Looking unto Jesus a view of the everlasting gospel, or, the souls eying of Jesus as carrying on the great work of mans salvation from first to last / by Isaac Ambrose ...

CHAP. I.

Heb. 3.1. Rom. 8.34. Consider the Apostle, and High-Priest of our profession, Christ Jesus— who also maketh intercession for us.

SECT. I. What the Intercession of Christ is.

WE have spoken of Christ's entrance into Heaven, and of his immediate actings after his entrance there; that transaction which yet remains, and will remain untill his coming again, it is his Intercession for the Saints. In these actings of Christ in Heaven (if we will fol∣low him) we must go from glory to glory; no sooner come we out of one room of glory, but presently we step into another as glorious as that before: one would think, enough had been said already of the glo∣ry of Christ, and of our glory in Christ; who would not willingly sit down under the shadow of this hap∣piness, and go no further? but yet this is not all; so thick and fast doth the glory of Christ break in upon us, that no sooner out of one, but presently we are led into the bosom of another. Oh what a blessed thing is it to be viewing Christ, and to be looking up to Jesus Christ! Saints might do nothing else (if they pleased) but ravish their hearts with the diversity of heavenly light and comfort, which breaks forth from the bosom of Jesus Christ. Here is now another mystery as great, and amazing, as the former, which springs out before our eyes in this transaction of Christ's Intercession.

And in prosecution of this, as in the former, I shall first lay down the object, and secondly direct you how to look upon it. The object is Jesus carrying on the great work of our salvation in his Intercession: in ordering of which, I shall examine these particulars; —

• 1. What is this intercession of Christ?
• 2. According to what nature doth Christ intercede?
• 3. To whom is Christ's intercession directed?
• 4. For whom is the intercession made?
• 5. What agreement betwixt Christ's intercessions, and the intercessions of the High-Priests of old?
• 6. W••••t is the difference betwixt Christ's intercession, and the intercessions of those High-Priests?
• 7. What are the properties of this intercession of Jesus Christ?
• 8. Wherein more especially doth the intercessions of Christ consist?
• 9. How powerful, and prevailing are Christ's intercessions with God his Father.
• 10. What are the reasons of this great transaction of Christ's intercession for his people?

1. What is the intercession of Christ? some define it thus, Christ's intercession is that part of his Priestly office, whereby Christ is Advocate, and intreater of God the Fa∣ther for the faithful. I shall give it thus, Christ's intercession is his gracious will, fer∣vently and immovably desiring, that for the perpetual vert•••• of his sacrifice, all his members might both for their persons and duties be accepted of the Father. 1. I call the intercession of Christ his own gracious will; for we must not imagine that Christ, in his intercession, prostrates himself upon his knees before his Fathers Throne, uttering some submissive form of words or prayers; that is not beseeming the Majesty of him that sits at God's right hand; when he was but yet on Earth, the substance of his requests for his Saints run thus, Father I will, that they also whom thou hast given me be with me where I am; and how much more now he is in Heaven, is this the form of his intercessions, Father I will this, and I will that. 2. The ground of foundation of Christ's intercession, is the sacrifice, or death of Christ; and hence we make two parts of Christ's Priest-hood, or oblation; the one expiatory, when Christ suffered upon the Cross; the other presenta∣tory, when he doth appear in Heaven before God for us; the one was finished on Earth, when Christ suffered without the gate; the other is performed in Heaven, now Christ is within the City; the one was a sacrifice indeed, the other is not so much a sacrifice as the commemoration of a sacrifice; the first was an act of humiliation, and this latter is an act of glory; the first was performed once for all, this latter is done continually; the first was for the obtaining of redemption, and this latter is for the application of redemp∣tion; so that the ground of this is that; Christ fervently and immoveably desires his Father for the sake and vertue of his sacrifice. 3. The subject-matter interceded for, is, that all the Saints and their service, might find acceptance with God; first Christ's inter∣cession is for our persons, and then Christ's intercession is for our works, for as out per∣sons are but in part regenerate, and in part unregenerate; or in part flesh, and in part spirit; so be our duties, part good, and part evil; in part spiritual, and in part sinful; now by Christ's intercession is Christ's satisfaction applied to our persons, and by consequence the defect of our duties is covered and removed; and both we and our works are appro∣ved and accepted of God the Father. And thus much for the nature of Christ's inter∣cession, what it is.

SECT. II. According to what nature Christ doth intercede.

2. ACcording to what nature doth Christ intercede? I answer, according to both natures: 1. According to his humanity, partly by appearing before his Fa∣ther in Heaven, and partly by desiring the salvation of the Elect: Christ is entred into Heaven it self, now to appear in the presence of God for us. And I say not unto you that I will pray or desire the Father for you, for the Father himself loveth you. 2. Accor∣ding to his Deity, partly by applying the merit of his death, and partly by willing the salvation of his Saints; and as the effect thereof, by making requests in the hearts of the Saints with sighs unspeakable. Elect, through sanctification of the Spirit and sprink∣ling of the blood of Jesus Christ: this sprinkling is the applying of the blood of Jesus, and that is an act of intercession: Again, Father I will that they whom thou hast given me be with me where I am; he desires as man, but he wills as God; and as the effect of this he gives the Spirit, The Spirit it self makes intercession for us, with groanings which

cannot be uttered. But what are the intercessions of the Spirit to the intercessions of Christ? I answer, much every way; the Spirits intercessions are as the effect, and Christ's intercessions are as the cause; the Spirits intercessions are as the Eccho, and Christ's intercessions are as the first voice; the spirit intercedes for men in and by themselves, but Christ intercedes in his own person; there is a dependence of the Spirits intercessions in us upon Christ's intercessions in himself. First, Christ by his intercessi∣on applies his satisfaction made, and lays the salve to the very sore; and then he sends down his holy spirit into our hearts to help our infirmities; and to teach us what to pray, and how to pray as we ought. Now this he doth as God, for who shall give a commis∣sion to the spirit of God, but God himself? it is as if Christ should say, see holy Spirit, how I take upon me the cause of my Saints, I am perpetually representing my sacrifice to God my Father, I am ever pleading for them, and answering all the accusations that sin or Satan can lay against them; and now go thy way to such and such, and take up thy dwelling in their hearts, and assist them by thy energy, to plead their own case; I am their Advocate or Intercessor by office, and therefore be thou their Advocate or Intercessor by operation, instruction, inspiration, and assistance.

SECT. III. To whom Christ's intercession is directed.

3. TO whom is Christ's intercession directed? I answer, immediately to God the Father; If any man sin, we have an Advocate with the Father, Jesus Christ the righteous. In the work of intercession are three persons, a party offended, a party offending, and the Intercessor distinct from them both; the party offended is God the Father, the party offending is sinful man, and the Intercessor distinct from them both, is Jesus Christ, the middle person (as it were) betwixt God the Father, and us men; the Father is God, and not man; and we that believe in Christ are men, and not God; and Christ himself is both man and God, and therefore, he intercedes and mediates betwixt God and man: If any object, that not only the Father is offend∣ed, but also the Son, and the Holy Ghost, and therefore there must be a Mediator to them also; the solution is easie; Christ's intercession is immediately directed to the Father; but because the Father, Son, and Holy Ghost, have all one indivisible essence, and by consequence one will; it therefore follows, that the Father being appeased by Christ's intercession, the Son, and the Holy Ghost are also appeased with him, and in him I deny not but Christ's intercession is made to the whole Trinity, but yet im∣mediately, and directly to the first person, and in him to the rest.—But if so, then in some sense (say our adversaries) Christ makes intercession to himself, which cannot be; because in every intercession there must of necessity be three parties: this point hath sore puzled the Church of Rome, that for the solving of it, they knew no other way but to avouch Christ to be our intercessor only as man, and not as God, which is most un∣true; for as both natures did concur in the work of satisfaction, so likewise they do both concur in the work of intercession: and 'tis an antient and approved rule, that names of office, which are given to Christ, such as Mediator, Intercessor, &c. agree unto him according to both natures; and can the act of Christ's intercession be the act of Christ's manhood alone? what? to hear, and offer up prayers? to receive and present the prayers and praises, and other spiritual sacrifices of all believers in the World? to negotiate for them all at one and the same time, according to the variety and mul∣tiplicity of their several occasions? surely this is, and must be the work of an infinite, and not of a finite agent; this cannot be effected without the concurrence of the di∣vine nature with the humane; but what needs any further answer to this objection? suppose Christ intercede to himself as God; that is not immediately, and directly to the same person God the Son, though to the same God essentially; indeed Christ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God-man, in respect of his natures agreeth with both; being not only God, not only man; but God-man, man-God, blessed for ever; but in respect of his person, being the second person in the Trinity he is distinct from both. 1. From the personality of man, for he hath only the personality of God and not of man. 2. From the first person of the God-head, who is God the Father, for there are three that bear record in Heaven, the Father, the Word, and the Holy Ghost; and these three are one, (i e.) three persons, and but one God.

SECT. IV. For whom this Intercession is made.

4. FOR whom is this Intercession made? I answer, 1. Negatively, not for the World, I pray not for the World, saith Christ; whiles Christ was on Earth he would not so much as spend his breath, or open his lips for the World; he knew God would not hear him for them; in like maner Christ prays now in Heaven. Not for the World, he never had a thought to redeem them, or to save their fouls, and therefore they have no share in his intercessions; I know the objection, that Christ upon the the Cross, prayed for the bloody Jews, Father forgive them, for they know not what they do; but that might be of private duty as man, who in that respect submitted himself to the Law of God, which requires that we forgive our enemies, and pray for them that persecute us, and not of his proper office as Mediator; or if it be referred to the proper mediatory intercession of Jesus Christ (which I rather think) it will not prove that he prayed for them all universally, but only indefinitely, (i.e.) only for them that were present at his crucifying, and that in simplicity of heart, and not of af∣fected ignorance, crucified Christ; and accordingly this prayer was heard, which so many of the Jews were converted at Peter's Sermon, Act. 2.41. what needs more? his own words are express, that Christ's intercessions are not for the World, or reprobates. So much negatively.

2. Positively, Christ's intercession is general, and particular; for all, and every faithful man; I pray for them, I pray not for the world; but for them which thou hast given me, for they are thine. And the Lord said, Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat; but I have prayed for thee, that thy faith fail not. As the High-Priest went into the Sanctuary with the names of the twelve tribes upon his brest, so Christ entred into the holiest of all, with the names of all believers upon his heart, and still he carries them upon his brest, and presents his will and desire unto his Father for them; nor doth he only intercede in general, but Simon, Simon; mark that; what ever thy name is, John, Peter, Thomas, Mary, Martha, if thou art a believer, Christ prays for thee; it is our common practise to desire the prayers one of another, but O who would not have a share in the prayers of Jesus Christ? why, certainly if thou believest in Christ, Christ prays for thee; I have prayed, and I will pray for thee, saith Christ, that thy faith fail not.

SECT. V. What agreement there is betwixt Christ's intercessions, and the intercessions of the High-Priests of Old.

5. WHat agreement is there betwixt the intercessions of Christ, and the interces∣sions of the High Priests of Old? Among the Jews in the times of the Old Testament, they had an High-Priest, who was in all things to stand betwixt God and them. Now as the Jews had their High-Priest to intercede for them, so the Lord Jesus was to be the High-Priest of our Christian profession, and to in∣tercede for us; it will therefore give some light to this doctrine of intercession, if we will but compare these two; and first consider, what agreement betwixt Christ and the High-Priests of Old; betwixt Christ's intercession, and the High-Priests intercessions?

1. Christ and the High-Priests of Old agreed in name; not onely they, but Christ himself is called an High-Priest; We have such an High-Priest, who is set down at the right hand of the Majesty on high.—Consider the Apostle and High Priest of our profession, Jesus Christ.—Thou art a Priest for ever after the order of Melchizedech. The Old Priest-hood of Aaron was translated into the Priest-hood of Jesus Christ; so that he was a Priest as well as they.

2. They agreed in office; that consisted of two parts, oblation and presentation; First, They offered a sacrifice: And secondly, They presented it in the holy of holies, with prayer and intercession unto God; the one was done without, the other within the holy of hollies; and in answer thereunto there are two distinct parts of Christ's Priest∣hood: 1. The offering of himself a sacrifice upon the Cross: 2. The carrying

of himself and of his blood into the holy of holies, or in the heaven of heavens; where he appears and prays in the force of that blood; and this was so necessary a part of his Priest-hood, that without this he had not been a compleat Priest, for if he were on earth, he should not be a Priest; that in, if he should have made his abode upon the earth, he should not have been a compleat or perfect Priest, seeing this part of it (which we call the presentation, or intercession) lay still upon him to be acted in hea∣ven. And indeed this part of his Priest-hood is of the two the more eminent; yea, the top and height of his priest-hood; and therefore it is held forth to us in the Types of both those two orders of Priest-hood that were before him, and Figures of him, both that of Aaron and Melchizedech. 1. This was Typified in that Le∣vitical Priest-hood of Aaron and his fellows; the highest service of that Office was the going into the holy of hollies, and making an attonement there; yea, this was the height of the high Priest's honour, that he did this alone, and it constituted the difference betwixt him as he was high Priest, and other Priests; for they killed and offered the Sacrifices without as well as he, but only the high Priest was to approach the holy of hollies with blood, and that but once a year. 2. This was Typified by Melchizedech's Priest-hood, which the Apostle argues to have been much more ex∣cellent then that of Aaron's, in as much as Levi, Aarons Father, payed Tythes to this Melchizedech in Abrahams loyns; now Melchizedech was his Type, not so much in re∣spect of his Oblation, or offering Sacrifice, as in respect of his continual presentati∣on and intercession in heaven; and therefore the same clause, for ever, still comes in when Melchizedech is named, thou art a Priest for ever after the order of Melchizedech. Here then is the agreement betwixt Christ and the high-Priests of old; in respect of name, both were Priests; and in respect of Office, both had their oblations, and presentations, or intercessions with God in Glory.

3. In the point of Intercession they agreed in these particulars.—

1. The high-Priest of old, usually once a year, went into the most Holy place within the vail; and so is Christ our great high-Priest passed into the Heavens with∣in the Vail, even into the holy of holies. Christ by his own blood entred in once in∣to the holy place—Not into the holy places made with hands, which are the Fi∣gures of the true, but into heaven it self, now to appear in the presence of God for us.

2. The high-Priests of old had a plate of pure Gold upon their Fore-heads, which was to bear the iniquity of the holy things, that they might be accepted before the Lord; and so doth Christ bear the iniquity of our holy things. Spiritual Christians! here is your comfort, you are not able to perform any duty to God, but there is a great deal of sin in the same; you cannot hear, nor pray, nor confer, nor meditate with∣out much sin; but Christ bears all these sins, even the iniquity of your holy things, and he presents your persons, and prayers without the least spot to his Father; he is the Angel of the Covenant that stands at the Altar, having a golden Censer. with much incense; to offer it with the prayers of his Saints, and so they are acceptable before the Lord.

3. The Jewish high-Priests, bore the names of the Children of Israel on a breast-plate of judgment upon their hearts for a memorial before the Lord continually; and so doth Christ our great high-Priest bear the names of his people upon his heart be∣fore the Lord continually. But how is Christ said to bear the names of the Saints upon his heart? I answer—

1. Continually, in presenting of them to his Father as they are in him: how is that? why, he represents them without spot, as righteous in his own righteousness; Christ loved the Church, that he might present it to his Father, and in him to himself, a glo∣rious Church, not having spot, or wrinkle, or any such thing, but that it should be holy, and without blemish.

2. In this continual remembring of them: the righteous shall be had in continual remembrance; this is the souls comfort in a time of desertion, or in an evil day; if any cry out as sometimes David did, how long wilt thou forget me Lord? for ever? how long wilt thou hide thy face from me? Let such a one remember that Christ's re∣deemed ones are upon his heart, and he can not forget them, But Zion said, the Lord hath forsaken me, and my Lord hath forgotten me; Oh no! can a woman forget her suckling child, that she should not have compassion on the son of her womb? yea, they may forget, yet I will not forget thee, behold I have graven thee upon the palms

of my hands, thy walls are continually before me; the Sons of Zion are upon Christ's heart, and hands and they are ever in his sight.

3. In his perpetual loving of them; they are near and dear unto him, he hath set them as a Seal upon his heart; so was the prayer of the Spouse, set me as a Seal upon thine heart, as a Seal upon thine arme; and then it follows, for love is as strong as death. Christ hath an entire love to his Saints; he dyed for them, and now he intercedes for them; he keeps them close to his heart, and there is none shall pluck them out of his hands, for whom he loves, he loves unto the end. Thus far of the agreement betwixt Christ's intercessions, and the intercessions of the high Priests of old.

SECT. VI. What the difference is betwixt Christ's intercessions, and the intercessions of the high Priests of old.

6. VVHat is the difference betwixt Christ's Intercessions, and the intercessions of the high Priests of old? There is no question, but howsoever they might agree in some respects, yet Christ officiates in a more transcendent and emi∣nent way then ever any high Priest did before him; now the difference betwixt Christ and them, and betwixt Christ's Intercessions and their Intercessions, may ap∣pear in these particulars.—

1. They were called high Priests, but Christ is called the great high Priest; such a Title was never given to any but Christ; whence the Apostle argues for the steadfast∣ness of our profession: 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.

2. The high-Priests then were Aaron and his Sons, but Christ our great high-Priest is the Son of God; for so he is styled in the same verse, the great high-Priest that is passed into the heavens, Jesus the Son of God.

3. The high-Priests then were but for a time, but Christ is a Priest for ever after the order of Melchizedech. Melchizedech (saith the Apostle) was without Father, with∣out Mother, without descent, having neither beginning of days, nor end of life. That is, as far as it is known; and so is Christ without a Father on earth, and without a Mo∣ther in Heaven; without beginning, and without end; he abides a Priest perpetually, even to the end of the World; yea, and the vertue of his Priesthood, is infinitely be∣yond all time, even for ever and ever.

4. The high-Priests then entred only into that place that was Typically holy, but Christ is entred into that place that is properly holy; he is entred into the Heavens, or (if you will) as into the holy of holies, so into the heaven of heavens.

5. The high Priests then did not always intercede for the people; only once a year the high Priest entred into the holy of holies; and after he had sprinkled the mercy-seat with blood, and caused a cloud to rise upon the mercy-seat with his Prayers and In∣cense, then he went out of the holy of holies, and laid aside his Garments again; but our great high Priest is ascended into the holy of holies, never to put off his princely-priestly garments: nor does he only once a year sprinkle the mercy-seat with his sacrifice, but every day; he lives for ever to intercede; Oh what comfort is this to a poor dejected Soul! if he once undertakes thy cause, and get thee into his prayers, he will never leave thee out night nor day; he intercedeth eyer, till he shall accomplish and finish thy Salvation; the smoak of his incense ascends for ever without intermission.

6. The high-Priests then interceded not for sins of greater instances; if a man sinned ignorantly, there was indeed a Sacrifice, and Intercession for him; but if a man sinned presumptuously, he was to be cut off from among his people; no Sacrifice, no Intercession by the high Priest then; but we have such an high Priest as makes Intercession for all sins; every sin though it boyl up to blasphemy (so it be not against the holy Ghost) shall by the vertue of Christ's intercession be forgiven. In that day there shall be a fountain opened to the house of David, and to the Inhabitants of Jerusalem for sin, and for uncleanness, (i.e.) for sins of all sorts. Verily I say unto you, all sins shall be forgiven unto the Sons of Men, (i.e.) Scarlet sins, or crimson sins; sins of the deepest dye shall by Christs Intercession be done away; the voice of his blood speaks better things than the Blood of Abel; it intercedes for the abolition of bloody sins.

7. The high Priests then interceded not without all these materials, viz. A Tem∣ple, an Altar, a Sacrifice of a young Bullock for a sin-offering, and a Ram for a burnt offering; a Censer full of burning coals of fire taken off the Altar, a putting the incense upon the fire, that the cloud of the incense might cover the mercy-seat, a sprinkling the mercy-seat with the blood of the Bullock, and of the Goat with their finger, seven times; such materials they had, and such actions they did, which were all distinct as from themselves; but Jesus Christ in his Intercessions now needs none of these materials; but rather he himself and his own merits are instead of all. As, 1. He is the Temple, either in regard of the Deity, the gold of the Temple being sanctified by the Temple, or in regard of his humane body, destroy this Temple, (saith Christ) and I will build it again in three dayes; it was destroyed, and God found it an acceptable Sacrifice, and smelt in it a sweet savor as in a Temple. 2. He is the Altar according to his Deity, for as the Altar sanctifies the gift, so doth the God-head san∣ctifie the man-hood; The Altar must needs be of a greater dignity than the oblation, and therefore this Altar betokens the Divinity of Jesus Christ. 3. He is the Sacrifice most properly according to the Man-hood, for although by communication of pro∣perties the blood of the Sacrifice is called the blood of God, yet properly the human Soul and flesh of Christ was the Holocaust, or whole burnt-offering roasted in the fire of his Fathers wrath. 4. His merits are the cloud of Incense, for so the Angel; Christ is said to have a golden Censer, and much Incense, that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne; and the smoke of the Incense which came with the Prayers of the Saints ascended up before God out of the Angels hand: the merits of Christ are so mingled with the prayers of his Saints, that they perfume their Prayers, and so they find acceptance with God his Father. We see now the difference betwixt Christs Intercessions, and the Intercessions of the high Priests of Old.

SECT. VII. What the Properties of this Intercession of Christ are.

7. WHat are the properties of this Intercession of Jesus Christ? I answer.— 1. It is heavenly and glorious; and that appears in these particulars.

1. Christ doth not fall upon his knees before his Father, as in the days of his hu∣miliation; for that is not agreeable to that glory he hath received; he only presents his pleasure to his Father, that he may thereto put his Seal and Consent. 2. Christ doth not pray out of private charity as the Saints pray one for another in this life, but out of publick Office of mediation, there is one God, and one Mediator between God and man, the man Christ Jesus. 3. Christ prayes not out of humility, which is the proposing of requests for things unmerited, but out of authority, which is the desiring of a thing, so as withall he hath a right of bestowing it, as well as desiring it. 4. Christ prays not merely as an advocate, but as a propitiation too; Christ's Spirit is an advocate, but only Christ is advocate and propitiation; Christs Spirit is our advocate on earth, but only Christ in his Person applyeth his merits in hea∣ven, and furthers the cause of our salvation with his Father in heaven. In every of these respects we may see Christs intercessions is heavenly and glorious.

2. It is ever effectual and prevailing: as he hath a power to intercede for us, so he hath a power to confer that upon us for which he intercedes. I will pray the Father and he shall give you another Comforter. If I go not away the comforter will not come unto you, but if I depart I will send him unto you. If Christ prayed on earth, he was ever heard, but if Christ prayed in heaven, we may be sure the Father ever hear∣eth and answereth there; when Christ as man prayed for himself, he was heard in that which he feareth, but now Christ as Mediator praying for us, he is ever heard in the very particular which he desireth. We sinful men many a time ask and re∣ceive not, because we ask amiss, that we may consume it upon our Lusts; but Jesus Christ never asks amiss; nor to wrong ends; and therefore God the Father who called him to this Office of being (as it were) the great Master of Requests in behalf of his Church, he promiseth to hear him in all his requests. Father, I thank thee that thou hast heard me, and I know thou hearest me alwayes, saith Christ.

3. It is of all other the transactions of Christ, till the very end of the World, the most perfective and consummate: indeed so perfective, that without it all the other

parts of Christ's Mediatorship would have been to little purpose. As the Sacrifices under the Law had not been of such force and efficacy, had not the high Priest en∣tred into the holy place to appear there, and to present the blood there unto the Lord; so all that ever Christ did or suffered upon earth, it had been ineffectual unto us, had he not entred into heaven, to appear there in the presence of God for us. Surely this Intercession is that which puts life into the death of Christ; this Intercession is that which strikes the last stroak during this World, in the carrying on of our souls Sal∣vation, and makes all sure. It is a witty observation that one makes of these several steps of Christs actings for us; as first, there was an all-sufficiency in his death, who shall condemn? it is Christ that dyed. 2. A rather in his Resurrection; yea rather, that is risen again. 3. A much rather in his life and session at God's right hand, for if when we were enemies we were reconciled to God by the death of Christ, much rather being reconciled we shall be saved by his life. 4. The Apostle riseth yet higher to a saving to the utmost, and puts that upon his intercession; wherefore he is able to save us to the utmost, seeing he ever liveth to make intercession for us. If in the former were any thing wanting, this intercession of Christ supplies all; it is the Coronis, which makes all effectual; it saves to the uttermost, for it self is the uttermost and highest step; on earth Christ begins the execution of his office, in heaven he ends it; in his life and death Christ was the meritorious cause, but by his intercession Christ is the applying cause of our souls salvation. In this very Intercession of Christ is the consummation and perfection of the Priest-hood of Christ. O then how requisite and necessary must this needs be?

4. It is gracious, and full of bowels; Christ his intercession, and indeed Christ's Priestly office is erected, and set up on purpose, for the relief of poor distressed sin∣ners. There is no mixture of terror in this blessed office of Jesus Christ, and this doth distinguish it from his other offices. Christ by his Kingly office rules over the Churches, and over the World; but all obtain not mercy whom he thus rules over; Christ by his prophetical office comes to his own, but many of his own recei∣ved him not; but now wherever the Priestly office of Jesus Christ is let forth upon a Soul, that soul shall certainly be saved for ever. O this Priestly office of Christ is an office of meer love and tender compassion: Christ (saith the Apostle) is such an high-Priest as cannot be but touched with the feeling of our infirmities. Oh he is a merci∣ful, and a faithful high Priest in things partaining to God, to make reconciliation for the sins of the People. He is mercifull and exceeding compassionate; in all our afflictions he is afflicted; —and in his love, and in his pity he Redeemed us; and in his love and pity he intercedes for us.

SECT VIII. Wherein the Intercession of Christ consists.

8. WHerein more especially doth the Intercessions of Jesus Christ consist? some suppose that Christs very being in heaven, and putting God in mind of his active and passive obedience by his very presence, is all that intercession that the Scripture speaks of. But I rather answer is these particulars. As—

1. Christs intercession consists in the presenting of his Person for us: he himself went up to heaven, and presented himself; the Apostle calls this, an appearing for us: Christ is not entered into the holy place made with hands, but into heav••n, now to ap∣pear in the presence of God for us. I believe there is an Emphasis in the Word ap∣pearing for us. But how appears he for us? I answer. 1. In a publick manner; whatsoever he did in this kind, he did it openly and publickly; he appears for us in the presence of God the Father; he appears for us in the presence of his Saints and Angels; heavens eyes are all upon him in his appearing for us. 2. He appears for us as a Mediator, he stands in the middle betwixt God and us; hence it is, that he is God-man, that he might be a Mediator betwixt God and man. 3. He appears for us as a Sponsor, and a pledge; surely it is a comfort for a man to have a friend at Court, at the Princes elbow, that may own him, and appear for him; but if this friend be both a Mediator and Surety, a Mediator to request for him, and a Surety to engage for him. Oh what comfort is this! thus Christ appeared in every respect; he is a Mediator to request for us; and he is a Surety to engage for us: as Paul, was for

Onesimus a mediator, I beseech thee for my Son Onesimus; and a Sponsor, if he hath wronged thee; or, owe thee ought, put that on my account, I will repay it. So is Je∣sus Christ for his Saints; he is the Mediator of a better Covenant, Heb. 8.6. and he is a Surety of a better Testament, Heb. 7.22. 4. He appears as a Solicitor, to pre∣sent and promote the desires and requests of his Saints, in such a way as that they may find acceptance with his Father. He is not idle now he is in Heaven; but as on earth he ever went about doing good: so now in glory he is ever about his work of doing good; he spends all his time in Heaven in promote∣ing the good of his people; as from the beginning it was his care, so to the Worlds end it will be his care to solicite his Father in the behalf of his poor Saints; he tells God, thus and thus it is with his poor Members, they are in want, in trouble, in distress, in affliction, in reproach; and then he presents their sighs, sobs, prayers, tears, and groans; and that in such a way as that they may become acceptable to his Father.—5. He appears as an Advocate: if any man sin, we have an Advocate with the Father, Jesus Christ the righteous. An Advocate is more than a Solicitor; an Advocate is one that is of Counsel with an other, and that pleadeth his Case in open Court; and such an advocate is Jesus Christ unto his people. 1. He is of Councel with them; that is one of the Titles given him by the Prophet Isaiah, Wonderful, Councellour; He councells them by his Word and Spi∣rit. 2. He pleads for them, and this he doth in the high Court of Heaven, at the Bar of God's own Justice; there he pleads their case, and answereth all the accu∣sations that are brought in by Satan or their own Consciences: but of this anon.— 6. He appears as a publick agent, or Ledger-Embassadour; what that is, some tell us in these particulars; 1. His work is to continue peace; and surely this is Christ's work, he is our peace (saith the Apostle); that is, the author of our peace; he pur∣chased our peace, and he maintains our peace with God; to this purpose he sits at God's right hand to intercede for us, and to maintain the peace and union betwixt God and us; therefore being justified by faith, we have peace with God through our Lord Je∣sus Christ. 2. His work is to maintain intercourse and correspondency; and surely this is Christs work also; By him we have an access unto the Father,—In him we have boldness and access with confidence, by the Faith of him; the word access] doth not only signifie coming to God in prayer, but all that resort and communion which we have with God, as united by faith to Jesus Christ; according to that, Christ had once suffered for sins, the just for the unjust, that he might bring us to God. This benefit have all believers in and by Christ; they come to God by him, they have free com∣merce and intercourse in heaven—3. His work is to reconcile and take up emer∣gent differences, and this is Christ's work also; he maketh intercession for the Trans∣gressors; he takes up the differences that our transgressions make betwixt God and us. 4. This work is to procure the welfare of the People or State where he negoti∣ates; and this is no less Christ's Work, for he seeks the welfare of his people, he sits at God's right hand to intercede for them, and commending their estate and condition to his Father, he makes it his request to his Father that his members may have a con∣tinual supply of the Spirit of Jesus Christ; that they may be strengthened in temptati∣ons, confirmed in tribulations, delivered from every evil work, enabled to every good duty, and finally preserved unto his Heavenly Kingdom.

2. Christ's Intercessions consists in the presenting of his Wounds, Death, and Blood, as a publick satisfaction for the debt of sin; and as a publick price for the purchase of our glory.

There is a question amongst the Schools, whether Christ hath not taken his wounds, or the signs, skars, and prints of his wounds into heaven with him? and whether Christ is representing those wounds, skars, and prints unto his Father, doth not hereby intercede for us? some I am sure are for the affirmative. Aquinas distinguish∣eth of Christ's Intercession as being three-fold, the first before his passion by devout pray∣er, and the second at his Passion by effusion of his blood, and the third after his Ascension, by the representation of his Wounds and Scars. Howsoever this hold, (for I dare not be too confident without Scripture-ground) yet this I dare say, that Christ doth not only present himself, but the Sacrifice of himself, and the infinite Merit of his Sacri∣fice. When he went to heaven, he carried with him absolutely the Power, Merit, the vertue of his Wounds, and Death, and Blood into the presence of God the Father for us; and with his blood he sprinkled the Mercy-seat (as it were) seven times. We read

in the Law, that When the high Priest went within the vail; he took the blood of the Bullock, and sprinkled it with his finger upon the mercy-seat East-ward: and before the mercy-seat he sprinkled the blood with his finger seven times: not only was the Priest to kill the Bullock without the holy of holies, but he was to enter with the blood into the holy of holies, and to sprinkle the mercy-seat therein with it; surely these were patterns of things to be done in the Heavens: Christ that was slain and Crucified without the gate, carryed his own blood into the holy of holies, or into the heaven of heavens, for by his own blood he entred in once into the holy place, having obtained eternal redemption for us; and thither come, he sprinkles it (as it were) upon the mercy-seat, (i.e.) he applyes it, and obtains mercy by it; by the blood of Christ God's mercy and justice are reconciled in themselves, and reconciled unto us; Christ sprinkles his blood on the mercy-seat seven times; seven is a note of per∣fection; where Christs blood is sprinkled on a soul, that soul is sure to be washed from all filth, and at last to be perfected and saved to the very utmost: Christ's blood was shed upon the earth, but Christ's blood is sprinkled now he is in heaven; what? is any soul sprinkled with the blood of Christ; surely this sprinkling comes from hea∣ven, so the Apostle, But ye are come to mount Zion, and unto the City of the living God, the heavenly Jerusalem,—and to Jesus the Mediator of the new Covenant, and then it follows, to the blood of sprinkling, that speaketh better things than that of Abel. It is upon mount Zion where this sprinkling is: there is Jesus at God's right hand, there he stands (as it were) upon the mount, and there he sprinkles his blood round about him; heaven is all besprinkled, as the mercy-seat in the holy of holies was; the earth is all besprinkled, as the Altar out of the holy of holies was; heaven and earth are all besprinkled with the blood of Jesus, so that the Saints and people of God are no where, but their doors, and their posts, and houses (I mean their bodies and souls) are all besprinkled with the blood of the Lamb slain from the beginning of the World. Why, this is that blood of sprinkling that speaks better things than that of Abel. Mark, that Christ's blood hath a tongue; it speaks, it cries, it prayes, it intercedes; there's some agreement, and some difference betwixt Christs blood and Abels blood.

1. The agreement is in these things; Abels blood was abundantly shed, for so it is said, the voyce of bloods; and Christ's blood was let out, with thornes and scourges, nails and spear, it was abundantly shed: Again, Abels blood cryed out, yea it made a loud cry, so that it was heard from earth to heaven, the voice of thy Brothers blood cryeth unto me from the ground; and Christ's blood cryeth out, it makes a loud cry, it fills heaven and earth with the noise, yea the Lords ears are so filled with it, that it drowns all other souls, and rings continually in his ears.

2. The difference is in these things; Abels blood cryed for vengeance against Cain, but Christ's blood speaks for mercy on all believers; Abels blood was shed be∣cause he sacrificed, and he and his sacrifice accepted: but Christs blood was shed that he might be sacrificed, and that we through his sacrifice might be accepted: Abels blood cryed thus, see Lord, and revenge; but Christs blood cryed thus, Father for∣give them for they know not what they do; and at this very instant Christ's blood crys for remission; and here's our comfort; if God heard the servant, he will much rather hear the Son, if he heard the servant for spilling, he will much more hear the Son for saving; yet that I may speak properly, and not in figures, I will not say that the very blood which Christ shed on the Cross is now in heaven, nor that it speaks in heaven; these cryings are merely Mataphorical; yet this I maintain as real and proper, that the power, merit, and vertue of Christ's blood is presented by our Saviour to his Fa∣ther both as a publick satisfaction for our sin, and as a publick price for the purchase of our glory.

3. Christ's Intercession consists in the presenting of his will, his request, his inter∣pellation for us; grounded upon the vigor and vertue of his glorious merits. Father I will that they also whom thou hast given me, be with me where I am, that they may behold my glory which thou hast given me. This was a piece of Christ's prayer while yet he was on earth; and some say it is a summary of Christ's Intercession which now he makes for us in his glory; he prayed on earth as he meant to pray for us when he came to heaven; he hints at this in the beginning of his Prayer, for he speaks as if all his work had been done on earth, and as if then he were even beginning his work in heaven; I have glorified thee on earth, I have finished the work which thou gavest me to do; and now O Father glorifie thou me with thy own self, with the glory which I had with thee before the World was.

I know it is a question, whether Christ now in heaven do indeed, and truth, and in right propriety of speech pray for us? some able Divines are for the Negative, others for the Affimative. For my part (leaving a liberty to those otherwise minded according to their light) I am of opinion, that Christ doth not only intercede by an interpretative Prayer, as in the presenting of himself, and his merits to his Father; but also by an ex∣press prayer, or by an express and open representation of his will: and to this opinion methinks these Texts agree. I will pray the Father, and he shall give you another Comfor∣ter, and at that day ye shall ask in my Name, and I say unto you, that I will pray the Fa∣ther for you; when he saith, I say not, that I will pray for you, it is the highest intimation that he would pray for them; as it is our phrase, I do not say that I will do this, or that for you, no not I; when indeed we will most surely do it, and do it to purpose. Austin confirms this, orat pro nobis, orat in nobis, & oratur a nobis, &c. He prays for us, he prays in us, and he is prayed to by us: he prays for us as he is our Priest, and he prays in us as he is our Head, and he is prayed to by us as he is our God. Ambrose tells us, That Christ so now prays for us as sometimes he prayed for Peter, that his faith should not fail. Methinks I imagine as if I heard Christ praying in heaven in this Language, O my Father, I pray not for the World, I will not open my lips for any one Son of perdition; but I imploy all my blood, and all my prayers, and all my interests with thee for my dear, beloved, precious Saints; it is true, thou hast given me a personal glory which I had with thee before the World was, and yet there is another glory I beg for, and that is the glory of my Saints. O that they may be saved! why I am glorified in them, they are my joy, and therefore I must have them with me where I am; thou hast set my heart upon them, and thou thy self hast loved them as thou hast loved me; and thou hast ordained them to be one in us even as we are one, and there∣fore I cannot live long asunder from them; I have thy company, but I must have theirs too; I will that they be with me where I am; If I have any glory, they must have part of it; this is my prayer, that they may behold my glory which thou hast given me. Why, thus Christ prayed while he was on Earth, and if this same prayer be the summary of Christ's in∣tercession or interpellation now he is in heaven, we may imagine him praying thus; it were too nice to question, whether Christ's prayer in heaven be vocal or mental? cer∣tainly Christ presents his gracious will to his Father in heaven some way or other, and I make no question but he fervently and immoveably desires that for the perpetual ver∣tue of his sacrifice all his members may be accepted of God, and crowned with glory; nor only is there a cry of his blood in heaven, but Christ by his prayer seconds that cry of his blood; an argument is handed to us by Master Goodwin thus: As it was with Abel, so it is with Christ; Abels blood went up to heaven, and Abels soul went up to heaven, and by this means the cry of Abels dead blood, was seconded by the cry of Abels living soul; his cause cryed, and his soul cryed; as it is said of the Martyrs, that the souls of them that were slain for the Testimony which they held, cryed with a loud voice, saying, how long Lord, Holy and True, dost thou not judge and avenge our blood that dwell on the earth? even so it is with Christ, his blood went up to heaven, and his soul went up to heaven, yea his body, soul, and all his whole person went up to Heaven; and by this means his cause cryes, and he himself se∣conds the cry of his cause: Jesus Christ in his own person ever liveth to make Intercession for us; he ever liveth as the great Master of requests to present his desires, that those for whom he dyed may be saved.

4. Christ's Intercession consists in the presenting of our persons in his own person to his Father, so that now God cannot look upon the Son, but he must behold the Saints in his Son; are they not members of his body, in near relation to himself? and are not all his Intercessions in behalf of them, and only of them? but how are all the Elect carried up into heaven with Jesus Christ, and there set down before his Father in Jesus Christ? I answer, not actually, but mystically; when Christ intercedes, he takes our persons, and carries them in unto God the Father in a most unperceiveable way to us; for the way or manner I leave it to others, for my part, I dare not be too inquisitive in a secret not revealed by God; only this we say, that Christ presents our persons to his Father in his own person; and this was plainly shadowed out by that act or office of the high Priest, who went into the holy of holies, with the names of all the Tribes of Israel upon his shoulders, and upon his breast; and this the Apostle speaks out yet more plainly, by him we have an access unto the Father, and in him we have boldness and access with confidence: I shall a little enlarge on both these Texts, record∣ed for our instruction in the Law, and Gospel, in the Old and in the New Testament. First, we find in the Law, that Aaron was to put two stones upon the shoulders of the Ephod, for stones of memorial unto the children of Israel, and so Aaron was to bear the

names before the Lord upon his two shoulders for a memorial. And again; Aaron, was to bear the names of the children of Israel in the breast-plate of judgment upon his heart; when he went into the holy place for a memorial before the Lord continually. Here we find the names of the twelve Tribes of Israel ingraven in stones, which the high-Priest usual∣ly took with him into the holy place, when he appear'd before the Lord; first, upon his humeral, and then upon his pectoral; in both shewing that he entred into that place, not only or principally in his own behalf, but in behalf of the Tribes whom he presen∣ted before the Lord, that they might be in continual remembrance with the Lord; a lively Type of Christ's Intercession, who being entred into the Heavens he there appears in the behalf of his Elect, and he presents their persons to his Father, bearing them (as it were) upon his shoulders, and upon his heart; why thus Christ takes our per∣sons into heaven, and represents them in his own person to his Father. Secondly we find in the Gospel a gracious promise, that by Christ we have access unto the Father, and in Christ we have access with confidence. Where the word access, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fies properly a manuduction or leading by the hand to God; an introduction, or bring∣ing into God; alluding to the custome in Princes Courts, where none may come in∣to the presence-Chamber, unless they be led, or brought in by some Favourite or Cour∣tier there; thus none may have access into the presence of God unless they are brought in by this Favourite of heaven, the Lord Jesus Christ; whose very office it is to bring men unto God; he takes us by the hand and leads us to the Father. q. d. Come Souls, come along with me, and I will carry you to the Father. Look how a child that ha••h run away from his Father, is taken by the hand of a friend, or of his ••lder brother, and so brought again into the presence of his Father; even so all we, having run away from God, are by the good hand of Christ taken up, and led again into the presence of the Father; he is that Ladder that Jacob saw, upon whom we ascend into the bosome of God, and into heaven; he is that high-Priest, that takes our persons, and bears them on his shoulders and on his heart, sustaining our persons, and presenting our conditions unto his Father, and our Father, unto his God, and our God.

5. Christs Intercession consists in the presenting of our duties unto God. Not only doth he take our persons and leads and carry them into the presence of God, but toge∣ther with our persons he presents all our services in his own person. Now in this act he doth these two things.

1. He observes what evil, or what falling is in our duties, and he draws that out, and takes it away, before he presents them unto God; or as a child that would present his Fa∣ther with a posie, he goes into the garden, and gathers flowers and weeds together; but coming to his Mother, she picks out the weeds, and binds up the flowers by themselves, and so it is presented to the Father: thus we go to duty, and we gather weeds and flow∣ers together but Christ comes and picks out the weeds, and so presents nothing but flow∣ers to God the Father; and this is plainly set forth by that ceremony of the high-Priest, in taking away the iniquity of their holy things; And thou shalt make a plate of pure gold, and grave upon it like the ingravings of a Signet, holiness to the Lord; and thou shalt put it on a blew lace, that it may be upon the Mitre, upon the fore-front of the Mitre it shall be. And it shall be on Aarons fore-head, that Aaron may bear the iniquity of the holy things, which the Children of Israel shall hallow in all their holy gifts, and it shall be always upon his forehead, that they may be accepted before the Lord: This was the manner of the Ce∣remony, and this was the end of the Ceremony, that Aaron might bear and take away the iniquity of their holy things: what was this but a Type of Jesus Christ? who with his most absolute righteousness covereth all the defects of our good works, which are still spotted with some defect? Alas! all our righteousness are as filthy rags, but Christ draws out the evil of duty, and failings in duty, before he will present them unto God.

2. He observes what good there is in any of our duties or performances and with that he mingles his own prayers and Intercessions, and presents all as one work interwoven or mingled together unto God the Father. And another Angel stood at the Altar having a gol∣den Conser, and there was given unto him much Incense that he should offer it with the prayers of all Saints upon the golden Altar, which was before the Throne; and the smoke of the In∣cense which came with the prayers of the Saints ascended up before God out of the Angels hand. I know there is a controversie, who this Angel should be, that with the Incense min∣gles the prayers of all Saints? some conjecture him to be a created Angel, in that the in∣cense or ordours are said to be given to him, and not to be his own, or to have them of himself: others say he could be no other but the Angel of the Covenant, for no Angel doth intercede or present our prayers but Jesus Christ; as for that which is spoken con∣cerning

the seven Angels presenting the Saints prayers, I am Raphael, one of the seven holy An∣gels, which present the prayers of the Saints. We say it is no canonical Scripture, nor is it authorized by any canonical Scripture; besides, I cannot think that the Priests were types of Angels, but only of Christ: Again, howsoever the Greek Copies so read that Text, yet the antient Hebrew Copy set forth by Paulus Fagius, and Jerome, who translated it out of the Caldee (as Master Mede on Zachar. 4.10. avoucheth) reads it thus, I am Raphael, one of the seven Angels, which stand, and minister before the glory of the holy One. And certainly in this Text of Revel. 8.3, 4. There is a figurative de∣scription of an heavenly service, correspondent to that which was performed in the Temple; namely, that the people being without at prayer, the Priest offered incense within upon the Altar, Luke 1.9, 10. To signifie that Believers prayers have always need to be helped, and sanctified by Christ's intercession; and what though the incense was given him? we know that Christ himself was given of God; God so loved the world, that he gave his only begotten Son; and yet this hinders not, but that Jesus Christ gave himself, and that he gave himself for an incense too; for so the Apostle, He hath given himself for us an offering, and a sacrifice unto God; for an incense, or for a sweet smel∣ling savour; in this respect the incense might be given him, and yet the incense was his own; they were only Christ's merits, righteousness, satisfaction; they are the sweet odour, by vertue whereof, God accepts of his Saints persons and prayers; and it is onely Christ that presents before God that which he is and hath, he alone being both of∣fering and Priest; we can think of no other Priest in Gospel-times, but only Jesus, The fore-runner, even Jesus Christ made an high-priest for ever, after the order of Melchize∣dech. It is Jesus, and only Jesus that presents our prayers, and sanctifies our prayers, and mingles our prayers with his merits, and so makes them penetrate sweetly before his God.

6. Christ's intercession consists in the presenting of our plea or answer in Heaven to all those accusations that are brought in against our selves. And this I take it to be the meaning of the challenge, Who shall lay any thing to the charge of God's elect? it is God that justifies, Who is he that condemneth it? it is Christ that dyed, yea, rather that is risen again, who is even at the right of God, who also maketh intercession for us. Christ intercedes; and who shall condemn? Christ takes off all accusations; and who shall charge? if the Law, or Sin, or Satan, shall dare to accuse, our Jesus is ready at God's right hand to answer all. There is a vision in Zachariah representing this, And the Angel shewed me Joshua the high-priest, standing before the Angel of the Lord, and Sa∣tan standing at his right hand to resist him. It was the custom of the accuser to stand at the right hand of the accused; Set thou a wicked man over him, and let Satan stand at his right hand; now here's Satan standing at Joshua's right hand to accuse him; but whereof doth he accuse him? that appears in the words following, Joshua was cloathed with filthy garments, an ordinary sign of sin; as a white garment is a sign of Christ's righteousness, so is a filthy garment in Scripture, a sign of vileness; alas! Joshua was defiled with the pollution which he had gotten by the contagion of Babylon, and now at his return, Satan lays it to his charge; but Jesus Christ, our great High-Priest, steps in, and takes off the accusation; And the Lord said unto Satan, the Lord rebuke thee O Satan, even the Lord that hath chosen Jerusalem rebuke thee; twice he repeats it, to shew the fulness of Christ's intercession, q. d. the Lord my God, my everlasting Father, rebuke, and confound thee Satan, in this thy malicious opposition against my Joshua; and then he goes on in his apology for Joshua; Is not this a brand pluckt out of the fire? q. d. is not this one, whom of my grace I have reser∣ved amongst my people, whom I caused to pass through the fire of mine indigna∣tion? and shall not my decree of grace stand firm and inviolable towards such? or thus, Is not this a brand pluckt newly out of the fire of affliction? was he not in the captivity of Babylon? and is it likely he should be there, but he would be defi∣led with the touch of pitch? take a brand, and pull it out of the fire, and there will be some dust, and ashes, and filth about it; Why Lord (says Christ) this Joshua is but newly pull'd out of the burning; and therefore he must needs have ashes, and dust, and filth about him: But come (saith Christ to his holy Angels) take away the filthy garment from him; and come (says Christ to his servant Joshua) Behold I have caused thine iniquity to pass from thee, and I will cloath thee with change of rayment. And thus Christ took off the accusation that was brought against Joshua, by Satan, for his filthy garments. In like manner doth our blessed Intercessor at this instant, if a

poor Saint falls into any sin, and defiles his garments, Satan comes in, and takes the right hand of him, and accuses him before the Lord; but Christ our great High-Priest being at the right hand of his Father, he takes up the cause, puts in a plea, and answers all the accusations of the enemy; True Lord, this poor soul hath filthy garments, but is he not a fire-brand newly pluckt out of the fire? was he not in his natural and sinful conditi∣on the other day? is he not yet partly regenerate, and partly unregenerate? needs there∣fore must there be some ashes, and dust, and filth upon him. O my Father, my will is, That thou consider him in that respect, thou knowest his frame, and thou remembrest that he is but dust, though he have filthy garments now upon him, yet I will give him change of ray∣ments; I will cloath him with the robe of my righteousness, and then thou shalt see no iniqui∣ty in Jacob, no transgression in Israel. Why? thus the Lord Christ steps in, and answers to all the accusations that are brought in against us by the Law, or Sin, or Satan, to God his Father; and in this respect he is truly called our Advocate, If any man sin, we have an Advocate with the Father, Jesus Christ the righteous. We have an Ad∣vocate that pleads for us, that answers for us: that in a way of equity (groun∣ding all upon his own merits) calls for the pardon of our sins, and for the salva∣tion of our souls.

SECT IX. How powerful and prevailing Christ's Intercessions are with God his Father.

9. HOW powerful and prevailing are Christ's Intercessions with God his Father? I answer, very much, and this will appear if we con∣sider,—

1. That Christ is our great High-Priest to God; We have such an high-Priest, who is set down on the right hand of the Majesty on high. Now 'twas the way of God to lend his ear in special manner to the High-Priests; and therefore the people usually run to them, when they would enquire of God; Before time in Israel, when a man went to enquire of God, thus he spake, Come, and let us go to the Seer, for he that is now called a Prophet (or High-Priest) was before time called a Seer.—People were wont to repair to the Priests, and the Priests were wont to go to God; and good reason, for the Priests were to mediate for the people, and the people had experience that God would hearken to the cry of their Priest; Samuel called unto the Lord, and the Lord sent thunder, and rain that day. And all the people said to Samuel, Pray for thy servants unto the Lord thy God.—And Samuel said unto the people,— God forbid that I should sin against the Lord in ceasing to pray for you. Now such an High-Priest as this (though with far more eminency) is Christ to God; he intercedes for his people, (God forbid that he should ever cease to pray for his people:) and he hath God's ear in especial manner; if ever God lend his ear to any one, it must needs be to this High-Priest, because of his office to intercede betwixt God and his people. Christ stands in the middle, or indeed next to God, as he is in these Gospel-times our great High-Priest; and therefore he must needs prevail with God in every petition he puts up for us.

2. That Christ was called to this office by God. Christ glorified not himself to be made an High-Priest; no, no; but he was called of God as Aaron was; it was God the Father that designed him to it, and that furnished him for it, and that invested him in it; The Lord hath sworn, and will not repent, thou art a Priest for ever, after the or∣der of Melchizedech. Now to what purpose should God call him to this office, but especially to intercede for them, to whom God was willing to communicate salvation? it was God's mind as well as Christ's mind to save his Elect; and this was the way where on they agreed; that an High-Priest should be appointed, and an office of intercessi∣on should be erected, and by that means the salvation purchased should be ap∣plied; many times we are apt to conceive legal or law-thoughts of God the Fa∣ther, as that he is just and severe; and that Christ his Son is more meek, and mer∣ciful: but this cannot be, for there are not two infinite wills, not two infinite mercies, one in the Father, another in the Son, but one will, and one mercy in both. And to that purpose observe but the readiness of God the Father to receive Christ honourably

into heaven, that he might do the work of the High Priest there; no sooner had Christ entred through the gates into the City, but presenly, sit thou down (saith God) at my right hand; but to what end? surely not only to rule as King (of which we have spoken before) but also to intercede as our great High Priest; hence we find in Scripture, that Christ's session and intercession; his Kingly and Priestly office are joyned together; He is set on the right hand of the Throne of the Majesty in the Heavens: he! who? why, Christ our High Priest; we have such an High Priest who is set down. It is as if Christ at his enterance into heaven had said, My Father, I am come hither as the great High Priest; having on his breast-plate the names of all the Elect, and I come to intercede for poor sinners; what, shall I have welcome on these same terms? to whom the Father re∣plied, Welcome my son, my only Son on these very terms; come, sit thee down, and in∣terede for whom thou pleasest; I have called thee on purpose to this very office, and thou shalt prevail. Surely the Father is engaged to purpose to hear the Son, in that he is an High Priest to God, and called to his office by God.

3. That Christ is God's Son; and that is more than God's High Priest; he is his natural Son, his beloved Son, his Son that never gave him the least offence; sure then when he comes and intercedes for a man, he is most like to speed; if a gracious child do but cry, my Father, my Father, he may prevail very much, especially with a Father who is tender-hearted; Jesus Christ is the gracious, precious Son of God the father; and God the Father is a dear and kind-hearted Father, how then should the intercessions of Christ but be most powerful with God? hence some gather the prevalency of Christ's intercession, because in many places of Scripture where this part of Christ's Priest-hood or intercession is laid down, this Sonship is also expressed or set forth; as we have a great High Priest entered into the heavens, Jesus the Son of God.—And thou art an High Priest for ever after the order of Melchizedech. But immediately before, Thou art my Son, this day have I begotten thee. O needs must the intercession of such a Son be very prevalent: I say of such a Son, for was ever any Son like this Son of God? was ever any Son so like his Father, or so equal with his Father? we know he is a begotten Son, and yet never begun to be a Son; he is the Son of the Father, and yet never begun to have a Father: he is a branch of the King of ages, and yet in all the ages past was never younger; surely all the relations of Son and Father in the World, are but a shadow of this relation betwixt God and Christ; it is so near, that though they are two (as in all relations there must needs be relatum and correlatum) yet Christ speaks of them, as if they were but one; I and my Father are one; if then the Father should deny him any thing, he should deny himself; or cease to be one with his Son which can never be. Christ is God's Son, his natural Son, his beloved Son, This is my beloved Son in whom I am well pleased, saith God? O then how prevalent must Christ's intercession be with God?

4. That Christ is God himself, not only God's Son, but God himself? how power∣ful in this respect must his intercessions be unto the Father? it is true, that Christ is ano∣ther subsistence and person from the Father, but Christ is one and the same God with the Father; Christ is the very essential, substantial, and noble representation of God him∣self; Christ is the very self of God, both God sending, and God sent; Christ is the fellow of God, Awake O sword against my shepherd, and against the man that is my fellow; nay, Christ is God, and not another God, but one God; God of God, light of light, very God of very God; begotten, not made, being of one substance with the Father, by whom all things were made. Can we imagine now that God himself should be denied any boon of God himself? if God sometimes spoke to his servants, Ask of me, com∣mand ye me concerning all the work of mine hands: will not God much more say to God, Ask of me, and I shall give thee the Heathen for thine inheritance, and the utter∣most parts of the earth for thy possession? we have brought it now so near, that if God be God, and God be Omnipotent, that he can do, and can have whatsoever he pleases: then Christ being one God with his Father, he must needs prevail; it is but ask and have, let him ask what he will.

5. That Christ is God's darling upon this very account, because he intercedes for his People. Therefore doth my Father love me, because I lay down my life, that I might take it again. I lay it down by suffering, and I take it again by rising, ascen∣ding up into heaven, and interceding there; and therefore doth my Father love me. O the love of God to Christ, and of God in Christ to all his Saints! God so loved the world, that he gave his Son; and Christ so loved the world, that he gave himself; and now

again because Christ gave himself, and his gift is as a sweet smelling savour unto God, therefore God loves Christ; O what a round of love is here! God loves Christ, and Christ loves us, and the Father loves Christ again for loving of us: there is not an act of Christ in his work of our redemption, but the Father looks on it with love and liking: at his baptism, lo a voice came from Heaven, saying, This is my beloved Son, in whom I am well pleased; at his death, He seeth of the travel of his soul, and he is satis∣fied; at his ascension he heareth of the intercessions of his soul, and he is delighted; Christ's intercessions are God's musick: and therefore as sometimes Christ spoke to his Spouse, so God speaks to Christ, Let me see thy countenance, let me hear thy voice, for sweet is thy voice, and thy countenance is comely. Now Christ's intercessions must needs prevail, when God love's Christ for his intercessions sake: if before the world was made, the Son was his Fathers darling, (for it is said) When he appointed the founda∣tions of the earth, then I was by him, and as one brought up with him, and I was daily his delight. In the Original [delights], intimating that the eternal Son was variety of de∣lights to his Father. O then what delights, what variety, what infinite of delights hath God in Christ now interceding for us? what a dear darling is Christ to God, when not only he stands by him, but he represents to him all the Elect from the beginning to the end of the World; q. d, See Father, look on my breast, read hear all the names of those thou hast given me, as Adam, and Abraham, and Isaac, and Jacob; of the Twelve Tribes, and of the Twelve Apostles, of all the Martyrs, Professors, and Con∣fessors of the Law and Gospel; I pray for them, I Pray not for the World, but only for them, for they are mine; methinks I hear God answer, What my Son! and what the Son of my womb! and what the Son of my vows! hast thou begotten me thus many Sons? and are all these mine? why then ask what thou wilt, and have what thou pleasest; I am as strongly inclined and disposed to give thee grant, as thou wouldst have it; it is my joy, my delight, my pleasure to save these souls, and surely the pleasure of the Lord shall prosper in thy hands.

6. That Christ is God's Commander (I speak it with reverence) as well as petitio∣ner; it is a phraze given to the servants of God, command ye me; and may we not give it to the Son of God? Christians! God is as ready to do us service, as if we had him at command; This is the confidence that we have in him, that if we ask any thing according to his will he heareth us: and in this sense we may boldly say, that God the Father is as ready to hear Jesus Christ, as if he had him at command; not that in deed and reality he commands God, but that in deed and truth he commands all below God, and he com∣mands all in the stead of God. And to this purpose is that voice of God, I have set my King upon my holy hill of Zion; and why my King? I dare not say he is God's King, as if God were Christ's inferior, or Christs subject: God forbid! why then my King? I answer, he is God's King, because appointed by God; or he is God's King, because he rules in the stead of God; The Father judgeth no man, but hath committed all Judgment unto the Son. God hath given away all his prerogatives unto Jesus Christ, so that now the King of Saints can do what he will with God, and with all the world; only it follows, Ask of me, and I will give thee the heathen for thine inheritance: as if the Father should have said, I cannot deny thee, and yet O my Son, I would have thee ask; do what thou wilt in Heaven, Earth, and Hell; I have not the heart, indeed I have not the power to deny thee any thing, onely acknowledg this power to be originally in my self, that all that honour the Son, may honour the Father; and all that honour the Father, may honour the Son. These are the terms betwixt, God the Father, and God the Son; Oh then how powerfull and prevailing are Christs intercessions with his Father? if he ask who hath power to command, there is lit∣tle question of prevailing in his suit. We have heard in our days of a suit managed with a petition in one hand, and a sword in the other; and what the effect is, all now can tell. As a King who sues for peace, backt with a potent Army; able to win what he intreats for, must needs treat more effectually; so Christ sueing to his Father for his Saints, with a power sufficient to obtain what he sues for, he must needs effect what his desires may be; it is well observed, that Christ is first said to sit at God's right hand, and then to intercede; he treats the salvation of sinners as a mighty Prince treats the giving up of some Town, which lyes seated under a Castle of his that commands the Town; or he treats the salvation of sinners, as a Commander treats the surrendring of a person already in his hands: it is beyond God's power (I speak i••, with submission) to deny his Son in any thing he asks: if the Lord sometimes cryed out

to Moses like a man whose hands are held, Let me alone; how much more doth Christ's intercession bind God's hands, and command all in Heaven, Earth, and Hell? hence we say, that God the Father hath divested himself of all his power, and given the keys into Christ's own hands; I am he that liveth and was dead, and behold I am alive for evermore, Amen; and have the keys of hell and death; there is no man goes to Hell, but he is lockt in by Jesus Christ; and there is no man goes to Heaven, but he is lockt in there by Jesus Christ; he hath the keys of all men's eternities hanging at his own girdle; if he but say, Father I will that this man, and that woman, shall inherit Hea∣ven; the Father cannot but reply, my Son I have no power to deny thy suit; Thou hast the keys of Heaven in thine own hands, be it even as thou wilt.

7. I shall only add this on the Fathers part, that God is Christ's Commander to this office, as well as Christ is God's Commander in this office. O why should we have hard thoughts of God the Father, more than of God the Son? is he not as wil∣ling of our salvation as Jesus Christ? surely 'twas the Oath of God, I mean of God the Father: As I live saith the Lord, I would not have the death of a sinner, but that the wicked turn from his sin and live. Was not this the first salute of God to Christ when he first entered into heaven; Sit thou here on this throne, and ask what thou wilt of thy Father? nay, did not the Father prevent the Son in laying his commands upon him to ask, before the Son opened his mouth to speak a word, by way of any requests to God, his Father? Thou art my Son, this day (even this day of thy resurrection, ascension, session) have I begotten thee; ask of me, and I shall give thee the heathen for thine inheri∣tance, and the uttermost parts of the earth for thy possessions? q. d. Come Son, thou art my Son, this day I have begotten thee, and though I have begotten thee from all eternity, yet this day, and every day I am begetting thee still: I said to thee at thy resurrection, this day have I begotten thee, and I said to thee at thy ascension, this day have I begotten thee; and now ask, and be not shy, or modestly backward in petitioning; I command thee to this Office, I make thee here the great Master of requests in Heaven; others may pray out of charity, but none but thy self in a way of Justice, Authority, and Office; and therefore ask boldly and largly, open thy mouth wide and I will fill it. O what a de∣monstration of love is this, not onely to Christ, but to us in Christ, that when man had offended his God, broke covenant with God, and turned enemy to God, that then God the Father should seek peace with man, offer conditions of peace to man, and for that purpose should appoint a Mediator, an Intercessor, and call his Son to that office: and now he is in Heaven, that he should bid him do his office, and ask freely; so that if the Elect be not saved, it should be laid on the score of Christ, for the Fa∣ther is most willing: Surely here's more than intimation of the Father's inclination to accept of Christs intercessions on our behalf: we may read here that the Fathers heart is as much towards us, as Christs own heart; Oh he is full of bowels, he is gentle, and easie to be intreated; Christ needs not much a do to get his grant; Christ adds not by his intercession one drop of love to the heart of God; onely he draws it out, which other∣wise would have been stopt; nor doth he broach it before his Father command him to it. Oh then how Powerful and prevailing must Christ's intercessions be?

SECT. X. Of the reasons of Christ's Intercession.

10. WHat are the reasons of this great transaction of Christ's intercession for his people? I answer—

1. It is the Fathers will that it should be so; he called Jesus Christ, to this office, the command of God is upon Jesus Christ; Ask what thou what wilt for thy redeemed ones, I willingly engage my self to grant, onely it is my pleasure thou shouldst ask: as sometimes he said to the house of Israel, I the Lord have spoken, and I will do it; notwithstanding I will yet for this be enquired of, by the house of Israel, to do it for them: so saith God to Christ, I the Lord have spoken, and I will do it, only my Son, I will be enquired of by thee. I look upon this as the main reason of Christ's intercession, Even so Father, for so it seemed good in thy sight; it's God's will that Christ should intercede.

2. It is the Father's love to engage his Son for his own people. O the comfort of a sound Christian in this respect! what, art thou in temptation, or desertion? surely Christ is engaged by God to petition for thee; thou hast put up many petitions to

Christ, and he hath put them all up unto God; he could do no otherwise, for he is in place an Advocate, to mention and plead such cases as are moved to him. Methinks I imagine God thus bespeaking his Son; See thou do this poor soul good my Son; here is for him according to all his needs, only ask according to what thou knowest will make him hap∣py; must he have my Spirit? my comforting Spirit? will no less, no cheaper thing serve his turn? then here it is. Oh how is Christ engaged now to petition for them, whom God loves, and for whom he gave himself? surely if Christ should leave to intercede for such, he would displease his Father, which we know he would not do, he would undergo Hell first.

3. It is Christ's own inclination to do his Office: the power that Christ hath for the good of Sinners is necessarily acted: as the Sun shines upon all the World, and it can∣not do otherwise; so Christ the Son of righteousness, shines or intercedes for all his Saints, and he can do no less: what is the will of the Father, is the will of Christ, (I mean the will of Christ naturally, not artificially in a way of self-denial, as God's will it is said to be our will) so that what the Father would have Christ own, he cannot but own; for the same Spirit is in Christ which is is in the Father, and in the self-same mea∣sure: As God is captivated with love towards all captives, so am I, saith Christ; as God would have all be saved, and to come to the knowledg of the truth, so would I too saith Christ. The very same bottomless sea of love, that fluctuates in my Father's brest, it is in my brest, For I and the Father are one.

4. It is Christ's honour to intercede: hereby is the Crown set on Christ's head, much honour and glory redowns to Jesus in this very respect. I believe all the work that's done in Heaven, it is Christ interceding, and the Saints and Angels praising; Christ intercedes for ever, and the four beasts, and four and twenty-Elders sing for ever, Rev. 4.8, 9, 10, 11. an argument of Christ's honour, by Christ's intercession, is given in thus by Master Goodwin; if it were not for Christ's intercession, how would the Office of Christ's Priesthood be out of work? And this reason is more than intimated, Heb. 7.24, 25. This man, be∣cause he continueth ever, hath an unchangeable Priesthood; and the work of his Priest∣hood is interpreted, ver. 25. To make intercession for ever. The meaning of this is, that God would not have him continue to be a Priest in title only, or in respect onely of a service past, and so to have only the honour of Priesthood perpetuated to him, out of the remembrance of what he once had done: But God would have him to enjoy, as the renown of the old, to a perpetual spring of honour by this new work of intercession, and so to preserve the verdure of his glory ever fresh and green; and the sum of the Apostles reasoning is this, that seeing himself was to be for ever, so his work of Priest∣hood should be for ever, that so his honour might be preserved and continued for ever also.

5. It is Christ's love to his Saints; his heart is so inamoured with his Saints, that therefore he intercedes for them for ever; Love is as strong as death; it is never weary of doing good for the party beloved; now Christ's Saints are Christ's love; My sister, my love, my dove; the Saints in Christ's books are so many jewels, And they shall be mine, saith the Lord of hoasts, in that day when I make up my jewels; the Saints are Christ's only choyce, the very flower of the Earth; You have I chosen out of the world; and ye are my people, my chosen; All the World is Christ's refuge, and Kings are but morter to him, onely the Saints are Christ's chosen, they are they whom the Lord in his eternal councels hath set a part for himself; But know (saith the Psalmist) that the Lord hath set apart him that is Godly. The Saints are Christ's image (i.e.) the re∣semblance of Christ in all that which is his chief excellency, I mean in his righteousness and holiness; as if I would take the picture of a man, I would not draw it to resemble his back-parts, but as near as I could, I would draw it to life, the very face and coun∣tenance; so are the Saints the very picture, the image, the draught of God in his top excellency. The Saints are in covenant with Jesus Christ, and therefore in nearer re∣lation than any others; hence it is that they are called the portion of God, the treasure of God, the peculiar people of God; those that God and Christ satisfie themselves in, those that God and Christ have set their hearts on; the children of God the Father, the very Spouse and bride of God the Son; in some respect nearer than the Angels them∣selves, for the Angels are not so married to Christ in a mystical union, as God's people are; now is it any wonder that those who are so very dear to Christ, should be in the prayers of Christ? if they were so much in his heart, that sometimes be shed his blood for them, will he not now intercede for? O yes! to this end he carries them on his

breast or heart, as near as near may be, that they may be in a continual remembrace before the Lord for ever; his very love compels him to this office, to intercede for them.

6. It is Christ's delight to intercede for his Saints? before the world was, His de∣lights were with the sons of men; and when the fulness of time came, then said he, Lo I come, in the volume of the book it is written of me, I delight to do thy Will O my God; and what was that, but to be with the sons of men? he knew that was his Fathers plea∣sure, and in respect of himself, he had a delight to live with them, and to dye for them: and no sooner he entred into Heaven, but there he delights to officiate still in be∣half of the sons of men; he carries their names on his heart there, and though some of their persons be on earth, and he in his bodily presence is in Heaven, yet distance of place cannot deaden his delights in the remembrance of them; he is ever minding his Father of his people in the neather world; he tells him that they are his, all in all, up∣on the earth, all his joy, and all his delight, and all his portion; as men use to give portions to their children, so God having but one Son by eternal generation, he hath given the Elect unto him as his portion; and hence he makes it his great business in Heaven, to provide mansions for his portion, to take up God's heart for his portion, to beg favour and love for his portion. Here 'tis the joy of Christ in Heaven, in going to his Father, and telling him, Why Father? I have a small portion yet on earth, and because they are on earth, they are still sinning against thy Majesty, but I have suffered and satisfied for their sins, and hither am I come, to mind Thee of it, and contiunally to get out fresh pardons for new sins; come, look on my old satisfaction; didst Thou not promise? is it not in the Articles of agreement betwixt Thee and me, that I should see of the travel of my soul, and should be satisfied? didst Thou not say, that because I poured out my soul, therefore Thou wouldst divide me a portion with the great, and the spoyle with the strong? O my Father, now I make intercession for the transgressors; give me out pardons for an hun∣dred thousand millions of sins; Thou hast said and sworn, that Thou hast no pleasure in the death of sinners; and it is my pleasure, my joy, my infinite delight, to save sinners; these are my seed, my portion, my redeemed ones, and therefore let them be saved. Thus Christ intercedes, and his delight in his Saints, as knowing it to be his Fathers mind, draws him on to this intercession; indeed this reason hangs upon that primary, and first reason; it is God's will that Christ should intercede; as it is Christ's delight to do the will of his Father in Heaven, I delight to do thy Will O my God.

7. It is Christs compassion that causeth intercession. Christ is such an high Priest, (saith the Apostle) as cannot but be touched with the feeling of our infirmities. He was in all points tempted like as we are, yet without sin. When he was on earth, he felt our infirmities, frailties, miseries, and as a man that hath felt the Stone, or Gout, or Fever; or especially that hath felt soul-troubles, cannot but compassionate those that are in the like condition; so Christ having had the experience of our outward, and in∣ward sufferings, he cannot but compassionate us; and hence it is (his very compassion's moving) that he intercedes to his Father in our behalf. It is observed, that the very of∣fice or work of the High-Priest, was to sympathize with the people of God; onely in the case of the death of his kindred; he was not as others, to sympathize or mourn; but Jesus Christ goes beyond all the High-Priests that ever were before him; he doth fully sympathize with us, not in some, but in all conditions; In all our afflictions he is afflicted. I believe Christ hath carried a man's heart up with him to Heaven; and though there be no passions in him as he is God; yet the flower, the blossom, the excellency of all these passions, (which we call compassions) are infinitely in him as he is God; he striketh, and tryeth, and yet he pittieth; when Ephraim bemoaneth himself, God re∣plies, Is Ephraim my dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still, therefore my bowels are troubled for him. Surely there's a violence of heavenly passion in Christ's heart as God-man, which makes him to break out into prayer to God, and into compassions towards Men: O that tempted souls would consider this! it may be Christ is giving you a cup of tears and blood to drink, but who knows what bowels, what turnings of heart, what motions of compassion are in Jesus Christ all the while? those who feel the fruit of Christ's intercession know this, and cannot but subscribe to this truth. O ye of little faith, why do ye doubt of Christ's bowels? is he not our compassionate High-Priest? hath not the tenderest, meekest, mildest heart of a man that God possibly can form, met with the eternal and in∣finite

mercy of God himself in Jesus Christ? you have heard that Christ in both natures is our High-Priest, Mediator, Intercessor, and if either God or Man know how to com∣passionate, Christ must do it. O the bowels of Christ! He is touched (saith the Apostle) with the feeling of our infirmities; it is an allusion to the rolled and moved bowels of God, in Jer. 31.20. Christ in Heaven is burning and flaming in a passion of compassion towards his weak ones; and therefore he pleads, intercedes, and prays to God for them.

Thus far we have propounded the object which is Christ's intercession; our next work is to direct you how to look upon Jesus in this respect.

Notes

• John 17.24.
• Heb. 9.24. Joh. 16.26, 27.
• 1 Pet. 1.2.
• Joh. 17.24.
• Rom. 8.26.
• 1 John 2.1.
• Appellationes officii compe∣tunt Christo se∣cundum utram∣que naturam.
• 1 John 5.7.
• John 17.9.
• Luke 23.34.
• John 17.9.
• Luk. 22.31, 32
• Heb. 8.1. Heb 3.1.
• Heb. 5.6.
• Heb. 8.4.
• Heb. 5.6. — 7.17.
• Heb. 9.12, 24.
• Exod. 28.38.
• Rev. 8.3.
• Exod. 28.29.
• Ephes. 5.27.
• Psal. 112.6.
• Psal. 13.1.
• Isa. 40.14, 15, 16.
• Cant. 8.6.
• John 13.1.
• Heb. 4.14.
• Heb. 4.14.
• Heb. 5.6. Heb. 7.3.
• Numb. 15.30.
• Zach. 13.1.
• Mark. 3.28.
• Levit. 16.3.
• Acts 20.28.
• Rev. 8.3, 4.
• 1 Tim. 2.5.
• John 14 16. John 16.7.
• James 4.3.
• John 11.41, 42.
• Heb. 9.24.
• Goodwin, Christ set forth. Rom. 8.34.
• Rom. 5.10.
• Heb. 7.25.
• Heb. 4.15.
• Heb. 2.17.
• Isa. 63.9.
• Heb. 9.24.
• Phil. 9.10. ver. 18, 19.
• Heb. 8.6.
• Heb. 7.••2.
• 1 John 2.••.
• Isa. 96.
• Eph. 2.14.
• Rom. 5.1.
• Eph. 2.18.3.12.
• 1 Pet. 3.18.
• Isa. 53.12.
• Phil. 1.19.
• Aquin. in Job. c. 2.
• Levit. 16.14.
• Heb. 9.12.
• Heb. 12.22, 24.
• Levit. 16.14, 19.
• Gen. 4.10.
• Gen. 4.10.
• John 17.24.
• John 17.4, 5.
• John 14.16. John 16.26, 27.
• Aug. Prefat. in psalm. 85.
• Amb. super ad Roman. 8.
• John 17.10, 13, 24.
• Goodwin, Christ set forth.
• Rev. 6.9, 10.
• Exod. 28.12.
• Ephes. 2.18.3.12.
• Exod. 28.14.
• Ver. 29.
• Ephes. 2.18. — 3.12.
• Exod. 28.36.37.38.
• Isa. 64.6.
• Rev. 8.3, 4.
• Tobit. 12.1••
• John 3.16.
• Ephes. 5.2.
• Heb. 6.20.
• Rom. 8.33, 34.
• Zach. 3.1.
• Psalm 109.6.
• Ver. 3.
• Ver. 2.
• Ver. 2.
• Ver. 4.
• Ver. 4.
• 1 John 2.1.
• Heb. 8.1.
• 1 Sam. 9 9.
• 1 Sam 12.18, 19, 23.
• Heb. 5.4, 5.
• Psalm 110.4.
• Heb. 8.1.
• Heb. 4.14. Heb. 5.5, 6.
• John 10.30.
• Mat. 3.17.
• Zach. 13.7.
• Isa. 45.11.
• Psal. 2.8.
• John 10.17.
• Mat. 3.17. Isa. 53.11.
• Cant. 2.14.
• Prov. 8.29, 30.
• Isa. 45.11. 1 John 5.14.
• Psalm 2.6.
• John 5.22.
• Exod. 32.10.
• Rev. 1.18.
• Ezek. 33.11.
• Psalm 2.7, 8.
• Goodwin Christ exal∣ted.
• Ezek. 36.36, 37.
• John 10.30.
• Goodwins, Christ set forth.
• Heb. 7.24, 25.
• Cant. 5.2. Mal. 3.17. John 15.19. Isa. 43.20.
• psalm. 4.3.
• Prov. 8.31. Psalm 40 7, 8.
• Isa. 53.11, 12.
• Heb. 4.15.
• Isa. 63.9.
• Jer. 31.21.
• Heb. 4.15.