03 - Volume 3

The Works of

DAVID CLARKSON

Volume III

Reprinted from The Works of David Clarkson, published by James Nichol in 1864

CONTENTS

SERMONS, &c. THE LOVE OF CHRIST And walk in love, as Christ also hath loved us, and hath given himself for us, an offering and a sacrifice, &c.—Ephesians 5:2.

Here is the greatest duty of the law, ‘Walk in love;’ and the greatest pattern of the gospel, ‘as Christ also hath loved us.’ It is this latter, as the most alluring and enforcing motive to the former, I shall insist on in this discourse. This love of Christ is what this apostle always admired, since the first day its warmth thawed his cold frozen pharisaical spirit: 1 Timothy 1:14, ‘The grace of our Lord was exceeding abundant with faith and love, which is in Christ Jesus.’ And here in the context, after twenty-two years’ study, Ephesians 3:19, he says, ‘it passeth his knowledge’ still, passeth all natural knowledge, passeth the knowledge of ordinary Christians that enjoy and use the telescope of faith, passeth apostolical, passeth angelical; Ephesians 3:10, ‘might be known by the church.’ When saints are perfect in heaven, 2 Thessalonians 1:10, they admire Christ and his love still, Ephesians 3:18. He gives a reason of its incomprehensibleness, because it exceeds natural dimensions. Nature knows but three measures for solid quantity, length, breadth, and depth, but here height also; and since it knows no standard but itself, he compares it with itself; because he cannot measure itself, he measures by its effects, offerings, and sacrifices. The Teruma, the wave-offering, went in its significant pointing as low as hell and as high as heaven, to relieve us from the lowest dungeon of misery, and to exalt us to the glory of the highest heaven. The Tenupha, the wave-offering to and fro, points at the breadth and length of this love, either in the four points of the mediatorial office,—the undertaking it from eternity; the performance in time, by his assuming our nature and laying it down a sacrifice for us; the love whereby he woos and espouseth us to himself in effectual calling; the love by which he loves them to the end, from eternity to everlasting,—or four corners of the earth, to shew the extensiveness of it. There is no kind of person but what shall be saved, or kind of sin but what shall be forgiven, through the love of him who ‘hath given himself for an offering and sacrifice.’ The two most considerable things in that part of the words I propose for the ground of the ensuing discourse are, 1, The ardency of this all-governing affection, as immanent in Christ’s breast, ‘hath loved us;’ 2, That incomparable method of his expressing it towards us, that never had either, or can admit, precedent or copy, ‘and hath given himself for us, an offering and sacrifice.’ The first proposition upon which I will discourse shall only take in Christ’s love with its object. As Christ also hath loved us. You can look upon no place of evangelical Scripture where this may not be proved, either directly or by consequence. Take one for all: 1 John 4:16, ‘God is love.’ Love is one of his most eminent attributes. Now Christ, Hebrews 8:1-13, is called ‘the brightness of his Father’s glory,’ i. e. the bright manifestation of his Father’s glorious attributes. These all meet in Christ, and are there united as the beams in the sun. But amongst them all there is no beam so bright and conspicuous as love. The love of God was always the same in itself, but not always the same to us. It was a long time clouded from the world, and shined but with a weak osbcure ray, till the Sun of righteousness did arise; but since, the brightness of this love, of this glory, shines in the face of Christ, and we may see it with open face; we may see with open face this ray of glory, this love of God in Christ, who is the brightness of his Father’s glorious love. Christ is also called, ‘the express character of his person.’ All divine perfections were imprinted upon Christ in an express manner; but (if there be any inequality) that which made the deepest impression, and appears in the most legible character, is love, Colossians 1:15. He is called ‘the image of the invisible God.’ There was clear discoveries of some divine attributes before Christ, Romans 1:19-20; but divine love was never made so visible till it was represented to the world in this image. But how doth it appear that Christ loves us?

1. By amorous expressions. Christ acts the highest strains of a lover in the Song of Songs. See what amorous compellations he treats his spouse with: ‘My love, my dove, my fair one, my undefiled.’ Read his love songs, and see how affectionately he sets out the beauty of his beloved, Song of Solomon 4:1-3, &c., and then concludes, ‘Thou art all fair, my love, there is no spot on thee;’ and complains, Song of Solomon 4:9, ‘Thou hast ravished my heart with one of thine eyes,’ &c.; and Song of Solomon 6:4-6, &c., ‘Turn away thine eyes from me, for they have overcome me;’ Song of Solomon 6:10, ‘Who is she that looketh out as the morning, fair as the moon, clear as the sun;’ so Song of Solomon 1:10. Hear how he woos: ‘Rise up my love, my fair one, and come away,’ Song of Solomon 2:10; and Song of Solomon 4:6, ‘My dove, &c., let me see thy face, let me hear thy voice: for sweet is thy voice, and thy countenance is comely.’ See his love posture, how he embraces: Song of Solomon 2:6, ‘His left hand is under my head, and his right hand doth embrace me.’ He condescends to set out his love by such expressions as we can best judge of, though it transcends all.

2. By his thoughts. Thoughts and affections are mutual causes one of another. Thoughts give life to affection, and affection begets thoughts. Where is much affection, there will be many thoughts; and where there is strong affection there will be high thoughts of what we affect. Christ’s thoughts of us are many and high. He had thoughts of love to us from eternity, and we were never one moment out of his mind since then. We are graven on the palms of his hand, Isaiah 49:16; nay, we are written in his heart, and there he wears us, as the high priest the names of the ten tribes upon his breast. He has set us as a seal upon his heart, as a signet upon his arm, Song of Solomon 8:6. We can never be out of his sight, and so never out of his mind. It is as impossible he should cease to think of us, as it is for a mother to forget her sucking child, which is always in her arms, or on her knee, or in her bosom, Isaiah 49:15. Nay, ‘she may forget,’ but Christ will not, cannot.

Also he hath high thoughts of us. We are his jewels, Malachi 3:17; precious to him, not only in life, but death, Psalms 116:15; his treasure, his peculiar treasure, Exodus 19:5; and where his treasure is, there will his heart be also. As the most rich and precious stones, the stones of a crown, Zechariah 9:16, he accounts us his joy, John 17:13, his glory, 2 Corinthians 8:23, a crown of glory and a royal diadem, Isaiah 62:3; yea, an eternal excellency, Isaiah 60:15. He has preferred us before the rest of men, though in all worldly respects to be preferred before us. He has chosen us, the foolish, weak, and base, despised things of this world, and rejected the wise, mighty, and noble, 1 Corinthians 1:26-28. He has preferred us before the angels fallen; for when we were both involved in the same misery, those, sometime gay morning stars, are reserved in everlasting chains of darkness; but he has lifted up our heads and crowned us with glory and dignity; nay, he has in some respect preferred us before himself, for he loved us and gave himself for us.

3. But this flame, where it is, cannot be confined to the breast and thoughts, but will break forth into action. And so does the love of Christ appear to us, by what he has done for us. He has made us rich, fair, honourable, potent, yea, one with himself. We are by this love enriched. The Lord is our portion, Psalms 16:5, and this is incomparably more than if we had heaven and earth; for all the earth is but as a point compared with the vastness of the heavens, and the heavens themselves are but a point compared with God. What a large possession have we, then! There is no confiscation of it, no banishment from it. Our portion fills heaven and earth, and is infinitely above heaven and below earth, and beyond both. Poor men boast and pride themselves of a kingdom, but we have more than all the kingdoms of the world and the glory thereof. Christ has given us more than the devil could offer him.

He has made us beautiful; decked our souls with rays of his own beauty, made us partakers of the divine nature, filled us with the fulness of God, conformed us to himself, who is the brightness of divine glory. And now we are all glorious within; the King delights in our beauty. There is a brighter lustre on our souls than shone in Moses’s face when he had been talking with God, or sparkled in the habit of Christ and his glorious companions when they were transfigured. If the beauty of a sanctified soul could be made visible to the world, the sun would be no longer esteemed a glorious creature, nor the fairest face lovely. Indeed, it was no easy matter to beautify such deformed souls. Christ tells us what it cost him in the text: he loved us and washed us from our sins with his blood. Otherwise his pure eye could never have beheld us with such complacency, his heart could never have been ravished with us.

He has made us honourable. See what titles we bear. We are his servants. The angels count this their honour, to be ministering spirits. But it is the lowest of our titles. We are his friends, his favourites, John 15:15, ‘Henceforth I call you not servants,’ &c., ‘I have called you friends,’ yea, intimate friends, such as he entrusts with his secrets. ‘All things that I have heard from my Father I have made known to you.’ We are not only friends, but brethren: Hebrews 2:11, ‘He is not ashamed to call us brethren;’ sons of the same Father: ‘What manner of love is this, that we should be called the sons of God,’ 1 John 3:1; nay, not only sons, but ‘heirs, heirs of God, and joint-heirs with Christ:’ Romans 8:17, who is ‘appointed heir of all things,’ Hebrews 1:2. There is no such love amongst men as for an heir to admit another co-heir with him. Nay, we are kings and priests in the text; conquerors, yea, more than conquerors, Romans 8:1-39.

He has made us potent. No such potentates on earth, as these whom Christ loves: Php 4:1-23, ‘I can do all things through Christ strengthening me.’ What! A creature omnipotent, able to do all things? Yes, by a better reason than Cato proved the Roman women ruled all the world. Christ can do all things, but these whom he loves can prevail for all that he can do. For he hath promised: John 14:12-13, ‘Whatsoever ye shall ask in my name, that will I do;’ Hosea 12:3-4.

These are large expressions of love indeed. But the proper act of love is union; love is ever accompanied with a strong inclination to unite with its object, which, by some secret and powerful virtue, as it were by the emission of some magnetical rays, attracts the lover with a restless solicitation, and never ceases till they meet and unite, as intimately as their nature will permit. The grossness of the matter in corporeal parts will not admit of such intimacy and penetration as love affects; but souls, they can mix, twine about each other, and twist into most strict oneness. We see this effect in Christ’s love. His affection moved him to union with us; and one degree of his union was the assuming our nature, by which Christ and we are one flesh. He may say to us as Adam, ‘Thou art bone of my bone, and flesh of my flesh’ Nay, we are not only one flesh, but one spirit: 2 Corinthians 6:17, ‘He that is joined to the Lord is one spirit.’ O transcendent love! As if some man, out of love to a worm, should take upon him the form and nature of that irrational, contemptible creature. Hence David (in that a type of Christ) calls himself ‘a worm, and no man,’ Psalms 22:1-31. Yet Christ’s love, in being incarnate, is infinitely more; as the disproportion betwixt him and us is infinitely greater than between us and worms. This was greater love, greater honour, than ever he would vouchsafe to angels: ‘He took not upon him the nature of angels, but the seed of Abraham.’ But the love of Christ would not rest here; he thinks us yet not near enough, and therefore holds forth a more intimate union in such resemblances as these: John 15:5, ‘I am the vine, ye are the branches.’ We are united as closely to Christ as the branches to the vine. More than this: Ephesians 1:22-23, ‘gave him to be the head over all things to the church, which is his body.’ We are united to Christ, as the body to the head. Each of us may look upon ourselves as a part of Christ; so that whatever glory and happiness shines in our head, reflects upon us; and whatever dignity and injury is cast upon us, it reaches our head. But the union which importeth most love, is that betwixt man and wife. Christ expresses his love and our union by this: Isaiah 54:5, ‘Thy Maker is thy husband,’ Isaiah 54:6. He has ‘taken thee, a woman forsaken, a wife of youth:’ Isaiah 62:9, ‘As a bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.’ No such love amongst mortals as betwixt man and wife; nor is this love and complacency at any time so vigorous and conspicuous as in the day of marriage. Yet such a love is Christ’s, he is our husband, and we shall ever be in his account as a wife of youth, as beautiful, as delightful; and eternity shall be but a continued marriage-day, as full of joy and triumph. Oh happy souls that have interest in his love; you whom the Lamb has chosen to be his bride; you who must taste the sweetness of those joys, and must be the object of that complacency and delight; you who must be kissed with the kisses of that mouth, and folded in the arms of such a bridegroom! Oh how unsavoury may the joys of earth be to you, how contemptible the choicest beauties in the world! The creature can reach no higher either in desires or conceits; but the love of Christ goes above both, and expresses itself in a nearer union than this. A conjugal union is very intimate; yet not so near, as that the terms thereof should denominate one another; the husband cannot be called the wife, nor the wife the husband. Yet so near is our union with Christ, that it grounds such a denomination; for we are called Christ: 1 Corinthians 12:12, ‘So also is Christ,’ i. e. Christ mystical. We are not only Christ’s, his members, his spouse; but Christ, in the apostle’s phrase. Yet further, the wife is not said to be in the husband, yet Christ is said to be in us; ‘that Christ might dwell in your hearts by faith,’ Ephesians 3:17, Galatians 2:19. Here is not only a cohabitation, but inhabitation.

Yet further, to add one consideration, which advanceth the intimacy of this union above all those mentioned. The branch may be said to be in the vine, but not reciprocally the vine in the branch; yet Christ is both in us, and we in him: John 14:20, ‘At that day ye shall know that I am in the Father, and you in me, and I in you.’ What more intimate mixture is there in the world, than that of light and air? Yet here is not this reciprocation; though the light be in the air, yet is not the air said to be in the light. What nearer conjunction is there than betwixt the soul and the body? Yet here, though the soul be in the body, yet is not the body in the soul. Sure, when Christ is said to be in us, and we in him, here is some intimacy intended more than ordinary union; some mystery for which we want a name, so far are we from reaching its nature. The apostles themselves here knew it not, as the words imply, propounded in the future, ye shall know. They could not apprehend it, till that extraordinary effusion of the Spirit, to which this place refers; and then, it is probable, rather apprehend, than comprehend it. And if ever those most comprehensive creatures, the angels, had need to bend themselves downward, and stretch out their necks (as the word used by Peter implies), to pry into a gospel mystery, sure it is the mystery of Christ’s love, in mixing himself thus intimately with us.

It is true, indeed, while we are in the body, we are absent from the Lord. There is some distance betwixt us, which, though it dissolves not the union, yet hinders the comfortable effects of it. And Christ is sensible of this; his love will not long endure it; he cannot abide that those whom he loves so dearly, should be so far from him. He longs for that happy time when we shall meet never again to part. He is gone to prepare the place; and now that it is ready, hear how he woos us: Song of Solomon 2:10, ‘Rise up, my love, my fair one, and come away; for lo, the winter is past,’ &c. And, as though he wondered at our slowness to meet our happiness, he calls again, Song of Solomon 2:13, ‘Arise, my love, my fair one, and come away.’ And when he sees we stay, and call for him to meet us, how cheerfully does he reply, ‘Behold, I come quickly;’ and, in the mean time, with all importunity solicits his Father: John 17:24, ‘Father, I will that they also whom thou hast given me be with me, that they may behold my glory;’ and urges the Father, as he loves him, to do it. That is his argument: ‘For thou lovedst me before the foundation of the world.’ And why is he so importunate? See it, John 17:21-23, where we have the project of Christ’s love four times repeated in three verses, ‘That they all may be one;’ ‘that they may be one in us;’ ‘that they may be one, even as we are one;’ ‘that they may be made perfect in one.’ You have the union in all three: the pattern and exemplar of the union in John 17:22, ‘that they may be one, as we are one;’ and John 17:21, ‘that they may be in us, as thou, Father, art in me, and I in thee.’ Not only as the branch is in the vine, or a member in the body, or the light in the air; these are too low resemblances of so high a mystery; but ‘that they may be in me, as I, Father, am in thee,’ &c. I say not that it is the same union with that betwixt the Father and the Son. It is infinitely distant from it; but, as those expressions import, it has some resemblance. And, lastly, the motive inducing this, John 17:23, ‘That the world may know that thou hast loved them, as thou hast loved me.’ See here, and wonder, an union, that resembles the highest, most mysterious, and incomprehensible union, the unity of the Father with the Son, proceeding from a love, which is the highest, most stupendous, and inconceivable love, the love of the Father to the Son. Such is the union wherewith Christ has united us to himself, and such is the love which moved him so to unite us. What nearer union than this? What greater love than this?

4. The love of Christ appears by what he has given us; his love-tokens. Whatever we have, for being or well-being, spring from his love. It is love that opens those infinite treasures of goodness, which had else been eternally locked up from the creatures. And though, in these showers of mercy, some drops fall upon the wicked, and so seem common, yet the fountain of love, from whence they issue, is not common. There is a vast difference betwixt the provision which a man makes for his wife, and for his servants. Every mercy we enjoy is a drop from the ocean of his special love. Let us ascend, by some degrees, to the height of this bounteous love.

He gives us plenty of mercies. This love daily loads us with benefits, Psalms 68:19, 1 Timothy 6:17. He gives us nothing but what is good. The wicked have some good things, and some bad; those which are materially good in themselves, yet are formally evil to them, both in God’s intention and in the event. Their table is a snare, the word is the savour of death, and sacraments seals of condemnation; but Christ’s love makes that which is materially evil in itself, yet formally and finally good to us; for all the ways of God are mercy, Psalms 25:1-22. He curses their blessings, but he blesses our curses; temptations, afflictions, sin and death, prove all good to us. Even all his ways; and not only all the ways of God, who loves us in Christ, but all the ways of those who hate us, whether reprobates or devils. For ‘all things shall work for the good of those that love God,’ Romans 8:1-39. This is the great privilege of those whom Christ loves; nothing shall befall them, but what shall prove good for them. They may conclude, in whatever condition they are, it is the best for them; and if it had not been so, they had never come into it; and whenever they shall cease to be so, they shall be removed out of it. It is the sweetest privilege, yet the most difficult to believe at all times, since there is often great opposition both of sense and reason, yet it is most true. And the reason is, the love of Christ making a sweet connection betwixt his glory and our good; so that whatever advanceth the one must promote the other. Now every thing must tend to his glory, therefore to our good; these two cannot be separated.

Besides, Christ’s love gives us whatever is good. ‘He gives grace and glory, and no good thing will he withhold,’ &c., Psalms 80:1-19. We shall want no good thing, Psalms 34:10. Take a survey of heaven and earth, and all things therein; and whatever upon sure grounds appears good, ask it confidently of Christ; his love will not deny it. If it were good for you that there were no sin, no devil, no affliction, no destruction, the love of Christ would instantly abolish these. Nay, if the possession of all the kingdoms of the world were absolutely good for any saint, the love of Christ would instantly crown him monarch of them. But if you yet doubt of the bounty of Christ’s love, see here a further consideration that will satisfy.

Christ’s love will give you whatever you can desire. For what reasonable man can desire that which is not good? This is included in the former. Now all that is good the promises have already assured to you. But lest this limitation should seem to straiten this large privilege, it is propounded absolutely (though indeed it were no privilege if this condition was not implied). ‘Delight thyself in the Lord, and he will give thee thy heart’s desire,’ Psalms 37:1-40: John 16:23, ‘Whatsoever ye shall ask the Father in my name, he will give it you’; and John 16:15, John 16:17, ‘Ye shall ask what ye will, and it shall be done unto you.’ The reason is, John 16:9, ‘As the Father has loved me, so have I loved you.’ But if this satisfy not, if you still question what is this what you will, and fear lest you should desire too little, though this be a rare fault, behold the love of Christ will fully satisfy you; he tells you ‘All is yours,’ 1 Corinthians 3:21-23. And will you have more? ‘All things are yours: whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or to come; all are yours.’ See here the extent of this all; the world, and all the world is yours. Yea, but alas! I shall not live long to enjoy it; fear not that, for life is yours, you shall live till you be fit to take possession of a greater, a better world. And then death is yours, to convey you from the enjoyment of things present, to the fruition of things to come; from this present world to the world which is to come. See here, no less than two whole worlds is yours. If, as Alexander, thy vast desires cannot be filled with one world, here are two, both thine; one present, one to come. Oh the wonderful love of Christ, the wonderful bounty of this love! It was a royal offer of Ahasuerus to Esther, and a sign of great love: Esther 5:3, ‘What is thy request? it shall be given thee to the half of the kingdom.’ Ay, but Christ not only offers, but gives, not half, but whole kingdoms, yea, whole worlds. But you will say, This is but a chimera, an empty notion: for we see there are none enjoy less of the world than those whom you say Christ loves. I answer, the world is not able to judge of true enjoyments. There are none that have a more real, and advantageous, and a less troublesome and dangerous enjoyment of the world than saints. And I prove it thus. We may be most truly said to enjoy that which we reap the greatest emolument from, and get the greatest benefit by, that can be imagined; but there are none that improve the world to such a real advantage as the saints: for the love of Christ has so ordered the world, and everything in it, as it tends to their happiness, Romans 8:1-39. And what greater benefit imaginable than happiness? On the contrary, we cannot be said truly to enjoy that by which we get no benefit; but the wicked (those who seem to have engrossed the world to themselves) get no benefit by it: for both it and all things in it tend to make them miserable. There is no more reason to deny the saint’s interest in the world, because it seems to be possessed by others, than to deny a merchant has interest in his estate, because it is in the hands of mariners and factors, whenas it is but committed to them, that it may be the better improved for the true owner. And so is the world in the hands of others, for the saints’ best advantage, which they receive, as a landlord from his tenants, without trouble or hazard. It is evident then that this present world is ours. And for the world to come, there is no question. So that we need not wonder at Jacob, who, when he was the poorer man in the world’s account, conceived himself richer than Esau: Genesis 33:9, Esau says, ‘But I have enough;’ but Jacob says (as it is in the original) ‘I have all.’ And so may every one whom Christ loves say, ‘I have all;’ all that I stand in need of, all that is good for me, yea, all that I can desire. This is enough, sure. Who can imagine more? Ay, but Christ’s love has provided more than we can desire. See 1 Corinthians 2:9, compared with Isaiah 64:4, ‘As it is written, eye hath not seen, nor ear heard, neither hath it entered into the heart of man, the things which God hath prepared for those that love him.’ What is there in the vast circuit of the world that eye hath not seen? Yet more is prepared for us than eye hath seen from the beginning. There is no man whose ear has not heard more than his eye ever saw; yet is there more prepared for us than ear ever heard. But there has more entered into the heart of man, than ever was offered either to his eye or ear; yet the vast and unlimited thoughts of man could never conceive what great things are prepared for us. Here then is more than the largest desire can reach; for no man can desire that which his heart could never conceive. That which never entered into the mind of man to be the object of his knowledge, never entered into his heart to be the object of his desires. Christ has given more than heart can think, more than heart can desire; nay, more than the angels can conceive, whose apprehensions are widest and highest. There is a word in Isaiah upon which we may ground this: ‘For since the beginning of the world men have not heard, nor perceived by the ear, neither has eye seen, O God! besides thee, what he has prepared for him that waiteth for him.’ None besides thee, O God, whose apprehensions are infinite, can conceive. Not the glorified saints, not the glorious angels, none besides thee. Nothing but infiniteness can comprehend what the incomprehensible love of Christ is. It is true indeed, it is said that God has revealed them to us by his Spirit, ver. 10, and the Spirit given to this end, that we might know the things that are freely given us of God. But this knowledge is not proportionable to the dignity of the object, but to the capacity of us the subjects; for if the Spirit should raise his style as high as the glorious expressions of Christ’s love, he must use such words as Paul heard when he was rapt into paradise, 2 Corinthians 12:14; unspeakable words, that cannot be spoken, that cannot be understood by us in the body. The glorious riches of Christ’s love cannot be expressed but in the language of paradise; cannot be understood but by a transported soul, a spirit rapt into the third heaven. The expressions which the Spirit uses to us in the body are such as may rather signify despair of full apprehending them, than lead us to a comprehensive knowledge of them; such as these: he tells us of joy, but which is unspeakable, 1 Peter 1:8; of peace, but such as passeth all understanding, Php 4:7; of love, but such as passeth knowledge, Ephesians 3:19; of riches, but such as are unsearchable, Ephesians 3:8. But we are not yet come to the height of Christ’s love. These unspeakable, unconceivable, unsearchable favours are but streams or drops of love; Christ has given us the fountain, the ocean: these are but sparks and beams; he has given us the sun, the element of love. The love of Christ gives us interest in the glorious Trinity. The holy and uncreated Spirit is ours. How often does he promise to give the Comforter? See one for all, John 14:16. The Spirit is ours, and his graces and comforts, those dawnings and glimmerings of glory, those irradiations of the divine nature, those joys, and that peace, which cannot be spoken, cannot be understood. The Father is ours: John 20:17, ‘I ascend to your Father, and my Father; to your God, and my God.’ The Father, and all that he is, all his glorious attributes, are ours, his all-sufficiency, wisdom, power, mercy, justice, truth, and faithfulness, &c. All that he does is ours, for us. His decrees, they are the spring of our happiness, Ephesians 1:4-5. His providence, the acts of it are as so many streams, which carry us with full sail into the ocean of glory, Psalms 25:1-22. All that he has made: heaven, that is our home, our inheritance; earth, that is our inn, to accommodate us in our pilgrimage, in our journey homewards; angels, they are our guard, Matthew 4:6; inferior creatures, they are our servants, Genesis 1:28. For Christ has renewed that charter which we then forfeited. Yea, the reprobates, the devils, and hell itself, are made so ours by the love of Christ, as they shall increase our happiness, and illustrate the freeness of his love; their temptations and persecutions, whatever they intend, shall have no worse effect than, as Daniel 11:35, and Daniel 12:10, to make us white, more lovely in the eye of our bridegroom. And how will this endear the love of Christ to us, that he should reject so many fallen angels and men to choose us! That we shall be those two who must enter into Canaan, when two hundred thousand of our fellow-travellers are shut out and perish in the wilderness! What thoughts shall we have, when, sitting in the bosom of him whom our souls love, we shall see the greatest part of the world tormented in that flame! The tortures of that lake will sweeten those rivers of pleasures in which we shall eternally bathe our souls. That dismal place shall be as a beauty-spot to make our glory more glorious. And now, what is there in heaven and earth that the love of Christ has not made ours? There is nothing of all left but himself. And, alas, what would all these things profit, if we want him? Without Christ, earth would be hell, and heaven would not be heaven. He is the hope of earth, and the glory of heaven. See here, then, the height of his love; he has given us himself, and all with himself. He is our husband; heaven and earth is our jointure. He deals not with us as some husbands, who, out of more providence than love, instate their wives in part of their wealth, and reserve the rest for they know not what posterity; no, his love hath withholden nothing from us. No, let him take all, saith he, as Mephibosheth; all that I have by inheritance, and all that I have by purchase. His person is ours, he has married us; his offices are ours, he is our king, our priest, our prophet; his sufferings are ours, his merits, resurrection, ascension, intercession—all, all is ours that Christ hath, or doth, or suffereth. His love would let nothing be detained from us; not his life, he gave his life a ransom for us, Matthew 20:28; not his blood, he washed us in his blood, as in the text; no, not his glory: John 17:22, ‘And the glory which thou gavest me I have given them.’ O boundless love! O the unsearchable riches of Christ’s love! O happy souls that have interest in this love, in these riches! How may we contemn the pride of such as account themselves great and rich in the world! Your large domains and greatest possessions are but as a point compared with ours, whose poverty you despise. If the map of our worlds were set before you, how would you be ashamed, with the Athenian gallant, to see your imagined vast estates shrink there into nothing! We have riches that you know not of. We have more than you can desire, though your desires were as wide as hell. We have more than you can imagine, though your thoughts were stretched out to the wideness of angelical apprehension. There is no valuing of our revenues, no measuring of our possessions, no bounds of our inheritance; it is infinite; God, and heaven, and earth is our portion. The love of Christ hath done this for us, has given these to us.

5. Take an estimate of the love of Christ from his sufferings. Consider how and what he suffers by us, with us, for us.

(1.) His love makes him patiently suffer many things by us. It puts up many affronts, and indignities, and undervaluings; many acts of unkindness and disloyalty. See the provoking nature of sin, what a grievance and pressure it is to Christ: Isaiah 43:24, ‘Thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities;’ Isaiah 1:24, ‘Ah, I will ease me of mine adversaries.’ Implying sin is an oppressing burden: Amos 2:3, ‘Behold, I am pressed under you, as a cart is pressed that is full of sheaves;’ Ezekiel 6:9, ‘I am broken with their whorish heart.’ There is nothing so provoking, so injurious to man, as sin is to Christ; for what higher provocations amongst men than treason, adultery, murder? Now, every sin against Christ involves in it the heinousness of these crimes. Sin is high treason against Christ, would depose him, and advance itself and Satan into his throne; he says, ‘I will not have this man to rule over me,’ and ‘Who is Jesus Christ, that I should obey him?’ Sin is an act of spiritual whoredom and adultery, a defiling of the marriage bed, a violation of our conjugal vow to Christ, when it carries away the heart from Christ, as in covetousness and sensuality; hence such expressions, ‘How is the faithful city become an harlot!’ Isaiah 1:21. That sin has murdered Christ needs no proof; nay, it strikes not only at his life, but at his being; would annihilate him, cause the Holy One of Israel to cease from us, Isaiah 30:11. ‘The fool hath said in his heart, There is no God.’ Oh, then, what manner of love is this, which makes Christ willing to bear with such a thing as sin, and to continue so tenderly affectionate to those who have so frequently committed it! What king ever so loved a subject as to continue his love to him after he be found an enemy to his crown and dignity? What man could ever be friend to him that seeks his life? It is great love in a husband to bear with the frowardness, unkindness, and ordinary infirmities of his wife; but who ever could bear with whoredom? No love but the love of Christ, that love which has no bounds, no example, no parallel.

But, lest you should think the sins of saints deserve not to be compared with such heinous crimes, consider that the sin of one whom Christ loves is more heinous, more provoking than the sin of any damned reprobate; for those sins are most grievous that are against clearest light and greatest love. Now, the light which is in reprobates is darkness, Matthew 6:23, compared with ours; their knowledge is ignorance; and therefore all theirs are sins of ignorance in comparison of ours. And for love, they were never the objects of it, it was never assured to them; whenas we are both beloved of Christ, and know it, and yet sin. Sure there are no sins so heinous as these, nor any that Christ so much resents, Hosea 4:15; Deuteronomy 32:19, ‘When the Lord saw it, he abhorred them, because of the provokings of his sons and of his daughters.’ No provokings like the provokings of sons and daughters, nor any love like that which these cannot exasperate. Such is the love of Christ.

(2.) This love makes him willing to suffer with us. ‘In all our afflictions he is afflicted.’ He remembers his in bonds, as though he were bound with them; and those that are afflicted, as though he also were afflicted in the body. He knows by experience what it is to be poor, despised, slandered, persecuted; he bare infirmities, that he might pity us under the burden: Matthew 8:17, ‘Himself took our infirmities, and bore our sicknesses,’ that he might sympathise with us: Hebrews 4:15, ‘We have not an high priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are.’ He is intimately touched with them, even as the head with the pain and torture of a member: 1 Corinthians 12:26, ‘And whether one member suffer, all the members suffer with it,’ especially the head, which, being the fountain of sense, must be most sensible. This love occasions such a reciprocation of interests as he accounts what is done for us is done for him, and what is done against us is done against him, Matthew 25:40-45. He thinks himself hungry and thirsty, when we want meat and drink; a stranger, when we are banished; restrained, when we are in prison; and not well, when we are sick; as is evident, Matthew 25:35-36. Those that persecute us persecute him, Acts 9:5; and those that touch us touch the apple of his eye, Zechariah 2:8.

(3.) His love made him willing to suffer for us. And for us he has suffered all miseries that all our sins had deserved, and cruelty could inflict. He who with one word caused the vast fabric of heaven and earth to start out of nothing, who was King of kings and Lord of lords, who had heaven for his throne and earth for his footstool, was, out of love to us, content to take upon him the form of a servant, and to live in such a poor condition as he had not a cradle when born, nor a place to lay his head while he lived, nor a sepulchre to bury him when he died. He who was the King of glory, the splendour of whose glory dazzled the eyes of seraphims, nay, whose glory is above the heavens, was, out of love to us, willing to be ‘despised and rejected of men,’ Isaiah 53:3; to be accounted as ‘a worm, and no man, a reproach of men and scorn of the people,’ Psalms 22:6-7. He who was adored by the glorious host of heaven, was the object of their eternal praises, yea, and ‘counted it no robbery to be equal with God,’ was, out of love to us, content to be ‘numbered amongst transgressors,’ to be reviled and slandered as a wine-bibber, a glutton, a Sabbath-breaker, a blasphemer, a mad-man, and possessed with the devil. He in whose presence was fulness of joy, and from whose smile spring rivers of pleasures, was, for love of us, willing to become ‘a man of sorrows, acquainted with grief,’ yea, and it seems with nothing else; we never read that he laughed. He whose beauty was the glory of heaven, the brightness of his Father’s glory, the sight whereof transports those happy spirits that behold it into an eternal rapture, was, for love to us, by his suffering so disfigured as he seemed to ‘have no form nor comeliness in him, nor beauty that any should desire him;’ ‘he gave his back to the smiters, and his cheeks to them that plucked off the hair; he hid not his face from shame and spitting,’ Isaiah 50:6. He in whose sight the heavens are not clean, who was of purer eyes than to behold iniquity, was, out of love to us, content to ‘bear our sins on his body upon the tree,’ to be ‘wounded for our transgressions,’ and to have all our iniquities laid upon him. This love made God, blessed for ever, willing to be made a curse, the glorious Redeemer of Israel to be sold as a slave, and the Lord of life to die a base, accursed, and cruel death. And, which is above all, he who was his Father’s love and delight, who was rejoicing before him from eternity, and in whom alone his soul was well pleased, did, out of love to us, bear the unconceivable burden of his Father’s wrath,—that wrath which was the desert of all the sins of the elect, which would have sunk the whole world into hell, the weight whereof made his soul heavy unto the death, and was a far greater torture to him than ever damned soul felt in hell (if we abstract sin and eternity from these torments), the burden whereof pressed from him that stupendous bloody sweat, and made him, in the anguish of his oppressed soul, cry out to heaven, ‘My God, my God, why hast thou forsaken me?’ and cry out to earth, ‘Oh! have ye no regard, all ye that pass by? See if there be any sorrow like my sorrow, wherewith the Lord has afflicted me in the day of his fierce wrath.’ No, Lord, there was no sorrow like thy sorrow, no love like thy love. Was it not enough (dearest Saviour) that thou didst condescend to pray, and sigh, and weep for us, perishing wretches? Wilt thou also bleed and die for us? Was it not enough that thou wast hated, slandered, blasphemed, buffeted? but thou wilt also be scourged, nailed, wounded, crucified. Was it not enough to feel the cruelty of man? Wilt thou also undergo the wrath of God? or if thy love will count nothing a sufficient expression of itself, but parting with life, and shedding that precious blood, yet, was it not enough to die once, to suffer one death? Wilt thou die twice, and taste both first, and something of the second death, suffer the pains of death in soul and body? Oh the transcendent love of Christ! heaven and earth are astonished at it. What tongue can express it? what heart can conceive it? The tongues, the thoughts of men and angels are far below it. Oh the height, and depth, and breadth, and length, of the love of Christ! All the creation is nonplussed; our thoughts are swallowed up in this depth, and there must lie till glory elevate them, when we shall have no other employment but to praise, admire, and adore this love of Christ. But further, to set out this love of Christ, consider some properties by which the Spirit describes it. It is free, unchangeable, incomprehensible.

1. Christ loves us freely. He loved us when we had neither love nor beauty to attract his affections. The time of his love was when we lay trodden under foot, or polluted in our blood, Ezekiel 16:6; when we had torn off the veil of light and beauty wherewith our souls were at first invested, and clothed them in Josadech’s habit, Zechariah 3:3, filthy or (as the original is) excrementitious garments; when we were wallowing in sin, more filthy than the puddle of a sow, and besmeared our souls with that which is more loathsome than the vomit of a dog. When the image of God was withdrawn, the life of holiness expired, and our souls were dead, putrifying and stinking as an open sepulchre. And what think you, could Christ love us in this condition? Will any of us set our affections on a worm, take a toad into his bosom? But Christ embraceth us in the arms of love, when we had made ourselves worse than the beasts that perish. Oh the freeness of this love! Nor had we more love than beauty when Christ loved us. We were enemies to him, and all that were of his alliance. When we hated his person, scorned his love, rejected his offers with disdain, trampled upon his favours, and preferred our base lusts and his deadly enemy Satan before him. When we told him, we saw more reason to entertain the devil’s offers than his, and rather be damned than be beholden to his love for heaven. And could Christ love us now? Yes: Romans 5:8, ‘When we were yet sinners, Christ died for us.’ No greater enemies to Christ than sinners, no freer love than love of enemies, no higher expression of free love than to die for enemies.

2. It is unchangeable, John 13:1. No act of unkindness or disloyalty of ours can nonplus it; no, not that which admits of no reconciliation amongst men, adultery: Jeremiah 31:1-40, ‘Thou hast played the harlot with many lovers; yet return unto me, saith the Lord.’ See that full place, Romans 8:35 to the end, ‘I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers,’ &c., ‘shall be able to separate me from the love of Christ.’ Death shall not, for that conveys us to a full enjoyment of this love; nor life, for that is a preparatory to this enjoyment; nor angels, good or bad; not bad, for if they separate us, it will be by accusing of us to Christ, shewing him our deformity or disloyalty, to make us seem unworthy of so great love; but Christ will hear no such thing: Zechariah 3:1-10, ‘The Lord rebuke thee, Satan;’ nor good angels, for if there be any danger, it is because they are more lovely, more excellent creatures than we, and so might withdraw the heart of Christ from us to them as the more worthy objects, but this could not hinder Christ at first from loving us, and therefore cannot hinder him from continuing to love us; nor principalities, nor powers, i. e. no princes or potentates, by acts of cruelty or tyranny, expressed verse 35, ‘Shall tribulation, or distress, or persecution, or famine?’ &c. No; these are so far from separating us from the love of Christ, as they occasion sweeter expressions of Christ’s love. The saints find by experience never more consolation than in tribulation. They are never more enlarged than when distressed, never more affectionately embraced than when persecuted, never sweetlier feasted than in famine, &c.: ‘In all these we are more than conquerors, through him that loved us.’ Those things which they intend for our ruin, are by the love of Christ made our triumph. We are more than conquerors, and may more than triumph, in this unchangeable love of Christ.

3. It is an incomprehensible love: Ephesians 3:19, ‘Love of Christ, which passeth knowledge.’ There was great love betwixt David and Jonathan: 1 Samuel 20:17, Jonathan ‘loved him as his own soul.’ It is a tenderer affection which a mother bears to her sucking child, the son of her womb, Isaiah 49:15. There is yet a stronger love than this, viz. a conjugal love between husband and wife, as is implied in Elkanah’s speech to Hannah: 1 Samuel 1:8, ‘Am I not better to thee than ten sons?’ But the highest strain of love we meet with is that of Moses and Paul to the Israelites, which made one of them contented to be blotted out of the book of life, the other to be accursed from Christ, for them. These are all high degrees of love indeed, but such as were in the breasts of men, and therefore not beyond their knowledge. Yea, but the love of Christ passeth knowledge. He is the pattern and subject of all relations; and the love of all relations is concentred in his breast, and unspeakably more. His love to us is many degrees higher than the love which flows from all relations would be if united in one soul; and therefore when he would express it, he goes higher than the world for a resemblance of it, even to infiniteness itself: John 15:9, ‘As the Father hath loved me, even so love I you.’ This is such a love as we can neither express nor conceive; we must supply the defect of both with admiration. And this should have been the, 1.Use. To admire the love of Christ.

2.    To admire the happiness of those whom Christ loves.

3.    To move us to love Christ with all, for all, above all.

4.    To move us to love one another.

Use 1. Admire the love of Christ. Heaven and earth never beheld, angels and men never considered, anything so wonderful, so apt to astonish, as Christ’s love to men. It is wonderful in the eyes of glorified creatures angels and saints do, and will, admire and adore it to all eternity. And it is wonderful in the eyes of all considering men on earth; nothing more, nothing so much. Wonderful is Christ’s attribute, Isaiah 9:6; due to him in all respects, but above all in this, and in all other for this. All will confess it, if they consider the grounds of this admiration, whom, who, and how.

1. Consider whom he loves. How unfit, unworthy, unlovely. It was not, it could not be, in the thoughts of any, whose thoughts are not infinite, to imagine that ever man, of all creatures, should be the object of Christ’s love. For,

(1.) How vile and contemptible is man in Christ’s account! What is man but dust and ashes, breathing dust and enlivened clay? Genesis 18:27. What more despicable creature than a worm? The best of men, compared with Christ, are no more, nay, not so much in his sight, as a worm in ours: Job 25:6, ‘How much less man that is a worm, and the son of man which is a worm?’ He is more indeed absolutely, but not so much comparatively. The highest on earth is farther below Christ than a worm is below a man. Man, so considered, is not so much as a worm, he is but as a moth: Job 27:18, ‘He builds his house as a moth;’ nay, he is inferior to this small contemptible creature: Job 4:19, ‘Crushed before the moth.’ Yet there is something on earth more inconsiderable than a moth; as small in quantity, and far inferior, as being inanimate, a drop, an atom. Yet man is not so much, compared with Christ, as one of these: Isaiah 40:15, ‘All the nations.’ If all the earth, all the inhabitants of the earth, be but as one drop, what is one man? Imagine a drop, a mote, divided into as many millions of parts as there are people on earth, how small would one of those parts be, even beyond imagination! It would be as nothing. Nay, but all nations are.’ less than nothing,’ ver. 17. Oh what, then, is one man! Oh what a wonder that Christ should love such a thing, such a nothing, as man! Oh that Christ should embrace a worm, and take a moth into his bosom! That he should delight in and rejoice over a drop, a mote, and set his heart upon that which is not! Psalms 8:4.

(2.) How impotent! Man can do nothing to engage or deserve love, nothing to please or honour such a lover; and was so considered when Christ had intentions of love, therefore it is admirable. It is a wonder that any should love a creature whose being is despicable; but if it be considerable in acting, it takes off from the wonder. But man is despicable, not only as to his being, but actings. As he is nothing comparatively, so he can do nothing; nothing to glorify Christ, much to dishonour him; nothing to please Christ, much to provoke him. As an impotent slave has no power to be serviceable to his prince, much to dishonour him by treasonable speeches or practices. An affront from a slave is a greater provocation than from an equal. How can one that is halt, lame, or maimed, walk or work; one that is dead, act? Such were men, so represented to Christ, when he entertained thoughts of love; without active principles, faculties, or qualities. And when Christ has bestowed these, yet cannot he act but as he is acted; it is not he works for Christ, but Christ that works all his works for him. He cannot act but in Christ’s strength, cannot move except he be drawn, cannot walk except Christ lead him, cannot stand except Christ uphold him. Yea, when he is empowered to act, yet are not his actings more valuable than his being. Operari sequitur esse. As he is no more, compared with Christ, than a worm, moth, mote, so his best actions, most glorious performances, are of no more advantage to Christ than the crawlings of a worm, the acting of a moth, the motion of an atom, the falling of a drop. As these are to us, so we to Christ; when we have done all, but unprofitable servants. What a wonder that Christ should love those in whose being he can take no pleasure, and by whose acting he can get no glory, no advantage! Who amongst us would love or marry one who could not stand but while supported, nor rise but as lifted up, nor move a finger but as moved? Such a lame, sick, impotent, dead creature was man, when Christ first thought of love, Romans 5:6.

(3.) How poor! No such poverty as man’s. He is nothing, can do nothing; nay, and hath nothing. Who poorer than he who has neither food, nor raiment, nor money, nay, and in debt besides? Man is in a starving condition, a famished soul; must needs be so, wanting Christ the bread of life. He feeds on nothing but wind and husks, the vanities and brutish pleasures of the world please his senses, his soul languisheth, consumes, and is at the gate of death. He has not so much as will cover his nakedness; though he think, with Laodicea, he is rich, and stands in need of nothing, yet he is poor and naked, Revelation 3:1-22. The poor, forlorn condition of man, when Christ intended love, is described Ezekiel 16:6; lay polluted in his blood, and no eye pitied him. A degree below misery, below pity; yet this was ‘the time of love.’ He has no money, nothing to purchase meat or clothes. Those whom Christ entreats with loving invitation to participation of himself, are such as have no money, Isaiah 55:1. He not only wants all things, but owes more than ever he had, more than he is worth. He cannot, upon a just account, say his soul is his own; he has given his soul to Satan, sold himself to work wickedness; and Satan leads him captive, has taken possession; the strong man armed keeps the house. He has forfeited not only his soul, but his very being to God; a greater debt than men can owe one to another. The least sin is such a debt as all the riches in the world cannot discharge; nothing can cancel the handwriting which is against us but Christ’s blood. What a wonder, that Christ should love such poverty! No such love amongst men. If a great prince, such as Cyrus or Alexander, should set his love on one he finds in the highway, poor, famished, and naked, it would be the astonishment of all that should hear of it; much more this, Christ’s state being infinitely greater, and man’s spiritual poverty unspeakably more.

(4.) How deformed! Poverty alone cannot hinder love, especially if there be beauty; but who can love deformity? Man not only wants beauty, but is covered with ugly and loathsome deformity. He was created fair and lovely, his ornament was the beauty of heaven, the image of God; but, alas! that is razed out, and the deformed image of Satan drawn in its place. His light is turned into darkness; the fair, and sometimes faithful soul, is become a filthy harlot: and, as Isaiah 3:24, ‘Instead of a sweet smell, there is stink; and instead of well-set hair, baldness; and burning instead of beauty.’

There is no lovely complexion, no comely proportion left in man’s soul, nothing that can please the eye of Christ. The surface of it defiled as with a menstruous rag. It is overspread with a filthy leprosy, and full, as David’s bones, of loathsome diseases, that break forth into rotten ulcers and putrefying sores, as Isaiah 1:6. Nothing is to be seen in the face of the soul but fretting cankers, and spreading gangrenes. Sin has made the soul as unlovely as Lazarus’s body, whose sores the dogs licked; or as Job’s, full of sore boils, when he sat in the ashes and scraped himself. And who can be in love with such a soul? The soul is no less deformed in respect of proportion. It is perverted, crooked, and, as that woman, bowed down with a spirit of infirmity, all broken, and out of joint. It is defective in those parts that should make it lovely; it is lame, and maimed, and blind. The eyes, no less an ornament to the soul than to the body, are put out: ‘The God of this world has blinded’ natural men, 2 Corinthians 4:4. Mislocation is a monstrous deformity in the body, when the feet are where the head should be, or the thighs in place of the arms, or breast where the back, &c. There is such a mislocation on the soul. That which should be lowest is highest; the appetite and fancy above the mind and will; that which should obey commands; that which should rule is enslaved. A woful deformity! That which should be supreme is subordinate; and that which should be subject is supreme. What mother would love a child whose parts were so monstrously displaced? A dislocation in the soul is as odious a deformity in Christ’s eye, as that of the body in ours. But that which makes the soul most unlovely is this, it is dead. When the life of the soul expired, all its beauty expired with it. A dead soul is as unlovely to Christ as a dead body is to us. Abraham loved Sarah dearly while she lived, but when she was dead he could not endure her sight; he desired a place to bury his dead out of his sight. That which is pleasing and amiable when it is living, is a ghastly and fearful spectacle when it is dead. The soul of every son of Adam is dead, dead in sins and trespasses, dead of a noisome and contagious disease. This removes it at a greater distance from love, has lain long rotting in a grave. How wonderful is Christ’s love! Who but Christ would entertain thoughts of love towards such an ugly, loathsome, deformed, monstrous, dead creature, as man is made by sin?

(5.) How hated! Not only hateful, but hated; hated of all. Who would love him, whom none loves, who has no friends, who can meet with none in the world but enemies? A natural man is hated of God; he hates all workers of iniquity: and the natural man works nothing else, Genesis 6:5. He is born a child of wrath, it is his inheritance, entailed upon him, the wrath of God. And will Christ love what his Father hates? The angels hate him. These are the immediate attendants and subjects of the King of heaven, and have the same friends, the same enemies with their sovereign. The seraphims, well rendered φλοξπόρος,* have their name, not from the order of their love, but of their anger, as appears Isaiah 6:1-13, the only place where angels have that name. For there the Lord is represented as an incensed judge, and they as ministers of his anger, kindled with his indignation. What the saints in heaven do, we may judge by the saints on earth: Psalms 139:21, ‘Do not I hate them that hate thee? Am I not grieved?’ &c.

Nay, all the inferior creatures are at enmity with man. And good reason, since by the corruption of man it is brought into woful bondage, groaneth and travaileth in pain under it, Romans 8:20-22. The whole creation is at enmity with man. He cannot meet any creature, but harbours a secret hatred, and would be ready to manifest it at God’s command. What a wonder, that Christ will love that which all hate!

(6.) What enmity! Man is not only hateful, and hated, but a hater of Christ, with such a hatred as would exclude all love from the breast of any creature; a hatred so extensive, that he hates Christ and all that is his, all that is like him; all his offices, especially that which is most glorious, his royal office; keeps Christ out of his throne as to himself, and would do it in others. Nay, it reaches to any resemblance of Christ, hates him so much, as his heart rises against the image of Christ. Herein man manifests the height of his hatred against Christ, in that he hates his very image, that which does but resemble him, holiness wherever it is, in his people, in his ordinances, in his ways.

Causeless. It is a wonder if any hatred meet with returns of love, but above all causeless hatred. In this respect David was a type of Christ, in that so many hated him without a cause, Psalms 69:4. There is not in Christ the least occasion of hatred, he is all glory, all beauty, altogether lovely, nothing else. Nor doth he give the least cause: for all his administrations are gracious or righteous; and as his goodness is to be feared, so even his justice is to be loved. It is lovely in itself, being a divine, an infinite perfection, and should be so to men. Christ may say to all men, as to the Jews, John 10:31, ‘Many good works have I shewed, &c.; for which of these do ye hate me?’ Though none have cause, yet all hate. That Christ should requite any hatred with love, is a wonder; but to return love for causeless hatred, is an astonishment!

Perfect hatred, without any mixture of love, Romans 8:7. His heart is as full of hatred, as a toad of poison, or hell of darkness. He hates Christ more than any man on earth ever loved him; for love is but imperfect here, and mixed with much unkindness; but there is no mixture of love, not the least degree of it, not the least desire, inclination, or tendency to it. Oh that Christ should love those with perfect love who hate him with perfect hatred, who have no inclinations to love him.

Mortal and deadly. What more than that which murders what it hates, and delights to do it? Those that delight in sin, delight to murder Christ, for it was sin that murdered him. Who is there that has not delighted in sin? Eternal love for deadly hatred!

Implacable. It is not a disposition easily removed, but a habit so firmly rooted in the heart, as it can never be plucked up, till the heart itself be taken out; and therefore when God roots out his hatred, and plants love, he quite takes away the old heart, Ezekiel 11:19.

Oh what enmity is here! It is a wonder that any creature should so far degenerate as to turn enemy to its Creator and Redeemer. Oh what a wonder that Christ should love such enemies.

Enemies in their minds, who have hard, low, base, dishonourable thoughts of Christ; think Christ a hard master, a tyrant; think his yoke an intolerable grievance, an insupportable burden, and therefore plot how they may break his bonds. In their hearts. Every motion there is rebellious, quite opposite to Christ; hate that which he most loves, love that which he most hates, delight in that which grieves him, &c. In their lives. Every action an act of rebellion, and their whole life (till conversion) a continued fight against Christ. This is the cause of the quarrel: ‘We will not have this man to rule over us.’

Oh wonder that Christ should love enemies, such enemies, with such love! Romans 5:10; love them better than his life, who hated him to the death! love them unchangeably, who hated him implacably! love them against all provocations and discouragements, who hated him without a cause! love them with superlative love, who hated him with perfect hatred! Behold what manner of love! behold, and wonder! So God loved the world, so Christ loved man, so as none can express, none can choose but admire.

(7.) What base dispositions, what ill conditions, after Christ’s love hath overcome their hatred, and by his infinite power [infused] some degrees of love; yet they continue so froward, unkind, undervaluing, disobedient, ungrateful, jealous, disloyal; as it must needs be a wonder Christ can love them. How cross, froward, perverse, almost always complaining of and quarrelling with Christ, though he give not the least occasion; quarrel with him for his words, though he express himself never so sweetly. Why was not this promise made more particular? Why clogged with such conditions? It belongs not to me, I can get no comfort from it; he might as well have spoken nothing as spoke thus. And at his actions; why is his promise no sooner performed? Why hears he not my prayers? Why want I that which others have? Why thus afflicted? In vain am I innocent, Psalms 73:12-13.

How unkind. How seldom visit him. With how little delight and affection. How few thoughts of him. How seldom, how coldly entertain him. It was Christ’s spouse who would suffer his head to be wet, before she would wet her foot, and would not stir to the door to let him in, though he wooed her with all sweet importunity. Prefer sinful ease and pleasure before communion with Christ. How often do they stop their ears when he speaks, refuse when he offers, give no answer when he calls, turn their backs when he would embrace!

How do they undervalue him. The highest thoughts of angels do not reach him, the best thoughts of men fall infinitely short of him. What then do those low, hard, disparaging thoughts of Christ, more frequent than those that are better? How do they slight his tokens, prefer the husks of the world before the jewels and dainties of heaven. Who would love such a one, as knows not how to esteem of love, or any expressions of it?

How disobedient. Omit many things that he commands, but do nothing at all as he desires; fail in time, manner, end, &c. Who would endure such a servant as will do nothing as he is commanded? Who would choose such a friend as will do nothing as he is desired? Who would love such a wife as will do nothing as her husband would have her? Yet such a servant, a friend, a spouse, has Christ of man; yet he loves more, unspeakably more, than men; here is the wonder.

How ungrateful. Though Christ give all that is good for them, more than they make use of, more than they desire or can conceive, yet they think they have not enough, they murmur, complain: What, but a drop of comfort, but a dram of grace? And which is more provoking, for worldly things, they often will not so much as acknowledge they have received what Christ has given in possession; judge that counterfeit which has the stamp of an heaven and the picture of Christ on it. What more ingratitude than this! What more odious than ingratitude! Who can love an unthankful person!

How jealous. Not only an unkind but cruel affection. Suspect Christ does not love, when his love is writ with characters of his own blood, when he has bestowed himself and all on them; suspect he will not be constant, notwithstanding all pledges, promises, asseverations, oaths; thinks, upon no ground, that Christ affects others more, because of common favours; misinterprets his expression, thinks that is sent in hatred which is given in love; think he uses them as enemies, when he chastens them as children; when he withdraws for trial, they conclude he has forsaken, forgotten, with Zion, Isaiah 49:14, forgot to be gracious, Psalms 77:9.

How disloyal. Many inclinations to spiritual whoredom, after they are espoused to Christ. Too much eye the world, lust after disavowed vanities; too high thoughts of, and eager affections to, those things that are Christ’s rivals. If to look upon a woman to lust after her, be enough to make one guilty of adultery in a carnal sense, then to look upon sin and the world, with delight, desire, &c., will bring the guilt of adultery in a spiritual sense. And then how much cause has Christ to complain, that those whom he loves, and has espoused, do play the harlot with many lovers! How often do these forsake the guide of their youth, and embrace the bosom of strangers. How much are whoredoms multiplied, Ezekiel 16:25. And those that pass for the spouse of Christ are, Ezekiel 16:32, as a wife that committeth adultery, and taketh strangers instead of her husband. O wonder! will Christ’s love be carried to one who runs a whoring from him!

How disingenuous. To venture more freely upon what is sinful or doubtful, because the Lord is so ready to pardon. To grow remiss, negligent, indifferent as to endeavours after growth in grace, through mortification, entire self-denial, strict, watchful, holy, fruitful, exemplary walking, because they think themselves sure of heaven. How disingenuous to grow worse by mercy, turn grace into wantonness, presumptuous security.

(8.) How pre-engaged to his deadly enemies, sin and Satan. Who will love one for a wife, who is contracted to another, given her heart and self into his possession, and has long continued so? Such is a man’s state, married to sin, in league with Satan, and brings forth fruit, not unto God, but unto them. Fruit unto death, this is the issue of that woful marriage, described, Romans 7:1-25 from 1 to the 5; these have his first love, Christ has but the leavings; they the first fruits, Christ many times but the gleanings; they have the strength of the body and vigour of the soul, Christ but a decrepit body and languishing affections; they have the spirits of the soul and its acting, Christ but the dregs. And will it not astonish any that Christ should be content with these? Is it not a wonder that Christ can love and marry a soul, who has prostituted itself a long time to that ugly fiend Satan, and that which is more ugly, sin?

(9.) How miserable. Nothing on earth more, or so much. Who would woo misery, or match himself with wretchedness? As there is a strange propensity in every one to happiness, so a strong antipathy and averseness to misery; the very approach of misery begets dread and horror, passions at a great distance from love. You may take an estimate of man’s misery from the former particular, not only deprived of beauty, strength, riches, favour, &c., but also of liberty; enslaved to sin and Satan, in bonds and fetters, laden with sins, the chain of darkness, bound in affliction, and in that which is worse than iron; and the poor soul is bowed down under the weight of it, though insensible.

Nay, he is under the sentence of condemnation. The Judge of heaven and earth has passed sentence: ‘He that believes not is condemned already,’ John 3:8; not only worthy, or in danger to be condemned, or will be condemned hereafter.

Nay, the execution is begun, the sentence is part executed: ‘The wrath of God abides on him;’ wrath, wrath of God, abiding wrath. He that is under wrath is half in hell. This makes hell and wrath, here and there, differ but in degrees. Oh what misery! Involuntary misery attracts pity, and there is some love in pity; but wilful misery can expect no pity, and none more wilful than these. He involved himself in it, and is unwilling to be delivered; he had rather have his sin with misery, than happiness as the gospel offers it. Let these meet in your thoughts, consider how despicable, &c.; any one of them render Christ’s love wonderful, altogether an astonishment.

2. Ground of admiration, is, who, the lover. That Christ should! It would be a wonder if an angel, if any creature, could love such a thing as fallen man, so despicable, decrepit, hateful. Oh! but that Christ should love him, is an astonishment; from six considerations.

(1.) How excellent is Christ! The highest excellency in heaven, and the chiefest excellency on earth, meet in his person. He is ‘fairer than the children of men,’ Psalms 45:2; nay, fairer than the sons of God. So the angels are called, Job 1:6. That beauty that shines in the angelical nature is not so much as a glow-worm to the sun, when it comes in comparison with Christ. The lustre of it shines so bright, as it dazzles their eyes, and they cover their faces; and all the heavenly company lie prostrate at his feet, adoring, admiring that beauty which they cannot behold.

It is his beauty that makes heaven a glorious place. The sight of it, though it cannot be seen as it is, makes all those both happy and glorious that behold it. This is the blissful vision, which makes the angels blessed. This is it which makes the saints glorious, transforming them from glory to glory.

Imagine that all the beautiful accomplishments, and lovely excellencies, that ever the world saw or heard of, were united in one person; imagine that innumerable more than ever eye saw, or ear heard, or heart can conceive, were added to and mixed with the former; imagine that every of these excellencies were screwed up to the nil ultra of infiniteness; imagine these, and infinitely more than can be imagined, to meet and shine in one person: and this is Christ. All the rays of beauty which are dispersed in heaven and earth are united in him, as in the sun. Every spark of beauty in Christ is an excellency, such as heaven and earth cannot match. And every excellency in him is infinite. See how many wonders! And can such excellency deign to love such baseness? The bright morning star unite itself to a dunghill? Will such beauty love such deformity? One so fair, us so ugly? Will so great a king, the King of kings, and Lord of lords, marry such a slave? The most high God the basest and most wretched creature? Will happiness and glory match itself with misery and vileness, and infiniteness stoop to that which is nothing? Will he, whose purity cannot behold sin, cast an eye of love upon sinners; and he, whom the heaven of heavens cannot contain, set his heart upon a worm, a mote? Would you not wonder to see a peerless beauty espouse a deformed hag?

(2.) How glorious. In Christ is not only all beauty, that which is the perfection of beauty, excellency; but that which is the highest degree of excellency, glory. What glory, see Hebrews 1:3, ‘the brightness of his glory.’ Here is glory, and brightness of glory, and brightness of his Father’s glory, i. e. of infinite glory. So that Christ is infinitely glorious. And to that which is infinite nothing can be added. Whatever man can do, he cannot add to the glory of Christ. And since he can get no glory by him, why does he love him? Man’s goodness upon this account is no advantage to Christ, as Eliphaz expresses it, Job 22:2.

It is true, relative glory may be increased or diminished, that is, when essential glory is manifested or acknowledged. But this is extrinsecal to Christ; he had been infinitely glorious if no creature had ever seen or acknowledged his glory. Besides, if desire of this might be an engagement of Christ’s love, yet it is a wonder that man, of all creatures, should be beloved out of this respect; for there never was any one man upon earth but did more dishonour Christ, than all the creatures on earth besides, from the beginning of the world to the dissolution of it. One man does more dishonour to Christ than the whole creation.

If Christ have any honour by man, yet he has much more dishonour; therefore it is a wonder Christ should love man, for it will be hard to conceive how respect to his glory engages him to it. While man is unregenerate, his whole life is a continual impeachment of his glory. And after he is regenerate, in the services which tend most to Christ’s glory, he seems to be more dishonoured than glorified. For there is no one act, but has many sins mixed with it. And do not many sins more impair his glory than one good act illustrates it?

What wonders are here! Will infinite glory love that which is the shame of the whole creation? Will Christ, whose glory is himself, love that which most impairs his glory? Will he pass by them who dishonour him, and set his heart upon those who do nothing else? Who would not wonder to see a king in his glory embrace a toad, and cherish it in his bosom; or run into the embraces of a slave, a traitor to his crown and dignity? But when the King, the Lord of glory, for love to such a one, becomes ‘the reproach of men, and shame of the people,’ Psalms 22:6; that glory should be content to be covered with shame, and divine excellency to be clothed with ignominy and reproach; what a wonder is this!

(3.) How happy. Christ was perfectly, infinitely happy, before the creation, and had been so to eternity if no man had ever been created. Men love, that they may be more happy, that they may have more delight, or contentment, or abundance, or assistance. Christ stood in need of none of these; men and angels could not contribute more of these to Christ than he enjoyed. His happiness was in the enjoyment of the eternal Father and divine Spirit. To this nothing can be added, from it nothing detracted. For it is himself, and so infinite, et infinito non datur majus. Man is of no use to Christ, as to his happiness. If there had been a million of worlds of men, Christ had been never the happier. If no man had been created, or all men had perished, Christ had not been, could not be, one jot less happy. Man cannot add so much to Christ as a spark to the sun, or a drop to the ocean, or a point to the vast frame of heaven and earth.

Christ is not only πάνταρκης, but ἄυταρκης; not only all-sufficient, but self-sufficient. The creature’s sufficiency is from him, his is from himself. The Lord declares how little need he has of man, Psalms 50:9-12. ‘The eyes of all wait upon him, and he satisfies the desires of every living thing,’ Psalms 145:15-`6. But he is infinitely satisfied in looking upon himself; for in himself dwells all fulness satisfactory to him, and more than sufficient to all his. He stands in no more need of man than the heavens stand in need of a gnat to move them, or the earth of a grasshopper to support it, or the sea of a mote to confine it to its bounds. Fulness emptied! Blessedness cursed! What a wonder! Infinite happiness unite itself to extreme misery! Why does Christ mind that which is useless to him? But, oh why should he love him? Christ is all-sufficient, and perfectly happy without man; why should he shew himself unsatisfied till man be happy? Christ was infinitely, fully satisfied, in the enjoyment of his Father; why would he do, suffer so much, to bring wretched vain man into that blissful enjoyment? Christ had lost nothing if man had perished. Why should he expose his person to so many hazards to save him? Christ had suffered nothing, if man had suffered to eternity; why would he suffer so much to free him from suffering?

(4.) How knowing. Christ is omniscient. He knows all things that may discourage him from love, and nothing is to be known in man but may discourage, and all things that are hateful meet in man. If one that hath nothing lovely can conceal or hide what is hateful, can make fair shows when there are foul deformities, it is less wonder if any be surprised with love of such an one. But when there is nothing lovely in man, and all things that are hateful, and Christ knows this distinctly, exactly, better than man himself, this makes his love a wonder. But so it is, not the least part of man’s unloveliness was, or could be, concealed from Christ, Hebrews 4:13, Jeremiah 23:23-24. All the former particulars, and more than we can number, were from eternity presented to Christ at once; not one after another, as to us, but he saw them at one view, and he saw them, sees them always actually. His knowledge is not, as ours, habitual, but actual. His eye is always fixed on them, they are never forgotten, never laid aside, but always present, continually presented to his thoughts; for in him cognoscere et cogitare idem sunt. This consideration adds as much wonder to Christ’s love as any. Does he know man’s frame, and considers he is but dust; and will he count such a base thing his jewel, his peculiar treasure? Does he weigh man, and find him lighter than vanity; and will no other expression satisfy his love, but ‘weight of glory’? He foresaw man would fall, and shatter the beautiful frame of his soul into pieces, and so make himself lame, blind, maimed, impotent, decrepit, unable to do anything pleasing; and would he do and suffer so much for him, who could do nothing for him, so much against him?

He knew he was poor, beggarly, naked. Oh why did he not disdain to look upon so forlorn a wretch? Or if he would shew some pity, would nothing serve to cover that nakedness but his own robe; to relieve that poverty but unsearchable riches, his own fulness? His pure eye saw nothing lovely in man, had a distinct view of all his deformities, his loathsome complexion, and monstrous dispositions. He saw that in him alone of all the earth that his soul hated, and would he love him more than all the earth? He saw he had made himself worse, more deformed than the beasts that perish, and would he so love him as to equal him with angels? He saw man had forsaken God, and was cast off by him and all his, and would his soul cleave to him? He knew man alone, of all his creatures on earth, did hate him, and would he pass by them who loved him, to love man who only hated him? Would Christ suffer his friends to perish, and save his mortal enemy?

Christ not only knows that man’s disposition is froward, unkind, rebellious, disingenuous, ungrateful, and disloyal, but he saw from eternity every froward look, every unkind gesture, every rebellious motion, every disingenuous act, every ungrateful return, every disloyal inclination. He knows, and knew, the hearts and reins, 2 Chronicles 6:30, Psalms 7:10; every heart and every motion of it was as visible to him from eternity as our faces to us when we look most stedfastly one upon another, and infinitely more. He who takes notice of every hair of our heads did take more notice of that which more concerns him, the disposition and inclination of our hearts; if those are numbered, surely these are. He tells not only tears, but wanderings; they are in his book, Psalms 56:8. Would he be kind to those who he knew would be froward? so indulgent to one so rebellious? multiply favours upon such ungrateful wretches, so disingenuous? would he engage himself to one who he knew would play the harlot? He knew how long he would resist before, and how treacherous after. Why would he pity wilful misery, and be at such expenses to make him happy, who he knew had rather be miserable? Why would he love that which he knew was more in love with sin, and accept of that which Satan had so long possessed, and espouse Satan’s strumpet?

(5.) How free and independent. There was no necessity, no motive, no engagement upon Christ to love any creature. He enjoyed more liberty than is to be found in the creatures. It was in his choice whether any creatures should have a being, much more whether any should be the objects of his love. There was no necessity he should create anything, none sure that he should love any. The Lord was infinitely satisfied in the enjoyment of himself, and none but himself could be an object meet, proportionable to his love, worthy of it. Why then did he think of making, much more of loving, anything else? Or if he would not confine his love to his own breast, yet in the expressions of it to those other creatures before man, or any men before those that are chosen, as at his liberty. He amongst us, who may love whom he pleases, and enjoy whom he loves, will choose the best, or else it is a wonder.

Here is the wonder of Christ’s love, that it does fix upon the worst of creatures, man, yea, and upon the worst of men in some respects.

Christ has not loved those that are most lovely, nor those who can make the best returns, otherwise he had chosen the fallen angels rather than fallen man. The angelical nature is more excellent, and comes nearer to the divine nature, being spiritual. They had more power to answer his love, as being more intelligent and more active, yet when Christ had his choice, see what a wonderful determination his will made: Fallen angels I will hate, but fallen man I will love. He leaves them where they fell, to lie in chains of eternal darkness; but he lifts up man’s head, and crowns it with glory and dignity.

Nay, since Christ is so free as he might love whom he pleases, it is a wonder he did not respect the inferior creatures rather than man. For why? They never offended, never dishonoured him, but constantly declare his glory and execute his will. But man is the only offender, the only guilty creature on earth; none else dishonour and offend Christ. Yet when Christ had his choice, see his resolution, and wonder. I will give him eternal life who has dishonoured me; I will suffer them to perish who never offended me! But if man must be the object of Christ’s love, it is yet a wonder he did not love other men rather than those whom he has chosen. Christ has not chosen men of choicest parts, and sweetest dispositions, or greatest ability; not those that might have been more able and more willing to answer his love and do him service. It is a wonderful distinction his love made; the apostle tells us, 1 Corinthians 1:26-28, not the wise, but the foolish; not the mighty, but the weak; not the noble, but the base, despised, nothings, things which are not. We may see it and wonder. Earth will wonder at it while there are men on earth, and heaven while there are saints and angels in heaven.

(6.) How powerful. ‘All power is given to him in heaven and earth,’ Matthew 28:18, that as Mediator; but as God, he is coequal with his Father, and so omnipotent. He could have created more lovely, more excellent creatures than any [that] are in being. He did not act as natural agents, ad extremum virium; but with as much ease as he made the world could have formed creatures innumerable degrees more excellent than the most excellent piece of his creation, the angels. There is a vast, an unconceivable distance betwixt the angelical nature and infiniteness, therefore there is room enough for variety of creatures inconceivably more lovely than angels, and such as might have been incomparably more serviceable.

Now since man is so extremely deformed and unserviceable, and therefore so unfit, so unworthy to be beloved, it is a wonder that Christ would take notice of man, and not rather think of forming some creatures more meet to be objects of his love. Since man had made himself equal, if not inferior, to the beasts that perish, Christ might have suffered him to perish with them without further regard of him, and chosen a more noble, a more lovely object to please himself withal. It is more a wonder than if a curious florist, having choice of the rarest flowers on earth, should please himself with such weeds as grow in every field; or than if an exact lapidary, being acquainted with the richest mines in the world, and having power to possess himself of what precious stones he list, should content himself with pebbles, and such stones as are to be found in every street; or if one, having that imaginary philosopher’s stone, and power to turn every metal into gold, should be satisfied with lead or iron. What a wonder would this be! Much more wonderful is Christ’s love, which chooses those who are unspeakably more inferior to the creatures he could have formed than lead is to gold, or a stinking weed to the sweetest and fairest flower. How should we wonder, in the words of the Psalmist, Psalms 8:1-9, ‘Lord, what is man?’ Thou mightest have made creatures unspeakably higher than both, yet thou wouldst not prefer these before man; suffer these to sleep in their abhorred state of nonentity, and give man a being, and so as to be the object of his love.

(7.) How absolute. The sovereignty of Christ makes his love a wonder. Christ might, without any prejudice to his glory, have annihilated all men if they had continued innocent, and might have justified the act upon the bare account of his sovereignty. Shall not I do with mine own as I list? Matthew 20:15, ‘Is it not lawful?’ But after sin, he might have executed the sentence of death upon all mankind in that very moment they received life; and, as he threatens Ephraim, Hosea 9:11, might have made the glory of man to fly away as a bird, from the birth, the womb, and the conception. He might have crushed these cockatrices in the egg, and never let them grow up into fiery flying serpents. And this he might have done with advantage to his glory, and thereby much prevented that dishonour which he suffers by their lives. It is the Lord’s mercy that every man in his infancy is not consumed. What a wonder of mercy is it that he is loved! What a wonder, when Christ might with so much glory to his justice, power, wisdom, sovereignty, have destroved man, he should rather choose to love him. When there was, as it were, a contest betwixt mercy and justice, love and hatred, and when there was so much more reason for hatred, so little or none from man for love, yet Christ should interpose his sovereignty rather than man should perish, and, when there was no other reason, love him because he would love him, Deuteronomy 7:7-8, Exodus 33:19. And as if the Lord should say, There is no reason in men why I should love any one of them; I see many weighty reasons why I should hate him; my hatred will be justified before all the world, and my justice much glorified thereby: yet for all this, though there be much reason from my own glory, and all the reason in the world from man utterly to hate him and all his posterity, yet I will not hate him, nay, I will love him.

3. How Christ loves man. This is a ground of much admiration. Its transcendency makes it transcendently wonderful. It is a wonder man has a being, that more excellent creatures did not supply; it is a wonder he is not cut off from the birth, hated; it is a wonder, if Christ should but carry himself indifferently as to the inferior creatures, if Christ did but vouchsafe the least degree of love imaginable to him, in the highest degree hateful. But that he should be so far from destroying, as to glorify him; so far from hating him, as he should love him superlatively, transcendently; not only love him positively, but comparatively!

(1.) Christ loves men more than the best of men love one another. There is more love in Christ than is to be found in the sons of men. There is no human breast can contain so much love as moves in the heart of Christ. The dearest, the most affectionate relation on earth, affords not so much love as is in Christ. Nay, there is as much love in him as in all relations united; nay, there is more love in him than in all relations together. Single out that relation, which of all on earth does most engage, and does usually afford, the most love, and this will fall far short of the love of Christ. Amongst all the examples of love which all generations have afforded, choose that which is most eminent, and rises higher than all the rest, as not to be paralleled; yet even this will fall far below the love of Christ. We may take Christ’s testimony in this case, though it be his own: John 15:13, ‘Greater love hath no man, than that a man lay down his life for his friend.’ But Christ’s love was greater than the greatest love of men, he laid down his life for enemies. To die for such, and such a death, makes his death a nonsuch. His love is as far above man’s as his thoughts. Love is proportionable to thoughts. But how high are his thoughts above men’s? Isaiah 55:9, ‘As the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.’ And those high thoughts were thoughts of love, thoughts of mercy and pardon, Isaiah 55:7. His love comprises, and eminently contains, the love of all relations. The sparks of love, which are found dispersed in several relations, are laid together in Christ’s breast, and there break out into a flame, such a flame as many waters cannot quench, Song of Solomon 8:6-7. The love of all relations meet in him, and therefore he is held forth under all relations, that the defect which is in one may be supplied by another, and so his love represented to us as perfect and entire: Matthew 12:50, I will love, as if endeared to me by all relations. He calls us his ‘friends,’ John 15:15; ‘brethren,’ Hebrews 2:11, Hebrews 2:17, John 20:17; he is a ‘father,’ Isaiah 8:18; ‘I, and the children,’ &c., Hebrews 2:13; a ‘mother,’ Isaiah 40:11, Matthew 23:37, ‘As a hen gathereth her chickens,’ &c.; ‘a husband;’ and to shew the strength and vigour of his love, ‘a bridegroom.’ In Christ there is the faithful love of a friend, the careful love of a brother, the provident love of a father, the indulgent, compassionate love of a mother, the intimate love of a husband. Christ’s love is so abundant, as it runs forth in every relation, and supplies and answers the office of all. He answers the engagements of all, better than the best of men can answer any. He has the love of a friend; this made him willing to become our surety, counsellor, intercessor. His love is a brotherly love; this makes him willing to advise, comfort, sympathise; a paternal love, so he provides, instructs, corrects; a mother’s love, so he does nourish and embrace, with complacency, with passion; a conjugal love, so he vouchsafes his presence, his estate, his person, his honours, his secrets, and his guard. Christ’s love is propounded as an example. His does perfectly supply all, is not defective in any, as men are. A man may be a loving friend, but an unkind father; an indulgent father, but an unfaithful husband, as David; an affectionate husband, but an unkind brother, as Solomon. But Christ’s love is large enough to reach all. No such friend, father, &c., as he.

Christ’s love is more than the love of all relations. His love amounts to more than all these summed up together. No such friend as Christ, who would die to make men his friends. No such brother as Christ, who makes all his brethren co-heirs. No such father as Christ, who, to bring his children to life, would die himself. No such husband as Christ, who will love his spouse though she play the harlot. Christ’s love is stronger than the united love of all relations. His soul, his heart is more capacious. All the love of the creatures will scarce fill a corner of his heart; it is widened by glory and hypostatical union. His love is stronger, because he has stronger engagements to love; not from us, but from his Father: the strength of a law, a law of God, a law written in his heart, Psalms 40:8. It binds us as much, but is not so much obeyed, because we are not so apprehensive of the strength of the obligation as Christ. He is as much more loving, as he is more apprehensive than we. He is as loving as he is obedient, and his love exceeds ours as much as his obedience. As he fulfilled all righteousness in the highest degree, so he performs all acts of love without the least defect. His love is perfect. It is not a passionate love, but a perfect love, that deserves the name of strong. He is free from all imperfection, that might abate the heat, and eclipse the light of this pure flame. His love is without folly, hypocrisy, selfishness, alteration, diminution, inordinacy, defect, excess. There is a double exercise of love in Christ, but one in the creatures; so it exceeds not only the love of men, but angels. He loves as God, he loves as man. Christ has two natures, and so two wills, both seats of love. The divine will, that is infinite; and so his love is unspeakable, passing knowledge; this fountain of love has no banks, no bottom. The human will, that is shallower indeed; but the streams of love that issue from it are so strong, so pure, as the love of the creatures is but as a drop, a polluted drop, compared with it; for the human nature is glorified, so it is perfect, and all its acts, and this of love. This holy fire flames as high, and burns as pure, as any created flame in heaven. What is earth to it? But besides, it is assumed into union with the Godhead, and so this love transcends both the love of angels and glorified saints. The love of Christ is both the love of an infinite God, and the love of a most perfect glorious man. No wonder if, having such springs, it fill the channel of every relation; but most wonderful that all these streams should run towards man. Oh that Christ should love an enemy with a greater love than any friend! should be more indulgent to a rebel than any father to his son! should be more affectionate to sin and Satan’s offspring than any mother to her sucking child!

(2.) Christ loves man more than man loves himself. The love of Christ is more than self-love in man; therefore it is wonderful. The philosopher tells us that self-love is the ground of all love. The reason why man loves others is because he loves himself, therefore it is the greatest love; for quod efficit tale est magis tale. If man loves others because he loves himself, the love of himself must transcend his love to others. This love exceeds all others; but. Christ’s love exceeds it, therefore wonderful.

Besides, self-love is propounded by Christ as a pattern, an example, to which our love to others must be conformed, Matthew 22:39. That which is chosen for example is eminent. No love like self-love amongst men. How wonderful then is Christ’s love, which is stronger than this, and exceeds it in many respects! A natural man loves his body, not his soul, and so not himself; for animus cujusque, is est quisque; Christ loves both. Nor does he love his body in reference to eternity, but time only; the love of Christ has a sweet eternal influence on both. He desires no more than sensual happiness, or rational at most; Christ desires he should be spiritually, eternally happy. He satisfies himself with outward enjoyments; Christ gives himself to enjoy. He seeks but corn, wine, oil; Christ would vouchsafe the light of his countenance. He loves death; Christ purchases life. Man cannot truly love himself till he have a spiritual principle of love; this he cannot have but from Christ; wretched man cannot love himself till Christ enable. Now he that makes man love himself, does love man more than he loves himself.

After a man is spiritualised, yet in some respects Christ loves him better. His love of himself is imperfect; Christ’s is without defect. Man desires some good things, some bad; Christ purchases and bestows nothing but what is good. Man would be content with some; Christ gives all. Nay, what man can be found who would do so much, part with so much, suffer so much, for his own salvation, as Christ hath? It would be a wonder if Christ, considering the premises, should be willing to love man as much as man loves him. Oh what wonder that Christ should love him as much as he loves himself! Who would expect or desire any more than that he should love him as much as he loves himself? That there should be more love is unreasonable to expect, and wonderful where it is found. It is so in men, much more in Christ.

(3.) Christ loves man more than he loves the angels, in divers respects. It is evident in that distinction his love has made betwixt both fallen by sin. Not one of the fallen angels have, or ever shall taste of his love; but innumerable companies of men are restored to his favour. Those, sometimes bright morning stars, Job 18:7, are thrown into eternal night and utter darkness; and poor pieces of earth, men, are fixed in their sphere of glory. Herein that saying of Christ, by his distinguishing love, is verified, ‘The first shall be last, and the last first.’ The angels, the first-born of Christ’s love, are disinherited; and man, the least of creatures capable of happiness, put in possession. The angels, first in excellency and glory, the excellency of dignity, and the excellency of power, as Jacob of Reuben, Genesis 49:3, now banished from their father’s presence, and must never see his face more. Yet men, inferior in all things but rebellion, are reconciled and made his favourites. These nobles of his court are reserved in everlasting chains under darkness, Jude ver. 6; and men, his poorest peasants, though equally guilty, are restored into the glorious liberty of the sons of God.

It is evident also in the hypostatical union. He preferred men before angels, in that he chose rather to unite the human nature to himself personally than the angelical: Hebrews 2:16, ‘He took not on him the nature of angels, but the seed of Abraham.’ It is wonderful he seemed to love man so much as to neglect his honour, that which we account honour. If the Lord had a mind to disguise himself in the shape of a creature, why did he not rather clothe himself with the robes of angelical perfection than the rags of humanity? Their nature would have been a pavilion of glory, ours but tabernacles of clay. What reason has poor man to say, with the centurion, ‘Lord, I am unworthy thou shouldst come under my roof’? Why would he bear the image of the earthly, rather than the image of the heavenly? Why did he not appear rather in the glory of a star than the baseness of red clay? Oh that he should have such respect to the lowliness of wretched man, to respect him so, as if he seemed not thereby to disrespect himself, yet to neglect the angels!

Oh, there was wonderful love which caused such a strange condescension. He never stooped so low for their sakes, though he might have done it at an easier rate. Their nature does more resemble him; their excellency is more akin to divinity, though many degrees removed. Why did he not appear in the shape of spirit, rather than in the likeness of sinful flesh? They are called gods, Psalms 86:8. And the Chaldee reads it, ‘Among the high angels,’ 1 Samuel 28:13, Psalms 82:6. But man, poor man, is a worm. We would say a king forgot himself if he should but speak with his hat off to a servant. Oh what did the King of glory when he became flesh, a worm! Elizabeth said with wonder, when Mary came but to visit her, Luke 1:43, ‘Whence is this to me!’ How may man with wonder cry out, Whence is this, that the Lord himself should come unto me; should come, not to see me, but to be one with me! Where union is affected, there is love; and where the nearest union, the greatest love. No union so near as this in heaven and earth, but that whereby God is one with himself. Nothing is more one with Christ than man but Christ himself. No union so intimate as the hypostatical, but only the essential, ἕνωσις ἀκρά. Angels were never so nearly united, and therefore never so much beloved. The reason of this union is a demonstration of this truth. Why did Christ take our nature? The apostle tells us, Hebrews 2:17, ‘He was made like his brethren, that he might be merciful.’ More like, that he might be more loving; that he might be more tenderly affectionate, more feelingly compassionate. Likeness is the mother of love; and where there is more likeness, there is more love. Christ is now more like to men than angels, therefore in this respect he loves man more, Hebrews 4:15. He is not one that cannot be touched,’ &c., μὴ δυναμένος συμπαθῆσαι. He became a man, that he might love as man; and had experience of man’s necessities, that the expressions of his love might be conformable thereto. But how can he sympathise with angels? Unlikeness in qualities and dispositions makes love keep a distance, much more a total unlikeness in nature. However Christ be affected to angels, as he is God, he is more affectionate to us, as he is man; he is more φιλάνθρωπος than φιλάγγελος. It is a wonder he should love man more in any respect, who is in all respects more unlovely.

(4.) Christ loves man more than heaven and earth, more than the kingdom of heaven, more than all the kingdoms of the earth and the glory of both, more than the whole world. For earth, it is evident: Matthew 4:8-10, ‘The devil taketh him up into a mountain, and sheweth him all the kingdoms of the world, and the glory of them; and saith unto him, All these things will I give thee, if thou wilt fall down and worship me. Then Jesus saith unto him, Get thee behind me, Satan.’ As if Satan had said, If thou wilt put thyself into an incapacity of redeeming man, and so lay aside thoughts of loving him, all this will I give thee. But Christ rejects the motion with indignation, ‘Get thee behind me,’ &c. So I love man, as all the kingdoms of the world are not so valuable in my account as man’s salvation; so I love man, as I will not for all the world that he should miscarry; his soul is more dear to me than all the kingdoms of the earth. What will it profit me to gain the whole world if man lose his soul? Heaven and earth shall pass away, rather than one jot of my love shall fade, one soul whom I love should perish.

He loved man more than heaven. It is true, no motion or alteration can be properly attributed to the second person. But since the Scripture ascribes that to the person of Christ which was proper to one nature, we may warrantably use such expressions of Christ as Mediator. Christ forgot his kindred and Father’s house, and came to sojourn amongst strangers, amongst enemies. He came from the height of glory to the lowest step of shame and misery, where, instead of the joys of heaven, the sorrows of hell encompassed him, Psalms 116:3. He exchanged a life of infinite blessedness with a cursed death; and, instead of the praises and adoration of angels, he was entertained with the reproaches and contradiction of sinners. Now, what is heaven but life, glory, joy, happiness? What is hell, but death, shame, sorrow, misery? Christ exchanged heaven for hell, that he might purchase man. His love made him willing to part with heaven, rather than man should be excluded from it; to enter the gates of hell (sufferings equivalent), rather than man should be tormented in it. He feared not hell; he loved not heaven, so much as he loved man. Oh what wonderful love, that would prefer a poor parcel of dust before the glory of the whole world, the happiness and glory of heaven and earth! As man, he lived out of heaven all the time that he had lived on earth; whereas he had right and title to heaven as soon as he was born into the world.

(5.) Christ loves man as himself, in some respect more. Christ loves man more than himself, as man. I do not say Christ as God, or absolutely; but as man, and in some respects. With these cautions, it is a truth, that Christ loves his people as himself.

[1.] He is obliged to it by virtue of that law which himself proclaims: Matthew 22:1-46, ‘Thou shalt love thy neighbour as thyself.’ For this law binds Christ as well as men; for he was ‘made under the law,’ Galatians 4:4. He acknowledges it his duty to fulfil all righteousness, Matthew 3:15. And for this end he came, to fulfil the law, Matthew 5:19. Christ is bound by the law to love his neighbour; but his people are his neighbours, ‘a people near unto him,’ Psalms 148:14. No such vicinity or nearness on earth. They live not only near him, but with him, in him, John 13:4-5; and he near, in, with them. They are not only neighbours, but inmates; not only vicini, but propinqui, cognati; allied to him, one with him; so intimately as he and his make but one Christ mystical, 1 Corinthians 12:12. They are his neighbours, and he is bound to love such as himself; and none ever answered the law’s obligation so punctually, so perfectly, as he. He that was so observant of the ceremonial law, as appears in his circumcision, but as a beggarly rudiment, would much more obey the royal law, as this is called, James 2:8. If he would not transgress that law which enjoined sacrifices, he would not neglect that law of love which is ‘better than all whole burnt-offerings,’ Mark 12:33. He that submitted to positive institutions, as baptism, would not disobey moral commands, as this is. He that was so punctual in observing every tittle of the law, would not neglect that which is instar omnium, the whole law; so this is called, Galatians 5:14. Nay, this doth virtually contain both law and prophets, Matthew 22:40. If Christ should not thus love, &c., he would violate the whole law, and run cross to all the prophets, which are to the law as comments on the text. This cannot be imagined without blasphemy. Christ should sin if he should not love his people. He should disobey the law which obliges him, and neglect that which he condescended, by becoming man, to make his duty, if he did not love, &c.

[2.] He advances them to the like state with himself, so far as man is capable. He bestows upon them all things that himself hath, so far as they are communicable. The same natures. He consists of divine and human, and so does man in some sense. That Christ might be like them, he took human nature; that they might be like him, he communicates the divine nature, 2 Peter 1:4. Not that it is altogether the same, but that it most resembles it. There is in them θειότης, though not θεότης, some divinity, not a deity; θεία φύσις, not θεοῦ φύσις, not substance, but quality. The offices. He is king, priest, and prophet; so are they, in the text, ‘kings and priests.’ Prophets, ‘all taught of God.’ The same privileges. Union, as he is one with the Father, so they with him, with both, John 17:21; a kind of περιχώρησις, a reciprocal union. Birthright, Christ is ‘first-born,’ Colossians 1:15, Colossians 1:18. They constitute ‘the church of the first-born,’ Hebrews 12:23. Heirship, Christ is ‘heir of all things,’ Hebrews 1:2. They are ‘co-heirs,’ Romans 8:17. Heirs of the world, as Abraham, Romans 4:13. The same enjoyments. The Lord gave Christ all things, John 3:35; and Christ has given them all, 1 Corinthians 3:21, 2 Corinthians 4:15, His own joy, John 15:11, the best of all; not only joy, peace, &c., but his own: John 17:3, ‘My joy fulfilled in them.’ His own peace: John 14:24, ‘My peace’; ‘the peace of God,’ Php 4:1-23. His own righteousness, Jeremiah 23:1-40. He is made so to us, 1 Corinthians 1:1-31, the righteousness of God, Php 3:9. His own grace: John 1:18, ‘The grace of our Lord Jesus Christ be with you.’ He would have it with them. The fulness of God. His own glory, John 17:22; his own throne, Revelation 3:21. Where there is such a community, love makes all common. Where no distinction in expressions, we may conclude some equality in affections. When Christ does for all them as for himself, we may say, he loves them as himself. The difference as to accidental happiness arises not from want of love in Christ, but for want of capacity in man; there is love enough in him to vouchsafe more, if we were capable.

[3.] Christ takes what is done to his people as done to himself. He punishes what any do against them, as though they acted against himself; and rewards what is done for them, as though it were done for him. Nor has he only this account of actions, but of what is less, words, and thoughts, and intimations; he resents all as his own concernments, nay, he takes notice of all omissions of what is due to them, and interprets all neglects of them, as neglects of himself. The people of Christ are parts of Christ, as uxor est pars mariti, bone of his bone, and flesh of his flesh. The head and members make but one body; so also Christ. The intimacy of this union causes a reciprocation of interests. ‘In all their afflictions he is afflicted,’ as the head suffers when the body is tormented. Christ accounts the least injury done to them as done to himself: ‘He that toucheth you, toucheth me.’ You cannot touch them but Christ feels.

He is as sensible of words. There is a verbal persecution, such as that of Esau’s. Christ counts himself wounded, when the tongues of the wicked are sharp swords to his people, Psalms 57:4. Christ is persecuted in all their persecutions: ‘Saul, Saul, why persecutest thou me?’ and this is one kind; nay, affections, though concealed. If any hate a saint in his heart, though he never manifest it, Christ looks on such an one as a hater of himself, 1 John 4:20; so of anger, rage, Isaiah 37:29. Intimations; putting out the finger, Isaiah 58:9; lifting up the eyes in derision or contempt, the Lord counts himself derided and contemned thereby, Isaiah 37:23; nay, Christ puts this interpretation upon thoughts, though they seem not considerable. He that has low thoughts of Christ’s people, in his account has low thoughts of him, Luke 10:16, 1 Thessalonians 4:8. He owns and rewards what is done for them, as done for himself; he accounts himself clothed, when their nakedness is covered; feasted, when their hunger is satisfied; relieved, when their necessities are supplied; entertained, when they are harboured, Matthew 10:40, Matthew 25:39-40. He rewards the least kindness to them as royally as the greatest that is done to himself, Matthew 10:42.

Nay, he has this account, not only of kind actions, but even of every kind look, Matthew 25:36. When they but lend an ear and hear them, in his account they hear him, Luke 10:16.

[4.] Christ does for them what he would have done for himself, and nothing else. He loves another as himself, who is thus despised. Take an instance of it, Luke 20:1-47, where, Luke 20:27, having laid down the rule of loving others as ourselves, he explains it in a parable, Luke 20:30, in which we are directed both to the object and measure, who, and how. He that does demean himself to others, as the Samaritan to that traveller, loves him as himself. But Christ comes up to, nay, goes far beyond this instance. This traveller is a figure of every man by nature, fallen among thieves, the powers of darkness, and his own lusts; stripped of the image of God, knowledge, righteousness, and holiness; wounded by sin, so as there is nothing in his soul but wounds; half dead, his soul dead, deprived of spiritual life, Ephesians 2:1-22; forsaken of all the world, who could neither relieve nor pity him. The Samaritan is a figure of Christ. He sees and pities fallen man; has compassion on him, shews it in curing and accommodating him. Went to him, yea, he came from heaven to shew his love; bound up his wounds, yea, he was willing to be wounded, Isaiah 53:1-12; pours wine and oil, yea, he poured out his blood to wash and cleanse our wounds, applied that for cure; sets him on his own beast; yea, he charges the angels with him, his own ministering spirits; defrays the expenses; he lays down all that law and justice could demand; defrays all at his own charge, though it cost him his life and soul. If the Samaritan, by doing so little, be said to love the distressed man, how did Christ love, who did much more?

[5.] Christ honours man with those relations which engage to as much. A man must love his wife as himself, Ephesians 5:33, as his own body, Ephesians 5:28. A man should sin if he do otherwise. Christ will be far from failing; this love in its highest degree is exemplary in him: Ephesians 5:25, ‘As Christ loved the church.’ Why, how did he love it? He tells, Ephesians 5:28, from whence it follows, that when husbands love their wives as themselves, they love as Christ loves. Besides, man loves his members, his flesh, his bones, as himself, but Christ accounts us so, Ephesians 5:29-30.

(6.) Christ, in some respects, loves man better than himself. These are many.

[1.] Christ would suffer, rather than man should suffer; rather undergo all that man had deserved, than man undergo any. We may imagine Christ’s love expressing itself thus: Is poor man in so forlorn a condition, as none in heaven and earth will pity him? I will take to me the bowels of a man; I have seen his misery, and will sympathise with him. Is man reduced to this woful strait, as either he must suffer, or he that is God, for him? I will fit myself with a body for his sake; I will give my back to the smiters, &c., rather than man shall bear the burden of infinite wrath, rather than the weight of it shall sink him into eternal torments; let it fall upon me, I will bear it, though it make my soul heavy unto death. Rather than man shall drink the cup of the Lord’s indignation, oh let it be put to my head! I will drink it, even the dregs of it, though the bitterness of death be in it. Rather than man shall be cast into that place of torments, to spend eternity in weeping and gnashing of teeth, I will be content to become a man of sorrows, yea, let the sorrows of death encompass my soul. Is the sentence of eternal death passed upon man? Can none else procure pardon or reprieve? Is he, and must he indeed be condemned? Why, righteous is the Lord, but let that dreadful sentence be executed upon me, let me die for him, so as poor man may escape. Will nothing else purge man from that woful pollution which makes him odious to my Father? I will open a fountain in my heart, I will wash him in my blood. Must all the curses of law and gospel fall upon wretched man? Alas! what will become of him? The least of them will sink the whole creation. Let them rather fall upon my soul and body; I will become a curse for man, I will bear it, though it be the curse both of first and second death. Is the vengeance of eternal fire man’s portion? Oh, how can he dwell with everlasting burnings! rather let the flame be turned upon me, though it scorch both body, and torture my soul. Will nothing satisfy the avenger of blood, nothing satisfy justice but blood? Every part of me shall bleed for you; lo, here is my head, my heart, my whole body; let me be scourged, nailed, pierced; yea, let my heart send out its last drop of dearest blood, if man may escape.

[2.] He prayed more for men than himself. Prayer is the pulse of love, by it we may know its strength or weakness. Fervent and frequent prayers are symptoms of strong and ardent affections. Those that pray much, love much; and them most, for whom they most pray. Christ hereby makes it known that he loves his own, not the world; because he prays for them, not for that, John 17:9. And as it is a positive sign, so also comparatively. As by this we know whom Christ loves, whom not; so whom he loves more, whom less. By all his prayers recorded in Scripture, it appears he prayed more for man than himself. Nor was this because Christ had less need to pray for himself. For who had so much need, so great extremities, so many infirmities, temptations, dangers, necessities, afflictions? Who has more need to pray, than he who has most of these? Yet, behold the love of Christ! When all these were rushing in upon him, when God and man, men and devils, death and hell, were at once falling upon soul and body, when he had most need to pray for himself, then he prays most for men. See John 17:1-26, the prayer made immediately before his sufferings; twenty parts of that chapter are taken up with petitions for men, but one verse or two for himself. He desires many things for them, but one for himself. He importunes his Father for union, joy, holiness, perseverance, glory for them; he desires nothing but glory for himself, John 17:1-5. Nor does he desire this for himself alone, but for their sakes; he begs glory of the Father that he may give it them, John 17:22. Oh that Christ should be so mindful of them as he seems to forget himself! That his thoughts should be more taken up with them, than with his own grievous sufferings, that he knew were then approaching, and his apprehension of them most quick and piercing!

[3.] He expressed more joy for their welfare, than himself as man. Love is proportionable to joy; for as desire is love in its motion, so joy is love in its triumph. Joy is as it were the smile, the blossom of love; it is a sign love is well rooted in the heart, when joy breaks forth in outward expressions. We love that best in which we take most pleasure, most rejoice. Desire is love in pursuit, so joy is love in possession. Desire is a sign of some love, but joy of more. Now Christ seems to rejoice more for men, than himself as man. He never took pleasure in anything below, so much as in advancing man’s happiness; and never manifested more grief and indignation than when any would hinder or dissuade. What was that wherein he took as much delight as nature does in meat and drink? It was the conversion of souls, John 4:34. But with what indignation does he rebuke Peter, dissuading him from grievous sufferings, sufferings upon which man’s happiness depended: ‘Spare thyself,’ Matthew 16:22-23; ‘Be it far from thee.’

It is true, indeed, we seldom find Christ rejoicing in the whole history of his life. He was ‘a man of sorrows, acquainted with grief,’ and scarce with anything else, a stranger to joys. But when we meet him rejoicing, the occasion is usually, if not always, some advantage to men. We read he rejoiced, John 11:15, χαίρω διʼ ὑμῶν, it was for man’s sake. He says not, he was glad because he should get glory by the miracle, because he should get the honour and repute of one that could work miracles; but ἱνα πιστέυσητε, more that it would make them happy, than bring him honour and reputation. See Luke 10:21, we find Christ in an ecstasy, almost transported with joy, ἠγαλλίασατο τῶ πνεύματι, his spirit leaped within him, and as though he had been rapt into heaven, adds praises, his joy breaks forth into thanks. But what is the occasion of both? Not that the devils were subject through his name, not that Satan fell, &c., but that it pleased the Father to make known the mysteries of salvation to despised men. Christ seemed to make man, of all earthly things, his chief joy on earth; this was it which revived him, joyed his heart in the midst of his sorrows and sufferings, that man should be thereby made happy.

[4.] He gave himself for men. This is held forth as an expression of a transcendent love, Galatians 2:20, Ephesians 5:2, Ephesians 5:25. In giving himself for man, he seems to love man more than himself; so we judge in transactions with men. A wise man in purchasing, accounts the things he buys as good, or better than the price; he values, he loves that which he purchaseth more than what he parts with. Christ seemed to make more account of man than himself, when he gave himself for man, when he made himself the price to purchase man. And his affliction is answerable to his apprehension; whom he esteems more, he loves more. ‘We are bought with a price,’ 1 Corinthians 6:20. Himself is the λύτρον, Matthew 20:28, 1 Timothy 2:6; the price of redemption, Leviticus 25:51. The Lord, as a sign of his love to Jacob’s seed, promiseth, Isaiah 43:3-4, ‘I will give men for thee, and people for thy life,’ &c.; therefore, he valued, he loved Israel more than Egypt, Ethiopia. He that sold all to buy the pearl, valued it more than all that he had, Matthew 13:46.

Oh how did Christ value man, when he gave himself for him, when he delivered himself into the hands of sinners, enemies, murderers, justice, revenging justice! It had been much if Christ had but given his word, and engaged his person for performance; if he had become a pledge, a surety, hostage; more, if he had given himself to be prisoner, captive for man. But oh! that he should give himself to the death, to die, after he had exposed every member to torture, hands and feet, head, side, heart, face, his whole body! that he should give his body to death, separated from his soul! nay, not only his body, but give his soul too, Matthew 10:28; an offering, Psalms 20:3, a burnt-offering, scorched with wrath, his soul to worse torments than death; his whole man.

[5.] He parted with his dearest concernment, as man, for man’s sake. Does not he love that party more than himself, who will part with what is dearest to him for his sake? Christ, as man, did thus. What is dearer to men, what so dear to Christ, as his honour? He made nothing of this when he ‘made himself of no reputation,’ when he was content to be ‘numbered amongst transgressors.’ It must needs be more grievous to Christ to lie under the suspicion of the least guilt than man of the greatest; yet did he lie under such suspicions all his life, and in the conclusion was content to be accounted worse than a thief, to have Barabbas preferred before him. Man was more dear to Christ than his honour; but is nothing dearer? Job determines this: Job 2:4, nothing so sweet, so dear as his life; we will part with all, rather than this. But man was dearer to Christ than his life. He loved not his life so much as man. Ay, but is there nothing dearer, better than life? Yes; David tells of one thing better: Psalms 63:3, ‘Thy loving-kindness is better than life.’ This is it I pitch on as the dearest, the sweetest thing that Christ as man, or any creature ever enjoyed. Those that have tasted the ravishing pleasures that spring from this, will part with life, body, soul, all, rather than it. We have instances of some who have been willing to suffer, to part with all; but none that ever would forego this. The world has had worthies who were content to wander in deserts and mountains, in dens and caves of the earth; to be separated from the comforts of all enjoyments and relations, Hebrews 11:38, rather than part with this; willing to wander in sheep skins, goat skins, to be destitute, afflicted, tormented, as Hebrews 11:37, of all, by all, in all. Such as have undergone trials of cruel mockings and scourgings, yea, of bonds and imprisonment, Hebrews 11:36, not counted their lives dear, willing to be stoned, sawn asunder, slain with the sword, tortured to death in flames, and would not accept of deliverance; counted nothing too dear to part with, too cruel to undergo. But if you should come to any of these and ask, You are willing indeed to part with all that man can take from you, and suffer all that the cruelty and malice of men can inflict on you; oh, but will you part with this sense of God’s love? will you undergo the weight of his wrath? you would have them answer, Oh, no; let me rather be annihilated; let me rather die ten thousand deaths; let me rather endure all the torments that men, that devils can invent.

Oh, but though this was dearer and sweeter to Christ than ever it was to any saint or angel, yet, for man’s sake, he parted with it. The light of God’s countenance was even totally eclipsed, when he cried out, ‘My God, my God!’ And what mountains of wrath did oppress his spirit, when he complained so sadly, ‘My soul is heavy unto the death!’

[6.] He advanced man’s interest (with submission) more than his own. What more advantage to man than himself? He so disposed of his life and death as whatever he did and suffered was more advantageous to man than himself. You will say,

Obj. Did not Christ get much glory by the work of redemption? Was not this the most glorious administration that ever the world was witness of?

Ans. Yes. Yet the glory the Son of God got hereby was an inconsiderable advantage to him, compared with the benefits thereby purchased for man. The Son of God had lost nothing, if he had wanted this; this did not add any degree of glory to that which he enjoyed from eternity. He was infinitely glorious before the foundation of the world, and nothing can be added to that which is infinite. If he had never assumed man’s nature, he had been as glorious as he is now; that glory which accrued to him by this great undertaking is nothing but the manifestation of his infinite glory to men, or the acknowledgment of it by men. Now, what is this or that to the Son of God? what does it add to him? He gets no more real glory de novo by it than the sun gets new light by shining, or honey gets more sweetness by being commended for its sweetness. The sun would be as full of light if no eye saw it, and honey as sweet in itself if no palate tasted it. He might have been without this glory, and yet have been, nevertheless, glorious through want of it. What advantage, then, is it to him, since he might have wanted it without any disadvantage? Oh, but man got real advantages by Christ’s undertaking; he was thereby freed from sin, wrath, misery; he thereby recovered the favour of God, the divine image, perfect happiness, and eternal glory. See here, then, how Christ advanced man’s interest more than his own, and hereby judge of his love. He got but one advantage; man gets many. That one was but small, and almost inconsiderable; these were great, and of highest concernment. He might have been as well without this; man had better never been than wanted these. He had not been the least jot less happy or glorious without it; man had been eternally wretched and miserable without these. He got nothing that he had any absolute necessity to desire; man got all that he can desire. Oh how evident is it that Christ manifested in this more love to man than himself! And who can consider this without wonder and astonishment?

(7.) As the Father loves him, so does he love man. We can go no higher, nor durst have used such an expression, but that Christ himself uses it, John 15:9. Christ would have this made known to the world, John 17:23-26. He loves men, as the Father loves him; I say not with the same love, but such a love. As is not a note of equality or identity, but of similitude and resemblance. A love like to that, in respect of duration, perfection, expression.

[1.] Permanency. The Father’s love to the Son is everlasting, eternal, unchangeable, like himself, without variableness or shadow of change. So is Christ’s to men; he loves them to the end, he loves without end; his love is everlasting, and so is the bond of it, the covenant. It is like the covenant of day and night, Jeremiah 33:20. Night and day shall cease before this; nay, night shall become day, and day night, before his love become hatred. It is like the covenant with Noah, Isaiah 54:8-10. As nothing can separate Christ from his Father’s love, so nothing can separate man from Christ’s, Romans 8:25, &c.

[2.] Perfection. It is amor ardentissimus, as Piscator calls it; Dilectio absolutissima, as Aretius, without flaw, defect, alteration, diminution; free from these imperfections and gross mixtures which deaden and darken the flames of love in creatures. God’s love to Christ is incomprehensible, and Christ’s to man passes knowledge, Ephesians 3:19.

[3.] Expressions. Christ vouchsafes to express his love to man, as the Father expresses his love to him. To love is βούλεσθαι τʼ ἀγαθα. The Father wills as much good to Christ, as man, as he is capable of; and Christ wills as much to men as they are capable of. As the Father is one with Christ, so Christ has made man one with himself. Christ desires the like union to evidence the like love, John 17:21-23. Christ is his Father’s Son, and believers are Christ’s sons, Isaiah 8:18; he is the Father’s delight, Isaiah 42:1, they are Christ’s, Psalms 16:3; he is the Father’s glory, Hebrews 1:1-14, and they are Christ’s, 2 Corinthians 8:23; God is Christ’s head, 1 Corinthians 11:3, Christ is their head, ibid.; he always hears Christ, John 11:42, and Christ them, John 15:1-27; all power is given to Christ, Matthew 28:18, and by Christ to them, Php 4:13, John 14:12; he has committed all judgment to Christ, John 5:22, Christ makes them his assessors, 1 Corinthians 6:2-3; not only Israel, Luke 22:1-71, but the world; not only men, but angels; Christ is the Father’s joy, and they are Christ’s: ‘That my joy may remain in you,’ i. e. that I may rejoice in you; he has exalted Christ to be a prince, and they are princes: Psalms 45:16, ‘Instead of thy fathers, shall be thy children;’ Christ is anointed, ver. 7, so they: Psalms 105:14, ‘Touch not mine anointed.’

Quest. 1. Whether Christ’s love be universal, extended to all men; or particular, restrained to some?

Ans. No. The Scripture holds forth a restrained, a distinguishing love. The contrary opinion is against the stream of Scripture, and makes Christ’s love less endearing, less free, less engaging. The text evinces this; he loves only those who are washed in his blood; all are not washed; those who are made kings and priests, all are not such.

Besides, Christ only loves his own, John 13:1, those that are given him by his Father. All are not his; he knows his, and is known of them, John 10:14, John 10:27; but some he professes he knows not, Luke 13:27. It is the church that he loves, Ephesians 5:25; but all belong not to the church, the most are not in the church, the greatest part in it are not of it. He gives his life for those he loves, Ephesians 5:2; but he lays not down his life for all. This act of love is restrained to those whom he calls his sheep, John 10:11. All are not sheep, for who are those that will be found at Christ’s left hand? Christ’s flock is a little flock; he intercedes for all whom he loves, John 16:26-27, and John 17:20. He prays not for all; there is a world that he prays not for, John 17:9; he expresses it when he loves, gives love-tokens; manifests himself, John 14:21-23, not to all, John 14:22, draws near them, abides with them, gives consolation, good hope, peace, 2 Thessalonians 2:16, victory, Romans 8:37. The Lord hates some, Psalms 5:5, Hosea 9:15, Malachi 1:3. There is a common love, which bestows common favours, outward and spiritual; and a special love.

Quest. 2. Who are those whom Christ loves?

Ans. Those that are washed and made kings and priests.

Washed. If so, then you are

(1.) Clean from guilt; sin pardoned; are washed in the fountain, Ezekiel 36:25; not the outside only, Luke 11:39; you are free from pollution, John 13:8-9; your filthy garments taken away; your hearts are no more a nest for unclean birds; cleansed in mind and heart; no unclean thoughts, projects, affections; not so many, so frequent, so well entertained.

(2.) Fearful of being again defiled: ‘I have washed my feet, how can I defile them?’ Song of Solomon 5:3. Look upon sin as the greatest, most loathsome, contagious, dangerous pollution; fearful of it as of a leprosy, a filthy dungeon, a poisonous ulcer, a miry pit, an infectious disease, a putrefying sore. ‘How can I do this great evil, and sin against’ Christ his blood? defile that which Christ has taken such pains, and been at such cost, to wash.

(3.) High, endeared thoughts of Christ’s love: thankfulness both for the benefit and the price it cost; to be made clean, beautiful, lovely, glorious, the benefit; his own blood the price. It cost not Christ only some words; yet, why should Christ speak for us? he stands in no need of us; nor prayers only, though an inducement; nor tears, why should he concern himself to weep? but blood, his own blood, 1 Peter 1:18-19. Oh who would not love thee? O king of saints! God of love! what thankfulness can answer such love as this? what expressions can manifest such thankfulness as is due for such a favour, of such value, procured at such a rate? The resentment of this is the occasion of the text, the doxology which concludes it. How unworthy shall I shew myself, if I return not love, for such a love as would cleanse me when I was all loathsome, and do it, when nothing else would do it, with his own blood?

Kings. In respect of, 1, state; 2, power; 3, spirit. Free, not slaves to sin, not obey it in the lusts thereof; it has not dominion, it rules not, they resist its motions; Satan does not work them, Ephesians 2:1-22. Plentiful, glorious, conquerors, victorious kings; they conquer the world, sin, Satan. The world is cast down in their minds, out of their heart, cast off in the life.

(2.) Disposition; raised, generous; not low designs, below them, confined to this world, above the serpent’s curse. Public, not for private, interest; prefer the designs, the glory of Christ, before private; mind the things of Christ, and not their own.

Priests. They do the act, execute the office of priests, which is, 1 Peter 2:5, to offer spiritual sacrifice; sacrifice threefold: (1.) acts of charity to the body, Hebrews 13:16; we think it best to receive good, but to do good is the best sacrifice; (2.) to the soul; acts of piety, prayer, praise, Hebrews 13:15; much in prayer, and spiritual; not offer the sacrifice of fools, the calves of the lips only, but the mind and heart; (3.) the whole man an holocaust, Romans 12:1; he looks not upon himself as his own, he is bought with a price; and why? to glorify God; and how? by offering and devoting the body and Spirit.

Quest. 3. Whether Christ’s love be personal? whether it respect some sort of men, viz., believers, infinitely and in general, or descends to, and fixes upon, this and that believer in particular, as John, Peter?

Ans. It is personal, whether we consider it in the streams or in the spring; in time or from eternity. By love in the stream, I mean the expressions of his love, those peculiar favours which in time he bestows on those whom he chose from eternity. Love, so taken, must needs be personal; for though the designment of favours (amongst short-sighted men) may be indefinite, yet the actual collation must be personal, both with God and men; for this is an action, et actio est suppositi, which is true both in respect of agent and subject; it must be an individual both that acts and receives the act.

Love in the spring. The eternal act of Christ, together with the Father, choosing some to be the objects of his love, the same really with the decree of election, is personal. This is most controverted. I prove it.

(1.) We have one clear instance proving this love to be personal; therefore we may conclude it universally, because the decree is uniform, not partly indefinitely, partly personal. The instance is brought by Paul, Romans 9:13, out of Malachi 1:2, ‘Jacob have I loved, Esau have I hated;’ so Jeremiah 1:5.

(2.) If Christ loves, i. e. chooses men by name, then his love, his decree, is personal; for there can be no more personal designment than that which is by name. But he chooses men by name; for the Scripture describes election by writing the names of the elect in a book; by a metaphor, taken from those who list soldiers, chosen out for military service, by writing their names in a muster-roll. Luke 10:20, the disciples’ names were written in heaven, chosen by name, and enrolled, listed, registered, from eternity; Paul testifies the same of his fellow-labourers: Php 4:3, their names writ in the book of life; and John, Revelation 13:8, says the names of all that worship not the beast were written in the Lamb’s book of life from the foundation of the world, and Revelation 21:27.

(3.) If Christ choose not particular men, he knows not particularly who are, or shall be, his; because the knowledge of futures, in our apprehension, follows the decree, and depends on it, and is conformable to it; if no decree, no knowledge. But Christ knows his by name, personally, distinctly, 2 Timothy 2:19; he ‘calleth his sheep by name,’ John 10:3; John 10:14, John 10:27. They say, he knows who are believers; ay, but he cannot know who will continue so, if, as they say, perseverance depend upon their will, left free from all necessity both of Christ’s decree and influence; for this granted, the perseverance of a saint in heaven will be uncertain, and so not certainly known to Christ himself; for to apprehend a thing certain which is uncertain is an error.

(4.) Certain men are ordained to condemnation, Jude 1:4, ergo certain men to salvation; but indefinite is uncertain.

Quest. 4. How can Christ be said to love those to whom he denies so many temporal blessings, and visits with such variety of grievous afflictions?

Ans. 1. These outward dispensations were never a sign of love or hatred; much less under the gospel, which promises fewer outward mercies, and bids expect more afflictions. The names of legal and Old Testament spirits have been of late abused, misapplied; but if they belong to any, it is to those who expect more outward blessings and fewer afflictions, and judge men by these. Solomon’s rule is true here: Ecclesiastes 9:1-2, ‘No man knows either love or hatred, by all that is before him. All things come alike to all,’ &c. Ye cannot conclude that Christ hates you because he afflicts; nor that he loves because you are blessed in temporals. The least drachm of grace is a surer sign of Christ’s love than all the kingdoms, all the glory, all the pleasures of the earth, if in one man’s enjoyment; and victory over the least lust, than freedom from all outward pressures; otherwise, we might say, Dives was loved, Lazarus hated, and Festus in more favour with Christ, than Paul; nay, Christ himself might conclude he was hated of God, since none more afflicted, or less encouraged, with temporals.

Ans. 2. Wants and afflictions are so far from being arguments of Christ’s hatred, as they are many times evidences of his love. For afflictions it is evident, Hebrews 12:6-8, Christ thereby conforms us to himself, and makes us partakers of his image, holiness, Hebrews 12:10-11. And for wants I thus prove. The people of Christ want nothing but that which is not good, for he has promised to withhold no good thing. Why does a father envy his child that which is not good for him, but because he loves him? From wants outward you should conclude the employment* of what you want is not good, rather than the want of what you would enjoy is from hatred. It is no defect of love in Christ, but defect of goodness in what you want, that makes you want it.

Quest. 5. Whether is love properly attributed to Christ, or metaphorically?

Ans. Both: metaphorically as he is God, properly as he is man.

(1.) Love, as it is an human affection, cannot be properly ascribed to Christ, as he is God, because it includes imperfection. That rule is true, Nihil est in intellectu, quod non fuit prius in sensu, our understandings apprehend nothing but what is first some way offered to our senses. Now, God being an entity at the furthest distance from sense, it follows that our apprehensions of God, taking their rise from things sensible, are not only inadequate, falling infinitely short of comprehensiveness, but improper and analogical, and no otherwise true but by analogy. Now, the Scripture, speaking linguâ humanâ, and condescending to our capacities, describes the spiritual essence of God by things sensible, and so uses many metaphors taken from things we are best acquainted with. Sometimes an ἐθιοποία, 1 Kings 22:19, Psalms 68:33; an ἀνθρωποπαθεία, when it ascribes hands, eyes, feet; an ἀνθρωποπαθεῖα, when it attributes passions to him, as joy, anger, sorrow, jealousy, hatred, love. So that when we hear any of these ascribed to God, we must not conceive them to be in him as in us, but must rectify our apprehensions according to the old rules, per viam negationis, separating all imperfections from them, et per viam eminentiœ, attributing to him whatsoever is purely excellent without any mixture of imperfection. So love in God is not a passion, a perturbation, accompanied with any corporeal motion of blood and spirits, but a pure, perfect, eternal act, whereby he wills good to us.

(2.) Love may be properly ascribed to Christ as he is man; for so he has soul and body, will and affections, blood and spirits, as well as we. Only we must give him a large allowance of pre-eminence; the human nature and the grosser part of it, the body, being not only made glorious and spiritual, as the bodies of the saints shall be, but also assumed into union with Godhead, and so elevated to perfections many degrees above the glorified saints. So that love is properly in Christ’s human nature as in ours, both in respect of its rise and operations, beings and workings. It differs from our love in respect of the manner of its existence and operations, quoad modum, without, Inordinacy. Being guided not only by the dictates of right reason, but infinite wisdom without reluctancy.

Perturbation. It is no grievance, no pressure to him, as sometimes to us, but a sweet, quiet, regular motion of his perfect human will.

Detriment. Though it move blood and spirits, yet it inflames not that, nor wastes or impairs this. Its motions are innocent, serene, pacate, and spiritual, in that sense as his body is spiritual, and not as in infirm men.

Quest. 6. Whether Christ’s love be infinite?

Ans. Christ’s love may be considered four ways: (1.) in its prime act, (2.) in its termination, (3.) its manifestation, (4.) its duration.

(1.) The prime act of divine love, velle bonum, Christ’s good will, willingness to do good. It is an act of the divine will, an immanent act, and so in God. Quicquid est in Deo, est Deus. God is infinite, therefore love is infinite. In this sense God is love, and love is the same really with God, and therefore infinite.

(2.) As it is terminated to its object. We considered it before simply and precisely in itself without its object, but here as it is determined to it; not simply as good will, but as good will to this or that creature. In respect of this termination, it is not infinite, for that which is infinite is essential and necessary to God; but this is not necessary, but an act of liberty; for it was in God’s choice whether he would make any creature, and consequently whether he would love any creature. Whatever is contingent is not God, nor infinite. Indeed, Christ’s love was necessarily terminated upon his Father, and so his love to the Father is infinite in both respects, act and termination; but to us in the former respect only.

(3.) In the manifestation, in respect of the expressions of it. The expressions of Christ’s love are not infinite, for they are transient acts, and so not in God; and whatsoever is not in God is not absolutely infinite. Besides, they are actually received by us, therefore not infinite; for that which is finite (as we are) is not capable of what is infinite.

Obj. But this is one expression, to give himself; and he is infinite, therefore expression is so.

Ans. This giving of himself is the cause, not of identity, but of interest only. The creature is not the terminus or object of that act of giving himself, but God’s paternal authority as founded on the law of nature; the creature only enjoys the effects of offering or sacrifice. He is infinite in excellency and value, but our enjoyment of him is not infinite. All the acts of enjoyment are finite; he gives no more actually than we enjoy; we enjoy no more than we are capable of.

Christ’s love is infinite, yet he loves not infinitely. There may be infinitus amor, and yet it does not infinite amare; even as he hath infinitam potentiam, and yet doth not infinite agere; has infinite power, and yet does not act infinitely. If he should act infinitely, he should act ad ultimum sui posse, as natural agents do. Every act is from infinite power, but the actings of that power are limited by his will as to the existence of things; and in his actings towards things existing, he limits or accommodates himself to the nature and capacity of those things, so that the actings and effects are not infinite, though the principle be. Semblably he loves infinitely, but does not express that love infinitely; the objects are not capable of infinite expressions. The reciprocal expressions of love betwixt the Father and Son are infinite, but not betwixt Christ and the creatures. That must be infinite to which love makes infinite expressions.

(4.) In duration it is infinite. It is eternal, without beginning, without end, and so has no limits as to continuance, Ephesians 1:4, Matthew 25:1-46, Isaiah 54:8, Jeremiah 31:3, ‘everlasting light,’ Isaiah 60:19-20, ‘everlasting joy,’ Isaiah 51:11, ‘everlasting salvation,’ Isaiah 45:17, ‘everlasting covenant,’ Jeremiah 32:40; so that in two respects Christ’s love is infinite, viz. as to act and duration; in two respects not infinite, as to termination and manifestation.

Quest. 7. What must we do to render us capable of Christ’s love? What will make us lovely in his eye?

Ans. 1. You must be like him. Likeness is the greatest attractive of love, ὁμοίοτης τῆς φιλίας μήτηρ, that which brings forth and nourisheth love. Christ likes none but those that are like him. The more likeness, the more love. This was the first act of eternal love: Romans 8:29. ‘Predestinated to be conformable to the image of his Son.’ And this is the first expression of love in time, makes us like him. And both are in order to all the expressions of love that must continue to eternity. Till you have his likeness, you are not capable of his love. There may be amor benevolentiæ, good will, before, but not amor amicitiæ or complacentiæ. He will not use you as friends, nor can his soul take pleasure in you till you be like him. But what will make you like him? How shall we resemble him? Holiness, this is Christ’s resemblance, likeness, his image: Colossians 3:10, ‘Renewed after the image,’ &c. What this renewing is you find, Ephesians 4:23-24. Holiness is the image of Christ. The apostle mentions two images, one whereof every man bears, 1 Corinthians 15:49, earthly and heavenly; that of the first, this of the second Adam. Christ is the image of the invisible God, and holiness is the image of Christ. He that is holy is a living image of Christ. Christ sees himself in a holy soul, and cannot but love it; he is Χριστοῦ ἐικῶν ἔμψυχος, a lively portraiture of Christ.

It is true nothing finite is properly like to Christ, as he is God; for likeness is founded in proportion, and there is no proportion where the distance is infinite. But of all things in heaven and earth, nothing more resembles divinity and God himself than holiness; therefore it is called ‘the divine nature,’ 2 Peter 1:4. But consider Christ as he is man, and that holiness which is the glory and ornament of his soul is the same in specie, in nature, with that which is in his people, differs only in degree. No created being is so like Christ as he that is holy; he sees nothing in man or angels so beautiful, so lovely.

If then you would have Christ to love you, you must be like him; if like him, you must be holy. Holy thoughts, this is the way to have the same mind in you, Php 2:5; holy affections, so your heart will resemble Christ; holy speeches and actions, so holy as he was in all conversation, 1 Peter 1:15. Set Christ before you as a pattern, strive to imitate him, express his virtues, 1 Peter 2:9; set the life of Christ before you as a copy, and draw your lives after it; eye it in every act, and strive to bring them to conformity; meekness, Matthew 11:29, no passionateness; patience, 1 Peter 2:20-21, Isaiah 53:7, returning not evil, reviling, hatred; self-denial, Php 2:3, &c. Be his disciples, learn it by his doctrine and example. Humility, Matthew 11:29, Zechariah 9:9, in the lowest condition, or worst accommodation; activeness, Acts 10:38, John 4:34, delightfully, constantly; love, Ephesians 1:1-2; spiritualness, or making spiritual use of common things: these graces are the sparks of holiness, let them shine. Those that hate, contemn, jeer holiness, under what name or pretence soever, shall never taste Christ’s love; nay, those that are without it, though they never arrive at such a height of wickedness as to contemn it, shall never see God, Hebrews 12:14. They shall be so far from partaking of the intimate expressions of his love, as they shall not be admitted into his presence, not so much as to see him. Be sensible of the want, bewail the neglect; love it, thirst after it, endeavour by all means to perfect it, 2 Corinthians 7:1; hear, John 15:1-27, meditate, pray, and prefer it, as Solomon did wisdom, 2 Chronicles 1:10-11.

Ans. 2. Avoid all that Christ hates. If you love, approve, entertain that which is hateful to Christ, how can he love you? What is that which Christ hates? The psalmist, Psalms 45:7, tells us, making it one of Christ’s attributes, to hate wickedness. The lusts of your hearts, and sins of your lives, is that alone which is hateful to Christ. Sin is the only object of Christ’s hatred; he hates nothing but sin, or nothing but for sin. He loves many things, but this is that one thing which he hates. The world had never known any thing but love in Christ, had it not been for sin. If the devil himself were without sin, Christ would love him; but if the most glorious angel in heaven sin, Christ will hate him. Christ has much reason to hate sin, for it murdered him, exposed him to the dreadful wrath of his Father, and is the only, the greatest, the most odious deformity, that his pure eye sees in the world. It is more hateful than a toad to us, more loathsome than the vomit of a dog, more noisome than the stench of an open sepulchre. Therefore while you let sin lodge in your hearts, while you stain your lives with it, Christ will not, cannot love you. So long as you harbour malice, pride, averseness to God, contemn the gospel, neglect ordinances, profane Sabbaths, covetousness, contention, intemperance, uncleanness, deceit, never expect any love from Christ, nothing but dreadful expressions of hatred. No love from Christ, till at enmity with sin, till you fight against, endeavour to mortify it, have continual war with it. As Christ hates iniquity, so the workers of iniquity, Psalms 5:5. You must not love them, so as to be intimate with them, delight in the company of evil doers, openly profane, scorners of godliness, obstructers of the power of it, 2 Corinthians 6:14-18. If you love so near relations to wicked men, Christ will have no relation to you. If you would have communion with Christ in sweet acts of love, you must have no fellowship with the unfruitful works of darkness, nor those that act them.

Ans. 3. Comply with his will, obey his commands. This is a powerful inducement amongst men, compliance, observance, officiousness; and Christ engages both his and his Father’s love upon this account, John 14:21, John 14:23. That you may comply with his will, you must be careful to know it. He is as odious to Christ who will not know what he should do, as he who will not do what he knows. It is as provoking disobedience to refuse to know Christ’s will, as to refuse to do it; equally threatened, 2 Thessalonians 1:8-9. Wilful ignorance is so far from excusing, as it aggravates sin; brings a double guilt, guilt of disobedience, and guilt of the most provoking ignorance. Ignorance is wilful, when the means of knowledge are offered, but neglected.

Ignorance excuses none who have the means and the use of reason. How little ignorance is there amongst us, that is not wilful and inexcusable; do not know, because they will not use the means? Nor will use of means suffice; it must be with all diligence, Proverbs 2:3. Careless use is little better than neglect. There is contempt in this, when Christ speaks to you, to hear as though you heard not; when Christ writes to you, to read as though you read not, this is to affront Christ; and will he love those that affront him to his face? But suppose you know Christ’s will by the use of means; yet if you close not with what you know, you are as far from Christ’s love. He that knows, and does not, shall be beaten, Luke 12:47; he must expect no other expressions of love. Christ loves the truth so well, as he will not love those that imprison it. You may see how Christ resents disobedience against knowledge in Saul, 1 Samuel 15:23; it is as witchcraft or idolatry. Where there is this disobedience, there is a covenant with hell and death, a league with Satan; there is an idolising ourselves, preferring our will to God’s, idolatry. To disobey the gospel, is to be disobedient to the heavenly call, it is to neglect salvation. Oh what madness is it to prefer a lust before your own salvation! To prefer a lust before the love of Christ, before Christ himself! What a heinous provocation, to love sin more than Christ, to prefer sin, the vilest and [most] abominable thing in the world, before God blessed for ever! How can Christ love such, who love that more than him which murdered him, and will damn them? Yet this you do in disobedience. The least jot of Christ’s will is of more value than heaven and earth, and you prefer that which is the worst thing in hell before it. The way to win Christ’s love, is to use all means to know his will, that you may obey it; and to obey it as soon as you know it, immediately, impartially, cheerfully. He loves a cheerful doer, as a cheerful giver. That which comes by constraint is servile, unacceptable. Expect not the love of sons, while you act as slaves, and serve him not but from fear or force, unless it be that of love. Immediately, consult not flesh and blood, with carnal interests, with base lusts, with outward disadvantage or respects; then your obedience will be partial, not do what Christ commands, but what these advise. As good not obey at all, as not obey in all; you must not leave a hoof; you must be more respecters of duties than of persons. It is universal obedience that engages Christ’s love. Obey in all, especially the principal commands of Christ and the gospel, faith and repentance.

Ans. 4. Converse much with Christ. Be much in his company. Labour to be, as David, continually with him: ἀπροσηγορία πολλὰς τας φιλίας διέλυσε. Estrangement, neglect of converse, dissolves friendship, occasions a consumption of love amongst men, and so it will be with Christ. There is both an assimilating and an attractive virtue in communion. It will make you like Christ, and so make you capable of loving expressions; and it will engage, attract, kindle Christ’s love, and so make you actually partakers of it. Delight then to walk with him, to meet him, to view his beauty, to hear his voice, to taste his sweetness. And since Christ delights to see the face and hear the voice of his spouse, Song of Solomon 2:14, therefore you must take all occasions to present yourselves before him, in the most lovely and delightful posture, that the King may take pleasure in your beauty, that your eye be fixed on him, he may be ravished with your eye. But where shall we meet with Christ? Where may we converse with him? Even in his ordinances; where these are, there is Christ’s presence-chamber; prayer, hearing, reading, meditating. When you attend on the word preached, you see him, and hear his voice. Here are those sweet interviews and colloquies, wherein Christ vouchsafes to manifest his love familiarly. He has writ his mind, yea, his heart, in the Scriptures, and there you may read the sweetest strains of love that ever the world knew; and when you read those heavenly lines, you should look upon them as a letter of love sent from Christ. In meditation, there you may have a full gaze at Christ, and if your minds be fixed, you may see every lineament of him who is altogether lovely, whose beauty ravishes the angels, makes them seraphims, flames of love. When you are using these ordinances, you are in Christ’s banqueting-house; he spreads over you the banner of his love; there he feasts his people, stays them with flagons; there he admits them to familiar embraces, kisses them with the kisses of his mouth, and vouchsafes such manifestations of his love as are better than wine, sit down under his shadow with great delight. Ordinances are the mirrors wherein Christ makes himself visible; herein, as in a glass, we may see the glory of Christ, and no other way, till in heaven, where we may see him face to face. These are as Zaccheus’s tree: when we get our hearts raised, our souls climb up, and with advantage see Jesus; and there he will spy you, come feast with you, and bring salvation to your house.

Delight in ordinances, and manifest it by being frequent in them. Be much in prayer; be not satisfied in ordinances, without his presence, except you may see and enjoy him. Depart not out of his presence, till he smile, till he speak kindly, speak to your heart, till he testify his presence by impressions, light, heat, enlargement; expressions, the still voice speaking peace, accepting. That you may enjoy his presence, that he may delight to meet you, you must put your souls into that dress that is most lovely; come with inflamed affections, with acted graces, so you will appear in the beauty of holiness. This is the beauty wherein Christ delights. Nothing so lovely as a soul of a gracious, a spiritual complexion waiting on him; to him will he look.

Ans. 5. Take heed of unkindnesses. There is so much affinity betwixt love and kindness, as they are often joined in Scripture. Love, amongst men, will not endure unkind returns; how much less Christ, who hath infinite reason to expect the best requitals?

(1.) You are unkind when you undervalue Christ. Contempt is the greatest unkindness. You contemn Christ when you set him at nought. He is then ἐξουθενήθεις, set at nought, when you prefer that before him which is worse than nought, sin. When you set little by him, that is properly ὀλιγωρία, when you have a higher esteem of that which is little worth, outward enjoyments, relations, interests; when these have more of your thoughts, more of your affections, than Christ. He is contemned when anything is more loved, desired, delighted in, feared, than Christ; when any object is more lovely, any happiness more desirable, any enjoyment more delightful, any suffering more fearful, than Christ’s absence or displeasure.

(2.) When you refuse his offers. He has writ, not a letter, but a large volume of love; will you cast it behind your back? He sends ambassadors to woo, to beseech you to be reconciled to his Father, and accept of him for your husband; you will not give audience, much less obedience; despise both messengers and message. He sends his Spirit to solicit you, makes many motions of love to your hearts (how often have you had experience of it?) you quench the Spirit, reject his motions. He comes and knocks at your hearts, and stands till his head be filled with dew, and his locks with the drops of the night, Song of Solomon 5:2. You will not open, send him away without admission, while sin is welcome, has quiet possession, and kind entertainment. He stretches out his hands all the day long, and stands with open arms, entreating you to come and be embraced; but you refuse, delay, and weary him out with unkind denials or excuses. He sends his servants to invite you to the marriage-feast of the Lamb, tells you all things are provided for your delight and happiness, all is ready, and stays for your coming; but you are so busily employed in the world, you cannot, you will not come; and force him to that sad complaint, ‘Ye will not come to me.’ Oh how often are you guilty of this!

Ans. 6. Get and keep up love to him. Love is attractive of love. Christ condemns those as worse than publicans that return not love for love, Matthew 5:1-48. He will be far from that which he condemns us for. He that could think thoughts of love to those that had no affection for him, will not fail to love those who love him, Proverbs 8:17. Those who shew they love him by seeking him diligently, as we are wont to seek that which our heart is on, shall find him ready to express his love to them. His nature, so gracious, so affectionate, so compassionate, might assure us of this, without his word; but to give us all assurance of it, he has engaged himself by promise again and again, John 14:21. He will manifest himself to him in all the riches of his love, John 14:23. Both Father and Son will shew that they love such an one, by visiting him with loving-kindness, coming to him for that purpose, and staying with him, as we would do with those whom we most love. He promises here such expressions of love on earth, as he vouchsafes in heaven, though not in the same degree. For how does he express his love to the saints in heaven, but by abiding with them, and manifesting himself to them? The love of Christ should be both the pattern and the motive of our love to him. We should labour to love him as he loved us, and be constrained to love him because he so loved us. Endeavour to love him in all that is his. That is the way to have his love reach us in all our concerns. In his person; for the infinite excellencies and loveliness of Christ. To love him only for the advantages we have by him, is such a love as we ourselves care not for from others. We value not his love, who only affects us for his own sake, for what he may get by us. That is a selfish love, and comes short of the love of true friendship. He is not a friend indeed who loves you not for yourself, but only for what he expects from you. Christ challenges the Jews for something like this, Luke 6:26. They followed him, not because they had seen the miracles, whereby he had discovered the excellency of his person; they loved him not, but for the loaves. If Christ had not loved us, but for what he expected from us, what advantage he might have by us, he had never loved us at all. In his offices. Though we must not love him only for the happiness we expect from him, yet we must love him for that too, and shall be most inexcusable if we do not. The spring of those blessings he enriches us with, is his offices, and the execution of them.

Love him as he is a priest for ever. A priest who made himself a sacrifice for you, to expiate your guilt, satisfy justice, and deliver you from wrath; who washed you, &c., in his own blood, and is still presenting it; he ever lives to make intercession.

Love him as he is a prophet. To discover himself, to make known his will, to shew the way to life, as ready to guide you by his counsel.

Love him as a king. One who will rescue you from your spiritual enemies, subdue your iniquities, conquer your hearts for himself, bring you under his government, so as in all to make you more than conquerors.

Love him in all ways: those wherein he proceeds towards you, and those wherein you should walk with him; the former, whether they be pleasing or afflictive. When his ways are apparently mercy, the goodness, the sweetness of them should command love from you, Song of Solomon 1:3, Psalms 31:16. When they are afflictive, they are mercy too, though sense will not always let you discern it. There is love in them, when they make you smart, such love as made the apostles triumph: Romans 8:1-39, ‘In all these things we are more than conquerors.’ Why more than conquerors? Because the love of Christ was in them. Yea, when there is some anger in them, there is love also, Revelation 3:19. We are slow to believe this, and that may be the reason it is so oft repeated in the Old and New Testament, Proverbs 3:11, Hebrews 12:5. As he shewed his love by being afflicted for us, so also by afflicting us. And that love he shews should engage us to love him, even in the furnace of affliction, there should our love to Christ flame out, even when the waves and the billows go over us. The opposition should fortify love, many waters should not quench it. And love him too in the ways wherein we should walk with him,—the ways of holiness, self-denial, mortification. These are not grateful to the flesh; but they are the ways of Christ, the ways of him that loved us. And, therefore, he made them our ways, and leads us into them, because he loves us; and, therefore, in despite of our corruptions, they should be lovely to us. They should be ‘ways of pleasantness,’ because they are ‘paths of peace,’ Proverbs 3:17. His commandments are the paths of life, none of them should be grievous. It is the yoke of Christ, his burden which seems heaviest: he lays it on us, because he loves us; and shall not that consideration make it light and easy? When he came into the world for us, if he had declined that which was grievous to flesh and blood, that which was difficult, and expensive, and hazardous, and meddled with nothing for our sakes but what was cheap, and easy, and safe, and pleasing, oh what had become of us, our redemption had never been effected! Oh, but his love to us made him count nothing too costly, too difficult, too grievous! Let us likewise shew our love to Christ, in counting no part of his ways, no part of our duty, too hard, or too expensive, or too hazardous, or too grievous. How can we say that we love him, if we be so disaffected to any part of the good, and perfect, and acceptable will of Christ, who loved us? Let us resolve to subdue our own wills, to cross our carnal inclinations, to quit our worldly interest, to oppose our own humours; to follow him in painful, and costly, and reproached, and hazardous services; to abate him nothing of what he expects, to spare ourselves in nothing that he requires of us. Then shall we shew that we love him indeed, and find that he loves ns; otherwise we are in danger to be found no better than pretenders to Christ and his love, and such as he will not know, nor own.

Love him in his people. In them all who have anything of his image and likeness, however sullied with weaknesses and infirmities, or blotted with distasteful carriages, or soured with the crabbedness of an unhappy temper, or varying from you in some particulars of practice or opinion, 1 John 4:10-11, 1 John 4:20-21; say not, they are cross, and froward, and peevish, and selfish, and every way unworthy, and every way disobedient; how can I love such? Oh, but might not Christ have said this of you, and much worse? If he had refused to love you on this account, what had your condition been? And if he would not be hindered from loving you, when there was unspeakably more in you to forbid his love, shall some little things (little in comparison of what Christ might have objected against you), how great soever you think them, hinder you from loving Christ in his members? Say not, I cannot think them his members, they are so unlike him; for if you look well into your own hearts and ways, may not you see much to make you think yourselves not like him? May not Christ see therein much more to make him judge you very unlike? Take heed you venture not to dismember Christ, out of any little pretences or prejudices. He will take it better at your hands to love those as his, who are not, than not to love any who are his indeed, though they seem not so to you. You love not Christ, if you love not his people; and if you love not him, you cannot expect love from him.

CHRIST’S SACRIFICE And walk in love, as Christ also hath loved us, and hath given himself for us, an offering and a sacrifice, &c.—Ephesians 5:2.

He gave himself for us. The next thing considerable in the text is the expression of Christ’s love; he gave himself for us, &c. To open this, and offer it to you distinctly and clearly, take notice of the several words and parts of the expression.

1. He gave. Gifts are expressions of love. We judge of love by the quality or value of the gift. He that loves heartily gives freely, and he that loves much gives much, if he have much to give. We conclude with reason that he who gives us things of great value, and gives freely, loves us answerably, has a great love for us. Now what did Christ give?

2. He gave himself, nothing less than himself; and that is more, incomparably more, than if he had given all the angels in heaven, all the treasures on earth for us; more than if he had given all the works of his hands. It is more than heaven and earth together; as much more than the whole world as the whole world is more than the drop of a bucket, and the small dust of the balance; for the disproportion is greater betwixt the Son of God and the whole world, than betwixt the whole world and the drop of a bucket. The small dust of the balance is as nothing to the universe, and the universe is as nothing compared with the Son of God. And it is himself that he gave; not so little a thing as the whole creation, but, that which is infinitely more and greater, himself. That word comprises more than ten thousand worlds amount to.

It is exceeding much that the apostle says is given us; and it will appear, if we view the several parcels of the gift, in the account we have thereof, 1 Corinthians 3:22. Not only Paul, &c.; not only life and death, but the world; not only the world, but that which is to come, things present and things to come. No less than two worlds! Could the heart of man desire more? Oh but he has given more, infinitely more! When he gave himself, he gave more than ten thousand worlds. All is yours. Ay, but that all, and the great contents thereof, are nothing compared with himself, and he gave no less than himself.

3. How did he give himself? He did not give himself as we are wont to give, nor did he give himself as he gives other things. But as the gift was extraordinary and transcendently great, so was his way of giving it. As the greatness of the gift, so the manner of giving it, expresses a great, a transcendent love. He gave himself, not in the common way of giving; but, as the text shews, his giving was an offering of himself. ‘He gave himself an offering for us.’ But then,

4. How did he give himself as an offering for us? What kind of offering did he make himself? There are several sorts of offerings mentioned in Scripture. We meet with offerings that were not sacrificed, and also with offerings that were sacrificed.

Offerings that were not sacrifices. Such were the persons and things which were devoted or dedicated unto God for the service of the tabernacle and of the temple. Thus the vessels and utensils given up and set apart for the service and ministration under the law are called offerings, Numbers 7:10, and those offerings are specified, Numbers 7:13, &c. Silver chargers, bowls, and spoons; and not only things, but persons are called offerings when set apart; for thus the legal ministry, Numbers 10:10-11, Numbers 10:13. The other sort of offerings were sacrifices, such as were offered so as to be consumed and destroyed, and to be deprived of life, if they were things that had life. So that there is a great difference betwixt these offerings: the former were offered so as to be preserved, the latter were offered so as to be killed or consumed. For that is the true notion of a sacrifice; it is an offering daily consumed. And such an offering was Christ, such an offering as was a sacrifice, as the text shews. He gave himself to be sacrificed for us. ‘He was led as a lamb to the slaughter.’ He was slain, and his blood shed and poured out. It had been much for the Son of God to give himself for us as an offering in any sense, though not one drop of his precious blood had been shed, though he had not suffered in the least. Oh what manner of love was it, that he would offer himself as a sacrifice for us; that he would be slain, and so far destroyed for us as the sacrifices who lost their lives in the offerings! But,

5. What kind of sacrifice was it? There were several sorts of sacrifices under the law. They are commonly reduced to two heads.

(1.) Some were eucharistical, sacrifices of thanksgiving, offered as thankful acknowledgments of deliverances, or other mercies obtained.

(2.) Others were propitiatory, sacrifices for expiation, to make atonement, to expiate guilt, and procure pardon and reconciliation. Now Christ offered himself a sacrifice, not of thanksgiving; none have entertained, or can give any reason, for such a conceit. But he gave himself for us a sacrifice for expiation, to expiate the guilt of our sin, to procure pardon, and make our peace with God. And this appears by the phrase which the apostle here uses to explain and illustrate it; it was offered to God for a sweet-smelling savour, which is an expression by which propitiatory sacrifices are wont to be described in Scripture. In the first place, where we meet with it, it is applied to Noah’s sacrifice, Genesis 8:21. This was a sacrifice for propitiation; for upon the offering it the Lord declares himself appeased, and that though the imaginations of man’s heart be evil, yet he will not again curse the earth; which words express that God was atoned with the sacrifice which Noah offered. The word signifes a ‘savour of rest;’ for though the Lord was moved with anger against the world, so as to bring a deluge upon it, yet now he would rest from his anger, his wrath did cease. And this is the proper effect of a propitiatory sacrifice, when it prevails and is accepted. And elsewhere also these sacrifices for expiation are set forth by this expression, Leviticus 1:9, Leviticus 1:15, Leviticus 1:17. That the sacrifices or burnt-offerings prescribed in this chapter were piacular is plain, ver. 4. To make atonement was the proper end and design of sacrifices for expiation. The Socinians, [who] will not upon any terms allow the death of Christ to be such a sacrifice, and so strive to illude* every text which we allege to prove it, do use this evasion here. They say the phrase is used of free-will offerings; these are the sacrifices which are commonly said to be a sweet savour. But there is no reason in this, for sacrifices for expiation were free-will offerings, as much as those for thanksgiving; and those sacrifices particularly which I have instanced and proved to be piacular, viz., that of Noah; for it was not offered at a time determined by God, for anything appears, and that is it which makes the difference between free-will offerings and the solemn stated sacrifices. And for those, Leviticus 1:1-17, the text is express, Leviticus 1:3. Or if they should allege that this phrase is applied to peace-offerings, yet this would not serve their turn; for peace-offerings for the congregation had something of expiation in them, Leviticus 7:38. And this appears, not only because what is required in propitiatory sacrifices is found in peace-offerings, viz., the slaying of the beast, the sprinkling of the blood, and the consuming some part of it upon the altar, Leviticus 9:18-19, but also because what is proper and ascribed to sacrifices designed for expiation is ascribed to peace-offerings, Ezekiel 45:15, Ezekiel 45:17, where peace-offerings, amongst the rest, were to make reconciliation for the people; and this is the proper and special end of sacrifices for expiation. To turn away the Lord’s anger, and appease his wrath, was the main design of propitiatory sacrifices. And David, when the Lord’s anger was kindled and consuming the people, he offers peace-offerings, 2 Samuel 24:21. And this was the issue of it, the plague was stayed, God’s anger was appeased, 2 Samuel 24:25. So that, whatever the Socinianists object against the text, who, by denying the death of Christ to be a propitiatory sacrifice, would raze the foundations of all our hopes and comforts in the gospel, we have made it clear and firm, that the sacrifice which the text says Christ offered for his people in offering himself, was a sacrifice for expiation.

Obs. Christ offered himself a sacrifice of expiation for his people. To give you distinctly the evidence which the Scripture affords for this great and fundamental truth, take it in these severals.

1. He offered himself, Hebrews 7:27; ‘He offered up himself,’ Hebrews 9:14 and Hebrews 9:28.

2. He offered himself a sacrifice, 1 Corinthians 5:7, Hebrews 9:26. Those things which were necessary and requisite to a real and proper sacrifice concurred in this sacrifice of Christ.

(1.) The person offering was to be a priest; it was the peculiar office of the priest under the law, Hebrews 5:1. So Christ, that he might offer this sacrifice, was called to that office, and made an high priest, Hebrews 5:5-6, Hebrews 5:10.

(2.) The things offered were to be of God’s appointment, otherwise it had been, not a true and acceptable sacrifice, but will-worship; and no more a sacrifice in God’s account than the cutting off a dog’s neck, or offering swine’s blood, as appears by the laws given by God to Moses concerning free-will offerings, Leviticus 1:1-17. In the free-will offerings, though the precise time for offering them was not determined, yet things to be offered were appointed. So that what* Christ offered was appointed and prepared by God, Hebrews 10:5. He prepared him a body, that he might offer that for a sacrifice; and that he offered, Hebrews 10:10. It was a living body that he prepared for him, a body animated, enlivened with a soul, which soul was separated from his body in the offering; and therefore he is said to make his soul an offering, Isaiah 53:1-12. And soul and body constituting his human nature, and making up himself, he is said to offer himself, Hebrews 9:26, Hebrews 9:14.

(3.) That which was offered for a sacrifice was to be destroyed. This is essential to a sacrifice; it is oblatio rite consumpta, an offering duly consumed. Those things that had life, that they might be offered as sacrifices, they were killed, and their blood poured out; and the other parts of them, besides the blood, were burned, either wholly or in part.

Thus was Christ sacrificed; his dying and bleeding on the cross answered the killing and bloodshed of the Levitical sacrifices, and his sufferings (expressed by the pains of hell) were correspondent to the burnings of the sacrifices, Hebrews 13:12-13; his sufferings without the gate are held forth here, as answering the burning of the sacrifices without the camp.

(4.) The person to whom they were offered was God, and him only. Sacrificing was a divine honour appropriated to God. To offer sacrifice to any else was gross idolatry, Hebrews 5:1. What were those things, τὰ πρὸς τον Θεὸν? Oblations and sacrifices. And this sacrifice Christ offered unto God, Hebrews 2:17. He performed the office of a merciful and faithful high priest, in offering to God what belonged to him. What were those things? Why, such as made reconciliation, i.e. in offering to God a propitiatory sacrifice. The Socinians will have Christ to offer this sacrifice, not to God, but to us, that they may deny it to be a real and proper sacrifice. But here they offer plain violence to Scripture; the text is express, he offered to God, not to us, Hebrews 9:14. By these particulars we see, that what was necessary to constitute a real and proper sacrifice is found in this sacrifice of Christ.

3. He offered himself a sacrifice of expiation. And this is it I intend to insist on. That his death was such a sacrifice may be made evident in general by this one consideration, that the propitiatory sacrifices under the law were figures and shadows, whereby this great sacrifice of Christ was typified; for if the figures and shadows had something of expiation in them, that which was the substance of them, and was typified by them, must have it also, else there would not be so much in the substance as in the shadow, and the thing typified would not answer that which prefigures it, nor would the things which the Lord appointed to resemble one another bear a resemblance.

Now, that those sacrifices under the law did prefigure and shadow out this great sacrifice of expiation in Christ’s death, appears, because the apostle declares them to be figures and shadows, Hebrews 9:9 and Hebrews 10:1. Those expiatory sacrifices had some resemblance of this, as the shadow has of the body, though obscure and imperfect; they were but shadows, the substance and perfection of expiation was in the sacrifice of Christ, Colossians 2:17. And if we come to particulars, and view the several sorts of them under the law, we may find, that whatever sacrifices were then offered to make expiation, they all prefigured and signified this of Christ. And we have ground to conclude so, from other places of Scripture, applying them to this great sacrifice. Vid. Sermon or Homily 58. And let not this discourse seem tedious to you, or not worth your best attention here, or your serious consideration in private, for there is scarce any subject I can insist on either more profitable or more necessary; for without understanding this point I am upon, that Christ is a sacrifice of expiation, you cannot fully understand either the law or the gospel. We shall but understand the law as the blind Jews do, who, in all the laws about sacrifices, see nothing of Christ; and we shall but understand the gospel as the Socinians do, who quite deface and utterly subvert it.

I have given you some evidence in what is already said, that Christ in his death gave himself for his people, not only a proper and real sacrifice, but also a sacrifice for expiation.

I proceed now to some particulars, which will both explain and confirm this weighty point, and withal clear up divers main truths of the gospel, of very great consequence for our comfort and establishment; which, for some seeming difficulty and obscurity in them, are mistaken by some and rejected by others, though the gospel itself signify little to us without them.

If this point, Christ’s being a propitiatory sacrifice for us, were well understood, there would remain little or no difficulty concerning our sin being imputed to Christ, or satisfaction made by him for us, or the imputation of that satisfaction to us, or his performing it in our stead.

All these, and others of this nature, would be clear, so as to be entertained and believed without doubt or difficulty, if this was but clear, that Christ gave himself a sacrifice for expiation. And this I shall endeavour to make plain to you, by shewing in some particulars that whatever is essential to a propitiatory sacrifice, and is required in such a sacrifice under the law, is to be found in the sacrifice of Christ. But let me first premise this one thing: by the judicial law (which was to the Jews their civil or statute law, by which they were governed as a commonwealth or body politic) corporal death was the penalty of all disobedience to God, Deuteronomy 27:26. The curse is death, death corporal in the civil or political sense of it; death eternal in the spiritual sense, as the apostle applies it, Galatians 3:10. Now, the Lord, who was the King and Lawgiver of Israel, relaxed the laws as to many offences; and instead of the corporal death of the person offending, accepted of the death of a sacrifice.

Let this be minded and remembered all along; for much of what follows will be mistaken, or not well understood without it. And so I go on to the particulars mentioned, which will shew that the sacrifice of Christ was fully correspondent to the propitiatory sacrifices under the law, in all points that are essential or necessary to such a sacrifice.

1. The sin of the offender, whether a particular person or the people, was laid upon the sacrifice, imputed to, or charged on it. The sin of the offerer was in a manner transferred to the sacrifice, so as it became responsible for it, and was made liable to answer or suffer for it, as if itself had contracted the guilt. As when the debt is charged on the surety, or he takes it on himself, he is as much obliged to pay it, to be answerable for it, as if himself had contracted it. The sacrifice was looked on as under guilt, and treated as a guilty thing; not as having sinned, but as if it had sinned.

Hence the word used for such a sacrifice does signify sin itself. And the sacrifices are said to bear the iniquities of the people, Leviticus 16:22, and Leviticus 10:17, because the people’s sins were laid on them. For this we have further evidence, by their laying hands on the head of the sacrifice, Leviticus 1:4, Leviticus 4:4. And it is observed, that in all the propitiatory sacrifices for the whole congregation this rite was used, and in no sacrifices for them, but those. And because all the people could not lay on their hands, some other representing them did it for them; sometimes the elders, Leviticus 4:15, 2 Chronicles 29:22-24, sometimes the high priest, Leviticus 16:21. When they laid their hands on the sacrifices, they confessed their sins over them. This the text calls a putting their sins upon the head of the sacrifice. Hereby was signified, as the Hebrew doctors observe, that the iniquities of the people were laid upon the head of the sacrifice, and the guilt transferred from themselves unto the victim that was sacrificed for them. Hereupon the scape-goat, and all those sacrifices, whose blood was carried unto the holy place, and whose bodies were burnt without the camp, because the sins of the people were laid on them, they were looked on as if they were polluted and defiling things, and accounted execrable and polluted; insomuch, as those who did but touch them, contracted such pollution, that they were not to be admitted into the congregation till they were purified, Leviticus 16:26, Leviticus 18:24. The Hebrew doctors say* this was the reason, because the scape-goat and those other sacrifices were charged with so much guilt, such a multitude of sins being laid on them. And as sin was charged upon the legal sacrifices and imputed to them, so was our sins charged upon Christ, the great sacrifice, and imputed to him, 2 Corinthians 5:21. The righteousness of God here is the righteousness of him who is God, the righteousness of Christ, that righteousness which he performed in being obedient unto death. What is said of Christ’s righteousness in reference to us, that is said of our sin in reference to Christ; we are made righteousness, he is made sin. But how was his righteousness made ours, how was our sin made his? Why, by imputation only. We were far from being righteous in ourselves, but his righteousness is imputed to us. He was far from being a sinner, but our sin was imputed to him. But what is it to be imputed? If we will speak exactly of this, we must speak differently of them, according to the different nature and quality of the things imputed, which are good or evil. That which is evil, is said to be imputed to us, when it is charged on us. Good is said to be imputed to us, when it is accepted for us. When evil is said to be charged on any, so as he is to suffer for it, though he committed it not, we say it is imputed to him. And when good is accepted for another, so as he has the advantages of it, though he performed it not, but another for him, and in his stead, then it is said to be imputed to him.

Thus the righteousness of Christ is imputed to us, when it is accepted for us, so as we are entitled to the advantages of it, though we performed it not, but Christ in our stead. And thus our sin was imputed to Christ, when it was charged on him, so as he was to suffer for it in our stead, though we only committed it. And thus was sin imputed to sacrifices under the law, in that sin was charged on them, so as they were to suffer for it, though they were not the transgressors. So a debt is imputed to a surety, when he takes the debt upon himself, and is thereby obliged to pay, though he never contracted it. And this not only clears the nature of the act, but also the justice and equity of it. It may seem unjust, that one who is innocent should be charged with the sins of another. But there is indeed no unrighteousness herein. It was the righteous act and appointment of God, that the sins of the people should be laid on the sacrifice; and it was his act and appointment, that our sins should be laid on Christ the great sacrifice. And there is no unrighteousness with God in this act, more than in the other; to say nothing that the practice of the world justified it in all their particular sacrifices. Nay, there is more to be pleaded for charging sin on Christ, than in that of the other legal sacrifices; for volenti non fit injuria, there is no injury where there is consent. But sin was laid upon the other sacrifices, when they were not capable of consenting to it. But Christ gave his consent to have our sins laid on him. The Lord laid on him the iniquity of us all, but he was willing they should be laid on him; and it was in reference hereto that he said, Hebrews 10:7. He himself bare our sins, he took upon him the burden of our guilt freely. It was his own voluntary act, so there was no more unrighteousness in it, than in charging the debt upon the surety, who freely and out of choice takes a debt upon him and thereby engages himself to discharge it. Never did any surety so freely charge himself with a debt, as Christ charged himself with our sins.

It may be objected, that, if our sins were charged on Christ and laid upon him, then he was under guilt; and the most innocent Son of God, who was holy, harmless, and separate from sinners, who did no sin, neither was guile found in his lips, must be counted a guilty person; nay, the most guilty of all others, as having upon him the sins of all his people.

I answer, there are two sorts of guilt; a culpable and a penal guilt. He is under culpable guilt, who himself committed the offence. He is under penal guilt, who is obliged to suffer for the offence, though he committed it not: for this guilt is no more than an obligation to punishment. Now Christ, as our sacrifice, was only under this penal guilt. The offences that he was charged with were committed by us, not by him; only by undertaking to be a sacrifice for us, he came under an obligation to suffer for us, as if he had sinned, though we only were the transgressors. And thus it was in those legal sacrifices, which were shadows of Christ. We need go no further to clear it. In them it appears that these two sorts of guilt may be separated; so that he who is not culpably guilty, may be penally guilty, and may justly suffer, though he did not personally sin: for those peculiar* sacrifices, the sins of the people being laid on them, were under penal guilt, and did justly suffer as if they had sinned; and yet they were not culpably guilty, for they neither had sinned, nor were capable of sinning. And in respect of this penal guilt, it may be granted that it was under more guilt than any, as the sacrifice for the whole congregation was under more guilt, being charged with more sin than any sacrifice offered for a particular person. The text insisted on is a sufficient proof of this point. Christ was ‘made sin for us.’ Those who hereby understand a sacrifice for sin, say the same thing in consequence that I have said, for if Christ was made a sacrifice for sin, that must be granted of him which necessarily belongs to every sacrifice for sin; that the sin of those for whom it was offered was laid on it, or, which is all one, imputed to it. This is also signified by those scriptures, where Christ is said to bear our sins, Isaiah 53:6, Isaiah 53:11-12, Hebrews 9:28, 1 Peter 2:24. For the bearing of our punishment is hereby commonly understood.

Yet his being charged with our sin must necessarily be included; for our punishment could not have been justly inflicted, nor would his sufferings have been penal, but that our sin was charged on him, or imputed to him. For punishment is never duly inflicted, but where sin is some way charged.

2. The penalty due to the transgressor under the law was inflicted on the sacrifice offered for him. The sinner deserved temporal death and destruction; and the sacrifice was slain or destroyed. So it was with the sacrifices for the high priest and the whole congregation. A bullock is appointed to be brought as a sin-offering for the high priest, and that was to be killed, Leviticus 16:11; a goat was the sin-offering for the people, and that is ordered to be killed, Leviticus 16:15; and the scape-goat, sent into the wilderness, was so sent in order to its destruction one way or other. So it was likewise with sin-offerings for private persons. If it was a lamb or a kid, they were killed, as other beasts offered for sacrifice, Leviticus 5:6; if they were turtle-doves or young pigeons, their heads were to be wrung off from their necks, Leviticus 5:8; and when not able to bring doves and pigeons, they were to offer fine flour, and this was to be consumed, a handful of it was to be burnt, Leviticus 5:11-12. The sinner deserved to be killed or destroyed, that was the penalty due to him by the law; and so the sacrifice that was offered, and thereby suffered for him, was killed or destroyed. The transgressor’s sin being transferred to the sacrifice, and laid on it by the institution of God, signified by the imposition of hands on the head of the sacrifice: hereupon being supposed to be under guilt, and guilt being an obligation to punishment, the sacrifice was obliged to suffer, and did suffer, the penalty which the offender deserved. This is further cleared by the words which they used when they brought a sacrifice: Let this be כפרחי, my expiation; the meaning of which, as they generally agree, is this, What evil I have deserved, let it fall upon the head of my sacrifice.

Thus it was with propitiatory sacrifices, or sin offerings under the law. And thus it was with Christ the great sacrifice, shadowed out by them; and thereby it is manifest that he was such a sacrifice. The punishment which was due to our sins was inflicted on Christ; he suffered what our sins deserved, 1 Peter 2:24. As the sacrifice bare the sin of him for whom it was offered, and thereupon bare the penalty due to him, so Christ bare the sins of his people, and thereupon bare the punishment due to their sins. This expression includes both; both his taking our sins upon him, which sins were the meritorious cause of punishment, and his bearing the punishment, which was the effect of our sins, that which they deserved. The sacrifices, by having the sins of the people laid on them, became liable to undergo the penalty, and did actually undergo it. So Christ, by taking our sins on him, became liable to the punishment, and did actually suffer it. We have them joined together, Isaiah 53:12. As the life of the sacrifices was poured out unto death in the pouring out of their blood, so was Christ’s life poured out in the shedding of his blood. And why was his life poured out, and death inflicted on him? Because he was reckoned amongst transgressors, our transgressions being laid on him by the will and counsel of God. He was reckoned amongst transgressors, not by the Jews only, but by God himself. The Jews reckoned him a transgressor upon his own account; the Lord reckoned him so upon our account. And so he bare the sins of many; he having taken our sins, bare the punishment of our sins. This is plainly expressed, Isaiah 53:5. As the sacrifices were wounded and slain for their sins for whom they were offered, so was Christ wounded, and bruised, and killed for the transgressions of his people. What the sacrifice suffered, was the punishment due to the offender for whom it was offered; so what Christ suffered was the punishment which the transgressions of his people deserved. These expressions here used by the prophet, are proper to sacrifices for sin, and so applied to Christ as such a sacrifice, ver. 10. He was wounded, he was punished for our transgressions, in making himself an offering for sin. The Socinians would have no more understood by these phrases of Christ bearing our sins, but only that he took away our sins; and so no more than when God the Father is said to take sin away. But the expressions here used will not endure such a sense. For the Father takes away sin so as not to suffer for it; but it is plainly expressed here, that Christ so bare our sins, as to suffer for them. He bare our griefs, our sorrows; he was wounded, bruised, he poured out his soul unto death, he was offered up, he bare our sins as a sacrifice. The punishment due to our sin was suffered by him, as the penalty due to transgressors was inflicted on the sacrifice.

3. The sacrifice under the law suffered instead of the sinner. There was a substitution of the sacrifice in the room of the transgressor. This is evident by the former head last insisted on; for to suffer in one’s stead, is nothing else but to suffer for another what himself should have suffered. Observe what it is to be in one’s stead; for not only the doctrine of the law concerning piacular sacrifices, but the great doctrines of the gospel concerning Christ’s satisfaction and our justification thereby, depend on it, and will be mistaken, or not understood without it. To be punished in another’s stead, is to undergo for him the punishment due to him, that he may escape. And so the sacrifice did; when the transgressor deserved death, the sacrifice suffered death for him, that he might not die. Thus the sacrifice died in his stead, the life of it went for his life. That there was such a substitution of the sacrifice in place of the offender, the life of the sacrifice being taken away instead of his life, is apparent also in Scripture, Leviticus 17:11. The life is in the blood, the blood is the vehicle of life; when the blood goes, the life goes; and because the life is in the blood, therefore was it given for atonement for them that they might not die. And so the blood, which is the life, being offered to save their life, the life of the sacrifice went instead of the life of the offender. So the Jewish writers understand it, who yet will understand nothing of Christ in their sacrifices. When, say they, the guilty person deserved that his blood should be shed, and his body should be burned, the Lord in mercy accepted of a sacrifice as a thing substituted in his room; so that the blood of the sacrifice was shed instead of his blood, דמו תחת דמו, and the life of the sacrifice went instead of his life, נפש תחת נפש. Vide Outr. 274, Buxtorf. in Stilling. 359. And whereas, when they brought a sin-offering, they were wont to say, Let this be my atonement, כפרתי; it is all one, they tell us, as if he had said, Let this be substituted in my stead.

Answerably, Christ suffered in our stead; and it is so plain, by that substitution in the other sacrifices, that we need wish for nothing more to make it clearer. Those that will grant him to be a sacrifice, do not leave themselves the least reason to doubt but he suffered in our stead, and not only for our good and advantage. When he made himself, his soul, an offering for our sin, he was substituted in our room; he died and suffered, not only for us, but in our stead. For to suffer in our stead, is nothing else but to suffer what we deserved to suffer, that we might escape. And thus he suffered; he did undergo what was due to us, that it might not be inflicted on us. That he bare the punishment due to us, is sufficiently proved in the former head. And there needs no more to prove that he suffered in our stead, to those who will understand what it is to suffer in our stead. The nature of a piacular or propitiatory sacrifice requires this. The sacrifice was always supposed to suffer instead of those for whom it was offered. The Scriptures declare this, the Jews acknowledge it, the heathen did not question it. None can deny it in reference to Christ, but those who, against all evidence of Old and New Testament, will deny that Christ was such a sacrifice. But besides, there is abundant evidence in Scripture that he suffered in our stead, Romans 5:6, 1 Peter 3:18. In that he suffered for sin, he suffered as a sin offering, and that was instead of the sinner, the just for the unjust, as the innocent sacrifice instead of the unrighteous transgressor, so 1 Peter 2:6, Matthew 20:28. As the life of the sacrifice was a ransom for the life of the transgressor, i. e. instead of his life, λύτρον, the word here used is the same with the Hebrew, כפר, which is the word in use amongst the Hebrews for a propitiatory sacrifice, Matthew 26:28. He speaks of his blood, just as of the blood of a sacrifice for sin. Such a sacrifice for the whole congregation, the blood of it was shed for many, it was shed instead of many. It was shed that they might be forgiven, and that is here for remission of sins. Not only the words here used in these Scriptures, ὑπὲρ and ἀντὶ, but the things spoken of and referred to, do declare a substitution of Christ in the place of sinners, and that he died and suffered in our stead; even as the proper sacrifice for expiation died and suffered instead of those for whom they were offered.

Finally, in all those places wherein Christ is said to die for us, since he died as a sacrifice, the sense must necessarily be the same, as when the sacrifice died for a sinner; but the word for, here, in the sense of the Jews, of the Gentiles, of all the world, is to die in the stead of the sinner.

4. The sacrifice made satisfaction to God for the sinner. Both the words חטא and ספר, used in the Old Testament for expiatory sacrifices, and expiation by them, do import satisfaction; so Genesis 31:39, ‘I bare the loss,’ i. e. I made it good. The word is חטא, which, in other places, is to expiate by a sacrifice; the sense is here, I did make the satisfaction for it; for to make good what is lost, is to make satisfaction for it. So 2 Samuel 21:3, ‘What shall I do to satisfy you? wherewith shall I make atonement?’ both expressions signify the same thing; to make atonement, is to make satisfaction, אכפר, wherewith shall I atone, i. e. wherewith shall I satisfy? The word is, in other places, wherewith shall I atone or expiate? the sense is here, wherewith shall I make satisfaction? And in our translation, the same word which, in some places, is atonement or expiation (which is the proper effect of propitiatory sacrifices), is in other places satisfaction, and so rendered, Numbers 35:31-32; ye shall take no כפר, no sacrifice for expiation shall be offered in this case. That sacrifice which would make satisfaction in other cases, shall not be accepted for satisfaction in this. To satisfy for another, is to undergo for him the penalty of the law, incurred by his transgressing it; it is the suffering the punishment which his sin deserves. The offender under the law had deserved death, temporal death (that was the penalty of the law, speaking, as we do now, of civil guilt); this death was inflicted on the sacrifice which died for him. So the law had its execution upon the sacrifice instead of the sinner, and justice was satisfied, this being what it required.

There was mercy in appointing and accepting the sacrifice for the sinner. But justice had satisfaction too, in that the penalty of the law was so far inflicted.

More distinctly, there are several things required, that satisfaction may be made by sacrifice. That which is satisfactory in this case, must, 1, be some affliction and suffering. 2. Not only so, but the suffering must be penal; not any kind of affliction or calamity, but something threatened by the law, and deserved by the sinner. Justice, that it may be satisfied, requires the execution of the law; and therefore to satisfy justice, not only that which is afflictive must be suffered, but the penalty of the law must be inflicted, or what is equivalent to it; it must be something penal. 3. Not only so, but it must be suffered for him, and in his stead by another; if one suffer for himself, and on his own account, that can be no satisfaction for another; he must suffer for him, and in his stead for whom he satisfies.

Now all these concurred (as was shewed before) in the death of a sacrifice. 1. It was a suffering; the sacrifice was killed, and death is one of the most grievous sufferings. 2. It was penal, that which the law threatened; the penalty of the law was death. 3. This was suffered by the sacrifice, not for itself or on its own account, but instead of the transgressor.

These particulars may be further cleared by an instance. A murderer under the law was to suffer death, that was the penalty of the law, Numbers 35:30, and in case he was not put to death, the land was polluted with blood, and the people liable to suffer for it, Numbers 35:33. But when justice could not be done upon the murderer, because he was not to be found, the Lord found out an expedient to satisfy his law and justice, so as the land, the people should not suffer, Deuteronomy 21:1-9. So that, though no satisfaction was to be taken for the life of the murderer, yet here was satisfaction to be made for the people amongst whom it was committed, that they might not suffer for it. And this was made by the heifer that suffered, and suffered the penalty, was put to death; and this not on its own account, but instead of the people, that they might be quitted, and blood-guiltiness might not be charged on them. There was satisfaction made on behalf of the people by the death and suffering of the heifer; and therefore the guilt of innocent blood put away, as the text expresses it, which was the proper design and effect of satisfaction.

Answerably, thus did Christ our sacrifice make satisfaction to justice for us; he suffered, and that which he suffered was penal, and he suffered it for us and in our stead.

1. He suffered. He was a man of sorrows and sufferings; his whole life was a state of humiliation, and his humiliation was a continued suffering. But near and in his death he was made perfect through sufferings; there was the extremity of his sufferings, there he became a perfect sacrifice, Hebrews 2:9-10, and Hebrews 5:9. Christ wanted something to make him perfect in his office, till he had satisfied his Father’s justice; and this he did, and so was perfected, by suffering death as a complete sacrifice.

2. What he suffered was penal; it was that which sin deserved, and the law threatened. His sufferings had a respect to sin in the meritorious cause of them; and that is plainly signified, as any, but such as will be blind, may see, when he is said to suffer for our sins. If we will consult with common sense, what is it to suffer for sin, but to suffer for the desert of sin? what to suffer for our sin, but to suffer what our sin deserved? This he is still said to suffer, Isaiah 53:1-12, Romans 4:25.

He suffered the penalty of the law, not a mere calamity, but a punishment; for what was the penalty of the law but death? Genesis 2:17, and the curse, Galatians 3:10. And he suffered death, 1 Peter 5:6, 1 Corinthians 15:3, not on his own account, but ours; not for our good only, but in our stead. And he was made a curse for us, Galatians 3:13. The enemies of Christ’s satisfaction cannot deny, but the curse in the former clause is the penalty of the law, the punishment which it threatens; and why it should not be so in the latter clause, they can give no colour of reason.

3. Thirdly, he suffered this in our stead. We made that plain before. The mere understanding of the expression puts that out of the question. He that suffered what we deserved, that we might go free, did unquestionably suffer in our stead.

Put all together, and we have clear and unanswerable evidence, that Christ made satisfaction to divine justice for us. If Christ suffered for us, and in our stead, did bear the penalty of the law, the punishment due to us, so that the law had its execution upon him, then did he satisfy justice for us, and tendered that which it required. But, &c.

Obj. If it be objected that satisfaction is not made, unless the self-same thing be suffered which the offender did deserve, and which the law threatened; but Christ did not suffer the same thing which was in the sentence of the law, and our sins deserved. For we deserved eternal death; and it was not only the first, but the second death, that the law threatened; therefore the death of Christ, which was but the first, but temporal death, did not make satisfaction to law or justice for us.

Ans. For the making of satisfaction, it is not necessary that what is suffered for another should be the same thing every way, and in all respects. It will be enough if it be the same in kind and substance, though it be not just the same, but only equivalent in other respects and circumstances. And this is very plain by the matter before us. The sacrifice made satisfaction for offenders, so that they suffered not according to law; and for this it was enough that the sacrifice was put to death, as the offenders should, though it was not the very same death in all respects and circumstances, not the same sort of death. The throats of the sacrifices were cut, their bodies flayed and dissected, and part, or all of them, consumed with fire; whereas the malefactors were to be stoned to death, or hanged on a tree, or beheaded. Here was the same punishment in kind and substance, death, but not the same sort of death, but very different in circumstances.

4. Whereas it is said, that the second death, eternal death, was in the sentence of the law, and this Christ suffered not (vide Serm. I. on Romans 5:7, and conclude). Satisfaction may be made by the same sufferings in substance, and equivalent in other respects. So it was in the sacrifices under the law, and so it was in the great sacrifice in Christ’s death.

5. The sacrifice pacified, appeased the Lord, made atonement, turned away his anger. That was the principal end and effect of expiating sacrifice, to make atonement, and so expressed in all sorts of them. In sin-offerings, whether the matter of them was beasts, Leviticus 5:6, or fowl, Leviticus 5:7, Leviticus 5:10, or flour, Leviticus 5:11, Leviticus 5:13; also in trespass-offerings, Leviticus 6:6-7, it is ascribed to both of them together, Leviticus 7:7.

Likewise the burnt-offerings, whether the time for offering them was determined, as in their stated solemn sacrifices; or not determined, but left to their arbitrament, as in free-will offerings, Leviticus 1:4, Leviticus 1:6, Leviticus 6:9. To make atonement is to pacify, to make his peace with one that was wroth with him, Proverbs 16:14. And it is conceived by some, not without ground, that peace-offerings were for this end; and therefore they have the name שרפימ, because the design and effect of them was to make peace between God and those for whom they were offered. Answerably the word כפר, rendered to atone, is to appease and turn away anger or wrath, Genesis 32:20. And this was the end why David offered burnt-offerings and peace-offerings, 2 Samuel 24:21, and this was the effect of it, 2 Samuel 24:25.

Sometimes it is expressed by reconciling, or rendering propitious, Leviticus 6:30. And this is expressed to be the design of burnt-offerings and sin-offerings, 2 Chronicles 29:24, and the end of peace-offerings amongst others, Ezekiel 45:15, Ezekiel 45:17. And because the Lord was thereby rendered propitious or well-pleased, therefore those sacrifices are said to be a sweet-smelling savour, in the phrase in the text, Leviticus 1:5, Leviticus 1:9, Leviticus 1:13, Leviticus 1:17; and in Noah’s sacrifice, a savour of rest, because when the Lord is pacified and well pleased, his anger does rest, Ezekiel 16:42. Thence these sacrifices are called ἱλαστικὰ, propitiating sacrifices, or propitiatives. So that propitiation, reconciliation, appeasing, pacifying, and atonement, whereby the end and the effect of those sacrifices is expressed, are terms of the same import, and signify the same thing.

Now these same ends and effects are ascribed to the death and blood, i. e. to the sacrifice of Christ, and expressed by the same terms. As the legal sacrifices made atonement, and they received it for whom they were offered, so did the sacrifice of Christ make atonement, and they are said to receive it, Romans 5:11, and that was the death of his Son, Romans 5:10.

Propitiation is the very same thing with atonement As the Lord was rendered propitious by those offerings called propitiatory sacrifices; so is Christ, by his sacrifice, a propitiation, 1 John 2:2, i. e. a propitiatory sacrifice for sin, 1 John 4:10, Romans 3:25, a propitiation through the blood of his sacrifice. The Lord did not only shew himself propitiated and appeased, but it was this blood, this sacrifice, that appeased and propitiated him; as those sacrifices were not to shew that the Lord was atoned, but to make atonement or propitiation. And so the mercy-seat, called ἱλαστήριον (the word here used by the apostle), by virtue of the blood of the sacrifice, was a propitiatory. As the sacrifice did appease and turn away the anger of God, which they were liable to in reference to the temporal effects of it, as they did pacify him and make their peace with him, so by the sacrifice of Christ wrath is turned away, Romans 5:9; our peace is made with God, Ephesians 2:12, &c. By the blood of Christ, the great sacrifice, peace was made not only between Jew and Gentile, but between God and them, Isaiah 53:1-12. The chastisement of our peace, i. e. those sufferings by which our peace was made, he suffered as a sacrifice that we might have peace with God, Colossians 1:20. And as the legal sacrifices were to make reconciliation for transgressors, so was the death and sacrifice of Christ, Romans 5:10, Colossians 1:20-22, 2 Corinthians 5:18-19, and how, 2 Corinthians 5:21. To evade these plain texts, they say the phrases used by the apostles are for reconciling us to God, not reconciling God to us, and so will have the reconciliation to be on man’s part only, as if none at all were needful on God’s part, when yet it is he that is the party offended; as though the end of the death and sacrifice of Christ were only to gain sinners’ favour for God, and not at all to procure God’s favour for sinners; as if it were to make God’s peace with us, and to make our peace with God. But this, as it is intolerable in the very sound of the expressions, and plainly against the sense of the phrases in Scripture about reconciliation, Mat., Cor.* so it destroys the correspondence between the legal sacrifices and this of Christ. For none will imagine that the Israelites offered sacrifices to turn away their own anger from God, but to turn away his anger from them. And these being types and figures of Christ’s sacrifice, how can it be imagined that the end of it should be to divert men’s wrath from God, and not to divert his wrath from us? Both were to ‘make reconciliation for iniquity,’ Daniel 9:1-27, so as sin should not be imputed. Now there can be no such reconciliation but by pacifying the party provoked by iniquity; and whether that be God or man, let the adversaries themselves judge.

6. These sacrifices put away guilt (civil guilt), released the sinner from the obligation to temporal punishment, procured forgiveness for him. This was the effect of them when they were accepted, sin was forgiven them for whom they were offered. And so it is frequently expressed that forgiveness was the effect of them, whether they were offered for particular persons or for the whole congregation, Leviticus 4:20, Leviticus 4:26, Leviticus 4:31, Leviticus 4:35, and for the whole congregation, Numbers 25:6.

Sin is loathsome and offensive to a holy God, and so liable to the effects of his displeasure, which are punishment; accordingly it is set forth in Scripture as uncleanness, Leviticus 16:16, as a defilement and pollution, Psalms 106:39, Ezekiel 20:31. Becoming guilty they were defiled; by contracting guilt, the sinner defiles and pollutes himself and becomes unclean, and when guilt is removed, he is said to be cleansed, purged, purified. Answerably, the taking away guilt by sacrifice is expressed by cleansing, purging, purifying. By cleansing, Leviticus 16:30. By purging, Hebrews 9:13. The blood was sprinkled for that end, and sometimes with hyssop, Leviticus 14:6-7, Numbers 19:6; in reference to which, David begging freedom from guilt, does it in these terms, Psalms 51:7. By purifying, Hebrews 9:13. And so these expiating sacrifices are styled by other authors ἁγνιστικὰ, purifying sacrifices, and καθαρικὰ, sacrifices for purgation or lustration; because they were supposed to purge them from guilt, to make them clean and pure from that guiltiness which was their pollution. And this was the effect of the great sacrifice of expiation in Christ’s death. Thereby we are freed from guilt, and have forgiveness of sins. And it is expressed in the same terms, to signify that it was procured in the same way by that grand expiatory sacrifice, John 1:29. How did he take away sins? As a lamb sacrificed; he was the Lamb slain and sacrificed. That is here sufficiently intimated, but it is plainly expressed elsewhere, Hebrews 9:26; and it is signified where we are said to have forgiveness by his blood, Ephesians 1:7, Colossians 1:14, Romans 3:25, Matthew 26:28. As under the law, so under the gospel, without blood no remission, Hebrews 9:22. No remission of sin, no expiation of guilt, but by the death and blood of a sacrifice. And the expiation of guilt, by the sacrifice of Christ, is set forth in the same terms as the expiation by other sacrifices. It is expressed by the washing, sprinkling, cleansing, purging, purifying, and so expressed by the same reason; because sin is an unclean thing in the eye of an holy God, 2 Corinthians 6:17, Matthew 15:18, Matthew 15:20. He that contracts guilt defiles himself; the defiling guilt cannot be done away but by the blood of this great sacrifice; this and this alone can wash, and cleanse, and purge, and purify guilty souls; these are sacrificial terms, which refer to sacrifices for sin, and denote the expiation of its guilt. Let me instance in those several phrases, whereby the Holy Ghost in the New Testament holds forth the sovereign virtue and efficacy of that precious blood, and inestimable sacrifice for the taking away our guilt; hereby you may more clearly understand both the expressions, and the things what they signify and refer to. The removing of guilt by the blood and sacrifice of Christ, is expressed sometimes by washing, Revelation 1:5, and Revelation 7:14; by sprinkling, Hebrews 10:22, and Hebrews 12:24. The blood of the propitiating sacrifices, on the great day of expiation, was to be sprinkled on and before the mercy-seat, Leviticus 16:14-15. Hereby might be signified, that this seat, which would otherwise be a throne of justice, was a mercy-seat, that there was pardoning mercy to be found at his mercy-seat, which was Christ in a type; and that through his blood, signified by the blood there sprinkled. The people, then, were kept at a distance from the mercy-seat; they might not come and see this blood, sprinkled. But, says the apostle, ‘Ye are come to the blood of sprinkling.’ That which was the mercy-seat in the Old Testament, is the throne of grace in the New Testament; and we may come boldly to the throne of grace, with confidence that we shall find pardoning mercy, through the blood of sprinkling, by virtue of which it is become a throne of grace, a mercy-seat, without any veil interposing, without anything to debar us from it. We may find the expiating virtue of that blood of sprinkling flow freely in upon our souls for the cleansing of them from guilt. Washing and sprinkling was in order to cleansing, and that is another word used to signify this great effect. It is expressed by cleansing, 1 John 1:7, καθαρίζει; that is ascribed to the blood of Christ which is proper to sacrifices for expiation. And to be cleansed from sin, is to be forgiven, ver. 9. Cleansing from guilt is expressed by forgiveness. By purging, Hebrews 1:3, by himself, i. e. by the sacrifice of himself, Hebrews 9:13-14. Purging from guilt, i. e. free from all the obligation to eternal death which wicked works lay on it. When an Israelite committed an act, to which the law threatened temporal death, his conscience told him he was liable to death, till the sacrifice appointed for his expiation was offered; but thereby he was freed from the obligation, and his conscience freed from the sense of it. By sanctifying, Hebrews 10:10. Sacrificed* in a sacrificial sense, as expiating sacrifices do sanctify, i. e. by cleansing from guilt, Hebrews 13:11-12. It is a sanctifying by his blood, not by his Spirit; such as is proper to the blood of sacrifices for expiation, which took away guilt; whose peculiar efficacy was not in working holiness, but in procuring forgiveness. By purifying, Hebrews 9:22-23, καθαρίζεθαι. The sacrifices under the law did in their way purify from guilt; but the sacrifice of Christ, as far excelling those as heavenly things do earthly, purifies in a far more excellent way.

Use. For information. 1. Hereby we may discover the horrid wickedness of the sacrifice of the mass, which yet, with the papists, is the chief part of their religion. By what we have said of a sacrifice, it will appear that their doctrine and practice as to the sacrifice of the mass does both destroy Christ himself, and destroys the sacrifice of Christ. That thereby they destroy Christ, the man Christ Jesus, will appear if you take notice of these three particulars.

1. They teach that Christ, not only as he is God, but as he is man, his whole human nature, soul, and body, is in their mass sacrament, and there really and substantially. To open this a little. In their mass, which they use instead of the Lord’s Supper, after the Epistle and Gospel, and some short collects, they have a longer prayer, which they call the canon of the mass, in which are the words of consecration, ‘This is my body, this is my blood;’ by virtue of which words they say, the bread and wine, which the priest consecrates, loses its substance; the substance of both vanishes, and the accidents of bread and wine only remain; the quantity and quality, the figure, colour, and taste, and not the least substance of either; but in the room thereof the substance of Christ’s body and blood is brought or produced. So that under the forms or accidents of bread and wine, there is really and substantially the whole body of Christ, flesh, blood, and bones, and his soul too. It is the living body of Christ, his body enlivened with his soul, which the priest holds in his hands, and puts into his mouth. This monstrous change, of this substance of bread and wine into the substance of the real body and blood of Christ, has a monstrous name; they call it transubstantiation, a change of substance. I pass by the multitude of absurdities, contradictions, impossibilities, which they must swallow who believe this, and which none can digest but those whom the spirit of delusion has bereaved both of the use of sense and reason. It is enough for my purpose that they will have whole Christ to be there, body and soul. And the council of Trent, of so great authority with them that it is to be reckoned the standard of their faith, curse those who do not believe this in these words: ‘If any shall deny that in the most holy sacrament of the Eucharist there is contained truly, really, and substantially, the body and blood, together with the soul and the divinity of our Lord Jesus Christ, and therefore whole Christ; or shall say that he is there only in sign, or figure, or virtue; let him be anathema.’ They will have all to be cursed as heretics, and burnt too, when they are in their power, who will not believe that whole Christ, soul and body, his living body, to be in the mass.

2. They determine, and will have it believed as an article of faith, that Christ is truly and properly sacrificed in the mass; his body and blood is there offered, his living body is there made a true and proper sacrifice.

There are some things are called sacrifices, but are not so indeed: they have not the true nature of a sacrifice, but only some little resemblance, therefore have the name. So praise, Hebrews 13:15; doing good, Hebrews 13:16; giving up our bodies, ourselves, to God, Romans 12:1; such are called spiritual sacrifices, 1 Peter 2:5. They have not the true nature, but only some likeness of a sacrifice; and therefore are not truly and properly sacrifices, but only metaphorically. But they will have Christ, as offered in the mass, to be not a spiritual or metaphorical, but a true and proper sacrifice; not so called because of some resemblance, but because it has the nature and essentials of a sacrifice, and therefore truly and properly so. The Council of Trent decrees, ‘If any shall say that in the mass there is not offered a true and proper sacrifice, let him be accursed.’ They will have it to be as true a sacrifice as the paschal lamb was, yea, as any propitatory sacrifices were under the law; they maintain that it is a propitiatory sacrifice both for the living and the dead.

3. In every true and proper sacrifice, that which is sacrificed is really destroyed. There is all sorts of evidence for this. It is essential to a sacrifice to be destroyed. The definition of it declares this; it is oblatio rite consumpta, an oblation duly consumed. And this is the difference betwixt an oblation and a sacrifice. That which is offered unto God, and preserved for holy uses, is an oblation. That which is offered, so as to be destroyed, is a sacrifice.

Thus it was with all sacrifices under the law; if they were things without life, they were some way consumed; if they were living things, they were killed, put to death. Thus it was, especially in sacrifices for expiation (of which sort they will have the sacrifice of the mass to be), when they were for particular persons, Leviticus 5:6; when they were for the whole congregation, the consumption was greater, Leviticus 16:27.

Nay, this themselves acknowledge, their doctors of greatest repute, not only Cardinal Bellarmine, but the most eminent followers of their angelical doctor, determine it to be essential to a true sacrifice, that it be killed, and put to death.

Put these together. Christ, his living body, is in the mass; he is truly and properly there sacrificed; that which is truly sacrificed, is really killed and destroyed. The inference from hence is clear as a day the sun shined, that Christ is really killed and destroyed in the mass. This, many of them acknowledge in plain terms; take only the words of Bellarmine, instead of many others who might be produced. Either in the mass, says he, there is a true and real killing and slaying of Christ, or there is not; if there be not, then there is no true and real sacrifice; for a true and real sacrifice does require a true and real killing, because the essence of the sacrifice consists in the killing of it. Where he not only affirms that Christ is killed in the mass, but proves it by such an argument as can never be answered by those who will have the mass to be a real sacrifice. Nor can they possibly find out any shift, to excuse their killing of Christ in the mass, without denying that it is a true and real sacrifice; and if they deny this, they abandon their whole religion, and must acknowledge that they have no religion at all amongst them; for they say, there is no religion at all where there is not such a sacrifice. Yet this may seem a less inconvenience; for who would not count it more tolerable to have no religion at all, than such a one as consists principally in destroying or murdering of Christ? And if they deny this, viz. a real sacrifice, they overthrow the foundation of their faith and church, the infallibility of popes and general councils, who have decreed this to be an article of faith, to be believed by all, under pain of damnation. And they must acknowledge that they have murdered all those whom they have put to death, and burnt alive, because they would not believe the mass to be such a sacrifice.

CHRIST’S DYING FOR SINNERS But God commendeth his love towards us, in that, while we were yet sinners, Christ died for us—Romans 5:8. The apostle having proved at large that we are justified by faith, in the former chapters, in this and the following, he draws several instances from that doctrine. First, for comfort to those that are justified, giving an account of the several comfortable effects of this privilege.

Romans 5:1. Having pardon of sin and title to heaven, hereby we know the Lord is appeased and reconciled, &c.

Romans 5:2. By Christ we have admission to this gracious state in which we are established, and rejoice in hope of a more glorious condition.

Romans 5:3. We not only rejoice in our present happy state, and hopes of future glory, but even glory in our sufferings. Tribulation being sanctified, helps us to the exercise of patience, which, as other graces, grows and is increased by exercise, &c.

Romans 5:4. Experience; in the exercise hereof we have experiments of the grace of God in us and toward us, of his favour and our own sincerity, and this raises and increases our hope.

Romans 5:5. That hope which will not disappoint us, especially having our hearts replenished by the Holy Ghost, with the sense of the love of God in Christ.

Romans 5:6. Which love was herein expressed wonderfully, that when we were in a state of sin and damnation, without any power to free ourselves from this misery, in the fulness of time Christ died, even for those who were without God and opposite to him.

Romans 5:7. This was greater love than is to be found amongst men, for if perhaps one may be found who would die for a merciful, an obliging, an useful or public-spirited man, yet none can be found that would lay down his life for any other, though he were a just and righteous man. But who would die for those that are useless, or odious, as contrary to him, as sinners are to God? But this is the glory and triumph of divine love. Romans 5:8. By this the love of God appeared in its highest exaltation, that when we were so far from being good or righteous, that we were sinners; when useless and impotent, when, loathsome and hateful, when enemies and haters of God; when there was nothing in us, that might move in the least to love us, when we were full of that which might oblige him to express his hatred and indignation against us, even then he vouchsafed the very highest expression of love; then he gave his Son, even then Christ exposed himself to death for us. Herein both the greatness and freeness of his love appeared, to the wonder and astonishment of all that duly consider it. Of the love of Christ in dying, I have spoken on another subject. It is his death I shall now consider, in these words, which offer this observation.

Christ died for sinners. This is the sum of the gospel, the foundation of Christianity, the root and spring of all our comforts and hopes, of all our happiness here and hereafter. For explication, we shall inquire, 1, what death it was he died; 2, what the particle for imports. As to the former, 1. It was a real death. He died not in appearance, but indeed; Christ himself, not another taken for him. An old impostor, Basilides, in the primitive times, held that it was not Christ who was crucified, but Simon of Cyrene in his stead; and thence inferred, that none are to believe in him that was crucified. Mahomet took up the conceit after him, and delivered it in his Alcoran, that it was not Christ but one of his disciples that the Jews crucified. This is an impudent fable, against the types and prophecies in the Old Testament, and the history of the New Testament, which, with the evidence of miracles too, declares that Christ himself was really put to death. He gave Thomas a sensible demonstration that he really suffered, John 20:25. Hereby Thomas was convinced that he suffered indeed. And it was death that he suffered. Life is the result of the union betwixt soul and body. This union was really dissolved, and the soul separated from the body; though both, in the state of separation, continued united in the person of the Son of God.

2. A violent death. It is true he suffered willingly, Hebrews 10:6-7; John 10:18. The sacrifices under the law were led to the altar; but he offered himself to those who made a sacrifice of him. When I call it violent, I mean, it was not natural. The thread of his life was cut off when nature might have spun it out much longer, Daniel 9:26; and when he was at the point of death, he did not dismiss his soul out of the body, as he had power to do, but it was forced out by the pain of death. The violence which he suffered, destroyed the vital disposition in the body, which is needful to continue it in union with the soul, and hereupon life did not so much expire as it was expelled. It is true, it was in his power to have secured himself from that violence; but having willingly submitted to it, it had its effect upon him, and sooner than upon those who suffered with him, Mark 15:44; John 19:32-33.

3. A cruel death, full of exquisite pain and torture; he was crucified. Tully calls it crudelissimum supplicium, the most cruel punishment. Nails were forced through the hands and feet, which, being the most nervous, are the most sensible parts, though least vital. The body was distended upon the cross with such pains as when all the bones are out of joint. That in the psalmist is meant of Christ, Psalms 22:14-17. In this torturing posture they continued on the cross, which made no quick despatch; the pain was prolonged. It was a lingering death, such a death as cruelty itself would have one die, ut sentiat se mori, that he might have all the sense of the pains of death, both a quick and lasting sense thereof. Such a sense Christ had of it, and was willing to have, and shewed it by refusing the wine mixed with myrrh and other poisonous ingredients, if they be right who think that this potion was given him to stupefy sense, or hasten death.

4. A shameful death. Crucifying was thought fit for none amongst the Romans but the vilest persons, for slaves, renegadoes, the worst of malefactors, such as were counted pests of the earth. It was thought too ignominious a death for the meanest person that was a free man. When they would choose a death to shew their greatest abhorrence and detestation of any creature, this was it; therefore the dogs, that by their silence betrayed the capitol, were crucified.

Christ, the Lord of glory, was willing to die such a death for sinners. There was a concurrence of pain and shame in it; when he endured the cross, he endured the shame too, and made nothing of it, Hebrews 12:2.

5. A cursed death, Galatians 3:13-14. It refers to Deuteronomy 21:23. He that was hanged is said to be accursed of God, not only because the sentence of the law (called a curse) was passed and executed upon him, but also to prefigure what was to befall Christ, who was to be crucified, as if he had been a cursed malefactor. The legal curse was a signification of that real curse which Christ was to undergo.

6. The same death, as to the main, which was due to us. The same death was threatened in the law as to the substance of it; and as to the circumstances, that which was equivalent. The first and second death was the sentence of the law, and Christ tasted both. The worm of conscience, indeed, did not touch him; for that is the effect, not of imputed sin, but of personal guilt, wherewith he was not in the least tainted. Eternal sufferings are in the sentence of the law, not absolutely, but with respect to a finite creature, who could not suffer all that was due in less than eternity. But Christ being God, his temporary sufferings were equivalent to eternal; he could pay down the whole sum at once; what it wanted in duration was made up in the value. His sufferings for a time was of more weight and worth than the eternal sufferings of sinners; and it was far more for the Son of God to suffer for a while, than for all creatures to suffer everlastingly. But as to the substance, he endured the pains of the second death, so far as was consistent with the perfection of his nature. The sufferings of that death are punishments of loss and of sense. Punishment of loss is separation from God. Of this he complains, Matthew 27:46, Psalms 22:1-31. The personal union was not dissolved, but the sense and effects of divine love and favour were withheld. His Father appeared as a severe and incensed judge, and dealt with him, not as his Son, but as an undertaker for sinners.

Then for the punishment of sense, how grievous were his inward sorrows! They were equivalent to the sorrows of the second death, Matthew 26:38.

It was not the sense of his outward sufferings that so much burdened his soul; it was immediately the wrath due to our sins, which were then laid upon him, Isaiah 53:10.

How comes it that Christ expressed a greater sense of these his sufferings than many of the martyrs did, when yet their outward torments were more grievous? It was not because they could not endure* more, but because they suffered far less; no bitterness of the second death was in their sufferings. That which Christ endured in soul was incomparably more grievous than all outward tortures.

Thus much for the first thing propounded, what death this was. We are highly concerned to set it out in all its aggravations, that the greatness of Christ’s love, and the horrid nature of sin, may be more apparent, and upon other accounts; of which in the application.

Come we to the second: what is the import of this word for? Hereby it will appear that the death of Christ was for satisfaction to divine justice. A truth denied by too many, who, under the name of Christians, strike at the root of Christianity, and agree with the Jews and Turks, change together with the gospel the foundation of our faith and hopes, comfort and happiness. When it is said Christ died for us, for denotes, not only that he died for our good or advantage, but in our stead. He died, not only to confirm his doctrine, and induce us to believe it, and to imitate his graces, but he suffered death in our stead, i. e. he suffered what we had deserved, that we might not suffer it. There was a substitution of Christ in our place; he, by compact with the Father, undertaking to suffer what should have been inflicted on us, that we might escape. This the word ὑπὲρ, here used, commonly denotes, so twice, Romans 5:7; when a good or righteous man is liable to death, scarce will any one die to save his life, i. e. die in his stead: 2 Corinthians 5:15, ‘If one died for all, then all died;’ all died in the death of one, because that one died in stead of all, 1 Peter 2:21, and 1 Peter 3:18, and 1 Peter 4:1. He suffered what we, had deserved, that we might not suffer; that is to suffer in our stead. The just suffered what unjust deserved, &c., Hebrews 2:9. The cup of God’s wrath, which our sins had filled, and which we should have drank, was by the grace of God taken out of our hands, and put into Christ’s, and he drank it up, when the bitterness of death was in it, that we might not taste it, i. e. he tasted death in our stead. The word for, in all these, and many other places, signifies the same that it does in that expression of David, 2 Samuel 18:33, Would God I had died in thy stead, so that thou mightest have lived. So Pythias would have died for Damon, and Terentius for Brutus, i. e. instead of him, that his friend might live, Valer. Magn. lib. iv. cap. 7.

Ἀντὶ is another word which the Holy Ghost uses in this business, which always signifies substitution, acting or suffering in another’s stead, Matthew 20:28, paid that which they were obliged to, did it in their stead, 1 Timothy 2:6; so it is used, Matthew 17:27, ἀντὶ ἐμοῦ, pay this in my stead; and so it is rendered, Matthew 2:22, ἀντὶ Ἡρώδου. That we may understand more clearly and distinctly what the design of Christ’s death was, let us observe those notions wherein the Scripture represents it. Three are commonly taken notice of: 1, as the punishment of our sin; 2, the price of our redemption; 3, a sacrifice for sin. In all which, satisfaction for us by his death is evident, though the word be not used.

1. Christ’s death was the punishment of our sin. Christ in dying was punished for our transgressions. To clear this, let me shew, 1, the notion of punishment; 2, what evidence there is in Scripture that Christ in dying was punished for our sin; 3, how the proceeding was just and righteous, that Christ, though innocent, should be punished for those that were guilty. The notion of the punishment will appear in the matter, form, and ends of it. Of which briefly.

(1.) In punishment there is an inflicting of some evil of suffering. That is the matter of punishment; it is something afflictive, whether in being deprived of something that is good, or undergoing something that is grievous. Christ suffered both ways; privatively, in the loss of what was most desirable; and positively, in bearing what was most intolerable and grievous.

(2.) Punishment is a suffering inflicted for some offence deserved by some sin. That is the form of it. If it be not upon the account of sin, it may be a calamity, but not a punishment. Christ’s death was properly a punishment in this respect, because he suffered death for sin. Not his own; he had none to deserve death, by the testimony of Pilate, Matthew 27:18-19, Matthew 27:23, but ours.

(3.) The end of punishment is the common good; the same with the end of laws and government, the good of the community, rulers and subjects. Partly in deterring and restraining persons from breaking the laws (and so securing the rights of all sorts, which good laws provide for) when they see that such as transgress must suffer the penalty. This is the proper end of those punishments, which are called παραδειγματα, exemplary.

Partly in asserting and maintaining of the honour and interest of those who have suffered by the breach of the laws, which is the end of satisfactory punishment.

Answerably, in the death of Christ, the severity there used is to restrain and deter all from transgressing the laws of God. In that respect it was exemplary punishment; and thereby the honour and interest of God, as he is lawgiver and governor of the world, was to be vindicated and asserted, and a compensation made for the injury and dishonour he had by sin. In that respect his punishment was satisfactory. But then, negatively, the end of Christ’s death was not to satisfy the anger of God, as anger signifies a desire of revenge, and as revenge is taken for a pleasing one’s self in the evils which another suffers, merely because they are grievous to him whom we are angry at; for such a revengeful humour is not tolerable in men, much less is it to be ascribed unto God.

Now, of these particulars, it is the second we must* stick at, who are against the satisfaction of Christ. They do not deny that he suffered grievous things; they cannot deny, but if that he suffered the punishment which our sins deserved, his death would be satisfactory; but they deny that his death was the punishment of our sins. And it is the second thing I propounded to shew, what evidence there is in Scripture, that his death was the punishment of our sins. Let me, for a more distinct view thereof, reduce it to some heads.

1. It is said, ‘He bare our sins,’ 1 Peter 2:24-25. To bear sin is to undergo the punishment due to sin, whether he be said to bear his own sin, or the sins of others, Leviticus 19:5, i. e. he shall be punished for it, Leviticus 20:17, where ‘bearing his iniquity,’ is to be punished, i. e. expressly to be cut off, Leviticus 20:18-20, to ‘bear sin,’ is to be punished for it, and the punishment specified by childless. So to bear the sins of others is to be punished for others’ sins, Numbers 14:33, i. e. they shall suffer the punishment of your fornications, Numbers 30:15; Ezekiel 18:20, he shall not bear the punishment of his father’s sins, i. e. as it is expressed, he shall not die; so that when the apostle says, ‘He bare our sins,’ if we will understand it as the Holy Ghost leads us, by the constant use of the phrase, the meaning is, he bare the punishment of our sins when he died; our sins were imputed to him, and so the punishment was transferred from us to him.

Answerable to this of the apostle is that of the prophet, Isaiah 53:6, Isaiah 53:11-12; that which is iniquities here, is punishment, ver. 4; that which he suffered, in being stricken, smitten, afflicted, bruised, wounded, slain, cut off. By all these phrases, and more, are his punishments expressed; and that it was the desert of our sins, is clear in the connection. The Jews thought him stricken of God, justly punished for his own sins, such as they unjustly charged him with, Isaiah 53:4; but the meritorious cause of the punishment inflicted on him was indeed our sins, Isaiah 53:5; so that no other sense can be put upon this phrase, but what is contrary to the natural and perpetual use thereof in Scripture.

(2.) Christ is said to be made sin and a curse for us, which do plainly import that he was punished for us, 2 Corinthians 5:21; he was charged with our sin, and so punished as if he had been a sinner; he was made sin for us, as we are made the righteousness of God in him; his righteousness being imputed to us, the Lord rewards us as those that are righteous; and our sins being imputed to him, the Lord punished him as a sinner. Not for his own guilt, but for ours, was he punished; as not for our own righteousness, but for his, are we saved. The sacrifice that was slain, and so punished instead of the sinner for whom it was offered, is called by the name of sin, Leviticus 4:29, Psalms 40:6. The same word the prophet uses, speaking of Christ, Isaiah 53:10. Answerable to which is the apostle’s expression, when he says Christ was made sin for us; he died and was therein punished instead of those whose sin he bare; as the sacrifice was killed, and so suffered instead of him whose sin was laid on it. So he is said to be ‘made a curse for us,’ Galatians 3:13. The curse of the law, in the former clause, is confessed to be the punishment of sin; and no reason is, or can be, given why it should not be in the latter. To be made a curse for us, is to be punished for us, as such malefactors were who are accursed of God.

(3.) He is said to suffer for our sins, Romans 4:25. He was delivered up to death for our sins. To suffer for sin, deserving it, is in a proper sense to be punished; and the particle for, when joined with sin and sufferings, does still denote the meritorious cause of sufferings, Ephesians 5:6, Leviticus 26:28, Deuteronomy 18:12, 1 Kings 14:18. That Christ was punished for our sins, is likewise signified by those other expressions, 1 Corinthians 15:3, 1 Peter 3:18, Galatians 1:4; these plainly denote that sin was the cause of his suffering. And how can sin be the cause of sufferings, but as deserving them? and sufferings deserved by sin are properly punishments. This is enough to make it evident that Christ’s death was the punishment of our sins.

3. As to the justice of the proceeding. Is it not unjust that an innocent person should be punished for the offences of others?

(1.) It is not unjust for the innocent to be punished for others’ sins, when there is a conjunction betwixt the sufferer and the offender; such as is betwixt parents and children, princes and subjects; for in this case the Lord, the righteous judge of heaven and earth, punishes relatives for sins which not they but their relations acted; he threatens it, Exodus 20:3. And this is not to be understood only in case they imitate their fathers’ sins: for if they imitate them, God visits their own sins upon them, not their fathers’; so Ham’s sons were cursed for his sin, Genesis 9:25; and Saul’s sons punished for his offence, 2 Samuel 21:8, 2 Samuel 21:14; and Achan’s children for his crime, Joshua 7:24. So he punishes subjects for the sins of their rulers: thus Judah is punished, in Josiah’s time, for the sins of Manasseh, though then they were reformed, 2 Kings 23:24; and the abominations taken away, 2 Chronicles 34:33; and the people before for David’s sin, when he declares they were innocent, 2 Samuel 24:15, 2 Samuel 24:17.

Now, if the proceeding was just, upon the account of conjunction, in these cases, why not in this before us; when there was such a near conjunction betwixt Christ and those for whom he suffered; when he was not only of the same nature, but a king, a father, a head to many of them actually, to all of them in God’s design?

(2.) It is just in case of consent; when he that is punished has power to dispose of that wherein he suffers, and puts himself freely under an obligation to be punished therein, and admitted by him who has power to punish. In these circumstances, by the verdict of God and mankind, it is righteous to punish a person for the offences of others, which yet he is not guilty of. Now there is a concurrence of these in the case.

[1.] Christ freely consented to die and undergo what was due to us. To compel one that is innocent to suffer for another’s offences, when he has no mind to it, may be an injury; but in this case there was no constraint, no need of it. Christ offered himself willingly to become our surety, he freely came under the obligation, and became responsible to all that was due from us. He was not only willing, but earnestly desirous to suffer and die in our stead, Luke 12:50, as desirous to see the travail of his soul, what pangs soever it cost him, as a woman near her time is to be delivered, Psalms 40:7-8; Song of Solomon 2:8.

[2.] Christ had absolute power to dispose of what he suffered in. One reason why a man is not allowed to lay down his life for another that deserves death, is because his life is not his own to dispose of. But Christ was absolute Lord of his life, and had full power to keep it, or lay it down, as he pleased, John 10:18.

[3.] The Father admitted Christ as our surety. He was content that his sufferings should stand for ours, and that we thereupon should be discharged. It was his will that Christ should undertake for us, Psalms 40:7. They agreed in the design, and upon the way and means of our deliverance, Zechariah 6:13. The Father loves him, because he consented to it, John 10:17. So that in a case where all parties concerned had power, all were satisfied, none had cause to complain of injury; and so there was nothing of injustice.

[4.] Let me add another thing: Christ’s loss in suffering was not irreparable; it was fully compensated. If an innocent person suffer for a malefactor, the community loses a good man, and may suffer by sparing of an evil member, and the innocent sufferer cannot have his life restored, being once lost. Though David wished it in a passion, yet it had been great wrong and damage to himself and the public if he had suffered death instead of Absalom. But in this case all is quite otherwise. Christ laid down his life, but so as he took it up again, John 10:17-18. He continued not under the power of death for ever, nor as others who suffer death must do, till the general resurrection; but rose again the third day; death was swallowed up in victory. By dying he ‘prolonged his days,’ Isaiah 53:10; his loss of life for a while was countervailed and outweighed by infinite advantages.

Then also those offenders, in whose stead he suffered, are, by virtue of his death, reclaimed, effectually changed, made useful and serviceable to God and man.

Briefly, here was no injury to any party whatever; not to those for whom he died: they have unexpressible advantage thereby. Not to the person suffering; he was willing, and endured nothing without his consent; he had that in prospect which made up all, Hebrews 12:2, and Hebrews 2:9. Not to God, nor any concerned in his government, for by Christ’s death the ends of his government were all secured. His honour was hereby vindicated, the authority of his law preserved, and his subjects, by such an instance of severity in his own Son, deterred from violating it. So that, upon the whole, in Christ’s being punished for sinners, here is no appearance of injury to any, and so nothing at all of injustice upon any account. This for the first consideration of Christ’s death proposed in Scripture, as the punishment of our sins.

2. His death is also represented in Scripture as the price of our redemption. Redemption in general is a delivering of one from a calamity by a ransom, i. e. some valuable consideration, which comes under the notion of a price. To understand the nature of it more distinctly, as it is ascribed to Christ’s death, and to free us from the misconstructions put upon it by the opposers of redemption by Christ, take notice of three particulars.

(1.) Man, by disobedience to God, was brought into misery, such misery as the Scripture often expresses by captivity. The Lord, for our rebellions, being the supreme judge and governor, did, as it were, commit us, deliver us to Satan, leave us under the power of sin and the world. Satan, as the gaoler, leads us captive at his will; he makes use of sin and the world as fetters to increase and continue this misery.

(2.) We could not be redeemed from this misery, but by a ransom. Where there is freedom from a calamity without a price, it is deliverance simply, but it is not properly redemption. Our deliverance from this misery is still in the New Testament ascribed to a price, a valuable consideration, which, tendered to the Lord, and he being satisfied with it, does grant a discharge. The word ἀπολύτρωσις, used for redemption, 1 Corinthians 1:30, and 1 Corinthians 7:23, signifies deliverance by a ransom. Hence the delivery of the Israelites from Egypt, though it be called redemption, as being a type of that great deliverance from spiritual bondage and misery, yet it is not redemption properly, because it was not procured by ransom.

(3.) The price, upon consideration of which we are delivered, is the sufferings, the death, the blood of Christ, Ephesians 1:7, Colossians 1:14. The price by which we are acquitted is the blood of Christ. Also Romans 3:24-25, Hebrews 9:12, 1 Peter 2:18-19. The price, by which we were redeemed, was not so mean things as silver and gold, but that which is infinitely more precious and valuable. That is a price, by the laying down of which something is acquired; and when it is laid down for deliverance from misery and slavery, it is a ransom. So Christ’s laying down his life is our ransom, Matthew 20:28, Mark 10:45.

(4.) This price Christ paid in our stead. His sufferings were the price; and he suffered what we should have suffered, or what was equivalent thereto, that we might be delivered, 1 Timothy 1:6. Ἀντίλυτρον signifies a price or ransom paid instead of another, for ἀντὶ (as was shewed before) denotes substitution, when one is put in the place of another; and, in this case, not a thing instead of a person, but the sufferings of one person instead of the sufferings of others. Ἀντίλυτρον is such a ransom, in which the redeemer undergoes some such thing as the redeemed were liable to, which is fully expressed by the apostle, Galatians 3:13. He redeemed us, how? by paying the ransom in our stead, i. e. by undergoing the curse which we should have undergone, and thereby discharging us from it.

(5.) The price was paid to God. Those that would have all that was done for us by Christ to be only a metaphorical redemption, confess that it would be properly redemption, and properly a price, if the price were paid to any; but since Satan detains us, it should be paid to him, if to any; and seeing it is absurd to have it paid to him, it is paid to none at all. We say it is God to whom it is paid, for the price is the blood or the death of Christ. This is sometimes set forth as a price, sometimes as a sacrifice. These are but one and the same thing, under several notions. Now the sacrifice was offered to God, and therefore the price, being the same thing, was paid to God, Ephesians 5:2.

It is the great God, the supreme governor of the world, that detains sinners in this misery. Satan is but the instrument of his justice. It was for the injury done to God that we are cast into this misery. The injury is transgressing of his law; the law cannot be satisfied, nor the injury repaired, but by suffering the death which it threatens. Christ suffered death in our stead, thereby the injury done to God is repaired, the law of God satisfied; and the Lord accepting of this, which the Scripture calls a price, tendered for his satisfaction, it was clearly paid to him, Revelation 5:1-9, which may as well denote that the price was paid to God, as that the people were purchased for him.

3. The death of Christ is proposed in Scripture as a sacrifice of expiation. So that, when he is said to die for sinners, we are to understand that he died as a sacrifice to expiate their sins. Now that ye may the better apprehend what a sacrifice for expiation is, and how his death is such a sacrifice, take serious notice of some particulars.

(1.) There were some sorts of sacrifices under the law, to which all those in use may be reduced.

[1.] Eucharistical sacrifices of thanksgiving, which were offered to signify their gratitude for mercies received of God; as acknowledgments of their own unworthiness, and his bounty and goodness to them. Such a sacrifice the death of Christ was not, it had another design and end, and was of another nature.

[2.] Propitiatory sacrifices for expiation. These were to atone God offended by their sin, to divert his wrath, and the punishment due to sin, when was offered what, by way of satisfaction, might appease God, and procure pardon of him, and favour or reconciliation with him, Leviticus 4:26, Leviticus 4:31, Leviticus 4:35. The design of these sacrifices in reference to God, was to make atonement, i. e. to appease him when he was provoked, to render him propitious when he had cause to shew his wrath. And in reference to the sinner, to obtain forgiveness, and prevent the punishment which his sin deserved. And such a sacrifice was the death of Christ, of this nature, and for this end.

(2.) Those sacrifices under the law did prefigure and shadow out the great sacrifice of expiation in Christ’s death. The apostle so speaks of them, as of other things belonging to that administration, Hebrews 8:5, and Hebrews 9:9, Hebrews 10:1. Those expiatory sacrifices had some resemblance of this, as the shadow has of the body, though obscure and imperfect. They are but shadows, the substance and perfection of expiation was in this sacrifice of Christ’s death, Colossians 2:17. Whatever sacrifices were then offered for expiation,

[1.] They all prefigured and signified this of Christ, those especially which were sacrificed on the great day of expiation, of which there is an account, Leviticus 16:1-34. The apostle instances in those as figures, Hebrews 9:7-9, shewing how far the virtue of the sacrifice signified did transcend that of the signs and legal figures, Hebrews 9:11-12, &c.

[2.] Likewise the trespass-offerings and sin-offerings did signify the same; אשם, the word used for a sin-offering, is applied to Christ by the prophet, Isaiah 53:10.

[3.] The same was typified by the burnt-offerings of all sorts; whether they were stated, and the time for them determined by the law, or occasional, and such as they called free-will offerings, for both were for expiation, or, which is all one, for atonement, Job 1:5, Leviticus 5:10; both the voluntary, Leviticus 1:4, and the prescribed, Leviticus 16:6, Leviticus 16:10, Leviticus 16:1, Leviticus 16:18, &c. And burnt-offerings with the sin-offerings are reckoned by the apostle amongst those which were shadows of this most perfect sacrifice, Hebrews 10:1, Hebrews 10:6, Hebrews 10:8. Both burnt-offerings and sin-offerings (expressly applied to Christ) were for expiation, with this difference, that the sin-offering was to expiate one sort of sin, specified; burnt-offerings were to expiate all sins.

[4.] The peace-offerings for the congregation seem to have been for expiation, and so of the like typical signification with the rest, because what is required in expiatory sacrifices is found in them, Ezekiel 45:15, 2 Samuel 2:10; the slaying of the beast, the sprinkling of the blood, and consuming some part of it upon the altar, Leviticus 9:18-19.

[5.] The paschal lamb had something of expiation in its first institution. The blood of it secured the Israelites from wrath and punishment, which they had deserved, and the Egyptians suffered, Exodus 12:13, Hebrews 12:24, Hebrews 12:28. Through the blood of Christ, typified by that of the paschal lamb, the Lord is propitious and favourable to his people, so as not to destroy them, as he did the first-born in Egypt. The passover is referred to Christ by the apostle, 1 Corinthians 5:7.

[6.] The lamb offered in the daily sacrifice was a burnt-offering; and burnt-offerings, as was said before, were for expiation, Leviticus 1:4, and Leviticus 16:24; to make atonement, to remove guilt, to cleanse from moral and legal impurities too, Leviticus 14:12, Numbers 6:12, Leviticus 5:6. In reference to lambs thus sacrificed for expiation under the law, Christ is styled, Revelation 13:8, the Lamb sacrificed, John 1:29, by whose blood the guilt of sin is taken away, 1 Peter 1:18-19. So that all sorts of propitiatory sacrifices are referred to Christ, and shadowed out that most perfect expiation which we have in the sacrifice of himself. The most material resemblances betwixt them will appear in what follows. I have stayed the longer here, because it is a most delightful and comfortable prospect to one in love with Christ, to see him in those parts of the Old Testament which give an account of these sacrifices, which otherwise may seem dark, jejune, and useless to us.

(3.) That which was offered as a sacrifice for expiation was to be destroyed. Being a living creature, first it was slain, and the blood, part of it, sprinkled upon the horns of the brazen altar, or round about it, sometimes before the veil of the sanctuary, and some of it put upon the horns of the altar of incense; all the rest of the blood the priests poured out at the foot of the altar, Leviticus 4:18. The other parts of it besides the blood were sometimes partly burnt on the altar, partly eaten by the priests, sometimes wholly burnt upon the altar, Leviticus 1:8-9, as in the whole burnt-offering; or burnt without the camp, as in the sin-offering for the high priest and the whole congregation, Leviticus 4:11-12.

Now the sufferings of Christ were correspondent to the burnings of those sacrifices, Hebrews 13:11-12, and his death to the blood of them. Indeed, it is the blood to which expiation is peculiarly ascribed, Leviticus 17:11. It is the blood that makes atonement; and why so? The reason assigned is this, ‘the life is in the blood,’ repeated Leviticus 17:14. That sin might be expiated, the life of the sacrifice was to go for the life of the sinner; and the blood being shed, the life which is within the blood was given, and so the blood made expiation. Hence the apostle, to shew the necessity of Christ’s blood to make atonement, Hebrews 9:22. Without blood there was no expiation, under the law or under the gospel; and all the effects of expiation are expressly ascribed to the blood of Christ, Romans 3:25, Ephesians 2:13-14.

(4.) The sacrifice for expiation was slain instead of the sinner that offered it. There was a substitution here, one being put to death in room of the other, and suffering, that he might escape. This is of great consequence, to clear the nature and design of Christ’s death, in opposition to those who would nullify it. Therefore I will insist on it a little, and shew what evidence there is for it.

Let me promise this, which is the observation of many. By the judicial law, which was to the Jews their civil or common law, by which they were governed as a commonwealth or body politic, corporal death was the penalty of all disobedience to God, Deuteronomy 27:26. The curse is death, death corporal in the civil or political sense of it; death eternal in the spiritual sense, as the apostle applies it, Galatians 3:10. Now the Lord, who was the king and lawgiver of Israel, relaxed the law as to many offences; and instead of the corporal death of the offender, accepted of the death of a sacrifice. Now that there was such a substitution, the life of the sacrifice being given for the life of the sinner, one suffering instead of the other, appears divers ways.

[1.] In that the blood is said to make atonement, Leviticus 17:11. The reason why the blood was for atonement, is because the life was in the blood; and therefore when the blood was offered to make atonement for the offender, the life of the sacrifice was supposed to be given instead of his life.

[2.] The offender, bringing a beast for a sacrifice, was to lay his hand upon the head of it, Leviticus 1:4, whereby is signified that he offered it in his stead; and so, says the text, it was accepted for him, i. e. in his stead, to make atonement, i. e. to satisfy for him, as suffering in his stead.

[3.] The sacrifice is said to bear the iniquity of the people, Leviticus 10:17; and to bear iniquity is to be punished for it, which is to suffer what the offender should have suffered, to suffer death instead of them.

[4.] The sins of the people were confessed over the goat in the day of expiations, Leviticus 16:21, which signified that the sin and punishment of the people were transferred to the goat, and upon his head, that he might bear them in their stead.

[5.] A heifer was to be slain when the murderer could not be found, and so to suffer in his stead, and secure the land from being defiled with blood, as if justice had been done upon the murderer, and himself had suffered, Deuteronomy 21:1-4, Deuteronomy 21:8-9. The guilt that was to be put away by the death of the murderer, was put away from the land by the death of the heifer killed instead of him. In short, the Hebrew doctors, as Buxtorf observes, lay it down as a general rule, that wherever it is said, Behold, I am for expiation, it is to be understood, Behold, I am in the place of another, to bear his iniquities.

Now this substitution of the sacrifice in the room of the sinner under the law, typified the substitution of Christ in our stead, in that great sacrifice of expiation when he offered himself on the cross. He was offered in our stead, he bare our sins, our guilt was transferred to him; he bore our punishment, and suffered it instead of us. His life went for ours. He died, that the death threatened in the law might not be inflicted on us; as the sacrifice was slain that the sinner might live. In this sense is he said to die for sinners in the text, as a sacrifice for them, suffering death in their stead. And that is the sense of the expression wherever he is said to die for us. It still implies substitution. Many instances I have given, to which add Luke 22:19-20, John 11:50-52.

(5.) The sacrifices for expiation were offered to God, and had an immediate respect to him. They were to atone God, and obtain forgiveness of him, as is frequently expressed, and had that effect, Numbers 16:46, 2 Samuel 24:25. I mention this particular, because the opposers of Christ his sacrifice and death contend that his death had no respect to God immediately, but only to man. It did not make our peace with God, nor incline him to pardon, but only disposed us for pardon of sins past, by leading us to amendment of life. And so they leave nothing of a priest to Christ, nothing of a sacrifice in his death. Whereas the apostle tells us, Hebrews 5:1, gifts and sacrifices are things appertaining to God, being offered to him. And so Christ our high priest offered himself for a sacrifice to God, Ephesians 5:2. What the effect of his death was in reference to God, shall be shewed hereafter.

(6.) The animal designed for expiation was sacrificed, not in the sanctuary, but at the door of the tabernacle, Leviticus 1:1-17. Indeed, part of the blood was sometimes carried into the sanctuary, sometimes into the most holy place; but that was not for sacrifice, but the application of the blood of the victim already sacrificed. This I add, because the adversaries will have no sacrifice of Christ on earth; and though they make show of one in heaven, yet they assign nothing there which is like either sacrifice or expiation. Christ was sacrificed when he was put to death, and his blood shed. The Lamb of God was made a sacrifice when he was slain. If they make a sacrifice of him in heaven, either he was not sacrificed on earth, or he will be sacrificed more than once, contrary to all evidence of Scripture, Hebrews 7:27, and Hebrews 9:14, Hebrews 9:25-28, and Hebrews 10:10-12.

(7.) The effects of expiatory sacrifices, and answerably of the death of Christ, are divers. We may take notice of the virtue and efficacy thereof, in reference to sin, to God, and the sinner.

[1.] The efficacy thereof in reference to sin is to expiate the fault, or, which is all one, to satisfy for the offence. Piare is luere (as Grotius), to expiate is to bear punishment, to undergo the punishment due to the sin; the very same, or what is equivalent, is to satisfy. When this is suffered, the law is satisfied, and that which justice requires is done, whether it be suffered by the offender himself, or by one legally admitted in his stead. Satisfaction was made by the sacrifice, substituted in place of the sinner, suffering what was due to him. The offender deserved to be punished, the sacrifice bare the punishment; the offender deserved to die, the sacrifice was put to death in his stead. Hence the sacrifice is said to bear his sin, Leviticus 10:17. To bear their iniquity, is to bear the punishment due to them. In correspondence hereto the apostle says, Christ bare the sins of those for whom he was offered, Hebrews 9:28. In being sacrificed, he bare their punishment, suffered what was due to them for their sins, and so satisfied for their offences, which is to expiate their sin.

Both the words used in the old Testament for expiation, כפר and חטא, import satisfaction, 2 Samuel 21:3; atonement, אכפר, the word is, ‘Wherewith shall I expiate?’ the sense is, Wherewith shall I make satisfaction? so Genesis 31:39, ‘I bare the loss,’ is, I made it good. The word is חטא, I did expiate; the sense is, I made the satisfaction for it. This was the end of Christ’s death, this was the effect of it, to expiate sin, to satisfy for it. What God lost by sin, Christ made it up; what injury he had by sin, Christ gave satisfaction for it by being made a sacrifice for expiation.

[2.] The efficacy of those sacrifices in reference to God is to atone him, i. e. to appease him and divert his wrath. Making atonement is frequently ascribed to the legal sacrifices that were for expiation, Leviticus 1:4. Answerably we have atonement by Christ, Romans 5:11, i. e. by his death, Romans 5:10, by virtue of his sacrifice.

Upon this account those sacrifices are said to be a sweet savour unto the Lord, as being thereupon well pleased, no more angry, Leviticus 4:31. Such a sacrifice was Noah’s, a placatory sacrifice, and the effect of it so expressed, Genesis 8:20-21; it is rendered odor quietis, a savour of rest, a word which comes from נוח, used, Genesis 8:4, where the ark is said to rest, and denotes that the Lord’s anger did now rest; he ceased to be angry; he would no more let out his wrath against the world in such a way.

Such was the effect of Christ’s death and sacrifice, and so expressed by the apostle, Ephesians 5:2. The Lord was well pleased with Christ, and upon the account of this sacrifice well pleased with those for whom it was offered. Now he says, ‘Fury is not in me.’ By virtue of the blood of this sacrifice the Lord becomes propitious and gracious; hence Christ is said to be set forth, Romans 3:25. He exhibits himself as on the mercy-seat, on the throne of grace, to which we may come with confidence, &c., 1 John 2:2.

[3.] The effect of these sacrifices, in reference to the sinner, is forgiveness of sin and freedom from guilt; hence it is often said upon the offering of such a sacrifice, it shall be forgiven him, Leviticus 5:10, Leviticus 5:13, Leviticus 5:18, Numbers 15:27-28.

Answerably by the blood of Christ sacrificed for us, we are said to have forgiveness. Ephesians 1:7, Colossians 1:14, Matthew 26:28. It is by virtue of this sacrifice that we are said to be freed from guilt in variety of expressions. Hereby we are ‘purged,’ Hebrews 1:3, Hebrews 9:22, Hebrews 9:26, guilt is uncleanness, Leviticus 5:2, ‘washed,’ Revelation 5:11, ‘cleansed,’ 1 John 1:7, 1 John 1:9, ‘sprinkled,’ Hebrews 10:21-22, which are such expressions as other authors, Greek and Latin, use for their expiations.

Both these sacrifices procured freedom from guilt; but there is a great difference in this respect betwixt the expiations by the legal sacrifices and that by the death of Christ. Which that we may understand, there are three sorts of guilt to be taken notice of, civil, ceremonial, and spiritual. Guilt is an obligation to punishment. To be guilty is to be bound over or made liable to some punishment or other, which being various, guilt is accordingly distinguished.

1. Civil guilt, when an Israelite was liable to corporal death for some transgression of the law, for which death was to be inflicted, Deuteronomy 21:9.

2. Ceremonial guilt, when he was to be debarred from the tabernacle, and joining with the congregation in the ceremonious worship then authorised, for some legal pollution, Leviticus 5:2-3. Spiritual guilt, when one is liable to eternal death for some sins against God, who has made eternal death the wages of sin. Now, the legal sacrifices might free those under the law from the two former sorts of guilt; but the death of Christ and his sacrifice alone frees from the third, spiritual guilt.

1. The legal sacrifices might and did free those for whom they were daily offered from civil guilt, and saved them from corporal death; for when this is supposed to have been due for disobedience to God, and was to be inflicted by the magistrate, the Lord (as was said before) relaxed the law, and admitted the death of the sacrifice which he appointed instead of the death of the offender, so that the offering of such sacrifice dissolved the obligation to this penalty, cleared the delinquent from this guilt, and freed him from corporal death.

But, then, a sacrifice would not quit the sinner in all cases from civil guilt and penalty. There were some crimes for which no sacrifice was appointed, none would be admitted: such were, wilful idolatry, murder, adultery, &c. Accordingly some understand Psalms 51:16. Those crimes of David were of that nature that no sacrifice could expiate. Such were wilful sins, done in contempt of the law, as the apostle intimates, Hebrews 10:26-28; and herein the sacrifice of Christ far transcends the legal sacrifices, expiating those sins spiritually which those sacrifices could not expiate (or procure pardon for) so much as civilly, Acts 13:38.

2. Those legal expiations could free them from ceremonial guilt. If he had contracted some legal uncleanness, he was not suffered to come to the tabernacle till he was cleansed, and that impurity expiated; but having made use of the means prescribed for expiation in such cases, he was freed from this ritual guilt, and admitted to join in public worship with the congregation at the tabernacle, or afterwards at the temple; an instance we have hereof, Numbers 19:13, Numbers 19:16. If one had touched a dead body, or one slain, or a bone, or a grave, he was unclean, contracted such guilt thereby that his coming to the tabernacle before it was expiated (or, as the Dutch render it, before he unsinned it), was counted a defiling it. The way of unsinning or expiating such uncleanness is described there: a red heifer burnt to ashes, water was put to the ashes, and with hyssop sprinkled upon the unclean, Numbers 19:17-18. David refers to it, Psalms 51:7; and this the apostle calls a ‘sanctifying to the purifying of the flesh,’ Hebrews 9:13, an external sanctification, an expiating of them only as to the flesh, not as to the soul and conscience, and so comes infinitely short of that expiation which is to be had by the blood of Christ, as he shews in the next verse.

3. The legal sacrifices could not free them from spiritual guilt, could not secure them from eternal death, to which they were for sin bound over by the sentence of the law. The life of a beast, or of many, was not of sufficient value to satisfy for men’s sins, which deserved everlasting wrath and endless sufferings; these could not be a compensation for the injury sin had done to God; this could not vindicate the holiness, truth, justice, authority of God, which all suffered by the violation of his law, which yet must all be fully asserted and vindicated, or else the Lord was engaged in justice to execute the sentence of the law, and inflict eternal death on transgressors. Nothing less than the death of the Son of God could do this, whose blood was of infinite value. The legal sacrifices were of no such value, of no considerable worth or virtue, for such an effect. Hence the apostle: Hebrews 10:4, ‘Impossible they should take away sin’ as to spiritual guilt; not possible they should free the sinner from the obligation he was under to suffer eternal death. The same he signifies Hebrews 9:9. They could not perfectly satisfy the conscience that sin was pardoned, the spiritual guilt removed, and the sinner secured from everlasting death by such offerings. The conscience could not have any sufficient or perfect ground of assurance that justice was satisfied by such sacrifices; and the sinner, being conscious that he is exposed to the justice of God, cannot be perfectly satisfied by anything but that which will satisfy justice. But did these legal sacrifices only respect civil and ceremonial guilt? Were they not at all considerable as to spiritual guilt? The apostle shews how far they were considerable as to this, when in this verse he calls them figures. They did prefigure that which would remove this spiritual guilt; they themselves did not, could not remove it. They freed the sinner from civil and ritual guilt really, but they only typified that which was alone sufficient to free from spiritual guilt. They had no virtue of themselves to do it, but only signified and shadowed out the sacrifice of Christ, by which it was perfectly done, Hebrews 9:13-14. These legal expiations, which cleansed them from ceremonial impurities, signified that the sacrifice of Christ would do more; this being of infinite value, since it was offered ‘by the eternal Spirit,’ i. e. by virtue and power of his own Godhead, would ‘purge the conscience from dead works,’ i. e. free the soul from spiritual guilt, the guilt of those acts whose desert was eternal death. Thus you see the difference betwixt the legal expiations and that by Christ: the one freed but from temporal death, the other wrought eternal redemption; the former cleansed from legal impurities, the latter purges the conscience, &c.; the former did but typify that expiation as to spiritual guilt, which the latter did really effect.

Use. 1. This should teach us to admire the love of God, who gave his Son, the love of Christ, who gave himself to die for sinners. This is the use the text leads us to in this, &c.

Here the glory of this love shines forth most admirably, both in the greatness and freeness of it; the greatness of it, in that he died; the freeness of it, in that he died for sinners.

1. The greatness of this love, that appears wonderful in the expression of it. What greater expression of love was the world capable of, than that the Son of God should die for sinful men? What greater expression of love could the great God vouchsafe, than to deliver his Son unto death? What greater expression could Christ make of his love to us than to die for us, and to die such a death, and in such a capacity, in our stead, in the stead of the vilest malefactors? How wonderful is it that God should become man, when man at his best estate is but vanity; that he should take the nature and innocent weakness of man, who is but a worm, and the son of man that is but a worm; that he should become man, not to enjoy any comforts of human life, but to undergo all the sorrows and sufferings of life and death; that he who gave life and being to all things, and sustains all in life and being by the word of his power, should die; that infinite glory should suffer a shameful death, should endure the cross, and despise the shame; that God blessed for ever should become a curse, and die a cursed death, the death of accursed malefactors, hanging on a tree; that he who was the God of all consolation, the fountain of all comfort and happiness, should expose himself to the rage and cruelty of men, and the incensed wrath and justice of his Father; should suffer most exquisite pains and tortures in body and soul from men, and God too; the pains and sorrows both of first and second death! That he who was the righteous lawgiver, the supreme judge, the almighty governor of the whole world, should not only suffer, but be punished in our stead, and bear the punishment of our crimes in his body too! That he who was more valuable than ten thousand worlds should give himself a ransom for us, and not think his life, his blood dear, but lay it down freely as a price of our redemption from hell and wrath!

That, he to whom angels, men, and all creatures owe themselves a sacrifice, should sacrifice himself to expiate our guilt, should make his soul a sin-offering, that he should love us, and wash us from our sins in his own blood!

Oh how is everything herein—every notion, every consideration of Christ’s love expressed in his death—astonishing and full of wonder! that which may amaze heaven and earth, that which may transport the angels, that which we should never speak of, never think of but with admiration! Oh the height and depth, &c., Revelation 5:9-13. Heaven and earth owes all honour to Christ for his wonderful love; and those that have any sense of it will be giving him the honour due to his name, to his love. And this is one special way to honour him for it, by admiring it.

2. Not only the greatness, but the freeness of this love is most wonderful; that which we should eternally admire, as being, of all things that the mind of man can consider, most worthy of admiration. That love is most free which is expressed to those that are most unworthy; but of all creatures in the world, none so unworthy of any love from Christ as sinners. And yet, which the text shews, it was sinners that Christ loved, it was sinners to whom Christ expressed his love, and gave the greatest expression of it that was possible, so as to die for them. Sinners are to Christ the most unworthy of love; for in that they are sinners, they are impotent and worthless; have nothing, can do nothing to deserve love, nothing any way to engage his affection, or to move him in the least to express any love to them. In that they are sinners, they are hateful to him, and were so far from deserving any love, as they on this account deserved all his hatred.

3. In that they are sinners, they are haters of God; and upon that account so far from expecting any sign of love that there remained nothing for them but a fearful expectation of acts of wrath and enmity. Now, he that could love such as these must love freely; his love expressed to sinners must be wonderfully free.

(1.) Sinners are impotent. Sin has divested them of the image of God, primitive holiness and righteousness, which was both the strength and beauty of their souls; and so they have nothing, can do nothing to excite love. This impotency implied here is expressed ver. 6. When they were ‘without strength’ either to relieve themselves, though extremely miserable, or to apply themselves to him for relief; when they did not so much as expect to* desire it, he was found of those that sought him not; when they had no strength to make any answerable return for his love, any considerable acknowledgment of it; when they could do nothing, speak nothing worthy of his love, and such an expression of it. He that loves such creatures as these must do it freely; yet so impotent were sinners when he loved them, and so expressed his love as to die for them.

(2.) Sinners are hateful to Christ, the only objects of his hatred in the whole world. All other things, as being the works of his hands, are good, and so he likes them, and is pleased with them; but sinners, as such, are evil, and so hateful to him; they deserve his hatred and nothing else, as being contrary to him who is holiness itself. And they are actually hated by him: Psalms 45:7, Psalms 5:5. Now, could he love that which is hateful, that which he is of purer eyes than to behold without loathing and detestation? It is true, he could not delight in them as such, but he would bear them good will and pity them; and had such compassion on them, as to expose himself to wrath and misery, yea to death itself, a cruel, a cursed death, for their sake. Sure such love, to those who were so hateful, must needs be free, wonderfully so.

(3.) Sinners, as such, are haters of God, enemies to Christ, hate him, as David complains, ‘cruelly,’ Psalms 25:19, ‘wrongfully,’ Psalms 38:19, ‘without a cause,’ Psalms 35:19, which is the most provoking and intolerable kind of hatred.

It is strange for any to love those that are hateful, but more wonderful if that hatefulness be accompanied with hatred. Yet there was a concurrence of these in sinners, when Christ loved them and died for them, Romans 5:10. He would die to make our peace with God when we were enemies to him. Oh what manner of love was this! John 15:13. Greater love than this the world never knew, till Christ appeared in it; but in him the world had an instance of greater love than this, a love more free, more wonderful, when Christ laid down his life for enemies, when he loved those more than his life, who hated him. No love can be more free, more wonderfully free, than the love of Christ to sinners; so weak and impotent, so hateful and loathsome, yet so much enemies to him. Oh give him the honour due to this love, by admiring it, by adoring him for it.

Use 2. This engages us to love Christ. This shews we are infinitely obliged to it. Shall we not love him who loves us? That is an intolerable, an inhuman temper, that will not return love for love. The worst of sinners will do this in reference to one another, Matthew 5:46. The return of love for love is so due, that it deserves no thanks, no rewards; the very publicans, counted the worst of men, will do this. And shall we be worse than they? Shall we deal more disengenuously, more unworthily with Christ, than the worst of men do with one another?

2. Shall we not love him, whose love has prevented ours? John 4:19. He does not require that we should love him upon any other terms, but because he loved us first. If he had resolved not to love us, till first we loved him, he should never have loved us; for we would never have begun to him. But since he begun to us, and propounds it as a motive to love him, that he loved us first; how great will our sin, how great will our condemnation be, if we do not answer the love of Christ with a return of love, 1 John 4:10. Herein was the height of his love, and not to answer it with affection will be the highest provocation, and that which ourselves count most intolerable from others.

3. Shall we not love him who loved us freely, when we were sinners, when we were so far from deserving any love, as we deserved all hatred? Did he love us when we were utterly unworthy of it, and shall we not love him who infinitely deserves all our affection; him who is not only altogether lovely, entirely, infinitely amiable, but is as affectionate to us as he is lovely in himself, and has expressed his love to us in such a way as is most obliging; by dying for us that we might live, when the sentence of eternal death was passed upon us, that we might be happy in the eternal enjoyment of the fruits and expressions of his love? Did he love us when sinners, when we had nothing in the least to engage him to it? and shall we not love him, when he has laid infinite engagements upon us to do it? If we would not fall under the greatest and most inexcusable guilt, the heaviest and most dreadful condemnation, let us love Christ with,

(1.) An ardent love. Such was his love to us, a love strong as death, Song of Solomon 8:6-7. Death itself could not give any check to it, he would love us though he died for it. Many waters could not quench it, the sorrows of death could not extinguish it, nor any floods or sufferings abate the fervour of it, though all the waves and billows thereof went over him, and seemed to overwhelm him. Oh, can we be content, that our love to Christ should be weak and remiss? No; let us have such an affection for other things, the things of the world; let us love them, as though we loved them not. But let us not deal so with him who loved us so as to die for us. Let it be a greater shame and affliction to us, that we have so little love for Christ, than that we have little worldly wisdom, little wealth, little power, little interest, little respect, or little of any thing that men naturally desire. Let little in any thing be more tolerable to us, than little affection to Christ, to him who loved us so much as to die for us, and suffer the pains of first and second death in our stead. Kindle this love by all means. And that it may kindle effectually, bring it to the flame, lay your hearts under the serious consideration of this love of Christ; if this will not influence them, they are hearts of stone.

(2.) A transcendent love. Love him more than all persons, than all things; love him above all, for so he loved you. He loved you more than he did the sinning angels; they tasted not of redeeming love, this run out in full streams to sinful men.

He loved you more than that which is dearest to you, and which naturally is most loved. He loved you more than riches, 2 Corinthians 8:9, more than honour and repute, Php 2:7, exposed himself to scorn, reproach and shame.

More than the comforts of life: he became a man of sorrows, and lived a life of sorrows, afflictions, and sufferings.

More than his own blood, Revelation 1:5.

More than his life: he ‘counted not his life dear,’ but laid it down as the price of your redemption, Matthew 20:28.

More than blessedness: would be made a curse, Galatians 3:13.

More than his own body: he gave up that to be scourged, pierced, wounded, crucified, hanged on a tree.

More than his soul, Isaiah 53:10.

More than himself, Galatians 2:20; 1 Timothy 2:6. When he had no greater thing to give, he gave himself.

After all this, shall any thing, any person whatever he loved more than Christ, or equally with him? Your own hearts must needs pass sentence against this, as most accursed ingratitude, as that which is worthy of the dreadfullest curse, 1 Corinthians 16:22. If any man love not him above all, for to love him less, is not to love him at all. When any thing would come in competition with Christ, or take place of him in mind or heart, throw it down with indignation; say, This place is reserved for one more worthy, for him who loved me so as no creature ever loved; who did that for me, who has given that to me, who purchased, suffered that for me, which none in all the world, which no man or angel, can or will do.

(3.) An effectual love, 1 John 3:18. Christ loved indeed. He shewed the reality of his love by such expressions, as may be the astonishment of heaven and earth. He counted nothing too dear to part with, nothing too grievous to suffer for us. Shew that you love Christ by real expressions. He requires nothing that need seem great or grievous to us. It is only this, to comply with his will in order to our own happiness. When Christ was to do his Father’s will, not in order to his own, but our happiness, he applied himself as cheerfully to it, as a hungry man would do to his meat and drink, John 4:34. Shall not we be willing to do the work of Christ, and do it cheerfully, when the end of it will be eternal life? If we love Christ indeed, we must do his will, John 14:15, John 14:21. When obedience is proposed in general, every one will be ready to profess a compliance, God forbid that I should not obey Christ. But when it comes to particular instances, and some duty is pressed on us that seems difficult, or chargeable, or reproachful, or hazardous, here is the trial of our love. Then he that loves Christ indeed, will say with David, ‘Shall I serve the Lord with that which costs me nothing?’ Oh if Christ had done thus in reference to me and other lost sinners, what had my condition been? If he had been willing to have undertaken some small and easy things, but declined that which was difficult, and reproachful, and hazardous, and painful, he had never been obedient to the death of the cross, he had never died for me, and then I had never been pardoned, I had never been saved, I had been a child of wrath now and for ever, I had been a son of eternal death, I had been without hope to escape it, nothing had remained for me but a fearful expectation of judgment, &c. But did Christ think nothing too hard, nothing too grievous to perform for me? And when he calls me to a duty, which intrenches upon my ease, or repute, or estate, or safety, shall I stick at it? shall I decline it? shall I spare myself in opposition to Christ’s will, and neglect of his command, as the flesh and the world would have me? Oh, then, how can I say that I love Christ? Indeed, those that accustom themselves to do thus, let them say what they will concerning their love to Christ, their practice confutes their sayings.

Use 3. This engages us to live unto Christ, not to others, not to ourselves. This was the end of his death, and we are as much concerned to live unto him, as we are not to defeat his design in dying, 2 Corinthians 5:14-15. He ‘died that we might live.’ Therefore we owe our life to him, it is his, and should be employed for him. We were sentenced to die, he ransomed us from death. His blood, his death was the price which bought and purchased our life. Therefore we and our lives are his, as that which he has bought and paid for, 1 Corinthians 6:19-20.

CHRIST TOUCHED WITH THE FEELING OF OUR INFIRMITIES For we have not an high priest which cannot be touched with the feeling of our infirmities, &c.—Hebrews 4:15. The apostle’s design, in this epistle, is to establish the Hebrews who professed Christ in that profession; so as they should neither quit it, nor abate anything of it, for the love of the Mosaical rites, or fear of persecution. In order to that end he displays before them the excellencies of Christ, and shews how far he transcends the angels, Hebrews 1:2; how far Moses, chap. 3; how far the high priest. Afterwards he enters upon the comparison betwixt Christ and the high priest, chap. 4:14. He proposes his main design, that which he pursues all along.

Let us hold fast. Let us neither quite relinquish it, nor hold it loose, by lukewarmness or indifferency, remitting anything of our zeal and stedfastness therein: since there is more encouragement to stick to this, than the former legal administration; since we have a greater high priest, and one from whom we may expect far greater advantages.

He calls Christ a high priest, because he did that really which the legal high priest did typically. He makes reconciliation, and he makes intercession for the people.

He calls him a great high priest, insinuating that the other high priesthood was little, and of small value, in comparison of Christ’s. What Aaron and his successors did but in figure and shadow, Christ does really and effectually; whatever they did by sacrifice, or interceding for the people, had no virtue or efficacy, but what depended on, and was derived from, the sacrifice and intercession of Christ, the great high priest indeed.

He says, he is ‘passed into the heavens;’ intimating, that what he does there, is as far to be preferred before what the high priest did in the most holy place, as heaven is above earth, or that lower tabernacle or temple on earth. The high priest, on the day of expiation, after he had offered sacrifice, took the blood of it, and with it passed into the most holy place; this was but a shadow of what Christ did, and is now doing for us. After he had offered himself a sacrifice on earth, he, with the virtue of his blood, is passed into the heavens, there to carry on and accomplish the remainder of his office, as he is our great high priest. And so he calls him Jesus a Saviour; one who, by virtue of his office, and his executing of it in earth and heaven, can save his people from their sins, which the other high priest could not do.

He calls him ‘the Son of God.’ He was not a mere man, as the other high priest, but God as well as man. The Son of God, not for his conception, or unction, or resurrection, or exaltation; but his Son by eternal generation; being begotten of the substance of the Father, and so of the same nature and essence with him. Equal in power, glory, and all excellencies; and therefore a perfect and all-sufficient Saviour, ‘able to save to the uttermost all that come,’ &c. And hereby in such a height of exaltation, as the other high priest cannot come into any competition with him in the least wise. Yea, one who is not only able, but willing, to save; being not only the all-glorious, almighty, and all-sufficient God, but also gracious, merciful, and compassionate: ‘For we have not,’ Hebrews 4:15.

We need not to be discouraged that we have an high priest that is so transcendently excellent; who is so great, as there was none in the world ever like him; who is so far beyond us, so remote from us, passed into the heavens, yea, higher than the heavens; who is infinitely above us, being the Son of God, when we are but the children of men, dust and ashes. Since, as he is great, and high, and glorious, he is also gracious, merciful, and compassionate; no weakness of ours, wherein he does not shew himself so: ‘For we have not,’ &c.

Obs. Christ our high priest is touched with the feeling of our infirmities. For the explaining of this let me shew, 1, what it is to be our high priest; 2, what those infirmities are, with the feeling of which he is touched; 3, what it is to be touched with the feeling of them.

1. For the first, his office, as high priest, may be best known by the acts of it. The acts of his office are principally two.

(1.) Sacrificing for us to make reconciliation, Hebrews 2:17. Reconciliation was made by offering sacrifice; this the high priest did under the law, Hebrews 5:1. Thus did Christ, our high priest, he offered sacrifice for sin, for the expiating and removing the guilt of it. A ‘better sacrifice,’ Hebrews 9:23; a wonderful sacrifice, Isaiah 53:1-12. ‘His soul;’ yea, soul and body, himself, Hebrews 9:14, Hebrews 9:26.

(2.) By interceding. The typical high priest, on the day of expiation, after he had offered the appointed sacrifice, took the blood of it with him into the most holy place, and there, burning incense withal, sprinkled it upon the mercy-seat, Leviticus 16:14.

Hebrews 9:7, Hebrews 9:25, Thus the high priest under the law appeared for the people; and this was a shadow of Christ’s interceding in heaven for us, Hebrews 9:12, Hebrews 11:24.

He appears for us in our nature: as one who has shed his blood to expiate and cleanse us. The virtue of that blood is as fresh as if it were there poured out and presented, it cries. And he appears as one whose will and desire it is, that all the advantages of his purchase may be bestowed on his people. This is more than if, as man, he should offer up strong cries with tears, as he did, Hebrews 5:7. Thus he intercedes, Hebrews 7:26, and acts as our high priest, Hebrews 7:26.

2. What those infirmities are, with the feeling of which he is touched.

Infirmities here, are whatever our weak and frail condition makes us subject to suffer by. The apostle takes infirmities in this latitude, 2 Cor., latter part of the 11 and the former part of the 12 chapter, comprising his wants, weaknesses, inward and outward; his perils and dangers, his temptations and trials, his afflictions and sufferings, under the notion of infirmities.

All that our Lord Jesus, taking our frail nature upon him, was exposed to, or exercised with; particularly, either such as concern the outward man, as want, or poverty, hunger, cold, nakedness, weariness, vide2 Corinthians 11:27; also pain, sickness, or death itself. Not only such as are natural, but adventitious, through the injustice, cruelty, or other sin of men; as contempt, disgrace, reproach, slander, hatred, opposition, exile, imprisonment; or that which sometimes more troubles us, the unkindness, unfaithfulness, unaffectionateness, desertion of friends and relations.

Or, 2, such as concern the soul, viz. grief and anguish, trouble and perplexity, fear and terror, spiritual desertion, sense of God’s displeasure or wrath, temptations from Satan, and horrid suggestions. All these, and such like, we may understand by infirmities. All these in a manner was Christ exercised with, or exposed to; and he is touched with the feeling of all and every of these, when his people are under them. But,

3. What is it to be touched with the feeling of our infirmities? The word is συμπαθῆσαι, which signifies to condole with one, or to suffer with him. As one member is in pain or distress, the other members suffer with it, which the apostle expresseth by the same word, 1 Corinthians 12:26. But this requires a more distinct and particular account. Take it thus,

(1.) He knows all our infirmities. He knows them actually, he sees them. He knows them all, none of them escape his notice. There is none of them so small, as that he should think them not worth his notice. None of them so great, as that he will be loath to concern himself therein. That is true still which David speaks of the Lord, before our nature was assumed, Psalms 56:8. All his troublesome motions, when he was forced from home, and in a sad wandering condition, the Lord took a particular account of it; he had them in numeration, as we have things which we count or tell one by one. We may think our afflictive infirmities more than we can number; but he counts them exactly, and has the account always in his eye. He takes not less notice of them, since he took our natures and infirmities, than he did before. As he is God, he is no less able. As he is man, we cannot imagine him less willing to do it; he is now doubly willing, both as he is God and man too.

(2.) He knows them experimentally. For he has tried what they are, he has himself been exercised with them. For tempted, in the latter end of this verse, some copies have πεπειράσμενον. He found by experience what they are, Matthew 7:18. He took our infirmities, and bare them; and so knows how heavy they are by his own feeling. He knows what weight, or smart, or trouble, or afflictiveness there is in any of our infirmities, for he himself hath felt it all; he himself was under, and perfectly remembers what he suffered by it, and so he knows feelingly and to the life what we suffer by any of them. He does not only know what it is to be poor, in want and necessities, as one who having always lived in plenty himself, has an account of the poor and necessitous condition of others, but he himself was poor, 2 Corinthians 8:9.

He knows by experience what it is to be in such necessities, as not to have whereon to ride, whereon to feed, whereon to lay his head, Matthew 8:20.

He knows what it is to be in pain, not only as one who having been at ease all his days, hears but others complain of it, but as one who himself has felt it, and that in extremity.

He knows what it is to be despised and set at nought, to be abused and reproached, to be hated, and persecuted, and despitefully used. He knows the sorrows of life, and the pangs of death; not as the angels know them, by sufferings of others, but by his own experience, as one that has suffered all these himself.

He knows what it is to be tempted to sin, troubled with horrid suggestions from Satan; what it is to be deserted of friends, of all men; yea, what it is (as to sense) to be forsaken of God. For this was his own case, he himself was thus tempted and tried, thus deserted and forsaken. All his disciples forsook him and fled; yea, the sense of his Father’s love was withdrawn from him, when he cried out, ‘My God,’ &c. He knows all this by his own sense and suffering; he knows how grievous and afflictive this is, and what pity it calls for, and what succour and relief it stands in need of. He became like us in all these, that he might know this by experience, as Hebrews 2:17-18.

(3.) He is affected with our infirmities, he feels them, he is touched with the feeling of them. He has a sense thereof which touches his soul, and makes some impression on it; as one who not only has suffered what others feel, but suffers with them in what they feel. As when one member is under some grievance, not only the other members suffer with it, but the soul is affected therewith; affected with grief arising out of love, attended with desire to give or get relief, and anger and indignation against that which brought the grievance, or continues it, and hinders relief. In like manner is Christ affected with the infirmities of his people.

[1.] He pities, has compassion on them. This the word here used signifies, and may be read thus, We have not an high priest which cannot have compassion, &c. The same word is used, Hebrews 10:34. Though they were not in bonds with the apostle, yet they suffered with him, being touched with a compassionate sense of his sufferings and bonds, as if they had been bound with him. So, though Christ labour not under these infirmities, as once he did, yet he is not without sense thereof; it touches his soul, so that he does συμπαθῆσαι, suffer with us therein, having a compassionate sense of what we thereby suffer.

[2.] And this pity and compassion, it is not without the motions and acts of love. Indeed, this is the rise of it. It is out of such a love as made him willing to humble himself so low as to take our weaknesses and infirmities upon him. He would know what they were, and what it was to labour under them, by his own feeling and experience, that he might know the better how to pity those that are encompassed with them. He would in all things, in all soul-infirmities, be made like to us, that he might be, with more advantage, a merciful, a compassionate high priest, Hebrews 2:17-18. This was out of a wonderful and astonishing love; this fitted him for compassionateness, and excites it.

[3.] This is attended with desire, accompanied with an inclination to succour, relieve such, whose condition is to be pitied; to do that which is best for them in such a condition. That which wants this is no pity indeed. It is that which is most advantageous and desirable in this affection; it is all that we must understand by compassion, when the Scripture ascribes it to the Lord; and when we conceive it to be in Christ as God, in the divine nature, it is not in him a troublesome or passionate grief. That is an imperfection not to be ascribed to him; nor would it be any advantage to us if he were liable to it. But it is a willingness in him to help and succour those whose state calls for pity or commiseration. It is an inclination to do that which is good, which is best for us under our infirmities, Mark 1:41, Mark 9:22.

[4.] This is accompanied with zeal and anger, or indignation, against those who occasion the grievance, or would make it worse and heavier. Christ hath left us an instance of this before he took our nature and infirmities, Zechariah 3:1-2. Joshua, and those whom he represented, had infirmities enough, were covered, clothed with them, Zechariah 3:3. Satan makes use of them as matter of accusation, would have had the Lord severe against them, instead of pitying and relieving them. Hereupon Christ is moved with zeal and indignation against him, and expresses it, Zechariah 3:2; and has such a sense of his people’s infirmities as raises his zeal and indignation against those who will have no compassion for them while they are under infirmities.

[4.] He is affected with our infirmities as a man; for he is not only God, but man. Herein the comparison holds betwixt Christ and the Levitical high priest, as the apostle expresseth it, Hebrews 5:1-14, and Hebrews 2:14. He assumed our nature, and so our affections; as he has a human nature, so he has human affections. He has such love, pity, compassion for his people in their infirmities, as are in the hearts of the children of men, the weaknesses excepted. They are in him properly, and not as they are attributed to God, to whom such affections are only ascribed metaphorically. When Scripture says, the Lord loves and pities, we must not conclude that he is affected as we are, but such acts and motions as we feel are ascribed to God from some little resemblance, a very remote likeness, whereas the difference is infinite. And we know no more what they are in God than the brutes know what these affections are in us; the distance is incomprehensibly greater. They do no more properly belong to God than a human soul, or the members of a body, belong to him, which yet are spoken of him in Scripture. But what is spoken after the manner of men must be understood in a way suitable to the excellency and perfection of God. But these affections are not only ascribed to Christ after the manner of men, but they are truly and properly in him as he is man. He has truly and properly the heart and affections of a man; a heart that can be touched with the feeling of our infirmities, even as you feel your hearts affected with the sufferings of a very dear friend. He has such compassion as a parent has for the weaknesses of a beloved child, Psalms 103:13, Judges 10:16, Jeremiah 31:20. This is ascribed to God very improperly; but it is true of Christ as he is man, in a most proper sense. There is no such grief and pity in God as there is in us, he is infinitely above them, &c.

It may be said that there is a great difference betwixt these affections as they are in Christ, and as they are in us, both in respect of the personal union of the human nature with the Godhead, and because of his now perfect and glorified state.

It must be confessed there is a difference upon these accounts, but it is such a difference as does nothing lessen the advantage, or abate the comfort, we may have from this particular.

First, For as [to] the personal union, this is not inconsistent with such affections as are in us, no, nor the sinless weakness of them; for Christ had and expressed such affections while he was on earth; and yet that union was then the same that it has been since, and will be for ever. To instance but in one, his compassion; that which is most pertinent, and which seems to import more weakness than some other affections, as love, joy, desire. We find him shewing his compassions frequently, upon all occasions offered, Matthew 9:36, and Matthew 14:14, and Matthew 15:32, Mark 1:41, Luke 7:13; yea, such was the tenderness of his compassions, as he often expressed it in tears. The motion of this affection was not confined to his soul, but wrought upon the body also; and made more impression there, than it will do upon every temper, Luke 9:41-42, John 11:33, John 11:35, Hebrews 5:7. So that though he was God-man, yet his affections were like those of a mere man, only without sin. This affection did not prevent reason or disturb it, or hunger him into any irregularities, as inordinate passions do sinful men. And such calm, untainted affections in him, are of far more advantage and comfort to us than turbulent and excessive passions would be.

Secondly, As to his glorified state, the difference as to his affections is this, that they are perfected, freed from some weakness and imperfections, which, though they were in him without sin, yet were the effects of man’s sin, and by the sin of man brought upon man’s nature; which nature, so weakened, the Lord our Redeemer assumed, and continued under those innocent weaknesses during the state of his humiliation. But now being exalted to the height of perfection and glory, he is freed from those weaknesses, and all shadow of imperfection is vanished. There is no inward disquiet of his soul by grief or pity, as John 11:33; no outward disturbing commotion of humours or spirits in his glorified body; no tears or weeping, as in the days of his flesh, which may be included in his being made perfect, Hebrews 5:9; nothing remains which imports weakness, or suffering, or imperfection, 2 Corinthians 5:16. But we lose nothing by this alteration in his state and in his affections. The difference seems but to be this, now he has perfect affectionateness to his people in their infirmities; he perfectly pities and sympathises with them; his compassion and sympathy is without weakness or imperfection; not only without sinful weakness, which he never had, but without innocent weakness, which attended him in his love and suffering condition. So that he still hath human affections to us, retaining still the human nature; he still has love, pity, compassion for us, not only such as are ascribed unto God, but such as are in the heart of a man (which we being better acquainted with, are more familiar and obvious encouragements and supports to us), only they are more perfect affections than are in the heart of any other man on earth or in heaven. There is less weakness in them; he more perfectly loves and pities us, and is more perfectly touched with the feeling of our infirmities, as man, now that he is in heaven, than when he was upon earth.

[5.] Christ is affected with our infirmities, as one concerned in us very much and nearly. A good man, when he sees another in wants, distress, misery, will be moved with it, though he be a stranger to him. Oh, but if he be one in whom he is concerned, one who is nearly related or much endeared to him, he will be much more affected, and more feelingly touched with his condition, Luke 10:30, Luke 10:33. He did this for a stranger, what for a friend, brother, child? Christ is not affected with the infirmities of his people, as if they were strangers to him, and he no otherwise concerned in them than a stranger; but as one that has interest in them, that is related to them, that counts himself one with them and them one with him.

He is touched with the sense of our grievances, as one that has interest in us and we interested in him. This is intimated in the text; we have an high priest, he is ours and we are his; so that he is touched with the feeling of our infirmities, not as of those who belong not to him, but of those who are his own. Christ himself requires that we should have bowels of compassion for those who belong not to us, when their condition requires it; much more for those that are our own; and he himself will perfectly answer what he enjoins us in this particular. As one related to us, nearly and many ways related, by all sorts of relations, those that are most endearing, and most oblige the heart to affectionateness and sympathy. As a friend, John 15:14-15. Now, Job 6:14, pity should be shewed to a friend; pity should be shewed to a servant, to a stranger, much more to a friend. Christ shewed great compassion to his enemies, what has he then for his friends, those that were dearer to him than his life? As a brother, Hebrews 12:11-12; Joseph’s brethren, Genesis 42:21. As a father with the grievances of his children, Hebrews 2:13. Christ as a father presents himself and his little ones to the Lord as a pleasant sight. Now what a quick sense has a parent of the pain or wants of a dear child? Jeremiah 31:20. As a husband with the wants or sufferings of the wife of his own bosom, 2 Corinthians 11:1-332 Corinthians 11:2. The covenant wherewith he married them to himself, is founded in his own blood; they were dearer to him than his own heart blood. How would a husband of such love (if there were any had such love) be touched with the feeling of what is grievous to his wife? So is Christ touched with the sense of his people’s infirmities; he is not affected with them as though they were aliens, but as those whom he owns in the nearest and most obliging relations.

Yea, he is touched, &c., as one united to us, as counting himself one with us. The nearness of this union is expressed by that of head and members, Ephesians 1:22-23; and this is laid down as the ground and reason of the sympathy, 1 Corinthians 12:26-27. When one member suffers, all the rest are sensible; but especially the head, which is the foundation of sense. Christ being the head, from whence spiritual sense is derived from its members, by which they sympathise with one another, he himself is sensible of what is grievous to the members in particular; on this account, in all their afflictions he is afflicted.

He being one with them, he counts their sufferings his; he is afflicted with their want, pain, suffering, as if it were his own. The troubles which Saul gave the primitive saints, he resents it as a persecuting of himself, Acts 9:5; he that touches them, touches the apple of his eye; yea, any neglect to relieve the least of them in their infirmities, he is sensible of it as a neglect of himself, Matthew 25:1-46. He is affected with their infirmities, as one greatly concerned, no less than if it were his own concernment.

[6.] He is affected with them really and to purpose; he is touched with the feeling of them effectually. It is not an ineffectual sympathy, a fruitless pity, like that censured by the apostle, James 2:15-16; but it is active, that which is really advantageous to us every way: to give what we want, to secure us from what we fear, to ease us of what is grievous, or to do for us that which is as good or better.

It includes a readiness in Christ to accommodate himself to all our infirmities, according to the exigence of them, so as to give ease, relief, supply, deliverance; so far as is needful, as soon as it is seasonable, whenever it will be good for us.

It makes him ready to shew mercy and grace in time of need; so ready, as we may be confident of it. It is the ground of what is held forth in the next verse; ‘in that he is touched with the feeling,’ &c. We may have help and relief under all infirmities; we may have whatever of this nature will be a mercy to us; all that is mercy we may obtain, and this is all that is desirable. We may have it freely, from grace; we may find grace, which gives without money or price; we need but come to find it, we need but ask to obtain it. We may have it in abundance from’ him who sits upon the throne to shew himself gracious; whose glory it is to give like himself, the King of kings; to give royally, liberally, bountifully. We may have it all whenever we need it, whenever it will be seasonable; and we may be confident of all this, because he has such a sense of our infirmities; this leaves us no occasion in the least to doubt of it. We may have all that heart can reasonably desire, in such kind, in such way, in such measure, and at such times, as is most desirable. We may be sure, because he is touched with the feeling, &c. He has a more effectual sense of them than any other, men or angels, yea, or we ourselves have; for he has such a sense thereof as will assuredly bring relief, which neither we ourselves, nor men or angels for us, can do in many cases.

[7.] It is an extensive sympathy, it reaches all our infirmities. He has compassion on us in all our weaknesses, all that we suffer by, in all that has anything of misery or activeness in it. This is plain by the latter end of this verse: he ‘was in all points tempted,’ &c. He is touched with the feeling of all those infirmities wherewith himself was tempted or exercised; but he was exercised in all points with all our weaknesses, but those that are without sin.

Oh, but it may be said, this exception does exclude the greatest part of our infirmities from this sympathy, and us from the comfort and advantage of it, in those points too which stand in most need of it; for those infirmities which proceed from sin, or are mixed with it, and sin itself especially, are our greatest misery, make our present state most lamentable, and so stand in most need of pity and relief. If Christ be not touched with the feeling of these (which are worst of all), so as to have compassion on us, and be ready to succour us, we are to seek in our greatest pressures and grievances, where we have most necessity of relief and pity; as e. g.,

1. In those infirmities which are from sin, the effects of sin, which are many and great, is he not touched with the feeling, &c.?

I answer, Yes, he is touched, &c. These are not excluded by the expression. He himself laboured under these; for such infirmities as are from sin may be sinless, though they be the effects of sin, yet they may be innocent in themselves, and without sin; and all that are without sin he himself was exercised with. He was tempted in all points, exercised with all infirmities, even those which are the effects of sin, as we are; only they were in him without sin, as they are not in us. For,

Let it be observed, that Christ took not our nature, as it is now in the glorified saints, who are not only freed from sin, but from all the sad effects of it; nor as it was in our first parents, in the state of innocency, before they had sinned, and before sin had made any breach upon human nature, and brought those weaknesses and infirmities upon it which they afterward and we now suffer under. But he took the nature of fallen man, as it was bruised and rendered infirm by the fall; he took our nature as weakened by sin, though not as defiled by it; there was no sin in his human nature, but there was those weaknesses and infirmities which were the sad issues of sin. These he laboured under, and so knows how to pity and sympathise effectually with those that are yet under them. He was not exempted from those infirmities which are part of the curse brought upon our nature by sin, but only exempted from what was sinful in them, Romans 8:3, where likeness refers not only to flesh (for that in him was not only like, but the same with ours), but to sinful flesh. He assumed our nature, not as it is glorified, or as it was innocent, but as it is sinful, as it is under the effects of sin. The meaning is, he had a human nature just such as that of sinful man; as frail, as infirm, as mortal, as corruptible as that of sinful man, altogether like it in those infirmities which are the effects of sin, but without sin in him.

Obj. It may be said, there are some infirmities in us which are the effects of sin, which Christ was not exercised with, as painful distempers and sicknesses; yet these are grievous and afflictive to us, and so need his compassions and relief. But how can he be touched with the feeling of them, since he never felt them, never was tempted or exercised with them?

Ans. Those infirmities (the issues of sin) which Christ took on him, were such as are natural, common to the nature of man and all mankind; not such as are personal and proper to some only, as those be which are instanced in; but though he did not suffer by these, yet the grievance and afflictiveness that is in them he suffered. He endured as much trouble, and more, than any fever can afflict us with, in that agony, which forced from him a bloody sweat; he endured as much pain as any man in the most acute sickness or distemper, when nails were driven through his hands and feet. And so he knows by experience what pity and relief such anguish and pain calls for, and thereby is disposed to sympathise with his people therein, as effectually as if himself had been exercised with those particular and personal distempers which are so afflictive to nature. That, Matthew 8:17, holds true in respect of his effectual sympathy with us, in sickness and painful distempers. The grounds which may assure us of the truth of this are such as these:

(1.) This was one end why he took our nature, and became man. It was not only that he might suffer for us, but also that he might suffer with us, by a compassionate feeling of what we suffer. He was to be like the Levitical high priest, Hebrews 5:1, taken from among men. And why so? Hebrews 5:2, that he might be the more disposed to have compassion on his people in their infirmities; even those that are sinful, and are so less or more, Hebrews 2:16-17. He took man’s very nature, the seed of Abraham, and was made in all things like unto us in our nature, in its parts, properties, infirmities, in all. Wherefore? Why, that he might be merciful; that he might have the mercies and compassions, not only of God, but of a man also. Such mercies and compassions as angels have not for us, yea, such as God alone could not have had for us; not only those of God, but those of man too. He might have had the mercies of angels for us, if he had taken the nature of angels; he might have had the mercies of God for us, if he had not taken our nature; but he could not have the mercies and compassions both of God and also of man for us, unless he had become man; and therefore it behoved him to be made like us, that there might be in him a concurrence both of the mercies of God and of man also; that he might not only be merciful to us as God, but compassionate us as one man does another; and that he might pity us too out of experience, as one that had been exercised with the feeling of the very same weaknesses and grievances that we feel, ver. 18. He became man, that he might be exercised with such weaknesses and grievances as the children of men are; and was actually tempted or exercised with them, that his own experience might render him ready and forward to pity and succour us under them.

Now, this being the end why he became man, it is no more to be doubted of than that he took our nature. As sure as he was taken from among men; as sure as he was born of a woman; as sure as he is the man Christ Jesus; as sure as he has the nature, the soul of a man; as sure as he has the affections of a human soul: so sure it is that he is touched with the feeling, &c.; with such a feeling as is collected from Scripture.

(2.) This was the end of his sufferings, Hebrews 2:18. All that he suffered, by our weaknesses, our sins, was that he might succour those that suffer by them, that he might be touched effectually with the sense of what we are exercised with. As by his sufferings he learned obedience, Hebrews 5:8, so thereby he learned compassionateness to his people. Indeed, this was one part of that obedience which he was to learn thereby. The Father would have him to be a compassionate high priest; and himself suffering by our infirmities, and for our sins, he learnt by experience how to pity those that suffer.

Now, this being the end of his sufferings, as sure as he would not suffer so many things in vain, as sure as he would not lose the end of his suffering, so sure it is that he is touched, &c.

(3.) It is his office, as he is high priest. This office required it. He being called to this office, must be faithful in the discharge of it. He could not have been faithful herein if he had not been merciful. These are conjoined by the apostle, Hebrews 2:17. Compassionateness was required in the Levitical high priest to the faithful discharge of his office, Hebrews 5:1-2. Two things are necessary in every one who has this office: one in reference to God, to offer sacrifice for reconciling him; the other in reference to the people, that he can have compassion on them, that he be touched with the compassionate sense of their infirmities, as one who himself has suffered by and under them.

Now, Christ far excelled all other high priests in both these; as in the former, so in the latter. He answered the office herein perfectly, as none else could. It behoved him so to do, Hebrews 5:8-9. Made perfect, how? ‘By the things which he suffered,’ Hebrews 5:8; ‘by sufferings,’ Hebrews 2:10. Though he had all perfection in his person, yet he could not be made perfect in his office without suffering. For his office was both to satisfy God, and to have compassion on man; and by suffering he came to do both perfectly. Thereby he satisfied divine justice, and thereby he learnt experimentally compassions to his people. So that, without this latter, a compassionate feeling of his people’s infirmities, he had not been perfect in his office. As sure as Christ is faithful, as sure as he perfectly discharged his office, so sure is he touched with the feeling of our infirmities.

2. But in sinful infirmities, what relief is there hereby for them? Christ was not touched with any that were sinful, and how can he be touched with the feeling of them? e. g. the people of Christ have much ignorance and darkness, and many spiritual wants; they are sinfully defective, both in knowledge and holiness; and these are in themselves, and to those that are duly sensible of them, greater miseries than poverty, or sickness, or other outward afflictions and sufferings.

I answer, Christ had something of these, though nothing of the sinfulness of them; so much of these, as that he can sympathise with his people under them.

He wanted much knowledge of many things; he wanted some spiritual gifts, yea, and some exercise of grace, in some parts of his life, while he was upon earth. He came not to perfection in these, but by degrees, and till then was under some defect and imperfection, though not any that was sinful. For he wanted none that he ought to have had, or that his present state was capable of; yet, wants, defects, and inward weaknesses, without sin, he was really under, Luke 2:40, Luke 2:52. Hereby it seems plain, that he had not at first that measure of knowledge, and of the Holy Ghost, as afterwards. He knew not so much, nor had that exercise of grace in his infancy or childhood, as at perfect age. His faculties were not capable of full perfection herein till they came to full maturity; he grew but up herein by degrees, as he grew in stature, and consequently was without some degrees of what he after attained; and till then, under defects and wants, though sinless. So that he knows by experience what it is to be under defects and wants, and so knows how to pity those who labour under them. In this the comparison holds betwixt him and the Levitical high priest, Hebrews 5:2.

3. Oh, but he was never touched with sin, Hebrews 4:15, and this is our greatest misery, the sting of all grievances, that which makes all other to be heavy and grievous. If he be not touched with the feeling of our sin, we are at a loss where we have most need.

I answer, There are four things considerable about sin, the offence, temptation to it, guilt of it, punishment for it. Now there are none of these but Christ was touched with them, but the first only. He was without fault; there was nothing in him, nor acted by him, which was an offence to God, 1 Peter 2:23. He was perfectly innocent; and if he had not been so, he had not been capable of bringing us any relief as to sin; he could neither have been a high priest nor a sacrifice for sin. But (1.) he was tempted to sin; tempted much and long by Satan, and to the most horrid sin, Hebrews 2:18. In that he was tempted, he is disposed, he is both able and willing to, &c.; in that he ‘suffered by being tempted,’ he can pity, and so is ready to succour those that suffer by temptation. He was not overcome when tempted, though he suffered by it, but he knows hereby what it is to be overcome; for the sense of that kept him from yielding, and so he knows how to have compassion on those that are overcome by temptation.

(2.) The guilt of sin, of our sin, was upon him, 2 Corinthians 5:21. Sin was imputed to him; he was by imputation a sinner, though he never sinned personally. Our guilt was laid on him. Guilt is an obligation to the penalty. Christ came under this obligation, and so under guilt; not by his own sin, but by his own consent he became our surety, and so was bound to pay the debt. Guilty so far, as to be bound to endure what sin had deserved, and sinners were worthy to suffer. So far he was touched with the guilt of sin; so far he knows what it is to be under guilt, and so knows what pity and relief they need who are under it. So far he is touched with the sense of their condition who are guilty, Hebrews 5:2.

(3.) As to the punishment of sin, he was not only exposed to it, and bound to bear it, but actually endured it, Isaiah 53:4-6. ‘The iniquities,’ i. e. the punishment of them, all the punishment that was due to all; the whole curse was inflicted on him, so he is said to be ‘made a curse,’ Galatians 3:13. So that he had a greater sense of sin than any of his people ever had. We may hear him cry out under the weight of it, Lamentations 1:12. The whole penalty and curse was upon him, part of which made his soul heavy unto death. So that, though he was without sin, yet he was touched, or rather oppressed with such a sense of sin, as is enough abundantly to move him to all compassionateness to any of his people under the burden. It is an extensive sympathy; such as reaches not only infirmities that have no respect to sin, but those that are from sin, as its effects, and those that are sinful formally, yea, sin itself; he is touched with the feeling of all.

[8.] It is a proportionable sympathy; a compassion which is exactly answerable to the nature and quality of every infirmity; fully commensurable to it, whatever it be. As it is not more than it needs, so it is not less than it requires, how much compassion and relief soever it calls for. This is express, Hebrews 5:2, δυνάμενος μετριοπαθεῖν, rendered ‘who can have compassion;’ but the word signifies, a compassion or sympathy answerable to the occasion. Quantum satis est, so much as is sufficient for it. Not only when the grievance of it is less, but when it is more; proportionable to the actual afflictiveness of it at present, and the danger of it for the future; to what we do suffer by it, or what we may suffer. This was the duty of the Levitical high priest, with whom Christ is there compared. He did thus sympathise with the people in their infirmities, in proportion to their ignorances and wanderings, when he was faithful in answering his office. But Christ herein excelled him, as the apostle shews, Hebrews 5:7. He shewed his compassions in strong cries and tears, and does it still; though not in such expressions, yet as effectually, and more perfectly. We may be apt to measure Christ by ourselves, and to think that small grievances he will overlook and pass by without regard or resentment, and that he will not trouble himself with those that are greater, according to the exigence of them. But he has a sense of every infirmity, proportionable to the grievance or danger of it. The least he slights not, the greatest he waives not; turns not aside, as the priest and Levite did, as if a resentment answerable to it would be troublesome to him. He is not like us, who have no sense of others’ grievances when but small, or but little sense of them when they are great. But he has a compassion for all, and more for those which need and require more. He has a due sense of all, and that which is sufficient for our relief and comfort; not only in the least, but the greatest.

9. A constant and perpetual sympathy. It continues without any intermission so long as he is high priest, or so long as our infirmities continue; so long as we are under any weakness, inward or outward; so long as we are in any danger or peril; so long as we are exposed to any trouble or suffering. This is one thing wherein the faithful discharge of his priestly office consists. And he is a priest for ever, Psalms 110:4, repeated often in this epistle, Hebrews 5:6, and Hebrews 7:17, Hebrews 7:21.

It is true, one principal part of his office, as priest, the offering himself as a sacrifice as priest, the offering himself as a sacrifice for sin, is already finished and discharged. And sin being fully expiated by that once offering of himself, there is no need of repeating it. But this efficacy of it does still continue; and in the virtue of it his intercession (the other part of his office as priest) is still effectual, and will be for ever, Hebrews 7:25. There will be some alteration also as to this part of his office. Now he intercedes for relief and comfort to his people under infirmities, and for deliverance from them. And when full deliverance is obtained, there will be no need, no occasion to intercede either for succour in, or freedom from, them; but even then he will intercede for the continuance of that happy deliverance. And both his sacrifice and intercession will have an influence upon, and be effectual for the everlasting continuance of that blessed freedom. So that, though there be some change in the acts, yet the office of Christ as high priest continues for ever; and is, and will be exercised in acts suitable to the state of his people.

Now, while his people are compassed with infirmities, he shews himself a merciful and faithful high priest, in effectual pity and compassionate sympathy. And so he will continue while they are under weaknesses, i. e. so long as ever there is any occasion for it, and his people have any need thereof. But when they are fully delivered, and their weaknesses end in perfection, then joy will succeed compassion, and the conflict, with the succour therein, will end in an everlasting triumph.

Thus much to explain this truth. Something should be added for confirmation of it. It is so great and wonderful a condescension in Christ to be touched with the feeling of our infirmities, that some may be apt to question it, very ready to doubt of it, too slow to deliver* it. Faith may want some grounds to support it, and encourage it in the belief of a truth so strange to reason, so far above all expectation, beyond all we could ask or think. And there are grounds for it sure and stedfast, which the apostle lays down in this epistle.

Use 1. For instruction. This truth leads the people of Christ to many duties, and strongly obliges to the performance of them.

1. To admire Christ; to employ your minds in high, adoring, admiring thoughts of Christ. He is wonderful; it is his attribute, Isaiah 9:1-21. Wonderful every way, in his person, natures, offices, and the execution of them; but especially wonderful in this, that he would be touched with the feeling of our infirmities. And this will appear wonderful in our eyes, if we consider who he is that is thus touched, and what was required that he might be capable of this sense, &c., and what such a sense thereof imports. For the first, Christ, as to his divine nature, is God; the great, blessed, glorious, and all sufficient God, infinite in happiness and all excellencies; farther above us, and the noblest piece of the creation, unconceivably farther above the highest, than the most excellent creatures are above the vilest thing on earth, the meanest thing imaginable. He could expect nothing from us, no advantage by us; not the least degree of glory or happiness, being in the perfect possession of infinite glory and happiness without us. He had lost nothing if we had perished in our sin without pity, and sunk under the weight of our infirmities. We had nothing to oblige him to concern himself in our weaknesses and miseries; why then would he bring himself under the sense of them? How wonderful it is that he would do it!

2. That he might be capable of the sense of our infirmities, he was to take upon him both our nature and our infirmities, and it is highly wonderful that he would meddle with either.

It was requisite that he should assume a created nature. And if this nature had been that of the angels, this had been a wonderful condescension; infinitely more wonderful than if the most glorious angel should have been willing to take the form of the vilest creeping thing; for the distance is infinitely greater betwixt God and such an angel, than betwixt such an angel and any creeping thing we tread on. But he was to take the nature of man, so much lower than that of the angels; more wonderful than if the most glorious potentate on earth should be willing to live in the form of a beast, or to take the shape of a worm; the glorious God stooped lower when he took the nature of man.

Yea, he was to take the nature of sinful man. The ‘likeness of sinful flesh,’ Romans 8:3. As if a man should be willing not only to take the likeness of a worm, but the likeness of a toad, though without poison, for which our nature has a greater averseness and abhorrence. This would be an astonishment. Oh, but the infinitely holy God had a greater averseness to sinful flesh than we have to a toad, and yet took the likeness of sinful flesh; he assumed it as it was abased by sin, as the effects of the venom and poison of sin was upon it, though without the sin of it. How wonderful is this!

Yea, he was to take our infirmities also. Not only the excellencies in our natures singled out for him, as divers there were wherein we excelled the inferior creatures, but the weaknesses, the blemishes, the debasements of our nature, as it was sullied, and bruised, and crazed by the fall; under all the defects, and maims, and disadvantages it had suffered by sin, sin itself only excepted, he declined none else. He took, he bare all, he laboured under all, that [he might] have a compassionate sense of all, the vilest, the worst of all, by his own feeling. It may well seem a debasement of such a glory to unite our nature to him in its best state, as it was innocent, or as it is glorified. How wonderful is it that he would assume it when it was at worst, with all its specks, and flaws, and cracks, all its rags and vileness, all its bruises and weaknesses; nothing excluded, not the effects of sin, but only sin itself!

It is infinitely below that glorious majesty of God, to be clothed with the sun, as he was clothed with flesh. What a wonderful condescension would it be for him to be covered over with clay, with mud! We would think it so in a person of honour, though the mud were without stench; and yet our nature was viler to Christ, as he is the God of glory, than any clay or mud is to us. Oh that he, the King of glory, should clothe himself with so vile a thing, should appear and live in such a covering that he might learn to pity us! What an astonishment is it! If our minds were duly exercised with the thoughts of these things, how would they strike our souls with wonder and admiration!

3. For the import of it, this being touched with the feeling, &c., is a kind of suffering with us. It includes compassion, a motion of the heart which is taken to have more weakness in it than other affections.

Now, that the God of glory should have such respect to contemptible creatures, as not only to suffer for, but also to suffer with them;— That he should have compassions on us in infirmities, which are the effects of sin, or in themselves sinful, and shew compassion and tenderness where there is just and proper occasion for his anger, indignation, and severity;— That he should concern himself, not only in those cases where common friends will stand by us, but in our weaknesses, where others will be ashamed of us; in dangers and sufferings, where others will be afraid; in the sad circumstances of our lives, when others withdraw, and where his own best friends on earth deserted him;— That he should have such regard for those who are infinitely below him, and whom he might pass by with as much disregard as we do flies or grasshoppers; for we are incomparably less to him than these are to us;—

If these things were in our thoughts, what occasion of wonder will they offer to us! How admirable is Christ hereby represented to us! how worthy of all admiration, both from heaven and earth, both now and everlastingly!

2. To love Christ. There is no greater attractive of love to an ingenious temper than love. Now in that Christ is touched with the feeling of our infirmities, you have a most evident demonstration that he loves you; and with such a love as is most obliging, such as is most proper and powerful to command, excite, and draw out your affections to him. For hereby it is very clear what his love to you is.

(1.) A great love, and most extensive; that can reach all conditions and circumstances which you are or may be in, even such as the love of others will not touch, will not come near: a love that will shew itself in all cases, even where it could be least expected; a love that will surmount and overflow all discouragements. No want, no weakness, no hazard, no suffering, is able to quell or stop it. It breaks forth in all, for he is touched with an affectionate sense of all these.

(2.) A free love. This is an evidence he can love freely; he can love those who are all made up of defects and imperfections, who are covered with specks and blemishes, who are compassed with infirmities; not only with those that are sinless, which might move him to despise us, but those that are siuful, which might provoke him to hate us. He is affectionately touched with the feeling of all.

He can love those souls that are crazy and sickly, that are lame and maimed, that labour under many weaknesses and infirmities, such as hinder them from being duly serviceable to all,* and honouring him in the world, or expressing any love to him answerable to his. Though they be poor and in want, though their parts be low, though graces be weak, and their affection to him small, very small in comparison of what they owe, yea, nothing in comparison of what he deserves; though they can do little for him, and suffer less, this is so far from withholding his love, that it runs out the more in a compassionate sense of their weaknesses.

He can love his people, though they have nothing to oblige him to do it; yea, though there is little in them but what might disoblige him. Their infirmities of all sorts, which might estrange him, meet with a tender resentment, in that he is affectionately touched with the feeling of them.

(3.) A lasting, a constant love, such as all the waters cannot quench, nor the floods drown. It cannot be nonplussed, it abides the sorest trials. When his people are low and weak, when poor and despised, when reproached and hated, when cast off by all, when overwhelmed with all that extinguish love amongst men, it abides the same, not in the least cooled: ‘Who can separate,’ &c., Romans 8:1-39. All these are comprised in the notion of those infirmities wherewith Christ is affectionately touched. His love flames forth even in the waters, which quench the love of others. Instead of withdrawing his affection in such cases, he expresseth it more, and suffers with them, being touched with the feeling of those infirmities by which they suffer.

(4.) A peerless love. It cannot be matched. There is no such thing to be found in heaven or earth, but in Christ only. The text shews that, as he is high priest, he is touched with the feeling, &c. Therein his love appears. Now, as he is high priest, he is both God and man; and so his love to us is both the love of God and also the love of man in one person. No instance of such a love can be given in the whole world. There is no such love in the angels, how much soever they affect the people of Christ, for theirs is neither the love of God nor the love of men. There had been no such love in God alone; his was the love of God only, not of man. But Christ’s affection to us is both the love of God and the love of man in one person.

Look over heaven and earth, and you will never find two springs of love in one subject, whether it be finite or infinite. There is but one in an angel, there is but one in man, there is but one in God. The angel has but one nature, man has but one heart, God has but one will, each of these a single spring. Oh, but in Christ, and in him alone, there is a double fountain of love, each sending forth its proper streams, both meeting upon his people. The divine nature is one fountain; there springs the love of God to us. The human nature is another; there springs the love of man to us; and both these in one person, in one Christ.

It is true, the love of God alone is infinite, too much for us, or the most excellent creatures. There is infiniteness and incomprehensibleness init, that which may astonish and transport us eternally; but there is not that suitableness in it to our natures or apprehensions, as there is in man’s love (not through any defect in it, but through our weakness); and though we should be more taken with it, because it is so much as we cannot apprehend, yet we are subject to be less moved with that which we apprehend not, or are less acquainted with. Whereas human love, such as is in the heart of man, is both co-natural to us, and we are well acquainted with it. We know not by experience what it is to love as God loves; such a love was never seated, nor ever moved in the heart of man; but we know by experience what it is to love as men do; we have felt the motions of such a love in our own breasts.

Now such is the love of Christ to his people, in that he is touched with the feeling of their infirmities. Hereby it appears that he has the love, pity, compassions of a man for us, not that love of God only. There is both infiniteness, incomprehensibleness in his love, and likewise suitableness, co-naturalness also; that which may not only transport us, but make the most impression on our hearts, and move our affections in the most suitable and kindly way. The love of God is hereby brought down to our capacity, to our experience, to our feeling; in that he who is God would not only love us like himself, with the love of God, but as man also, with such a love as is in the heart of a man.

Oh what a way has he made for our love to him! He loved us as God; and if that be above us, if that will not prevail with us as it should do, this love made him become man, that he might love us with such a love as most suits us, and we are most apprehensive of, not only with the love of God, but of man also. Herein his love is matchless; and so will our stupidness and ungratefulness be, if we love him not again.

Moreover, it is peerless love upon another account; not only because the love of God and the love of man meet in one person, but also because the love of all relations meet in his human nature, and that to each of his people. Not as it is with us, who have but the love of one relation for one, and of another for another, but not the love of all for any one. But Christ has the love of all relations, as much as all require, for every one that belongs to him. Jonathan had the love of a friend for David, and Joseph of a brother for Benjamin, and Jacob that of a father for Joseph, and Abraham that of a husband for Sarah, and Rachel that of a mother for her children; but none of them had the love of all these for any one. If these several streams which did run in divers channels had been united, and run in one current towards any one, it had been a matchless love, such as could not be paralleled on earth.

Now such is the love of Christ. He has the love of a friend, a brother, a father, a husband, of all relations, for every one of his people, Matthew 12:48-50. He owns such in all relations, and thereby declares himself obliged to have the love of all relations for every of them. And his sympathy, his pity, and compassions, which proceed from this love, are answerable to it. He is as affectionately and as effectually touched with the feeling of his people’s infirmities as if every one of them were every way related to him; as if they were both his friends, his brethren, his sisters, his mother, his children, and his spouse. He has the compassions, and so the love, not only of one relation for one, and another relation for another, but of all relations together for every one of his.

(5.) It is a cordial love, not in show or appearance only, not in outward acts and expressions, but such as springs from his heart, and affects that. He is touched, i. e. his heart is touched with the concerns of his people; he is touched with the feeling of their infirmities, i. e. his heart feels. It is his love that makes him inwardly, feelingly, heartily sensible of what they suffer. This excites inward motions, stirs up compassions, and all affections that depend thereon; not only delight, which is an affection of enjoyment, to which therefore the nature of man is more inclinable, but pity and compassion, which (as I said before) is some kind of suffering to which our nature is more averse. His glorified body is now above suffering, but his heart suffers still, so far as perfect compassionateness is a suffering. His love is such that the grievances of his people touch his heart as if they were his own. Paul calls his suffering the ‘filling up of that which remains of the afflictions of Christ,’ Colossians 1:24. The afflictions of his mystical body are resented by his love as if they were his own. Paul learnt this of Christ before; he expressed such a heart-resentment of his people’s grievances when he suffered by Saul, Acts 9:4-5. Saul trod but on the feet, and the head complains. He would not have complained that himself was persecuted, but that himself some way suffered. His glorified body suffered not; this was above the reach of persecution. What then suffered? Why, his heart. The injuries reached not his body, but they touched his heart. This was touched, not with a painful but with a compassionate sense, which is the touch in the text, and is expressed by συμπαθῆσαι, a co-suffering, a suffering in mind or heart with those who suffer otherwise.

You will say he loves you heartily, whose heart and soul suffers with you, when his body cannot. Such is the love of Christ; hereby it appears to be such, in that his heart is touched with the feeling, &c. He lays to heart the wants, weaknesses, dangers, grievances of his people. His heart is on them, or else that which touches them would not reach his heart.

(6.) An all-sufficient love. That which is sufficient for us whenever our condition is exigent, and in any need, and sufficient for all that we need or can reasonably desire in such a condition, is all-sufficient.

Now, such is the love of Christ, and such it is represented to be in the text. This love shews itself in all our infirmities, and these comprise all the exigencies of our present condition in this world. Therein are included our weaknesses, our wants, our dangers, our troubles, whether inward or outward. This is the sum of all that our frail condition is subject to or labours under. Now, the love of Christ reaches all these, and us in and under them all, in that he has an affectionate sense of all our infirmities. And it is sufficient for all that our condition requires in all or any of these, for all that we need desire under them is but pity and relief. These two comprise all that is needful or desirable for us, and the love of Christ affords both, assures us both in that he is touched with the feeling of our condition. For that which the text gives us in these terms here is expressed by compassion and succour in this epistle; by compassion, Hebrews 5:2; by succour, Hebrews 2:18; and both together in the verse after the text. That is an all-sufficient love which will let you want nothing. But when your condition is saddest and most necessitous, you want nothing but pity and help. These are abundantly enough in the greatest, in any time of need; and these the love of Christ will not let you want. He gives all assurance of it, in that he is touched with the feeling of your infirmities.

Hereby you see what love Christ has for his people, what love he has for you, if ye be his indeed. It is most evident by this truth that he has a greater love.

Now what does this call for? Deep calls to deep. The love of Christ, such a love calls aloud, calls importunately for love again. Will you deny the importunity of love, of Christ’s love, of a love so obliging? No renewed heart, no ingenuous spirit, no soul that has anything of an evangelical temper, can resist it; it will kindle into love, a love that will stir and act and sparkle at the view of the love of Christ, that will be ashamed of its own weakness, coolness, unactiveness, and shew it by diligence in the use of all means to get inflamed affections to Christ.

Oh, if the love of Christ, such a love, will not constrain you to love him again, what is there in heaven or earth can have any power upon your hearts? If you can hear and believe that Christ is thus touched with the feeling of your infirmities, and this prevails not with you to love him, your hearts are stone. Shall love amongst men be judged worthy of a requital with love, and shall the love of Christ, in comparison of which all the love of the children of men is nothing, want this return?

If you return not love to him for this love of his, you are worse than publicans, Matthew 5:46. If you love those that love you, this is not thanks-worthy; it is due debt, even the publicans will pay it. If you love not Christ after such love expressed to you, ye are worse than they, worse than the most ill-natured, the most selfish, the most disingenuous, the most odious sinners; worse to Christ than these are to one another; as much worse to Christ, as the love of Christ is greater than any that is to be found in the hearts of men.

3. Another duty which this truth calls for and engages us to is to hold fast our profession. This is the use which the apostle makes of it; this is the end why he lays down this great and comfortable truth, viz. to encourage and oblige them to continue in their profession of Christ, and hold it fast; to engage them neither to abandon it nor to abate anything of it, neither to quit it in whole nor in part: Hebrews 4:14, ‘Let us hold,’ &c. Why so? What reason, what motive, what encouragement have we to do it? Much every way, that which is abundantly sufficient, says he, for, Hebrews 4:15, ‘since we have such an high priest,’ &c. let us hold our profession of Christ, and hold it fast. Let our judgments be established in the truth we profess, else we shall not hold it. Let our hearts clasp about it and embrace the goodness of it, else we shall not hold it fast.

Let us hold it firmly, stedfastly, without wavering, else we hold it but with a palsy hand. Hold it without indifferency; not, as the Israelites of old, halting between two, 1 Kings 18:21; nor as some of the Jews in the apostle’s time, who halted between law and gospel, betwixt their former legal profession and the profession of Christ; not walking uprightly according to the truth of the gospel, Galatians 2:14; or as others now, halting betwixt Christ and antichrist, betwixt popery and pure religion. And as those judaising Christians made a medley of law and gospel, so do these a hotchpotch of popery and true profession, in doctrine, worship, or government; shewing themselves to be indifferent, in many points, to either, and thereby tempting others to be indifferent in all, and to be determined as their interest may require. This is not to hold fast, but to be fast or loose as occasion serves; to be fast to nothing, but their carnal or worldly interest, James 1:8.

Let us hold it resolutely, without timorousness or cowardice. Not like those represented to us by the stony ground, Matthew 13:21. We had need look to it, having reason enough to expect greater and sorer trials, as to our profession, than this age has exercised us with, or that before it our ancestors. If we be found amongst the cowardly and fearful here, we shall have our place with them hereafter, Revelation 21:8, inter omnes, imo ante omnes, timidis.

Let us hold it affectionately, with zeal, delight, and love for Christ, his truths and ways, without remitting any degree of affection or fervour. He that grows cool lets go his hold, or the fastness of it. We hold not fast our profession, but when our hearts are fastened to it, and that is by affection. These are the strings and cords that fasten our hearts to it; when these are slacked, our hold is loosened.

Let us hold it openly, without fear or shame. It is not a thing of that nature that we should either be afraid or ashamed of. These make men shrink or draw back, and he that draws back sticks not fast to his profession. The apostle would not allow the Hebrews, even in the midst of the reproaches and hazards wherewith they were encompassed, to hide their heads, contenting themselves with a secret or concealed profession, and withdrawing from their assemblies, Hebrews 10:25. Those that forsook their assemblies were such as had already deserted their profession, or were not (if they yet held it) like to hold it fast.

Hold it entirely, extensively, in all the parts and acts, all the truths and duties, which belong to your profession. He that lets go any, has not fast hold of the whole. He that will hold only the safe, and cheap, and easy parts of his profession, lets go his hold where he is most tried, where it should be fastest.

Thus we should hold fast our profession. And we have great encouragement from this truth to do it; it affords that which strongly obliges us, neither to quit it of our own accord, nor to suffer anything to force it from us. It offers enough to arm us against temptations we may meet with of such a tendency. That which may tempt us, either to quit our profession or to abate anything of it, is either the difficulties in it, or the hazards of it. Now, in that Christ is touched, &c., we are secured, we are encouraged, we are fortified against both these, both as to what may seem hard or difficult in it, and what we may hazard or suffer by it.

1. As for the difficulties. There are some acts, some duties of our profession, are too hard for us. Our infirmities and weaknesses cannot reach them, or make us drive on heavily in them. This may make us weary, or tempt some to give over. But against this, in that Christ is touched with the feeling of our infirmities, we have these encouragements.

(1.) Christ expects not that from his people, which their infirmities and weaknesses cannot reach. He is our high priest; ours by virtue of an office which requires all tenderness and compassionateness. He expressed it, and perfectly answers it, in being touched with the feeling of our infirmities. A master that is merciful will not press that upon a sickly servant which his distemper will not suffer him to do. If he be careless and slothful, indeed he may be angry; but in that which he falls short of, merely because he is sick, he will shew pity rather than rigour.

Christ is a merciful high priest. He knows that weaknesses and inward distempers are the sickliness of the soul. He would not have us slothful, indulgent to carnal ease; that will displease him. But he looks not for more than a sickly temper can afford. ‘If there be a willing mind,’ 2 Corinthians 8:12; if he see there is really a willing mind to do more and better, that which we cannot do will not be expected. That which we do, though it fall far short of what is due, will be accepted. A parent that has any tenderness will not look for that from an infant, or weak child, that he expects from another. He will be pleased with a little done by a weakling, out of affection and sense of duty. What cannot be done through weakness, will be passed by with pity.

We have a high priest that is touched with the feeling of our infirmities, who has the compassions of God, of man, of a father, of all relations: Psalms 103:13-14, ‘He knows our frame,’ of what a frail and infirm composition it is; he knows it by experience, and learned compassionateness thereby. And in that he is touched with the compassionate sense of our weaknesses, he will not rigorously exact what through infirmity we cannot reach.

(2.) He will not be severe for failings, such as are the issue of our infirmities. He has a tender sense of our weaknesses, pities us under them; and such a compassionate tenderness excludes severity, leaves no occasion to fear it. We have a pregnant instance hereof in the days of his flesh, Matthew 26:37-41. His soul was under great affliction; he desires his disciples to watch with him a little while; they, instead thereof, fall asleep. He might have resented this heinously, that they would not attend him watchfully for one hour, for so little a while, and that too when he was in so great extremity, when his soul was so exceeding sorrowful even unto death. They could not but condemn themselves for this; but he, instead of condemning them, or making any severe or sharp reflection upon them for it, finds out an excuse for them, ‘The spirit is willing,’ &c. He takes gracious notice of a willingness within, when no such thing appears without, when it was quite overpowered with weakness, and gives the weakness itself a merciful allowance.

(3.) He will succour you. In that he is touched with the feeling of your infirmities, you may be sure he is ready and willing to do this to relieve you, either by lessening the difficulty or the infirmity; either by making the burden less, or healing the sore which makes it uneasy. In that he has such a sense of our infirmities, we may conclude, as the apostle does, that we shall ‘find grace to help in time of need,’ as much as is sufficient. He assures him of it, 2 Corinthians 12:9. The perfection of his strength appears most in the weak. This made Paul bear up under all difficulties, to such a height, as he could rejoice, yea, glory, in the hardest circumstances that encountered him, 2 Corinthians 12:9-10. Nor was this a privilege peculiar to the apostle; there is a promise offering it to all Christ’s people, Isaiah 40:31. Since Christ has such a feeling of our infirmities, we might be sure he would relieve and strengthen, though he had not promised it. It is some ease to those who do but suffer with others, by way of sympathy and fellow-feeling, to have them eased. Christ himself some way suffers, till his people be relieved. It is through him, and mercy through him, that the promise is made. Now that it is promised, both his faithfulness and compassionateness insure the performance.

If Christ have such a sense of the difficulties we labour under, they need not discourage us; he will take care we shall not sink under them. He himself is concerned in the pressure, and has a feeling of it.

2. As for dangers and sufferings which attend the profession of Christ, they need be no discouragement. For in that Christ is touched with the feeling of our infirmities (sufferings amongst the rest), he suffers with his people therein; and so they are upon this account (as they are upon others also) his sufferings; therefore he will order them as his own. Hence we may conclude they will do us no hurt, they shall do us good.

Christ will take care they shall not hurt us; he will secure us from the evil of them; and being secured from the evil of them, there is nothing in them to be feared; nothing to fright us from our profession, any part or degree of it; nothing to discourage us from persisting in it, and holding it fast.

There is a threefold evil in sufferings: legal, moral, natural.

(1.) A legal evil, and that is the curse. Afflictions, that which we suffer by since the fall, were deserved by sin, threatened by the law, executed by divine justice, to satisfy for the injury sin had done him; so they become a curse. Christ has freed his people from the curse, by suffering for them, Galatians 3:13; and even those that are chastisements, are now freed, from the curse. They are not destructive penalties, they are not from vindictive wrath, they are not to satisfy justice; and if sufferings for sin be secured from this dreadful evil, sufferings for the profession of Christ are at far further distance from it.

(2.) A moral evil. And that is the sin that sufferings expose us to, which may be occasioned thereby, which those are usually tempted to who are under sufferings.

Now Christ himself, in the days of his suffering, was tempted to sin; that was one of those infirmities he laboured under, and was exposed to, for our sakes; and for this end, that he might be touched with the feeling of their condition who are tempted, that he might sympathise with them in the hour of temptation, that he might know by experience their danger and distress, and so both pity and relieve them, Hebrews 2:18. He is hereby every way sufficient, both able and willing to succour the tempted.

He shewed a compassionate sense of their danger of sin under sufferings, and how desirous he is to have them secured from it, by his prayer on earth. It was his petition a little before his death, John 17:15. He would not have them taken out of the world, nor freed quite from troubles and sufferings in it; but freed from the evil, that is, the sin of them. Though troubles continue, though this serpent will live, and be upon us now and then while we are on earth; yet he takes care that it be disarmed, that the sting be pulled out, that the mortal venom of it may not seize on his suffering saints; and then there is nothing in it to discourage or make them afraid.

(3.) A natural evil. And that is the smart, the grievance, the pain, and afflictiveness of it to the flesh. This nature is most afraid of; but the fear and discouragement of this may be quite overcome by a due consideration and belief of this truth. Christ himself suffered this; he knows by experience what the pain and afflictiveness of sufferings is. He would feel it himself, that he might be touched with the feeling of what his people suffer by it. He knows what relief and compassion it calls for; and as he would not have been denied it when the case was his, so he will not deny it to his people. Indeed, the case is still his in some sense, seeing he suffers with them, not by a painful, but by a compassionate feeling of their sufferings. Hence we may conclude,

[1.] He will let no more befall us than is tolerable, than we may well endure. He knows the weight and grievance of sufferings; himself bore it. He knows our weakness and infirmity; himself was under our weaknesses. He has experience of both, so he knows what degree of pain or grievance would be too much or too heavy; and since he is touched with the feeling hereof, to be sure he will not suffer us to feel more than we can bear. His compassions are too great to let any grievance be too heavy. If he were not, as we may say, a fellow-sufferer with us, if he had not the compassions of a man for us, yet his faithfulness as God would prevent this, 1 Corinthians 10:13. But there is a concurrence of both; he is both a merciful and faithful high priest.

[2.] He will make what befalls us comfortable. He that cannot fail to pity us will not fail to comfort us. It is so amongst men. He that is heartily touched with the feeling of another’s grievances, and really pities his condition, will comfort him if he can. Now Christ, who has such a feeling of his people’s pressures, and has such transcendent compassions for them, he can accordingly comfort them. When sufferings most abound, he can make comforts superabound, 2 Corinthians 1:5. He can pour in such comforts as will drown the sense of what is most sharp and afflictive in outward sufferings, 1 Corinthians 7:4; such as will make what is otherwise grievous to the flesh to be exceeding joyous, occasion of more joy than the greatest occasions of rejoicing in the whole world, Romans 8:35, Romans 8:37. What joy like that of a conqueror in the day of his victory or of his triumph? Even in the worst of sufferings, &c., Christ affords more joy than that of conquerors; he makes his suffering people more than conquerors, and so gives more occasion of joy and triumph; they have it through Christ that loves them, that has an affectionate sense of their sufferings.

[3.] He will make what befalls them profitable, highly advantageous. That shall be the issue of the smart and grievance of outward sufferings. This also we may be assured of, in that he is touched with the feeling of our infirmities. He is, as I shewed, touched effectually with the feeling. Now such an effectual sense will afford the best relief, the most advantageous, such as is expressed by riches of grace and glory, and what is most desirable, advantage every way.

First. Temporal, Mark 10:30. In this time he shall have an hundredfold advantage; in kind, if that be best for him; or else what is better.

Secondly. Spiritual advantage. The increase of holiness, and the fruits of it, which is more precious than gold, Hebrews 12:10. That we might more richly partake of his holiness, than without sufferings we would do, that we might be more filled with the fruits of it, Hebrews 4:11. The apostle found it true by experience, 2 Corinthians 4:16. Holiness was daily increased in his soul by daily sufferings, such as threatened the ruin of the outward man.

Thirdly. Eternal advantage, 2 Corinthians 4:17. For affliction, glory; as if one for bearing a cross word patiently should be crowned a king. For light affliction, a weight of glory; as if one, for the loss of a farthing, should have millions of gold. For a moment’s affliction, eternal glory; as if one, for the pain of a minute, should have all prosperity and happiness imaginable for thousands and thousands of ages, for ages without end, and that without intermission. But no comparison can reach it. It is ὑπερβαλλον, &c., exceeding more, far more exceeding. Put them together in the balance, and that scale wherein the weight of glory is will make the other fly up, as if there were nothing at all in it. The heaviest afflictions are no more a counterpoise to this weight of glory, than the small dust of the balance is to an hundred thousand weight. Christ’s feeling of his people’s sufferings for their profession, gives assurance of such weighty and rich advantages by the worst they can suffer for holding it fast.

What encouragement then is here to hold fast our profession! No difficulties or sufferings can be any just occasion for discouraging us. Nothing can be pretended but the evil of them; and Christ is ready, not only to secure his people from all kind of evil, but to turn it into good; not only to render it tolerable, but very comfortable, richly advantageous, with the highest advantages that earth or heaven, time or eternity, can afford. All this we may be assured of, in that he is touched with the feeling of our infirmities.

4. Another duty which this truth calls and obliges us to, is to sympathise with one another. If Christ be thus touched with the feeling of our infirmities, then ought we to be touched with the sense of our brethren’s infirmities. If the head be thus sensible, shall the members have no sense? 1 John 4:11, ‘If Christ so loved us,’ &c. This is propounded not only for our comfort and encouragement, but also for our imitation, 1 John 1:7. We have not fellowship with one another, as Christ has with us, unless we have a fellow-feeling of what others suffer.

It is due upon this account, and frequently called for: 1 Peter 3:8, ὁμόφρονες. There should be an union of souls amongst those who are one in Christ. They should be compassionate, συμπαθεῖς, should sympathise together; feel what lies heavy on others, and suffer by compassion what others suffer otherwise. Else they are not φιλάδελφοι; they have not that love for their brethren, which the love of Christ obliges them to have. They should be pitiful, ἔυσπλαγχνοι; their bowels should be troubled for that which troubles them, and shew it by being φιλόφρονες, ready to relieve. The same word, Acts 28:7, such sympathy, with the acts or parts of it (pity and readiness to succour); and this out of love, as those that are concerned, as being all one, of one mind and soul, we should have for one another, because Christ has it for us, Colossians 3:12-13. We should sympathise with them in all infirmities; so does he with us.

(1.) In outward infirmities, weaknesses, wants, dangers, sufferings. We should be touched with what others feel herein, 2 Corinthians 11:29. He calls Timothy to partake with him in his danger and restraint, 2 Timothy 1:8. The Hebrews sympathised with him in his bonds. Hebrews 10:34, συνεπαθήσατε, ye suffered with me, &c. He would have them (and us in them) so to suffer with all the members of Christ, Hebrews 13:3, have that sense of their condition as if it were your own, such a sense as you would others have if the case were yours; and this not only for bonds, but any adversity, 1 Corinthians 12:25-26. If the foot be in pain, the head feels it; if the back be naked, the breast will be sensible of it; if the belly be pinched with want, or the stomach be sick, the other parts will feel it. So should it be with the members of the mystical body. We shall want one main evidence that we are parts of that body whereof Christ is head, if there be not some sense in us of what fellow-members feel. It is schism; you divide yourselves from the rest of the body when you have not a joint sense of what other members suffer. This is to be schismatics in the apostle’s sense.

(2.) Inward infirmities. When they are tempted, sympathise with them, considering ourselves, lest we also be tempted. When dejected, 1 Thessalonians 5:14. And those that are weak, ready to fall; not only bear with them, but bear them up, take part of the pressure upon yourselves, that they may not sink under it. So does Christ for us, leaving us an example that we should follow his steps. When weak in judgment, Romans 15:1, Romans 15:3. Ye that understand the doctrine of Christ, that in particular concerning Christian liberty, ought to bear the weakness of those who are not so apprehensive of it; and not to please yourselves with reflecting upon the strength of your own judgment, or clearness of your own apprehensions. And so imitate Christ, ver. 3, counting their concernments yours; as he did the concerns of his Father, was as tender of what reflected on him, as if it had fallen on himself.

(3.) In sinful infirmities, 2 Corinthians 11:29. ‘Who is offended,’ i. e. who falls into sin; for that is the true notion of being offended in the New Testament. So giving of offence is explained, Romans 14:13. Who falls into sin, ‘and I burn not,’ says he. Such falls were grievous to him, he had a quick and painful feeling thereof; he both suffered by, and with such. Falling into sin is like falling into the fire; not only the offenders, but the apostle, was scorched thereby. So should it be with us, Galatians 6:1-2. Do not burden him more, by censuring and aggravating his fault; but ease him, by suffering with him, counting his fall your own burden.

We should sympathise with out brethren, even in infirmities that are not without sin; whether they be apprehensions or acts, opinions or practices (being but weaknesses incident to those whom Christ owns, and sympathises with); we should learn of him to have compassion on them, and affectionately endeavour to succour them. The consideration of this, that Christ is touched with the feeling of our infirmities, is enough to remove whatever may hinder us from a compassionate sense of others’ infirmities.

Obj. 1. It is a plain truth wherein he differs from me; it is evident to me, and seems clear as the light, yet he will not yield to me. If it was obscure and difficult, if it were doubtful and disputable, and had probable reasons both for it and against it, such as might puzzle a common understanding, then I might pity and bear with him.

Ans. It seems clear to thee, but is it so in itself, or so to him? If it were plain to him, it would be rather wilfulness than infirmity in him not to yield. But is it not possible that you may be mistaken as well as he? Are you infallible? Have you not found by experience, that what once you have judged a clear truth, you have afterwards discerned to be a mistake and error? Who is there that makes any diligent inquiry after truth, that has not found this by experience? Now, were not you to be pitied in those misapprehensions, wherein you now discover a pitiful weakness? What if the world had agreed with you, yielded to you in this, in those first opinions, wherein you now see reason to differ from yourselves? Did you not need Christ’s compassions in such weaknesses? And will you have no tenderness for others, in such cases where you need it yourselves.

But, further, Do not you differ in some points from Christ himself? Are your judgments perfectly conformable to his in all things? May there not be some particulars, which to you seem clear truths, which yet he knows infallibly to be mistakes and erroneous apprehensions? It would argue intolerable pride, and unacquaintedness with the darkness and weakness of our own understanding to question this. Now, would you not have Christ to pity and bear with you, in points wherein you dissent from him? Would you not have Christ to judge, that in all things where you are not of his mind (which yet are clear to him beyond all possibility of mistake), your mistake is out of wilfulness, not infirmity, and so should have no pity for you? Oh, if he did so, you were undone! Miserable must we all be, if Christ were not touched compassionately with the feeling of our weakness, in varying from his judgment as to those things that are most clear and certain truths to him. And do we expect compassion from him, where we have no forbearance for others? Are we disciples of Christ, and will not learn of him?

Obj. 2. But it is not a few things wherein he crosses my persuasion. If he differed but from me in one or two points, it might be borne; but he runs counter to my way and judgment in many.

Ans. But does he differ from you in more, or as many particulars, as you dissent from Christ in? I am much mistaken if this be not true; that even the sincere lovers of Christ and his truth differ in far more points from Christ, than they differ one from another. This leads me to judge so; there are many things that we know not; the best, most knowing, are ignorant of far more than they understand; and those things that we have any knowledge of, we know but in part, 1 Corinthians 13:12, and 1 Corinthians 8:2; we partly know it, and partly are ignorant of it, 1 Corinthians 13:12; we see but darkly, i. e. we know but ignorantly, as children do, 1 Corinthians 8:11.

Now, where there is ignorance (if the mind come to any positive judgment), there will be error and mistake; so that, being wholly ignorant of many things, and partly ignorant of all, we are subject to err more or less in all things. Hence it comes to pass, that the errors of our minds are like those of our ways for multitude: Psalms 19:12, ‘They are so many, we cannot know them. Our mistakes are in number like the hairs of our heads.

Now, so many ways as we mistake and err, so many ways do we dissent from Christ, and run cross to his judgment and persuasion. And has Christ compassion on thee and all these? Is he touched with the feeling of thy weakness in all? And wilt thou not forbear thy brother in some differences? What though they seem many, they are but few really, in comparison of those wherein thou dissentest from Christ; and wherein, if thou meetest not with pity and succour from him, thou art lost.

Obj. 3. But those opinions wherein he differs from me are of very ill consequence. They are not mere notions, or speculative errors, but practical mistakes, such as lead him out of the way wherein I walk, and Christ would have him walk; and may mislead others into wanderings and bypaths. And though they be not paths pernicious and destructive, but such as those who, for the main, are under the conduct of the Spirit of Christ, may slip into, yet they are not without some sin and great danger. Erroneous speculations may be better borne with than practical errors.

Ans. Christ has compassions for those who not only err notionally, but practically, so as to step out of the way, and wander too. Herein he is compared with the Levitical high priest, of whom it was required, Hebrews 5:2. Christ herein transcends him. He can more pity, both ἀγνοοῦσι and πλανωμένοις; both those who are in the dark, and apt to wander, not discerning betwixt light and darkness in their notions; and those also who mistake their way, turn aside, and are actually wandering out of the path.

Now, does Christ compassionately sympathise with thee and others, when out of the way by practical mistakes; and wilt thou have no tenderness, no forbearance for thy brother in the like case? Shall he have compassionate sympathy, proportionable to the wandering (so the word there signifies) as great as the mistake is; and wilt thou think it too great for thine? What if Christ should measure to thee what thou metest to others?

Obj. 4. But he is sour, cross, froward, peevish, wilful, puts a bad construction upon my forbearance and condescensions, makes ill returns, gives great provocations when I give him no occasion, and every way disobliges me. This calls for severeness, or rougher passions than pity. Who can affectionately sympathise with such a one? Who can shew compassionate tenderness towards him? It is unreasonable to expect it, it is impossible to do it; who ever did, who can do it?

Ans. Who can do it? dost, thou ask. Why, Christ does it for thee.

(1.) When thou carriest thyself worse towards him than thy brother does to thee. There is not any one in the world shews himself so sour, cross, &c., so disingenuous, so provoking, so ungrateful, so every way disobliging, as thou hast shewed thyself to Christ. There is not the most perverse, the most cross-grained person, that ever thou hadst anything to do with, that has demeaned himself worse to thee, than thou hast done to Christ. Thou art wofully blinded by self-love; thou art one of no consideration, of no sense, if not sensible of this. Thou knowest not Christ, thou knowest not thyself, thine own heart and ways, if thou wilt not acknowledge this.

(2.) Yea, take them altogether, that ever dealt ill with thee, all that ever thou hast had any occasion to complain of; and thou alone hast dealt worse with Christ, and done more against him, than all of them together have done against thee.

(3.) Where thou hast had one provocation from any, Christ has had an hundred from thee. You disoblige Christ more in one day, than others do you in a whole year.

(4.) And provocations of Christ are not only more in number, but greater, and of a higher nature; as much higher as the heavens are above the earth; as much greater, as God is greater than man; for the height of the provocation rises from the transcendency of the person provoked. He that provokes you is but a man like yourselves, but Christ is not only man, but God, and we are less to him than flies and gnats are to us. And the less we are in his eye, the greater and more insufferable is every provocation from us.

(5.) And all this thou doest when he gives thee not the least occasion to deal ill with him, when all his ways are mercy, when he is every moment obliging thee, and does so much to oblige thee as no creature in the world can or will do.

Now, put all these together. Have you been worse to him than any other has been to you? Have you more disobliged him than you have been disobliged by all the persons in the world put together? Has he had a thousand provocations from you for one you have had from any? Are your provocations incomparably greater and higher than any you have met with from others? And do you provoke him without a cause, when he gives you not the least occasion imaginable to do it? And yet notwithstanding all this, does he not only bear with you, but pity you? Has he tender affections, when he has so much occasion for indignation and severity? Is he touched with the feeling of your infirmities? Has he a compassionate tenderness for you after all this? And will you not have sympathy and tenderness for your brethren? Oh this example of Christ will leave us without excuse herein; we have nothing to plead, but this will silence us. Nothing at all left us, I say not to justify, but in any degree to extenuate, the sinfulness of this neglect.

You see all that may hinder us from sympathising with our brethren is quite removed by Christ’s own example, here set down before us in the text. Let us see what it affords to enforce this duty on us further.

(1.) Hereby you will be like to Christ, and to be like to Christ is the highest excellency we can attain; it is the sum of all our duty, and so should be the end and scope of all our endeavours, the great design and business of our whole life.

What higher excellency can we aspire to than a likeness to Christ? Revenge is that indeed wherein the world glories, to do evil for evil, and come even with those who affront or wrong them; but this they learn of the devil, not of Christ. It is a devilish deformity; they have it of their father, and are herein as like him as they can look. But the glory of a Christian is to do good for evil, to pity those they suffer by, and to sympathise with such as disoblige them. This is glorious indeed; this is to be like to Christ himself; it is his glory, and shines in the text; it is the excellency of his office, as he is High Priest, Php 2:5. While the same mind is in others that is in the world, that is in the devil, it will be our glory to have ‘the same mind in us that was in Christ,’ by having a sense of others’ wants, weaknesses, dangers, sufferings, as Christ has of ours.

It is our great duty also. Christ calls us to it: Matthew 11:1-30, ‘Learn of me.’ It is essential to a disciple of Christ to learn of him; if we refuse it, whatever we pretend to, we really disclaim, renounce our relation to him, Matthew 16:24. If we will be his disciples, we must follow him; we must imitate him, follow his example, for he has left us his example on purpose, 1 Peter 2:21. This is one of the paths wherein he went before us. We see in the text the steps which we must follow: Ephesians 4:32 and Ephesians 5:1-2, ‘tender-hearted,’ ἔυσπλαγχνος. That is the compassionateness the text calls for; shew it in such acts as he has done. Be ye followers, imitators of him herein; walk in love. How? Even as Christ. Christ shews his love in being touched, &c.; so do ye. This is to follow God; this is to learn of Christ effectually. So he begins the exhortation to the duties following, and this particularly, Ephesians 4:20-21. Ye have not so learned Christ; ye do not follow him, ye are not like him, if ye do not this; ye have not put on the new man, which is Christ’s resemblance, Ephesians 4:24. If this be wholly wanting, Colossians 3:12-13, put on σπλάγχνα ὀικτιροῦ, bowels of compassion. Shew it as Christ did; let him be your example; let no μομφὴ, nothing that you can blame or find fault with in those who want your compassion, hinder you, ver. 14. Love to others, founded in the love of Christ to you, is the bond of perfectness; the most perfect bond, that which most strongly binds and obliges you to this; to all mercifulness and compassionateness, in imitation of Christ.

Use 2. For comfort to the people of Christ. Here is ground of great consolation in every condition; in the worst, the most grievous circumstances that you can be compassed with in this world. All grievances whatsoever are comprised under infirmities; and this affords comfort as to everything that can be a grievance to you, especially taking in the ground of it in the next words, ‘But was in all things tempted,’ or exercised, like unto us.

Art thou poor, wantest conveniences, and sometimes (it may be) necessaries? Why, Christ is touched with the feeling of a poor condition; it was once his own case, 2 Corinthians 8:9; poor in relations, Php 2:7. As to friends, a few fishermen; as to estate, he had not wherewith to pay a small tribute, but what he got by miracle; as to accommodations, worse provided for than the inferior creatures, Matthew 8:20. Christ is touched with the sense of thy poor condition, for he himself felt it; he will relieve thee, for therefore did he feel it, that he might be ready to do it.

Art thou tempted to sin, buffeted by Satan, afflicted with horrid suggestions? Christ is touched with the feeling of a tempted soul; he himself was exercised with temptation. Satan assaulted him both invisibly and visibly; he tried him with variety of temptations. And what more horrid suggestion than that, to fall down and worship the devil? Matthew 4:1-25. Yea, Christ was so far in his power, and at his disposal, in the hour of temptation, that Satan carried him from place to place in the air, from the wilderness to the temple at Jerusalem, and from thence into a high mountain, Matthew 4:1, Matthew 4:5, Matthew 4:8.

Art thou despised, hated, reproached, despitefully used? He is touched with the sense of this; it was his own case. He was reviled as a glutton, a wine-bibber, an impostor, a blasphemer, and one that dealt with the devil. He knows what it is to be overwhelmed with shame and reproach, his own experience makes him sensible of it. Is this world a vale of trouble and tears to thee? Is thy life a life of sorrows and sufferings? Dost thou suffer from all sorts, not only from professed enemies, but those whom thou seekest most to oblige? Art thou in anguish of spirit, heaviness of soul, forsaken of men, and to sense deserted of God? Why, thus it was with him, he himself felt all this. So there is no doubt but he is touched with the feeling of it. He was a man of sorrows, acquainted with griefs, with all sorts of grief. He suffered from all sorts; not only his enemies, but his friends, were a trouble to him. Even his disciples forsook him in his greatest distress. He was afflicted with outward pain and soul-trouble both at once; his soul was heavy, exceedingly sorrowful, even unto death; and when he was in the hands of cruel and bloody men, he cries out in the anguish of his soul, as one forsaken of God.

Briefly, whatever thy trouble or grievance be, here is a spring, a well of comfort opened to thee in the text, from whence thou mayest draw streams of joy and refreshment in all the sad circumstances of thy life, for hence thou hast ground to conclude assuredly,

(1.) That the Lord delights not in your grievances. He takes no pleasure to afflict you, or to let others do it; he ‘afflicts not willingly,’ Lamentations 3:33; he delights not in that which he has such a compassionate sense of; he takes no pleasure in that which is afflictive to you, for he himself feels it.

How comes it then to pass that the troubles of the righteous are so many? Why, there is some necessity for it; it is not but ‘if need be,’ 1 Peter 1:1-25; there is some great advantage to be had by it, and this is the method which infinite wisdom counts best for the attaining of it. Otherwise, if it were not necessary, if it were not good, he would not suffer it, since he some way suffers by it; it is not the suffering that pleases him, the same thing cannot in the same respect be the object both of delight and commiseration. Christ has compassions on you herein, so far as he suffers with you. He takes no pleasure in what is grievous to you, for himself feels it. Acts 7:34, ‘I have seen, I have seen,’ says the Lord; I have felt, I have felt, says Christ, the affliction, &c.

(2.) You are not alone in any condition, in any grievance, be it want or weakness, danger or suffering; you will always have one by you to sympathise with you, one who stands for more than all the world. This was the comfort wherewith Christ comforted himself, when he was like to be left destitute of all outward comforts and comforters, John 16:32. This is it which will secure you against the evil of any want, or weakness, or trouble, how great soever; yea, against all fear of it, Psalms 23:4, Isaiah 41:10, &c. That which need not be your fear need not be your trouble. You need fear nothing if Christ be with you. And this the text assures you of, he will be with you; not only as a spectator, but as a co-sufferer; as one that not only will see, but will feel, what you want, or what you endure. Oh what comfort is it to consider this! While I am in want, in pain, in distress, labouring under weaknesses, or conflicting with outward troubles, inward temptation; while I am complaining and bemoaning myself, Christ is pitying me. His bowels yearn towards me, he feels what pinches me, he is affectionately touched with the feeling of it.

(3.) You shall have his affection in every state, under all infirmities. The mind and heart of Christ will be upon you in every condition, under all weaknesses, in all wants, in all grievances. For this is a proposition of eternal truth, Christ is touched with the feeling of our infirmities. This will hold true in every moment of your lives, Christ’s compassions fail not; and while he has compassions, he has love, and all the affections that depend on love. So that, whatever you want, Christ will never want love for you; you will never want his love. And what need you more? What want is there in the world that his love will not make up? Whatever you suffer, you will not lose his love; and there is enough in his compassion, in his love, to make any grievance better than freedom from it; to make any condition, how necessitous, weak, afflictive soever, more comfortable, more advantageous, more desirable, than any exemption from it, when this is not from love. Will he love you less, because you are compassed with infirmities? Will he not shew more love? The more compassion is shewed, the more love appears. And he shews most compassion where there is most need; and who need more than they that labour under most infirmities?

4. You shall have that which is best for you in your infirmities; and nothing can be more comfortable than to be assured of what is best for you. If it be best to have your infirmities, the burdened lessened, he will do it. If it be best that they be continued, with support under them, you shall have that. If it be better to have a holy and fruitful improvement of them, than to be freed from them, you shall have that. If it be best to have deliverance from them, he will work it; as soon as it is so, he will not delay it. This you may be sure of, because he is touched, &c. For this is not the pity of a weak man, who may wish well to him he pities, but cannot help; may be willing to do what is best for him, but is not able; but it is the compassion of him, who is the mighty God. Indeed, he is both God and man, who is thus touched with the sense of our condition. And so it is the compassion of a man, for the tenderness of it, but the compassion of God, for the mighty power and efficacy of it. This assures us that he is both able and willing to afford the best relief, and this is by doing that which is best for us. OF COMING BOLDLY UNTO THE THRONE OF GRACE

Let us therefore come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need.—Hebrews 4:16.

These words are a most comfortable conclusion drawn from what is premised in the former verse. Since we have an high priest, one who has reconciled us to God, and does intercede for [us]; such an high priest who is touched with the feeling of our infirmities; one who is so compassionate to us, and so ready to relieve us under all infirmities whatever; therefore let us come boldly. To open the words a little. Here is an act or motion, with the manner, and term, and end of it.

Let us. This may denote, it is both our privilege and duty to come, and thus to come. We may do it, it is our privilege, our happiness. We ought to do it, it is our duty. We have not only leave to do thus, but it is enjoined us; the Lord has made that our duty, which is our happiness. Indeed, he enjoins us nothing but what tends to make us happy. Such a Lord we have, as requires nothing of us, but in order to our own happiness. This is true in all the instances of our duty, though it do not so plainly appear in some of them; but in this before us it is both true and evident; it is clearly our happiness, a most blessed privilege, to do that which he calls for.

Come. Let us make our addresses to him. Let us apply ourselves to the Lord in all the ways he has appointed, in all his ordinances, all acts of worship, and prayer particularly.

Boldly. Here is the manner of the address, μετὰ παῤῥησίας. A word frequently used, and denotes several things. Let us take notice of such as may be here pertinent. It signifies,

1. Liberty without restraint. You may be free, as those that are assuredly welcome. You may use freedom of speech. So used, Acts 2:29, and Acts 4:13. You have liberty to speak your minds freely, to speak all your heart; to declare all your ails, and wants, and fears, and grievances. As others should not restrain and fetter you, in speaking to God, prescribing what things you should seek, what words use, and no other; so you need not restrain yourselves, but speak all that your condition requires, freely. It is your privilege to be free, Christ has made you welcome.

(2.) Security, without fearfulness. You need not fear that you shall be slighted, or repulsed, or disappointed, John 11:54, παῤῥησία, as one secure. We may come openly, as those that have the greatest security, and not the least occasion to be fearful.

(3.) Authority. Without question whether this belong to us, whether we have warrant for it, so used, Hebrews 10:19. As the high priest had authority (and he alone under the law) to enter into the holiest, so has every believer warrant now to do it; he has that which will bear him out in it, his warrant is the blood of Jesus. We may come with such authority as none can question; Christ hath authorised us to do it, he will bear us out in it.

(4.) Confidence, ‘without doubting.’ Such faith as assures us of acceptance and success, 1 John 3:21, and 1 John 5:4. This includes all the former; we may come with confidence, as those who have security, liberty, authority to come. We may come, with all assurance that we shall obtain, &c. We have encouragement, sufficient ground from the premises to come in faith, with full assurance of faith; μὴ διστάζοντες (says Chrysostom in loc.), not doubting. So that, to come boldly, is to come as those that have security, liberty, authority; and which is the sum of all, to come in faith, with assurance to obtain what they come for. To the throne of grace. That is the term of this notion. The Lord is represented as having two thrones: one a throne of judgment, where he shews his justice and severity; the other a throne of mercy, where he shews himself gracious and compassionate. It is a dreadful thing to appear before the throne of judgment. Sinners, when they are awakened, will think the weight of rocks and mountains more tolerable than this, Revelation 6:15-16, Daniel 7:9-10. But to be admitted to the throne of mercy is the most comfortable and happiest privilege that the children of men are here capable of, as will appear by a fuller account of it in the sequel. And this is the happiness in the text, θρόνος χάριτος ἐστιν, οὐ θρόνος κρίσεως. Not where everlasting destruction will be awarded, 2 Thessalonians 1:1-12, but where mercy and grace will be obtained. This follows, That we may obtain mercy and find grace. This is the end why we are to come. The favour of God through Christ is sometimes called mercy, sometimes grace, indifferently. What difference there is betwixt them seems not to be real, but respective. Mercy respects misery in the object, as grace does unworthiness. Mercy is favour shewed to the miserable, and grace is favour to the unworthy, freely shewed to such as have no reason from themselves to expect it; nothing to deserve it, nothing to oblige the Lord, nothing to move him to vouchsafe it. To help in time of need. A general term, indefinitely laid down, but is equivalent to an universal. All kind of relief, suitable to the necessities and various circumstances of every condition. Help, as to our wants, our weaknesses, our straits, our difficulties, our dangers, our temptations, our sin and guilt, our troubles and sufferings, outward and inward; help for all, and all that will be helpful, all that can be needful. And as relief in all, so the best relief, ἔυκαιρον βοήθειαν; the best help, when it will be best, when it will be most opportune, most seasonable. Help, when it comes too soon, or when it comes too late, proves not helpful; but this shall come just in its season, just in the nick of opportunity, when it will be helpful to the best advantage. The people of Christ may come to the throne of grace, with assurance to find grace and mercy for such help as this; for relief in all cases, and that when it will be best of all.

Observations.

1. There is a throne of grace, which believers may come to.

2. They may come boldly, with confidence, to this throne; they have liberty to do so, they have security in doing it, they have authority to do it, and so may do it with confidence.

3. This is the way to obtain mercy, and find grace to help in time of need.

I shall handle the first of these as the doctrine, and make use of the other by way of application. To proceed with the former clearly and profitably, I will endeavour to shew what a throne of grace here imports and signifies; what it declares to us concerning the Lord, whom we may approach as upon such a throne. Now I do not find that a throne of grace is anywhere else mentioned in the New Testament; but that which is equivalent to it in the Old Testament very frequently. The apostle, speaking of the throne of grace, alludes to the mercy-seat in the tabernacle and temple. The Lord’s throne of grace, and his mercy-seat, differ not in sense, but in sound. A seat and a throne, referred to God, are both one; and grace and mercy differ very little. The mercy-seat (as you may see, Exodus 25:17-18, Exodus 25:21) was the golden cover of the ark; at each end of it was a cherub, and between the cherubims is the Lord said to sit, and so is represented as sitting, or residing on the mercy-seat as on a throne. This was the throne of grace under the law. And in allusion to this does the apostle speak of him as upon a throne of grace under the gospel. So that by understanding what the mercy-seat signified concerning God, we may come to understand what the throne of grace imports concerning God, both what he is to himself and what he is to his people, what apprehensions of him we are led to when we are to come to the throne of grace.

1. Let us see what it declares the Lord to be in himself. His throne of grace signifies these severals—

(1.) That he is a God of glory, of a glorious majesty. Here was the most glorious and majestic appearance of God amongst his people of old. Upon the mercy-seat he appeared in glory. The ark, whereof this very mercy-seat was a part, the most rich and splendid part, is called his glory, Psalms 78:61. Here he vouchsafed his special presence, as upon his throne. When they were deprived of this by the Philistines, the glory was departed, 1 Samuel 4:22. The cherubims, which were part of the mercy-seat in the tabernacle, are called ‘cherubims of glory,’ Hebrews 9:5. As it is a throne, it speaks him glorious, 1 Samuel 2:8. Thrones are for persons of great glory on earth, and so is ascribed to him who is the most glorious majesty of the world. When the prophet represents him upon a throne, Isaiah 6:1, it is said, Isaiah 6:3, ‘One cried unto another, and said, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory.’ Thus we should approach the Lord, thus we should apprehend him when we come to the throne of grace; the notion of a throne obliges us to it.

(2.) That he is a God of dominion and sovereignty, that he rules and reigns and is supreme governor, Psalms 99:1-2. He reigns, that appears by his throne. He sits between the cherubims. As so represented, the mercy-seat was his throne. Upon this account, greatness, supremacy is ascribed to him, Psalms 99:2, and from hence Hezekiah declares his sovereignty over all kingdoms, 2 Kings 19:15. Thou art placed upon the mercy-seat as a throne, &c. From the mercy-seat, as his throne, he gave law to his subjects (and legislation is the chief act of sovereignty); he appoints Moses to expect his laws from thence, Exodus 25:22; and accordingly, here he exercised his legislative power, Numbers 7:8-9. The particular laws here enacted are in the chapter following. And without reference to the type, a throne denotes sovereignty. Thrones are for sovereign rulers, Job 36:7, 1 Samuel 2:8; so it is applied to the Lord, who not only makes laws, but passes judgment, Psalms 94:7-8. His throne is terrible to wicked men, a throne of justice; so it is a comfort and relief to his people, a throne of mercy, Psalms 94:9. Very frequently in Scripture throne is used for sovereign government, Genesis 41:40, 2 Samuel 7:13, 2 Samuel 7:16, and applied to God, Psalms 103:19.

Thus we should draw near to God with such apprehensions of him as sovereign Lord of the world, as King of kings and Lord of lords, supreme governor of all kingdoms, who has all creatures in heaven and earth under him as his subjects, gives law, passes judgment, does execution as he sees cause. The mention of a throne minds us of this.

(3.) That he is a God of power and might, of almighty power. When he is spoken of as upon his throne, the mercy-seat, he is called the Lord of hosts, one who has all the power in the world, 1 Samuel 4:4, 2 Samuel 6:2. And the ark, whereof the mercy-seat was a principal part, is called the strength of God, Psalms 78:61, and Psalms 132:8; because, as it was a testimony of his presence, so a symbol of his strength and power, ready to be engaged for his people. Hence the church, having addressed herself to the Lord, as upon the mercy-seat between the cherubims, Psalms 80:1, adds, Psalms 80:2, ‘Before Ephraim, and Benjamin, and Manasseh, stir up thy strength, and come and save us.’ The expression has reference to the form of the Israelites encamping about the ark (the throne of God) in their marches toward Canaan. They were disposed in four squadrons, under four principal standards. This of Ephraim, with Benjamin and Manasseh, encamped on the west behind the tabernacle. Judah, with other two tribes under his standard, encamped on the east, and had the front, Numbers 2:3, Numbers 2:18, Numbers 10:25. So that when the ark was taken up in order to a march, it was before Ephraim, Benjamin, and Manasseh. In allusion to which they pray, ‘Stir up thy strength,’ i. e. the ark (with the mercy-seat on it, the throne of God in that representation) being a sign of God’s power or strength engaged for them. It is like that prayer which they used when the ark set forward, Numbers 10:35. Answerable to which is David’s prayer at the removal of the ark, Psalms 132:8. Hence that petition, Psalms 20:2, ‘Send the help from the sanctuary,’ which is all one as if he had said, Send the help from the mercy-seat, or from the throne of grace. Thus should we come to the throne of grace, with apprehensions of his almighty power.

(4.) That he is a God of holiness, Psalms 99:5. To worship at his footstool is to worship towards the mercy-seat, ver. 1, between the cherubims. That was a symbol of his special presence. There he resided as a God of holiness. And upon that account every part of the temple, yea, the hill where it was seated, was counted holy, Psalms 99:9. But above all, that part where the mercy-seat was, that was the most holy place, or, as it is in Hebrew, the holiness of holinesses, Exodus 26:34. The mercy-seat was the throne of his holiness, Psalms 47:8; and giving oracles from thence, it is called the oracle of holiness, Psalms 28:2. So the throne of grace is the throne of holiness. Thus we should come to the throne of grace with apprehensions of the holiness of God, that he is of purer eyes than to behold iniquity, that he is holy in himself, and will be sanctified of all that draw near him.

(5.) That he is a God of wisdom, who sees and knows all things, to whom nothing is hid, or obscure, or difficult. From the mercy-seat he gave oracles; he made discoveries to his people of such things, which otherwise they could not come to the knowledge of. They were to inquire here of him for resolution in their most intricate doubts, and greatest difficulties, and weightiest undertakings, Exodus 25:22. Thus they were directed to do, and thus they were wont to do, when they were at a loss and wanted the conduct of divine wisdom, Judges 20:27-28, 1 Chronicles 13:3. This was the oracle they consulted with, the oracle of God, 2 Samuel 16:23. Hence the place of the mercy-seat, from whence the Lord gave those divine discoveries of his wisdom and testifications of his will, is called the oracle, 1 Kings 6:5, 1 Kings 6:16, 1 Kings 6:19. The word is דביר from דבר, to speak, because the Lord from hence gave divine answers when they inquired of him. Symmachus and Aquila read it χρησματιστήριον, as an oracle was called amongst the gentiles, the place from whence they expected divine answers. And with the apostle χρησματισμὸς is the answer of God, Romans 11:4. And as the place, so the answers of God are called oracles, Romans 3:2; oracles, i. e. divine revelations and directions proceeding from infinite wisdom, and so of the greatest certainty, truth, and authority. Such oracles did the Lord give from the mercy-seat, and so he declared himself to be the God of wisdom. But this is not all. In that representation of the Lord upon the mercy-seat was wrapped up the manifold wisdom of God in a mystery, those riches, those wonders of mercy which are now unfolded in the gospel, where he appears upon this throne of grace, and which the angels learn and are instructed in by the discoveries made thereof to the church, Ephesians 3:10. And while it was hid in a mystery, they were prying into it then, 1 Peter 1:12. They do παρακύψαι, stoop, bend their faces downward, as having an object before them which they earnestly desire to take special notice of. They shew the earnestness of their desire by their posture. And where is this to be seen? Why, in the posture of the cherubims’ faces towards the mercy-seat (to which we may well suppose the apostle’s expression has reference), Exodus 25:20. Towards the mercy-seat! There was Christ in a type; there was the marrow of the gospel, and the sum of the riches of divine wisdom and goodness in a mystery; and the faces of the cherubims were towards it, as Mary’s face was towards the sepulchre when she looked for Christ there, John 20:11, παρέκυψεν; the same word which the apostle useth to express how the angels look into this gospel mystery.

It was then a mystery hidden and kept secret, while the mercy-seat was a representation of it, for there was no ark, no mercy-seat in the second temple, and in the first temple it was reserved in the most secret part of it; none was to see it but the high priest only, and he but once a year. But now the throne of grace is openly exposed, all the people of Christ have access to it, for the temple is opened, and the ark, and so the mercy-seat, is seen, Revelation 11:19. If the temple had been opened, yet there was a veil betwixt the holy place and the ark, which hindered the sight of the mercy-seat. But now the veil also is rent, Matthew 27:51, so that we all with open face may behold the glory, both of the goodness and wisdom of God. There is no veil now before the throne of grace; Christ the mercy-seat (ἱλαστήριον the apostle calls him, Romans 3:25) is set forth openly, and in him all riches of grace and wisdom.

(6.) In fine, the mention of the throne of grace minds us of the wisdom of God, that we should draw near him as one that knows our state, yea, our hearts, and understands all the ways and means how to help us, and do us good; as one that knows all our doubts and fears, how to satisfy them; all our perplexities of spirit, how to unravel them; all our wants, how to supply them; all our weaknesses and distempers, how to cure them; all our corruptions, how to subdue them; all our afflictions and troubles, how to deliver us. He whose wisdom could find out a way to save and deliver us, when his truth and justice was engaged to destroy us, his wisdom can never be nonplussed. And this is that depth which was held forth by the mercy-seat as in a type of mystery, but now by the throne of grace more clearly and conspicuously, which will appear with more evidence by the

2nd Head, What the throne of grace declares the Lord to be unto us. Take it in these particulars. It signifies and offers him to us, as the mercy-seat did of old (for that which the apostle alludes to, we shall still make use of to direct us all along).

(1.) As a God in Christ. Since sin entered into the world, God is not to be approached by the children of men, with any acceptance, with any success, with any hopes of either, but in and through Christ. Sin has made man miserable, his misery is his separation from God. He cannot be happy but by access to God again. There is no access to God for sinners but by a mediator. No other mediator could be sufficient, but such an one as was both God and man as to his natures, and both prophet, king, and priest by office. Such a mediator is Christ, and he only. The Lord upon the mercy-seat, and so upon the throne of grace, offers himself to us in Christ as such a mediator. The mercy-seat shews forth both natures and offices of Christ, and so represents to us God in Christ, as in an all-sufficient mediator. God is said to dwell or reside upon the mercy-seat, and the fulness of the Godhead dwells in Christ, Colossians 2:9, John 1:14. The Word was made flesh, there is both his natures, and dwelt amongst us; ἐσκήνωσε, a word not much differing from the Hebrew word שכינה, by which they express the glory of God appearing or dwelling on the mercy-seat. God dwelt there as in shadow, but in Christ bodily, substantially. The Lord spake and declared his mind from the mercy-seat. He speaks to us by his Son, and by him gives divine revelations and directions. There is his prophetical office, Hebrews 1:1. God sits on the mercy-seat, as a king on his throne. This, as the throne of grace, θρόνος βασιλικος, with Chrysostom. He rules his people by Christ, whom he has appointed king of his people: Psalms 2:6, ‘Yet have I set my king upon Zion, the hill of my holiness.’ The holiness of that, and of the whole temple, was from the residence of God upon the mercy-seat: and this is spoken in reference to David’s bringing the ark thither; and his residing there, is, with Theodoret, δυνατῶς βασιλέυειν, to reign potentially. The throne of grace is ‘the throne of God and of the Lamb,’ Revelation 22:3. The throne of God alone is not to be approached by us; but the throne of God and the Lamb is the seat of mercy, the throne of grace. He not only gives law to his people, but makes provision for them, that their souls may have plenty, Revelation 22:1 with Ezekiel 47:1-23, and he protects his subjects too. As the wings of the cherubims (parts of the mercy-seat) overshadowed and covered the holy things, so does he cover and overshadow his holy ones. His priestly office is likewise held forth by the mercy-seat. The very name of it denotes this. It is the propitiatory, and that speaks satisfaction, one chief act of his priesthood. And this satisfaction was made by his blood, which was typified by the blood sprinkled on the mercy-seat, Leviticus 16:14. As his intercession, the other act of his priesthood, was foreshadowed by the cloud of incense which was to cover the mercy-seat, ver. 13. That this was a figure of his intercession, we learn, Revelation 8:3-4. So that to come to the throne of grace, is to come to God in Christ, to apply ourselves to the Lord through the mediation of Christ. Otherwise there is a throne of God indeed, but none that sinners can or dare approach to, unless they will venture to rush upon a consuming fire. There is no throne of grace, but through Christ; no mercy-seat for us, but by his mediation. The throne of God in Christ is the throne of God and the Lamb, so it is a throne of grace indeed. The throne of God alone is like his appearance on mount Sinai, Hebrews 12:18. There is no other throne for sinners without Christ but that of justice, shadowed out by the burning mount; all black and dark, all dreadful and terrible, as smoke, and storm, and fire, and death, can render it. If you will find a throne of grace, you must seek it in Christ; approach to God through him, and come, as Hebrews 12:24, to Jesus the mediator of the new covenant.

(2.) As a God reconciled. It signifies that his justice is satisfied, his wrath appeased: not now incensed against his people, but well pleased and propitious. The name of the mercy-seat declares this. It is ἱλαστήριον, a propitiatory. So it is called by the Seventy in the Old Testament; and so it is called by the apostle in the New Testament, Hebrews 9:5. And Christ being that which was prefigured in the mercy-seat, he has this very name given him by the apostle, Romans 3:25. The word is ἱλαστήριον, it is rendered propitiation, because it is Christ by whom the Lord becomes propitious or reconciled. But how was this offered? By his blood, he made his soul an offering for sin, he offered up himself as a propitiatory sacrifice. His blood was shed for the satisfying of justice: and so the Lord became satisfied, well pleased, reconciled, propitious, through his blood. And this was shadowed forth by the mercy-seat of old, as I intimated before from Leviticus 16:14. The blood of the sin-offering was to be sprinkled upon the mercy-seat seven times, signifying, that by the blood of Christ the justice of God was fully and perfectly satisfied. And blood upon the mercy-seat denotes a meeting, a reconcilement of justice and mercy; justice will not now hinder, but that the Lord may be propitious to his people. So that this is it which the throne of grace signifies to us, that the Lord through the blood of Christ is atoned, sin is expiated, wrath appeased, justice satisfied, mercy glorified, the sinner reconciled, and the Lord every way well pleased. The Lord’s voice from the throne of grace is, I am appeased, I am satisfied, ‘Fury is not in me;’ I am at peace with you, I am reconciled.

(3.) As a God of forgiveness. As graciously pardoning the sins of his people. When he is represented to us upon the mercy-seat, he is set forth as a God that has found out a way to hide our sins out of his sight (which in Scripture phrase is to pardon them), for observe, in Exodus 25:1-40, the tables of the law were in the ark, Exodus 25:16, Exodus 25:21, and Hebrews 9:1-28. And these are called the tables of the testimony, because they testify against those who do not keep the law, Deuteronomy 31:26, Deuteronomy 31:28. It being evidence against transgressors, as those that are guilty, and so should be condemned and proceeded against, as those that break the laws of God, and will not demean themselves as his subjects. But now this dreadful testimony, that bears witness of our sin and guilt, it is put into the ark, and there covered by the mercy-seat, Exodus 25:21. By the Lord’s gracious appointment, there is a mercy-seat upon it, to hide and cover it. There is a mercy-seat between him and the condemning law, between him and our guilt. So that in this posture, wherein the Lord would have himself represented to us, our sins are hid and covered out of his sight, i. e. pardoned. That of the psalmist, probably, has reference hereto, Psalms 32:1, Psalms 85:2. It is a blessed state to have sin covered, i. e. pardoned, so as they shall not appear for our condemnation; but a woful condition not to have them covered, Nehemiah 4:5.

Observe that expression: Psalms 65:3, ‘As for our iniquities, thou shalt purge them away.’ The כפר, the same which is rendered to cover in the fore-cited places. And hence that very word, which is translated the mercy-seat, כפרת, of very near affinity with our English word covereth. So that when the Lord is set forth to us as on the mercy-seat, or the throne of grace, mercy is between him and our sins, Christ is between him and our guilt (for the mercy-seat was Christ in a type) there is a mediator between him and the condemning law. He looks not upon the guilt of his people, and the accusation of the law, but through mercy, the mercy-seat is interposed; but through a mediator, Christ, the expiation of sin is interposed. This is next his eye; sin is at a further distance, it is removed out of his sight, hid in the ark, there covered. So, no matter of provocation being in his eye, no guilt exposed to his view; we are not bound over to punishment, not liable to condemnation, but fully pardoned. If he be of purer eyes than to behold iniquity, he shews, by representing himself on the throne of grace, that he has taken a course not to behold it, so as to condemn for it, but so as to pass it by, and pardon it. Thus comfortably did the Lord set forth himself, as on the mercy-seat of old, and on the throne of grace now. And the mention of a throne of grace minds us thus to draw near him as a God covering our guilt, pardoning iniquity, transgression, and sin, removing them out of his sight.

(4.) As a God in covenant. The ark (whereof the mercy-seat was the chief and most significant part) is called the ark of the covenant, Numbers 10:33, and Hebrews 9:4. And the apostle insinuates the reason why it is so called: in it was the tables of the covenant. This was the end and use of the ark, 1 Kings 8:4. Now the mercy-seat being the golden lid or cover of the ark, it was to secure, it did preserve, the covenant, Exodus 25:2. But this is not all. The mercy-seat (which signified Christ) being interposed betwixt the Lord above and the covenant within the ark, may signify that he was the mediator of the covenant; as he was indeed the mediator of the covenant of grace, both in the legal administration of it under the law, and in the new administration of it under the gospel. So he is called, Hebrews 9:15, a mediator; one by whose interposal, as the covenant was first made, so it shall stand firm and be made good, for all ends and purposes to which it was designed. But how does he effect all this? By his death and blood, as the apostle shews, Hebrews 9:15-22. It was by virtue of his blood that the covenant is made, ratified, and accomplished. But what does this concern the mercy-seat? Why, the apostle has reference to the blood sprinkled upon the mercy-seat in the day of expiation, Leviticus 16:14. This signified the blood of Christ, and it is called ‘the blood of the Testament,’ or covenant, Hebrews 9:20-21, Hebrews 12:24; so that the mercy-seat, with this blood of sprinkling, signifies that the Lord, by virtue of the blood of Christ (the Mediator of the New Testament), is in covenant with his people, and will make good that gracious covenant in all the parts and articles, in all the promises and branches of it.

God is in covenant with his people through the mediation of Christ. This was signified by the mercy-seat. That was but a type, a shadow. The truth and reality which it shadowed out is expressed: Hebrews 8:1, The throne of the majesty in the heavens, Christ sitting there at the right hand of the Father: it is the throne of God and of the Lamb; it is the throne of grace. There Christ appears as Mediator of the covenant, as is declared, Hebrews 8:6. The administration of the covenant of grace under the law is called the first covenant, Hebrews 8:7. It was inferior to the administration of the covenant of grace under the gospel, this being more clear, more full, more free; and therefore this latter is called the better covenant, consisting of better promises. These are specified in the following verses: it promises more holiness, Hebrews 8:10, clearer light, Hebrews 8:11, and full pardon, Hebrews 8:12. The sum of all, ‘I will be to them a God.’ This covenant, these promises, are through Christ yea and amen; through his mediation they stand firm, and shall be made good to the full. He undertakes to see all performed, and sits on the right hand of the throne of God for this purpose. There is the throne of grace, and this it signifies. We may come to the throne of grace, we may apply ourselves to the Lord as a God in covenant. He has entered into covenant with his people, and has found out a way, notwithstanding their weakness and un-stedfastness, to secure the blessings of a gracious and everlasting covenant to them. If anything be objected against it, Christ is there ready to answer it, there to remove whatever may hinder it. The Lord’s voice from the throne of grace is, I am thine, thy God, thy Father, thy portion, thy exceeding great reward. What I am in myself, I am to and for thee. I am God all-sufficient, and will be so to thee; my wisdom, power, goodness, truth, faithfulness, is all for thee, and shall be so for ever.

(5.) As a God that will have communion with his people; as one who will admit dust and ashes to have fellowship with him. He offers there to meet them, to commune with them, to discover and communicate himself to them. He admits his servants to communion with him when he vouchsafes to meet them. And the mercy-seat was the place of meeting which the Lord appointed for Moses, Exodus 30:36. He will meet with him as we meet with a friend, whom we desire and delight to converse with. He would meet his servants there to discover himself to them. The LXX render it, ‘I will be known to thee from thence.’ He did make known himself as a man to his friend. There he did commune with them, Exodus 25:22. It is not the special privilege of some particular persons only to come to the mercy-seat as of old, but all the people of Christ may have access to the throne of grace. There we may meet with God; there he is willing to commune with us; there is he ready to reveal himself unto us, to cause his goodness to pass before us; there our fellowship may be with the Father and the Son. Offering himself to us on the throne of grace, he offers the greatest happiness; for communion with himself is the greatest happiness on earth or in heaven. There is a gradual difference, but the substance of it here and hereafter lies in communion with the Father and the Son. And this gracious posture offers the continuance of this communion. He was represented of old as residing constantly on the mercy-seat, as dwelling between the cherubims; not as standing, for so a passenger may do, whose business is to be gone; nor as sitting, for so a stranger may do upon occasion; nor as sojourning, as one who turns but in for a night or for a few days; but as dwelling there. It was his resting-place, 2 Chronicles 6:41, Psalms 132:8, Psalms 132:14. This is true of the throne of grace, without limitation. The mercy-seat (the shadow of it) did not continue always, but this throne is for ever, Psalms 45:6, Hebrews 1:8. It is spoken of the throne of Christ the mediator, through whom the throne of majesty in the heavens is a throne of grace, and so for ever; and so consequently offers this happy communion without intermission, without end, everlastingly.

(6.) As a God that hears prayer, and will answer the petitions and supplications of his people. The Lord gave answers from the mercy-seat; and this may be the reason why their posture of old in worshipping and praying was towards the mercy-seat, Psalms 28:2. That was the place where the mercy-seat was. Called the oracle, because the Lord from the mercy-seat gave answers; and so it is rendered by some, ‘the answering place’; so Psalms 5:7. The temple was not then built; but he means the tabernacle, and the mercy-seat in it, where the Lord hath declared himself present, ready to answer those who worshipped him. And when Solomon had built the temple, and seeking the Lord to give audience to his people, it is for prayers directed towards that place, 2 Chronicles 6:20-26, &c. And the Lord promises to answer accordingly, 2 Chronicles 7:15, ‘To the prayer of this place,’ i. e. made in or towards it. Yea, when the temple was burnt and the ark lost, yet Daniel observed this posture still, Daniel 6:10. For the place was destroyed, yet the promise was in force still. When the Lord offers himself upon the throne of grace, he gives assurance that he will hear prayer, and give gracious answers. The παῤῥησία, the boldness or confidence in the text, has respect to this particular. Being upon a throne of grace, we are at liberty to present all our petitions, and we may present them with confidence that we shall have gracious answers. It is the confidence which the apostle speaks of, 1 John 5:14-15. When he exhibits himself as upon a throne of grace, then is the season, the opportunity, to make our requests, and to have them granted. Those that will have their petitions to great persons succeed, observe the season which appears to be most favourable. And this is the season for us to make known all the desires of our souls unto God, such an opportunity as assuredly promises success. When he is upon the throne of justice, then he is for passing sentence, and executing judgment according to his threatenings; but when he is upon the throne of grace, that is the season for granting petitions. His voice from the throne of grace is like Solomon to Bathsheba from his throne, 1 Kings 2:20. Whatever our request be, if it be fit for him to give, if it be good for us to receive, he will not say us nay. That which is good for us is all that heart can desire. This is satisfaction to the utmost, unless we will question whether infinite wisdom know what is good for us. The season for access to Ahasuerus was when the golden sceptre was held forth. Esther comes in to him then, and the answer is, Esther 5:3, ‘What is thy request? it shall be given thee to the half of the kingdom.’ This seems a great offer, but it is nothing to what the Lord, in his gracious posture, signifies himself ready to grant: Romans 8:32, He will give us all things. His being on the throne of grace is not in order to the executing his threatenings, but for the making good his gracious promises; and these are large and free, without restriction, larger than that of Ahasuerus. He promises all things to those who seek him. When he is on the throne of grace, he will deny nothing: his posture assures us that he will grant everything, which it becomes infinite graciousness to bestow, Matthew 21:22, John 15:7, and John 16:23-24, Matthew 7:7. When we address ourselves to the Lord on the throne of grace, it is but ask and have. We may come boldly with all confidence of this, since it is a throne of grace we come to.

(7.) As a God that is present with his people. It signifies he is a God with them. The Lord was set forth as residing on the mercy-seat; when that was with his people of old, it signified the Lord was with them. And so they bewailed the loss of the ark as the loss of God’s presence, that being the symbol of it. When that was gone, the glory was departed. The signification of the mercy-seat was, God with us; as this was the name of Christ, of whom the mercy-seat was a type. The Lord speaks of himself as abiding there, and promises to shew himself there to give signs of his presence, Leviticus 16:2, so when the tabernacle (wherein was this symbol of the divine presence) was with that people, the Lord is said to be with them, Ezekiel 37:26-27, ‘I will be their God,’ i. e. a God with them; so it is represented, Revelation 21:3; so the throne of grace signifies. The Lord is with his people, he is very near them; so near, as they may have access to him, and so may be with him whenever they will. He is still to be found on the throne of grace, still present.

More particularly, this denotes,

[1.] An intimate presence. He is in the midst of his people. So he was while he was on the mercy-seat, so he will be while that remains, which this did but typify; while the throne of grace, while the mediation of Christ continues, who is king and priest for ever. How can he be more intimately present than by residing in the midst of his people? And thus he is represented. The tabernacle was in the midst of the camp, Numbers 2:17, and the ark was in the midst of the tabernacle, 2 Samuel 6:17; and the cherubims being at each end of the mercy-seat, and the Lord between them, he is set forth in the mercy-seat as in the midst of the ark. And so the Lord shewed himself to be in the midst of Israel, Numbers 5:3; and to walk in the midst of them (to be active), Deuteronomy 23:14. This shews the Lord will be intimate with his people, intimately present; even within them, in the midst of them.

[2.] A special, a gracious presence. He was not present here only as he is in the rest of the world, but in a more special way, as upon a mercy-seat, from which others were far removed, so as they could have no access to the propitiatory, no advantages by it. Thus, when he exhibits himself as on a throne of grace, he shews he is in the midst of his people in a gracious manner; present with them through Christ’s mediation and interposal, that is a gracious, a special presence.

[3.] A glorious presence. As the mercy-seat upon which the Lord appears is a throne of grace, so is it a throne of glory: Jeremiah 17:12, and Jeremiah 14:21, ‘Do not disgrace the throne of thy glory.’ As if they had said, Suffer not the ark, the mercy-seat (whereon thou art set forth as gloriously enthroned), to be disgracefully used. The Lord residing there, as a glorious king on his throne, is said to be the glory of his people in the midst of them, Zechariah 2:5, as the presence of the sun is the glory of the firmament.

[4.] An all-sufficient presence. Sufficient to secure them from all things dreadful, and to supply them with all things desirable. This is the security of his people, Psalms 46:5, ‘God is in the midst of her, she shall not be moved.’ The Lord upon the mercy-seat, and so upon the throne of grace, is in the midst of his people; this is their safety and establishment, therefore they shall not be moved.

It is all-sufficient also to help us to all things desirable. The waters, in Ezekiel 47:1-23, issuing out of the temple, are described to be plentiful for their measure, ver. 2–5, and for their virtue to be quickening and healing, ver. 9, and fructifying, ver. 10. Those waters, Revelation 22:1, are said to proceed ‘from the throne of God and the Lamb.’ The throne of God in the temple was the mercy-seat; the throne of God and of the Lamb is the throne of grace. The influences which flow and stream from the presence of God with his people are quickening, healing, and fructifying influences; they stream forth in such plenty as is sufficient abundantly to refresh and satisfy them to the utmost. There is a ‘river of pleasure,’ Psalms 46:4; ‘in thy presence is fulness of joy,’ Psalms 16:11.

[5.] A continuing presence. He is said to dwell on the mercy-seat. In reference thereto is his promise, 1 Kings 6:13, ‘I will dwell among the children of Israel.’ The throne of grace denotes no less: Revelation 7:15, ‘He that sitteth on the throne shall dwell among them.’ Here he is, and here he abides. We need never suffer through his absence. Have recourse to him on the throne of grace, and we need never be at a loss. He is always here to be found, here he dwells; here we may find him whenever we have occasion; here he is always as a ‘very present help in time of trouble,’ as a very present supply in time of want, as a very present security in time of fear, as an all-sufficient portion; one who is all in all to his people, and always present for his purpose.

[6.] As a God that will shew himself merciful and gracious to his people, that will deal mercifully and graciously with them. Now, when he thus represents himself, they may find grace and mercy. We need go no further for this than the text, and it is so plainly there held forth, that we must not pass it by. Since he is upon a throne of grace, we may find mercy and grace to help in time of need. Take the import hereof more distinctly in these particulars.

First, He is ready to shew mercy and grace. He is willing to shew himself gracious and merciful. When he shews himself on the mercy-seat, he shews he is ready for acts of mercy; when he is upon the throne of grace, he declares that he is ready for acts of grace. His posture declares that he is now willing to let his people find that he is indeed merciful and gracious. When may grace be expected from him, when is he willing, ready for acts of grace, if not when he offers himself as upon a throne of grace, a seat of mercy?

If he presented himself upon a judgment-seat, a tribunal of justice, we might conclude he was ready to do justice, willing to execute judgment; the seat and posture would be a plain signification of it. And therefore when he presents himself upon a throne of grace, we may conclude he is ready for acts of grace, willing to shew mercy. This is a plain signification of it, and the Lord gives us no signs that are fallacious, that will deceive us. When he signifies anything to us, the sign will be answered with a reality, he will not delude us; when he appears in a gracious posture (as he does upon a throne of grace), he is ready for acts of grace. He would not appear to be willing if he were not so really; he would make no show of grace or mercy if he were not willing to act accordingly. If he was backward, and not inclined to acts of grace, he would not set forth himself in a gracious posture.

Secondly, He will certainly shew mercy and grace. His people shall surely find it so. There is not only some probability, but a certainty for it. It is not only probable that he may, or more likely that he will, than that he will not; but it is certain that he will shew mercy, we may be sure of it. The apostle would have the people of Christ bold and confident herein, ‘Let us come boldly,’ &c., i. e. with confidence and assurance that we shall obtain mercy, &c. He is a God gracious and merciful in himself, essentially, infinitely so; but he is at liberty when and how he will express his mercy and grace, till he oblige himself by declaring it; but when he offers himself as on a throne of grace, he declares, and so obliges himself to express it now at this season, and shew it thus in this way. Now, if ever, will he shew that he is actually gracious; in this way, in this posture coming to him, they shall surely have mercy. Grace and mercy is to be found, that is certain; but it will never be found if not when he is on the throne of grace, therefore now, when he thus presents himself, we may be sure and confident of it. If we should fall short of his grace here, if his mercy should fail us now, if we should not find and obtain it at the throne of grace, if he should not vouchsafe it when he presents himself to us on that throne, the Lord would prove otherwise than he has declared himself to be; we should not find him such a one as he has obliged himself to be found; his throne would not prove what he calls it, it would not be what the Lord has said it is, a throne of grace.

Thirdly, He will shew this in all variety, in all acts of favour; both mercy and grace, as is express in the text. All the acts of divine love and goodness run in these two streams, mercy and grace; and these streams will meet upon us when we come to the throne of grace. There we shall meet with both, they both flow from the throne of God and of the Lamb. The throne of grace is the fountain, the spring-head wherein they issue, where they break out; there these sweet currents encompass those who have access to the Lord on this throne.

All that we can expect from infinite goodness is to free us from misery, and to make us happy. And here is both offered and ensured to us; both mercy to free us from misery, and grace to advance us to the height of happiness. Mercy will deliver us, but grace will exalt us; not only lift us out of the pit, but advance us to the throne; not only deliver us from the wrath to come, and then leave us in a middle state, but crown us too with glory. Mercy will not suffer us to be ruined, but grace will have a triumph for us. This assures us we shall not only obtain mercy to help us out of misery, but find grace to help us far above it.

Fourthly, He will do this affectionately. The mercy in the text speaks this also. Mercy is love shewed to the miserable; so mercy is love in the rise of it, and it is compassion in the workings of it towards a pitied object. When Christ would give an instance of such love as he requires, he does it in the Samaritan, Luke 10:1-42, who had mercy on the spoiled and wounded man, ver. 37; and that is expressed by having compassion on him, ver. 33. There is both love and compassion in mercy, and these are the sum of all affectionateness; and this the Lord assures us of, by setting forth himself as on a throne of grace. We shall find mercy from him, and love and compassions, and so all affectionateness. Here is love offered to us, the love of God in Christ; a peculiar love, a transcendent love, such as passeth knowledge; the acts, expressions, embraces of such a love. Here is compassion insured to us, the compassions of God, which as far transcend those of the best and sweetest tempered men, (for the efficacy thereof, though there be no compassionateness therein), as the heavens are above the earth.

Here is tender love. For such is mercy, it is love which is compassionate, called ‘tender mercy,’ Psalms 79:8, James 5:11; ‘bowels of compassion,’ Isaiah 63:15, Jeremiah 31:20. The Lord presenting himself on a throne of grace, offers to meet us there with such affectionateness; without the weakness of affections in us, but with infinite more virtue and advantage. There we may find mercy, such mercy, and all the expressions which so great, so tender a mercy can afford. He that sits upon this throne is the God of love, the Father of mercies; whose being is goodness, whose nature and essence is mercy, whose bowels are compassion, and whose glory it is to shew mercy, and express love to such as have access to his throne. It is the glory of his throne that it is a mercy-seat.

Fifthly, He will do it freely. It is a throne of grace that we come to. It is grace that is offered, grace that we find there. And grace is free goodness, that which puts forth all acts and expressions freely; that which looks for no desert, overlooks all unworthiness; that which stays not till it be obliged, but engages itself, and will not be hindered by that which is most disobliging; that which moves, when it has nothing to move it but itself; this is grace. When the Lord is on the throne of grace, he gives, he does not owe; it is grace, not debt. These are opposite, Romans 4:1-25. He gives, we do not purchase. There was a purchase, indeed, but we who have the possession had no hand in it. We have it freely; we have all for nothing; we have it for coming for, though we come without money and without price; it costs us nothing but the acceptance, Isaiah 55:1. Upon these terms we may come and be welcome to the throne of grace; so we may come, and so freely. We may have all the riches of grace; we come not to a market where we must pay for what we have, but to a throne of grace; and it is the glory of him that sits on this throne, that all we have of him is free gift. All his acts are acts of grace; he gives, looking for nothing again; he knows that all we return will be as good as nothing; he will not be one jot the better for it all, either in point of glory or happiness. Not the least scruple, the least degree, can be added to either, by all that men or angels can return. Our sinfulness, unworthiness, weakness, nothingness, need be no discouragement; for we come to a throne of grace, a throne where grace rules and is sovereign, where grace is enthroned, and is, and will be, all and all; before which angels and saints should cast their crowns, and cry, Grace, grace; giving the glory of all they have received, of all they enjoy, unto that to which they owe it all, and from which they had it freely.

Sixthly, He will do this royally, magnificently, as becomes him who sits on the throne. His throne speaks him a king, and he is a great king, Psalms 47:2, and 95:3, and he will do for his people accordingly. When he exhibits himself upon a throne, he would have us with confidence expect from him what is correspondent to his greatness. He encourages us to look for great things from his hand, and much of them, in great quantity, 2 Samuel 24:23. Since he sets forth himself on a throne, and is represented as a king, and would have us come to him as on his seat of majesty, he assures us he will give like a king; not so few, nor small things, as other persons, but such as are answerable to his greatness and magnificence. Those that have thrones, shew their greatness and magnificence by their gifts, presents, rewards; it is a disparagement to them not to act herein like themselves. Hiram gives to Solomon, 1 Kings 9:14, and the queen of Sheba, 1 Kings 10:10. The value of the gold alone is reckoned at four hundred and fifty thousand pounds in our accounts; a great sum, if gold was so much scarcer in those times than it is now, as is commonly thought. Such gifts are for enthroned persons. They give such things as others cannot, either for value or excellency, or greatness and quantity. The Lord has a throne, and he will have us come to him there, as on his throne; this intimates he has a design to shew his greatness. He will have those that come to him here, expect what is answerable to his throne and dignity. This Chysostom observes, φιλοτιμία γὰρ πρᾶγμα ἐστὶ καὶ δωρεὰ βασιλικὴ. The Lord will shew his magnificence; he will give royally. The honour of his throne is concerned. We disparage him, if we be not confident to have that of him which will be answerable to such a majesty; that which none else can give, things of greater value, and those of greater quantity, Psalms 84:11. Grace, the least dram of it is of greater value than all the gold in the world; and glory, that is a kingdom, in comparison of which all the kingdoms of the earth are but mole-hills. But this is not all, ‘No good thing will he withhold,’ &c. He would have us expect from him no less than all that is good, no less than all that heart can desire; he assures us of no less than all this, Romans 8:32, 1 Corinthians 3:21-22, Revelation 21:7, Matthew 6:33. The Lord will deal royally with his people; we dishonour him if we do not expect it; it is the glory of his throne to do it. We may be confident he will do for us. what becomes so great a king, when it his design to shew his greatness, when he sets forth himself as upon his throne.

Seventhly. He will do it effectually; he will shew himself gracious and merciful, so that none shall hinder, all shall promote it. This is signified also, in that he is represented as on a throne. That tells that all are his subjects, all are at his command; he can order anything, everything, to be the instruments of his grace, and make all things serve the designs of his mercy which he has for his people: for he has the throne, all are subject to him, at his beck, he can order all to do his pleasure. Or if any would resist or hinder him in his acts of grace and mercy, he can crush them. As he is upon the throne, they are under his feet; and he can use them as his footstool, and trample on them, crash them as easily as we can crush the worms or snails that are under our feet, Zechariah 4:7. He can take a course that none shall so much as mutter against his gracious proceedings, or move a tongue in order to the hindrance thereof: Zechariah 2:13, ‘Be silent before the Lord, for he is raised up out of his holy habitation.’ By holy habitation, some understand the temple, and it was a shadow of heaven, the other habitation of his holiness. It is called his habitation, because he was there set forth on the mercy-seat as on a throne. When he is said to sit there, it signifies his presence; when he is said to rise up, it denotes his readiness to exercise his power and authority. The power and authority of him who sits on the throne, when exercised, is enough to strike all flesh, all the creatures in the world, mute; this makes all hush, they shall not so much as by a word give impediment to his gracious designs expressed in the promises foregoing. And as it is enough to quash the opposition of enemies, so likewise to silence the unbelief of weaklings, as doubting that what they desire or stand in need of, is too much to be expected, or too hard to be accomplished. Is anything too much or difficult for him who sits upon the throne, and so has all things in his power? The throne is his, and so the kingdom, and glory, and power; what, then, can hinder him? What can resist him? He will do all his pleasure, all that his power and mercy will have done, and none can say unto him, What dost thou?

Thus I have opened to you the great import and pregnancy of this expression. I have stayed the longer on it, because I found it useful to clear up many passages in Scripture. And you will find it further useful practically in the application.

Use. Since there is a throne of grace for the people of Christ to come unto, let us come unto it; take this encouragement to make our addresses to him who thus exhibits himself to us. And so come to him, as we may find it to be a throne of grace to us; and that we may find it to be so, let us come in such a manner as the import of the expression, already opened, directs us. What direction it affords us, let me shew in some particulars. I shall touch upon several, but most insist on that which is plain in the text, and principally intended by the apostle.

1. Let us come with holiness of heart and life. The mercy-seat, and so the throne of grace on which the Lord offers himself, is a throne of holiness, as was shewed before. And this calls for holiness in those that come to it, Hebrews 10:22, a place parallel to the text, they explain one another: ‘Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.’ Hearts sprinkled, &c. The mercy-seat was a throne of grace by virtue of the blood of sprinkling. Those that come to the throne of grace, and would find it so to them, must, through the efficacy of that blood, get their hearts cleansed from whatever makes the conscience evil, i. e. not only from the guilt, but the pollution of sin. And to inward purity, that of the heart, should add outward holiness, that of the life. ‘Their bodies washed with pure water,’ i. e. their conversations cleansed from blots and stains of sin by the Spirit of sanctification. The legal rite signified this. Aaron and his sons were to wash their bodies when they went into the tabernacle of meeting, Exodus 30:17-19, &c., Exodus 30:29. This was to signify the real holiness which we should labour for, that we may come to the throne of grace, that we may be capable of meeting with the Lord there. The Lord upon the mercy-seat, upon the throne of grace, shews himself to be a holy God, therefore we should approach him in holiness: ‘Holiness becomes thy house for ever,’ Psalms 93:5. Holiness becomes the presence of God; get it into a lively exercise when you draw near him. The Lord communed with Moses from between the cherubims; if you would do so, observe the Lord’s method: ‘Isaiah 1:1-31. ‘Wash ye, make ye clean,’ and then come, let us commune together. He appears here in his holiness, and will be sanctified of all that draw near him; therefore, sanctify yourselves, get mind and heart raised to a holy strain.

2. Let us come with fear and reverence. The Lord on the mercy-seat, and so on the throne of grace, appears in his glory. A glory that should make such worms as we, whose habitation is in the dust, and who are crushed before the moth, to fear before him, and approach with reverence. Those who are most holy, have most communion with God, are most after his own heart (as David was), owe him as much reverence and fear as any; and the nearer they are to God, the more will they count themselves obliged to shew this: Psalms 5:7, ‘In thy fear will I worship toward thy holy temple.’ Their worship towards the temple was with respect to the mercy-seat. It was upon the account of the Lord’s residence there that their posture in worshipping was towards the temple, and this obliged them to fear: Psalms 99:1, ‘The Lord reigneth, let the people tremble: he sitteth between the cherubims, let the earth be moved.’ It is fit that dust and ashes should tremble before the God of glory. How was the holy prophet struck with the sense of his own vileness, when he saw the Lord upon a throne, and the seraphims above it, Isaiah 6:2-3. Though the Lord do not present himself there to our eyes, yet our faith may always have such a vision of God; yea, he is thus presented to our sense; we hear, though we do not see, that the Lord sits upon ‘a throne, high and lifted up,’ between the cherubims, yea, with thousands of seraphims about him. And will neither faith nor sense strike us with the trembling sense of our own vileness? The Lord expects it, and encourages us to it. He that dwells between the cherubims of glory, will dwell also in that heart that trembles at his word. He looks that we should tremble, not only when we see him, but when we hear of him, Isaiah 57:15, 16: ‘Wherefore,’ as the apostle advises, Hebrews 12:28, ‘let us have grace, whereby we may serve God acceptably, with reverence and godly fear.’

3. Let us come with sincerity. The Lord upon the mercy-seat shewed himself to be a God that knows all things, all secrets, and so the secrets of hearts. When they were concerned to know those secrets (as David was to know the inward inclinations of the men of Keilah), here they inquired, as is before shewed. He hereby declares that there is nothing secret to, nothing hid from, him, with whom we have to do. This obliges us to deal uprightly with him, and to come before him with sincere hearts. The apostle, shewing how we should draw near to the throne of grace, requires this particularly: Hebrews 10:22, ‘Let us draw nigh with a true heart,’ &c. He loves truth in the inward parts, and hates the contrary, and knows whether it be there or no. It is madness to dissemble with him who knows all things, and hereby declares it; he ‘searches the heart,’ &c. It is madness to make a shew of the good that is not in us, or to go about to hide any evil that is in us. The apostle warns us of this, before he advises us to come to the throne of grace: Hebrews 4:13, there is nothing good or evil, how secret soever we may think it, but is manifest in his sight. Whatever is covered, and shut up close from the eyes of others, is naked and open to him. He, with whom we have to do at the throne of grace, is a discoverer of the thoughts and intents, ver. 12; and, therefore, when we come to the throne of grace, let us be careful to bring nothing, no, not in the secrets of our minds and hearts, but what we would have him to see. Let us bring no thought nor motion, no disposition nor inclination, no aim or end, no desire or intention, but what we would have exposed to the eye of him that sits on the throne. When we are before him, his eye penetrates the inwards of our minds and hearts as if they were a globe of crystal; they are more transparent to him than crystal is to the sunbeams. Oh take care that the posture of our souls be upright before him, that it be not crooked and sinister; but without carnal aims, worldly designs, selfish reflections; that, though we cannot get rid of all iniquity, yet we may regard none in our heart; that, though he see us far short of perfection, yet we may be sincere in his sight,

4. Let us come with subjection. When he is set forth as upon a throne, this signifies that he is sovereign, and we are subjects; he is, though a gracious, yet an absolute sovereign, and we must come to him, as those who are wholly subjected to him, and resolved to shew ourselves absolutely subject, ready to be ordered by his wisdom, and ruled by his will, and subservient to his interest, and to have what we are, and what we have, and what we desire or hope for, disposed of as he thinks fit. His sovereignty and dominion calls for this, and his throne shews his dominion and sovereignty.

We must be ordered by his wisdom, not our own; when our wisdom agrees not with his, we must account it folly, and not follow its dictates, how specious soever; his will must be our will, it must be a law to us, as it is in itself; and, when it crosses our will, we must yield to it, comply with it, as holy, and just, and good; it must be observed as good, and perfect, and acceptable, even when it lies thwart to our wills and inclinations.

We must be ready to do whatever he would have us do. None of his commands should be grievous; we should have respect to them all, else we may be ashamed to profess ourselves his subjects, or approach his throne, Psalms 119:6; willing to forsake whatever he would have us to abandon, even every false way, Psalms 119:104; every way of sin, how pleasant or advantageous soever it seem; willing to resist whatever he would have us oppose; not only temptations from without, but our own humours, appetites, passions, inclinations, so far as they please not him; willing to part with what he would have us to lose, though it be endeared relations and enjoyments, Luke 14:33; willing to suffer what he would have us endure, though it be that which flesh and blood thinks grievous.

If he be our sovereign, his interest must be sovereign; we must make our own and all stoop to it; we must own none, but what will serve it, and all that we have must be at the service of it; we must look upon ourselves and enjoyments as not our own, but his, and to be employed for him, when, and as he calls for it; even all, when no less will serve to uphold his interest; we must submit our desires and hopes to him, when we come to his throne; be willing to be denied in what he thinks best to deny us, and to be delayed in what he thinks fit to defer us. The throne we are to come to, minds us that we are to come resolved for such subjection.

5. Let us come with love and affectionateness. As it is a throne, it calls for subjection; as it is a throne of grace, it calls for love, and all the affections that depend thereon. The Lord offering himself to us on the throne of grace, is presented to us as the most amiable object, and in the most delightful and desirable posture; when should we draw near him with all affectionateness, but when he holds forth all affectionateness to us? and this he does, in a most rich and ample manner, on the throne of grace. When should we come to him with inflamed love, with ardent desires, with greatest delight and rejoicing, but when he displays the riches of his grace and mercies, and opens to us the treasures of his love, as he does on this throne?

(1.) When he appears on the throne of grace, then love is on the throne; mercy and grace appear in their sovereignty and exaltation, they are set forth all in their glory; and does not this call for, and oblige us to, the highest love, the most raised affection? Will some little love, some small degree of affection, be a suitable answer to such an obliging appearance? will a poor, cool affection be fit for us to meet him with, when he is ready to meet us with the riches and greatness of an enthroned love? Shall we leave so much reason for sorrow and shame, to supply the defect of better affections? Shall not his love, when it is represented to us as on a throne, in its greatest power, constrain us to love him, and love him more and more, every time we draw near him? Shall we not delight to be in a gracious presence, a presence which is gloriously gracious? Such is the presence on the throne of grace: there grace appears in its glory, and all the royalty and magnificence of the King of kings. Another throne we may dread; but this sure should be our delight and joy when we draw near it. Shall not our desires be excited and drawn out when the riches of grace and mercy offer themselves freely to those that are desirous; when the throne of God declares that he will give like a king to those that desire it? Oh, why does covetousness run so low and feed on mud, when here it might be entertained at a throne, and satisfied with royal riches?

(2.) Here all streams of goodness meet us; both mercy and grace, both compassion and love. And does not this call for all acts, all expressions of affection, when we draw near?

(3.) Here love resides; here grace reigns; here mercy keeps the throne. And this should keep up our affection; we should not be off and on, up and down. Decays and declinings should be hateful to us. Delight should be constant: love still sparkling, desire always upon the wing, when we come to the throne of grace, while we may find the Lord there; and he is never off, his people may find him ever upon his throne.

6. Let us come in faith, come believing that we shall have access, acceptance, and success; come with confidence of this, as those who may be bold to expect it; as those who have all freedom and liberty to come, without any restraint, who have security to do it, and need not fear it; who have warrant to do it, and need make no question of it. This is plain and open in the text. It is that which the apostle expressly requires in these words. Let us come boldly with confidence, with such a faith as prevails against fears, doubts, suspicions, jealousies, and rises up to full assurance. And he calls for it afterwards in that parallel place, Hebrews 10:19-20, Hebrews 10:22, where his expressions refer to the mercy-seat, the throne of grace in a type, and, which I have shewed all along, helps us to understand what it signifies to us. ‘Having boldness,’ παῤῥησίαν, the same word which we have in the text; ‘into the holiest,’ that was the place of the mercy-seat, the most holy part of the sanctuary; ‘by the blood,’ the high priest might not approach the mercy-seat without blood, which signified the blood of Jesus, ver. 20; ‘through the veil:’ the way to the mercy-seat was through a veil, which parted the holy and most holy place. The apostle shews there is now a way for us, we may now come to the throne of grace shadowed out by these expressions. And how we may and ought to come, he tells us, ver. 22, in full assurance of faith, ἐν πληροφορίᾳ πίστεως. There is nothing to stop or retard us, we may come with full sail; there is nothing to discourage us, we may come without any distrust or doubting, with all assurance, a fulness of it. We have sufficient encouragement for such a faith, such an exercise of it.

Now this being the duty of the text, I shall insist on it the more; taking in here the usefulness of the other observations which the words afford, that I may not stay too long upon this subject.

Since it is a throne of grace we come to, here is great encouragement to come in faith, with an emboldened faith, a faith encouraged unto confidence. More distinctly, let me shew, 1, in what particulars we have this encouragement for faith and confidence; 2, how all discouragements may be hereby removed; and 3, what positive supports are hereby offered to our faith.

1. For the first; we may come in faith to the throne of grace in all cases that require help or relief. Whensoever we need help, whatever the need be, grace and mercy is to be found for help, without limitation. Particularly,

(1.) In sense of guilt. When sin troubles the soul, stings the conscience, disquiets the heart, makes us fear it will rise up before the Lord against us, that it is set in the light of his conscience, and that he will judge us for it, the throne of grace gives assurance this shall not be. When he offers himself to us upon a throne of grace, he makes it evident he is not willing to judge his people for their sins; he has no design to arraign, or condemn, or punish them for past transgressions. If he intended this, he would shew himself upon another throne; not his mercy, but his judgment-seat. The throne of grace is his mercy-seat, and that, I shewed you, signified that sin was covered, hid from his sight; so that he would not see it, nor take notice of it as a judge. The mercy-seat (signifying Christ) was betwixt the Lord and the condemning law, which bears witness of our sin and guilt. That was hid in the ark and covered, which shewed the Lord on the mercy-seat, and so on the throne of grace (shadowed out thereby) has found out a way through Christ to cover our sins, i. e. to pardon them, Psalms 85:1-3.

Oh, but though sin be covered, so as he will not take notice of it, to condemn me for it hereafter, yet he may deal severely with me for it here; I may feel the effects of his wrath in grievous afflictions, I tremble at the apprehension of that. But when sin is covered and forgiven, the wrathful effects of it cease, as the psalmist shews; when their sin was forgiven, their captivity was brought back, vers. 1, 2, and all wrath taken away. Though he may chastise whom he pardons, yet not as a judge, to satisfy law and justice, but as a father, out of love and grace. The throne of grace ensures this; no afflictions for sin come from thence, but such as, whatever they seem to be, will really prove to be acts of grace, i. e. of love and mercy, not of enmity or penal wrath. Believers may be hereby assured their pardon will be both free and full: free, because it is of grace; and full, because from grace in its exaltation, when it has the throne.

(2.) In wants and necessities this assures us of supply. We come to the throne of grace for all we want, whether it concern soul or body, and be confident we shall have it; and confident because it is a throne of grace we come to. For he that sits upon the throne can supply all our wants. The throne signifies he has all things in his power, and at his disposing. There is no doubt but this great King can supply the poorest body, the poorest soul that belongs to him. And that he is ready to do it, we may be sure, because it is a throne of grace where he offers himself, and to which we are invited. This declares him gracious, ready to supply our necessities, and that freely, Revelation 7:15-16; by hunger and thirst, all wants whatever are signified. Here is assurance that all wants shall be supplied, and the ground of it expressed, ver. 16. The throne of God, through the Lamb in the midst of it, becomes a throne of grace; hence flow all supplies to the people of Christ, in heaven and on earth. They shall not hunger, the Lamb in the midst of the throne, he feeds them; they shall not thirst, he leads them to living fountains. Here is a free, a full, a lasting and continuing supply, as from a fountain that runs freely, that affords not drops or draughts, but streams, many streams, and that continually. It is not a vessel or a cistern, but a fountain, a spring; a spring that is never dry, a living fountain; till this fail, we can never want supplies.

Obj. Oh, but do not we see many of those in want who come before this throne?

Ans. You may see many things that they have not, but nothing that they want. They that have all that is good for them, though there be many things which they have not, yet properly they want nothing. Want is something to be complained of; but none in reason can complain because he is without that which is not good for him; he wants it not, unless it may be said he wants a calamity, that which would be bad for him; that is such a want of which none but a madman would have a supply. The people of Christ may have all that they want, because they may have all that is good; the throne of grace makes them sure of this. There the Lord sets forth himself as infinitely gracious, and so ready to make good all that he has graciously promised, and he has promised all that is good, Psalms 34:9-10, and Psalms 84:11.

Obj. But I cannot think but such a thing which I have not would be good for me.

Ans. The question here is, Whether the Lord or thyself can best judge what is good for thee? yet methinks this should be no question.

(3.) In weakness, inward or outward, public or personal. Hence we are encouraged to expect strength and assistance; hence it comes, oven from the mercy-seat, from the throne of grace: Psalms 20:2, ‘Send thee help from the sanctuary.’ Why from the sanctuary, but because the Lord presented himself there as upon the mercy-seat? The sanctuary was in Zion, the mercy-seat was in the sanctuary, the Lord was in the mercy-seat, he would have himself set forth as residing there. Herein they pray, and pray in faith, for help and strength.

Thou wantest strength to subdue corruption, to resist temptation, to overcome the world, to master self, to bear the cross, to perform hard duties, to improve ordinances and gracious opportunities, to walk exemplarily, to live serviceably, to persevere thus doing. Alas! says the soul, sensible of its own weaknesses, where shall I have strength for all this? Where? why at the throne. If he that sits on the throne will strengthen and assist thee, nothing will be too hard for thee, Php 4:13. And he is ready to do it, for he that has all power, as being upon the throne, is all gracious, as being upon the throne of grace.

Then as to the public, where shall there be help, when all seems running to ruin, when the interest of Christ seems sinking in all countries round about us, where it is not sunk already; when it is sinking in the midst of us? What help can stay it, or be any support to it, when we see it pushed headlong? What strength can raise it, when it seems so low, so like to be buried, beyond hopes of a resurrection; when all that look about them, and have a due sense of such concerns, find their hearts failing them for fear, and for ‘looking after those things that are coming on the earth,’ Luke 21:26; when they say with trembling hearts, By whom shall Jacob arise, for he is small? What help or strength shall secure the gospel, and the interest of Christ (which depends on it) to these parts of the world, ready to be over-run with antichristian darkness and violence? What hope in such circumstances that seem hopeless? Why, this: the Lord reigns, he has the throne still; there is help and strength enough there. Oh, but what is that to those who have utterly disobliged him, who have forfeited the gospel, as much as any that ever lost it? Why, the Lord here shews himself gracious, and who knows but the unworthiest may find him so? As it is a throne of power, so a throne of grace we come to; and grace acts freely, and may appear for the relief of those who have no reason from themselves to look for any such thing. If the throne of grace were duly plied by those who have interest there, there might be hope concerning this thing; there, and there only, is help to be found in such a time of need. There is no need so great, but help for it may be had at this throne; none so unworthy but may meet with it freely, for it is a throne of grace.

(4.) In fears and dangers, here you may have security, Psalms 27:5, Psalms 31:20. The secret of the tabernacle was the holy of holies, the place of the mercy-seat. And this is called the secret of his presence, because he exhibited his presence on the mercy-seat. Thus David was confident to be secured, as if he had been hid with God, as if he had been covered with the wings of the cherubims, which overshadowed the mercy-seat, and so made it the secret of the divine presence. To come to the throne of grace is the way to get into the secret of the Lord’s presence. For any to assault you there will be to offer violence to the throne of God; he that sits upon the throne will never endure it. If you take sanctuary here, you are safe. You are invited to come, to fly to it in time of danger. He that offers his own throne for a sanctuary will not suffer it to be violated. He that touches you there touches the apple of his eye, for it is the secret of his face. So the words signify which are translated the secret of his presence, Psalms 31:20, סתר פניד, the secret or covering of thy countenance. What will become of those who will venture to strike at the face of God? How safe are they that are hid under this covering, who are secured in the secret of his countenance! This is the security which the throne of grace offers you. The horns of the altar were nothing to such a sanctuary. Joab was plucked from thence, but none can reach you here. It is the throne of God, he can secure you; and a throne of grace, he will do it. It was the ground of that confidence, Psalms 27:1-14.

(5.) In troubles and calamities this is the surest way to deliverance. In the great calamity and desolation of the church, lamented Psalms 80:1-19, she applies herself to the Lord as dwelling on the mercy-seat, ver. 1, 2. So did Hezekiah, when he and all the people of God were in great distress, ready to be overcome and ruined by Sennacherib: 2 Kings 19:15, ‘Thou residest on the mercy-seat,’ &c. The throne of grace is now our mercy-seat, there we may be sure to find deliverance, ἒυκαιρον βοήθειαν, ‘relief in season;’ deliverance whenever it will be, as soon as ever it is seasonable. Oh but we may stay long first, have not many done so? You shall stay no longer for it than yourselves desire, for you will not desire it till it be good’; and it will not be good till it be seasonable. If it come too soon, it is as bad as if it come too late. It is never good, never desirable, but when it is in season; and when it will be seasonable, the throne of grace in the text assures you of it. Whenever deliverance will be a mercy, whenever it will be an act of grace, you shall have it assuredly; and it is madness to wish it before. The text bids you be confident of it; anything that is mercy, you may find; whatever will be an act of grace, you may obtain. You may be sure of it, because it is a throne of grace you come to, Psalms 57:1, Psalms 63:4.

I might add many other particulars. In straits and perplexities you may have direction here, as from an oracle; in grievances you may have ease and support: what sweeter and stronger support than the throne of grace? In desertion and despondency, you may have comfort; it is from this throne the Lord will shew himself so gracious as to wipe all tears from his people’s eyes, Revelation 7:17. In distance and estrangement from God, by coming to his throne you get near him, Psalms 91:1.

2. The next thing propounded is to shew how all discouragements to faith may be hereby removed. And indeed there is scarce anything that tends to discourage faith, or to puzzle it with doubts and fears, or to weaken it in its actings and exercise, but may be hereby dispelled. There is no objection that unbelief can make, or a distrustful heart suggest, but may be taken off by eyeing God as represented on the throne of grace, and viewing those perfections and excellencies which he holds forth to us in this posture. To instance in some particulars.

(1.) The difficulty of what we need, of what we would have, sometimes puzzles faith. So it did not only, 2 Kings 7:19, but in Moses, otherwise strong in faith: Numbers 11:21, ‘The people are six hundred thousand footmen; and thou hast said, I will give them flesh that they may eat a whole month.’ So it did in Martha: John 11:39, ‘By this time he stinketh, for he hath been dead four days.’ As though time might prescribe to the Lord, or as if the grave would not deliver up one so long detained, at the word of Christ’s power. Faith often staggers here. How can such a danger, such a calamity, be prevented? How shall antichristianism, coming in upon these parts of the world as a mighty flood, be stopped, when all things in view threaten, all seem to conspire to make way for it, and no means visible to divert it? How can such an evil, hanging over person or family, be repelled? How can such a loss be made up, such a relation, such a comfort? How can such a lust be subdued, which I have been struggling so long with to so little purpose; that which is rooted in my temper and constitution, and has revived so often when I have looked on it as subdued and suppressed? What escape out of such a strait, when no way visible to escape, no passage, no chink, to let out of it? How shall the gospel, our liberties, comforts, be secured to us, when no wisdom, no power of man, appears for the effecting of it?

Yea, but consider, the Lord appears here as a God almighty. So he did on the mercy-seat, so he does on the throne of grace, as before. And is anything too hard for God? Is anything too difficult for him that sits on the throne, to whom those things that seem utterly impossible to us are things of greatest ease? ‘Is the Lord’s hand shortened?’ So he answers Moses, Numbers 11:23.

What does the throne here mentioned signify?

[1.] He rules and reigns over the world. All creatures, from the highest to the lowest, are absolutely subject to him. He can order all the creatures in the lower world, whatever is on the earth, or in the sea, or in the air; yea, the stars in the firmament, and all the angels in heaven, to do whatever he pleases. He can bring them in altogether for the help of his servants, will force the meanest of them rather than fail. If all the hosts of the lower world were not sufficient, he has innumerable legions of angels, many and many myriads of them at his beck. They are about his throne, and stand there as the attendants of this great King, ready to receive his orders, and to execute them in the behalf of his people, the weakest of them, the little ones, Matthew 18:10. What cannot he do for you, whose throne declares that he can raise all the powers of the world to do his pleasure?

[2.] But there is no need of all this. Since he has the throne, he can empower any one thing to do for you whatever you need; since he has the throne, he has the power, all power is at his disposing. He is the God, the king of power. Since the kingdom is his (which a throne signifies), the power is his, 1 Chronicles 29:11, Matthew 6:13, Revelation 5:13. All creatures ascribe all power to him that is on the throne. And he that has dispersed this power unto several creatures, he can unite it all in one; or as much of it in any one as will be enough for your relief, whatever your case be. He can convey power into any ordinance to comfort, quicken, or strengthen you; so as you may prevail against any lust, resist any temptation, bear any cross whatsoever. He can enable any creature to supply any want, make up any loss or breach, even such as you are apt to think can never be repaired. He can empower any instrument, how crooked, or weak, or broken, or insufficient soever it seem, to do that for you which you see no means or instruments able to do. He has the throne, the power is his; he can dispose of it as he pleases; he can convey so much of it into anything as will serve your turn, and answer your need, whatever it be.

[3.] If there were no creature, no instrument in the world to help, yet would you not be at a loss in time of need; for he that is on the throne could do it alone. He can do all that ever you need, without any means or instruments. His bare word is sufficient, all-sufficient, for it, whatever it be, how great, how difficult, how impossible soever it seem. Such a power there is even in the word of the great King, Psalms 44:4. There needs no more to deliver you, to deliver his people anywhere, how deep soever plunged; but only the command of him that sits on the throne. If the gospel, the interests of Christ, in these parts of the world, and the dear concerns of our souls, and the souls of posterity, were all as dry bones, in a more forlorn and hopeless condition than they are, he could make all live with a word. He that is our king, that sits upon the throne, can command life into that which seems as far from living as a dry bone. While he keeps the throne, it is a senseless heart that fails through distrust of power, even when all visible power and help fails.

(2.) Some may say, The Lord is able enough; I do not doubt of his power; but is he willing to help, to strengthen, to deliver me from inward or outward dangers? Here faith is often at a stand: Matthew 8:2, ‘If thou wilt, thou canst make me clean.’ The leper did not question Christ’s power to cleanse him, but his willingness. Many who believe his power, yet question his will. Here it usually sticks: Is he willing?

Why, yes. The Lord upon the mercy-seat appeared as a God of mercy. And what is mercy, but a willingness, a readiness to pity and help. When will the Lord shew mercy, if not here, if not now, when he exhibits himself as on the mercy-seat? When the Lord offers himself on a throne of grace, this gives assurance that grace is then to be found. He bids us now come with confidence to find grace; and when he bids us be confident, can there be any doubt that he will fail us? Will he let those whom he bids trust in him for this thing be ashamed and miss of it? An ingenuous man will not do so, much less the gracious God. Upon this throne he appears gracious in a solemn, a glorious manner. He will not frustrate the expectation that such an appearance, such a manifestation of himself, raises. It is not for his honour to defeat those hopes that himself hereby excites and encourages in such a manner. It would be a blot, a great disparagement to this throne, if it should not prove what himself styles it. His throne is a pledge that he is willing. You have a pledge no less considerable than the throne of God to assure you that you shall find him gracious; and to be gracious, is to be freely willing.

(3.) It is true, you may say, the Lord is gracious and merciful, and so he may be willing to help and pity others, and freely so; but how does it appear that he is willing to do it for me? Faith is here often at a stand.

Why, consider the Lord on the mercy-seat, and so on the throne of grace, is a God under promise, as I shewed before. And promises are for particular application; they speak the Lord willing to do this, and the other; and, in a word, whatever thou needest, whatsoever is good to thee; they offer all the great and precious things which are the contents of these great and precious promises to thee in particular. To go no further, the words of the text, though propounded in form of an exhortation, yet they are indeed a promise virtually, and so to all effects and purposes, as many other expressions are in Scripture, so that a great part of Scripture are promises in effect, though not so taken notice of. This here may be resolved (as there is good ground to resolve it) into this form: Those that come to the throne of grace shall find mercy, &c. And then, you see, it is a most gracious promise; and to whom is it made? To the people of Christ that are in need; and so it belongs to thee if thou pertain to Christ, and art in need. If it be a time of need with thee, either as to inward or outward state, here is mercy and grace for thee in particular; thou hast a promise of it, which thou mayest apply particularly to thyself.

(4.) Oh, but though I may apply this or that promise, yet there are many promises that I think are not fit or proper, or intended for me. Many seem particular to some eminent saints, and divers of them were made upon special occasions, which restrains them from me; and, which concerns the matter before us, those in particular which were made to Moses and his successors, touching the Lord’s meeting them, and communing with them from the mercy-seat. And this in the text, it is for those that can come with confidence and assurance. In answer to this, consider: the Lord upon the mercy-seat, or the throne of grace, appears a God in covenant, as I shewed in the application. Now, all the promises are but several articles of that covenant. He that is in covenant with God is included in all the articles of it; every promise belongs to him, so far as his condition makes him capable, and requires it. The Lord upon the throne of grace is a God to us in Christ. Now, in Christ all the promises are yea and amen. He being the mediator of this covenant, and all the promises being ratified and confirmed by his blood, they are yea and amen in him; and that constantly; not yea to his people formerly and nay to his people now, but yea always. And they are all so in Christ, 2 Corinthians 1:20, true and firm. The covenant is as a cluster of grapes, the several promises are as particular grapes in that cluster, Christ is as the branch or stalk that holds them all. He that lays hold on Christ hath the stalk in his hand, and so holds the whole cluster, and every particular grape. If Christ be thine, thou hast laid hold on the covenant; the whole cluster of promises is in thine hand. The Lord here offers grace and mercy; he is upon the throne for this purpose. It is therefore called a throne of grace. Now, he who has grace and mercy offered has all the promises made over to him; for mercy and grace is the sum of them all; all that they contain or hold forth is mercy or grace. And as for promises made upon special occasion, we find the Holy Ghost applying them to others afterward, upon occasions far differing from those upon which they were first made, e. g. that promise, Joshua 1:5, ‘I will not fail thee nor forsake thee.’ It was made to Joshua in particular, and upon a special occasion, when he was going to conquer Canaan, and to get possession of another land. And yet this the Holy Ghost applies to the faithful in common, and that as a motive to be contented with their present condition and enjoyments; an occasion very different, if not opposite, to that which was its first rise, Hebrews 13:5.

If we be not in the same circumstances with Moses, when the Lord made those promises to him, there may be some circumstantial difference as to the performing of them to us, but the substance of them will be made good to his people in all ages. Though he will not speak to his servants now, and commune with them now in an audible voice, as he did with Moses from the mercy-seat, yet he will meet his people at the throne of grace, and admit them to communion with him, and give them divine answers in a way suitable to gospel times; and for this may these promises now be made use of.

(5.) Oh, but I fear I want the condition of the promise, and then what encouragement can there be for me to apply the promise for this? I intend no encouragement but for believers; for it is faith that the text leads me to encourage; and where there is faith, here is great encouragement, though there be great weaknesses and defects as to other qualifications. For when the high priest appeared before the Lord, presenting himself upon the mercy-seat, what was he required to bring into the most holy place? Why, only incense and the blood of sprinkling, Leviticus 16:12-14. These signified the intercession and satisfaction of Christ. Now, these are already prepared to thy hand, and held forth to thee by the throne of grace; for by virtue hereof it is a throne of grace. If, therefore, faith lay hold on these, that will give thee access to the mercy-seat, and to Jesus the mediator of the new covenant; to the covenant of promise, and to all the promises of the covenant; and to him who is upon the throne of grace, as a God in covenant.

(6.) Oh, but if I have faith, it is very weak; so weak as I know not whether it be alive in me; I doubt whether it have a being there. And it is a strong faith that the text calls for, such as is strengthened into confidence, and rises up to assurance. Those that are to come are such as can come boldly. The apostle does not say that none may come before this throne but those that can come with assurance and confidence. But the design of this expression is to shew that all the people of Christ, even the poorest weaklings, such whose faith is weakest, have encouragement to come boldly. Here is enough in this representation to strengthen the weak hands and the feeble knees, to put spirits and strength into a fainting, a languishing faith; enough to quash its fears, satisfy its doubts, scatter all jealousies, and support it in its tremblings. So that here is no reason at all to stay away, because you are weak; but the rather to come, that you may be strong in faith; for the throne of grace offers grace and mercy, is a ground of assured hope that you may obtain mercy, &c. Now, what is the property, the office of mercy, but to pity weaknesses and relieve them? And what does grace import, but that the Lord upon this throne will do it freely? If it were not so, grace were no grace; it would be a throne of something else, not of grace. Both grace and mercy are for help, says the text, and for help in time of need; and so they are most for those who are in most need. And those who are weakest are in most need; and therefore weaklings have as much encouragement as any to come boldly. Mercy and grace is as much designed for thee as (if not more for thee than) any, and offered here to answer all thy needs, supply defects, strengthen thee in weaknesses, and out of weaknesses to make thee strong.

(7.) Oh but I have more to discourage me than mere weakness! I have sinned, I have disobliged the Lord who sits upon the throne, and have dealt too unfaithfully in the covenant.

I suppose thou dost not allow thyself in any evil way, in any known sin; thou bewailest thy proneness to sin; thou watchest and resistest, and strivest against it. If this be thy case, here wants not encouragement; sin in such circumstances does not disoblige the Lord, so as he will not remember his covenant. Remember what I said in the opening of the point in hand. The Lord is upon the mercy-seat; and consequently, as upon the throne of grace, is a God reconciled, a God pardoning sin, covering it out of his sight. Christ, the covering, the mercy-seat, is interposed betwixt him and the condemning, the accusing law, to hide sin and guilt from his eye. As he is upon the throne of grace, he ‘sees no iniquity in Jacob,’ &c; he will not take notice of it so as to be disobliged. The Lamb is said to be ‘in the midst of the throne,’ Revelation 5:6, and Revelation 7:17. It is through him that it is a throne of grace, and it is that Lamb that takes away the sin; so that coming to the throne of grace, there you may see the Lamb in the midst of it, and so may conclude sin taken away. It is gone, it cannot disannul the covenant. You may see that in the throne of grace, which declares the Lord has taken a course to make the covenant everlasting; though it be made with sinners, the mediation and interposal of Christ, who is in the midst of the throne, will secure it.

(8.) But the Lord is long ere he perform his promise. I want help, and it comes not. I cry unto him for it, and he answers not. He delays; my soul fails in waiting for him.

Ans. There may be mistakes here. Either he performs his promise and answers your desires, and you observe it not, or else it is not best for you that he should do it yet. The throne of grace holds forth ground of assurance that you shall have help as soon as you can reasonably desire it (and what would you have more?). You cannot reasonably desire it but when it will be best for you; it will not be best for you but when it is seasonable, and when it is seasonable you are here assured of it. This is expressly in the text; coming to the throne you shall obtain mercy, and find grace for seasonable help, ἔις ἔυκαιρον βοήθειαν, for help when it is seasonable. It is not good till then, and so till then you cannot in reason desire it. As soon as the finding of it will be a mercy, as soon as the obtaining of it will be an act of grace (and before, it cannot be in season, it is not to be desired). ‘He that shall come will come, and will not tarry;’ he will not stay one jot longer. His posture upon the mercy-seat (to which the throne of grace answers) signifies all speed and celerity, when the wisdom of him who charges the angels with folly can see fit and good for you. He was upon the mercy-seat as his chariot; there he was presented as sitting between the cherubims. The word Cherub is most probably derived from Rechab, a chariot. That of the psalmist refers to this representation: Psalms 86:17, ‘The chariots of God are twenty thousand, thousands of angels multiplied.’ The two cherubims upon the mercy-seat were an emblem of these two myriads. ‘The Lord is among them; as in Sinai, so in the holy place.’ These signified his special presence in both. Here he sets forth himself as on a throne, or in a chariot. It is called the ‘chariot of the cherubims,’ 1 Chronicles 28:18. The Lord will be as quick and speedy in bringing help to his people when it is good and seasonable and desirable, as if he came in a chariot drawn with cherubims, Psalms 18:10; and this chariot is swifter than the wings of the wind. So he came for David’s deliverance; so he will come for yours when it is seasonable. You cannot desire it sooner, unless you would have it before it be good, before it is to be desired.

3. The last thing propounded is to shew what positive supports are hereby offered to our faith. Having set before you how our eyeing the Lord as on the mercy-seat, as on the throne of grace, serves to remove all discouragements that faith may meet with, I shall now let you see positively how the Lord, thus represented to us, affords all encouragement that is requisite to strengthen and support our faith in all addresses. The Lord here shews himself both able and willing to be unto his people whatever they can desire, and to do for them whatever they need. And whore the Lord declares himself both able and willing, there faith hath all the encouragement that it can possibly have to strengthen and embolden it. The Lord is not hindered or disabled by any of those defects which may disable others from helping us, for he appears here as always present, as unconceivably wise and infinitely powerful.

(1.) This may persuade us, assure us of his presence. I shewed you in the explication how the Lord in the mercy-seat, and consequently on the throne of grace, offers his presence to his people, and what a presence it is that is here exhibited in divers particulars. Let me but add one text wherein we have them all together, Ezekiel 43:7.

[1.] Here is an intimate presence. He will be not near them or with them only, but in them, in the midst of them.

[2.] A special presence. He will be in them, not only as he is in the rest of the world, but in a more peculiar manner, with a gracious presence, such as the mercy-seat held forth there and the throne of grace now; present in a way of mercy, in a gracious manner.

[3.] A glorious presence. He will be with them as on his throne, where he appears in his glory and majesty. See ver. 5.

[4.] An all-sufficient presence. To secure them from what they fear, and give what they desire. ‘My holy name shall they no more defile.’ His presence shall keep them from sinning against him; and that which keeps us from sin secures us from all that is dreadful, for there is nothing dreadful but sin and the effects of it. There will be no more effects of sin when they no more defile his name; and so far as they are kept from sin, so far the way is open for all good things, all we can desire, for it is sin only that stops the way and withholds good things from us.

[5.] A continuing presence. It is not, I will come to them, I will visit them, I will stay with them for a while, but ‘I will dwell with them.’ That denotes a settled, a constant abode. And ‘dwell with them for ever.’ Thus will the Lord be present with his people when the place of his throne is amongst them. Such a presence the throne of grace imports. It is true, the Lord’s throne is said to be in heaven, because his glory in a peculiar manner appears there. But throne is a figurative expression, and denotes his reign or empire; and so, wherever the Lord reigns and rules, there is his throne, Psalms 103:19, ‘His kingdom ruleth over all.’ He rules everywhere. His throne is where his kingdom is, and that is, as over all, so within his people: Luke 17:21, ‘The kingdom of God is within you.’ There is an intimate presence. And as his throne is everywhere, so it is everywhere a throne of grace to his people; and so, wherever they are, they have his gracious presence. And though he appear most glorious in heaven, yet wherever he is, wherever his throne is, he is glorious; so that, being in the midst of his people, he is the glory in the midst of them. It is a glorious presence. And it will afford help in need; all help that is needful, and that is as much as we need desire; help in season, and that is as good as we can wish. So far it is an all-sufficient presence, and it will continue while his grace continues, and that is for ever. It will be a throne of grace while his grace and mercy endures, and this endures for ever. So that upon the whole, there is not the least occasion of distrust or doubt that we shall suffer by reason of his distance from us, that he will fail us any moment by reason of his absence, since the throne of grace insures his presence with his people, and such a presence as is most desirable.

(2.) This may persuade us of his wisdom; for from the mercy-seat did the Lord manifiest his infinite wisdom by giving them a resolution of their greatest difficulties, such as were too hard for any created understanding. Here they asked counsel of the Lord, and he answered them according to the judgment of Urim:Numbers 27:21, ‘Before the Lord,’ i. e. with their faces towards him, as presenting himself on the mercy-seat; for when they were to ask counsel, the priest, putting on the breast-plate of Urim and Thummim, set his face towards the mercy-seat, and the Lord from thence gave him answers, either by an audible voice or by secret inspiration, which answers when the priest had declared to the people, the stones and letters in the breast-plate shined (as is conceived) with some extraordinary lustre and brightness. and thereby the people had assurance that the answer was from the Lord. And the priest being herein a type of Christ, who carries his people in his heart before the Lord, as the priest did the names of the twelve tribes upon his breast. To the brightness shining in the breast-plate that expression of the apostle may have reference: 2 Corinthians 4:6, ‘God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ.’ However, in this representation of the Lord upon a throne of grace, the light of the glorious knowledge of God does appear shining in the face of Christ, with a brighter and more conspicuous lustre. Here we may see with open face, without any veil interposed, without any shadow of obscure types, that πολυποικιλὸς σοφία, as the apostle calls it, Ephesians 3:10, that admirable variety of infinitely wise contrivances and dispensations for the saving of Jew and gentile, the depths of which the angels cannot sound, though they do their endeavour, diving into it with earnest desire of fuller discoveries, and great admiration of what they see.

Here he shews men and angels that his wisdom has found out a way to reconcile justice and mercy, through the mediation and interposal of Christ, the Lamb that is in the midst of the throne. Here we have a view of that wisdom which could find out a way to shew mercy to sinners, when his justice had condemned them, and was obliged to do severe execution upon them. All the wisdom of men and angels could never have found out an expedient for this difficulty; they had been to seek (as we had been lost) eternally, if anything but infinite wisdom had been put upon this discovery. And is he not able, in point of wisdom, to do anything, to do everything for us; to find out ways and means to relieve us in any case or exigent whatsoever, whose wisdom could find out a way to do that which was too hard for the wisdom of angels to discern how it could be done?

(3.) This may persuade us of his power. Faith may hence grow confident that he is not disabled, cannot fail his people, for want of power. For he appears on the throne as one that has all power, which I made clear to you before. Let me but add one expression, frequently used in Scripture, and very pregnant for this purpose. The Lord’s appearing from the mercy-seat, for the help of his people, is expressed by shining: Psalms 80:1, ‘Thou that dwellest on the mercy-seat, shine forth.’ The greatest works that ever the Lord did for his people are thus set forth. It is deliverance from the captivity that they pray for here in these terms. And their deliverance out of Egypt is thus expressed: Deuteronomy 33:2, ‘The Lord came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran,’ &c. And the same expression is used with respect (as is probably conceived) to the great work of redemption by Christ, Psalms 50:2. The words in the original run thus: From Sion, from the perfection of beauty, the Lord will shine. As the Lord shined from the mercy-seat, which was seated in mount Sion, and where the Lord most perfectly manifested his beauty or glory, so in Sion the true light, the Messias, appeared, and from thence diffused the true light of the gospel through the world. All the Lord’s most signal works are thus set forth by shining. And the Lord upon the throne of grace is represented as shining; for there he appears in the greatness and exaltation of his grace and mercy; and the lustre of these appearing is his shining forth, his manifesting himself on the throne of grace, where the glory of his throne, the beams of his majesty, are mercy and grace; this is shining forth. And by this expression, faith may discover how able he is, who sits upon the throne, to do whatever we stand in need of. Hence it appears he can do all things for the help of his people, easily, instantly, irresistibly, and advantageously. He is able to do anything, everything, for our relief.

[1.] Easily. Without any toil or trouble. It costs him no more pains to do all you need or can desire, than it costs the sun to shine forth. He can supply all wants, resolve all doubts, subdue all corruptions, secure from all calamities, those which most threaten us, as easily as the sun can shine. He can as easily scatter all your doubts, fears, dangers, lusts, as the sun can scatter the thinnest cloud; it is no more to him than shining forth.

He can as easily do all you can think or desire, as you can turn an eye, or move a hand, or speak a word; for with as much ease does the sun dart forth his light and beams; and it is no more for the Lord to put forth his power, than to shine forth. If that which you desire would put the Lord to any pains, or toil, or trouble, you might doubt whether it would be done; but here is the encouragement of faith, the Lord can do all with the greatest ease; let him but shine forth, and it is done.

[2.] Instantly. In a moment, in the twinkling of an eye, as soon as the light diffuses itself through the air: Matthew 24:27, ‘As the lightning cometh out of the east, and shineth even unto the west, so shall the coming of the Son of man be.’ The lightning is so quick in its motion, that it is in the east and west at once, and in a moment. So quickly can the Lord do all you can desire; he can make the outgoings of his power like the goings forth of the light; let him but shine forth, and it is done. Those lusts that you have been wrestling and tugging with for many years, he can subdue in a moment. Those doubts, obscurities, perplexities that have puzzled you so long, and through which your understandings cannot make their way, he can clear up in a moment. Those clouds of antichristian darkness that are gathering thick about us, he can quickly scatter; let him but shine forth, and they will vanish. If what you need or desire would cost the Lord any expense, or time, or prove tedious to him, you might doubt whether it would be done; but he can do all with as quick a motion as that of the light, all in an instant.

[3.] Irresistibly. Nothing can stop him or give him any impediment. Men and devils can no more obstruct what his power is engaged in, than you can hinder the sun from rising with your hand, or stop it from going forth in its strength and lustre when it is risen. If the Lord could be hindered, faith might be at a stand. But here is the encouragement of faith, he can do what you would have him, irresistibly, and break through all impediments, as the light passes through the clear air, without the least stop or stay.

[4.] Advantageously. Without any loss or prejudice to himself; nay, with advantage as to his own glory. The sun loses nothing by shining forth; nay, the more it shines, the more does it display its beauty and glory. The Lord loses nothing by employing his power for his people; nay, the more he puts it forth, the more glorious he appears. When the sun goes forth in its full strength, it goes forth in the brightness of its glory; so when the Lord puts forth the greatness of his power for his people, he shines forth in the brightness of his glory. If the Lord suffered any loss, or prejudice, or disadvantage, by doing for you what you stand in need of, you might doubt that it would not be done; but this is faith’s encouragement, the Lord gains glory by employing his power for you; the more he doth, the more his glory shines forth. His appearing for you from between the cherubims is a shining forth. So you see that faith may here discern that the Lord is able, and thus able, to do whatever you need or desire. And that is one of the two principal supports and encouragements that faith has in all its actings. Now if we may be assured that he is willing too, then faith has all the encouragement that we can wish. And herein, in the

Second place, we may be persuaded that he is willing likewise. When faith can have assurance that the Lord is not only able, but willing to help in time of need, to give all relief that is needful, then there is no place left for the least distrustful fears or doubts. Faith, by these two supports, may raise itself up to the height of confidence; and so may come boldly to the throne of grace, without any question or scruple, but that whatever is needful or desirable will be obtained, will be granted by him who sits upon the throne.

If the Lord be both able and willing to vouchsafe it, there is nothing imaginable can hinder it. Now the Lord, as offering himself to us on the throne of grace, appears willing; and faith has from hence sufficient ground to conclude he is so. I shall endeavour to discover this, both positively and comparatively. That this shews him positively willing, I have hinted something before; but now take it more fully and distinctly in these particulars.

1. He appears to be willing when he appears on the throne of grace. His manifesting himself there is a glorious appearance of his willingness. And will he appear to be what he is not? He is far from being like deceitful men; he will not delude us with vain shows, such as have no reality answering them. He would never seem willing, if he were not so indeed. All that the psalmist desired for the support of his faith was ‘a token for good,’ Psalms 86:17. Here is a token for good; the throne of grace is a sign, a glorious signification, that he is willing to do us all the good, to give us all the help we stand in need of.

2. He bids us be confident when we come to the throne of grace; he would have us come boldly. Now he would not bid us do this if we had no ground for it; he would not encourage us unto a rash and groundless confidence. But we have no ground for it to come with boldness and confidence, if he be not willing to let us have what we come for. Would he bid us be confident of help from him, if he were not willing to let us have it? He will not so abuse poor creatures; he is infinitely further from it than the best of men. An honest, ingenuous man would never bid us be confident in him, come boldly to him, for that which he has no mind, no will to do, which he never means to do for us. And can we think the Lord would do it? He raises our confidence by offering himself on a throne of grace; and will he dash that which himself raises, and make that ashamed which himself encourageth? Will he bid us come boldly, and then send us away disappointed? What would you think of a man like yourselves that should serve you so? Such unworthy thoughts you must have of him who sits on the throne, if this do not persuade you of his willingness. However men may serve us, those that trust in the Lord shall not be ashamed, never disappointed, Proverbs 10:25. But they would be disappointed, and sent away with shame from the throne of grace, if they should not find the Lord willing to do that which he encourages them to trust him for.

3. His honour is engaged. It is the glory of his throne, that it is a throne of grace. It would not be a throne of grace, nor would he that sits on it be gracious, if he were not willing to do his people good, to help them when it is good, when needful. So that you have the throne of God, the glory of him who thus represents himself, engaged for his willingness. What greater engagement can you wish, or possibly have, than the throne of God? Can you have any security more considerable than heaven or earth? Can you have anything greater for your assurance herein than the throne of God, the glory of the Most High? This you have here in the text, and what need you more? What greater security can you have, since the Lord engages his own throne? If a man should engage his whole estate that he would be willing to help you, you would not doubt but he would be willing to do it. And will you doubt of the Lord’s willingness when his throne is engaged for it?

4. He appears here as a God of mercy and grace, as I shewed you in the explication, and it is express in the text. And to be a God of grace and mercy, is to be a God willing to do good freely, willing to help in time of need. He is essentially merciful and gracious, and so essentially willing to do his people good. It is his nature, and here he displays it; it shines forth from the throne of grace. Now may faith say, Though I have deserved that the Lord should deny me, yet he cannot deny himself; though he has just reason to cast me off, yet he cannot lay aside his own nature and goodness; and that inclines him to be willing, freely willing.

5. He appears here in a willing posture. He is here upon the throne of grace, upon the mercy-seat: and why represented in such a posture, but to signify he is ready for acts of grace and mercy? We may now find grace, and obtain mercy. And what is mercy, but a willingness to pity and relieve? And what is grace, but a willingness to do it freely, a free willingness? That which is the mercy-seat in the Old Testament, is the throne of grace in the New Testament. And this throne is established for ever, he is willing, and freely willing for ever, to do his people good, to help and relieve in need. The golden sceptre will be always held forth, while the Lord is on this throne; and as the throne, so the sceptre is an everlasting sceptre. The Lord shews himself always willing that his people should have access to him; yet never willing that they should go out of his presence sad and dejected, as though they could not obtain mercy, &c. This throne is established in mercy, Isaiah 16:5. That of Solomon may be applied to it, Proverbs 20:28, ‘His throne is upholden by mercy.’ The Lord would have no throne, no kingdom amongst his people, were it not upheld by mercy, were he not willing to pity and help. You may as well doubt whether the Lord will still have a mercy-seat, whether he will still have a throne or no; as doubt whether he be willing to help in time of need. You may as well say that now there is no mercy-seat, no throne of grace, i. e. that Christ is not in heaven, that you have no mediator there, that the Lamb is not in the midst of the throne; as that the Lord is unwilling to hear and help.

6. He here shews that he has given us Christ, and thereby assures us that he cannot be unwilling to give us anything. The Lord had not set forth himself to us on the throne of grace, but that he had set forth Christ to be a propitiation, through faith in his blood, Romans 3:25. We have now no ἱλαστήριον, no mercy-seat but Christ. That under the law was but a shadow of him. Christ was then hid in that shadow, but now set forth. Now not typified as to be given hereafter, but actually exhibited as given already. He has actually shed his blood for this purpose, that through his mediation the Lord might be propitious, merciful, willing to relieve us under all our guilt, and help in all our needs. It is through the Lamb in the midst of the throne, the Lamb slain, that the throne of God is to us a throne of grace. It is so through him who was slain, who was given for this end. Now he that was willing to give us Christ (as the throne of grace manifests he has already given him), assures us hereby, that he is freely willing to give all, Romans 8:32.

7. He appears here under obligations to be willing. The Lord on the throne of grace represents himself to us as a God under promise, a God in covenant, as I shewed in opening the point. Now what are the promises, but declarations what the Lord is willing to do for his people; gracious expressions of his willingness to do us all the good we need or can desire? Let me add, that the Hebrew doctors express a proselyte’s or convert’s entering into covenant with God, by being gathered under the wings of the divine presence. And the Lord’s appearing on the mercy-seat, shadowed with the wings of the cherubims, they called peculiarly שכיגה, the divine presence. To enter into covenant with God, is to be gathered under these wings. To which some conceive that expression of Christ has reference, Matthew 23:1-39 he would have ‘gathered them under his wings,’ i. e. he would have brought them into the new covenant. The Lord upon the mercy-seat, and so on the throne of grace, appears as a God in covenant. Now what are the contents of this covenant but sure mercies, Acts 13:34; mercies insured to believers through Christ; acts of grace and favour made sure by an everlasting covenant? The Lord hereby shews himself obliged to be everlastingly willing to help in time of need. He is as surely willing, as he is sure to be true and faithful, as he is sure to be like himself, as he is sure not to deal falsely in the covenant.

8. He appears here as having removed all impediments that might hinder him from being willing. For what can hinder, but either incensed justice, or the condemning law, or the provokings of sin? But the Lord, as offering himself on the throne of grace, shews that he has taken a course that none of these shall be any impediment to him. Not incensed justice, for the Lord here shews himself upon the propitiatory. He is now propitious, as one reconciled, and that shews that wrath is appeased and justice satisfied. Not the accusing law: for the mercy-seat is betwixt the Lord and the condemning law; the accusations of the law are all silenced through the mediation of Christ, the pleadings of the law will not be heard or admitted at this throne. Not the provokings of sin: for here sin is covered. This is a throne for pardons and free forgivenesses. So that nothing is left to hinder him from being willing. And if the Lord appears willing, bids us be confident of it, shews himself in a willing posture, and his promise, his honour, his throne, his Son, engage him, and there be nothing to hinder him, what remains, but that believers should be confident of his readiness, his willingness, to hear and help, to pity and relieve, and give them all their heart’s desire? What remains, but to ‘come boldly,’ &c.

Thus it is manifest positively that the Lord is willing. Let me shew it comparatively also, but very briefly.

1. He shews himself more willing than he did of old under the law; yet then his people found him ready to help, relieve, supply. He shews it now more openly on the throne of grace; whereas in the mercy-seat it was but held forth obscurely, as in a shadow, a typical and mysterious representation: now there is no veil interposed, now we may with open face behold the Lord’s good-will towards men, shining in the face of Christ. This he shews continually on the throne of grace, to which all may have access every moment; whereas the people were admitted to the mercy-seat, only in the high priest, and that but once a year. The blood and incense, without which the mercy-seat was not to be approached, did but shadow forth the sufferings and intercession of Christ, and these are now not prefigured, but really exhibited. The throne of grace is now said to be the throne of God and of the Lamb; of the Lamb slain and already sacrificed, so he has made satisfaction; of the Lamb in the midst of the throne, there making intercession. So that, though he appeared willing before, yet now he manifests it in a way which gives much more assurance to faith; he shews it clearly, fully, effectually, continually.

2. He is more willing to help us, than we are to help one another, than those amongst us that are most so. The throne of grace shews us mercy and grace upon the throne; there this willingness appears in the highest exaltation and glory, and so sets forth the Lord to be as much more willing than we, to afford relief, as he is higher than we. As his other thoughts are not as ours, so his thoughts of grace and mercy, for the relief and supply of his people, and the ways wherein he is willing to help us, are far above ours, even as the heavens are high above the earth, Isaiah 55:9. Even as his highest throne is above his footstool, Hebrews 8:1. Who more willing to relieve a child in want or distress, than an affectionate father? yet that willingness comes short of his: Luke 11:13, ‘If ye being evil know how to give good gifts unto your children; how much more shall your heavenly Father give the Holy Spirit to them that ask him,’ so Matthew 7:11. The gift of the Spirit is the sum of all good things; it comprises spiritual light, life, strength, treasures, comforts. And the Lord is much more willing to give all these, than any Father to supply his child.

3. He is more willing to send help, than we to have it. This is unquestionable in many cases, and those that are of most consequence to us, such as concern our souls. He that will do most for our relief, is most willing to help us; but hereby it appears that he has done more this way for us than we will do for ourselves. When we are loath to quit our own ease, to cross our own humours and inclinations, for the advantage and relief of our souls, he spared not his own Son for our sakes. It cost him more to relieve us in our lost condition, than ten thousand worlds are worth. At such a rate was he willing to appear for our help, when our state was otherwise helpless and desperate. This the throne of grace sets before us. There we may see Jesus, who by his blood has procured us access to it, and there sits on the right hand of the throne, making intercession for us. Which of us are willing to part with that for the interest of our own souls, which is as dear to us as the Son of God was to the eternal Father? His giving his Son for us is a clear demonstration he is more willing to help us than we ourselves.

Nay, further, we are not willing to have relief till he makes us so; and he that makes us so is more so himself. He encourages us, he invites us in the text, to come to the throne, that we may find grace to help. He uses means to make us willing. A plain evidence that he is more willing than we; more willing that we should have help, than we are to have it.

OF CHRIST’S MAKING INTERCESSION To make intercession.—Hebrews 7:25. The offices of Christ, the great mediator betwixt God and man, are the foundation of our hopes, and the springs of our comfort and happiness, his priestly office particularly; and of his priesthood there are two principal acts: his satisfaction, by dying for sinners, and his intercession at the right hand of God. Of the latter, I shall give you an account from the words read. The apostle, observing that the believing Hebrews were in danger to fall from the profession of Christ, by being too passionately addicted unto the Levitical ordinances, to secure them, he, through this epistle, sets before them the glory of Christ, in his person and offices, and shews how infinitely he transcends all that they affected and admired in the Levitical administration. In this chapter he proves the excellency of Christ’s priesthood above the priesthood under the law, by many arguments. Only at present take notice of some from ver. 19. The law, and the priesthood under it, made nothing perfect, made no perfect satisfaction for sin, nor purchase of salvation; but Christ, then hoped for, as better than those legal rites, being the end of and thing signified by them, being brought in, did, by virtue of his priesthood, make all perfect by perfect satisfaction and purchase. And by him we have nearer access to God than was held forth in the legal administration. None but the priests were then admitted into the holy place; none but the high priest into the holy of holies, the place of God’s special presence on the mercy-seat; but now there is no veil betwixt us and the mercy-seat; it was rent to make our way, and all believers may have always access unto the throne of grace, &c.

Hebrews 7:20-21. Christ’s priesthood had a stronger confirmation. That under the law stood but by positive institution, the Lord leaving himself a liberty to change it when he pleased. But the priesthood of Christ is established by an oath, and rendered unchangeable for ever; as unchangeable as God himself, who cannot repent, as inviolable as the oath of God.

Hebrews 7:22. Christ is the surety of a better testament, of a covenant made up of better promises, Hebrews 8:6. The covenant of grace, in its administration under Christ, is more free, clear, full, extensive, and firm. Christ is surety of the covenant, i. e. he obliged himself to see the articles and contents of the covenant made good, removing what might hinder, and providing what might secure and promote the observance. In the same sense he is called, Hebrews 12:24, not a mediator of supplication only, as the woman of Tekoa, 2 Samuel 14:1-33, but of satisfaction, as Paul, Philemon 1:18-19. Such a mediator is a surety, binds himself to satisfy for another.

Hebrews 7:23-24. The priesthood was defective, and very imperfect. The priest, then, did need partners, one could not do all the work; and successors too, they could not live always. But Christ, our high priest, needs neither partner nor successor; he alone is sufficient for all the acts of his office; and he is so always, unchangeably; he lives ever. Hence he infers, ver. 25, ἐις τὸ παντελὲς.

1. Perfectly; to remove whatever is an impediment to their salvation, and vouchsafe whatever is requisite to make their happiness and salvation complete.

2. Eternally, ver. 9, ‘Because he ever lives.’ He is able, but is he willing? Yes, that is evident by his intercession. Therefore, those that turn from sin by repentance, and come unto God by faith in Christ, shall certainly be saved to the utmost.

Obs. Christ always makes intercession for his people. For this intercession of Christ, there is all sorts of evidence in Scripture, by types, prophecies, and plain assertions. That was typified under the law, by what the high priest is appointed to do on the day of expiation, Leviticus 16:11-15. A bullock and a goat was appointed for sin-offerings; they were to be sacrificed, and their blood shed without, at the door of the tabernacle. Then Aaron was to take part of the blood, and carry it with incense into the most holy place within the veil, and there sprinkle it upon and before the mercy-seat. Now the slaying of these sacrifices, and offering them without, at a distance from the holy place, signified the death of Christ, wherein he offered himself to God a sacrifice on earth for the expiation of his people’s sins; and the presenting of the blood of those sacrifices in the most holy place, signified the intercession of Christ in heaven; and so the apostle applies it, Hebrews 9:12, Hebrews 9:23. He entered within the veil, i. e. into heaven; and there, by virtue of his own blood, appears, i. e. intercedes, for us.

It is foretold by the prophet, Isaiah 53:1-12, where, having given an account of the sufferings and death of Christ (one main act of his priestly office, whereby he made satisfaction to justice), so plainly and punctually, that it may seem rather a relation of what was past, than a prophecy of what was to come; he concludes with the other part of that office, the intercession of Christ, ver. 12.

It is plainly asserted in the New Testament, Romans 8:34, Hebrews 9:24; how, and in what capacity he appears for us, the other apostle shews, 1 John 2:1-2. He appears as our advocate, to make our defence, to secure us in judgment, to plead for us; and his plea is grounded upon satisfaction, made by the sacrifice of himself for our expiation; ἱλασμὸς is θυσία ἱλαστικὴ, a propitiatory sacrifice. Having offered himself as such a sacrifice, sufficient to make atonement, he appears by its virtue to plead for, and obtain the effects of it; which are no less than perfect salvation, as the text comprises. For as he argues, Romans 5:10, πόλλῳ μάλλον, much more shall we be saved, saved to the uttermost, by his life, i. e. by his living to make intercession.

It is a matter of great consequence, you see, though not much (that I can find) insisted on. Let me therefore endeavour to open it more fully and clearly, by giving you some account of the nature, efficacy, and continuance of this intercession.

1. For the nature of it. In general, it is Christ’s appearance in heaven in behalf of his people; as having on earth satisfied for them, done and suffered all things which were requisite on his part to be there accomplished for their salvation, both for the removing of what might hinder it, and purchasing what might perfect it, and make it complete; or a presenting of himself, as having finished what was necessary on earth, for the saving of them to the utmost.

More particularly, it includes these severals;—

(1.) He appears in our nature, not only as God, but as man, 1 Timothy 2:5. While he is mediator, he is man. Now his intercession is a principal act of his mediation. To intercede is to mediate. He did not cast off the human nature when he left the earth, but carried it into heaven, and there retains not only the soul, but the body of a man; the same body as to the substance, though freed from corruptible qualities, such as are inconsistent with his glorious condition in the heavens. The same body which suffered, which was buried, which rose again, the same ascended into heaven. The same body that did bleed and die, that suffered and was made a sacrifice, he presents in heaven. He appears with it, and thereby it is evident that he appears for us, as Hebrews 9:24. He appears as one concerned for us, as one [who] is bone of our bone, and flesh of our flesh. As he assumed our nature, and took a human body for us, so he retains it in heaven, and appears there with it for us. The apostle does not say he entered into heaven, to appear there in glory and majesty, as if his appearance there had been for himself solely; but to appear in the presence of God for us. As he was born, and lived and died for us, so he ascended into heaven, and appears in our nature at the right hand of God for us. But how for us?

(2.) He appears as our advocate, to present us and our cause unto God. When Aaron was to enter the most holy place, to intercede for the people, he was to bear the names of the twelve tribes upon his breast and shoulders, Exodus 28:12, Exodus 28:29. In that Aaron was to bear the names of the tribes, may be signified that he was not to enter into the place of intercession in his own name only, but in the names of all the people. So did Christ (typified by the high priest, and so often called) appear in heaven, the place of his intercession, not in his own name, but in the name and behalf of his people.

Aaron was to bear their names on his shoulder; to denote, as is conceived, that the high priest was to bear with their weaknesses and infirmities; and such an high priest is Christ represented, Hebrews 4:15.

Aaron was to bear the names of the tribes upon his breast, when he appeared for them in the holy place; to signify he was to have such care and love for them as though they were in his heart. According to what the apostle expresseth towards the Corinthians, 2 Corinthians 7:3, to be sure it is thus with Christ; he in appearing for his people as intercessor and advocate, does as it were bear them on his breast; presents them unto God as those that are in his heart, to die and to live for them. He died to make satisfaction, and lives to make intercession for them; he ever lives to appear as their advocate, 1 John 2:1; he states their cause before God as it now stands, and represents it to him in the favourable and advantageous state and circumstances to which it is brought by his obedience and sufferings for them. And so stated it cannot miscarry, when they come to trial before God’s tribunal; they need fear no charge that can be brought against them, no accusation of men or devils, they have such an advocate, as can answer, and nonplus, and silence all. Some resemblance of this you may see, Zechariah 3:1-2; Joshua, a type of the church, is charged, accused by Satan; Christ, called the Lord here, by his intercession with the Father, pleads that, instead of Joshua, his accuser may be rebuked and confounded, acquitting and justifying the accused. No charge will have better success, which is formed against those for whom Christ appears as advocate, Romans 8:34. No charge can be fixed on his chosen people, not only because Christ died and rose again, but because Christ appears at the right hand of God as their advocate, to plead, &c.

(3.) He presents his death as suffered in our stead, his blood as shed for us. The high priest (as was said) when he was to mediate for the people in the most holy place, was to bring the blood of the sacrifice and present it there; he was not to enter without it, there was no interceding but by virtue of it, Hebrews 9:7; so Christ by his own blood entered into heaven, ver. 12, thereby to make intercession for transgressors. Indeed, his intercession is but the continued virtue of his blood, and therefore is described by his presenting it, as the high priest did that of other sacrifices. Not that Christ in heaven presents his blood out of his veins, but his soul and body which was sacrificed; that body which was scourged, wounded, pierced through with nails, and made full of bloody furrows, remains in the presence and at the right hand of God, and will remain there for an eternal memorial of his sufferings. Not that the Lord needs any memorial, and wants any helps to continue things in remembrance, or less regards, or is less mindful of things long since past; for things past, how long since soever, are as full in his all-seeing eye as if they were present; and so are things future too, at what distance soever. Hence Christ is said to be the lamb sacrificed, &c., Romans 13:8. That sacrifice of Christ was present to him, so as to procure all the advantages of it for believers under the Old Testament, many ages before it was actually offered; and so it is as present to him still, though it be many hundred years since it was offered. But such expressions, when we say Christ presents his blood, they help our weaknesses; and signify to us that the death and sufferings of Christ have the same influence with God now, as if he were still suffering, as if he were but just now crucified. That the virtue of his blood is still as fresh and efficacious as if it were but just now shed; as if the wounds were still open, and the blood now streaming out in the presence and at the right hand of God. This blood, thus presented, is said to ‘speak better things than the blood of Abel,’ Hebrews 12:24, Genesis 4:10; it cries for mercy as much as the blood of Abel cried for vengeance; it pleads powerfully, and has as much the virtue of interceding as if it had an articulate voice.

(4.) He presents his will and desire that his people may have all the purchase of his blood. The will of the divine nature as he is God, the desires of his human nature as he is man. Thus he is said to intercede for us, in that the Father understands that it is his will and desire, as he is God and man, that his people may be possessed of all the effects, and receive all the advantage of his obedience and sufferings for them; so that his intercession is in effect his praying for us in heaven. His intercession is by some called a prayer, and so it is rightly understood, as it imports his will and desire to the Father for us. His prayer on earth is expressed in this form, John 17:24; and his desires in heaven are called prayer, John 16:26, ‘at that day,’ after he had left the world and was ascended into heaven, ‘I say not that I will pray,’ I need not tell you that; this you may take for granted, you may be sure I will do it, some understand it. More plainly, John 14:16, when I am departed from earth, and am set at the right hand of God, I will be mindful of you, I will pray for you; so that in some sense Christ prays now that he is in heaven, and his interceding is praying for us. To clear this, it differs in some circumstances, both from our prayers, and from his own prayers on earth.

[1.] He does not desire undeserved favours as we do; so it differs from our prayers. The best of men that make any address to God, are unworthy of the mercies they pray for. But Christ wills nothing for us but what he merited; he desires to obtain nothing on our behalf but what he has deserved for us. Revelation 5:9, Revelation 5:12, ‘Worthy is the Lamb that was slain,’ how unworthy soever they are for whom he was sacrificed; he has redeemed us, laid down a price of more equal value with what he asks for us.

[2.] He does not present any petitions in the posture of a humble, dejected supplicant; he does not fall on his knees, or lie prostrate to beg anything for us; this is not agreeable to him as he is God, nor to his present glorious state as he is man. As God, he is equal with the Father, counts it no robbery; as man, he sits at the right hand of God, Hebrews 1:3, and Hebrews 8:1; he is exalted to all glory, power, and majesty, next to the Father: ‘Far above,’ &c. Ephesians 1:20-21.

[3.] Nor does he present any requests with cries and tears, or such expressions of passionate fervour; and so his intercession differs from his own prayers on earth, Hebrews 5:7. Then he did as a man of sorrows, acting suitably to his condition then in the flesh, which was a state of humiliation, but is not congruous to his present state, when he is crowned with divine glory, Hebrews 2:9.

[4.] Nor does he desire anything for us by virtue of what he undertook, but has not yet performed, as he did in that divine and admirable prayer, John 17:1-26. For whatever was requisite to make way for the fulfilling of his desires in behalf of his people is already fully accomplished, John 19:30. His intercession there was by virtue of the sacrifice he was to offer; his intercession now is on account of the sacrifice already offered.

These are some accidental differences betwixt the intercession of Christ and other prayers, whether his own or ours. But then I conceive, with submission, that his intercession is a prayer.

[1.] Essentially. Though it differ from other prayers in some circumstances, yet it has the essence of a prayer, and is so truly and really. For prayer, when it is designed by what is essential to it, is a presenting of our desires unto God, Philemon 1:4; and if we add, in the name of Christ, that will make no difference here. Christ, as our intercessor, presents his desires for his people unto the Father in his own name. It is his earnest desire that his people may reap all the fruits of his purchase; he desires it for his own sake, who died for this end, and made the purchase for this purpose, that they might inherit.

[2.] It is prayer virtually. The presenting of his blood has the virtue and force of a prayer, Hebrews 12:24. The blood of Christ, called the blood of sprinkling, in reference to the blood of the sacrifices, which were to be sprinkled on, and before the mercy-seat, and by virtue of which the high priest did intercede for the people; it speaks, it cries; there is something in it equivalent to the voice of an importunate supplicant. It speaks for excellent things, κρέιττον, for grace, reconciliation with God, and all the comfortable effects and consequents thereto; it is a voice most powerful and prevalent, though it be not articulate. There needed no other plea, no other advocate for Abel against Cain, but the cry of his brother’s blood; the Lord heard it immediately, and answered it with a curse, Genesis 4:10-11. There needs no other plea for us with the Father than the cry of Christ’s blood; that prevails instantly, infallibly, for the blessings, Ephesians 1:3; it has the virtue of a most effectual prayer.

[3.] It is transcendently a prayer. It is of greater force and prevalency with God than all the prayers of all creatures together, even of those which have most power with God. If all the glorious angels, and all the saints in heaven and on earth, should prostrate themselves before God, and come together to prefer one petition to him with all fervour and importunity, you would think that a powerful prayer indeed, of great virtue and prevalency. But the intercession of Christ, as it is a representation of the will and desires of Christ, is of more force and power to prevail, of more infinitely; for it is a presenting of the will of God for us, and of the desires of him who is God-man, and so more considerable than the united requests of men and angels all together. If we should have seen Christ on earth praying with strong cries and tears, we would not have questioned but he would have been heard. His intercession now is fully as prevalent with God as such a prayer of Christ would have been; nay, he presents his will and desires now with more advantage; for, being as our intercessor at the right hand of God, his power and interest is in the highest and most glorious exaltation. Thus much for the notion of Christ’s intercession, what it imports, and wherein it consists.

2. For the efficacy of it, it may partly be understood by what is said. Let me add some particulars.

(1.) The intercession of Christ is grounded upon merit, and therefore must prevail in point of justice. Christ’s obedience unto death was meritorious, and did deserve for his people that which, as intercessor on their behalf, he pleads for. There are three ingredients of strict and proper merit which concur in the obedience and sufferings of Christ. That which any will merit by, 1, must be his own; 2, and that which he owes not; 3, there must be a proportion betwixt it and that which he would deserve by it. Now, as to the first, the soul and body of Christ, which he offered for us, was his own, John 10:18; and the obedience he performed for us was done by his own strength, the divine nature empowering the human, both doing and suffering; whenas otherwise his sufferings would have been unsupportable to any mere man. As to the second, that which he performed and suffered was what he owed not, not due from him. He was not obliged to it by his own voluntary undertaking and submission, being not only man, but God in one person. As to the third, his obedience and sufferings were of equal worth with the recompence which he pleads for in behalf of his people. He thereby fully satisfied the demands both of law and justice; and though it was the life and pardon of a world of condemned persons that he pleads for, yet his obedience and blood is of more worth than all this; for these are of infinite value, being the obedience and blood of God himself, Acts 20:1-38. So that Christ’s obedience, active and passive, is meritorious, not only ratione pacti, by reason of the agreement betwixt the Father and him, he having performed all the conditions required in order to our redemption, but ratione pretii, by virtue of the intrinsic value of what he payed and performed.

Now, to use the apostle’s expression, Romans 4:4, ‘To him that thus worketh, the reward is reckoned not of grace, but of debt;’ it is grace to us, but it is debt to Christ. And so the plea on our behalf in his intercession, being for a just debt, it cannot but be most effectual with a righteous God.

(2.) The efficacy of it appears in the acceptableness of all included in Christ’s intercession unto God the Father, and his readiness to comply with the motions which it imports. Christ appears in our nature; now, that is the nature, the body which the Father prepared for him, Hebrews 10:5, prepared for Christ, that he might become a sacrifice; such a sacrifice whereby justice was fully satisfied, mercy made wonderfully conspicuous, wisdom, power, goodness, truth, righteousness, and in a manner all divine perfections transcendently glorified, and thereby this nature eternally endeared unto God, and so exalted at his right hand as an everlasting monument thereof. Though it be man’s nature, yet it is now (as the Lord says in effect) a part of my beloved Son, his nature too, in whom I am well pleased.

He appears as our advocate, and he pleads nothing but what is the will of God, Hebrews 10:7-9. His will was that Christ should be a sacrifice; and it is upon the perfect fulfilling of his Father’s will that his plea proceeds; that is the ground of it, therefore it must prevail. If it should not be effectual, the will of God would be ineffectual; if it should meet with a repulse, the Lord would cross his own will. It is God that justifies, so as none shall condemn. How so? It is Christ that makes intercession.

He presents his blood, his interceding is a commemoration of his sacrifice; and this is the savour of a sweet smell to God, Ephesians 5:2; he is infinitely pleased with it.

He presents his will and desires for saving of his people to the utmost; and his will is his Father’s will; his desires always fulfilled, his requests ever heard and answered, Matthew 17:5. He would have him heard of all, he himself will certainly hear him, he is his beloved Son. Christ expresses his assurance of it, John 11:42, John 12:48. He can ask nothing so great but the Father will give it, Psalms 2:8. The Father says of Christ, ver. 7, ‘Thou art my Son,’ &c. It is spoken in reference to his resurrection from the dead (which was an evidence that he was not a mere man, but the eternal Son of God), and upon his resurrection followed his intercession; in reference to which the Lord says to him, Ask of me, and I will give thee a spiritual kingdom over all my people through the whole world, a power to rule and save them. This is the greatest thing that Christ does ask, the sum of all he intercedes for. When Esther appeared before king Ahasuerus to intercede for her people condemned to destruction, he gives her this assurance, Esther 5:3, hereby signifying that she could ask nothing so great but he would grant. Christ had this assurance of the Father before he became our advocate and intercessor actually, that there is nothing so great that he could ask but the Father would grant it. Such is the efficacy of his intercession.

(3.) By virtue of his intercession, all that he purchased by his obedience and sufferings is actually conferred. Pardon and salvation are sometimes ascribed to the death of Christ, sometimes to his life; for he made the purchase by his obedience unto death. But we have the possession by virtue of his life in heaven, by his living there to make intercession for us. He merited salvation, and all that tends to save us to the utmost, by what he performed and suffered for us on earth. But all is actually conferred on us by virtue of his appearance for us at the right hand of God. This we may understand by what he tells his disciples he would do in heaven, what he will intercede for, John 14:16-17. The Lord was willing that his people should be saved to the utmost; but then their salvation must be accomplished in a way that would glorify him, and on such terms as would be for his honour. Those terms are declared in the gospel; those that will be saved must be both justified and sanctified: justified, since none can be saved unless the sentence of condemnation passed upon all sinners be reversed; sanctified, because without holiness no man can see God. That they may be justified, they must have faith; that they may be sanctified, they must have holiness. Both these Christ purchased by his blood, but he works them by his Spirit; and that the Spirit may be given for this purpose, he prays, he intercedes. For the word rendered Comforter is of large import, and denotes not only the act of comforting, but in a manner all the offices and operations of the Holy Ghost in reference to his people; and speaks him not only a Spirit of comfort, but of truth, and faith, and holiness. Thus Christ by his Spirit puts his people into a capacity of salvation, and all that salvation to the uttermost comprises. And this is done by virtue of his intercession. That which Christ purchased by his death is not actually bestowed but through his intercession. His people would not be capable thereof, but that the Spirit works them to it. The Spirit would not be sent for this purpose, but that Christ intercedes for it, John 16:7; not come, because his coming was to be the issue of Christ’s intercession; therefore said to be sent in Christ’s name: John 14:26, ‘In my name,’ i. e. for my sake, interceding to that purpose.

(4.) Christ’s intercession was effectual before he was actually an intercessor. By virtue of this, all believers from the beginning of the world were pardoned and saved. The efficacy of his intercession is as extensive as the virtue of his death, upon which it is grounded. By virtue of his death, believers were freed from guilt in the Old Testament, before he actually suffered, Hebrews 9:15. His death was effectual to expiate the transgressions under the first testament, though it was then future; and so his future intercession was effectual to give them possession of the promised inheritance. Even as a debtor is discharged, when the surety gives sufficient security that the debt shall be paid, though he pay it not presently, 2 Timothy 1:9. Christ engaged himself, gave a sufficient security that he would offer himself a sacrifice in due time, and would present that sacrifice at God’s right hand for all believers from the foundation of the world; and upon that account they were pardoned and saved, though they died many ages before he actually suffered or interceded in our nature, Romans 3:25. He was set forth as a propitiation, that which rendered God propitious, through his blood, for the forgiveness of transgressions before. The mercy-seat (which the word signifies) shewed that the Lord was reconciled, through the blood there sprinkled, which signified the blood of Christ presented in his intercession. By virtue of this transgressions were pardoned, and a way opened into heaven for those who believed in the Messias to come; though he came not, though he died not, though he interceded not, as now, till long after. In respect of the eternal purpose of God, and the undertaking of Christ, correspondent thereto, it was as sure to be, as though it had been already accomplished. And so it was as effectual before, as if it had been actually in being, 2 Timothy 1:9. That which is sure to be done, is said to be done already. He was ‘the Lamb slain,’ i. e. sacrificed, ‘from the beginning of the world,’ Revelation 13:8. The virtue of his sacrifice to be offered, and so of his sacrifice to be presented, was vigorous and efficacious in all ages, from the foundation of the world.

3. As to the continuance of this intercession, it is perpetual. The text is express for this, ‘He ever lives,’ &c. He intercedes while he lives, and he ever lives; he intercedes always: 1, without intermission; 2, without end. It is represented as the end why he lives, and the end of his life he pursues every moment. The high priest did but solemnly intercede for the people once in [a year]; but Christ appears for his people continually. There is not a moment wherein this act of his priesthood is intermitted. He is always at the right hand of God in our nature; he is always ready to justify our cause against all gainsayers, making a legal appearance for that purpose. He is always presenting his blood; his sacrifice is no moment out of the sight and presence of the divine majesty. He is always representing his will and desires, that those who come to God by him may be saved to the utmost. His requests are not made known now and then, as ours are to him, but without ceasing; this he does every moment. And,

(2.) Thus he will be doing for ever. His oblation was but one act, his sacrifice was finished at once; but his intercession, the other act of his priesthood, is everlasting; it continues while he lives, who ever lives, Revelation 1:18, Romans 6:9-10. He died once to expiate sin; and he did it perfectly, there was no need to repeat it, Hebrews 10:14; but there was need to present this sacrifice to God, and to apply the virtue of it to us. And for this he lives unto God, with God, at his right hand, for ever.

Upon this account, the priesthood of Christ is preferred before the Levitical, Hebrews 7:15-16. He was not made priest by a law that provides for mortality, and appoints priests in succession; but by the power which raised him to an endless life, and so made him priest for ever. So he is said to be a priest after the order of Melchisedek, of whose beginning and end we have no account; on purpose to signify that Christ’s priesthood should have no end. And this the Lord, who cannot repent, confirmed by an oath, Hebrews 7:21, Hebrews 7:28.

Now, it is upon the account of his intercession that the priesthood is everlasting; for his oblation is past, and he offered himself once for all, Hebrews 9:25. So that, if he do not intercede for ever, he will not be a priest for ever; unless he can be so, without any act of the priestly office.

Obj. But it may be said, the kingdom of Christ shall cease, and therefore his priesthood and intercession may cease; for one office of Christ is not of longer continuance than another. And that there shall be an end of his kingdom, the apostle seems to declare, 1 Corinthians 15:24, 1 Corinthians 15:28.

Ans. The spiritual kingdom of Christ here on earth will cease at the end of the world, for there will be none left for the exercise of his government here. There will be no sinners to conquer, no subjects on earth to rule, no enemies to subdue. But his glorious kingdom in heaven shall not cease; he will have the same regal majesty, glory, and power, at the right hand of God, and may exercise his kingly power, though in a different manner, viz., in keeping those enemies under, whom he had before subdued; and in confirming and establishing his heavenly subjects in their glorious condition, Revelation 11:15, Luke 1:32.

Accordingly, as to his intercession, there will be some difference therein, at the end of the world, from what there was before; but no total cessation of it. The state of his intercession will be somewhat different from what it is now, because the state of his people will not then be the same, nor will there be the same occasions or necessities. He will not intercede for those that shall believe hereafter, because all will then be gathered and brought to the obedience of faith; nor for pardon of sin, or power against it, because there will be no sin to be pardoned or mortified; nor for increase of holiness, because all his people will be then come to their full growth, to the fulness of the measure of the stature of Christ; nor for the acceptance of imperfect services, because then there will be no imperfection; nor for glory to come, because then it will be present.

Yet his intercession will not cease, there will be occasion and necessity for it in other respects. The virtue of it will be needful for the continuance in their state of perfection and happiness, that so hereby he may be the author of eternal salvation to them. For this he will still appear in our nature at the right hand of God, and appear as our advocate, and present his blood, that, by virtue thereof, they may have eternal redemption; for this he will still present his will and desires, and so will intercede for ever.

Use 1. This leads us to admire the loving-kindness of Christ to lost sinners, in that he lives ever to make intercession for them. His affection to his people, his condescension for them, appears herein every way admirable and astonishing. There are four severals held forth in the text, which may render this for ever wonderful in our eyes.

1. That this should be one end of his life. That he should live for us; live, to make intercession for us; live, that this should be an end and design of his life, to free us from misery, to promote our happiness and secure it; that the Son of God, infinitely happy and glorious without us, should make the concerns of men, inconceivably below him, the design of his life; and declare that he lives for this reason, and will live upon this account, to appear on their behalf. If any one, especially a person far above us, should assure us that he makes it one end of his life, and will design it while he lives, to mind our concerns, to promote all that may be for our advantage and happiness, and to appear for this on all occasions; what greater expression of love could be expected? If one far above you, and who had no dependence on you, should declare this, it would seem just cause of wonder. How much more admirable is it, that the Son of God should give us this assurance; that though we are but as worms and grasshoppers in his sight, yet it shall be one end of his life to do us good, and he will employ himself while he lives to promote our interest, and make us happy!

It was a wonderful favour to man that this lower world should be ordered for his good; that all creatures in heaven and earth should be for his use and advantage, Psalms 8:3, Psalms 8:6-8. The consideration of this made David cry out with admiration, ver. 4. How much more wonderful is it, that the great and supreme Lord of heaven and earth should declare that he lives for man; that he lives for this end, to appear for our interest and concerns, that it should be any end of his life to intercede for us!

2. That he should live again for us; live more than once, more than one life for us. He had already lived one life for us, and had already lost one life for us; and when a new life was restored to him, he would live that life for us too. As though he had not thought it enough to live one life for us on earth, he lives another for us in heaven. He counts not two lives too much for us. Oh what manner of love was this! The whole world cannot shew anything like; amongst all the children of men, no instance of love can come near it. For a man to live a whole life for his dearest friend, to make it the business of his life sincerely to promote his true interest, would be an instance of rare love. But to die afterwards to save his life is rarer yet, and would be more wonderful. But if any one could be found that would die for his friend, yet being once dead, there is an end of his love and the expressions of it.

Oh, but Christ after he had lived one life for us; a life of so many years, a life of sorrows and sufferings; and after he had died for us such a death as no man could endure, considering the unsupportable pains and sorrows of it; yet his love survives his death, and being raised to another life, he lives that for us also, he orders that to be a continued expression of his tender care and love for his people. After he had lived for us in this world, and died for us too; he still lives in heaven to intercede for us.

3. That he lives in our nature, and appears for us, not only as God, but as man, as one of us, as nearly allied to us; as our kinsman, Job 19:25, ὁ ἀγχιστευς μοῦ, my nearest kinsman; our brother, so called on this account, Hebrews 2:11-12. It was a wonderful condescension, that he would take our nature, and unite it with the nature of God in one person; for what is man to him but a worm? It is more worthy of admiration than if the greatest monarch should take upon him the form, and live in the likeness of a worm. This was greater love and honour than he would shew the angels, Hebrews 2:16. He chose rather to be lower than the angels; for so in respect of our nature he is said to be, ver. 9. The great God of angels, upon the account of our nature, being made man, was made lower than the angels, though they be but his mere servitors.

How wonderful is it, that at his exaltation he did not cast off this rag, wherewith he was covered in his low condition; that he would retain that nature of ours, in which he had been so much humbled and debased, even to the form of a servant! Was it not enough that he lived in it, and died in it for us on earth; but will he still live in it for us in heaven; live again in our nature, have it seated at the right hand of God; and when he is in the height of his glory, then appear in our nature, as one most nearly concerned for us?

4. That he lives thus evermore, Revelation 1:18. And for what end he evermore lives, he expresses here by the apostle. This second life he lives for us is not like the first, a life of some certain years, but an endless life. He lives not for us a life of some hundreds, or some thousands, or some millions of years, but beyond all account of years, even for ever and ever. It is an everlasting life that he lives for us; it is one end and design of his life, while it lasts, to appear for us, and it lasts eternally. He ever lives in our nature; he is never weary, never ashamed of it, how mean and vile soever it be, as it is ours. He cast not off a human body, no, not when he had finished the work for which it was prepared, when he had offered himself a sacrifice; but presents the sacrifice, i. e., the soul and body that was sacrificed, for ever before God. It is placed at God’s right hand, for an everlasting memorial and representation of his bloody death and sacrifice. The blood is not sprinkled once on the mercy-seat, or seven times before it, as under the law; but that sprinkling which it signified is continued for ever; the blood of sprinkling, wherewith our high priest entered into the holy place, remains there eternally.

He appears as our advocate, not only in two or three trials, or in this and that special cause; but in all trials, in all causes wherein we may be concerned, to eternity. He ever appears. He is always ready to quit us, as to every charge; to clear us as to all accusations for ever, which law or justice, which men or devils, may form against us. In his appearance and plea for us there lies an eternal challenge against all adversaries whatever. ‘Who can lay anything to the charge?’ &c., Romans 8:34.

He prefers not a petition for his people now and then only; he prays not for them in this or that season, as he did in the days of his flesh; but he ever intercedes. His intercession has the virtue of a continued, of an everlasting prayer. It is no less in effect, than if he were praying for them without ceasing, and that for ever. He continually, he eternally, presents his will and desires, that they may be saved to the uttermost. He is ever doing all this, he ever lives to do it; there is no end of his love, no end of these expressions of it. There should be no end of our praises, no end of our admiration, no end of our affectionate resentments of his endless love, in his everlasting intercession.

Use 2. This teaches us to live for Christ. This highly, strongly engages us to it. Shall be live for us again and again, and live eternally for us; and will not we live once, live a little while for him? The love of Christ in living ever for us should constrain us to live our whole life for him. But how? Why, after his example and method he shews us. His living for us in the text succeeded his dying for us; he was made a sacrifice before he lived to intercede for us. There is something we must die to, before we can live for him. We must sacrifice our worldly, carnal, and selfish interest; carnal and earthly designs, and affections, and inclinations, and actings, must be crucified. We must carefully observe and take notice how far they are alive, by their motions and actings, within and without. We must be sensible how pernicious their liveliness is, how dangerous, both in reference to Christ and our souls, making account they are deadly enemies both to him and us. And then proceed against them accordingly. Make it the design and business of our lives to get them put to death. Further than we are dead to these, we cannot live for Christ; these must first be made a sacrifice. And then positively, to live for him is to make it the chief end and constant design of our lives, to please him and be serviceable to him; to conform in all to his will, and employ all for his honour and interest. To aim at him in all, even in our earthly business; to consecrate all we are and have unto him; to lay out our time, strength, parts, enjoyment for him, and not for ourselves; not for the pleasing, advancing or securing ourselves, but in such ways as he has declared to be honourable and well pleasing to him: this is to live for Christ; this is it which his living ever for us obliges us to. And none can be assured that Christ ever lives for them, but those who sincerely endeavour thus to live for him. This is it which the apostle calls importunately for, Romans 12:1-2.

Mercies. All whose mercies do most eminently appear in the death and intercession of Christ, his giving him to die and live for us. Your bodies, i. e. yourselves. Your whole persons, in the whole course of your lives. A living sacrifice. We are not to die for sin, Christ only died for the expiation of it. All that is to die in this sacrifice is our carnal and worldly lusts; the rest must live to God.

Holy. So it will be, when we consecrate all entirely unto God.

Acceptable. This will be more pleasing to him than any legal sacrifices or burnt offerings.

Reasonable service. The spiritual service which the word calls for, and calls for upon the highest and strongest reason. How this may be done, he explains, ver. 2, ‘Be not conformed to,’ imitate not the men of the world who live for themselves; but let your life be conformed to the good, &c., will of God. That is the way to live for God, therein it consists. To be living sacrifices, is to live for God. This is reasonable service, upon account of Christ’s living for us. And the apostle would have them argue themselves into it by this reason, because Christ died and lives for us, Romans 6:9-11. He died for sin to expiate it, and now lives with God to intercede for you. Therefore λογίζεσθε, count it reasonable, make account there is all reason you should die to sin and live for God. There is the strongest, the most cogent reason from Christ’s living for you, that you should live for him.

1. Christ is infinitely above us. It is a wonderful condescension that he will live a moment for us; he humbled himself that he might do it. But it is our greatest honour and advancement to live for him, we cannot live in a more noble and honourable capacity. It is the honour of the glorious angels to live for him; and if we live not thus, we live like slaves. The greatest persons on earth, who live for themselves, are no better; slaves to the world, slaves to Satan, the worst tyrant in the world; slaves to sin, which is worse than the devil, ver. 16; a life, a service, that you may be ashamed of, ver. 20, 21. It is a life of glory to live for Christ. The more perfectly we do it, the more gloriously we live. This is the difference betwixt earth and heaven: here we live for Christ imperfectly, there we shall live perfectly for him; that is our shame and disgrace, this will be our complete glory.

2. He does this freely. We never in the least obliged him to it; there was no engagement on him to live for us, but from his own free grace, and the good pleasure of his will. But there are infinite engagements on us to live for him. The mercies of God, which herein appear most conspicuously, engage us to it. The whole life of Christ eternally obliges us, for he lives eternally for us. His life in heaven, his death on earth, his life before that death, all were for us, all engage us to live for him. He calls not on us to live for him, till he has declared that he is living for us, and will do so for ever. He requires it not, till he have obliged us to the uttermost. It is a free favour in him, it is an absolute debt as to us. His love has so bound us, that heaven and earth may cry shame of us if we pay it not.

3. He had no need of us. He was infinitely happy and glorious without us, and might have been so eternally, if he had neither died nor lived for us. What advantage has he by us? What could he expect from such impotent, inconsiderable creatures as we are, Job 22:23, and Job 35:7-8; Psalms 16:2. The Seventy τῶν ἀγαθῶν μοῦ οὐ χρείαν ἔχεις. ‘Thou hast no need of my good things,’ but we have infinite need of, and advantage by him, and so are infinitely concerned to live for him. It is our true, our main interest to live for him, and not for ourselves; indeed, we cannot live so advantageously for ourselves any way, as by living wholly for him, for thereby we shall gain all that comfort, treasure, and happiness which he died to purchase, and which he ever lives to intercede for.

Use 3. Here is great encouragement to faith and hope. Firm ground to believe and expect salvation to the uttermost, for those that come unto God by Christ, i. e. to those that repent and believe; those that abandon sin in heart and life, i. e. in sincerity, resolution, and endeavour, and fly unto Christ for refuge, betaking themselves to him, to be ruled and saved by him. Such may have strong consolation from the intercession of Christ, Hebrews 6:18-20. Hope is an anchor fastening upon Christ within the veil, i. e. as interceding for us. That is it which is done within the veil; that is the only act of his priesthood in heaven, and upon that account he is high priest for ever. That which the high priest under the law did within the veil, was interceding. Christ’s intercession makes it sure and stedfast; no waves or storms, from the justice of God, or the malice of Satan, or the weakness of such as cast anchor here, need make them lose anchor’s hold, they may ride out all tempests, and be safe for ever, upon the account of Christ’s living ever to make intercession.

Christ’s intercession gives firm and assured hope of complete salvation; by virtue of this, whatever is a hindrance to it will be removed, whatever is requisite to begin, carry on, and finish it, will be obtained. This gives assurance, that all the riches of Christ’s purchase shall be actually bestowed upon those that come, &c., for his intercession is the continued representation of his death and sacrifice, for this purpose, that the ends thereof may be accomplished, i. e. that believers may be possessed of all the fruits of his obedience and sufferings. This assures us of all the blessed and comfortable operations and workings of the Spirit in us and for us; for Christ intercedes, that the Spirit may be sent to supply his absence on earth, and to perform all those acts and offices for us, which are promised, and his titles import; to be an advocate, an intercessor in us, a comforter, an enlightening, convincing, persuading, sanctifying, and sealing Spirit. This gives assurance, that all the great and precious promises, all the articles of the covenant of grace, shall be performed to a tittle. The sum of all we have, Hebrews 8:10-12, all will be performed, because, ver. 6. Christ is mediator, he undertook for the performance, became surety for it, and so appears, ver. 1.

Let me more particularly specify some of those great and comfortable advantages, which flow from the intercession of Christ; in expectation of which it affords great encouragement to our faith and hope.

1. Pardon of sin, Zechariah 13:1. This fountain was opened in the death of Christ (it denotes the virtue of his blood shed for remission of sins); but it is kept open, and flows out continually, by virtue of his intercession. In reference to that, it is called the blood of sprinkling, the blood of the sacrifice being to be sprinkled upon, and before the mercy-seat by the high priest, when he was to intercede for the people, Hebrews 12:24. The virtue and effect whereof, is to sprinkle his people from an evil conscience, Hebrews 10:22, i. e. to cleanse the conscience from guilt.

It is not enough to do this once, when we first believe and return to God. For sin being too often repeated, and guilt renewed, the sprinkling must be renewed, there must be fresh and new application of this blood. And we have advantage and encouragement for this from Christ’s intercession. For though this blood was but once shed, at Christ’s death, yet it is continually presented in his intercession, and so the virtue of it perpetually held forth for the cleansing of guilty souls, and daily sprinkling us from an evil conscience, 1 John 2:1. The children of God should be careful, above all things, above all persons, that they fall not into sin. Their sins are more heinous than those of others, being the provocations of sons and daughters. But if they be overtaken, though falling into sin should be more dreadful and grievous to them than falling into any calamity, there is gracious provision made upon their repenting and returning. If any man sin, there is an advocate, who pleads for his children. He pleads nothing but what is righteous, and what justice will admit as satisfactory, and pleads satisfaction made for their sin, and that by the sacrifice of himself. So it follows, ver. 2. A propitiatory sacrifice, offered himself for the expiation of sin, made his soul a sin-offering, and so made atonement for us, that so we might find his Father a God of forgiveness.

2. Acceptance of our services; sanctifying of them, that they may be acceptable to a holy God. This is done by virtue of Christ’s intercession, and upon the account thereof faith has ground to expect it. Under the law, the priest was to bear the iniquities of the holy things of the children of Israel, that they might be accepted, Exodus 28:38, Numbers 18:1. This they did by laying those sins upon the sacrifice which was to suffer for them, Leviticus 10:17. And to signify the sacrifice was to bear the sin, the priest laid his hand on the head of it, Exodus 29:10. Herein the priests were a type of Christ; only he was both priest and sacrifice; he laid not the iniquities of our holy things upon another, but he himself bore our sins in his body, 1 Peter 2:24. He bore them, so as to carry them away; and so removes what might render them unacceptable. The high priest, when he was to intercede for the people, is appointed to carry much sweet incense into the most holy place, Leviticus 16:12-13. Christ’s intercession, in reference to the holy services of his people, is represented by incense, Revelation 8:3. Christ intercedes, by presenting the merits of his obedience and sufferings; and this is the incense which he offers with the prayers and services of the saints. Herewith the mercy-seat is covered, and their services (for which they might otherwise die) offered herewith by the hand of their intercessor, become pleasing and acceptable to him who sits upon the throne; by virtue hereof they ascend as the savour of a sweet smell, Php 4:18, 1 Peter 2:5. Spiritual sacrifices, though accompanied with such failings and weakness as might render them distasteful to an holy God, become acceptable, delightful to him, by virtue of Christ’s intercession.

3. Victory over our spiritual enemies, those that oppose Christ’s interest, and our salvation. Sin, Satan, his wicked agents in the world, and death itself. The intercession of Christ gives us ground to expect and be confident that these shall all in due time be fully conquered and subdued, Hebrews 10:12-13. Christ our high priest having finished his oblation, his sacrifice on earth, the only act of his priesthood that remains is his intercession; this is here signified by his sitting at the right hand of God. The expression denotes that he is able to bring down these enemies, that he has all power for it, Psalms 80:17, Luke 22:69; and that he is willing too. He expects it as that which he deserves. It is the merit of his humiliation and sufferings. This he presents at the right hand of God, and so intercedes for it. Upon this account the Father is engaged to see it done, Psalms 110:2. So that how many, how powerful, how prevalent soever the enemies of Christ’s interest and our happiness are now in the world, yet faith may certainly conclude from the intercession of Christ, that they shall fall. He will in due time bring them all under his feet, they shall be made his footstool; he will put his feet upon their necks, as Joshua’s captains did upon the necks of the kings of Canaan, Joshua 10:24. The intercession of Christ gives us the encouragement which is there given them, ver. 25.

Thus will the Lord do to sin particularly. That is the most dangerous, the most formidable enemy of all other. None of the rest, without this, could hurt you. It wars against your souls, but it wars against Christ too; the war is his, as well as yours; it is his enemy, not yours only. It is his interest, as well as yours, to have it subdued. It is one of those enemies that he appears against at the right hand of God. He is able and willing to have it quite vanquished; he expects till it be done; he intercedes for it as a conquest which cost him his blood. Upon this account the Father undertakes, this with the rest shall be brought under foot. Be but true to the interest of Christ and your souls in opposing it, and maintaining the conflict, and then, as sure as Christ intercedes at God’s right hand, so sure will these lusts be subdued and made Christ’s footstool; his intercession gives faith assurance of it, Joshua 5:13-14. Joshua had not greater encouragement, that he should prosper in the war against the Canaanites, by Christ’s appearing to him on earth, than we have to prevail against sin by his appearing for us in heaven.

4. For grace and spiritual blessing, for the increase of grace, for the means of grace, the continuance and efficacy. All this he appears for, and his intercession gives great encouragement to our faith to expect them by virtue of it. For spiritual blessings, Ephesians 1:3, ἐν ἐπουρανίοις, some render ‘in heavenly things,’ i. e. blessings which belong to heaven, which come from heaven, and are appointed to lead us to it. But it is better rendered, ‘in heavenly places;’ for so the word is used both in this chapter, 1:20, and the next, ver. 6. And so we may read it, ‘with spiritual blessings in Christ, who is in heavenly places,’ as ver. 20 directs us. We have these blessings through Christ, as he is now in heaven at the right hand of God, interceding for us, i. e. presenting his will and desires that the blessings purchased by his blood may be actually conferred on us. Hereby faith may conclude that Christ is both able and willing we should be blessed with spiritual blessings. He is willing, because he intercedes for us: he is able, because he intercedes in heavenly places, at the right hand of God. For increase of grace, John 10:10. What Christ came for to earth, he intercedes for in heaven. For his intercession is in pursuit of the ends of his coming, that they may be effectually accomplished. Now he came, that his people might have spiritual life, and abundance of it; and so he appears in heaven, that they may have it more and more. Therefore in the sense of spiritual wants, weaknesses, and falling short of those degrees of grace you should attain; that strength, growth, liveliness, activeness, you should have arrived at; look up to Christ, as interceding at the right hand of God, and appearing for these ends, that your souls’ wants may be supplied, that out of weakness you may be made strong, that of his fulness you may receive, &c, that the smoking flax may flame, and the bruised reed grow strong. He lives to intercede for this, John 14:19. If you had no hopes of this, but from the virtue of your own prayers, your hands might be weak. But the power of Christ’s intercession is engaged for it; he lives for this end, that you may live, and have life in more abundance. For the means of grace, Psalms 68:18. It is spoken in reference to Christ. These gifts he receives as fruits of his intercession. And he receives, that he may give them. So it is in the apostle, Ephesians 4:8, &c. Christ, being ascended to the right hand of God, appears there as a conqueror. And as conquerors were wont, in their triumphs, to bestow largesses, donatives, so he gives gifts. And these gifts are officers for the ministry of the word; and they are to continue, till the mystical body of Christ, all the members, be perfected. So that, though Satan and his agents design and endeavour to destroy the ministry, and bereave us of the means of grace, yet while Christ has any people in the world to be converted and edified, the ministry shall be continued one way or other. It is as sure as that Christ ascended, and is at God’s right hand; for there he intercedes for this purpose. For the efficacy of the means, John 17:17, he prays that the word of truth may be effectual for the working and promoting of holiness. And what he prayed for on earth, he intercedes for in heaven. For his intercession in heaven is conformable to his prayer and intercession on earth. The differences that are between are for the encouragement of faith. He interceded on earth in a state of humiliation; he intercedes in heaven in a glorious condition: his power and interest, at the right hand of God, is in its highest exaltation. He interceded on earth, by virtue of the sacrifice not then offered. He intercedes in heaven, by virtue of his sacrifice already offered. He pleads for the purchase upon account of the price already paid. But as to the things interceded for, they are the same; he presents his will and desires in heaven for that which he prayed for on earth. And here we see he prayed for holiness, the growth and increase of it; for the means, and their efficacy.

Perseverance. The intercession of Christ is a sure ground of this, from whence faith may certainly conclude it. We need go no further for this than the text. He is able to save those who come to him, to the uttermost; and he is willing to save them, for he intercedes for it, and that is a presenting his will and desires for this purpose. Now they cannot be saved unless they persevere in the way to salvation. Therefore, being able and willing to save them, he is able and willing to make them persevere in the way to salvation. And what he is able and willing to have done, shall infallibly be effected. The apostle from Christ’s intercession concludes, that nothing shall separate us from the love of God, Romans 8:34-35. While Christ’s intercession continues, the love of God to his people will continue; and while his love continues, it will secure them from what is inconsistent with his love. This is it which Christ intercedes for in heaven, for this is it which he prayed for on earth, John 17:11.

Joy and comfort. In the day of expiation, after the high priest had been interceding with blood and incense in the most holy place, the jubilee was to be proclaimed, the time of greatest joy to the people, Leviticus 25:9. The issue and consequence of Christ’s intercession is joy, matter of great joy. It is ground of everlasting consolation, 2 Thessalonians 2:16. Christ, when he was on earth, promised he would intercede in heaven for the Spirit of consolation, John 14:16. He assures his disciples that he will pray the Father to give them his Spirit, as, for other acts and offices, which the word imports, so expressly to be a comforter, and that for ever. Not only for them, but for all his people to the end of the world. He is interceding for this for ever. We have further assurance for this, in that he prayed for it on earth, John 17:13.

Glory. Christ’s interceding in heaven makes it as sure that they shall be glorified in heaven with him, as though they were already, Ephesians 2:6. He sits in heavenly places interceding; and, upon this account, those that come to him are as sure to be saved to the uttermost, as sure to sit in heavenly places with him, as though they were already with him. He sits there in our nature, as one with us; we are one with him who is in heavenly places; while we look upon him at the right hand of God, we may see ourselves in heavenly places. He sits there as our head; the body is so far in heaven, as the head is there. He is there as our forerunner, Hebrews 6:20. He is there to make way for us, John 14:2-3. He prepares it by interceding, that is his great work for us in heaven. What he intercedes for there, we may understand by what he prayed for on earth, John 17:22, John 17:24.

Relief in all weaknesses, infirmities, troubles, sufferings, whatever needs compassion or relief. Hebrews 4:14-15, Christ our high priest is now passed into the heavens, and the only act of his priesthood in heaven is intercession for us. And he intercedes as one touched with the feeling of our infirmities. He sees all that we suffer by, in soul or body. He sees it all, so as to feel it, to be touched with the feeling of it. He is touched with the feeling of it, as one that has felt the like himself. He feels it effectually, so as to appear for our relief, so as to intercede for the procuring of what we want, securing us from what we fear, easing us of what is grievous, or obtaining for us that which is as good or better.

He accommodates his intercession to all our infirmities, according to the exigencies of them, so as to intercede for supply, ease, deliverance, relief, so far as it is needful, as soon as it is seasonable, whenever it will be good for us. The intercession of Christ affords support to faith, and comfort to souls compassed about with infirmities, in the worst circumstances that can befall them, in all that may be grievous to them. All grievances whatever are comprised under infirmities, and this gives ground to expect relief, as to everything that is a grievance; especially taking in the ground of it in those words, ‘but was in all things tempted,’ or exercised like unto us.

Art thou poor? &c. Why, Christ is touched with the feelings of a poor condition, and intercedes as one touched with the feeling of it. It was once his own case. And so in other cases. Vide Serm. on Hebrews 4:15.

Answer of our prayers. The intercession of Christ gives great encouragement to come to the throne of grace, and ground to believe that we shall have admission and success, Hebrews 10:19-22. The people under the law were excluded from the holiest, the high priest alone was to enter it with the blood of the sacrifice; but, by the blood of Jesus, presented in his intercession, all believers have boldness to approach the holiest, and make their addresses there. By him way is made for us, a new and living way, through him who ever lives, in opposition to the old veil, which was an inanimate thing. It is made for us, through the veil, that is to say, his flesh, which, when it was separated from his soul by death on the cross, it is said the veil of the temple was rent, Matthew 27:51. That veil, which excluded priest and people from access to the most holy place, and the sight of the mercy-seat there. This was rent, to signify that now a way was made to the mercy-seat, and nothing left to hinder our access to it; especially having an high priest, an advocate, an intercessor, there ready to appear for us. By virtue of this we may draw near, not only with faith but full assurance, that we shall obtain our requests, Hebrews 4:14-16. Since we have an high priest, whose office and work it is in heaven to make intercession for us, and who intercedes as touched with the feeling of what we want, or fear, or suffer; upon this ground we may approach the mercy-seat, we may come to the throne of grace, and come boldly, without fears, or doubts, or jealousies; without making any question, but that we shall obtain, &c. Faith is hereby assured, that we may obtain whatever will be a mercy to us, and that is all which is desirable. We may have it freely from grace, which gives to those that are most unworthy. We may find grace, which gives without money, without price, which expects no valuable consideration for it at our hands. We need but come to meet with it; we need but ask to obtain it. We may have it in abundance from the throne of grace, from him who sits on the throne to shew himself gracious; whose glory it is, to give like himself, the King of kings, to give royally, liberally, magnificently. We may have all this in time of need, whenever we need it, whenever it will be seasonable to have it. We shall not want what is best for us, nor when it is best. All this we have assurance of, because we have such an high priest interceding for us; upon this account we may come boldy for it, and expect it.

There are many things in Christ’s intercession which encourage us to come to the throne of grace, and to be much and often there; and also give assurance that we shall not come in vain; that we shall find the mercy we seek, and obtain the grace we desire, even all those great and glorious things already specified which Christ makes intercession for. When we pray for the same things for which Christ intercedes, and consider that while we are praying, Christ at the same time appears at the throne of grace on our behalf for the same things, how can we doubt but they will be granted? Though we deserve to be denied, Christ our intercessor will meet with no repulse. That our prayers may be prevalent, this is one condition requisite, that they be made in faith, James 1:6, Mark 11:24, Matthew 21:22. Now, there is no stronger ground in the world for the establishing of faith in prayer than Christ’s intercession. His intercession gives assurance of the success of our prayers upon another account. It is by virtue thereof that we have the Spirit to help us to pray; and that which proceeds from the assistance of the Spirit will be acceptable and prevail, Zechariah 12:10. It is by virtue of Christ’s intercession that this promise is accomplished, John 14:16. The word παρακλητος signifies not only a comforter, but an advocate; and the Spirit is promised, and declared to be an advocate for his people, both unto men and unto God, to plead for them or help them, to manage their plea, both with men, Matthew 10:20, and with God, Romans 8:1-39. So that when Christ promises that he will pray the Father to give us another advocate, he promises to intercede for us that we may have another intercessor in us; and if we take notice how the Spirit acts as an intercessor, how he helps our infirmities, what he is ready to do for us in prayer, it will be a great encouragement to believe that our prayers, through his help, shall succeed.

I have shewed particularly what great things the intercession of Christ gives assurance of. Let me shew upon what ground we may have assurance hereof by his intercession.

1. Christ has power, all power, to effect what he intercedes for; and this is a great support to faith, and that which we often doubt of, though we do not observe. Can God prepare a table, &c.? can Christ do all those things for me which I hear he intercedes for? Yes, assuredly he can; for his intercession imports no less power than good will. He is at the right hand of God interceding, Romans 8:34. That is his work at the right hand, &c. Now, his sitting at the right hand of God is a metaphorical expression; we must not take it literally; for God is a spirit, not a body; he has no right hand nor left. But thereby is signified the fulness of power which Christ our intercessor has in heaven, and so it is frequently used in Scripture. Psalms 77:10, in opposition to his own infirmity and weakness, he would consider the right hand, i. e. the power of God; so Psalms 118:14-16, he expresses the power of God by the right hand; and Luke 22:69, Christ intercedes at the right hand of power, i. e. he has all power to accomplish what he intercedes for. He not only desires these great things for his people, but is able to effect them. He intercedes for the Spirit, John 14:16, and he sends the Spirit, John 16:7. He receives gifts as the effect of his intercession, Psalms 68:8. And he gives those gifts, Ephesians 4:8. He does not only ask and receive in behalf of his people, but has power to give. He intercedes that those who come unto God by him may be saved to the uttermost. And he is able to save, &c. He is able to remove all impediments, to conquer all difficulties, to bestow every degree of grace and spiritual strength, which is requisite that they may be saved to the uttermost, to make them conquerors, and more, &c.

2. He has right. He intercedes for nothing but what he has right to obtain, nothing but what is due to him. He sues but for his purchase, that for which he has paid the full value to a righteous God. He has bought his people, 1 Corinthians 6:20; he has purchased their persons, Acts 20:28; and so has right to dispose of them as his own, according to the purpose of his grace; he has purchased the kingdom of heaven for them, Ephesians 1:14 he has purchased grace, and the means of grace, faith, holiness, perseverance, and all spiritual blessings; glory, and holiness the way to it, and all good things on earth. This is the sum of what he intercedes for, and this is no more than what is due to him. His blood was the price of it: the price is paid and accepted, and he appears for the possession; and his intercession will as certainly prevail for it, as it is certain that God is just and righteous, 2 Thessalonians 1:6-10. To us, upon our account, belongs nothing but shame and confusion of face; we have nothing to plead but free mercy. But that which Christ pleads for on our behalf is due to him, and therefore will assuredly be granted. His intercession, as I shewed before, is grounded upon merit.

3. He has interest, the greatest imaginable, as much interest as is possible. He intercedes, not with a stranger, or a friend, or a common relative, but with his Father, one who loves him as himself, John 5:20, and withholds nothing from him; he has as much interest in him as in himself, and can prevail as much with him as with himself; and can no more be denied by him in what he desires than he can deny himself, for they are both one, John 10:30; they have not only one interest, and one design, but one essence and one will. What Christ wills, the Father wills, and therefore what he desires it is granted, it is done; that which he intercedes for is his Father’s will. Christ will have us say to the Father, when we pray, ‘Thy will be done,’ for it is no other than his own will; and heaven and earth shall pass away, rather than one iota or tittle of it shall not be fulfilled.

4. He has affections and compassions for us, and so intercedes affectionately, compassionately, as one greatly concerned for us; and that assures us we shall not miss of the great advantages he intercedes for, Hebrews 4:15. The apostle shews what an high priest we have, how he executes the office of an high priest in heaven for us, i. e. how he there intercedes for us; for his intercession is the only part of his priestly office that he performs in heaven; and he does it as one touched, &c. Herein the comparison holds betwixt him and the Levitical high priest, expressed Hebrews 5:2 and Hebrews 2:14. And as he is high priest and intercessor, both as God and man, so he has for us the affections, not only of God, but of a man; and accordingly intercedes for us, as one that has such love, care, pity, compassions for us, as are in the hearts of the children of men, the weaknesses excepted.

5. He is obliged; invested in an office, he is under the obligation of it: it is his office, as he is mediator, to intercede. His honour is engaged, and depends both upon the execution of his office, and the success of the performance. If he should either neglect it, or be unsuccessful in it, it would reflect ill upon him. It is impossible that either should fall out.

He took not the office upon him of his own accord, without a call, but the Father called him to it, engaged him in it, expects the discharge of it, Hebrews 5:4-5. The Father called him to be an high priest, and so to intercede; he would not have called him to it, but with a design to comply with him in it, and to be prevailed with by his intercession, Isaiah 42:1. This is spoken of Christ, and applied to him, Matthew 12:18. He is called his servant, in respect of the office of mediatorship, a principal act of which is his intercession. Uphold; the Hebrew doctor renders it, whom I lean upon, i.e. whom I trust to or rely on, for the performance of the office I have called him to. My beloved, one whom I have chosen, beloved and preferred before any other to this great office, and well pleased with him for his undertaking and discharging it.

Now, if intercession be an act of Christ’s office, and his honour engaged upon his sucess therein; if the Father employs him in it, loves him for it, is well pleased with his performance, with his interceding: there can be no question but it will be admirably, eternally successful, John 10:17. He laid down his life to give satisfaction, he took it up again to make intercession. The Father loves him for both, and in both the pleasure of the Lord shall prosper in his hands.

6. He has a personal, a particular respect for every of his servants in his interceding. It is as comfortable, will be as effectual, and gives as much assurance of success, as if now in heaven he did pray and intercede for every of us by name. If you knew that Christ now in heaven were praying for you by name, you would not doubt of being saved to the uttermost. Why, that which his intercession imports is no less in effect. The high priest under the law carried the names of the twelve tribes upon his breast when he went into the holiest. Christ does not carry the names of the tribes of his people upon his breast only, but every of them in particular is in his mind and heart while he is interceding. There is in heaven a special, a personal regard of all that come unto God by him, as if their names were there recorded, Luke 10:20, Revelation 21:12. Christ remembers them as effectually, as if he presented them by name to his Father in his intercession, Revelation 13:8. Their names are written in the Lamb’s book, that was slain, that was sacrificed, and he that was sacrificed is the same who intercedes. He knows who are his, 2 Timothy 2:19, and how; he knows them by name, John 10:3; and as he knows, so he presents, so he intercedes for them. Those who come unto God by him, may have as much assurance of the comfort and advantage of his intercession, as if they heard him in heaven interceding for them by name. For temporal deliverance. Christ, the great intercessor, is greatly concerned for his people in their outward distresses and calamities. Let me insist a little on this, as being seasonable. Our danger and distress is very great: we are threatened with ruin in all our concerns, and our posterity after us. Our main support in this sinking condition is, that Christ appears for us, and lives to do it. He is concerned for his people when they are in the depths, he has always been so, Genesis 48:16. This angel is Christ, who redeemed him. The word is גאל, the Redeemer, as Christ is called, Job 19:25, Isaiah 59:20. He redeemed Jacob not only from eternal miseries but delivered him out of all the troubles and calamites he had met with in the world. But how does he deliver his people from outward calamities? Why, by his blood, by that presented, by his intercession, Zechariah 9:11. They were delivered out of Egypt, out of the wilderness, out of Babylon, by which the eternal redemption of believers is shadowed out, and confirmed by the blood of the covenant, by this blood presented in his intercession. Upon this account, when our condition seems helpless, as theirs in a pit of water; when we see not either how we can live in our present circumstances, or how we can get out of them; when we are encompassed with dangers and distresses on every side, as if we were in a strong prison, without means, and so without hopes, either to subsist in it, or get out of it: yet by virtue of this blood we may be ‘prisoners of hope.’ Upon the account of Christ’s blood shed and presented, there is hope concerning this thing; even concerning temporal deliverance, when all things seem to look upon us with a hopeless aspect.

Deliverance out of all sorts of troubles seems ascribed to Christ as interceding, Isaiah 63:9. Who is this that saved and delivered his people in all their troubles and calamities? to whom so much love is ascribed, so much sympathy, so much compassion, so much tenderness and relief towards his people, in their distresses and dangers, all their days? Why, it is Christ, called ‘the Angel of his presence,’ Hebrews 9:24. All this was expressed to, all this was done for, his ancient people. Not some, but all the days of old, by the Angel of his presence, by Christ appearing in the presence of God for them; i. e. by Christ interceding for them. And all this may be expected, and will be done for his people now, by the Angel of his presence; in all days of distress and calamity, present or to come, even all their days, because he ever appears in the presence of God, he ever lives to make intercession.

Further, Christ is represented plainly, expressly, actually interceding for his people in reference to their outward distresses and calamities, Zechariah 1:12. This angel is Christ, God and man in one person. He is called God, Jehovah, ver. 9, and he is called man, ver. 8, 10. It is Christ, the Son of God, who in the fulness of time became man, who expresses such an affectionate resentment of the sufferings and calamities of his people; who is tenderly sensible both of the weight and continuance of them, and importunes the Father to turn from his indignation, and shew them mercy in sending relief and deliverance. And his intercession was effectual, and prevails for a gracious return, ver. 13. And this particularly expressed and opened in the following verses. The return was gracious and full of consolations.

Hereby it appears that faith may expect great and comfortable advantages from the intercession of Christ, in reference to outward sufferings and calamities.

1. The turning away of God’s anger and indignation. Upon Christ’s interposal, the Lord’s indignation was diverted from his people, and turned upon their oppressors and persecutors, ver. 14, 15. When the Lord’s anger is turned away, the bitterness of any affliction is past. Though the Lord writ bitter things against his people before, yet upon Christ’s appearing for them, he speaks good and comfortable words.

2. Faith may expect sympathy and compassions under sufferings, instead of wrath and indignation. Our great High Priest, who intercedes for us, is touched with the sense of our sufferings; and sufferings pass under the name of infirmities in the style of the apostle. He has as effectual a sense of them as if himself felt them. The Angel of his presence, he who appears in the presence of God for us, in all our afflictions he is afflicted. Whatever pressure lies upon us he bears us, and so is apprehensive of the weight of both.

3. Faith may expect that sufferings shall be proportioned to our strength. If our strength be small, sufferings will be, some way or other, made lighter; or if they be heavier, our strength will be proportionably increased. He who intercedes for us, as he is a merciful, so he is a faithful high priest, 1 Corinthians 10:13. He will take care that they shall not be too heavy, nor lie too long. When Satan or his agents would sink them, Christ interposes with a The Lord rebuke thee, Zechariah 3:1-2.

4. Faith may expect on this account that we shall be secured from the evil of sufferings; and when the evil is gone, there is nothing in them to be feared; for nothing is reasonably an object of fear, but something that is evil, John 17:1-26. He prays not they may be taken out of the world, nor that they may be kept from troubles and sufferings, but from the evil of them. And what is there else to be desired? We cannot desire to be freed from the good of them, we need not desire to be freed from that which is neither good nor evil in them. All that we need, all that we can in reason desire to be freed from, is the evil; and this Christ prayed for, this he intercedes for.

5. Faith may expect deliverance in due time, when it is best, when most for his honour and interest, and most for our spiritual advantage and comfort. And that is as soon as we can in reason desire it; for before it be good in those respects, it is not desirable. Upon Christ’s interceding for his people in their distress, the Lord prepares instruments from all quarters to cut off the horns which pushed, and gored, or dispersed his people. Their power and greatness could not secure them. Horns, in the prophetic style, signify kings or sovereign powers. Upon Christ’s appearing for his people, they are cut off, their power is broken, so that the oppressed are no more in danger of their push.

6. Faith may expect, till deliverance come, that which is better than deliverance, i. e. an holy and fruitful improvement of suffering; and such an improvement of them is better than freedom from sufferings.

BELIEVERS’ COMMUNION WITH THE FATHER AND SON And truly our fellowship is with the Father, and with his Son Jesus Christ.—1 John 1:3.

Here is heaven in the text, as much happiness as men and angels do or can desire, happiness both formal and objective; and the sweet issue of both in the words following: ‘These things write we unto you, that your joy may be full.’ Joy, fulness of joy; joy, which is the smile of happiness and the flower of glory. The object of this happiness, or the object which is our happiness, is God in Christ, the Father and the Son, the Father of Christ, and the Father of believers. ‘I go to my Father and your Father;’ his Father by eternal generation, ours by adoption; his, quoad rem et modum subsistendi; ours, quoad effectum, et modum operandi; which shews itself in indulgence, love, care, pity, providence. ‘And his Son Jesus Christ,’ that is the other object of our happiness; he who, ver. 1, is called ‘the Word of life,’ and, ver. 2, ‘eternal life.’ Now eternal life and happiness are reciprocal, and used as convertible terms in Scripture. Christ is the word of life in himself, eternal life to us: the word of life, essentialiter; eternal life, causaliter. And this is that happiness, that eternal life, which we have from him and by him. This fellowship in the text, which we call formal happiness, the word κοινωνία, is rendered by some consortium, converse; by others, societas, fellowship; by others, communio, so Beza. And this does best express the word, and therefore we will use it, and the rather because it includes both the former. And from the connection we might observe that fellowship, or communion with the Father and with his Son Jesus Christ, is eternal life or happiness; for what is happiness but the enjoyment of the chiefest good? Now the Father and the Son are the chiefest good, and communion with them is the enjoyment of them; for then we enjoy the chief good, when we are united to it, when we have interest in it, and when we partake of it. But communion includes all these, as will appear in the explication. And thence we might infer that eternal life is not confined to heaven. If we take eternal life for happiness, a man may have eternal life on earth. Heaven is not so much local as we imagine. Communion with God is heaven, and happiness, and eternal life. He that hath communion with God is in heaven while he is on earth; and if a man could be there without this, he would want heaven even in heaven. There is no essential difference betwixt happiness on earth and happiness in heaven; they differ but gradually. If a man on earth could enjoy perfect communion with God, he would be perfectly happy. But I pass by this to that which is express in the text, and I shall insist upon this.

Obs. Believers have communion with the Father, and with his Son Jesus Christ. We need not seek out more proofs. That which will be most profitable is an inquiry into the nature of this communion, wherein it consists. Take an account of this in three particulars. Communion includes, 1, real union; 2, reciprocal community; 3, familiar converse.

1. Union. This is the basis of communion. Believers are united to the Father and the Son, and the Father and the Son to them. They are united morally, conjugally, mystically. The bond of moral union is love, gluten animarum, by which spirits cleave to one another, nay, penetrate into one another and mix together so as they become one. Jonathan loved David as his own soul, as though one soul had informed and animated both bodies. Thus friends are united. Now believers are the friends of God. Abraham was called the friend of God, James 2:23. ‘Ye are my friends,’ says Christ to his disciples, and in them to us, John 15:14-15.

There is also a conjugal union. By this men are ἕν σῶμα, as by the other they are μία ψυχὴ. And thus we are united to the Father and the Son. We are the spouse of Christ, and the Father has married us in an everlasting covenant. Christ, by assuming our nature, became ἕν σῶμα, with us, Ephesians 5:1-33. And by this conjugal conjunction we are ἕν πνεύμα with him, 1 Corinthians 6:17. ‘He that is joined to the Lord is one spirit.’

There is also a mystical union, which is set forth frequently, though not fully, by physical unions. We are united to Christ as the branches to the vine, John 15:15; as the members to the head, Colossians 1:18, Ephesians 5:23; as the building to the foundation, 1 Corinthians 3:1-23; and, which is nearer than all these, as the soul and body. Christ is wholly in every believer, and wholly in every part, as anima is tota in toto corpore, et tota in qualibet parte; therefore, Galatians 2:20, ‘I live, yet not I, but Christ liveth in me.’ As the soul liveth in the body, and the body is animated by the soul, so is the soul animated by Christ, and depends upon him as much for spiritual life, as the body depends upon the soul for natural life. He is the actus primus, the principle of our supernatural being and operations; and, abstracting all imperfection from the word, Christ may be called the forma informans of a sanctified soul, as it is sanctified. But there is an expression beyond all this, John 17:21-22, ‘That they all may be one, as thou art in me and I in thee, that they also may be one in us’; and ver. 22, ‘that they may be one, even as we are one.’

2. Community. The Lord and believers have all this in common. And this seems to be the proper signification of κοινωνια. It may be rendered as well community as communion, if we may conclude from its original. Πάντα τῶν φιλῶν κοὶνα, says the philosopher, and gives the reason in his Ethics, ἐν κοινωνίᾳ γὰρ ἡ φιλία, friendship consists in community, and so does fellowship. Now there is betwixt the Lord and believers a fourfold community. (1.) Of enjoyment; (2.) Of affections; (3.) Of interests; (4.) Of privileges. There is a community,

(1.) Of enjoyments. The Lord is ours, and we are his. ‘I will be your God, and ye shall be my people.’ That is the covenant. The ‘Lord is their portion,’ Psalms 16:5, Lamentations 3:24. And they are the Lord’s portion: Deuteronomy 32:9, ‘The Lord’s portion is his people.’ We have interest in his glorious essence and attributes. In his omnipotency, that is our safety. By it we are more secure than if all the hosts of heaven and earth did surround us. And if we could use faith when we seem most deserted in the world, we might see more with us than against us; we might behold, with Elisha’s servant, 2 Kings 6:17, the mountains full of horses and chariots of fire about us. His wisdom is for us. That laid the plot of our happiness from eternity, and does carry it on successfully, maugre all the plots and stratagems of men and devils; and we, relying upon the conduct of omnisciency, are further from miscarrying than if all the wisdom of angels and policy of men were engaged for us.

We have interest in mercy. Mercy is peculiarly the saints’; no creatures partake of mercy but they, and they have nothing but mercy. All the ways of God are mercy to them, Psalms 25:10. The greatest afflictions, yea, in some sense the greatest sins, the issue makes it fœlix culpa. The saints are vessels of mercy; it falls into them here, but they shall fall into it hereafter, and be filled therewith, as a vessel cast into the sea. We swim in streams of mercy from one condition to another, till at last we be swallowed up in the ocean of mercy. In all-sufficiency. This is our riches, and we are richer in this interest than if we were actually possessed of the whole world. I am אל שדי, says God to Abraham. And he is the same to all the faithful. ‘To him that overcometh I will give to inherit all things,’ Revelation 21:7. And he giveth us πάντα πλουσίως, ‘all things richly to enjoy,’ 1 Timothy 6:17. Thus God, and with him all things, are ours; and so, reciprocally, we are his, and every part of us, our body, soul, and spirit. A saint is the temple of God, 1 Corinthians 3:16, and every part of him is dedicated and consecrated to God; he is ἀνάθημα, that is not ἀνάθεμα. Our body, that is the outer court; our souls, that is the holy place; our spirits, that is the holy of holies. God is most in this, and manifests himself most gloriously to it. ‘This is my resting place, here will I dwell.’ All the faculties of our souls and members of our bodies must be weapons and instruments of righteousness. And as there is this community betwixt us and the Father, so also betwixt us and the Son. His nature is ours, and ours is his; he is bone of our bone, and flesh of our flesh. His riches is ours, and our poverty his: 2 Corinthians 8:9, ‘He became poor, that we through his poverty might be rich.’ His righteousness is ours, and our sins are his; he made him sin for us, who knew no sin, that we might be made the righteousness of God in him, 2 Corinthians 5:21. His happiness is ours, and our curse is his, Galatians 3:1-29. He was made a curse for us, that he might free us from the curse of the law. His glory is ours, and our shame was his; he took upon him the form of a servant, that we might be made the sons of God. He was made the most contemptible and abject of men, for so Isaiah 53:3 is rendered contemptissimus abjectissimusque virorum, הדל אישים, desitus virorum, i.e. in quo desinunt viri, ita ut ipse non habeatur pro viro. He was brought so low, as he seemed not to be a man; and we are exalted so high, as we seem not to be men. He was the reproach of men and shame of the people, and we are the glory of Christ: John 17:22, ‘And the glory which thou gavest me I have given them.’

(2.) Community of affections. The Lord and his saints have the same affections, running in the same channel, fixed on the same objects. There is mutual love. The saints love the Lord, and are beloved of him. ‘I love those that love me,’ says Christ, the Father’s Wisdom, in Proverbs. And John 14:21, ‘He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him,’ &c. A saint loves whatever resembles Christ, whatever belongs to him: his image, his people, his ordinances. And the Lord loves whatever belongs to a saint as a saint; his love extends itself to his friends, his goods, his posterity; he shews mercy unto thousands of those that love him.

There is also a reciprocal delight. The Lord takes pleasure in his saints, and in their services; they are all his Hephzibahs, his rest, his joy, his peculiar treasure. And they delight in him and his administrations; they prefer him before their chief joy. The soul says, ‘Lord, whom have I in heaven but thee? and there is none on earth that I can love in comparison of thee.’ And the Lord says to his saints, ‘Whom have I on earth but thee? and there is none in the world that I love like thee.’ So mutual desires. The soul desires God’s glory, and the Lord desires the soul’s happiness. The soul desires to be with Christ, and cries, ‘Come, Lord Jesus, come quickly.’ Make haste, my beloved, and be thou like to a roe or a young hart upon the mountain of spices. And Christ desires the soul should be with him, and calls, Song of Solomon 2:10, ‘Rise up, my love, my fair one, and come away. John 17:24, ‘I will that they also whom thou hast given me may be with me.’ So for hatred. The Lord hates sin and sinners, and so does a saint: Psalms 139:21, ‘Do not I hate those that hate thee? and am I not grieved with those that rise up against thee?’ Here is an exact compliance, they do idem velle, et idem nolle; love the same things, and hate the same things.

(3.) A community of interest. The Lord and saints have the same ends, the same designs, the same friends and enemies. So Jehoshaphat expresses his society with Ahab, ‘I am as thou art, my people as thy people, my chariots as thy chariots.’ The Lord aims at his own glory and our happiness, and we aim at his glory and our happiness. And though he may seem more to seek his glory than our happiness, and we may fear we seek our happiness more than his glory, yet indeed these two are inseparable and almost coincident. That which advances his glory promotes our happiness, and that which makes us most happy makes him most glorious. Wisdom and mercy have made a sweet connection betwixt his honour and our happiness, so that they cannot be disjoined. We need no more fear to come short of happiness than we need to fear that the Lord will come short of his glory, for these two are embarked together. And as they seek the same ends, so they choose the same means. There is not only μία βούλησις, but προαίρεσις. A saint will use no means but what the Lord prescribes and approves; he will rather depend on the wisdom of God for the success of those means which seem most improbable, if the Lord has prescribed them, than consult with or rely upon carnal reason; rather hazard the loss of a kingdom than set up a golden calf, though Jeroboam, a stranger to God, did; rather die than deny the truth, to save his life; rather lose the world than tell an officious lie. And as they have the same end and means, so in the prosecution of these they have the same friends and enemies. He is not a friend in the Lord’s account that is an enemy to the saints; nor is he the saint’s friend that is the Lord’s enemy. Those that hate thee (says David), and rise up against thee, I hate them with a perfect hatred, I count them my enemies. And they have the same account of things as of persons; what is done against one is done against both, and what is done for one is done for both. The wicked they persecute the saints, and the Lord looks upon them as persecutors of him: ‘Saul, Saul, why persecutest thou me?’ And Saul need not wonder at this, if he had considered that of the psalmist, ‘He that toucheth you, touches the apple of my eye.’ And therefore the sufferings of the saints are called the sufferings of Christ. The saints they do good to their brethren, feed, clothe, and visit them, and the Lord takes it as done to himself: Matthew 25:34-35, ‘Come, ye blessed of my Father; I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: a stranger, and ye took me in: naked, and ye clothed me: sick, and ye visited me: in prison, and ye came unto me.’ But how could this be, think the saints, seeing Christ is above these kindnesses? He tells: ver. 40, ‘The King shall say,’ and he says it with an asseveration, ‘Verily I say unto you, Inasmuch as ye have done it to one of the least of these my brethren, ye have done it unto me.’

(4.) Community of privileges. The Lord condescends to make the saints, so far as they are capable, partakers of his own privileges, even those which no creatures else partake of.

It is his privilege to be omnipotent, and the saints have something that resembles this. One would think Paul speaks as much, when he glories that he can do all things, Christ strengthening him. And every saint may presume as much.

It is the Lord’s privilege to be omniscient, yet he vouchsafes some shadow of this to us, when he promiseth the Spirit shall lead us into all truth, and that the Spirit should teach us all things, 1 John 2:20.

It is his privilege to be all-sufficient. And what does he promise less to us, when he assures us we shall want no good thing, we shall have all things richly to enjoy, we shall inherit all things? Who would desire more all-sufficiency than to have all things sufficient, all things that are good? 2 Corinthians 9:8. And as we partake of the privileges of the Father, so also of the Son. He is τρισμεγίστος, king, priest, and prophet, and so are we; he has ‘loved us,’ &c., ‘and made us kings and priests,’ enables us to offer up spiritual sacrifices acceptably; and has prepared crowns, and sceptres, and kingdoms for us. We are prophets too, for we are all taught of God; we have the Spirit of wisdom and revelation, Ephesians 1:17. The same Spirit, which was a Spirit of prophecy, is in us; and though it do not enable us, as formerly them, to foretell future contingencies, yet something future we know. Every saint, who has attained assurance, knows he shall be saved; and this is a contingency in respect of second causes.

Again, Christ is the Son of God, and so are we. What honour is this! ‘Behold what manner of love the Father hath bestowed on us, that we should be called the sons of God,’ 1 John 3:1. Christ is the heir of all things, and we are heirs of God and co-heirs with Christ, Romans 8:17. Christ is the object of his Father’s love, and so are we, Leviticus 26:11. Christ is the glory of God, the brightness of his glory, and we are the glory of God, Isaiah 11:10. It is rendered, ‘His rest shall be glorious.’ Now, the saints are they in whom God rests. Ecclesia, in qua aquiescit Deus, says one on the place. Therefore they are his glory. Christ is a conqueror, and so are we; conquer the world, John 5:5; and the god of this world, Satan, who also commands another world, prince of the power of the air; him we conquer, and all his legions of darkness. Yea, we conquer that which is more potent than both the world and the devils, and this is sin; it overthrew both the former, and we subdue this. Nay, in all this, ὑπερνικῶμεν, we are more than conquerors.

Christ is a judge, and so are we: 1 Corinthians 6:2-3, ‘Know ye not that the saints shall judge the world?’ Nay, the chiefest part of the world, the angels: ver. 3, ‘The saints shall judge the angels.’ This is the second head, wherein this communion is expressed.

3. Familiar converse, which we may make out in four particulars: (1.) Visits; (2.) Walking with God, and he with us; (3.) Conference; (4.) Feasting.

(1.) Visits. The Lord visits us, and we visit him; he comes to us, stands at the door and knocks, and if we open he will enter, Revelation 3:20; he will come in and manifest himself to us. This is the end of visiting, to see whom we visit; and this is it the Lord desires, Let me see thy face, and hear thy voice, Song of Solomon 2:14. There are sweet interviews betwixt God and the soul; he shews himself in part, withdraws the veil a little, that we may have some glimpses of his glorious excellencies. The day of glory dawns here, though the meridian be only in heaven; and though we see but darkly, as in a glass, yet we see more clearly than his ancient people. The object was far off from them, and the medium was darkened by the interposition of a cloud of ceremonies; but the Day-spring from on high hath visited us, and made them vanish. Abraham saw but his day, and that afar off; we see himself, he is set forth crucified before our eyes, Galatians 3:1-29. Moses’s face was veiled, nor was he permitted to see anything of God but his back parts; but we, 2 Corinthians 3:16, with open face behold the glory of God, yea, the brightness of his glory shining in the face of Christ. These interviews, these visits are in the ordinances.

He visits us also in his providences. There is no condition so sad and forlorn, which can estrange him from us, hinder him from visiting us; nay, he takes those opportunities to be most kind and frequent in seeing us, when a visit will be most welcome; nor does he visit us merely to see us, but to do us good. In trouble of conscience, he visits us with his loving-kindness; in darkness and perplexities, with comforts makes his face to shine upon us. In troubles and dangers, he visits us with his salvation; in sickness and restraint he comes to us, and performs all the acts that love can put forth to a sick friend, he makes our beds in our sickness, Psalms 41:3; his left hand is under our head, and his right hand sustains us. Nor need we fear to be troublesome to him with too frequent visits; he takes nothing more unkindly than when we withdraw and grow strange; he invites us: Song of Solomon 2:10, ‘Rise up, my love, my fair one, and come away.’ ‘Come unto me, all ye that are weary.’ And when he cannot draw us up with his cords of love, he drives us with his rod; and that is one end why he exercises his people with sickness, losses, disappointments, wants, desertion of friends, and other afflictions, to draw them more to himself.

(2.) Walking with God. A saint walks with God, and God with him; so he promises, ‘I will walk in the midst of you, 2 Corinthians 6:16; Leviticus 26:12, ‘I will never leave thee nor forsake thee.’ Nor is this only in fair way: ‘When thou goest through the fire, I will be with thee,’ &c., Isaiah 43:2. The familiarity of this walking, methinks, is held forth in this expression, Psalms 73:23, ‘Thou holdest me by thy right hand.’ What more familiarity than to walk hand in hand? Thus Enoch walked with God, Genesis 5:22; and Noah, Genesis 6:9; the whole conversation of a saint is a walking with God. He sets God always before him, Psalms 16:8; walks, as seeing him who is invisible, Hebrews 11:27; makes God his meditation day and night, and says with David, ‘I am continually with thee,’ Psalms 73:23. He observes God in all his ways, looks upon the world as an engine acted by the Lord’s influence, acknowledges no other animam mundi, he sees providence act and move the whole universe. He sees God in everything visible, quælibet herba Deum, tastes God’s sweetness in every comfort, hears God’s voice in every one that speaks to him. David heard God speak, when his companions heard none but Shimei. Job’s carnal acquaintance would blame the Chaldeans, Satan, and other second causes for his losses; but he looks higher, ‘The Lord giveth,’ &c. Others may refer sickness to the distemper of the humours, and blame the malice of men for their afflictions; but a saint says, with Eli, ‘It is the Lord.’ He rests not in the surface of things, but penetrates through them to the first mover; his sight is not terminated in second causes, he knows they are dead and without motion, till moved by the first; nor do any give a firmer, at least a more practical, assent to that metaphysical principle, causa secunda non movet, nisi mota. And as he observes God in all, and ascribes all to God, so he depends upon God for all; the arm of the flesh supports not him except he see the strength of God in it. Ordinances are in his account empty cisterns, till the Spirit of God fill them; the staff of bread cannot strengthen him till the Lord strengthen it; the word is a dead letter unless the quickening Spirit enliven it. He esteems these because they are means of God’s appointing, but he knows they are arbitrary means; God can give the end without them, but they can never attain the end without him. As he walks with God in respect of thoughts and judgment, so also in respect of his affections. These are animi pedes, τῆς ψυχῆς πτηρὴματα.* Desire draws us towards him, love joins us to him, delight continues us with him; by desire we move to God, by delight we rest in God. Desire acts thus: Oh when shall I come and appear before God? How long will the Lord be as a stranger, and as a wayfaring man? How long shall there be such a distance betwixt me and him whom my soul loves? Oh draw me, and I shall run after thee; nay, draw me, that I may run with thee, for nothing short of thyself can content me. Then, when desires are answered, love acts thus: it closes with Christ, and twines itself into a strict embrace with him; it is jealous of everything that might estrange, and counts it death to hear of parting. It says, with Ruth to Naomi, Ruth 1:16, ‘Entreat me not to leave thee, or to return from following thee: for whither thou goest, I will go; and where thou lodgest, I will lodge; thy people shall be my people, and thy God my God: the Lord do so to me, and more also, if aught but death part thee and me.’ Being thus united and resolved, delight acts thus: Oh then, and have I found him whom my soul loves? I have enough: ‘Return to thy rest, O my soul, for the Lord has dealt bountifully with thee; whom have I in heaven but thee?’ &c. There is more beauty in the light of his countenance than in all the glory of the world; there is more sweetness in thy presence than in all worldly pleasures; there is more riches in the enjoyment of thyself than in all the kingdoms of the earth. So in practice, as in judgment and affection, our conversation is a way, a pilgrimage. Now because our weakness is much, the difficulties and dangers many, the Lord promises his presence shall go along with us; he walks with us, Isaiah 49:10-11, nay, in us; before us, so he is our guide, Psalms 48:14; behind us, so he is our guard, our rearward, Isaiah 58:8; beside us, on our right hand, Psalms 121:5, Psalms 110:5; lest we should err, he leads us, Isaiah 58:11, takes us by the hand, cum apprehensione manus, i. e. apprehendendo manum meam. When we grow weary, he bids us lean upon him: Song of Solomon 8:1-14, ‘Who is this that cometh out of the wilderness, leaning upon her beloved?’ he holds us up, Psalms 71:8. Faith is expressed frequently by this notion, leaning upon God, שען, recumbency. When we faint, and can walk no longer, he bears us, his everlasting arm supports us, Isaiah 63:9, Isaiah 46:3-4: a full place, Isaiah 40:11, ‘He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young.’

(3.) Friendly conference. The Lord talks with us, and we with him; friendly and familiar colloquies; he speaks to us by his word, by his providence, by his Spirit; the sweet whisperings of the Holy Ghost, that still voice comforts, directs, encourages. This answers all objections by which we would deprive ourselves of comfort; this tells us the non-consequence of all Satan’s fallacies, and does nonplus that arch-sophister. When he presents hell and wrath, it says, ‘I am thy salvation;’ when he brings us into the valley and shadow of death, it saith, ‘Be not afraid, I am with thee,’ I will not leave thee. When we have lost our way, and know not how to return, then we hear a voice behind us, nay, in us, saying, ‘This is the way, walk in it.’ And when the word that he hath writ to us seems obscure, he instructs us viva voce. The Spirit, as Philip to the eunuch, not only joins himself to the chariot, but comes in; and this voice the saints know: ‘My sheep know my voice,’ John 10:5; others are strangers to it. Nor does he only make known, tell us the secret of his word, but the secret of his providence: ‘The secret of the Lord is with those that fear him,’ Psalms 25:14; ‘Shall I hide from Abraham the thing that I do?’ Genesis 18:17, ‘The Lord will do nothing, but will reveal his secret to his servants the prophets,’ Amos 3:7. Oh what familiarity is here! What more amongst the dearest friends than communication of secrets? These God communicates, yea, those which were locked up from eternity, even from the angels, the salvation of particular souls. So he speaks to us. And we speak to him in prayer and meditation. We may speak at any time: the King’s ear is never denied us; the chamber of presence is always open, and we may speak with boldness and confidence, though we be poor worms. The Lord delights in such dialogues, and is much displeased when we estrange ourselves: ‘Let me see thy face,’ &c. And therefore when he sees us so busy in the pursuit of other things, and so much taken up with outward comforts, as we neglect him, he many times deprives us of these comforts, that when we have less of them he may have more of our company. See a pregnant place, Hosea 2:10, ‘I will allure her into the wilderness;’ she shall be in a wilderness in respect of friends, comforts, riches, honours; these shall desert her, or be taken from her. And what then? ‘Then I will speak comfortably to her.’ The noise of the world was before so loud in her ears as she would not hear me, no, not when I spake comfortably to her; she was so busy in parleying with the world, as she had no leisure to confer with me. But I will bring her into the wilderness, far from these incumbrances that have interrupt our communion, and then we shall enjoy one another; he will speak comfortably, and we may talk familiarly with him. He oftentimes breaks the cistern, that we may have recourse to the fountain; lets our corn, wine, and oil be plundered, that we may more delight in the light of his countenance; lets the swine devour our husks, that we may learn to prize the pleasures of our Father’s house. He deals with us, as Absalom did with Joab, when he desires conference with him; he sets our corn on fire, for, says he, in their affliction they will seek me diligently, Hosea 5:15, Hosea 5:2, Lamentations 4:20.

(4.) Kind entertainments. The Lord feasts the saints, and they feast him: Isaiah 25:6, ‘And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wine on the lees, of fat things full of marrow, of wine on the lees well refined.’ Christ leads his spouse into his banqueting house, Song of Solomon 2:1-17. He satisfies them with the fatness of his house, Psalms 36:8, and makes them joyful in the house of prayer; fills our souls as with marrow and fatness, Psalms 63:5; feeds us with manna from heaven, with angels’ food. All truths are pabulum animæ; but divine truths, they are delicacies, sweeter than the honey and the honeycomb to a renewed soul. He gives us sweet intimations of his love, peace that passes all understanding, joy unspeakable, and full of glory. The full fruition of these joys are reserved for heaven, yet some drops fall from those rivers of pleasures that are at his right hand, to refresh us in our pilgrimage. He conveys to us in this wilderness some clusters of grapes and figs, though we must stay for a full vintage till we come to Canaan. We break our fast here, but stay for the marriage-feast till we be taken up to our glorious bridegroom. Some of our master’s joy enters into us here, but there we shall enter into our master’s joy, and shall bathe ourselves in that boundless and immense ocean of pleasure and sweetness to all eternity. And as the Lord feasts us, so we him. ‘Behold,’ says Christ, Revelation 3:1-22, ‘I stand at the door and knock; if any man will open the door, I will come in to him, and sup with him, and he with me.’ And what is that which the Lord counts a feast? A broken heart, that is a sacrifice well pleasing; a humble spirit, he dwells with such a spirit, Isaiah 57:15. He does not sup and depart, but is at a constant diet with such a spirit. So also high thoughts of God; these he delights in, they are as a feast to him. When they are so elevated as they make us tremble at his word, Isaiah 57:1-21. So also graces exercised, affections rightly fixed and elevated; for when affection is down, and grace unexercised, the soul is asleep, and cannot entertain Christ, as the spouse, Song of Solomon 5:12; will not admit him, will not open to him, though he tell her he has gathered his myrrh with his spices, and prepared the honeycomb with the honey, and brought wine and milk, brings his entertainment with him, will not put her to the charge and trouble of providing it. Yet, in the drowsy condition, she opens not, though he use such powerful rhetoric to get entertainment: ‘Open to me, my sister, my love, my dove, my undefiled: for my head is filled with the dew, and my locks with the drops of the night.’ What sweeter compellations, what stronger arguments, could be used? Yet he prevails not; the spouse was slumbering, the exercise of grace was suspended. A sleeping soul will not, cannot, feast with Christ. It is an awakened soul, whose graces and affections are exercised, that entertains Christ; these he counts a feast.

Use 1. If believers have communion with the Father and the Son, then unbelievers hath communion with the devil and his angels. Your fellowship is with the Father, and with his Son Jesus Christ. There is happiness, here is your misery. I might enlarge it in analogy to the particulars formerly insisted on. As believers are united to Christ, are one with him, so wicked men with the devil. As all things are common between God and believers, so are all things common between the devil and unbelievers.

Briefly thus. Unbelievers are one with the devil. There is a physical union; they are his members, he their head. There is a moral union betwixt them, such as is betwixt friends; the bond of that union is love; and though they defy him, and pretend much hatred, yet the argument of Christ proves unanswerably that they love him. ‘He that keeps my commandments, he it is that loveth me,’ John 14:21. And so answerably, he that keeps the devil’s commandments, he it is that loves him; but these keep his commandments, comply with his will, do what he suggests. The power of the devil is absolute over these, as the centurion’s over his servants. He says to one, ‘Go, and he goeth; to another, Come, and he cometh; to all his servants, Do this, and they do it.’ Nay, which is more, there is an essential union betwixt these; not because his essence, as he is a spirit, belongs to them, or their essence, as they are men, belongs to him; but because those qualities, which make him a devil, and are essential to him as he is so, are in wicked men; and those sinful qualities which make them wicked, and are essential to them as they are wicked, are in the devil. Pride, malice, averseness to God, hatred of his people, antipathy to his ways, ordinances, and administrations, these are the same in both, and do only differ in degrees. Further, the nearness of this union is evident, in that the devil is in them, keeps possession of them. He is the strong man that keeps the house. He is the prince of the power of the air, that not only rules over, but rules in, the children of disobedience. Wicked men may more properly be called demoniacs, than those whose bodies are possessed of the devil, of which we read in the Gospel; for he possesses wicked men’s souls, and being a spirit, can join himself more intimately to a soul, and mix his being more nearly with it, than with a body. And as they are united, so they have all things common. He is theirs, and they are his, Romans 6:16. The apostle’s argument proves it. ‘Know ye not, that to whom ye yield yourselves servants to obey, his ye are to whom ye obey?’ He is their god, ‘the god of this world;’ their prince, he ‘rules in the children of disobedience;’ their father, ‘You are of your father the devil,’ John 8:44; and they are his people, his slaves, his children: Acts 13:10, ‘Thou child of the devil.’ They have the same interests, the same designs; they both drive on this design, to dishonour God, and destroy souls; they have the same affections; they love, hate, delight in, and desire the same things; they love, and delight in, the works of darkness, hate God, his image, his people, his ways and ordinances. So for converse, they walk and confer together; for as the Lord does talk with his people, by his Spirit suggesting his will to their souls, so Satan talks with wicked men by his suggestions, making his will known to them. And as they have all things alike in communion here, so they shall have the like condition hereafter; the like torments, and eternal woful fellowship in them. That is the doom which you must hear pronounced: ‘Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.’ ‘Consider this, O ye that forget God;’ see and bewail the misery of your condition. Think you are in hell, while you are so near to, and so familiar and intimate with, the devil. Renounce this cursed fellowship with the prince of darkness, and with the unfaithful* works of darkness, and never give rest to your souls till ye be in that happy condition on which you may be admitted to fellowship with the Father, and with his Son Jesus Christ.

Use 2. An exhortation to get this fellowship, and continue it. This we shall urge by some motives, and shew the way to it, prescribing the means whereby it may be attained. The motives I shall reduce to two heads, the two ends for which we were sent into the world, and therefore the most powerful to move and excite desire and endeavours, God’s glory, and our good. 1. It is most for God’s glory. 2. It is best for us.

1. It is most for God’s glory. God is most glorified in heaven. Now to have communion with God, is to be in heaven. This is the gate of paradise, and puts us into the suburbs of heaven. Besides, it is true, God’s absolute glory is indivisible, admits of no addition or diminution; it is, as Chrysostom calls it, ἀναλλόιωτος καὶ ἀκίνητος δόξα, admits of no change, no alteration, for in this respect he was infinitely glorious from all eternity, and nothing can be added to infiniteness, Infinito non datur majus. But his relative glory, that may be augmented; he may be more glorious, though not in himself, yet in reference to us. And in this sense he is glorified, or (as we speak) made more glorious, both by himself and by his creatures: by himself, when he manifests his glorious excellencies to the world; by us, when we acknowledge and take notice of those excellencies. Both ways God is glorified by our communion with him. He manifests many glorious attributes hereby in admitting us to this fellowship: his truth in performing, whereby he is engaged to grant it; justice, in excluding others; power and wisdom, in fitting us poor pieces of clay for it; and that which is the darling of his attributes, to which he seems in the gospel to have designed a peculiar glory, his mercy, love, and free grace, so far condescending as to advance us, who are less than worms, worse than nothing, to such a glorious fellowship. And as God glorifies himself, &c., so those that have fellowship with him hereby glorify him; for he is glorified when he is acknowledged to be glorious, and none can do it with such advantage as these, for it is grace by which God has most glory. Every grace exercised gives a testimony to all, or some of God’s excellencies: love to his beauty and goodness, fear to his justice and holiness, faith to his truth, all-sufficiency, wisdom, power, and faithfulness, humility to his majesty, patience to his sovereignty. Now none exercise these graces but those who have this fellowship; and those who have most intimate communion have the most constant and vigorous exercise of them. And as the Father, so the Son is hereby glorified. It is the honour of any person to attain his principal end, and this is it in which he most glories. The end not only crowns the actions, but the agent. Now the end of Christ’s glorious undertakings on earth, the end of all his actions and sufferings, was to glorify himself and his Father, in bringing us to communion with both. He suffered so many things of God and man, that he might make reconciliation, Hebrews 2:17; that, being reconciled, we might meet and converse in a sweet and blessed fellowship here and hereafter. And as the Father and Son are glorified hereby, so the Holy Ghost; the Scripture holds forth this as his peculiar glory. Hence that phrase in Paul’s prayer, ‘the communion of the Holy Ghost,’ 2 Corinthians 13:14. The Spirit is no less glorified by this communion (which seems to be ascribed to him as an attribute) than the Father by the manifestation of his love, or the Son by the dispensation of his grace. This then is the glory of God, and this renders it most desirable to all generous and self-denying spirits. The end is the primum mobile, the first principle of motion, and the motion is swifter and nobler, according to the value and excellency of the end. Heroic actions aim at glory, as that which is the noblest end. But no glory comparable to the glory of God, which seeing this communion so much advances our desires and endeavours after it, should be no less strong and indefatigable than they are noble and glorious. There is nothing more glorious than that which most glorifies God; and there is nothing so worthy of our desires and endeavours, as that which is glorious; and therefore we should desire and endeavour nothing more in the world than this fellowship, since hereby God is so eminently glorified, both in his attributes and relations. But if our spirits be so low, as we cannot rise to this highest and supreme end; though those, who are elevated by grace, neither can nor* ought; if this last end seem too remote, to have any strong influence upon us by way of motive, though indeed nothing is nearer or dearer to those to whom grace hath endeared the glory of God, there are other motives near us, yea, within us, not only the glorious concernment of God, but our own may move us. It is not only most for God’s glory, but best for us.

2. Most for our good. The sweetest pleasure, the highest honour, the greatest advantage, and the chiefest happiness.

(1.) The sweetest pleasures are in fellowship with the Father and the Son. Every step in communion with God is a paradise. And how can it be less, since they are led by that hand, at which are rivers of pleasures; lie in that bosom, which is infinitely sweeter than myrrh, aloes, and cassia; walk in the light of that countenance, from whose smile spring all the delights of heaven, are always in the view of that beauty which makes heaven glorious, and all that behold it happy? They sit under the shadow of the tree of life, and have the banner of Christ’s love for their canopy; feast daily with the choicest delicacies of Christ’s banqueting-house, and drink of that pure river of the water of life, which proceeds out of the throne of God and of the Lamb.

Pleasure is the result of those acts, which well tempered faculties exercise upon the best object. Now what faculty can be of a rarer temper, than that which is refined and elevated by grace, the most excellent accomplishment that ever omnipotency created; grace, I say, which informs the whole soul of him who has this privilege? And what more excellent, more glorious, more delightful object, than God in Christ, the Father and the Son? God in Christ is the ocean of all sweetness and pleasures, in comparison of whom all the pleasures that are, or ever were in the world, amount not to the proportion of a drop, and for quality, the very quintessence of them is but bitterness. This is that object, which is all made up of sweetness and ravishing delights. And he holds forth himself as delightful to every faculty of man that is capable of pleasure. Truth, that is the dainty upon which the mind feeds. Now he is the first truth, the sun, the fountain of it, from whom were darted all those beams of truth which are scattered to this lower world. ‘He enlightens every man,’ &c.

Goodness is that only which the will embraces with complacency. Now he is the chief good, ἀυτʼ ἄγαθον, the idea and exemplar of all goodness, and the spring from whence dropped all creature goodness.

Beauty, that is the pleasure of the eye. Now God in Christ, as Clemens Alex. ἀρχέτυπον τῶν καλῶν, the archetypal exemplar of all beauty. The fairest and most glorious creatures are but rude, blurred, and imperfect transcripts. He is fairer than the morn, clearer than the sun. As Basil, ὑπερλαμπει τὴν τοῦ ἡλίου λαμπρότητα, his brightness darkens the lustre of the sun. Nay, he is infinitely brighter than the most glorious seraphim, τὸ ὀντως καλὸν κατάληψιν πᾶσαν ἀνθρωπίνην ὑπερβάινει καὶ δυναμιν, it is this beauty that transports those happy souls that behold it, ἐις θείαν τίνα ἔκστασιν, as Basil, into a divine, an eternal ecstasy. To the taste he is hidden manna, angels’ food, the bread of life. The touch is ravished with the kisses of those lips that drop sweet-smelling myrrh, Song of Solomon 5:13, and with the embraces of his eyerlasting arms. The ear is delighted with the voice of joy and gladness: ‘The voice of my beloved,’ Song of Solomon 2:8. The sound of the voice can heal broken bones, Psalms 51:8, can breathe life into a dead soul, convey heaven into a spirit despairing at the gates of hell, and still it with joy unspeakable and glorious. To the smell he is spikenard, myrrh, aloes, cassia, Psalms 45:8. What a fragrant smell does Christ diffuse, when he lies in our bosom as a bundle of myrrh! as Song of Solomon 1:13.

Oh what joy is in this fellowship, whenas there is nothing in the Father or Son, but is a spring of comfort, pure, satisfying, overflowing, ravishing comfort! It is true, while we are present in the body, we are absent from the Lord. We are not yet admitted to the well-head, that is in heaven; but there are rivers flowing from hence, that make glad the city of God. There are streams of comfort conveyed to us in ordinances, promises, privileges, of which they only have the actual improvement who have such communion, they only with joy draw waters out of the wells of salvation, whenas to others they are a fountain sealed. No wonder if the saints have such a high esteem of this communion, and of the ordinances wherein they enjoy it. See it in David: Psalms 42:1-2, ‘As the hart panteth after the water brooks, so panteth my soul after God. My soul thirsteth for God, for the living God: when shall I come and appear before him?’ So Psalms 84:1-2, ‘How amiable are thy tabernacles, O Lord of hosts! my soul longeth, yea, even fainteth for the courts of the Lord. My heart and my flesh crieth out for the living God.’ Ver. 4, ‘Blessed are they that dwell in thy house,’ &c. And why so? See ver. 7, ‘Every one of them in Zion appeareth before God;’ ver. 10, ‘For a day in thy courts is better than a thousand. I had rather be a door-keeper in the house of God than dwell in the tents of wickedness.’ Hence the Marquis of Vico, the pope tempting him with gold to leave the ordinances at Geneva for the enjoyment of his estate in Italy, replied, Let his money perish with him who prefers all the riches in the world before one day’s communion with Jesus Christ. But it is in vain for me to endeavour to express what joys are in this fellowship, for it is beyond expression. It is joy unspeakable; nay, not only beyond expression, but above apprehension; the peace of God passes all understanding. Such peace, such joy is there in this fellowship.

(2.) The highest honour. It is accounted a great honour amongst men to be near unto and familiar with princes. ‘Seest thou a man diligent in his business? he shall stand before princes,’ Proverbs 22:29. These shine in the orb of honour as the sun, when all about them, as planets of an inferior degree, borrow their light; and they shine with the clearest ray who are nearest to the fountain. What honour is it, then, to have such near and familiar converse with the King of kings and Lord of lords; to a companion of the prince of the kings of the earth? He alone is truly the fountain of honour, and whatever is not derived from him by advantage of vicinity to him is but a name, a shadow, οὐδὲ ἀξιώματα ἀυτὰ εἶναι ἂν τὶς φαίη, ἀλλὰ ὀνόματα ἀξιωμάτων μόνον, as Chrysostom. He is clothed with honour and majesty as with a garment; and there is no way to be honourable but by getting near to him, and creeping under the skirts of his garment. Those that are not near to God are far from honour, even as those are far from light who are antipodes of the sun. The light of these is darkness; the glory of those is their shame. Now, those who converse with God must needs be near him; they are so called, ‘a people near unto God,’ Psalms 148:14. They are vicini, neighbours; there is nothing but the partition of the body betwixt them, and there are many windows, many avenues in that by which God passes to them and they to God; whereas others are strangers, foreigners, aliens to the commonwealth of this Israel, Ephesians 2:12. There is a vast ocean parts them from that region where God is known and enjoyed. It is true of them which Abraham says of those in hell; we may say to them as he to Dives, ‘Between us and you there is a great gulf fixed, so that they which would pass to you cannot, neither can they pass to us that would come from thence.’ The king of this commonwealth forbids traffic and commerce with all but those few who have submitted to his sceptre, and these only are near him. They are not only vicini, but propinqui; not only neighbours, but indwellers; not only of the same commonwealth, but of the same family. They are members of the household of faith. The Lord is the master of the family, and Christ the heir. It is a great honour to be a servant in such a house; so says Chrysostom, ἀντὶ μεγίστου ἀξίωματος τοῦτο τίθησι, λέγων δοῦλους. Paul puts this amongst his titles of honour, accounts it one of his greatest dignities, to be servant of Jesus Christ. But we have greater honours than these; we are not only servants, but friends: ‘Henceforth I call you no more servants, but friends,’ John 15:14, 15; nay, not only friends, but favourites. What greater honour than to be a prince’s favourite, to be in his presence, to have his ear, his smile, his heart; to be deep in his affections, high in his thoughts; to have liberty to make known all grievances, and the privilege to know all his secrets? And all these are made ours by communion. Haman knew that his interest in the king’s favour did entitle him to all the honour he could confer; therefore he says, Esther 6:6, ‘To whom would the king delight to do honour more than to myself?’ Though Haman’s hopes deceived him, yet does the Lord never disappoint his favourites. They have the royal apparel which the king useth to wear, the robe of his righteousness, and shall have the crown royal upon their heads; and time will come when they shall be brought through the streets of the great city, the new Jerusalem, with glory and triumph; and he shall command his angels to proclaim before them, ‘Thus shall it be done to the men whom the king will honour.’

Nay, this is not all. They are not only propinqui, but proximi, by this communion; joined to the Lord in the nearest ties of affinity and consanguinity. The nearest affinity are husband and wife. Now, they are married to the Lord, betrothed to Christ; and uxor coruscat radiis mariti, the rays of honour which make the husband illustrious shine in the wife. The glory of Christ makes his spouse glorious; so he says, John 17:22, ‘The glory which thou gavest me, I have given them.’ What glory in the world comparable to this? It is as far above the highest honours in the world as he is higher than men who is higher than the heavens. The nearest tie of consanguinity is that between parents and children. Now, these are the children of God, and do converse with God as with a father. They have fellowship with the Father, not only as he is so to Christ, but also as to them. Now, what kind of honour is this, that we should be called the sons of God? ὄταν δὲ ὑιοὺς ἔιπη, ἅπαντα τῶν ἀγαθῶν τὸν θήσαυρον ἀνεκάλυψε. The spouse is not only the Lamb’s wife, and so a queen, a queen in gold of Ophir, Psalms 45:9, but also a king’s daughter, ver. 13, the daughter of him who sits on the throne. And as though this were not honour enough, he gives us a better name than that of sons and daughters: Isaiah 56:5, ‘To him that lays hold on my covenant, I will give within my house a name, &c., even an everlasting name.’ Here is immortal honour. Sweetly Chrysostom, κἂν δούλη κἂν ἀγόνης κἂν πενιχρὰ τὲ καὶ ἄσημος κἂν ἐν τῶ κατὰ τὴν γὴν βίω ἀπερριμμένη, ὑπὰρχη διὰ τὴν πρὸς ἀυτὸν κοινωνίαν ἐξευγενίζων βασιλίδα οὐρανῶν ποιεἱ. But we are not yet come to the highest of that honour to which this fellowship advances. There is not only approximation, but union. They are not only near to God, but one with him; united to him closely, intimately, inseparably. And this by virtue of communion; for this (as before) necessarily includes union. What honour is this, to be one with God; to be one with the Father and the Son, even as the Father is one with the Son? So Christ prays, John 17:22, ‘that they may be one, as we are one;’ as truly, though not as perfectly. And the intimacy of this union is expressed by inhesion; they are not only united to God, but (if we may use the phrase) mixed with him; ver. 23, ‘I in them, and thou in me.’ Nay, a mutual inherency: ‘He that dwelleth in love’ (in love, which is the bond of this glorious fellowship) ‘dwelleth in God, and God in him,’ 1 John 4:16.

(3.) The greatest advantage. We have hereby, [1.] Plenty, and [2.] Safety.

[1.] Plenty. No good thing will be withheld from those that walk uprightly, Psalms 84:11; and who walk uprightly but those who walk with him? as appears, Genesis 17:1, ‘Walk before me, and be thou perfect,’ or upright, which is either an ἐξήγησις of the former, or has necessary connection with it. There is nothing good in heaven or earth which God will withhold, no, not heaven and earth itself, when they are good; nor that which hath more goodness in it than heaven and earth united, himself, his Son, his Spirit. ‘The Father loveth the Son, and hath given all things into his hands.’ The Son loveth us, and giveth us all things; for all things are common in this communion; the Son, and whatever he hath, is ours, as before. He gives us πᾶντα πλουσίως, 1 Timothy 6:17; ‘all things richly to enjoy.’ All things, not only good, but evil; not as they are evil, but good. The worst thing given to a saint becomes good. That which is evil in itself, and evil to others, is good to them; that which is good in itself and to others, is evil to the wicked. ‘All things shall work together,’ &c. 1 Corinthians 3:21, All is yours, the whole world; πάσης τῆς γῆς ἄρχοντες ὁι ἅγιοι, rulers of the whole world. See here the total of your wealth. The parcels are in the same chapter, ver. 22. You have your possessions in a map, divided into two hemispheres; each of them comprise a world; things present and things to come, heaven and earth, this world, and that which is hereafter. And in either of these, besides what is known and described, there is a terra incognita, vast continents which no eye ever surveyed, nor ear ever heard a relation of; nor could any heart, any thought, take the dimensions of it, so large it is. Yet all this is theirs who are Christ’s, ver. 23.

[2.] Safety: Psalms 91:1, ‘He that dwelleth in the secret place of the Most High, shall lodge under the shadow of the Almighty.’ Isaiah 33:16, ‘He shall dwell on high, his defence shall be the munition of rocks.’ Who dwells in the secret of the Most High, but he that is continually with God, by secret and intimate communion? And he it is that abides under the shadow of the Almighty, his shadow, who is the rock of ages; therefore it may be well said, his defence is the munition of rocks. He that hath such a defence need not fear, as Psalms 46:2-3, ‘Though the earth be removed, and the mountains carried into the midst of the sea; though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof,’ ver. 5, ‘God is in the midst of her; she shall not be moved.’ No such safety as in nearness to God. And as the Father undertakes their protection, so the Son. He looks upon them as parts of himself, and those parts that are nearest to his heart. They are his members, and he is sensible of their sufferings, as though the union betwixt them were not only mystical, but physical; in all their afflictions he is afflicted; nay, his body mystical, his people, who have communion with him as a head, are more dear to him than his natural body; for he exposed this to all miseries, to make that happy. Christ will suffer himself rather than they shall suffer. How safe are they!

(4.) The chiefest happiness; for what is happiness but the fruition of the chief good, the enjoyment of God in Christ? Now, what is it to enjoy the chief good (to enjoy God in Christ) but to be united to it, partake of it, converse with it? All these are included in communion.

There is no true blessedness but in this fellowship; and hell itself cannot hinder those who have this fellowship from being blessed. There is more happiness in this communion, abstracted from heaven, than there is in heaven abstracted from this communion. Heaven is the place of happiness; but this fellowship is the cause, or rather the formality of happiness. This is it which makes heaven happy; and this would make hell to be heaven, if that unhappy place would admit of it: this is heaven upon earth now, and will be the heaven of heaven hereafter. He that has this fellowship is happy before he come to heaven; nay, heaven comes down to him, and is in him, before he be in it. After the descent of the new Jerusalem from heaven, John heard a voice, Revelation 21:3, saying, ‘The tabernacle of God is with men,’ &c. The tabernacle of God is heaven, Psalms 15:1-5. When God dwells with a soul, and continues to grant communion, heaven is with that soul. Where the king is, there is the court.

It is true, this communion, while in the body, is very imperfect, and much interrupted, and our happiness is answerable; but, whatever happiness we enjoy, we have it from and in this fellowship. In heaven it shall be perfect and constant, and this is it which makes heaven desirable; however, the happiness which we shall have in heaven, and this here, differ not essentially, but only in degrees. Communion here is the first dawnings of heaven, the first gladsome appearings of glory; the day breaks here, and. the day-star of bliss arises; the meridian, the noon-day of happiness is in heaven; but there is no happiness, here or in heaven, but springs from this communion. This is the highest privilege, the greatest happiness, that the most glorious angel in heaven enjoys. What difference betwixt angels and devils, but this, that the one has fellowship with God, the other neither hath, nor can have it? What difference betwixt heaven and hell, but this, that heaven is made happy by this communion, hell miserable by wanting it? What difference betwixt saints militant and triumphant, but this, they are perfectly happy in a perfect communion; these happy imperfectly, enjoying but communion in part! But whatever happiness either angels or saints, in heaven or earth, enjoy, it consists only in this fellowship.

What a strong invincible motive should this be to desire communion with the Father and Son! What stronger motive than happiness! There is none but desire it. There is a strong inclination, a natural tendency, in all creatures, in their several spheres, to happiness. It is the voice of all mortals, ‘Who will shew us any good?’ Why, here is the way to the chief good, to the greatest happiness, if you will walk in it. Ask the glorious angels and saints why they are happy; they will tell you, because they have this fellowship. Ask the devils and damned spirits why they are miserable; they will say, because they have not, or ever shall enjoy this fellowship. Ask why there is nothing but darkness; they will answer, because they have no fellowship with the Father of lights. Why there is nothing but weeping, &c. Ans. Because no communion with the Father of consolation. Ask why there is nothing within them but the torturing worm that dies not; they will answer, because they have no fellowship with him who died for sinners. Ask why nothing without them but everlasting burnings; they will answer, because no communion with him whose blood should quench them. Ask the saints in this world why they are imperfectly happy, why their life is γλυκύπικρον, made up of bitters and sweets, happiness and misery; they will answer, because their communion is imperfect and interrupted. Ask inferior creatures why they are [not] so happy as men and angels; the answer is, because they are not capable of this fellowship. Ask who you will, all will conclude, all happiness is in communion, nothing but misery without it. If then you would be happy, if you would not be miserable, get it; and if you would be perfectly happy, get nearer, closer communion with the Father and the Son.

Means.

1. Entertain frequent and delightful thoughts of God. Such will present us to God, and make him present with us. While they are in our minds, he is in our hearts; and there we enjoy him, and converse with him, in a way most suitable to spirits. Communion amongst men is maintained by conference; that with God principally by meditation. This is the character of the wicked, those who are at the greatest distance from God, ‘God is not in all their thoughts;’ he is not in all their thoughts, or to little purpose. But those who have fellowship with him, he must be in all their thoughts; all their thoughts must be of God. Even when their thoughts are employed about lower objects, they then think of him; because their thoughts of other things have always a tendency to him; he must be your meditation day and night, last and first thoughts; he must be betwixt your breasts as a bundle of myrrh, Song of Solomon 1:13, that, when ye awake, ye may be satisfied with his image; and so, with David, ye may be continually with him, Psalms 73:1-28, Psalms 139:1-24.

It is true, while we are here, we must be employed in particular callings, and must do what we are called to with all diligence; but one who tastes the sweetness of this fellowship can never be so busied in the world, but he can steal a glance at Christ; and in the thickest crowd of worldly employments, can find a passage to let in some sweet thoughts of God; but, when disengaged from earthly affairs, oh then, as Basil sweetly, πὰς μὲν τόπος ἐν τῆ ψυχῆ τῆς ὄφεως Χριστου πεπληρώσθω; let the whole soul be taken up with thoughts of Christ; let him fill every part of it; μηδεις δὲ τὸ συνόλον τόπος ἐν ἀυτῆ σχολάξεται, no vacant place, no room to entertain vain, sinful thoughts.

He that is much in thoughts of God hath much of God; these both admit him into the soul, and there entertain him. Christ enters into our hearts, when thoughts of Christ enter; and the meditation of him, in effect, is his inhabitation in us. So Basil, καὶ τοῦτο ἐστὶ τοῦ Θεοῦ ἐνοίκησις, τὸ δια τῆς μνήμης ἒχειν ἐνιδρυμένον ἐν ἑαυτω τὸν Θεὸν. These seat God in our hearts, as he sometimes seated himself between the cherubims; and these make our souls his temple, yea, the holy of holies, the holy place of the most holy God; so he, οὑτω γινόμεθα ναὸς Θεοῦ, ὁτὰν μὴ φροντίσι γηίναις τὸ σύνεχεις τῆς μνημῆς διακόπτηται. Our hearts, by a constant entertainment of such thoughts, either actually, or, when that cannot be, habitually, become the tabernacles of God; and he says of them, This is my resting-place, here will I dwell; and, according to his promise, I will walk in them, and dwell in them. God is but a sojourner with those who seldom think of him; he is a wayfaring man, that turns but in for a night; but he is an indweller, and makes a constant abode, with those who constantly entertain him with sweet thoughts. He dwells in them, and walks with them, i. e. he abides in them, and converses with them. He does not παροικεῖν, but κατοικεῖν. This for frequency.

They must be also delightful; such wherein both Christ may, and we must, take delight. Take heed of such thoughts as disparage or misrepresent God; they must be such as advance him, endear him to us; those must delight us. ‘How precious are thy thoughts!’ &c. Not merely speculative thoughts, for devils and reprobates may have such, but such as have a sweet and powerful influence upon heart and affections. Speculative let God into the head, but not into the heart; into the fancy, but not into the affections. They must be high, adoring, affecting thoughts. The Lord enters with such thoughts, and with him enters divine light; which, as light here below, being accompanied with heat, kindles the heart into flames of love, zeal; burns up world-lusts and affections, quickens grace, refines the spirit, melts the whole soul, separates it from dross; makes it fit to be cast into the mould of God, and impressions of his glorious image. Be frequent in thoughts that beget such effects; for in these we both enjoy communion with God, and by them are fitted for further communion.

2. Live in dependence upon Christ, in the exercise of faith upon God in Christ. Trust him in all, for all, with all. Trust him with all your concerns, for soul and body, for this life and eternity, for yourselves and posterity. Have confidence in him. You can have no fellowship or intimacy with one in whom you have not confidence; so far as you have fears, doubts, suspicions, jealousy, distrust of him, so far you will be estranged from him; these will keep you off from him, as from one whom you cannot fully trust, and will disoblige him, and so keep him off from you. These, so far as they prevail, will occasion a mutual distance and estrangement, which will not stand with near and mutual fellowship. When you find anything too hard and difficult for you, sin, the world, temptation, any spiritual duty, any service, he calls you to leave it, commit it to him, Psalms 37:5. When you find anything too heavy for you, any want, affliction, suffering, when it proves too burdensome, cast it upon him: Psalms 55:22, ‘Cast thy burden upon the Lord, and he shall sustain thee.’ He will shew the part of an intimate friend, and put his shoulder under, and not suffer thee to shrink, to be moved, much less to sink. When you are apt to be troubled, perplexed, solicitous about anything, cast that care upon him, 1 Peter 5:7, Php 4:6. They that have lived most in communion with God have lived most in the exercise of faith; trusting him with all they have, in all they fear, for all they want. Walking in communion with God is a walking by faith, not by sense; not making sensible objects, persons or things, their support and confidence; but renouncing all confidence in the flesh, or in those things which a carnal heart has recourse to for support. Rely on, and stay yourselves upon God, Isaiah 50:10, else you will walk in darkness, not see your way to communion with God, nor discern the comfort of it. There is perfect peace and repose in this communion, but how may one come by it? See Isaiah 25:3. While you stay yourselves on God, and go leaning on him, you are near him; he is near you, you are in fellowship with him. This is the posture of intimate friends; thus they enjoy one another, herein their communion shews itself.

3. Renounce fellowship with others, all that is not consistent with, and subservient to this with God. Aristotle tells us, Eth. 10, πολλοῖς δʼ εἶναι φίλον κατὰ τελείαν φιλίαν οὐκ ἐνδέχεται. Perfect friendship can be betwixt no more than two. And good reason; for entire friendship requires intense affection, a high degree of love. And love, when it is divided, dispersed amongst many objects, is weakened. This is more evidently true here. The continuance of this blessed fellowship requires the whole strength of our souls, the highest strain of affection, Matthew 22:37. No love is sufficient, but that which is cordial, love with all the heart. God will have all, or none at all. He will have our love, or we must have none of his company. Now, how can God have all our hearts, if we let them be distracted, by admitting others into such endeared fellowship? Basil upon that place, With all thy heart, &c., says, τὸ δὲ ἐξ ὅλης μέρισμον ἐις ἑτέρα οὐκ ἐπιδέχεται, that is not the whole which is divided. God has not all that heart, which is parted betwixt him and others; ὄσον γὰρ ἂν τῆς ἀγάπης καταναλώσις εἰς κάτω, τοσοῦτον σοὶ λείψει ἐξ ἀνάγκης ἀπὸ τοῦ ὅλου. God wants so much of our affections as the creatures have, or when they are loved otherwise than for his sake. The stream of affection will run low to heaven, when it finds many channels on earth; nor will God ever mix with that stream that dirties itself in an earthly channel. As he will not be found of us except our whole hearts seek him, so he will not stay with us except all our affections wait on him; and how can this be, if we suffer other objects to steal them away?

More particularly,

(1.) No fellowship with sin. He shall not have fellowship with the Father of lights, who will have fellowship with the unfruitful works of darkness. Renounce all sin, the least, the sweetest, the dearest, the right hand, the right eye, else Christ will renounce you. We have fellowship with Christ as with a king. Now, what king will admit of a competitor, will suffer one to exercise equal authority with himself in his own dominions? Our hearts are Christ’s throne, and when we obey sin, delight in it, we lift it up into his throne; and while we do this, Christ will be so far from conversing with us as friends or subjects, that he will denounce war against us as traitors and rebels. It is such as betwixt husband and wife. Now, what husband will admit of a co-rival? He is a jealous God. Our hearts are, as it were, the marriage bed; and when we delight in sin, it creeps into our hearts, and takes possession of the bed of love. If we suffer this, we may expect a divorce rather than a conjugal converse with Christ. It is as impossible that light and darkness should be received in the same subject, that heaven and hell should be in the same place, as that Christ and sin should be affectionately entertained in the same heart. Forsake sin, or Christ will forsake you, 1 John 2:24.

(2.) No fellowship with the world. ‘If any man love the world, the love of the Father is not in him.’ If the love of the Father be not in us, there is no love of the Father to us; and where no affection, there can be no fellowship, James 4:4. ‘The friendship of the world is enmity with God.’ He that will be the world’s friend will be God’s enemy. No fellowship, in respect of things lawful or unlawful. You must not give too much of your hearts to lawful comforts, not too affectionately converse with lawful relations. ‘He that loveth father or mother more than me, is not worthy of me;’ is not worthy of such fellowship. If we be ready and willing to forsake father and mother for Christ, we shall find incomparably more comfort in fellowship with God than in all these enjoyments. Καὶ πατρὸς ἐκ πολλοῦ τοῦ περίονος ὑπερβάινει φιλοστοργίαν καὶ μητρὸς κηδημονιαν, Chrysost. If these have more of our affections than God, we shall lose both our relations in heaven and earth, and be deprived of fellowship with both. He that will not lay down his life for Christ, shall lose both his life and Christ too. οὐκ ἐμπαθῆ δε͂ι εἶναι τὴν ἀγὰπην.

(3.) No fellowship with the wicked: 2 Corinthians 6:14-18, ‘Touch not the unclean thing,’ or things (as the Syriac); it is an allusion to the legal ceremony. For as unclean things did defile the Israelites, who touched them, so are believers in danger to be defiled by conversing with the wicked; and as those so defiled were not received into the sanctuary, no more will the Lord receive those into friendship with himself, who defile themselves with familiarity, intimate, delightful, with the wicked. But be ye separate, keep at a distance from unclean persons, and then I will receive you. Not into heaven (that is not the meaning), but into my tabernacle, into the secret of the Most High, as appears, Leviticus 26:11-12. I will admit you into my tabernacle, and there you shall converse with me as familiarly as sons and daughters with a father, ver. 8. Now that God’s people are defiled by such converse, appears, Hebrews 12:15-16, ‘Looking diligently, lest any man fail of the grace of God, lest any root of bitterness springing up trouble you, and thereby many be defiled,’ &c. 2 Peter 2:13, ‘Spots they are and blemishes, sporting themselves with their own deceivings, while they feast with you.’ Jude, ver. 12, ‘These are spots in your feasts of charity,’ &c.

4. Labour to be like to God. Assimilation is an effectual means to attain and preserve this fellowship. Φιλία is either ὁμοιότης or καθʼ ὁμοίοτητα, as Aristotle. It is the mother of friendship; and communion is nothing but friendship in exercise. Likeness doth both engender and nourish it. There is in similitude a secret sympathy, which does strongly incline the subjects of it to unite, close, mix together, and that attained, does rest in it with much delight; whereas unlikeness is cause of disagreement, and this of estrangement. We must be like God, if we would converse with him; but how? It is true, if we speak properly, we cannot. No creature can be like God, there is an infinite distance betwixt us. He is infinite, we finite. Now betwixt finite and infinite there is no proportion, no similitude. This notwithstanding, God does put such a glory upon grace, as to style it his image, his likeness: Genesis 1:26, ‘after his own likeness,’ because his soul was adorned with holiness; which is, in Scripture phrase, the divine nature, the image of God, an impression of divinity. The way, then, to be like God, is to get this image repaired, which is now razed and defaced by sin. To get it conformed to its first idea and pattern; to raze out all the sculptures of hell, all the impressions that Satan hath stamped upon our souls, thereby making them deformed, unlike to God, the pattern of our primitive beauty, and incapable of this fellowship: we must be holy, as he is holy, 1 Peter 1:15, 16; merciful, as our heavenly Father is merciful, Luke 6:35-36; just, faithful, righteous, spiritual, even as he is so. ‘Then shall the King delight in your beauty,’ Psalms 45:1-17.

Like the Son too. The same mind must be in us, Php 2:5. We must express the virtues of him who hath called us out of darkness, &c. Learn of him to be meek, lowly, patient, self-denying, zealous, faithful, public spirited. Look unto Jesus as our pattern, endeavour unweariedly to reduce our whole man to a conformity and likeness with him. The more we resemble him, the more will he love and delight in, the more frequently visit us, the more affectionately embrace us; ὅμοιον ὅμοίου ἐφίεται. What communion hath light with darkness? The harmony of this communion may admit of disproportions, but not of contrarieties. You may as well reconcile light and darkness, as bring the holy God into fellowship with those who have nothing in them like him; μόνοι φίλοι Θεῶ καὶ ἀλλήλοις ὁι ἃγιοι, says Basil. There can be friendship and communion betwixt none but God, and those that are holy, like him; οὐδὲ πίπτει τὸ τῆς φιλίας καλὸν εἰς μοχθηρὰν διὰθεσιν. A wicked disposition, an unsanctified heart, is incapable of friendly communion with men, much more with God.

5. Get nearer union with the Father and Son. This is the foundation of communion. Far from God, and far from communion. Distance hinders the acts of friendship; the interruption of these acts occasions forgetfulness, and this begets estrangement, and this destroys friendship; and where no friendship, no fellowship. On the contrary, the nearer union, the sweeter communion. That we may be more nearly united, we must exercise uniting graces, faith and love. Faith is the cause of mystical, love of moral union. The hand of faith clasps Christ to us, the bonds of love tie us to Christ. Exercise faith on the attributes, promises, providences of the Father; on the person, offices, undertakings of the Son. The more faith is acted, the more it is strengthened; the more strengthened, the more it unites; the nearer united, the more sweetly may we converse with God: Hebrews 10:22, ‘Draw near to God in full assurance of faith.’

Love, that is affectus unionis. The formality of it is an inclination to union, accompanied with a sweet sympathy, which strongly inclines to join, unite, mix, with the object beloved. Love cannot endure absence or distance; it calls in and commands all other affections to assist in attainment of what it loves. Desire is the wing by which it flies towards its object, and hope supports it. It fixes hatred upon that which interposes, and when this cannot be removed, sorrow and anger attend it. When it is attained, joy and delight embrace it. No grace or affection tends so much to union as love, and therefore none so much to communion; οὐ πάντων Θεὸς ὁ θεὸς ἀλλὰ τῶν ὀικειωθέντων ἀυτῶ διὰ τῆς ἀγάπης, Basil. Love is essential to friends, mutual love, ἀιτιφίλησις, we cannot imagine this without friendship, nor any communion without both. When we love Christ, he loves us; and where there is mutual love, there will be reciprocal delight; and this will not suffer any distance or estrangement, the only obstacles of this fellowship.

Exercise love, then. Let it inflame itself by the contemplation of the glorious excellencies, eternal love, merciful administrations of the Father; meditation of the transcendent love, infinite loveliness of the Son. This is the way to increase love, and every degree of its increase brings us a degree nearer.

6. Comply with God’s designs. That of the wise man* is applicable, ‘Can two walk together except they be agreed?’ No communion where no concord; no concord, where contrary designs: for contrary designs and ends require contrary means; and they who agree not either in end or means, agree not at all. If you would have fellowship, comply with his end, let his end be yours. Manifest this compliance by promoting his design with his own means. Now the last and the first design of God is his own glory; the end of all his purposes from eternity, and performances in time, is to glorify himself. This must be the aim of all our designs and actions, to make God glorious. Do nothing that tends not thereto; all things with an intent to advance it, and all so as they may most glorify him. The apostle’s rule, 1 Corinthians 10:31, ἑνὰ μάλιστον ὁρὸν ἡμῖν δοῦς, &c.; not only spiritual, but natural acts, must be directed in a straight line towards this end. And not only actions extraordinary and of great concernment, but ordinary and of smaller importance. No thought must be entertained, no employment undertaken, before we put this question to it, Will this glorify God? Can I think or do nothing that will more honour him? And if an answer cannot be returned, according to this rule, we should there stop, let it proceed no further, lest we run cross to God, and so break that concord which is the bond of communion. And as we must comply with general, so with particular designs. God in every act of providence intends his glory, all his works praise him: but commonly he glorifies one excellency more than another, making one attribute more conspicuous than the rest, mercy, or justice, or power. Now when such a beam of glory shines in a dispensation, our soul should fix upon it, praise, adore, admire it; for when God thus honours himself, by darting forth such irradiations of glory, to the end we may glorify him, by acknowledging and taking notice thereof with suitable affections; if we neglect it, we run cross to God’s design, and such crossness is inconsistent with communion. And as we must comply with the end, so with the means which he has made choice of to advance this end. Now the means whereby he promotes this end, in those who are admitted to this fellowship, is their holiness. Our holiness is his honour, our grace his glory; though not formally, yet by necessary consequence. God is most honoured by those who are most holy, gets most glory where he gives most grace. The way that is called holy leads directly both to God’s glory and ours, brings us to the place where his honour dwells, and where we shall be happy in dwelling with him. Now we must shew our compliance with God in improving this means. Grow in grace, be perfecting holiness. Which that we may do, he calls upon us by the motions of his Spirit, ordinances, acts of providence: these all bespeak our holiness. The rod has a voice, he speaks by afflictions distinctly; he sometimes calls for the exercise of this grace, subduing of that lust. If we diligently observe, we may spy some passage, circumstance, which points at that grace, corruption, &c. Be watchful, obsequious, and then we have God engaged to vouchsafe communion, Revelation 3:1-22, John 14:23. But if we comply not with God in end and means, will not hear nor open, he will not deal with us as with the spouse, Song of Solomon 5:2; he will withdraw and be gone.

PUBLIC WORSHIP TO BE PREFERRED BEFORE PRIVATE The Lord loveth the gates of Zion more than all the dwellings of Jacob.—Psalms 87:2. That we may apprehend the meaning of these words, and so thereupon raise some edifying observation, we must inquire into the reason why the Lord is said to love the gates of Zion more than all the dwellings of Jacob. This being manifest, the words will be clear.

Now the reason we may find assigned by the Lord himself, Deuteronomy 13:5-6, Deuteronomy 13:11. The gates of Zion was the place which the Lord had chosen to cause his name to dwell there, i. e. as the following words explain, the place of his worship. For the temple was built upon, or near to, the hill of Zion. And this, you know, was in peculiar the settled place of his worship. It was the Lord’s delight in affection to his worship, for which he is said to love the gates of Zion, more than all the dwellings of Jacob. But it may be replied, the Lord had worship, not only in the gates of Zion, in the temple, but also in the dwellings of Jacob. We cannot suppose that all the posterity of Jacob would neglect the worship of God in their families; no doubt the faithful among them resolved with Joshua, ‘I and my house will serve the Lord.’ Since, therefore, the worship of God was to be found in both, how can this worship be the reason why one should be preferred before the other? Sure upon no other account but this, the worship of God in the gates of Zion was public, his worship in the dwellings of Jacob was private. So that, in fine, the Lord may be said to love the gates of Zion before all the dwellings of Jacob, because he prefers public worship before private. He loved all the dwellings of Jacob, wherein he was worshipped privately; but the gates of Zion he loved more than all the dwellings of Jacob, for there he was publicly worshipped. Hence we have a clear ground for this

Observation. Public worship is to be preferred before private. So it is by the Lord, so it should be by his people. So it was under the law, so it must be under the gospel. Indeed, there is difference between the public worship under the law and gospel in respect of a circumstance, viz., the place of public worship. Under the law, the place of public worship was holy, but we have no reason so to account any place of public worship under the gospel; and this will be manifest, if both we inquire what were the grounds of that legal holiness in the tabernacle or temple, and withal observe that none of them can be applied to any place of worship under the gospel.

1. The temple and tabernacle was [set] apart, and separated for a holy use, by the special express command of God, Deuteronomy 12:13-14. But there is no such command for setting apart this or that place under the gospel. The worship is necessary, but the place where is indifferent, undetermined; it is left to human prudence to choose what place may be most convenient. We find no obliging rule, but that in general, ‘Let all things be done decently and in order.’ Men’s consecrations cannot make that holy which God’s institution does not sanctify.

2. The temple was pars cultus, a part of the ceremonial worship under the law, but there is no such ceremonial worship under the gospel, much less is any place a part of gospel-worship; and therefore no such holiness in any place now as in the temple then.

3. The temple was medium cultus, a mean of grace, of worship, under the law. Thereby the Lord communicated to those people many mysteries of religion and godliness; thereby was Christ represented in his natures, offices, benefits. But there is no place under the gospel of such use and virtue now; no such representations of Christ, or communications of religious mysteries by any place of worship whatever; ergo, no such holiness.

4. The temple was a type of Christ, John 2:19; but all the shadows and types of Christ did vanish when Christ himself appeared; and there is no room for them in any place under the gospel.

5. The temple did sanctify the offerings, the services of that people. The altar did sanctify the gift, Matthew 23:19. The worship there tendered was more acceptable, more available, than elsewhere, as being the only place where the Lord would accept those ceremonial services, as also because there is no acceptance but in Christ, who was hereby typified. But these being ceased, to think now that our worship or service of God will be sanctified by the place where they are performed, or more available or acceptable in one place than another, merely for the place’s sake, is a conceit without Scripture, and so superstitious; nay, against Scripture, and so profane. The prophet foretold this: Malachi 1:11, ‘In every place incense shall be offered unto my name;’ in every place, one as well as another, without distinction. The Lord Christ determines this in his discourse, John 4:21. The hour is at hand when all such respects shall be taken away, and all places made alike, and you and your services as acceptable in every place of the world as at Jerusalem. Hence the apostle’s advice, 1 Timothy 2:8, ‘I will that men pray everywhere, lifting up holy hands,’ not in this or that place only. And the promise of Christ is answerable, Matthew 18:20. He says not, when two or three are gathered together in such a place, but only ‘Where two or three are gathered together in my name, there am I in the midst of them,’ Observable is that of Origen upon Matthew, Tract. xxxv., Vir quidem Judaicus non dubitat de hujusmodi, A Jew indeed doubts not but one place is more holy than another for prayer, but he that has left Jewish fables for Christ’s doctrine doth say that the place doth not make one prayer better than another. So in Homil. V. on Levit., Locum sanctum in terris non requiro positum, sed in corde, I seek no holy place on earth, but in the heart. This we must take for the holy place rather (quam si putemus structuram lapidum) than a building of stones. So Augustine, Quid supplicaturus Deo locum sanctum requiris, &c., When thou hast a mind to pray, why dost thou inquire after a holy place? Superstition had not yet so blinded the world but these ancients could see reason to disclaim that holiness of places which after-ages fancied. And well were it if such superstitious conceits were not rooted in some amongst us. Those who have a mind to see, may, by what has been delivered, discern how groundless that opinion is. But I must insist no longer on it.

Hence it appears that there is a circumstantial difference betwixt the public worship of God under the law and under the gospel. But this can be no ground to conclude that public worship is not to be preferred before private, as well under the gospel as under the law; for the difference is but in circumstance (the place of worship), and this circumstance but ceremonial (a ceremonial holiness); whereas all the moral reasons why public worship should be preferred before private, stand good as well under the gospel as under the law. But before I proceed to confirm the observation, let me briefly explain what worship is public. Three things are requisite that worship may be public, ordinances, an assembly, and an officer.

1. There must be such ordinances as do require or will admit of public use; such are prayer, praises, the word read, expounded, or preached, and the administration of the sacraments. The word must be read, and prayer is necessary both in secret and private, but they both admit of public use, and the use of them in public is required and enjoined. These must be used both publicly and privately; the other cannot be used duly but in public.

2. There must be an assembly, a congregation joined in the use of these ordinances. The worship of one or two cannot be public worship. Of what numbers it must consist we need not determine; but since what is done in a family is but private, there should be a concurrence of more than constitute an ordinary family.

3. There must be an officer. The administrator of the ordinances must be one of public quality, one in office, one set apart by the Lord, and called to the employment by the church. If a private person in ordinary cases undertake to preach the word or administer the sacraments, if it be allowed as worship, which is not according to ordinary rule, yet there is no reason to expect the blessing, the advantage, the privilege of public worship. This for explication; now for confirmation. Observe these arguments.

1. The Lord is more glorified by public worship than private. God is then glorified by us when we acknowledge that he is glorious. And he is most glorified when this acknowledgment is most public. This is obvious. A public acknowledgment of the worth and excellency of any one tends more to his honour than that which is private or secret. It was more for David’s honour that the multitude did celebrate his victory, 1 Samuel 18:7, than if a particular person had acknowledged it only in private. Hence the psalmist, when he would have the glory of God most amply declared, contents not himself with a private acknowledgment, but summons all the earth to praise him, Psalms 96:1–3. Then is the Lord most glorified, when his glory is most declared, and then it is most declared when it is declared by most, by a multitude. David shews the way whereby God may be most glorified, Psalms 22:22-23, Psalms 22:25. Then he appears all glorious when publicly magnified, when he is praised in the great congregation. Then he is most glorified when a multitude speaks of and to his glory: Psalms 29:9, ‘In his temple does every one speak of his glory.’ The Lord complains as if he had no honour from his people, when his public worship is despised, neglected: Malachi 1:6, ‘If I be a father, where is mine honour? If I be a master, where is my fear? saith the Lord God of hosts unto you, O priests that despise my name.’ By name of God here is meant his worship and ordinances, as plainly appears by what follows, ver. 7, 8, 11. And he here expostulates with them as tendering him no honour, because they despised his worship and ordinances. Then shall Christ be most glorified, when he shall be admired in all them that believe, in that great assembly at the last day, 2 Thessalonians 1:10. And it holds in proportion now; the more there are who join together in praising, admiring, and worshipping him, the more he is glorified: and therefore more in public than in private.

2. There is more of the Lord’s presence in public worship than in private. He is present with his people in the use of public ordinances in a more especial manner, more effectually, constantly, intimately. For the first, see Exodus 20:24. After he had given instructions for his public worship, he adds, ‘In all places where I record my name, I will come unto thee, and I will bless thee.’ Where I am publicly worshipped, for the name of God is frequently put for the worship of God, I will come; and not empty-handed, I will bless thee: a comprehensive word, including all that is desirable, all that tends to the happiness of those that worship him. Here is the efficacy. For the constancy of his presence, see Matthew 28:1-20: ‘I am with you always to the end of the world.’ Where, after he had given order for the administration of public ordinances, he concludes with that sweet encouragement to the use of them, πὰσας τὰς ἡμέρας, I am with you always, every day, and that to the end of the world. Here is the constancy.

See the intimacy of his presence: Matthew 18:20, ‘Where two or three are gathered together in my name, there am I in the midst of them.’ He says not, I am near them, or with them, or about them, but in the midst of them; as much intimacy as can be expressed. And so he is described, Revelation 1:13, to be in the midst of the seven golden candlesticks, in the midst of the church; there he walks and there he dwells; not only with them, but in them. For so the apostle, 2 Corinthians 6:16, renders that of Leviticus 26:12, which promise he made, upon presupposal of his tabernacle, his public worship amongst them, ver. 11. Hence it is, that when the public worship of God is taken from a people, then God is departed, his presence is gone; as she, when the ark was taken from the Israelites, cried out, ‘The glory is departed.’ And why, but because the Lord, who is the glory of his people, is then departed? Public ordinances are the sign, the pledge of God’s presence; and in the use of them, he does in a special manner manifest himself present. But you will say, Is not the Lord present with his servants when they worship him in private? It is true; but so much of his presence is not vouchsafed, nor ordinarily enjoyed, in private as in public. If the experience of any find it otherwise, they have cause to fear the Lord is angry, they have given him some distaste, some offence; if they find him not most, where ordinarily he is most to be found, and this is in public ordinances, for the Lord is most there where he is most engaged to be, but he has engaged himself to be most there where most of his people are. The Lord has engaged to be with every particular saint, but when the particulars are joined in public worship, there are all the engagements united together. The Lord engages himself to let forth as it were, a stream of his comfortable, quickening presence to every particular person that fears him, but when many of these particulars join together to worship God, then these several streams are united and meet in one. So that the presence of God, which, enjoyed in private, is but a stream, in public becomes a river, a river that makes glad the city of God. The Lord has a dish for every particular soul that truly serves him; but when many particulars meet together, there is a variety, a confluence, a multitude of dishes. The presence of the Lord in public worship makes it a spiritual feast, and so it is expressed, Isaiah 25:6. There is, you see, more of God’s presence in public worship, ergo public worship is to be preferred before private.

3. Here are the clearest manifestations of God. Here he manifests himself more than in private, ergo public worship is to be preferred before private. Why was Judah called a valley of vision, but because the Lord manifested himself to that people in public ordinances? Which he not vouchsafing to other nations, they are said to ‘sit in darkness, and in the valley of the shadow of death.’ Here are the visions of peace, of love, of life; and blessed are those eyes that effectually see them. Here are the clearest visions of the beauty, the glory, the power of God, that can be looked for, till we see him face to face. David saw as much of God in secret as could then be expected, but he expected more in public, and, therefore, as not satisfied with his private enjoyments, he breathes and longs after the public ordinances, for this reason, that he might have clearer discoveries of the Lord there: Psalms 27:4, ‘One thing have I desired, and that will I seek after, that I may dwell in the house of the Lord all the days of my life.’ Why did he affect this, as the one thing above all desirable? Why, but to behold the beauty of the Lord? &c. So, Psalms 63:1-2, though David was in a wilderness, a dry and thirsty land, where was no water, yet he did not so much thirst after outward refreshments as after the public ordinances; and why? ‘To see thy power and thy glory.’

If we observe how Christ is represented when he is said to be in the midst of the churches, we may thereby know what discoveries of Christ are made in the assemblies of his people, Revelation 1:13, &c.

Clothed with a garment down to the foot. That was the priests’ habit. Here is the priestly office of Christ, the fountain of all the saints’ comfort and enjoyments.

Girt about the paps with a golden girdle. This was the garb of a conqueror. So Christ is set forth as victorious over all his people’s enemies. His head and hairs white like wool. Here is his eternity; whiteness is the emblem of it. Therefore, when the Lord is expressed as eternal, he is called the Ancient of days. His eyes as a flame of fire. Here is his omnisciency; nothing can be hid from his eye. The flame scatters darkness, and consumes or penetrates whatever to us might be an impediment of sight. His feet like to fine brass. Here is his power; to crush all opposers of his glory and his people’s happiness; they can no more withstand him, than earthen vessels can endure the force of brass. His voice as the sound of many waters. Here his voice is most loud and powerful; so powerful, as it can make the deaf to hear, and raise the dead out of the grave of sin. His voice in private is a still voice, here it is as the sound of many waters.

He had in his right hand seven stars. Here is his providence, his tender care of his messengers, the ministers of the gospel, the administrators of public ordinances; he holds them in his hand, his right hand, and all the violence of the world, all the powers of darkness, cannot pluck them thence.

Out of his mouth went a sharp two-edged sword. His word publicly preached, sharper than a two-edged sword, as described, Hebrews 4:12-13, pierces the heart, searches the soul, wounds the conscience. With this Christ goes on, conquering and to conquer, maugre all opposition. His countenance was as the sun that shineth in his strength. Here the face of Christ is unveiled, the fountain of light and life, the seat of beauty and glory, such as outshines the sun in his full strength. So he appears, as he becomes the love, the delight, the admiration, the happiness, of every one whose eyes are opened to behold him.

Now, as he is here described in the midst of the churches, so does he in effect appear in the assemblies of his people. No such clear, such comfortable, such effectual representations of the power and wisdom, of the love and beauty, of the glory and majesty of Christ, as in the public ordinances: ‘We all here, as with open face, behold the glory of the Lord.’

4. There is more spiritual advantage to be got in the use of public ordinances than in private, ergo they are to be preferred. Whatever spiritual benefit is to be found in private duties, that, and much more, may be expected from public ordinances when duly improved. There is more spiritual light and life, more strength and growth, more comfort and soul refreshment. When the spouse (the church) inquires of Christ where she might find comfort and soul nourishment, food and rest, he directs her to public ordinances: Song of Solomon 1:7-8, ‘Go by the footsteps of the flock,’ walk in the path of God’s ancient people. And feed the kids beside the shepherds’ tents. Shepherds are (in the phrase of the New Testament) pastors or teachers, those to whom the Lord has committed the administration of his public ordinances. To them is the church directed for food and rest, for spiritual comfort and nourishment; and it is commended to her as the known way of the whole flock, that flock whereof Christ is chief shepherd. That is a pregnant place for this purpose, Ephesians 4:1-32, where the apostle declares the end why the Lord Christ gave public officers, and consequently public ordinances. He gave them, ver. 12, ‘for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.’ Here is edification, even to perfection: ver. 13, ‘Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.’ Here is knowledge and unity, even in a conformity to Christ: ver. 14, ‘That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive.’ There is strength and stability, maugre all the sleight and craftiness of seducers: ver. 15, ‘But speaking the truth in love, may grow up unto him in all things, which is the head, even Christ.’ There is growth and fruitfulness, and that in all things. These are the ends for which the Lord Jesus gave his church public officers and ordinances; and they will never fail of these ends if we fail not in the use of them. What more can be desired? Here doubts are best resolved, darkness scattered, and temptations most effectually vanquished. David had private helps as well as we, but how strangely did a temptation prevail against him, till he went into the sanctuary: Psalms 73:16-17, ‘When I thought to know this, it was too painful for me, until I went into the sanctuary of God; then understood I their end.’ Nothing was effectual to vanquish this temptation, till he went into the sanctuary. Thus you see there is more spiritual advantage in public worship than in private, and therefore it is to be preferred.

5. Public worship is more edifying than private, ergo, &c. In private you provide for your own good, but in public you do good both to yourselves and others. And that is a received rule, Bonum, quo communius, eo melius, that good is best which is most diffusive, most communicative. Example has the force of a motive; we may stir up others by our example: Zechariah 8:20-21, There shall come people, and the inhabitants of many cities: and the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord of hosts.’ This was frequent with David: Psalms 34:3, ‘Oh magnify the Lord with me, let us exalt his name together;’ Psalms 96:7, 8, ‘Give unto the Lord, O ye kindreds of the people, give unto the Lord glory and strength. Give unto the Lord the glory due unto his name.’ Live coals, if ye separate them, and lay them asunder, will quickly die; but while they are continued together, they serve to continue heat in one another. We may quicken one another, while we join together in worshipping God; but deadness, coldness, or lukewarmness may seize upon the people of God, if they forsake the assembling of themselves together. It is more edifying; therefore to be preferred.

6. Public ordinances are a better security against apostasy than private, and therefore to be preferred: an argument worthy our observation in these backsliding times. He that wants the public ordinances, whatever private means he enjoy, is in danger of apostasy. David was as much in the private duties of God’s worship as any, while he was in banishment; yet, because he was thereby deprived of the public ordinances, he looked upon himself as in great danger of idolatry. Which is plain from his speech, 1 Samuel 26:19, ‘They have driven me out this day from abiding in the inheritance of the Lord, saying, Go serve other gods.’ There was none about Saul so profane as to say expressly unto him, Go serve other gods. Why then does he thus charge them? Why, but because by banishing him from the inheritance of the Lord, and the public ordinances, which were the best part of that inheritance, they exposed him to temptations which might draw him to idolatry, and deprive him of that which was his great security against it. They might as well have said plainly, Go and serve other gods, as drive him out from the public worship of the true God, which he accounted the sovereign preservative from idolatry. But we have too many instances nearer home to confirm this. Is not the rejecting of public ordinances the great step to the woful apostasies amongst us? Who is there falls off from the truth and holiness of the gospel into licentious opinions and practices, that has not first fallen off from the public ordinances? Who is there in these times that has made shipwreck of faith and a good conscience, who has not first cast the public worship of God overboard? The sad issue of forsaking the public assemblies (too visible in the apostasy of divers professors) should teach us this truth, that public ordinances are the great security against apostasy, a greater security than private duties, and therefore to be preferred. For this end were they given, that we might not be tossed to and fro with every wind of doctrine, Ephesians 4:14. No wonder if those that reject the means fall so wofully short of the end; no wonder if they be tossed to and fro, till they have nothing left but wind and froth. This was the means which Christ prescribed to the church, that she might not turn aside to the flocks of those companions, hypocrites, or idolaters: Song of Solomon 1:1-17, ‘Feed by the shepherds’ tents.’ No wonder if those who shun those tents become a prey to wolves and foxes, to seducers and the destroyer. Public ordinances are a more effectual means to preserve from apostasy, and therefore to be preferred before private.

7. Here the Lord works his greatest works; greater works than ordinarily he works by private means, ergo. The most wonderful things that are now done on earth are wrought in the public ordinances, though the commonness and spiritualness of them makes them seem less wonderful. It is true, we call not conversion and regeneration miracles, but they come nearest to miracles of anything that is not so called. Here the Lord speaks life unto dry bones, and raises dead souls out of the grave and sepulchre of sin, wherein they have lain putrefying many years. Here the dead hear the voice of the Son of God and his messengers, and those that hear do live. Here he gives sight to those that are born blind; it is the effect of the gospel preached to open the eyes of sinners, and to turn them from darkness to light. Here he cures diseased souls with a word, which are otherwise incurable by the utmost help of men and angels. He sends forth his word, and heals them; it is no more with him but speaking the word, and they are made whole. Here he dispossesses Satan, and casts unclean spirits out of the souls of sinners that have been long possessed by them. Here he overthrows principalities and powers, vanquishes the powers of darkness, and causes Satan to fall from heaven like lightning. Here he turns the whole course of nature in the souls of sinners, makes old things pass away, and all things become new. Wonders these are, and would be so accounted, were they not the common work of the public ministry. It is true indeed, the Lord has not confined himself to work these wonderful things only in public; yet the public ministry is the only ordinary means whereby he works them. And since his greatest works are wrought ordinarily by public ordinances, and not in private, therefore we should value and esteem the public ordinances before private duties.

8. Public worship is the nearest resemblance of heaven, therefore to be preferred. In heaven, so far as the Scripture describes it to us, there is nothing done in private, nothing in secret, all the worship of that glorious company is public. The innumerable company of angels, and the church of the first-born, make up one general assembly in the heavenly Jerusalem, Hebrews 12:22-23. They make one glorious congregation, and so jointly together sing the praises of him that sits on the throne, and the praises of the Lamb, and continue employed in this public worship to eternity.

9. The examples of the most renowned servants of God, who have preferred public worship before private, is a sufficient argument. It was so in the judgment of those who were guided by an infallible Spirit, those who had most converse with God, and knew most of the mind of God; and those who had experience of both, and were in all respects the best, the most competent judges. If we appeal to them, this truth will quickly be put out of question. David, who has this testimony, that he was a man after God’s own heart, shews by his practice and testimony that this was God’s own mind. To what I have formerly produced to this purpose, let me add but one place, wherein he pregnantly and affectionately confirms this truth: Psalms 84:1, ‘How amiable are thy tabernacles, O Lord of hosts!’ He speaks by way of interrogation, insinuating that they were amiable beyond his expression. You might better read this in his heart than in his language. Accordingly he adds, ver. 2, ‘My soul longeth, yea, even fainteth for the courts of the Lord: my heart and my flesh crieth out for the living God.’ Oh what expressions! Longing; nothing else could satisfy. Fainting; it was his life; he was ready to faint, to die, for want of it: ver. 10, ‘I had rather be a door-keeper in the house of my God, than to dwell in the tents of wickedness.’ David was at this time a king, either actually or at least anointed; yet he professes he had rather be a door-keeper where he might enjoy God in public, than a king where deprived of public worship. He would choose rather to sit at the threshold, as the original is, than to sit on a throne in the tents of wickedness, in those wicked, heathenish places where God was not publicly worshipped. Hezekiah and Josiah were the two kings of Judah of highest esteem with God, as he has made it known to the world by his testimony of them. Now what was their eminency but their zeal for God? And where did their zeal appear, but for the public worship of God? See it of Hezekiah, 2 Chronicles 29:2-3, ‘He did that which was right in the sight of the Lord, according to all that David his father had done. He, in the first year of his reign, in the first month, opened the doors of the house of the Lord, and repaired them.’ Of Josiah, chap. 34 and 35. The apostles also, and primitive Christians bear record of this. How careful were they of taking all opportunities that the word might be preached, and the Lord worshipped in public! How many hazards did they run, how many dangers, how many deaths did they expose themselves to, by attempting to preach Christ in public! Their safety, their liberty, their lives, were not so dear to them as the public worship; whereas, if they would have been contented to have served the Lord in secret, it is probable they might have enjoyed themselves in peace and safety as well as others. The Lord Christ himself, how much soever above us, did not think himself above ordinances, though he knew them then expiring; nor did he withdraw from public worship, though then corrupted. Nay, he exhorts his disciples to hear them who publicly taught in Moses’s chair, though they had himself, a far better teacher. You find him frequently in the synagogues, frequently in the temple, always at the passover; and his zeal for public worship was such, as they apply that of the psalmist to him, ‘The zeal of thine house hath eaten me up.’

10. Public worship is the most available for the procuring of the greatest mercies, and preventing and removing the greatest judgments. The greatest, i. e. those that are most extensive, of universal consequence to a whole nation or a whole church. It is most effectual for the obtaining public mercies, for diverting public calamities, therefore to be preferred before private worship. This is the means the Lord prescribes for this end; and he encourages his people to the use thereof with promises of success: Joel 2:15-16, ‘Blow the trumpet in Zion, sanctify a fast, call a solemn assembly. Gather the elders, sanctify the people,’ &c. There is the means prescribed: See the success, ver. 18, 19, ad finem. He assures them the issue hereof should be mercies of all sorts, temporal and spiritual, ordinary and extraordinary, and that to the whole nation. Jehoshaphat used this means, and found the success answerable: 2 Chronicles 20:3-4, ‘He set himself to seek the Lord, and proclaimed a fast throughout all Judah,’ &c. This is the argument he uses, ‘Thy name is in this house,’ ver. 9. Immediately the Lord despatches a prophet with a gracious answer: ver. 15, 17, ‘Thus saith the Lord, Be not afraid nor dismayed by reason of this great multitude; for the battle is not yours, but God’s. Stand still, and see the salvation of God.’ The event was wonderful: ver. 23, 24, ‘The children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy them. And when Judah came toward the watch-tower in the wilderness, they looked unto the multitude, and, behold, they were dead bodies.’ Nineveh bears witness to this, who hereby prevented her utter destruction, threatened by the prophet within forty days. Nor want we instances in the New Testament. Hereby the church prevailed for the miraculous deliverance of Peter, Acts 12:5. And wonderful were the effects hereof to the whole church: Acts 4:31, ‘When they had prayed, the place was shaken where they were assembled together, and they were all filled with the Holy Ghost, and spake the word of God with boldness.’ So Revelation 8:4. There you have mention of the prayers of all saints, in a description after the form of public prayers, offered in the temple at the time of incense. And an answer is immediately returned, such an one as brought with it the destruction of that domineering Roman state which then persecuted them. Now, that which is of most public and universal advantage is worthily to be preferred; but such is public worship, and therefore to be preferred before private.

11. The precious blood of Christ is most interested in public worship, and that must needs be most valuable which has most interest in that which is of infinite value. The blood of Christ has most influence upon public worship, more than on private; for the private duties of God’s worship, private prayers, meditation, and such like, had been required of, and performed by, Adam and his posterity, if he had continued in the state of innocency; they had been due by the light of nature, if Christ had never died, if life and immortality had never been brought to light by the gospel. But the public preaching of the gospel, and the administration of the federal seals, have a necessary dependence upon the death of Christ. As they are the representations, so they are the purchase of that precious blood; as Christ is hereby set forth as crucified before our eyes, so are they the purchase of Christ crucified, so are they the gifts of Christ triumphant. Conquerors used on the day of triumph, spargere missilia, to scatter gifts amongst the people. Answerably the apostle represents to us Christ in his triumph, Ephesians 4:1-32, distributing gifts becoming such a triumph, such a conqueror: ver. 8, ‘When he ascended up on high, he led captivity captive, and gave gifts unto men.’ And those gifts, he tells us, ver. 12, are public officers, and consequently public ordinances to be administered by those officers. How valuable are those ordinances, which are the purchase of that precious blood, which are the gifts Christ reserved for the glory of his triumph!

12. The promises of God are more to public worship than to private. Those exceeding great and precious promises, wherever they are engaged, will turn the balance; but public worship has most interest in them, and therefore more to be valued than private. If I should produce all those promises which are made to the several ordinances, the several parts of public worship, I should rehearse to you a great part of the promissory part of Scripture. I shall but briefly touch some generals. The Lord promises his presence, in the places before alleged: Exodus 20:24, ‘In all places where I record my name, I will come unto thee, and I will bless thee.’ Protection and direction: Isaiah 4:5, ‘Upon all the glory shall be a defence.’ The Lord will be to the assemblies of his people as a pillar of cloud and fire. His presence shall be as much effectually to his people now as those pillars were then. ‘Upon all their glory.’ As formerly in the wilderness, the Lord, having filled the inside of the tabernacle with his glory, covered the outside of it with a thick cloud, Exodus 40:34, so will he secure his people and their glorious enjoyments in public worship. His presence within shall be as the appearance of his glory, to refresh them; his presence without shall be as a thick cloud to secure them, ver. 6, a tent. His presence shall be that to the assemblies of his people which the outward tent or coverings were to the tabernacle, Exodus 26:7.

Light, and life, and joy, and that in abundance, even to satisfaction, Psalms 36:8, 9. Satisfied abundantly, and drink spiritual delights as out of a river. Life and growth: Isaiah 55:2, 3, ‘Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness,’ &c. Life and blessedness: Proverbs 8:34-35, ‘Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors. For whoso findeth me, findeth life, and shall obtain favour of the Lord.’ Acceptance, Ezekiel 20:1-49; Ezekiel 44:1-31:4. Spiritual communion and nourishment: Revelation 3:20, ‘Behold I stand at the door and knock,’ &c. He speaks there to a church, and in public ordinances he knocks hardest. Grace and glory, yea, all things that are good. There is not a more full and comprehensive promise in the Scripture than that, Psalms 84:11, ‘No good thing will be withhold from them that walk uprightly.’ But what is this to public worship? Why, the whole psalm speaks of public worship; and therefore, by the best rule of interpretation, we must take this as promised to sincere walking with God in public worship. Besides, the particle for tells us this is given as the reason why David had such a high esteem of public worship, why he preferred one day in God’s house before a thousand; and therefore this promise must have reference to public worship, else there is no reason to use this as a reason. This promise is to public worship; and what is there in heaven or earth desirable that is not in this promise?

It is true, you may say, there are many great and precious promises to public worship, but are there not promises also to private duties?

It is granted there are, but not so many, and the argument runs so. The promises are more to public worship than to private; besides, those which seem to be made to private duties are applicable to public worship, and that with advantage. If the interest of one saint in a promise be prevalent with God, how prevalent then are the united interests of many assembled together? So that all the promises which the people of God make use of to support their faith in private duties will afford us much support, nay more, in public. Then add to these the promises which are peculiar to public worship, and the sum will appear far greater, and this reason of great force to prove the truth propounded; that is most valuable which has the greatest share in those exceeding great and precious promises, but public worship has the greatest share in these, and therefore most valuable.

Obj. But notwithstanding all the arguments brought to prove public worship is to be preferred, I find something to the contrary in experience; and who can admit arguments against experience? I have sometimes in private more of God’s presence, more assistance of his Spirit, more joy, more enlargement, more raised affections; whereas in public I often find much dullness of heart, much straitness and unaffectedness, therefore I cannot so freely yield that public worship is to be preferred.

Ans. I shall endeavour to satisfy this in many severals.

1. Experience is not a rule for your judgment, but the word of God; that is a fallible guide, this only infallible. If you press your judgment always to follow experience, Satan may quickly afford you such experience as will lead you out of the way. Be scrupulous of following experience when it goes alone, when it is not backed by the word, countenanced by Scripture. It has deceived many. Empirics are no more tolerable in divinity than in physic. As there reason and experience, so here Scripture and experience, should go together. Those that live by sense may admit this alone to be their guide, but the event has often proved it a blind one. Those that live by faith must admit no experiments against Scripture. Nay, those that are but true to reason will not admit a few experiments against many arguments. You find this sometimes true in private, but do you find it so ordinarily? If not, here is no ground to pass any judgment against what is delivered. It may be a purge or a vomit does sometimes tend more to your health than your meat and drink; will you therefore prefer physic before your ordinary food? It may be in some extremity of cold you find more refreshment from a fire than from the sun; will you therefore prefer the fire, and judge it more beneficial to the world than the sun? Experience must not rule your judgment here, nor must you be confident of such apprehensions as are only granted upon some few experiments.

2. It may be your enjoyments in private were upon some special occasion. Now some special cases make no general rule; nor are they sufficient promises to afford an universal conclusion. For instance, it may be you enjoyed so much of God in private, when you were necessarily and unavoidably hindered from waiting upon the Lord in public ordinances. Now in this case, when the people of God bewail the want of public liberties as an affliction, and seek the Lord in special manner to supply that want in private, he is graciously pleased to make up what they are deprived of in public, by the vouchsafements of his quickening and comforting presence in private. So it was with David in his banishment, yet this did nothing abate his esteem of or desires after the public ordinances; far was he from preferring private duties before public, though he enjoyed exceeding much of God in private. Nor must we from such particular cases draw an universal conclusion; either affirmatively, that private is to be preferred; or negatively, that public is not to be preferred.

3. These enjoyments of God in private may be extraordinary dispensations. These the Lord does sometimes use, though seldom, though rarely. Now, such extraordinary cases are exceptions from the general rule, and such exceptions do limit the rule, but not overthrow it. They take off something from the extent, nothing from the truth of it. It holds good still, more of God is enjoyed in public than private; except in rare extraordinary cases, ordinarily it is so. And this is sufficient, if there were no other argument to establish the observation as a truth, public worship is to be preferred before private.

4. It may be thy enjoyments in private are the fruits of thy attendance upon God in public. It may be the assistance, the enlargement, the affections thou findest in private duties, are the returns of public worship. The benefits of public ordinances are not all, nor always, received while ye are therein employed; the returns of them may be continued many days after. The refreshment the Lord affords his people in public worship is like the provision he made for Elijah in the wilderness, 1 Kings 19:18, ‘He arose and did eat and drink, and went in the strength of that meat forty days.’ When the Lord feasts his people in public, they may walk with the Lord in the strength thereof in private duties with more cheerfulness, with more enlargedness, more affection, many days after. Those that know what it is to enjoy communion with God in his ordinances, know this by experience. When the Lord meets you in public, find ye not your hearts far better disposed to, and in, private duties? Now, if the assistance you find in private be the fruits of your waiting upon God in public, this should rather raise your esteem of public worship than abate it. That which is objected tends to confirm this truth, so far should it be from hindering you to subscribe it.

5. There may be a deceit in thy experience. All those joys, affections, enlargements, which men find in duties, are not always from the special presence of God. There may be a great flash of spirit, and much cheerfulness and activeness from false principles; some flashes of fleeting affections, some transient and fading impressions, may fall upon the hearts of men, and yet not fall from above. The gifts of men may be sometimes carried very high, even to the admiration of others, whenas there is little or no spiritual life. Vigour of nature, strength of parts, enforcement of conscience, outward respects, delusive joys, delusive visions, ungrounded fancies, deceiving dreams, yea, superstitious conceits, may work much upon men in duties when there is little or nothing of God. When men seem to be carried out with a full gale of assistance, it is not always the Spirit of God that fills the sails. A man may move with much life, freedom, cheerfulness, in spiritual duties, when his motion is from other weights than those of the Spirit.

Nay, further, not only those potent workings which are ordinary, but extraordinary, such as ecstasies and raptures, wherein the soul is transported, so as to leave the body without its ordinary influence, so as it seems without sense or motion; such inward operations on the soul as work strange effects upon the body, visible in its disordered motions and incomposed gestures. Such workings as these have been in all ages, and may be now, from the spirit of darkness transforming himself into an angel of light; and therefore, if such private experiences be produced to disparage the public worship, the public ministry, or any other public ordinance of God (however they pretend to the Spirit of God), they are to be rejected. The deceits of our own hearts, or the delusions of that envious spirit, who has always shewed his malice against God’s public worship, should not be admitted, to render this Scripture truth questionable, that public worship is to be preferred before private. And, indeed, the experiences of ordinary personal assistance in private duties, if it be made use of to this end, is to be looked upon as suspicious; you may suspect it is not as it seems, if this be the issue of it. Those assistances which come from the Spirit of God have a better tendency than to disparage the public worship of God, which himself is so tender of. And this should be the more regarded, because it is apparent Satan has a design against God’s public worship, and he drives it on in a subtler way than in darker times. He would thrust out one part of God’s worship by another, that so at last he may deprive us of all. Mind it, then, and examine thy experiences, if there be a deceit in them, as many times there is. They are of no force against this truth, public worship is to be preferred before private.

6. It may be the Lord seems to withdraw from thee, and to deny thee, spiritual assistance in public worship for trial; to try thy love to him, and the ways which most honour him; to see whether thou wilt withdraw from him and his worship, when he seems to withhold himself from thee; to try whether thou wilt serve God for nothing, when thou seemest to find nothing answerable to thy attendance and endeavours. This is the hour of England’s temptation in other things, and probably it is so in this as well as others. If it be so with thee, thy resolution should be that of the prophet, Isaiah 8:17, ‘I will wait upon the Lord, that hideth his face from the house of Jacob.’ If this be thy case, thy esteem of his public worship should hereby be rather raised than abated, since this is the way to comply with the Lord’s design in this dispensation, the way to procure more comfortable returns, more powerful assistance than ever.

7. You may enjoy more of God in public, and not observe it. As there may be a mistake in thinking you enjoy much of God in private when you do not, so there may be a mistake in thinking you want the presence of God in public when indeed you have it. It is not the improvement of parts, enlargement of heart, flashes of joy, stirrings of affections, that argue most of God’s presence; there may be much of these when there is little of God. It is a humble soul, one that is poor in spirit, that trembles at the word, that hungers and thirsts after Christ, that is sensible of spiritual wants and distempers, that is burdened with his corruptions, and laments after the Lord and freer enjoyments of him. He whose heart is soft and pliable, whose conscience is tender, it is he who thrives and prospers in the inward man. And if these be the effects of thy attendance upon God in public worship, thou dost there enjoy much of God’s presence, whatever thou apprehend to the contrary. These are far more valuable than those affections and enlargements by which some judge of the Lord’s presence in his ordinances; for these are the sound fruits of a tree of righteousness, whereas those are but the leaves or flourishes of it, which you may sometimes find in a barren tree. So far as the Lord upholds in thee a poor and hungering spirit, a humble and thirsting heart, so far he is graciously present with thee; for this is it to which he has promised a gracious presence in his ordinances, Isaiah 66:1-2. The Lord speaks here as though he were not so much taken with the glory of the temple, no, not with the glory of heaven, as with a spirit of this temper. As sure as the Lord’s throne is in heaven, this soul shall have his presence. The streams of spiritual refreshments from his presence shall water these valleys, whenas high-flown confidents, that come to the ordinances with high conceits and carnal boldness, shall be as the mountains, left dry and parched. See Matthew 5:3–6. You may enjoy the presence of God in public, and not observe it. Now, if thy experience be a mistake, no reason it should hinder thee from yielding to this truth, that public worship is to be preferred before private.

8. It is to be suspected that what you want of God’s presence, in public worship, is through your own default. Not because more of God is not to be enjoyed, more spiritual advantage is not to be gained in public ordinances, but because, through some sinful miscarriage, you make yourselves incapable thereof. Let this be observed, and your ways impartially examined; and you will find cause to accuse yourselves, instead of objecting anything against the pre-eminence of public worship. There is so much self-love in us, as we are apt to charge anything, even the worship of God itself, rather than ourselves; yea, when ourselves ought only to be charged and accused. The Lord’s hand is not straitened, &c. The worship of God is the same, the Lord as much to be enjoyed in it; no less comfort and advantage to be found in it than formerly (and formerly more has been enjoyed therein than in private); how comes it, then, that there is any occasion to object against it? Why, our iniquities have separated between us and our God.

Let our hearts and ways be searched, and all, or most of all those, who have any temptation to object against it, will find it thus, and may discern the reason in themselves. Do ye not undervalue the public worship, and the enjoyment of God in it? Are ye not many times indifferent, whether ye enjoy it or no? Is it a sad affliction to your souls, when ye leave the ordinances, without enjoying God in them? Have ye bewailed it accordingly? If not, you have too low thoughts of spiritual enjoyments to have much of them. Do ye think God will cast such pearls before swine, such precious things before those who trample on them, who contemn them? Do ye not entertain some prejudice against some public ordinances, or against the public minister? Even this is enough to render them less comfortable, less effectual. Why was the public ministry of Christ less effectual amongst his own countrymen? Why were they possessed with prejudices against him? Matthew 13:55. Have ye not neglected the public worship? Have ye absented yourselves from the ordinances without any necessary occasion? Oh how common is this sin! and how justly chastised, when the Lord absents himself from them, who are so willingly absent from his public worship. When you withdraw from the public ordinances, you withdraw from God; and is not here reason enough for the Lord to withdraw from you?

Come ye not unprepared, with slight and careless hearts, without due apprehensions, either of the Lord or of yourselves? This is to affront his majesty, this lays his honour low, Malachi 1:6. No wonder if ye find not that power and quickening virtue in the ordinances; you may find the reason in yourselves; you hereby provoke the Lord to withdraw from them, and you in them. Where are your desires after public ordinances, after the presence of God in them, after the spiritual advantages of them? Can ye say with him, ‘One thing I have desired, and that will I seek after, that I may dwell in the house of the Lord,’ &c. Can ye say, ‘As the hart panteth after the water-brooks, so panteth my soul after thee, O God? My soul thirsteth for God, when shall I come and appear before God?’ Can you say, ‘My soul thirsteth for thee, my flesh longeth for thee, to see thy glory,’ &c. Can ye say, ‘My soul longeth, yea, even fainteth for the courts of the Lord; my heart and my flesh crieth out for the living God.’ Oh, were there but such desires, there would be few such complaints, few such objections. Were there such desires, the Lord would quickly clothe his public ordinances with their wonted glory and power, cause to say, Nunquam abs te, absque te. But is it not reason they should not enjoy much, who desire so little? Do ye not give way to deadness, slothfulness, carelessnes in public worship? Do you stir up yourselves to lay hold on God? It is the diligent hand that makes rich. ‘He becomes poor that dealeth with a slack hand,’ Proverbs 10:4. If the ordinances come not to you, as a ship laden with precious treasures, blame your negligence: Hebrews 11:6, ‘He is a rewarder of them that diligently seek him.’ Do ye come in faith? Do your thoughts and hearts work upon a promise, when you are going to public ordinances? You know who said it, ‘Except ye believe, ye shall not see the power of God.’ If Christ could do no mighty works, because of their unbelief, what think ye the ordinances can do? Do ye not come for by-ends, come for something else, something worse, than that which you complain yon find not? Come ye not for custom, because it is the fashion, and shame not to come to it? Come ye not to avoid the censure, the offence, the displeasure of others? Come ye not to stop the mouth of conscience, to avoid its clamours? Come ye not for niceties, notions, novelties, as those who seek a fine weed rather than the ears of corn? Come for what you will, if ye come not to meet with God, to get life, to be filled with the Spirit, is it not reason why you should go without them? Do ye not neglect the after improvement of public ordinances? Neglect ye not to draw out the efficacy of them in secret, by prayer, meditation, and the exercise of faith? Think ye the act done is sufficient, labouring for nothing but what ye find in the present exercise? Do ye think your work done when the minister has done? Oh no. If you would enjoy God in the word, then your work should begin. The ordinances are like grapes; it is not enough that they are given into your hands; if you would have the sweetness and nourishment of them, they must be pressed, that is your work in secret. The negligence, carelessness, slothfulness of men in not improving public ordinances in secret, causes him to withdraw himself, and his blessing in public.

These, and such evils, provoke the Lord to deny his presence, withhold the comforts and blessed advantages of public worship; so as others may enjoy more hereof in private than those that are herein guilty do find in public. You need but read your own hearts for an answer to this objection; it is not because the Lord is less to be found in public than in private, that you find less of him there, but because you make yourselves uncapable of enjoying him, unfit to find him.

9. Suppose what is alleged were true, that you did find more joys, enlargement, assistance in private, that there was no mistake in these experiences, and that they were ordinary, which I am far from granting, yet, allowing all the advantage imaginable in this respect to private duties, this notwithstanding, public worship is to be preferred, for divers other unanswerable reasons formerly given. I will but now instance in two. Public worship is a more public good, it is more edifying, the advantage more common and extensive, the benefit more universal, and therefore to be preferred before private, as much as an universal benefit is to be preferred before a particular, a public good before a private. He is a man unworthy to live in a commonwealth, who will prefer his private interests before the public good. It is a nobleness of spirit to be public-spirited; the light of nature discovers an excellency in it, religion and gospel principles much more require it, and the Lord himself does commend and encourage it with special rewards. Those that profess themselves to be servants of God should be ashamed to be outvied herein by heathen. Our first question should not be, Where may I receive most good? But where may I do most good? The saving of souls should be preferred before our comforts, and that advantage most valued which is most extensive and universal. Such is the advantage of public ordinances, and therefore they are as far to be preferred before private, as the public good before a man’s private interest.

Then suppose you found more comfort, enlargement in private than in public worship, yet the glory of God is to be preferred before your advantages; and therefore that whereby his glory is most advanced, before that wherein your particular interest is most promoted. But God is most glorified in public worship; here is given the most ample testimony to his glorious excellencies, here is the most public acknowledgment of his glory No otherwise can we glorify him than by acknowledging his glory, and the more public this acknowledgment is, the more is he glorified; but it is most public in public worship, and therefore this is as much to be preferred before private, as the glory of God before your private advantage.

Use 1. Reproof to those that undervalue public worship. Too many there are worthy of this reproof, especially two sorts:

1. Those that prefer worse things before public worship. If it be to be preferred before private duties, which are excellent and singularly advantageous in themselves, how heinously do they sin who prefer things that are base and sinful before public ordinances; those who prefer their ease, their worldly employments, their lusts or unlawful recreations, before them! Do not they prefer their ease before the worship of God, who will not take the pains, who will excuse themselves by very slight and trivial occasions from coming to the place of public worship? The Lord has not made the way to his worship so tedious, so toilsome, as it was under the law; there is not the distance of many miles betwixt us and it, nor will it cost us divers days’ journey to have the opportunities of public worship; we have it at our doors. And yet such slothfulness, such contempt there is of it, as we will scarce sometimes stir out of doors to enjoy these blessed liberties; a little rain, a little cold, anything of like moment, we take for a sufficient excuse to be absent. The people of God, in former times, counted it their happiness that they might come to the public ordinances, though through rain, and cold, and wearisome journeys, Psalms 84:1-12. But where is this zeal for God’s worship now? Is there not much less, when the gospel engages us to much more? May not even the unbelieving Jews rise up in judgment against the slothfulness of this generation, and condemn it? No such thing would hinder them from coming to the gates of Zion at the appointed seasons, how far soever their habitations were distant from it, how unseasonable soever the season seemed; yet many amongst us make every sorry thing a lion in the way, prefer their sloth and ease before God’s public worship.

Others prefer their worldly occasions before the public worship of God, willingly embrace any earthly business offered to stay from the ordinances. Esau was stigmatised as a profane person for preferring the pottage before his birthright; but they exceed Esau in profaneness who prefer the things of the world before this singular prerogative, of worshipping God in public. What a special privilege is this! How few are they in the world enjoy it! Does the Lord vouchsafe this honour, to have it, and himself in it contemned? Of thirty parts, into which the world may be divided, twenty-five are pagans or Mahometans, wholly without the true worship of God; but five bear the name of Christian. And of those, when you have discounted the Greeks, papists, Abassines, amongst whom the worship of God is wofully corrupted, you may judge to how small a part of mankind the Lord has vouchsafed his public worship in its purity. It is a special, a peculiar favour, a singular prerogative. Oh what profaneness is it, to prefer outward things, such as are common to all, to the worst of all, before this peculiar blessing! Yet how common is this profaneness! The thinness of our assemblies does daily testify it. One part of the day is thought enough by some, too much by others, for God’s public worship; whereas we think nothing too much for the world. Oh the Lord’s infinite patience!

Others prefer their lust before it; had rather sit in an ale-house, or in the seat of scorners, than wait at the posts of wisdom. Many had rather spend that time which the Lord has allotted for their souls, in sports and recreations, than in the public worship; think one whole day in seven too much, will rob God of all, or part of it, to recreate themselves. Oh that such profaneness should be so common where the light of the gospel has so long shined! The Lord prefers the gates of Zion, but these prefer Meshech and the tents of Kedar. I beseech yon, consider the heinousness of this sin. The Lord styles his worship his name frequently in Scripture, as though his worship were as dear to him as himself. What do ye then but contemn God himself, while ye despise his worship? He that speaks it of his officers has the same account of his ordinances: he that despiseth them despiseth me, &c. And what do ye think it is to despise Christ? How jealous has the Lord always shewed himself of his worship! Some of the most remarkable judgments we meet with in Scripture have been inflicted for some miscarriage about his worship. For this Nadab and Abihu consumed with fire from heaven, for this Eli’s family utterly ruined, for this Uzziah smitten with leprosy and Uzzah with sudden death, Michal with barrenness, for an error in the outward part of worship. The Lord is a jealous God, jealous especially over his worship. If you despise that, you are in danger; his jealousy will burn like fire against you. Now, do ye not despise it, when you prefer your ease, worldly affairs, lusts, idleness, recreations before it? This is to profane the holy, the glorious name of God. And the Lord will not hold him guiltless; it is a μείωσις; the Lord will certainly judge, surely condemn, him that does so.

2. They deserve reproof who prefer private before public worship, or equal with it. I shall but instance in two particulars, wherein this is evident.

(1.) When private duties are used in the time and place of public worship. Now, how ordinary is this amongst us! When you come too late to wait upon God, after the public worship is begun, I see it is common to fall to your private prayers, whatever public ordinance be in hand. Now, what is this but to prefer your private praying before the public worship, and so to despise the ordinance in hand? What is it but to thrust public worship out of its season, and put private in its room? It is held indeed a great point of devotion and reverence, that is the pretence for it; but this pretended reverence casts a real disrespect upon the public ordinance then used. For the mind is withdrawn from it in the sight of God, and the outward man in the sight of men; and so public worship is hereby disrespected, in the sight both of God and men. The intention may be good indeed, but that cannot justify what is sinful, what is evil; for we must not do evil that good may come of it. And this is evil, it is sinful, since it is sinful to prefer a private duty before a public ordinance.

It is against the apostle’s rule, which he prescribes for the regulating of public assemblies: 1 Corinthians 14:40, ‘Let all things be done decently and in order.’ Now that is not done in order, which is not done in its place and season; but this is neither the place nor season for private prayers; it is the time of public worship, therefore private is now unseasonable. Nor is this the place of private prayer; that is thy closet, according to Christ’s direction, Matthew 6:6; and he makes it the badge of hypocrites, to use their private prayers in public places, ver. 5. A good thing, out of its place and season, may become evil, evil in the worst sense, that is, sinful. This is not the place, the time for your private prayers, therefore it is a disorder here to use them; and what is here disorderly, is, by the apostle’s rule, sinful, and therefore I beseech you let it be avoided. Do not expect the Lord will accept your private devotion, when it casts disrespect upon his public worship, which he himself prefers, and will have us to prefer before private.

(2.) When men absent themselves from public worship, under pretence that they can serve the Lord at home as well in private. How many are apt to say, they see not but their time may be as well spent at home, in praying, reading some good book, or discoursing on some profitable subject, as in the use of ordinances in public assemblies! They see not but private prayer may be as good to them as public, or private reading and opening the Scripture as profitable as public preaching; they say of their private duties, as Naaman of the waters of Damascus, 2 Kings 5:12. May I not serve the Lord as acceptably, with as much advantage, in private exercises of religion? May I not wash in these and be clean? They see not the great blessings God has annexed to public worship more than to private. Oh, but if it be thus, if one be as good as the other, what means the Lord to prefer one before the other? To what purpose did the Lord choose the gates of Zion, to place his name there, if he might have been worshipped as well in the dwellings of Jacob? How do men of this conceit run counter to the Lord? He prefers the gates of Zion, not only before one or some, but before all the dwellings of Jacob; and they prefer one such dwelling before the gates of Zion. What is this but to disparage the wisdom of God, in preferring one before another when both are equal; in preferring that which is unworthy to be preferred? What presumption is this, to make yourselves wiser than God, and to undertake to correct him? He says the gates of Zion are to be loved, public worship before private; you say no, you see no reason but one should be loved as well as the other. Who art thou, O man, who thus disputest against God? To conclude this use, let me shew you the sinfulness of preferring private worship before public, in the fore-mentioned or other respects, by applying what has been delivered. To prefer private before public, or by not preferring public before private, in your judgment, affection, or practice, you neglect the glory of God, which is here most advanced; you slight the presence of God, which is here most vouchsafed, that presence which is the greatest happiness the people of God can expect, in heaven or on earth. You undervalue the manifestation of God, those blessed visions of life and peace, which are most evidently, most comfortably, here represented; those manifestations which are the dawnings of approaching glory, the first glimpses of the beatifical vision. You contemn those blessed soul advantages which are here more plentifully gained; you prefer a private supposed benefit before public edification; you expose yourselves to the danger of backsliding, which is here more effectually prevented; you contemn the Lord’s greatest works upon the souls of sinners, which are here ordinarily effected; you slight heaven, which is here in a more lively manner resembled; you disparage the judgment of the most renowned servants of God, who in all ages have confirmed this truth by their testimony or practice; you make yourselves less capable of procuring public mercies, or diverting public calamities, slighting the means most conducible to this end; you undervalue the blood of Christ, whose influence is here most powerful; you despise those great and precious promises of the gospel, which are more engaged for public worship than private. Oh, consider how heinous that sin is, which involves the soul in so much guilt, which is attended with so many provoking evils; bewail this sin, so far as thou art guilty of it, and let the sinfulness thereof engage thee to be watchful against it.

Use 2, of exhortation. Be exhorted to give to the public worship of God the glory that is due to it; let it have the pre-eminence which the Lord has given it; prefer it before private, in your thoughts, in your affections, in your practice. Get higher thoughts of public ordinances, get affections answerable to those apprehensions; manifest both by a frequent affectionate use of these ordinances, by your praises for the enjoyment, by your prayers for the continuance of them. A duty this is which the text requires, a duty which these times call for. When there is so much disrespect cast upon the worship of God, your endeavours should be more for the advancement of it. This is the way to shew yourselves faithful to God, stedfast and upright, in the midst of a declining generation. This duty always finds acceptance with God; but now he will take it better, because there is a stream of temptation, of opposition against it. Oh let not your souls enter into their secret, who dishonour God, by despising his public worship; who blaspheme God, by speaking contemptibly of his name, that name which he records amongst us, and thereby does graciously distinguish us from the neglected world. I might enforce this with many motives; but what more forcible than this in the text? ‘The Lord loves the gates of Zion, more than all the dwellings of Jacob.’ Those that thus do are herein like the Lord. This is the highest pitch of excellency that angels or men can aspire to, to be conformable to the Lord, to be like him, to have any resemblance of him. Why, this is the way; when we thus love, prefer the public worship, the like mind is in us that is in the Lord (so far as likeness may be admitted, where there is an infinite distance), herein you will be followers of God as dear children. Whereas those who despise the public worship of God, despise God himself, comply with Satan in one of his most mischievous designs against God and his people, and hereby do what in them lies to lay his honour in the dust. It is not out of any respect of private duties that Satan endeavours to advance them above public worship; his design is to withdraw professors from both, he knows they stand or fall together, and the event proves it. You will find those that withdraw from public worship will not long make conscience of private; except the Lord break Satan’s design, by a sudden reducing them. If you will not be carried away with the error of the wicked, and fall into the snare of the devil, keep up the honour of public worship. To that end observe these directions.

1. Get high thoughts of God. The Lord and his worship are so nearly related, as they are either esteemed or despised together. He that has high thoughts of God, will have suitable apprehensions of his worship, wherein his glory most appears, Psalms 102:16. We see it in David. None had higher apprehensions of God; see with what raised expressions he extols him, Psalms 146:1-10. And none had a higher esteem of public worship, as appears in those affectionate expressions formerly alleged. If you have high thoughts of God, that will be of high esteem with you, wherein he most appears, wherein he is most enjoyed. ‘In the temple will every one speak of his glory,’ for in public worship he appears most glorious. If ye have low thoughts of God, no wonder if you undervalue his worship! If you have a high esteem of God, you will have an answerable esteem of his name, of his worship. So Psalms 48:1-14, they profess their high thoughts of Zion, the public ordinances, ver. 2, 3, and the reason you may see: ver. 9, ‘We have thought of thy loving-kindness, O God, in the midst of thy temple!’ If you apprehend God as great, and holy, and fearful, and glorious, it will help you to such thoughts of his worship as becomes his great, and holy, and fearful name. His worship is his name.

2. Get due apprehensions of those things, whereupon the pre-eminence of public worship is grounded. It follows, ver. 3, ‘Glorious things,’ &c., i. e. of the church and ordinances of God. It was the city of God in these respects, and in no other respect could so glorious things be spoken of it. Here is the sweetest enjoyment of God, the clearest discoveries of his glory, the powerful workings of the Spirit, the precious blood of Christ in its force and efficacy, the exceeding great and precious promises in their sweetest influences, spiritual life and strength, soul comforts and refreshments, the conversion of sinners, the edification of the body of Christ, the salvation of souls. These are the glorious things that are spoken of public worship; get a high esteem of these, and public worship will be highly valued. Look upon public ordinances in their glory, as they give the greatest glory to the God of heaven, as they are the greatest glory of his people on earth, and this will raise a spiritual mind to high apprehensions of them. Will you not honour that which is most honourable to God, that which is your greatest honour? Here the Lord, if anywhere in the world, receives the glory due unto his name, Psalms 29:1-2. To worship God in public is the way to give him the glory due to his name; and is not this of highest value? It is your glory too. Public ordinances are the glory of the people that enjoy, that improve them. Where the Lord has placed his name, there his honour dwells. When the Lord has erected his public worship in a place, then glory dwells in that land; when this is removed, the glory is departed. That which is most your glory, challenges your highest esteem. Look upon this as your glory, and then you will account it highly valuable.

3. Delight in the worship of God. We soon disrespect that which we take no pleasure in; and, therefore, when the Lord is commanding the sanctifying of his Sabbath, he joins these: Isaiah 58:13, ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honourable,’ &c. If it be not your delight, it will not be honourable. If you be of their temper who say, ‘When will the new moon be gone, that we may sell corn; and the Sabbath, that we may set forth wheat?’ Amos 8:5; if public ordinances, praying, preaching, be a burden to you: not only private duties, but the base things of the world, will take place of it in your minds and hearts. When we are weary of a thing, take no pleasure in it, we easily give way to any suggestion that may disparage it. Let the worship of God be your delight, the joy and solace of your souls. Be glad of all opportunities to worship God in public, in season, and out of season, like David: Psalms 122:1, ‘I was glad when they said unto me, Let us go unto the house of the Lord.’ Let it be your meat and drink to be thus employed; go, as to a feast; sit down under the shadow with great delight, while the fruits of ordinances, the shadow of heavenly enjoyments, are sweet.

4. Get spiritual hearts. All the glory of public worship is spiritual, and spiritual things are spiritually discerned, 1 Corinthians 2:14. A carnal man cannot discern that which renders the public ordinances so highly valuable. Custom, and other respects, may persuade him to use them, but he will never perceive the glory, the spiritual value of God’s worship, till he have a spiritual eye. Christ himself was foolishness to the Greeks, because they saw no further than his outside, 1 Corinthians 1:23. So was the preaching of Christ to carnal Jews and Gentiles; so it is, more or less, to all natural men, except some outward respect, some plausible ornament commend it. A spiritual eye can discern a glory in public worship, when the outside seems mean and contemptible. As the unbelieving Jews of Christ, so carnal men of his ordinances; there is no form nor comeliness therein to command any extraordinary respect; they see no beauty therein that they should desire them.

5. Look upon the public ordinances with the eye of faith. If you consult only with sense, you will be apt to say as the Assyrian, What are the waters of Jordan more than the rivers of Damascus? What is there in public reading the word, more than reading at home? What is there in public preaching, more than in another good discourse? Sense will discern no more in one than in the other; but the eye of faith looks through the prospect of a promise, and so makes greater, more glorious discoveries; passes through the mean outside, to the discovery of a special, an inward glory; sees a special blessing, a special assistance, a special presence, a special advantage, in public worship; no way so discoverable as by the eye of faith through a promise. Unbelievers want this perspective, and therefore see no further than the outside.

Faith can see the wisdom of God in that preaching, which the blind world counts foolishness, as they did the apostle’s; can see a glory in those ordinances which, in the eyes of carnal men, are mean and contemptible. When the child Jesus lay in the manger, a poor, despicable condition, the wise men saw, through those poor swaddling clothes, such a glory as commanded their wonder and adoration, whenas many others, in the same inn, saw no such thing. And why so? The wise men looked upon the child Jesus through that intimation, that word from heaven, whereby he was made known to them. The outside of public worship, now under the gospel, is but like those poor swaddling clothes; but Christ is wrapped in them, there is a spiritual glory within, which a believer discerns, and accordingly values them, whenas an unbeliever sees no such thing. That worship, which, to sense and unbelief is mean and contemptible, is to faith, looking through a promise, the most glorious administration under heaven. The eye of faith must be opened, else the ordinances will not be valued. The Lord has given more encouragements to faith under the gospel, and therefore may expect more exercise of it, than under the law. And his dispensations are answerable. His children under the law were in their minority and nonage, Galatians 4:1. The outside of his worship was then glorious, the administration of it in state and pomp, he allowed the children that which would please their senses; but now, under the gospel, they are come to riper age, he allows no such gay outside, prescribes no such pomp as sense is taken with; the glory is spiritual, and such as is only visible to faith. And yet the glory of the second temple is greater than the first, the public worship under the gospel is more glorious than under the law. Though there be no golden censer in the ark, overlaid with gold, no cherubims of glory shadowing the mercy-seat, no such ornament to take the senses, yet there is a far more exceeding glory, 2 Corinthians 3:11, but it is such a glory as is only discerned by the eye of faith. This you must exercise if you would give to the public worship of God the glory that is due to it.

6. Labour to draw out the virtue and efficacy of public ordinances, to make the utmost improvements of them. When you find the refreshing comforts, the blessed advantages of public worship, you will not need many motives to give them their due honour: Psalms 48:8, ‘As we have heard, so have we seen,’ &c. When they had not only heard, but seen, what God was to his people in his public worship, no wonder if they express their high esteem of it: ver. 1–3, ‘Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion,’ &c.

Now, that you may reap such advantage by them as may raise your esteem of them,

1. Come not unprepared. No wonder if unfruitfulness under the ordinances be so common, when neglect of preparation is so ordinary: Ecclesiastes 5:2, ‘Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God.’ Come not rashly, without due consideration with whom you have to do, and what you are a-doing. Come not with guilt and pollution upon your consciences, Ezekiel 23:21, Ezekiel 23:29. This is it from which we must be separate, if we would have God receive us, 2 Corinthians 6:17. Come not with minds and affections entangled in the world: ‘Put off thy shoes,’ &c. Come not with careless, indisposed spirits, with hearts unfixed, Psalms 57:7. Come not with that carnal, dull temper, which your hearts contract by meddling with the world. Plough up the fallow ground. If you sow among thorns, you will reap little to raise your esteem: Psalms 26:6, ‘I will wash mine hands in innocency, so will I compass thine altar, O Lord.’ He alludes to the custom of the priests, enjoined under the law to wash their hands and feet, when they went about the service of the tabernacle. And this was exemplary to the people then, to us now, to teach us with what preparedness we should approach God.

2. Get acquainted with your spiritual condition. Come apprehensive of the state of your souls, whether it be the state of grace or nature, what your spiritual wants, what your inward distempers, what your temptations are; else you may hear much to little purpose, not discerning what is seasonable; else many a petition may pass unobserved, when you know not what most concerns you. Oh, if professors knew their soul’s condition punctually, and were throughly affected with it, the word would come in season, it would be like apples of gold, the ordinances would be as rain upon the new-mown grass, they would distil a fruitful influence, and their souls would grow as the lily.

3. Come with hearts hungering after the enjoyment of Christ in his ordinances. This affection has the promise: Matthew 5:1-48, ‘He filleth the hungry with good things.’ Sense of emptiness and indigency brings you under the aspect of this promise, under the sweet and gracious influences of it; whereas conceitedness of our own abundance, senselessness of our spiritual poverty, shuts up the treasury of heaven against us, ‘The rich he sends empty away,’ Psalms 81:10. Our souls should stretch themselves wide open, in earnest longings after God; this is the way to be filled with the rich blessings of spiritual ordinances.

4. Use the ordinances with holy fear and reverence, Psalms 2:11, and 3:7. That confidence which the Lord approves in his children is not a carna boldness, such as some mistake in the room of it. When we are admitted to most intimacy and familiarity with Christ, when we are invited to kiss the Son; yet there is a holy fear required: ‘Serve the Lord with fear,’ &c. When we have cause to rejoice in the Lord’s gracious condescension to us poor worms, yet then we must tremble in apprehension of that overpowering glory and excellency to which we approach, Hebrews 12:28. The house, which the Lord prefers before the temple, is a trembling heart, Isaiah 66:1-24. And if he choose it for his habitation, he will richly furnish it; his presence will be to it light and life, joy and strength, grace and glory.

5. What you do in public worship, do it with all your might. Shake off that slothful, indifferent, lukewarm temper, which is so odious to God. Let your whole man tender this worship. Think it not enough to present your bodies before the Lord. Bodily worship profits as little as bodily exercise. The worship of the body is but the carcase of worship; it is soul worship that is the soul of worship. Those that draw near with their lips only shall find God far enough from them; not only lips, and mouth, and tongue, but mind, and heart, and affections; not only knee, and hand, and eye, but heart, and conscience, and memory, must be pressed to attend upon God in public worship. David says, not only ‘my flesh longs for thee,’ but ‘my soul thirsts for thee.’ Then will the Lord draw near, when our whole man waits on him; then will the Lord be found, when we seek him with our whole heart.

Let your whole man wait upon God; serve him so with all your might. Let his worship be your work, and be as diligent in it for your souls, as you are in other employments for your bodies. Spiritual slothfulness is the ruin of souls, it brings them to consumptions, it leaves them languishing under sad distempers. Those that will not stir up themselves to lay hold on God, will be bowed down under many infirmities. Soul-poverty will be the issue of spiritual sloth, Proverbs 18:1-24, ‘a great waster.’ So far from increasing the stock of grace, as he will greatly waste it, Proverbs 20:4. It holds in a spiritual sense. His soul shall be in a beggarly condition, as though it had nothing, even in harvest, in the midst of plenty, when others are reaping the sweet fruits of public ordinances, and laying up store against winter, against an evil day. In the midst of their plenty, the spiritual sluggard shall have nothing, Proverbs 12:17. It is the diligent man that shall be enriched with precious substance, even the precious advantages of public worship. The Lord is the rewarder of those that seek him diligently. Those that are diligent in preparing for it, diligent in attending on it, diligent in after improvement of the ordinances, this man’s soul shall be rich, rich towards God. The Lord will bless him with such spiritual riches, in the use of public ordinances, as will raise his esteem of them. end of discourses.