for our righteousnesses but for thy great mercies That is an improving aright of Christs intercession not to pray directly to him as a distinct party but to pray for mercy upon the account of his Intercession For what is for mercies sake in the latter is for the Lords sake in the former viz. because by him and by vertue of his Intercession mercy comes out unto us And this is a main use to be made of Christs Intercession to wit to have upon that ground an expectation of a hearing or to found our expectation of a hearing on that account and let it bear the weight of it as well it can 3. The right improvement of Christs Intercession hath this act of Faith That although there seem to be many difficulties and long off puting yet Faith upon the account of his Intercession will continue it's expectation of a hearing and it's looking for of what the person hath sought and stands in need of whatever cross dispensations thwart it's expectâ—tion and whatever signes of anger appear in the way of it's obtaining it waiâ—s on for all that Though Jonah be in the belly of the Wâ—ale and the weids wrapped about his head yet will he look towards his holy Temple So though a Soul have no life nor sense no inward â—â—isting nor arguments in the mouth yet acting on Christs Intercâ—ssion by Faith it will not leave nor give over it's suite considering that though it hath no ground of expectation of good from it self yet from Christs Intercessiâ—n it hath which is the improvement of that Heb. 7.25 He is able to save to the uttermost all that come unto God through him c. If there were never so strong objections from unbelief and carnal reason and if it should be suggested ye have such and sâ—ch difficulties that cannot be overcome lying in the way of your Salvation and there is nothing in you concurring to make out your Salvation yet Faith sayes He is able to save to the uttermost or as the word iâ— he can save to the full or to the yond mosâ—â— and what is the ground because he ever lives to make intercession And this is the main thing to be taken notice of in improving of his Intercession when the sinner hath presented his suit or request to God through the Mediator to get his mind quieted on the account of Christs Intercession that it shall be answered even as a man who having a Cause to plead and geting an able Advocat who sayes to him I will warrand your cause quiets himself because of his undertaking So proportionably there is a weight laid on Christs Intercession by Faiths lippening to him which maketh the Soul to be without anxiety And this continued act of Faith doth not at all foâ—ter sin but strengtheneth rather to oppose sin quiets the mind and makes more humble and keeps a tranquillity in the Soul in bands as well as in liberty because it layes the weight of it's coming speed with God not on iâ—'s own argumenting but on the Mediators Intercession For as we shew from Revel 8. The prayerâ— of all Saints go up from his censer the weakest as well as the strongest because it 's his incense that makes them savoury 4. There is an improvement of Christs Intercession when any thing is obtained whether it be a mercy in preventing such and such a stroak or the bestowing of such and such a favour and that is when Faith derives not that mercy from nor attributs it to it 's own praying though it did pray and pray somewhat seriously but derives it from and attributs it to the vertue and efficacy of Christs Intercession and counts it self obliged to that as the rise of all the persons good and again by him returning thanks to God for it And this is a little proof of improving Christs Intercession Sometime when we want what we would have and are restrained we will improve all means to obtain yet when we have obtained there is but little acknowledgment of him therein which acknowledgment is our duty insinuat John 14.13 14. Whatsoever ye ask in my name I will do that the Father may be glorified in the Son And in this sense we ought to walk in the use of every mercy as beâ—â—iâ—g the acknowledgment of Câ—â—ists Intercession and to be affected with love to God and should withal have a new impression of it's obligation to be forthcoming for God upon the account of his Intercession Whereas the most part of foâ—k take their mercies and think not themselves to be in his common for them neither do they own him with thankful acknowledgment of them when they have gotten them even as a man who had gotten a favour through the mediation of another and should forget him would be very ingrate The making use of Christs Intercession in this respect is the improving of it for the awaking of our thankfulnâ—ss and the confirming of our obligation to him If we look through our life is there any day or hour but we will need something and be injoying something and the improving Christs Intercession thus would make the thoughts of Christ always fresh and lovely to us but we seek and get and enjoy as if a Mediator were not in heaven but as we acknowledge him in praying to him when we have need so when any thing is gotten we should acknowledge that we have received it and do enjoy it on the account of his Intercession who obtained it for us 3dly We said That this may be illustrat by similitudes And there are these Three whereby it may be illustrat The 1. is if we may call it a similitude the comparing of the use-making of his Intercession with the use-making of his Satisfaction wherein there is a resemblance we make use of his Satisfaction when we are convinced of our natural sinfulnesse and enimity and that we cannot make our own peace our selves yet hearing of his Satisfaction and having an offer of it and believing that His able to do our turn we hazard 〈◊〉 that ground to close with God in the Covenant And through the sense of peace come not for a long time yet we with confidence wait for it because the ground we lean on for it cannot fail proportionably to this we 〈◊〉 use of Christs Intercession when under a challenge we are convinced of a 〈◊〉 and daâ— not approach to God yet hearing tell that there is an Intercessouâ— in heaven who will undertake for them that imploy him we hazard confidently on that ground to propose our suits unto God and notwithstanding of difficulties expect and wait for an answer It may be Objected here that it seems there is no difference betwixt the improving of his Satisfaction and the improving of his Intercession Answer There is no difference in respect of the things fought nor in respect of the acts of Faith whereby we make use of the one and of the other nor in respect of the grounds whereupon
to God I shall only say further here that though we cannot tell how he interceeds to satisfie our selves fully yet this is clearly held forth to us that whatsoever is needful by his being in heaven we may confidently expect it will be performed from the man Christ from him who is God-man in one Person and so his Intercession with the Father is his actual procuring and doing such a thing and that not as God simply but as Mediator Therefore these two words are put in the forecited expressions Whatsoever ye ask in my name I will do it that the Father may be glorified in the Son and whâ—m the Father will send in my name That is by vertue of my procurement by vertue of my Sacrifice and Intercession and the sending of the Comforter shews that it is performed by him that is God-man out of the respect he hath to his members and on the account of his Office which he pursues for their edification And so there is enough to answer the question and abounding consolation to his people which is the next Ufe Use 2. To shew the notable consolatioon that flows from this part of Christs Office O! What savourinesse and unsearchable riches are in this part of his name That our Lord Jesus as Intercessour appeares in the presence of God for us We shall speak here to these Five things 1. Wherein this is comfortable or to the extent of it 2. To the advantages that follow on it 3. To the grounds of this consolation which are confirmations of it 4. To this at what times and particular occasions the People of God may and ought in a special manner to make use of and comfort themselves in it And 5. on what terms this consolation is allowed that they grow not vain and proud of it For the First Our Lords Intercession gives a Fourfold extent of consolation that makes it wonderful 1. In it's universality as to the persons to whom it 's extended Not indeed to all men in the World but to all that will make use of it And though it were simply of universal extent to all men in the world yet it would comfort none but such as made use of it And that vanity of the Arminians that extends Christs Death and Intercession to all can truly say no more for so in comfort for they are forced to say that Christ died and intended his death for many that will never get good of him but we say all that he intended should get good of his death do get the intended good of it yea we say that whoever will make use of him shall get good both of his Death and of his Intercession So Heb. 7.25 He is able to save to the uttermost all that come unto God through him Though the cause seemed to be desperat and the sentence pronounced Cursed is he that continues not in all things written in the law yet he is able to save them Therefore 1 John 2.2 It 's said If any man sin O! strange word We have an Advocat what an Advocat for any man yea for any man that will make use of him For as we shew before though it 's true that his Intercession is bounded to his Elect yet it 's as true that he refuses no cause that is honestly given him to plead If any man sin we have an advocat He will not say to such poor Souls I will not be for you I have done all that I may but it is gone against me neither will he prig to say so with you he will not say I will have this or that ere I undertake your cause for you but if any man sin If any man see his need and will imploy him whether he be a great man or mean man whether he be poor or rich bound or free whether he be an old sinner that his lived long in security hypocrisie or prophanity or be a sitten up professour whether he be young or old If any of you all that are here will come to him he will not refuse to be imployed by you By him therefore as the Apostle exhorts Heb. 1â— 15 let us offer praise to God continually And as praise so the sacrifices of other duties and they shall be accepted as the offer oâ— the Gospel runs on an universality and excludes none but these that by their unbelief exclude themselves So his Intercession runs on an universality If any man sin and will imploy him he is an Advocat at hand And seing it is Christ and Christ as Intercessour for transgressours that we are speaking of as the ground of Sinners consolation let me in passing desire you to remember that he is pointing at you men and women and if there be any of you that have a broken cause to plead any debt that ye would fain be fred of any Sin to be pardoned or your peace to be made with God here is an Advocat and the very best offering himself to be imployed Such an Advocat as said John 11. I thank thee Father for that I know thou hearest me alwayes This was true while he was on earth and will be true to the end of the world 2. The extent of this consolation appears in respect of all cases as his Intercession secluds no person that wil make use of him so it secluds no case though it looked like a lost cause and though the conscience had pronunced the Sentence God is greater then the Conscience and can louse from it though the Act were past in the Law he can cancel it And here comes in the triumph Rom. 8.33 34. Who shall lay any thing to the charge of Gods elect it is God that justifies Will the Devil the Law the Conscience or any thing lay ought to the charge of the man whom God justifies No why so It is Christ that died But that is not all alas may the Soul say How will I get good of Christs death I cannot apply it and make use of it He answers that He is also risen again and sitten down at the right hand of God and there maketh intercession for us to wit that his purchase may be applyed and there needs no more ye will get no more ye can seek no more and that closes the triumph There is no sin before nor after Conversion no sin of ignorance no sin against light no enemy no tentation whatever it be but that word answers all Who can lay any thing to the charge of Gods elect Where Christ takes the sinners case in hand who will stand up against him he is too strong a partie If Satan stand at the High Priests hand it 's the Lord that rebukes him Zach. 3. That as it were boasts him from the bar 3. The extent of this consolation appears in respect of the degree and hight of the perfection of the Salvation that comes by Christs Intercession to all that make use of him in all cases Heb. 7.25 He is able to save to the uttermost
a Marriage contract especially when it 's so full free and rich on the Proposer and Suiters part but either that Folk think it is not fit for them or that they think nothing of it at all and this is it that hinders closing with Christ Matth. 22. They made light of it and went away c. and Psal 81. My people would not hearken to my voice and Israel would none of me 2. When any thing is made equal to Christ much more when any thing is preferred to him he is undervalued and not esteemed of when he gets little or none of Folks care and labour little of their time little of their love and delight few or none of their thoughts c. but they are quite carried away after other things for where the treasure is there the heart will be also and were Christ our Treasure and precious in our esteem our Hearts would be more set on him but it 's strange sad and even astonishing to think how little our Spirits are exercised with the thoughts of Christ how little they are taken up with longing for him and delighting in him and yet we will think that we esteem him 3. Our Lord is undervalued when he is not made use of and imployed and lippened to as an able and sufficient Saviour If there be a learned and skilful Physician in a City in all or most Diseases or an able Lawyer to plead all Causes if Folk have Diseases to be cured and Causes to be pleaded and yet do not imploy such a Physician or such a Lawyer but go to some other though far less skilful and able they undervalue him It is even so here when Folks have many Sins and they seek not to him for Pardon many not only Temporal wants but also and mainly many Spiritual wants and do not acknowledge him in them neither seek to him for supply of them many predominant Evils and they seek not to him to mortifie them many Snares and Temptations and they do not make use of him to prevent and lead them by them and many Spiritual Causes to be pleaded before God or at his Bar and they do not imploy him as Advocate to plead for them 4. He is undervalued when Folk think not themselves happy enough in him nor sicker enough in bargaining with him and when he doth not satisfie and fully content them as if he were yea and nay and as if all the promises were not yea and amen in him when he is not credited intirely and rested upon he is not esteemed of hence he complains John 5. Ye will not come to me that ye might have life and Matth. 23. How often would I have gathered you and ye would not he would to say so with reverence fain do them a good turn but they will not lippen to him O! how much undervaluing of Christ is there even among believers when they hold and draw with him intertain jealousies and suspitions of him scarcely credit him and when they do at any time credit him are in a manner ready to take back their word again How often are Creature-comforts overvalued by them And how often are the consolations of God small with them These and many other wayes are they even they in some considerable measure and degree guilty of undervaluing of Christ Use 2. Take with this sin acknowledge and seek pardon for it It were a good token of some tenderness to be mourning for enmity against Christ and for undervaluing of him as well as for Drunkenness Fornication Theft or any other gross sin And where that gracious and right mourning that is spoken of Zech. 12.10 comes it will be in special for this undervaluing of Christ to the hight of piercing of him We would ask any of you that think ye repent if this sin of slighting him hath pierced you as it did these Acts 2 It may be some think themselves so cleanly and perfect that they have not many sins to mourn for O! dreadful mistake But though ye had no more is not this enough that ever there should have been enmity in your bosome at Christ And should not this prick you at the very heart that ever ye should have so undervalued him But readily they that see fewest sins in themselves will see and take with least of this sin Use 3. It serves to be a warning to all men in nature to consider what their condition is Do ye that have this enmity and are undervaluers of Christ know what is in your hearts And do ye consider what posture ye will be found in if Grace make not a change in the day of Christ ye will be found amongst these despisers and haters that would not have him to reign over them How will you dar to appear or in what posture will ye appear before him when he whom ye despised shall come in the glory of his Father with all the holy Angels with him and shall sit upon the Throne of his glory And yet appear ye must How will the conscience then gnaw and the heart be affrighted How will challenges waken yea sting and prick you on this ground that the Son of God the Heir of all things the Lord of lords and King of kings who proposed Marriage to you was undervalued and Marriage with him made light of and that a thing of nought was put in his room and place Will not this be a horrible challenge in that day And if ye would consider what will be their posture that mocked and buffetted him and plucked off his hair that nodded with the head and cryed Aha and bade him come down from the Cross that did scourge him and hang him up upon the Cross betwixt two Thieves Such a posture will all of you be in who have despised and disesteemed him ye will meet with that same sad sentence Bring out these mine enemies that would not that I should reign ever them and slay them before me O! what a strange punishment suppose ye will that be when the Saviour of sinners shall stand by and look on till he see vengeance execute on sinners that despised him Think on it for there is such a day coming when ye will all appear before him and when your reckonings will be cast up suffer not your selves to be cheated into an opinion that it will be accounted a little sin to be found under this guilt of despising Christ and let not one of you put it off himself and over upon another they will be found despisers of him that would never let it light nay even many that have Preached him and that would have been angry at prophanity in others as may be gathered from Mat. 7.22 The 4. Use serves to commend this to you as a piece of your duty to study to know Christ and to have the suitable impression of Christ and of his worth as the great mean contributive to the bringing you to credit him and believe on him and to the
saying Psal 40. Lo I come in the volume of thy book it is written of me I delight to do thy will O God 3. It leads to a stayed look of Gods Holiness Justice and Goodness in exacting satisfaction of his own Son and in accepting of that satisfaction 4. It gives a right view of the way of grace and leads in to see it to be a most real thing God the offended Party accepting of the price and Christ paying it Thus the Believers Faith gets a sight of Christ satisfying as if he saw his own debt satisfied by himself It sees him undergoing the curse and justice inflicting it on him that the Believer may go free The Use is to shew the necessity of studying the well-grounded application of Christs sufferings as for us much of the reason why Christ is not more prâ—zed lies here that he is not looked on as paying our debt otherwise when challenges of the Law and of Justice take hold on the Soul if Christ were seen interposing and saying A body hast thou prepared unto me And if Justice were seen exacting Christ performing and God accepting his satisfaction and that in sign and token that Justice is satisfied he is raised from the dead justified in the Spirit and is entered in possession of Glory as Believers fore-runner in their name it would afford precious and lovely thoughts of Jesus Christ and humbling thoughts of our selves Therefore there is a necessity if we would consider his sufferings aright and prize and esteem him that we endeavour to make particular application of them to our selves on good grounds 2. Upon the other hand know ye who have no ground to make this application that ye cannot esteem aright of him or his sufferings nor of the grace that shined in them because ye have no title to nor can while such have any clearness of interest in them 3. For you that would fain have a high esteem of Christ and yet are all your days casting at this foundation never think nor expect to win rightly to esteem of him so long as ye scarr to make application of his purchase And therefore that ye may love and praise him and esteem rightly of him labour to come up to the making of this application on solid and approved grounds 4. More particularly from this part of the aggravation Yet we esteemed him stricken smitten of God and afflicted We have a fourfold confirmation of truth or four precious truths confirmed 1. That our Lord Jesus in his sufferings did really suffer and was really brought low in his sufferings so as on-lookers thought him a most despicable man and one that was stricken and smitten of God and â—fflicted Of this we spoke on the beginning of the 4. verse 2. We have here an evidence of the exceeding great freeness of grace and of the love of Christ in his sufferings in so far as he bare their sorrows and payed their debt that counted him smitten There was no good thing in us to deserve or procure his sufferings But most freely he under-went these sufferings and undertook our debt Rom. 5.8 God commends his love towards us in that while we were yet sinners Christ died for us And v. 10. While we were yet enemies we were reconciled by the death of his Son Can there be a greater proof of infinite and free love then appears in our Lords sufferings There was not only no merit on our side but on the contrary despising rejâ—cting being ashamed of him reproaching him kicking against him and rubbing of affâ—onts on him Paul and others having their hands hot in his blood Use 1. Consider here behold and wonder at the free love of God and rich condescending love of Christ he stands not at the Barr and prays for them that were praying him to pray for them But as it is in the end of the Chapter it was for transgressours It was even for some of them that were seeking to take away the life of the Prince of Life and for other transgressours 2. Know that in them to whom the benefite of Christs death is applied there is no more worth then there is in others who do not share of the benefite of it It 's the opinion not only of Hereticks but some way of many ignorant Professors That these for whom Christ died were better then others But here we see a proof of the contrary He dies for them that accounted him smitten of God And this he doth for two reasons 1. To shew the riches and freedom of his grace that could overcome mans evil and malice and outreach the hight of the desperat wickedness that is in man and that that stands not to speak so on stepping-stones but comes over the greatest gulfs of sin and enmity in the creature 2. To comfort encourage his followers when engaged to him against and out over their grossest failings and greatest miscarriages He that loved them when they were despising and rejecting him and spitting in a manner in his very face Will he now give up with them when they have some love to him for this or that corrupâ—ion that stirreth or breaketh forth in them Thus the Apostle reasons Rom. 5.10 If when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life We were enemies when Christ gave himself for us but thorow grace we are somewhat better now Enmity and despite in us was then at an hight now it is weakned restrained and in some measure mortified And if while we were at the hâ—ght of enmity against him he died for us to reconcile us to God How much more now being reconciled may we expect peace and safetie and all the benefits of his purchase thorow him Thus there is a notable consolation from this bent of malice that was sometime in us compared with the victory that grace hath now gotten over it and the gradation is alwayes comfortable to wit that these lusts that once did reign and were without any gracious opposition made to them or any protestation entered against them prevailing it may be publickly are now opposed and protested against And if Christ stood not on the greater will he stand on the lesser And our Lord allows this sort of reasoning so much the more that he may thereby strongly engage the heart of the believer against sin and to the admiring of grace and withall to the serious study of holiness 3 It serves to let you know how much ye Believers are engaged and obliged to Grace and what thanks you owe to it 1. Look to what satisfies for your debt ye pay not one farthing of it our Lord Jesus payed all 2. Look to the moving cause it 's to be attributed to nothing in you but altogether to free grace Some poor Dyvour may by his pleading prevail with an able and pitiful-hearted man to pay his debt But there was no such externally moving cause in you
counsel and fore knowledge of God ye have taken and by wicked hands have crucified and slain The Lords hand was supream in the businesse and we may gather the Supream and Soveraign Iâ—fluence of the Lords hand in these three respects in Christs Pufferings 1. In respect of His appointing them It was concluded in the Counsel of God what He should Suffer what should be the Price that Jehovah would have and the Sâ—crifice that he would accept of from His hand 2. In respect of the Ordering and Over-ruling of His Sufferings when it came to the execution of His Ancient Decree He who governs all the Counsells Thoughts and Actions of Men did in a special manner govern and over-rule the Sufferings of the Mediator though wicked men were following their own designe and were stirred and acted by the Devil who is said to have put it into the heart of Judas to betray Christ yet God had the ordering of all who should betray Him what death He should die how He should de pierced and yet not a bone of Him broken 3. In respect of His having had a hand actively in them and as he was the chief Partie that pursued Christ it was He that was exacting the Elects Debt of Him therefore the Lord looks over Pilat and Herod to Him and sayes to Pilat thou couldest have no power over me except it were given thee from above and to His Father Father take this cup from me and my God my God wby hast thou forsaken me He was pursued as standing Cautioner in our room in which respect it is said Rom. 8. He that spared not his own Son He spared Him not when He cryed but would have Him drinking out the Cup and Zach. 13.7 Awake O sword against my shepherd and against the man that is my fellow smite the shepherd The Message comes from Him and He gives the Sword a charge and orders it to smite Him In all which respects it 's said The Lord bruised him and he hath put him to grief It was this more then Sword or Naills or Speir or Whipe that made Him cry out another and a higher hand brought his sinless Soul to more bitterness then all the Sufferings He endured from Men. Use This leads us in to the vendicating of the Soveraign and Holy Providence of God in that wherein Men have a most sinful hand and are most unexcusable though Judas that bettayed and Pilat that condemned the Innocent Son of God acted most sinfully yet the Lord himself hath an active over-ruling Hand in carring on His own design and what Judas and Pilat with other wicked Men did was so far from being by guess that they were the executions of His Ancient Decrees and He is most Pure and Spotless in venting and manifesting Grace Holiness and Justice when men were venting their Corruptions Impiety and Injustice most Therefore the Holy Providence of God mixeth n more as to any sinless participation with mens sin in their sinfull and wicked actings than the Covenant of Redemption mixed it self with the sinfulnesse of them that crucified Christ Nay this is a principal Diamond in His Crown that He cannot only govern all the natural second Causes that are in the World in their several Courses and Actings and order them to His own glory but even Devils and wicked Men and Hypocrites their most corrupt and abominable Actions and make them infrustrably subservient to the promoving of His own holy ends and purposes and yet be free of their sin for which they shall count to Him And as it was no excuse to Judas nor to Pilat that they did what before was decreed of God so it shall be no excuse to any Man in a sinful course that God hath a hand in every thing that comes to passe who yet is just and holy in all It may also stay our hearts when the Devil and his Instruments as it were are runing mad that they can do no more then what God permits â—ay some way commissionateth them to do The Devil could not so much as touch a tail of one of Job's sheep without leave â—sked and given O! the deepth both of the knowledge and of the wisdom of God how unsearchable are his wayes and his judgments pasi finding out 3. As we may see here the concurrence of the Persons of the blessed Trinity Father Son and holy Ghost the concurrence of Jehovah with the Mediator for carrying on the same design the work of Mans Redemption for it pleased them all So taking the Lord Jehovah essentially as comprehending all the three Persons we may Observe That the Lord is well willed to and hath delight in prosecuting the work of Redemption though even to the bruising of the second Person of the God-head considered as became Man and Mediator not that He delighted in the Sufferings as such of His Innocent Son for he affects not willingly the children of men but considering the end and the effects that were to follow to wit the Seed that He should beget ro Eternal Life and the Captives whom He was to redeem In that respect it was not only against His will but it pleased Him well or as the word is in the New Testament It was his good pleasure alluding as â—â—is like to this of the Prophet Hence when Christ speaks of the work of Redemption He calleth it the Fathers will and work the Fathers will when He sayes I came not to do my own will but the will of him that sent me The Fathers work while He sayes I have finished the work thou gavest me to do And here it is called His pleasure for there was nothing without Himself to move Him to it when He might have suffered all fallen Mankind to lye still in their forlorne condition It pleased Him to give His Son of His own good will to redeem several of them Use If we put these Doctrines together they affoord us wonderful matter of Consolation 1. That we have an able Saviour that hath given a sufficient ransome for us a price that cannot be overvalued 2. A willing Mediator that gave himself no man took His Life from Him but He laid it down of Himself and took it up again 3. A willing Jehovah contriving and taking pleasure in contriving the Redemption of Elect Sinners through the Death of His own Son Which reproves and gives check to the wonderfully strange mistakes that are often found with some poor Souls concerning the way of Peace as some will be ready to say if Câ—rist were as willing to take me as I am to take Him as willing to welcome me as I am to come to Him But is not this a proof of His willingnesse that He was content to be bruised and put to grief about the work of your Redemption others have a secret apprehension that if God were as willing to receive and save them as Christ is they would have more confidence but sayes the Prophet here that it pleased the father
their own as to the removal of temporal plagues and the taking them out of Purgatory and if they grant that there may be an imputation of the Merits of Saints why deny they the imputation of the Merits of Christ as to the removal of eternal Wrath is there any probability that there can be any imputation of the one and not an imputation of the other 3. They allow an imputation of Christs Merits as to the procuring of the first Grace without all Faith apprehending Him and if by their own Doctrine it be not absurd to speak of Christ's Merit as to the infusing of Grace at first why shall it be thought absurd to speak of Christ's Merit as to the procuring of Glory 4. They grant that there is an imputation of Christs Righteousnesse as to the procuring of Glory in a higher degree though they say that it is a far better Life which comes by our own works and why not as to the procu ing of Glory in a lower degree yea both of Grace and Glory and of every good Thing We have insisted on this the more 1. Because it 's the main foundation of our Faith and the end of it and the great scope of the Gospel 2. Because there are so many mistakes about this and a grosse mistake in this is remedilesse when we come before God Even before the Tribunal of men if we make a wrong defence it hazards our cause So is it here for to have a hiding place in Christ and under the covert of His Righteousnesse is our only defence before the dreadful Tribunal of God 3. Because it serves much to clear this Truth for we would have you knowing that it 's not enough to speak of Christ's Merit as the cause of our friendship with God a Papist will do that who yet leaneth not to Christs Merits alone but to his own at least in part and in conjunction with Christ's and therefore we would now and then speak of this because there is such horrible ignorance of it though a fundamental Truth How many gay honest folks as they are called and accounted are there among us that cannot tell how they came to be Justified or what is the ground which they have to rest on if they were going to die Is it not absurd that men should be called Protestants and live so long under the clear light of the Gospel and yâ—t be iâ—norant of this main point of the Protestant Religion Therefore 1. make this Use of it to inform your selves in the causes of your Justification and to turn them over into Questions and Answers to your selves â—o that if ye ask what is the efficient cause of Justification It 's God the party offended What is the final cause of it It is Hâ—s Glory what is the Mâ—ritorious Cause It is Christ's Merits or His Righteousnesse impuâ—â—d to us what is the inward instrumental Cause It 's Faith c. According to the solid answer given in our Chatechisme to that Question what is Justification It is an Act of Gods free grace wherein he pardoneth all our sins and accepteth us as righteous in his sight only for the righteousnesse of Christ imputed to us and received by faith alone Where the efficient cause is Gods free Grace Christ's Righteousness the only Meritorious Cause and the only inward instrumental Cause Faith alone The formal Cause Gods pardoning our Sin and accepting of us as Righteous Remember well that it is not Christ's Righteousnesse as having a Merit in it to procure inherent Righteousnesse but as it is imputed unto us and accounted ours that Justifies us Thus ye will remember the difference betwixt Christ's Rightâ—ousnesse and our own and as for the external instrumental Cause it is holden out in these Words of our Catechisme in the discription of Faith as he is offered to us in the Gospel All these Causes must in ordinary dispensation concur to our Justification and the pardoning of our Sins The 2d Use Serves to teach us to be on our guard against the Popish Error of Justification by Works though we here are mercifully keeped free yet the Land is tempted in several corners of it to shuffle by Christs Righteousnesse and to bring in mens own Righteousnesse or holinesse as the ground of their acceptation before God There are some spottings of it with in a few myles to this place and since this Error draws Souls away from that which is their right and only defence before God that is Christ's Righteousnesse it cannot but ruine them which should make you all to look well about you and upon this account to abhor it It as one of the great Delusions of the man of Sin which being once admitted will with your own consent bring you again in bondage to a Covenant of Works Use 3. Follow this way in your practice in your seeking after Justification renunce your own Righteousnesse and lean to Christ's Righteousnesse alone What better are many of us in our Practice then Papists If ye ask many what is it that satisfies the Justice of God Some will answer 1. Their good Prayers or their good Works and if they have done a fault they shall make amends 2. Others will say that they have a good heart to God and they mind well though it 's but little they dow do 3. Others will thank God that they have â—eâ—n keeped from grosse evils and that he hath helped them to pray and to wait on ordinances and though they have no Righteousnesse of their own yet God hath helped them to do many good things and thus all that they lean to is still within theâ— 4. Others will say we warrand you we can merit nothing but we hope through Christ's R ghteousnesse our Holiâ—esse and Prayers will be accepted not as Duties or Fruits of Faith but they think to make these two concur as the ground of their Justification to wit Christ's Righteousnesse and their own performances together And what is all this but black and abominable Popery And yet if we go through the generality of Professors great Folk and mean Folk we will find few but by one or other of these wayes they delude themselves and that but very few have Christs Righteousnesse as the immediat ground of their Justification and Defence before God Be ashamed therefore that ye are so ignorant of this Point and be exhorted to study it as the main thing if ever ye think to stand before God's Tribunal and to carrie your cause be exhorted I say to be clear in this Defence which only will be found relevant before God and nothing but this to wit the Satisfaction of Christ taken hold of and rested on by Faith The 4th Use Serves for notable Consolation to a poor Sinner that hath no Righteousnesse of His own and who without this would never have peace what would any of you think or say if ye had your Prayers and good Works to hold up to God for the ground of your
strong Faith Now if Justification were founded on ought within us it could never be perfit but by him all that believe are justified from all things from which they could not be justified by the law of Moses And one of them made at free as another It 's not here as if one part of the Debt were scored and blotted out and not anoâ—her but all is blotted out becausâ— the Righteousnesse presented before God's Tribunâ—l and imputed to us which is the Defence that Faith gives in is perfiâ—e We may compare strong and weak Faith to two Advocats the one more able and the other weâ—ker pleading the cause before a just Judge strong Faith pleads more strâ—ngly fully and distinctly weak Faith pleads not so fully and distinctly but both pleading on the same ground God the Judge Judgeth not according to the distinctnesse or undistinctnesse of the pleading but according to the Defence or Reason given in and absolves both alike and the weak Believer is as fully pardoned as the strong is The Uses are many and comfortable 1. It serves for our Direction if any were asking how they may come to be Justified This Doctrine answers by Faith in Jesus Christ by taking with your Sin and taking hold of Christs Righteousnesse offered to you in the Gospel and by making that your Dâ—fence before God And is not this a Lesson worthy the learning which the whole Word of God aims at even to instruct you how to make your peace with Him It 's by the knowledge of Christ or by Faith in Him by resting on Him as He is offered in the Gospel and this cannot but be a solid and sicker way of Justification because we have Gods Word for it it 's founded on His Faithfulnesse and on the Transaction made betwixt God and the Mediator we have also the experience of all the Saints for it Abraham before the Law David under the Law and Paul since the Law all of them were led the same way ye would take noâ—ice of this not only as the great question in Catechizing or Examination but as ground whereon ye build your peace if ye were dying There is a perfite Righteousnesse in Christ made offer of to you in the Gospel on condition ye will receive Him as He is offered and if ye so receive Him it shall be yours and ye shall at Gods Ear be absolved the Righteousnesse of Christ shall be as effectual for your absolution as if it were inherent in your selves and Faith shall unite you to Him and make you one with Him In a word ye must all come before Gods Tribunal and there are but two Defences to be proposed either something in your selves as your love and charity or good carriage and duties or to take with your Sin to condemn your selves and to flee to Christ and present His Righteousenesse as the Righteousnesse of the Cautioner that hath payed your Debt and according as ye take the one way or the other ye may expect to be Justified or not and this Doctrine rejects the one way and ownâ— and confirms the other which is by Faith And therefore 2. which is the great Use of all this Doctrine here there is ground laid down to any that would be Justified how they may win to it and a warrand to propose Justification as a thing attainable through Faith in Him ye have it in your offer on these terms and therefore let me earnestly intreat you to accept of the offer if this be the way of Justification take this way seing there is an absolute necessity of Faith in every one that should be at Justification make it sure that ye are indeed fled to Christ and that it is His Righteousnesse which ye make your Defence before the Bar of Gods Tribunal We shall branch forth this Use of Exhortation in these Two or Three words 1. When Christ is spoken of in the Gospel let him be by Faith received and if ye would know what this is labour 1. To know and to take up the difference betwixt self-Righteousnesse and that Righteousnesse which is by Faith For many are so ignorant that they know neither the one nor the other or at least not the one by the other 2. When ye are come to know the difference betwixt these two and are soberly weighing what ye would lippen to in your coming before God with indignation shuffle out and cast by disclaim and renunce your own Righteousnesse and grip to the Righteousnesse of Christ here Faith will have a double Work upon the one hand to reject Self-righteousnesse and upon the other hand to rest upon the Righteousnesse of Christ alone according to that Philip. 3.9 3. When ye have gotten your own Righteousnesse casten and Christs Righteousnesse closed with there is a necessity to cover and hide your selves in it that ye may never so much as in the vaging conceit of your mind be found out of it It alluds to the City of refuge wherein when once entered into and abiden in the person was safe buâ— if he was at any time found without he was in hazard to be killed by the avengâ—â— of blood which held out not only the Act of Faith fleeing to Christ but it 's abiding in Him being hide in Him containing and keeping it self in Him and continuing to plead it's Defence on that ground There may be in a fit of sad exercise a renouncing of our own Righteousnesse but when that is over and we begin to conceit something of that which we have done we are ready to forget Christs Righteousnesse and to lean to our own and that it in a manner to come out of Christ and from our City of Refuge if ever we were in Him Faith as it betakes it self to Christ so it States it self in Christ where only it dare abide the tryal 2. We would commend this to you as the great ground of your Peace and Hope even that ye would put it to the tryal and make it sure whether ye be in the Faith or not It is true there are many beguiled in this and take themselves to be in the Faith when they are not and others question their Faith and their being Justified without just ground yet it 's impossible to win to clearnesse of interest in Christ or to the having of any solid and comfortable hope of enjoying God except there be some clearnesse that we are in the Faith and have indeed betaken our selves to Christ which cannot be win at without putting it to the tâ—â—al Other evidences serve to clear our Justification as they clear our Faith and as they prâ—ve Faith so they conclude and prove our Justification and the out-gate promised Now if believing be such an evidence of Justification and of a well grounded hope of Hâ—aven is there not reason we should put it in good â—earâ—esâ— and frequently to the tryal and seek to know whether we be in the Faith or not The Apostle 2. Cor. 13.5 Doubles his
have be taken themselves to him may be justified pardoned and received in favour friendship and fellowship with God that Believers may be keeped from tentation that tentations may be prevented and they made to persever That Satan may not make their Faith to fail them as he designs and the Lord gives account of his design Luke 22.32 Satan hath sought to winnow you but I have prayed that thâ— faith fail not That they and their prayers and service may be accepted that the suits and supplications that they present and put up in his name may get a hearing That they may be armed against the fear of death That they may be carried on in the gradual advances of Sanctification to the end of their Faith the salvation of their Souls that they may be glorified and be where he is to behold his glory In a Word he interceeds for every thing needful and for every thing promised to them his Intercession being as broad as his Purchase 5ly How doth he perform this part of his Priestly Office for his People it's performed by his entrie into the most holy place in our nature and name as having satisfied Justice and vanquished death where he appears before God for us So that we are to look to Christ's being in heaven not simply as glorifying himself or as glorified in himself for himself but as our head and forerunner to answer all that can be said against his Elect for whom he suffered and satisfied as it is Heb. 9.23 24. 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 for Christ is not entered into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us So that our Lord Jesus by his entry into heaven doth declare I mean materially declare his victory in our name and appears there as a publick and not as a privat person His entry into heaven is not to be looked on as the entry of Moses or of Elias but as the entry of him who is head of the Elect whose entry there is a Declaration of what he would be at As by the power of his God-head he conveyed himself in thither So he hath taken possession in our name and according to the Covenant declares that these whose room he sustains may and must be admitted to glory And we must conceive an special efficacy in his being there for procuring to them what he hath purchased 2. His Intercession is performed through the efficacy of his blood and satisfaction flowing from the nature of the Covenant which hath a moral real cry for making effectual what he by his death hath procured As the Apostle speaking of Abels Blood and of making application of Christs Blood Heb. 12.24 Saith It speaketh better things then the blood of Abels For Abels Blood had a dmereit in it to cry guilt and could not but have a Curse following it because God had cursed the shedder of Blood But Christs Blood considered as the price of Redemption for the Elect hath an invaluable and unconceivable merit and worth in it and must have a cry for the blessings purchased to them by it 3. He performs this his Intercession by his constant care and by his continual willingnesse and actual willing that what he hath purchased for his Elect people may be applyed to them that such and such persons may be brought to believe that upon their believing they may be pardoned delivered from snares and tentations keeped in favour with God may be accepted in their performances c. For he had that prayer John 17.20.24 And he continues to have that same Sympathy His way on earth was alwayes sinless but now is glorious and majestick suited to his glorified state He continues to interceed according as he intended and his actual willingness is a main part of his Intercession which is not in renewing of acts to speak so but in his continuing desire willingness that what good he hath purchased may be conferred according to the Covenant For Christ in heaven is still a true man and hath a will as he had on earth continuing to seek that they may be glorified with him for whom he satisfied and this actual willing desiring and affecting that such a thing should be is called his Intercession because it cannot but be so esteemed as to have the effect to follow according to the Covenant as he sayes John 11.41 42. I thank thee Father that thou hast heard me and I know that thou hearest me alwayes This as to his actual willing cannot but be in heaven However we are sure that he is there and in our name and that his death and blood shed hath an efficacy to bring about what he hath purchased and that his will and affection are the same and have an efficacy with them and the effect certainly following so as nothing can go wrong there more then the man that hath a just cause in a Court of Judicature and an able Advocat with much moyen to agent and plead it before a Just Judge can be wronged or loss his Cause 6ly The grounds of his Intercession are 1. The excellency of his person who though he be man yet is he God also equal with the Father the brightness of his glory and the express image of his person and upholding all things by the word of his poweâ— As it is Heb. 1.2 Which cannot but add weight to his Intercession as well as to his Satisfaction the Person that interceeds being God The 2. is his Satisfaction which is the ground of his Intercession for upon his Satisfaction he maketh Intercession even as if a Cautioner would say I have payed such a mans Debt and therefore he ought to be absolved Therefore 1 John 2.1 2. These two are joyned We have an advocat with the Father Jesus Christ the righteous and he is the propitiation for our sins So Rom. 8.34 They are joyned It 's Christ that died who is at the right hand of God and maketh intercession for us 3. The Covenant of Redemption is the great ground on which his Intercession is founded Such and such persons are given to Christ and such priviledges and benefits offered to be conferred upon them on condition the Mediator would undertake and satisfie for them and he having undertaken and payed the price there is good ground for his interceeding for the making application of the purchase Therefore he sayes John 17. Thine they were and thou gavest them me c. This gives him right to plead and interceed for them seing he hath endured Soul-travel for them he ought to see his Seed and to have many Justified and fred from the curse and condemnation that they were obnoxious to as the fruit of that sore Soul-travel In and from the consideration of these we may gather what is the
hast given me be where I am to behold my glory That longing and effâ—ctual desire â—nd will of his presented by him in heaven is continuing still effectuall for all the Saints in the Câ—urch militant There is ground of quieâ—nesse anâ— comfort from his Intercession â—nd by verâ—ue of it to have hope that not only presenâ— but coming snares and tentations shall not prevaiâ— Therefore the Apostle Rom. 8.38 â—o his speaking of Christs Intercession â—ubjoâ—nes his highest triumph I am perswaded that neither death nor life principalities nor p wers things present nor things tâ— come and because it 's impossible to numâ—â—r all things hâ— sayes nor any other creature shal be able to separat us from the love of God which is in Christ Jesus our Lord Now if all â—hese be put together beside many moe that may be gatherâ—d from Scripture what wants a Beâ—iever for his own privat and particular consolation which this one word That Christ is an intercessour doth not answer But 2. There is not only consolation for a Believers particular condition from this ground but also in reference to the publick case of Gods Church Thâ—re are Four things especially that seem very heâ—â— to the Church and publick work â—f God in reference to all which we will find consolation from this ground The 1. is the fear of a scarcity or weakness of the puâ—â—ick Ministry that being the great gift wâ—ich he hath given for the edifying of hiâ— body and it being a prejudice to the Church when she hath not Pastors accordâ—ng to Gods own heart But compare Psal 68 18. with Ephes 4.8 12 13 14. and we will find that his Intercession answers that fear In the Psalm it 's said Thou hast ascended on high thou hast led captivity captive thou hast received gifts for men wâ—ich suppoâ—es his seeking of or making suite for them or as the word is thou hast received gifts in the man that is being in our nature he procured them And Ephes 4. It 's said he gave gifts to men and compare these Two places with a Third to wit Acts 1.4 Where he bids his Apostles tarry at Jerusalem till he send the promised spirit and immediatly after his ascension as it is Acts 2. He poured it out which abode on them in the likness of cloven tongues of fire It 's likewise said John 11.39 That the spirit was not given for Jesus was not yet glorified All which shew an influence that Christ's ascension hath on the pouring out of the Spirit and on the gifts given to men whether Ministers or others There is nothing amongst men readily lesse cared for then a Ministry some would have none at all others would have them of such a stamp as would please and humour them But our Lord haâ—h received gifts to give unto men And he that poured out such gifts on the Apostles and others haâ—h what gifts he pleaseth and sees needful for his Churches edification yet to give And that he gives such gifts to men that his people are not praying much for whence is it but from his Intercession Therefore Revel 1. we will find that he delights in this propertie as a piece of his spiritual state and grand our That he holds the stars in his right hand such is his respect to them and his it is to dispose of them 2. It 's a greatly exercising difficultie to the Church of God to think of the mighty opposition that is made by enemies Mahomet Heathens Antichrist false Brethren threatning to swallow up the little flock the Church of Christ which is like a bush burning with fire and not consumed But for this there is a consolation in Christs intercession according to that word Heb. 10.13 He sat down on the right hand of God from henceforth expecting till his enemies be made his footstool He hath this for his suite at the Fathers Bar and is backing it upon this it followed and as a fruit of it that all the first persecutions were broken On this it hath come to pass that Antichrists kingdom is tottering and it 's on this ground that his bearing down and utter breaking wi l be accomplished Hence it 's most emphatically said 1 Cor. 15.24 That He must reign till he hath put all enemies under his feet According to the promise made by Jehovah to him Psal 110. 1. The Lord said to my Lord sit on my right hand till I make thine enemies thy footstool He cannot be an Intercessour but his enemies must down For who I pray wiâ—l be able to stand when he gives in his complaint against them who will plead Antichrists and other persecutors cause when he appears against them â—nd he is so certain of his enemies being mâ—de his footstool that he is waiting till he see it done he must reign till then maugre all the malice and might of Devils and Men. 3. It 's a difficultie to the Church and people of God to think on such great confusions as are in the world there are but few Judicatories that are for Châ—ist but few Governours higher or lower that do consult his honour or regard him It 's others that have the Throne and Court and the guiding of things thâ—â— friends and fâ—vourers of his interest for most part But here the consolation lyes that there is a Court in Heaven that gives out orders where the Church hath an Agent constantly lying where the Devil and the World hath none Jesus Christ is the Churches Agent and Intercessour there Daniel Chap. 10.13 Hath a word to this purpose The prince of the kingdom of Persia withstood me one and twenty dayes but Michael the chief prince came to help me And v. 21. There is none in all the court of Persia that holdeth with me in these things but Michael your Prince The great Intercessour was at Court looking that nothing went wrong seeing that no decree were past to the prejudice of the people of God and his work in the time when they were building the Temple He Zech. 6.13 is said to build the temple of the Lord to bear the glory and to be a Priest sitting and ruling on his throne having the government committed to him what hazard then is there here when heaven guids all when the Church hath an Agent at the Court to see as I said that nothing go wrong when Michael the Prince is there and sees all the Acts and Decrees of the Court and readeth them yea draweth them and looks well that there be nothing in them hurtful to his Church And O! may we not and should we not thank God for this 4. A Fourth thing that troubles the Church of God is the abounding of offences in her self and the spreading of errour which like a flood threateneth to drown the Church and great stormy winds come that are like to blow down the house of God offences and stumblings abound and errour which I just now said as a flood is like to drown all when the
for Christ hath payed the debt of them for whom he interceeds he hath purchased the same things for which he maketh Intercession they are the same acts of Faith that make use of both It 's the same Covenant and offer that warrands us to come to his Satisfaction for peace that warrands us to make use of his Intercession for the application of peace There is only this difference that by his Satisfaction he procures us peace and a right to it and our peace is made by his laying down before God the price which we by Faith take hold of but when he interceeds he hath nothing to pay but interceeds for what he hath purchased Therefore the Scripture hangs the application of his purchase upon his Intercession He hath bought peace and every good thing that we stand in need of by his death and by his Intercession he procures and makes the application Therefore it 's on this ground that the Spirit is poured out As among men it 's one thing to make peace and another thing to bring the offending person into familiarity with the offended party So it 's the same Faith acting on Christs Satisfaction for being brought in to Covenant with God as the meritorious cause that acts on Christs Intercession for application of that which he hath purchased but under a different consideration looking on his Satisfaction as procuring and on his Intercession for application of the same things A 2d Similitude to clear it is the people under the Law their making use of the high Priest There were two parts of the high Priests Office or two things wherein the people made use of him 1. For offering Sacrifice 2. For Intercession The high Priest went into the most holy once a year and sprinkled the blood and prayed for the people in which time they were standing without praying in the hope of having their prayers made the more acceptable This was by Gods appointment typically to prefigure our Lords Intercession in heaven It is true the high Priests praying for them was nothing to the Souls advantage of him or them if Christ was not made use of both by him and by them yet it was typical and to shew this much that they were to improve Christs Intercession as well as his Sacrifice and Satisfaction Therefore Luke 1.10 When Zacharias went in to pray the whole multitude of the people was without praying A 3d. similitude which we have hinted at in our going along is drawn from that way that is used among men for bringing two parties that are at ods and variance to be reconciled and at one which though we are not to conceive in that carnal manner yet it holds as to the substance of the thing as if the offending party durst not go his alone to the party offended but should carrie along with him a friend that hath place and power to prevail with the other when he undertakes to go along with him contrary to his deserving he will expect confidently to get a good hearing and if any should say to him how dar you go to such an one whom you have so provocked he would answer because I have a friend before me that will make moyen for me and when by that friends moyen he gets a favourable hearing and his suit granted he comes away rejoycing professing his great obligation to that friend So is it here as to the thing though as was said we would guard against carnal conceptions of taking up God and the Mediator as distinct parties to be made application to we shall insist no further for the time O! that there were seriousness to improve his Blood and Satisfaction for washing us from the guilt of sin and for making our peace with God and his Intercession for upholding our peace and communion with God and for the attaining of every good that he hath purchased and promised which is the sum of all God help us to the practice of it and to be conscientious in it SERMON LXIX ISAIAH LIII XII Vers 12. And he made intercession for the transgressours ALthough this be a most necessary thing and that whereof we have dayly and hourly use even to be improving Christs Intercession and although it be one of the most excellent and most comfortable things that a Christian hath to look to in his walk there being no condition but there is a ready help for it here yet this is our sinful misery that either through our blindnesse or our indifferency we are much out of capacity to improve aright so rare a priviledge For as much as we have heard of it are there many of us that can tell how Christs Intercession is to be improven Sure we may know that if ever we do it there is no thâ—nks to us for the doing of it And indeed it is of such a nature that we even cannot well tell whether it be better to speak of it or to be silent being so little able to make any thing plain of such a misterious yet very concerning thing Ye may remember the Doctrine that we proposed to speak to was this That our Lord Jesus hath this for a part of his Office to make Intercession for transgressours Being a real Priest he not only offers a Sacrifice but goes in and hath gone within the vail with the vertue of his Sacrifice to appear before God in heaven for us as all the Offices of Christ are advantagious and would be studied by us and we would study them well this hath many advantages with it and we would improve it least we frustrat our selves of the cluster of priviledges that is in this one Doctrine That Jesus Christ makes intercession for transgressours or sinners We shew the last day wherein the improving of Christs Intercession doth consist we shall now instance some cases wherein Believers in a special manner are to make use of it 2. We shall give some directions for clearing some questions or for answering some doubts about it And 3. We shall assigne some Characters of such as are rightly improving Christs Intercession For the First Christs Intercession ought to be made use of in as many cases as are possibly incident to a Believer and therefore we are not to restrict it to one case more then to another although indeed there be some wherein more especially we are called to improve it Now to clear it that there are some cases wherein in a special manner the Believer is to make use of this Office of Christs interceeding for transgressours It may be instanced in these 1. A Believer hath either liberty or he is in bonds and there is a special watchfulness called for in both these cases that the Intercession of Christ be not slighted 1. When he hath liberty and his spiritual condition thryves he prayes and his heart melts in prayer he hath what he would have the exercises of Religion become pleasant and he hath no will to come from them In this case the
Believer is to beware least he be stollen off his feet and misken Christs Intercession for then he is ready to think that he cannot but be well and his prayers cannot but be heard because he gets liberty to put them up and it 's then often that there is hazard to lay least weight on Christs Intercession To improve Christs Intercession aright in such cases these Two are to be adverted to 1. That his Intercession be acknowledged as the fountain and procuring cause of that liberty and liveliness and so we are to carry a stoped mouth before God and not to boast of it For as we shew the pouring out of the Spirit is a special fruit of Christs Intercession It being by vertue thereof that gifts are given and grace to worship God in a spiritual manner 2. That we beware of thinking that our prayers are in a fitness or that they put us in a fitness of access to God because of that liberty except by vertue of Christs Intercession more then if we had not a word to say There is in our unbelief and presumption a secret inclination to lay the weight of our acceptance on our own liberty Whereas Revel 8. the prayers of all Saints must come up before God having the smoak of his incense to make them acceptable In which respect in a case of liberty Christs Intercession is made use of and improven when we are denyed to our own liberty and it is not made the ground of our confident application to God but Christs Intercession onâ—y Again 2. when the Believer is in bonds in some eminent manner so that he cannot pray he scarce hath a word to speak to God he goes it 's true about the duty but he comes not speed his prayer relishes not to himself he is like one speaking but not praying his heart is not warmed neither is there at least to his own apprehension any connexion betwixt his words whereupon he is ready to think that his prayer is as good as no prayer because of that inclination that is in all of us to rest on our own praying without making use of thâ— Intercession of Christ The reasons why in this case we would presse the use-making of his Intercession are these 1. Lâ—aâ—t we faint and grow wear in prayer which cannot but befal us if his Intercession be not made use of 2. Least we loss the estimation of the excellent worth of Christs Intercession which is exceeding derogatory to him that is mighty to save and on whom help is laid and it is especially for such a time and case that he is holden forth for an Intercessour Now there is a twofold improvement of Christs Intercession called for in this case when the Believer is in bonds and cannot so much as sigh but it 's called in question whether it be accepted though yet the man is serious 1. There is an improving of it for obtaining of that which we have been aiming at though we cannot tell our own teal to speak so nor open our cause nor make known our requests to God yet to expect what we have been aiming at and seeking after by vertue of Christs Intercession for as ill set together as our prayer hath been because it is founded upon the Intercession of the Mediator and we expect a hearing on that account alaâ—erly it being his Intercession that makes our prayers acceptable it can make such a poor prayer acceptable also whereupon the Soul rests quiet and expects a hearing on this ground because as was said the prayers of all Saints go up from his Censer and with his Incense and none are cast back that are put up through him and by vertue of his Intercession Hence sometimes looks sometimes thoughts sometimes broken words and groans come up before God are acceptable and get a return The reason is because through the Intercession of the Mediator the prayers of all Saints are acceptable This is even as if a man should credit his able Advocat with the managing of his Cause although he cannot to speak so â—outh-band his own teal nor expresse himself satisfyingly to himself in it Hâ—nce we have these words often John 14. and 16. Whatever ye ask in my name believing ye shall receive and whatever ye ask in my name I will do it that is when ye ground the expectation of your hearing and speed-coming in prayer on me and my mediation when folks because of their short-comings in prayer give over the expectation of a hearing and a return they give over in so far the laying of due weight on his Intercession only ye would remember the terms on which a person is warranted to make use of his Intercession for when we follow not his way in the improving of it we cannot expect to come speed or get good by it 2. A Believer in his bonds would expect a lousing through the vertue of his Intercession And this is another way how we would improve it in this case when we are bound up and to speak so langled that we cannot stir in prayer then we would have an eye to the efficacy of Christs Intercession that is of continual vigour and efficacy even when we are very dead indisposed and lifelesse for the attaining of liberty and liveliness This is indeed to cast a look to him and singly to improve the efficacy of his mediation when we cannot speak on word to work up our selves to a disposition for that work And these two go well together to be improving his Intercession for obtaining what we need for the time present and for the time to come and when we are in bonds to be improving it for liberty and freedom 2dly There is an use-making of Christs Intercession called for both when we aim to obtain any thing and when we have obtained that which we would be at 1. In our aiming to have or obtain we would improve it that our addresses to God may be in his name and our Faith of obtaining may be founded on Christs Intercession and not on our own and that our Faith may be stayed and fixed in expectation of the thing The improving of Christs Intercession in his respect leads us 1. To the right way of prosecuting our suits to God and 2. It quiets and fixâ—s us in expecting of an answer and when this is wanting Christians are either discouraged and know not how to pursue their cause or else they are carnally secure and presumptuous which is very ordinary for either as I have said we are under an anxious fear so that we know not how to go about dutie with any hope of success or else we grow secure and slack and careless in dutie 2ly There is an use-making of Christs Intercession when we have obtained any benefit which keeps the Soul in his common and debt and in acknowledging it self to be his Debtor This makes Christians when they have gotten any thing to be humble and helps them to a sanctified use of