divine Justice, which could be no other way diverted from us, and appeased, but by the blood of Christ. If Christ had not presented himself to God for us, Justice would not have spared us: And if he do appear before God as our surety, it will not spare him; Romans 8:32. "He spared not his own Son, but delivered him up to death for us all." If forbearance might have been expected from any, surely it might from God, "who is very pitiful, and full of tender mercy," James 5:11. yet God in this case spared not. If one might have expected sparing mercy and abatement from any, surely Christ might most of all expect it from his own Father; yet you hear, God spared not his own Son.

Sparing mercy is the lowest degree of mercy, yet it was denied to Christ: he abated him not a minute of the time appointed for his suffering, nor one degree of wrath he was to bear; nay, though in the garden Christ fell upon the ground, and sweat clodders of blood, and in that unparalleled agony scrued up his spirit to the highest intention, in that pitiful cry, "Father, if it be possible, let this cup pass;" and though he brake out upon the cross, in that heart-rending complaint, "My God, my God, why hast thou forsaken me?" yet no abatement; Justice will not bend in the least; but having to do with him on this account, resolves upon satisfaction from his blood. If this be so, what is the case of thy soul, reader, if thou be a man or woman that has no interest in this sacrifice? For if these things be done in (Christ) the green tree, what will be done to (thee) the dry tree?

Luke 23:31 "That is, if God so deal with me, that I am not only innocent, but like a green and fruitful tree, full of all delectable fruits of holiness, yet if the fire of his indignation thus seize upon me, what will be your condition, that are both barren and guilty, void of all good fruit, and full of all unrighteousness," and so like dry scary wood, are fitted as fuel to the fire? Consider with thyself, man, how canst thou imagine thou canst support that infinite wrath that Christ grappled with in the room of God's elect! He had the strength of a Deity to support him, Isaiah 42:1. "Behold my servant whom I uphold." He had the fullness of his Spirit to prepare him, Isaiah 61:11.

He had the ministry of an angel, who came post from heaven to relieve him in his agony, Luke 22:43. He had the ear of his Father to hear him, for he cried, "and was heard in that he feared," Hebrews 5:7. He was assured of the victory, before the combat; he knew he should be justified, Isaiah 50:8, and yet for all this he was sore amazed, and sorrowful even to death, and his heart was melted like wax in the midst of his bowels. If the case stood thus with Christ, notwithstanding all these advantages he had to bear the wrath of God for a little time; how dost thou think, a poor worm as thou art, to dwell with everlasting burnings, or contend with devouring fire? Luther saw ground enough for what he said, when he cried, out, "I will have nothing to do with an absolute God," i.e. with a God out of Christ: for, "it is a fearful thing to fall into the hands of the living God." Wo and alas for evermore to that man who meets a just and righteous God without a Mediator! Whoever thou art that readest these lines, I beseech thee, by the mercies of God, by all the regard and love thou hast to thy own soul, neglect not time, but make quick and sure work of it.

Get an interest in this sacrifice quickly, what else will be thy state when vast eternity opens to swallow thee up? What wilt thou do, man, when thine eye-strings and heart strings are breaking? Oh what a fearful shriek will thy conscience give, when thou art presented before the dreadful God, and no Christ to screen thee from his indignation! Happy is that man who can say in a dying hour, as one did, who being desired, a little before his dissolution, to give his friends a little taste of his present hopes, and the grounds of them, cheerfully answered, I will let you know how it is with me: then stretching forth his hand, said, "Here is the grave, the wrath of God, and devouring flame, the just punishment of sin, on the one side: and here am I, a poor sinful soul, on the other side: but this is my comfort, the covenant of grace, which is established upon so many sure promises, has saved all. There is an act of oblivion passed in heaven: I will forgive their iniquities, and their sins will I remember no more. This is the blessed privilege of all within the covenant, among whom I am one." Oh, it is sweet at all times, especially at such a time, to see the reconciled face of God, through Jesus Christ, and hear the voice of peace through the blood of the cross.

Inference 3. Has Christ offered up himself a sacrifice to God for us? Then let us improve, in every condition, this sacrifice, and labor to get hearts duly affected with such a sight as faith can give us of it. Whatever the condition or complaint of any Christian is, the beholding the Lamb of God, that taketh away the sin of the world, may give him strong support, and sweet relief. Do you complain of the hardness of your hearts, and want of love to Christ? Behold him as offered up to God for you; and such a sight, (if any in the world will do it) will melt your hard hearts.

Zechariah 12:10. "They shall look upon me whom they have pierced, and shall mourn." It is reported of Johannes Milieus, that he was never observed to speak of Christ and his sufferings, but his eyes would drop. Art thou too little touched and unaffected with the evil of sin? Is it thy complaint, Christian, that thou canst not make sin bear so hard upon thy heart as thou wouldst? Consider but what thou hast now read; realize this sacrifice by faith, and try what efficacy there is in it to make sin forever bitter as death to thy soul. Suppose thine own Father had been stabbed to the heart with such a knife, and his blood were upon it, wouldst thou delight to see, or endure to use that knife any more? sin is the knife that stabbed Christ to the heart; this shed his blood. Surely, you can never make light of that which lay so heavy upon the soul and body of Jesus Christ.

Or is your heart pressed down even to despondency, under the guilt of sin, so that you cry, how can such a sinner as I be pardoned? my sin is greater than can be forgiven? "Behold the Lamb of God, that taketh away the sin of the world." Remember that no sin can stand before the efficacy of his blood. 1 John 1:7. "The blood of Jesus Christ cleanseth from all sin." This sacrifice makes unto God full satisfaction.

Are you at any time staggering through unbelief filled with unbelieving suspicions of the promises? Look hither, and you shall see them all ratified and established in the blood of the cross, so that hills and mountains shall sooner start from their own basis and centres, than one little of the promise fail. Hebrews 9:17, 18, 19.

Do you at any time find year hearts fretting, disquieted, and impatient under every petty cross and trial? See how quietly Christ your sacrifice came to the altar, how meekly and patiently he stood under all the wrath of God and men together This will silence, convince, and shame you.

In a word, here you will see so much of the grace of God, and love of Christ, in providing and becoming a sacrifice for you: you will see God taking vengeance against sin, but sparing the sinner: you will see Christ standing as the body of sin alone; for, "he was made sin for us, that we might be made the righteousness of God in him:" that whatever corruption burdens, this, in the believing application, will support; whatever grace is defective, this will revive it.

BLESSED BE GOD FOR JESUS CHRIST.

Discourse 13. OF THE INTERCESSION OF CHRIST OUR HIGH-PRIEST, BEING THE SECOND ACT OR PART OF HIS PRIESTLY OFFICE

Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. Hebrews 7:25.

Having dispatched the first part, or act of Christ's priesthood, consisting in his Oblation; we come to the other branch of it, consisting in his Intercession, which is nothing else but the virtual continuation of his offering once made on earth; that being medium reconciliationis, the means of reconciling; this, medium applicationis, the way and means of his applying to us the benefits purchased by it.

This second part, or branch of his priesthood, was typified by the High-priest's entering with the blood of the sacrifice and sweet incense into the holy place: Leviticus 16:12, 13, 14.

"And he shall take the censer full of burning coals of fire, from off the altar before the Lord, and his hands full of sweet incense beaten small, and bring it within the vail. And he shall put the incense upon the fire before the Lord, that the cloud of the incense may cover the mercy-seat that is upon the testimony, that he die not. And he shall take the blood of the bullock, and sprinkle it with his finger upon the mercy-seat, eastward," etc Christ's offering himself on earth, answered to the killing of the sacrifice without; and his entering into heaven, there to intercede, was that which answered to the priest's going with blood, and his hands full of incense, within the vail. So that this is a part, yea, a special part of Christ's priesthood; and so necessary to it, that if he had not done this, all his work on earth had signified nothing; nor had he been a priest, i.e.a complete and perfect priest, if he had remained on earth, Hebrews 8:4. because the very design and end of shedding his blood on earth had been frustrated, which was to carry it before the Lord into heaven. So that this is the principal perfective part of the priesthood: he acted the first part on earth, in a state of deep abasement in the form of a servant; but he acts this in glory, whereto he is taken up, that he may fulfill his design in dying, and give the work of our salvation its last completing act. So much is imported in this scripture, which tells us, by reason hereof, he "is able to save to the uttermost," etc.

The words contain an encouragement to believers, to come to God in the way of faith, drawn from the intercession of Christ in heaven for them. In which you may take notice of these principal parts.

1. The quality of the persons here encouraged, who are described by a direct act of faith, as poor recumbents that are going out of themselves to God by faith; but conscious of great unworthiness in themselves, and thence apt to be discouraged.

2. The encouragement propounded to such believers, drawn from the ability of Jesus Christ, in whose name they go to the Father, to save them to the uttermost, i.e. fully, perfectly, completely; for so this emphatical word, "eis to panteles", signifies, the saving us wholly, thoroughly, completely, and altogether; giving our salvation its last act and completion.

The ground or reason of this his saving ability: "Seeing he ever liveth to make intercession;" i.e. he has not only offered up his blood to God upon the tree, as a full price to purchase pardon and grace for believers; but lives in heaven, and that for every to apply unto us, in the way of intercession, all the fruits, blessings, and benefits, that that precious blood of his deserves, and has procured us a price for them. The words thus opened, the point I shall single out, from among many that lie in them, as most suitable to my design and purpose, is this: THAT JESUS OUR HIGH-PRIEST LIVES FOR EVER, IN THE CAPACITY OF A POTENT INTERCESSOR, IN HEAVEN FOR BELIEVERS.

Here we will enquire, First, What it is for Christ to be an intercessor. Secondly, By what acts he performs that work in heaven. Thirdly, Whence the potency and prevalence of his intercession is. Fourthly, and lastly, How he lives forever to make intercession for us.

FIRST, What it is for Christ to be an intercessor for us. To intercede in general, is to go betwixt two parties, to intreat, argue, and plead with one for the other. And of this there are two sorts; 1. Ex charitate, ut fratres, that whereby one Christian prays and pleads with God for another, 1 Timothy 2:1.

2. Ex officio mediatorio, that whereby Christ, as an act of office, presents himself before God to request for us. Betwixt these two is this difference, that the former is performed not in our own, but in another's name; we can tender no request to God immediately, or for our own sake, either for ourselves, or for others:

John 16:23 "Whatsoever ye shall ask the Father in my name, he will give it you." But the latter, which is proper to Christ, is an intercession with God for us, in his own name, and upon the account of his own proper merit; the one is a private act of charity, the other a public act of office; and so he is our advocate or court friend, as Satan is or accuser or court-adversary. Satan is "ho antidikos", one that charges us before God, 1 Peter 5:8. and continually endeavors to make breaches between us and God. Christ is "ho parakletos", our attorney, or advocate, that pleads for us, and continues peace and friendship between us and God, 1 John 2:2, "If any man sin, we have an advocate with the Father, Jesus Christ the righteous.

And thus to make intercession, is the peculiar and incommunicable prerogative of Jesus Christ, none but he can go in his own name to God. And in that sense we are to understand that place, Ezekiel 44:2, 3. "Then said the Lord unto me, This gate shall be shut, it shall not be opened, and no man shall enter in by it, because the Lord the God of Israel has entered in by it, therefore it shall be shut. It is for the prince, the prince he shall sit in it, to eat bread before the Lord," etc.

The great broad gate, called here the prince's gate, signifies that abundant and direct entrance that Christ had into heaven by his own merits, and in his own name; this, saith the Lord, shall be shut, no man shall enter in by it; all other men must come thither, as it were, by collateral or side doors, which looked all towards the altar, viz. by virtue of the Mediator, and through the benefit of his death imputed to them.

And yet, though God has forever shut up and barred this way to all the children of men, telling us that no man shall ever have access to him in his own name, as Christ the Prince had; how do some, notwithstanding, strive to force open the Prince's gate? So do they, that found the intercession of saints upon their own works and merits, thereby robbing Christ of his peculiar glory; but all that so approach God, approach a devouring fire; Christ only, in the virtue of his blood, thus comes before him, to make intercession for us.

SECONDLY, We will enquire wherein the intercession of Christ in heaven consists, or by what acts he performs his glorious office there. And the scriptures place it in three things: 1. In his presenting himself before the Lord in our names, and upon our accounts. So we read in Hebrews 9:28. "Christ is entered into heaven itself, now to appear in the presence of God for us." The apostle manifestly alludes to the High-priest's appearing in the holy of holies, which was the figure of heaven, presenting to the Lord the names of the twelve tribes of Israel, which were on his breast and shoulders, Exodus 28:9,12, 28, 29.

To which the church is supposed to allude in that request, Song of Songs 8:6. "Set me as a seal upon thine heart, as a seal upon thine arm." Now the very sight of Christ, our High priest in heaven, prevails exceedingly with God, and turns away his displeasure from us. As when God looks upon the rainbow, which is the sign of the covenant, he remembers the earth in mercy: so when he looks on Christ, his heart must needs be towards us, upon his account; and therefore in Revelation 4:3, Christ is compared to a rainbow encompassing the throne.

Christ performs his intercession-work in heaven, not by a naked appearing in the presence of God only, but also by presenting his blood, and all his sufferings to God, as a moving plea on our account. Whether he makes any proper oral intercession there, as he did on earth, is not so clear; some incline to it, and think it is countenanced by Zechariah, chap. 1:12,13.

Where Christ our Intercessor presents a proper vocal request to the Father, in the behalf of his people; saying "Oh Lord of hosts, how long wilt thou not have mercy on Jerusalem, and on the cities of Judah, against which thou hast had indignation these threescore and ten years? And the Lord answered him with good and comfortable words." And so Acts 2:23. as soon as he came to heaven, he is said (and that is the first fruits of his intercession) to obtain the promise of the Holy Ghost.

But sure I am, an interceding voice is by an usual prosopopeia attributed to his blood; which in Hebrews 12:24. is said "to speak better things than that of Abel." Now Abel's blood and so Christ's, do cry unto God, as the hire of the laborers unjustly detained, or the whole creation, which is in bondage, through our sins, is said to cry and groan in the ears of the Lord (James 5:4, Romans 8:22) not vocally, but efficaciously. A rare illustration of this efficacious intercession of Christ in heaven, we have in that famous story of Amintas, who appeared as an advocate for his brother Aechylus, who was strongly accused, and very likely to be condemned to die. Now Amintas having performed great services, and merited highly of the common-wealth, in whose service one of his hands was cut off in the field; he comes into the court in his brother's behalf, and said nothing, but only lifted up his arm, and shewed them cubitum sine manu, an arm without a hand, which so moved them, that, without a word speaking, they freed his brother immediately.

And thus if you look into Revelation 5:6. you shall see in what posture Christ is represented, visionally there, as standing between God and us; "And I beheld, and lo, in the midst of the throne, and the four beasts, and in the midst of the elders stood a Lamb as it had been slain;" i.e. bearing in his glorified body the marks of death and sacrifice. Those wounds he received for our sins on earth, are, as it were, still fresh bleeding in heaven: a moving and prevailing argument it is with the Father, to give out the mercies he pleads for.

3. And lastly, He presents the prayers of his saints to God, with his merits; and desires that they may for his sake be granted. He causes a cloud of incense to ascend before God with them, Revelation 8:3. All these were excellently typified out by the going in of the High-priest before the Lord, with the names of the children of Israel on his breast, with the blood of the sacrifice, and his hands full of incense, as the apostle explains them in Hebrews 7 and Hebrews 9.

THIRDLY, And that this intercession of Christ is most potent, successful, and prevalent with God, will be evinced, both from the qualification of this our Advocate, from his great interest in the Father, from the nature of the place he useth with God, and from the relation and interest believers have, both in the Father to whom, and the Son by whom this intercession is made.

1. Our intercessor in the heavens is every way able and fit for the work he is engaged in there. Whatever is desirable in an advocate, is in him eminently.

It is necessary that he who undertakes to plead the cause of another, especially if it be weighty and intricate, should be wise, faithful, tender-hearted, and one that concerns himself in the success of his business. Our Advocate Christ, wants no wisdom to manage his work; he is the wisdom of God, yea, only wise, Jude 25. There is much folly in the best of our duties, we know not how to press an argument home with God; but Christ has the art of it.

Our business is in a wise hand: he is no less faithful than wise, therefore he is called "a faithful High-priest, in things pertaining to God," Hebrews 2:17. He assures us we may safely trust our concerns with him, John 14:2. "In my Father's house are many mansions; if it were not so, I would have told you;" q.d. Do you think I could deceive you? men may cheat you, but I will not; your own hearts may and daily do deceive you, but so will not I. And for tender heartedness, and sensible feelings for your conditions, there is none like him: Hebrews 4:15. "For we have not an High-priest who cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin." We have not one that cannot sympathise, so it is in the Greek: and on purpose that he might the better sympathise with us, he came as near to our conditions, as the holiness of his nature could permit. He suffered himself to be in all points tempted like as we are, sin only excepted.

And then for his concernment and interest in the success of his suit; he not only reckons, but has really made it his own interest, yea, more his own than it is ours: For now by reason of the mystical union, all our wants and troubles are his, Ephesians 1:23, yea, his own glory and completeness, as Mediator, is deeply interested in it; and therefore we need not doubt but he will use all care and diligence in that work. If you say, so he may, and yet not speed for all that, for it depends upon the Father's grant: True, but then, 2. Consider the great interest he has in the Father, with whom he intercedes.

Christ is his dear Son, Colossians 1:13. the beloved of his soul, Ephesians 1:6. Betwixt him and the Father, with whom, when he intercedes, there is an unity, not only of nature, but will; and so he always hears him, John 11:42. Yea, and he said to his dear Son, when he came first to heaven, "Ask of me, and I will give thee," Psalm 2:8. Moreover, He must needs speed in his suit, if you consider the nature of his intercession, which is just and reasonable for the matter, urgent and continual, for the manner of it. The matter of his requesting most equal: what he desires is not desired gratis, or upon terms unbecoming the holiness and righteousness of God to grant; he desires no more but what he has deserved, and given a valuable consideration to the Father for. And so the justice of God does, not only not oppose, but furthers and pleads for the granting, and fulfilling his requests.

Here you must remember, that the Father is under a covenant tie and bond to do what he asks; for Christ having fully performed the work on his part, the mercies he intercedes for, are as due as the hire of the laborer is, when the work is faithfully done. And as the matter is just, so the manner of his intercession is urgent and continual. How importunate a suitor he is, may be gathered from that specimen, given of it in John 17, and for the constancy of it, my text tells us, "he ever lives to make intercession:" It is his great business in heaven, and he follows it close.

And to close all, 4. Consider who they are for whom he makes intercession: The friends of God, the children of God; those that the Father himself loves, and his heart is propense and ready enough to grant the best and greatest of mercies to: which is the meaning of John 15:26, 27, "The Father himself loveth you." And it must needs be so, for the first corner stone of all these mercies was laid by the Father himself in his most free election. He also delivered his Son for us; and "how shall he not with him freely give us all things?" Romans 8:32. So then there can remain no doubt upon a considering heart, but that Christ is a prevalent and successful intercessor in heaven.

There only remains one thing more to be satisfied, and that is, FOURTHLY, In what sense he is to live forever to make intercession. Shall he then be always at his work? employed in begging new favors for us to eternity? How then shall the people of God be perfect in heaven, if there be need of Christ's intercession to eternity for them? I answer, by distinguishing the essence and substance of Christ's offices, from the way and manner of administration. In the first sense it is eternal: for his mediatory kingdom, as to the essence of it, is to abide forever; Christ shall never cease to be a Mediator; the church shall never want a head; for "of his kingdom, there shall be no end," Luke 1:33. However, Christ, as a Mediator, being employed in a kind of subordinate way, 1 Corinthians 3:23, when he shall have accomplished that design for which he became a Mediator, "Then shall he deliver up the kingdom (in the sense we spake before) to the Father, and so God shall be all in all," 1 Corinthians 15:24.

Then shall the divinity of Christ, which was so emptied and obscured in his undertaking this temporary dispensatory kingdom, be more gloriously manifested, by the full possession, use, and enjoyment of that natural, divine, eternal kingdom, which belongs to all the three co-essential and co-equal persons, reigning with the same power, majesty, and glory, in the unity of the Divine Essence, and common acts, in all, and over all, infix nicely and immutably forever.

And so Christ continues to be our Mediator; and yet that affords no argument that our happiness shall be incomplete, but rather argues the perfection of the church, which thenceforth shall be governed no more as it now is, nor have any farther use of ordinances, but shall be ruled more immediately, gloriously, triumphantly, and ineffably in the world to come.

The substance of his Mediatorship is not changed, but the manner of the administration only.

Use 1. Does Christ live forever in heaven to present his blood to God in the way of intercession for believers? How sad then is their case, that have no interest in Christ's blood; bit instead of pleading for them, it cries to God against then, as the despisers and abusers of it! Every unbeliever despises it: The apostate treads it under foot. He that is an intercessor for some, will be an accuser of others. To be guilty of a man's blood is sad; but to have the blood of Jesus accusing and crying to God against a soul, is unspeakable terrible. Surely when he shall make inquisition for blood, when the day of his vengeance is come, he will make it appear by the judgements he will execute, that this is a sin never to be expiated, but vengeance shall pursue the sinner to the bottom of hell. Oh! what do men and women do, in rejecting the gracious offer of Christ! what, tread upon a Savior! and cast contempt, by unbelief and hardness of heart, upon their only remedy! I remember I have read of a harlot that killed her child, and said that it smiled upon her when she went to stab it.

Sinner, does not Christ smile upon thee in the gospel? And wilt thou, as it were, stab him to the heart by thine infidelity? Wo, and alas for that man, against whom this blood cries in heaven! Use 2. Doth Christ live forever to make intercession? Hence let believers fetch relief, and draw encouragement against all the causes and grounds of their fears and troubles; for surely this answers them all.

1. Hence let them be encouraged against all their sinful infirmities, and lamented weaknesses. It is confessed these are sad things; they grieve the Spirit of God, sadden your own hearts, cloud your evidences; but having such a High-priest in heaven, can never be your ruin. 1 John 2:1, 2. "My little children, these things write I unto you, that you sin not: and if any man sin, we have an Advocate with the Father, Jesus Christ the righteous." (My little children.) Children, especially little children, when first beginning to take the foot, are apt to stumble at every straw; so are raw, young and unexperienced Christians: but what if they do? Why though it must be far from them to take encouragement so to do from Christ and his intercession, yet if by surprizal they do sin, let them not be utterly discouraged: for we have an Advocate, he stops whatever plea may be brought in against us by the Devil, or the law, and answers all by his satisfaction: he gets out fresh pardons for new sins. And this Advocate is with (the Father:) he does not say with his Father, though that had been a singular support in itself, nor yet with our Father, which is a sweet encouragement singly considered, but with (the Father) which takes in both, to make the encouragement full.

Remember, you that are cast down, under the sense of sin, that Jesus, your friend, in the court above, "is able to save to the uttermost." Which is, as one calls it, a reaching word, and extends itself so far, that thou canst not look beyond it. "Let thy soul be set on the highest mount that any creature was ever set on, and enlarged to take in view the most spacious prospect both of sin and misery, and difficulties of being saved, that ever yet any poor humble soul did cast within itself; yea, join to these all the hindrances and objections that the heart of man can invent against itself and salvation: lift up thine eyes, and look to the utmost thou canst see; and Christ, by his intercession, is able to save thee beyond the horizon and utmost compass of thy thoughts, even to the utmost."

2. Hence draw abundant encouragement against all heart- straitenings, and deadness of Spirit in prayer. Thou complainest thy heart is dead, wandering, and contracted in duty: Oh, but remember Christ's blood speaks, when thou canst not; it can plead for thee, and that powerfully, when thou art not able to speak a word for thyself: to this sense that scripture speaks, Song of Songs 3:6.

"Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh, and frankincense, with all powders of the merchant?" The duties of Christians go up many times, as pillars or clouds of smoke from them, more smoke than fire, prayers smoked and sullied with their offensive corruptions; but remember, Christ perfumes them with myrrh, etc. He, by his intercession, gives them a sweet perfume.

3. Christ's intercession is a singular relief to all that come unto God by him, against all sinful damps and slavish fears from the justice of God. Nothing more promotes the fear of reverence; nothing more suppresseth unbelieving despondencies, and destroys the spirit of bondage. So you find it, Hebrews 10:19, 20, 21: "Having therefore, brethren, boldness to enter into the holiest, by the blood of Jesus, by a new and living way, which he has consecrated for us through the vail, that is to say, his flesh; and having a High priest over the house of God, let us draw near with a true heart, 'en pleroforia pisteos', in full assurance of faith": or let us come unto God, as a ship comes with full sail into the harbour. Oh what a direct and full gale of encouragement does this intercession of Christ give to the poor soul that lay a-ground, or was wind-bound before?

4. The intercession of Christ gives admirable satisfaction and encouragement to all that corns to God, against the fears of de setting him again by apostasy. This, my friends, this is your principal security against these matters of fear. With this he relieved Peter, Luke 22:31, 32. "Simon, (saith Christ) Satan has desired to have you, that he may sift you as wheat; but I have prayed for thee, that thy faith fail not," Satan will fan thee, not to get out thy chaff, but bolt out thy flour: his temptations are levelled against thy faith; but fear not, my prayer shall break his designs, and secure thy faith against all his attempts upon it. Upon this powerful intercession of Christ, the apostle builds his triumph against all that threatens to bring him, or any of the saints, again into a state of condemnation. And see how he drives on that triumph, from the resurrection, and session of Christ at the Father's right hand; and especially from the work of intercession, which he lives there to perform, Romans 8:34, 35. "Who is he that condemneth. It is Christ that died; yea, rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ?"

5. It gives sweet relief against the defects and wants that yet are in our sanctification. We want a great deal of faith, love, heavenly-mindedness, mortification, knowledge. We are short and wanting in all. There are "husteremata", the remains, or things wanting, as the apostle calls them, 1 Thessalonians 3:10. Well, if grace be but yet in its weak beginnings, and infancy in thy soul, this may encourage, that by reason of Christ's intercession, it shall live, grow, and expatiate itself in thy heart. He is not only the author, but the finisher of it, Hebrews 12:2. He is ever begging new and fresh mercies for you in heaven; and will never cease till all your wants be supplied. He saves "eis to panteles", to the uttermost, i.e. as I told you before, to the last, perfective, completing act of salvation. So that this is a fountain of relief against all your fears.

Use 3. Does Christ live forever to make intercession? Then let those who reap on earth the fruits of that his work in heaven, draw instruction thence about the following duties, to which it leads them as by the hand.

1. Do not forget Christ in an exalted state. You see though he be in all the glory above, at God's right hand, and enthroned king, he does not forget you: he, like Joseph, remembers his brethren in all his glory. But, alas, how oft does advancement make us forget him? As the Lord complains in Hosea 13:5, 6 "I did know thee in the wilderness, in the land of great drought: but when they came into Canaan, according to their pastures, so were they filled: they were filled, and their heart was exalted; therefore have they forgotten me." As if he had said, Oh my people, you and I were better acquainted in the wilderness, when you were in a low condition, left to my immediate care, living by daily faith. Oh then you gave me many a sweet visit; but now you are filled, I hear no more of you. Good had it been for same saints, if they had never known prosperity.

2. Let the intercession of Christ in heaven for you, encourage you to constancy in the good ways of God. To this duty it sweetly encourages also, Hebrews 4:14. "seeing then that we have a great High-priest that is passed into the heavens, Jesus the son of God, let us hold fast our profession." Here is encouragement to perseverance on a double account. One is, that Jesus, our head, is already in heaven; and if the head be above water, the body cannot drown. The other is from the business he is there employed about, which is his priesthood; he is passed into the heavens, as our great High priest, to intercede, and therefore we cannot miscarry.

3. Let it encourage you to constancy in prayer: Oh do not neglect that excellent duty, seeing Christ is there to present all your petitions to God; yea, to perfume as well as present them. So the apostle, Hebrews 4:16, infers from Christ's intercession; "Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." 4. Hence be encouraged to plead for Christ on earth, who continually pleads for you in heaven. If any accuse you, he is there to plead for you: and if any dishonor him on earth, see that you plead his interest, and defend his honor.

Thus you have heard what his intercession is, and what benefits we receive by it. BLESSED BE GOD FOR JESUS CHRIST.

Discourse 14. A VINDICATION OF THE SATISFACTION OF CHRIST, AS THE FIRST EFFECT OR FRUIT OF HIS PRIESTHOOD

Christ has redeemed us from the curse of the law, being made a curse for us. Galatians 3:13.

You have seen the general nature, necessity and parts of Christ's priesthood, viz. oblation and intercession. Before you part from this office, it is necessary you should farther take into consideration the principal fruits and effects of his priesthood; which are, complete satisfaction and the acquisition or purchase of an eternal inheritance. The former viz. The satisfaction, made by his blood, is manifestly contained in this excellent scripture before us, wherein the apostle (having shown before, at ver. 10, that whosoever "continues not in all things written in the law, to do them, are cursed)" declares how, notwithstanding the threats of the law, a believer comes to be freed from the curse of it, namely, by Christ's bearing that curse for him, and so satisfying God's justice, and discharging the believer from all obligations to punishment.

More particularly, in these words you have the believer's discharge from the curse of the law, and the way and manner thereof opened.

1. The believers discharge; Christ has redeemed us from the curse of the law. The law of God has three parts, commands promises, and threatening or curses. The curse of the law is its condemning sentence, whereby a sinner is bound over to death, even the death of soul and body. The chain, by which it binds him, is the guilt of sin; and from which none can loose the soul but Christ. This curse of the law is the most dreadful thing imaginable; it strikes at the life of a sinner, yea, his best life, the eternal life of the soul: and when it has condemned, it is inexorable, no cries nor tears, no reformation nor repentance can loose the guilty sinner; for it requires for its reparation that which no mere creature can give, even an infinite satisfaction. Now from this curse Christ frees the believer; that is, he dissolves the obligation to punishment, cancels the hand-writing, looses all the bonds and chains of guilt, so that the curse of the law has nothing to do with him forever.

2. We have here the way and manner in and by which this is done; and that is by a full price paid down, and that price paid in the room of the sinner, both making up a complete and full satisfaction. He pays a full price, every way adequate and proportionable to the wrong. So much this word, "hemas exegorasen", which we translate redeemed, imports; he has bought us out, or fully bought us, that is, by a full price. This price with which he so fully bought or purchased our freedom from the curse, is not only called "lutron", Matthew 20:28, or ransom, but more emphatically "antilutron", in 1 Timothy 2:5, 6 which might be translated an adequate or fully answerable ransom. And so his freeing us by this price, is not only expressed by "egorasas toi Theoi hemas", "Thou hast bought us to God by thy blood," Revelation 5:9, but "exegorasen hemas", he has fully, perfectly, bought us out.

And as the price or ransom paid was full, perfect, and sufficient in itself; so it was paid in our room, and upon our account: so saith the text, "By his being made a curse for us," the meaning is not, that Christ was made the very curse itself, changed into a curse; no more than when the word is said to be made flesh, the divine nature was converted into flesh, hut it assumed or took flesh; and so Christ took the curse upon himself; therefore it is said, 2 Corinthians 5:21. "He was made sin for us who knew no sin;" that is, our sin was imputed to our surety, and laid upon him for satisfaction. And so this word "huper" (for) implies a substitution of one, in the place and stead of another. Now the price being full, and paid in lieu of our sins, and thereupon we fully redeemed or delivered from the curse, it follows, as a fair and just deduction, that THE DEATH OF CHRIST; HAS MADE A FULL SATISFACTION TO GOD FOR ALL THE SINS OF HIS ELECT.

"He (to wit our surety, Christ) was oppressed, and he was afflicted," saith the prophet, Isaiah 52:7. It may be fitly rendered, (and the words will bear it without the least force) it was exacted, and answered. But how, being either way translated, it establisheth the satisfaction of Christ, may be seen in our learned Annotations on that place. So Colossians 1:14: "In whom we have 'apolutrosin dia tou haimatos', redemption through his blood, even the forgiveness of sin." Here we have the benefit, viz. redemption interpreted by way of opposition, "even the remission of sins;" and the matchless price that was laid down to purchase it, the blood of Christ. So again, Hebrews 9:12. "By his own blood he entered once into the holy place, having obtained 'aionian lutrosin', eternal redemption for us." Here is eternal redemption, the mercy purchased: his own blood, the price that procured it.

Now forasmuch as this doctrine of Christ's satisfaction is so necessary, weighty and comfortable in itself, and yet so much opposed and intricated by several enemies to it; the method I shall take for the clearing, establishing, and preparing it for use, shall be, FIRST, To open the nature of Christ's satisfaction, and shew what it is.

SECONDLY, To establish the truth of it, and prove that he made full satisfaction to God for all the sins of the elect. THIRDLY, To answer the most considerable objections made against it. And lastly, To apply it.

FIRST, What is the satisfaction of Christ, and what does it imply? I answer, satisfaction is the act of Christ, God-man, presenting himself as our surety in obedience to God and love to us; to do and to suffer all that the law required of us: thereby freeing us from the wrath and curse due to us for sins.

1. It is the act of God-man; no other was capable of giving satisfaction for an infinite wrong done to God. But by reason of the union of the two natures in his wonderful person, he could do it, and has done it for us. The human nature did what was necessary in its kind; it gave the matter of the sacrifice: the divine nature stamps the dignity and value upon it, which made it an adequate compensation: so that it was opus "Theandrikon", the act of God-man; yet so, that each nature retained its own properties, notwithstanding their joint influence into the effect. If the angels in heaven had laid down their lives, or if the blood of all the men in the world had been poured out by justice, this could never have satisfied, because that "axiosis", worth and value which this sacrifice has, would have still been wanting. "It was God that redeemed the church with his own blood," Acts 20:18. If God redeem with his own blood, he redeems as God-man, without any dispute.

2. If he satisfy God for us, he must present himself before God, as our surety, in our stead, as well as for our good; else his obedience had signified nothing to us; to this end he was "made under the law," Galatians 4:4 comes under the same obligation with us, and that as a surety, for so he is called, Hebrews 7:22. Indeed his obedience and sufferings could be exacted from him upon no other account. It was not for any thing he had done that he became a curse. It was prophesied of him, Daniel 9:26.

"The Messiah shall be cut off, but not for himself;" and being dead, the scriptures plainly assert it was for our sins, and upon our account: so 1 Corinthians 15:3. "Christ died for our sins, according to the scriptures." And it is well observed by our divines, who assert the vicegerency and substitution of Christ in his sufferings, that all those Greek particles which we translate (for) when applied to the sufferings of Christ do note the meritorious, deserving, procuring cause of those sufferings. So you find, Hebrews 10:12. "He offered one sacrifice 'huper hamartion', for sins." 1 Peter 3:18. "Christ once suffered, 'peri' for sins." Romans 4:25. "He was delivered, 'dia', for our offenses." Matthew 20:28: "He gave his life a ransom, 'anti', for many." And there are that confidently affirm this last particle is never used in any other sense in the whole book of God; as "an eye for an eye, a tooth for a tooth," i.e. one in lieu of another. Just as those whom the Greeks called "antipsuchoi", men that exchanged their lives, or gave life for life, staking down their own to deliver another's, as Philumene did for Aristides. And so the poet Virgil speaks: Si fratrem Pollux alterna morte redemit.

And indeed, this very consideration is that which supports the doctrine of imputation, the imputation of our sins to Christ, and the imputation of Christ's righteousness unto us, Romans 5:19. For how could our sins be laid on him, but as he stood in our stead? or his righteousness be imputed to us, but as he was our surety, performing it in our place; so that to deny Christ's sufferings in our stead, is to lose the corner-stone of our justification, and overthrow the very pillar which supports our faith, comfort and salvation. Indeed if this had not been, he would have been the righteous Lord, but not the Lord our righteousness, as he is stiled, Jeremiah 33:16. So that it was but a vain distinction, to say it was for our good, but not in our stead: for had he not been in our stead, we could not have had the good of it.

3. The internal moving cause of Christ's satisfaction for us, was his obedience to God, and love to us. That it was an act of obedience, is plain from Philippians 2:8. "He became obedient unto death, even the death of the cross." Now obedience respects a command, and each a command Christ received to die for us, as himself tells us, John 10:18.

"I lay down my life of myself; I have power to lay it down, and power to take it again: this commandment have I received of my Father." So that it was an act of obedience with respect to God, and yet a most free and spontaneous act with respect to himself. And that he was moved to it out of pity and love to us, himself assures us: Galatians 5:2. "Christ loved us, and gave himself for us an offering and a sacrifice to God." Upon this Paul sweetly reflected, Galatians 2:20. "Who loved me and gave himself for me." As the external moving cause was our misery, so the internal was his own love and pity for us.

4. The matter of Christ's satisfaction, was his active and passive obedience to all the law of God required. I know there are some that doubt whether Christ's active obedience have any place here, and so whether it he imputed as any part of our righteousness. It is confessed, that scripture most frequently mentions his passive obedience, as that which made the atonement, and procures our redemption, Matthew 20:28 and 26:28, Romans 3:24, 25 and elsewhere: but his passive obedience is never mentioned exclusively, as the sole cause, or matter of satisfaction. But in those places where it is mentioned by itself, it is put for his whole obedience, both active and passive, by an usual trope; and in other scriptures it is ascribed to both, as Galatians 4:4, he is said, "to be under the law, to redeem them that were under the law." Now his being "made under the law" to this end, cannot be restrained to his subjection to the curse of the law only, but to the commands of it also. So Romans 5:19.

"As by one man's disobedience, many were made sinners; so by the obedience of one, shall many be made righteous." It were a manifest injury to this text also, to restrain it to the passive obedience of Christ only. To be short, this twofold obedience of Christ, stands opposed to a twofold obligation that fallen man is under; the one to do what God requires, the other to suffer what he has threatened for disobedience. We owe him active obedience as his creatures, and passive obedience as his prisoners. Suitably to his double obligation, Christ comes under the commandment of the law, to fulfill it actively, Matthew 3:15, and under the malediction of the law, to satisfy it passively. And whereas it is objected by some, if he fulfilled the whole law for us by his active, what need then of his passive obedience? We reply, great need; because both these make up that one, entire, and complete obedience, by which God is satisfied, and we justified. It is a good rule of Alsted, obedientia Christi est una copulativa; the whole obedience of Christ, both active and passive, make up one entire perfect obedience; and therefore there is no reason why one particle, either of the one, or of the other, should be excluded.

5. The effect and fruit of this his satisfaction, is our freedom, ransom, or deliverance from the wrath and curse due to us for our sins. Such was the dignity, value, and completeness of Christ's satisfactions, that in strict justice it merited our redemption and full deliverance; not only a possibility that we might be redeemed and pardoned, but a right whereby to be so, as the learned Dr. Twiss judiciously argues. If he be made a curse for us, we must then be redeemed from the curse, according to justice; so the apostle argues, Romans 3:25, 56. "Whom God has set forth to be a propitiation, through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time, his righteousness, that God might be just, and the justifier of him that believeth in Jesus."

Mark the design and end of God in exacting satisfaction from Christ, it was to declare his righteousness in the remission of sin to believers; and lest we should lose the emphatical word, he doubles it, to declare, I say, his righteousness. Every one can see how his mercy is declared in remission: but he would have us take notice, that his justification of believers is an act of justice; and that God, as he is a just God, cannot condemn the believer, since Christ has satisfied his debts. This attribute seems to be the main bar against remission; but now it is become the very ground and reason why God remits. Oh how comfortable a text is this! Doth Satan or conscience set forth thy sin in all its discouraging circumstances and aggravations? God has set forth Christ to be a propitiation. Must justice be manifested, satisfied and glorified? So it is in the death of Christ, ten thousand times more than ever it could in thy damnation. Thus you have a brief account of the satisfaction made by Jesus Christ.

SECONDLY, We shall gather up all that has been said to establish the truth of Christ's satisfaction; proving the reality of it, that it is not an improper, catachrestical, fictitious satisfaction, by divine acceptilation, as some have very diminutively called it; but real, proper, and full, and as such accepted by God. For his blood is the stood of a Surety, Hebrews 7:22, who came under the same obligations of the law with us, Galatians 4:4. and though he had no sin of his own, yet standing before God as our Surety, the iniquities of us all were laid upon him, Isaiah 53:6. and from him did the Lord, with great severity, exact satisfaction for our sins, Romans 8:32, and punish them upon his soul, Matthew 27:46, and upon his body, Acts 2:23. and with this obedience of his Son, is fully pleased and satisfied, Ephesians 5:2. and has in token thereof raised him from the dead, and set him at his own right hand, 1 Timothy 3:16. and for his righteousness-sake acquitted and discharged believers, who shall never more come into condemnation, Romans 8:1, 34. All this is plain in scripture; and our faith in the satisfaction of Christ, is not built on the wisdom of man, but the everlasting sealed truth of God: yet such is the perverse nature of man, and the pride of his heart, that whilst he should be humbly adoring the grace of God, in providing such a Surety for us, he is found accusing the justice, and diminishing the mercy of God, and raising all the objections which Satan and his own heart can invent, to overturn that blessed foundation upon which God has built up his own honor, and his people's salvation.

THIRDLY, In the next place, therefore, we shall reject those doctrines, and remove the principal of those objections that are found militating against the satisfaction of Christ.

And, in the first place, we reject with deep abhorrence that doctrine, which ascribes to man any power, in whole, or in part, to satisfy God for his own, or other men's sins. This, no mere creature can do by active obedience, were it so complete that he could never sin in thought, word, or deed, any more, but live the most holy life that ever any lived: for all this would be no more than his duty as a creature, Luke 17:10, and so can be no satisfaction for what he is by nature, or has done against God as a sinner. Nor yet by suffering; for we have offended an infinite God, and can never satisfy him by our finite sufferings.

We also, with like detestation, reject that doctrine which makes the satisfaction of Christ either impossible, or fictitious, and inconsistent with grace, in the free pardon of sin. Many are the cavils raised against Christ's satisfaction; the principal are such as these that follow: Objection The doctrine of Christ's satisfaction is absurd, for Christ (say we) is God; if so then, God satisfied himself, than which what can be more absurd to imagine? Solution I answer, God cannot properly be said to satisfy himself for that would be the same thing as to pardon, simply, without any satisfaction. But there is a twofold consideration of Christ; one in respect of his Essence and Divine Nature, in which sense he is the object both of the offense, and of the satisfaction made for it. Another in respect of his person and economy, or office; in which sense he properly satisfies God, being in respect of his manhood another, and inferior to God, John 14:28.

The blood of the man Christ Jesus is the matter of the satisfaction, the Divine Nature dignifies it, and makes it of infinite value. A certain family had committed treason against the king, and are all under the condemnation of the law for it' the king's son moved with pity and love, resolves to satisfy the law, and yet save the family; in order whereunto he marries a daughter of the family, whereby her blood becomes royal blood, and worth the blood of the whole family whence she sprang; this princess is by her husband executed in the room of the rest. In this case the king satisfies not himself for the wrong, but is satisfied by the death of another, equivalent in worth to the blood of them all. This similitude answers not to all the particulars, as indeed nothing in nature does, or can; but it only shows what it was that satisfied God, and how it became so satisfactory.

Objection. If Christ satisfied by paying our debt, then he should have endured eternal torments; for so we should, and the damned shall.

Solution. We must distinguish betwixt what is essential, and what is accidental in punishment. The primary intent of the law is reparation and satisfaction; he that can make it at one entire payment (as Christ could and did) ought to be discharged. He that cannot (as no mere creature can) ought to lie forever, as the damned do, under sufferings.

Objection. If God will be satisfied for our sins before he pardon them, how then is pardon an act of grace.

Solution. Pardon could not be an act of pure grace, if God received satisfaction from us; but if he pardon us upon the satisfaction received from Christ, though it be of debt to him, it is of grace to us: for it was grace to admit a Surety to satisfy, more grace to provide him, and most of all to apply his satisfaction to us, by uniting us to Christ, as he has done.

Objection. But God loved us before Christ died for us; for it was the love of God to the world that moved him to give his only-begotten Son. Could God love us, and yet not be reconciled and satisfied? Solution. God's complacent love is indeed inconsistent with an unreconciled state: He is reconciled to every one he so loves. But his benevolent love, consisting in his purpose of good, may be before actual reconciliation and satisfaction.

Objection. Temporal death, as well as eternal, is a part of the curse, if Christ have fully satisfied by bearing the curse for us, how is it, that those for whom he bare it, die as well as others? Solution. As temporal death is a penal evil, and part of the curse, so God inflicts it not upon believers; but they must die for other ends, viz. to be made perfectly happy in a more full and immediate enjoyment of God, than they can have in the body: and so, death is theirs by way of privilege, 1 Corinthians 3:22. They are not death's by way of punishment. The same may be said of all the afflictions with which God, for gracious ends, now exercises his reconciled ones. Thus much may suffice to establish this great truth.

Inference 1. If the death of Christ was that which satisfied God for all the sins of the elect, then certainly there is an infinite evil in sin, since it cannot be expiated but by an infinite satisfaction. Fools make a mock at sin, and there are but few souls in the world that are duly sensible of, and affected with its evil; but certainly, if God should damn thee to all eternity, thy eternal sufferings could not satisfy for the evil that is in one vain thought. It may be you may think this is harsh and severe, that God should hold his creatures under everlasting sufferings for sin, and never be satisfied with them any more. But when you have well considered, that the object against whom you sin, is the infinite blessed God, which derives an infinite evil to the sin committed against him; and when you consider how God dealt with the angels that fell, for one sin, and that but of the mind; (for having no bodily organs, they could commit nothing externally against God:) you will alter your minds about it. Oh the depth of the evil of sin! If ever you will see how great and horrid an evil sin is, measure it in your thoughts, either by the infinite holiness and excellency of God, who is wronged by it; or by the infinite sufferings of Christ, who died to satisfy for it; and then you will have deeper apprehensions of the evil of sin.

Inference 2. If the death of Christ satisfied God, and thereby redeemed the elect from the curse: then the redemption of souls is costly; souls are dear things, and of great value with God.

"Ye know, (says the apostle,) that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation, received by tradition; but with the precious blood of the Son of God, as of a lamb without spot," 1 Peter 1:18, 19.

Only the blood of God is found an equivalent price for the redemption of souls. Gold and silver may redeem from Turkish, but not from hellish bondage. The whole creation sold to the utmost worth of it, is not a value for the redemption of one soul. Souls are very dear; he that paid for them found them so: yet how cheaply do sinners sell their souls, as if they were but low priced commodities! but you that sell your souls cheap, will buy repentance dear.

Inference 3. If Christ's death satisfied God for our sins, how unparalleled is the love of Christ to poor sinners! It is much to pay a pecuniary debt to free another, but who will pay his own blood for another? We have a noted instance of Zaleucus, that famous Locrensian lawgiver, who decreed, that whoever was convicted of adultery, should have both his eyes put out. It so fell out that his own son was brought before him for that crime: hereupon the people interposing, made suit for his pardon. At length the father, partly overcome by their importunities, and not unwilling to show what lawful favor he might to his son, he first put out one of his own eyes, and then one of his son's; and so shewed himself both a merciful father, and a just lawgiver; so tempering mercy with justice, that both the law was satisfied, and his son spared. This is written by the historian as an instance of singular love in his father, to pay one half of the penalty for his son. But Christ did not divide, and share in the penalty with us, but bare it all. Zaleucus did it for his son, who was dear to him; Christ did it for enemies, that were fighting and rebelling against him. Romans 5:8, "While we were yet sinners, Christ died for us." "Oh would to God (said a holy one) I could cause paper and ink to speak the worth and excellency, the high and loud praises of our brother ransomer! Oh the ransomer needs not my report; but Oh if he would take it, and make use of it! I should be happy if I had an errand to this world but for some few years, to spread proclamations, and out-cries, and love-letters of the highness (the highness evermore) of the ransomer, whose clothes were wet, and dyed in blood; howbeit, that after that, my soul and body should go back to their mother nothing."

Inference 4. If Christ by dying, has made full satisfaction, then God is no loser in pardoning the greatest of sinners that believe in Jesus; and consequently his justice can be no bar to their justification and salvation. He is just to forgive us our sins, 1 John 1:9. What an argument is here for a poor believer to plead with God! Lord, if thou save me by Jesus Christ, thy justice will be fully satisfied at one full payment; but if thou damn me, and require satisfaction at my hands, thou canst never receive it: I shall make but a dribbling payment, though I lie in hell to eternity, and shall still be infinitely behind with thee. Is it not more for thy glory to receive it from Christ's hand, than to require it at mine? One drop of his blood is more worth than all my polluted blood. Oh how satisfying a thing is this to the conscience of a poor sinner that is objecting the multitude, aggravations, and amazing circumstances, of his sins, against the possibility of their being pardoned! Can such a sinner as I be forgiven? Yes, if thou believest in Jesus, thou mayest; for so God will lose nothing in pardoning the greatest transgressors: "Let Israel hope in the Lord; for with the Lord there is mercy, and with him is plenteous redemption," Psalm 130:7, i.e. a large stock of merit lying by him in the blood of Christ, to pay him for all that you have done against him.

Inference 5. Lastly, If Christ has made such a full satisfaction as you have heard, How much is it the concernment of every soul to abandon all thoughts of satisfying God for his own sins and retake himself to the blood of Christ, the ransomer, by faith, that in that blood they may be pardoned? It would grieve one's heart to see how many poor creatures are drudging and tugging at a task of repentance, and revenge upon themselves, and reformation, and obedience, to satisfy God for what they have done against him: And alas! it cannot be, they do but lose their labor, could they swelter their very hearts out, weep till they can weep no more, cry till their throats be parched, alas, they can never recompence God for one vain thought; for such is the severity of the law, that when it is once offended, it will never be made amends again by all that we can do: it will not discharge the sinner, for all the sorrow in the world. Indeed, if a man be in Christ, sorrow for sin is something, and renewed obedience is something; God looks upon them favourably, and accepts them graciously in Christ: but out of him they signify no more than the intreaties and cries of a condemned malefactor, to reverse the legal sentence of the judge. You may toil all the days of your life, and at night go to bed without a candle.

To that sense that scripture sounds, Isaiah 1:11: "Behold, all ye that kindle a fire, that compass yourselves about with sparks; walk in the light of your fire, and in the sparks that you have kindled: This shall ye have of mine hand, ye shall lie down in sorrow." By fire, and the light of it, some understand the sparkling pleasures of this life, and the sensitive joys of the creatures: but generally it is taken for our own natural righteousness, and all acts of duties, in order to our justification by them before God. And so it stands opposed to that faith of recumbence spoken of in the verse before. By their compassing themselves about with these sparks, understand their dependence on these their duties, and glorying in them. But see the fatal issue, Ye shall lie down in sorrow, that shall be your recompence from the hand of the Lord that is all the thanks and reward you must expect from him, for slighting Christ's, and preferring your own righteousness before his. Reader, be convinced, that one act of faith in the Lord Jesus pleases God more than all the obedience, repentance, and strivings to obey the law, through thy whole life, can do.

And thus you have the first special fruits of Christ's priesthood, in the full satisfaction of God, for all the sins of believers.

Discourse 15. OF THE BLESSED INHERITANCE PURCHASED BY THE OBLATION OF CHRIST, BEING THE SECOND EFFECT OR FRUIT OF HIS PRIESTHOOD

But when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons. Galatians 4:4, 5.

This scripture gives us an account of a double fruit of Christ's death, viz. the payment of our debt, and the purchase of our inheritance.

1. The payment of our debt, expressed by our redemption, or buying us out from the obligation and curse of the law, which has been discoursed in the last exercise.

2. The purchase of an inheritance for those redeemed ones, expressed here by their receiving the adoption of sons, which is to be our present subject.

Adoption is either civil, or divine. Of the first, the civil law gives this definition: that