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and anxiety of an awakened conscience. He is at a loss to find out a way to escape deserved judgment: for such things as are on the surface of the earth or floating on the waters are within our view, and may easily be obtained; but those which are above our nderstandings to discover, or our power to obtain, are proverbially said to be in the heavens above, or in the depths beneath; and it is applied here to the different ways of justification by the law and by the gospel. The law propounds life upon an impossible condition. But the gospel clearly reveals to us, that Christ hath performed all that was necessary to our justification, and that by a true faith wo shall have an interest in it. Christ's ascension into heaven is a convincing proof, that the propitiation for our sins is perfect; for otherwise he had not been received into God's sanctuary, and admitted into the sacred place. Therefore to be under anxious and perplexing inquiries how we may be justified, is to deny the value of Christ's righteousness, and the truth of his ascension. By virtue of the sacrifice and righteousness of Christ, the soul is not only freed from the fear of God's wrath, but hath a lively hope of his favour and love. This is expressed by the apostle, Heb. xii. 23. when he reckons among the privileges of believers, that they are come to God, &c. The apprehensions of God as the righteous Judge of the world, strike the guilty creature with dread and terror; but is sweetened by Christ the Mediator, we may approach unto him with a humble and holy confidence.

5. We must lay hold on this sacrifice, if we would be saved. This is the only sacrifice that satisfied offended justice, and no other could do it. Therefore we must have recourse to this, if we would have peace with God. Under the law the people were to be sprinkled with the blood of the sacrifice; and so must we be with the blood of Christ. It is said, Exod. xxiv. 8. that ' Moses took the blood of the covenant, and sprinkled it on the people. This signified the sprinkling of their consciences with the blood of Christ, and their obtaining redemption, justification, and access to God, through it alone. Hence our Saviour is described by this part of his office, Isa. iii. 15. He shall sprinkle many nations. Our guilt cannot but look upon God as a consuming fire, without a propitiatory sacrifice. All our services are lame and defective, impure and imperfect, so that they will rather provoke God's justice, than merit his mercy. We must therefore have something to put a stop to a just fury, expiate an infinite guilt, and perfume our unsavoury services, and render them acceptable to a holy and righteous God; and that is only the sacrifice of Christ. This is full of all necessary virtue to save us : but the blood of it must be sprinkled upon our


souls by faith. Without this we shall remain in our sins, under the wrath of God, and exposed to the sword of divine justice; and our misery will be heightened by our having the offers of Christ and his grace. O! it is a fearful thing for men to have this sacrifice pleading against them, and this precious blood crying for vengeance from heaven upon them; as innocent Abel's blood cried to heaven 'for vengeance against the unnatural cruelty of his wicked and inhumane brother.

6. Hence see that God will never seek satisfaction for sin from those that are in Christ Jesus. He gave full and complete satisfaction to the law and justice of God for all the wrongs and injuries done thereto by the sins of men, the sufferer being God, and his divine nature stamping an infinite value upon them. Now, if the creditor receives full satisfaction for an offence done, or complete payment of a debt due, by a debtor, from the hands of a surety, neither law nor justice will permit him to ask any further satisfaction or payment from the principal debtor. He can raise no suit or action against the debtor, in regard he has fully satisfied him by the action and deed of his surety. Law and justice are fully satisfied by the obedience and satisfaction of Christ substituting himself in the room of sinners, and making his soul an offering for them, so as they can crave no more : therefore there can be no condemnation to those that are in him, and have taken the benefit of his satisfaction, and present it to God, as theirs, performed in their room and stead. Hence the apostle says, ' There is therefore now no condemnation to them which are in Christ Jesus. O seek to have your station in Christ, and so you shall be placed beyond the reach of condemnation. You may indeed, though in Christ, suffer chastisements and corrections; yet these are the corrections and chastisements of a Father, not of a Judge; and intended for your good, to cause you forsake sin, and enhance the value of the sacrifice of Christ, and not for satisfaction to justice, whose highest demands have been fully satisfied by the Surety in your room.

7. Hence see the certainty of salvation to, and that God will bestow all the benefits purchased by Christ on, those who believe. Christ has fully satisfied justice for all those whom he represented as a Mediator ; so that it has nothing to demand of the Surety, nor of those whose persons he sustained in that undertaking. Hence their salvation is infallibly secured; and justice is bound to accomplish it. Mercy pleads for it; justice fully satisfied cannot dispute the validity of the claim, and cheerfully consents to their acquittal from guilt and condemnation. Thus righteousness and peace kiss each other in the absolution of the guilty sinner that believeth in Jesus.


8. Bless God for the gospel, that discovers unto us this infallible way of being delivered from condemnation and wrath, this sure way to peace and reconciliation with God, this precious balm for a troubled conscience, and this effectual remedy for appeasing an angry God. 0 prize the gospel, and the precious discoveries thereof, in which all blessings are contained; and accept of a slain Saviour as your only Redeemer from sin and wrath, from hell and condemnation; and glory in his cross, and what he hath done for your redemption and deliverance.


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The second part of our Lord's priestly office is his interceding for his people, viz. all those for whom he satisfied divine justice. As his intercession is founded upon his making satisfaction to law and justice for their sins, and plainly supposes his having offered himself a sacrifice in their name and stead, so the objects thereof must be the same. As he died only for those for whom he intercedes, so ho intercedes for none but such as he shed his precious blood for, as has been shown in the preceding part of this discourse.

In discoursing further from this point, I shall shew,
1. The different periods of our Lord's intercession.
2. Wherein his intercession consists.
3. The necessity of it.
4. Deduce an inference or two.

First, We may consider the periods of our Lord's intercession. And this may be taken up in a threefold period of time wherein it was made, viz. before his incarnation, during the state of his humiliation, and now in his exalted state.

1. Christ interceded for his church and people before his manifestation in the flesh. Though this office be most eminently performed since the union of the divine and human natures in the person of Christ, yet it was also effectually performed by him before his assumption of our flesh. He interposed then by virtue of his engagement to make his soul an offering for sin; and he intercedes now by virtue of his actual performance of that engagement. 'As he was a Lamb slain from the foundation of the world,' so by that same reason he was an advocate pleading from the foundation of the world. It was through the merciful interposition of the Son of God, in consequence of the covenant betwixt the Father and him, that deserved vengeance came not upon the world for sin at the first commission of it. We find him in the Old Testament pleading for the church long before he assumed the human nature, Zech. i. 12.



and the saints making use of Christ's name in their prayers to God long before he was born, Dan. ix. 17. Thus his intercession began in heaven thousands of years before his abode on earth.

2. He intercedes for his people in his state of abasement and humiliation, Heb. i. 7. ' In the days of his flesh he offered up prayers and supplications to God with strong cries and tears. This manner of intercession was suitable and congruous to his abased state. Though he was despised and rejected of men, a man of sorrows and acquainted with grief; yet his intercession was not less prevalent with God, for he was heard in that he feared.' Ye may see with what majesty and authority he prayed on the behalf of all the elect, John xvii. 24. 'Father, I will that they also whom thou hast given me, be with me where I am; that they may behold my glory which thou hast given me : for thou lovedst me before the foundation of the world.' Yea, even when he was under the sharpest agonies, when he was bruised by God, and broken by men, groaning under the wrath of the one, and the wrongs of the other, he forgets not to put up petitions for his crucifiers, Luke xxiii. 34. 'Father, forgive them; for they know not what they do.' And many of those who imbrued their hands in his innocent blood, obtained a gracious pardon through his prevalent intercession.

3. He is pleading now for his people in heaven, in his exalted state. When he had offered up himself a sacrifice on the cross, he ascended into the most holy place, and there prosecutes the same suit that he had commenced on the earth. Hence says the apostle, Rom. viii. 34. 'It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

Secondly, I am to shew wherein Christ's intercession consists.

1. He does not plead for his people in heaven, in such a supplicatory and humble manner as he prayed for them when he was on the earth. IIe falls not down upon his knees with a deep prostration of soul, lifting up his eyes with tears and strong cries. Such humble prayers and supplications were suited only to the days of his flesh, when he appeared in the form of a servant, and was found in the likeness of man; but they do not become him now in his state of glory, when he is stript of all those natural infirmities and marks of indigence wherewith he was clothed in the world. But, positively,

2. His intercession lies in the following things.

1st, In his appearing in heaven in his people's nature, and on their account. After he had shed his precious blood on the earth for the expiation of their sin, he rose again from the dead, and ascended into heaven as their Advocate and Intercessor, that, by the virtue of his meritorious sacrifice, he might answer all the charges brought in against them, and sue out all the good things that belonged to them, Heb. ix. 24. Christ is entered into heaven itself, now to appear in the presence of God for us.'

2dly, In presenting the memorials of his death and passion as a moving plea on their account. This was typified and prefigured by the high priest's carrying the blood of the sacrifice into the most holy place, and presenting it before the Lord. He was not to go in before the mercy-seat without it; and there was no interceding but by virtue of it. So the whole power and efficacy of Christ's intercession is founded upon his meritorious sufferings. His soul that was bruised and made an offering for sin, and his body that was wounded and broken upon the cross, are daily presented before God, and will remain in the divine presence for ever, as an eternal memorial of his bloody sufferings. This has a powerful efficacy in prevailing with God. Hence, by an usual figure, an interceding voice is attributed to his blood, Heb. xii. 24. 'It speaketh better things than that of Abel.' Christ's blood speaks, though not vocally and with oral expressions, yet powerfully and efficaciously. It speaks in the same manner that Abel's blood did, though not for the same end; this cried for vengeance upon wicked Cain that shed it; but that pleads for mercy and favour to all believing sinners. We have a rare illustration of the efficacious intercession of Christ in heaven, in the famous story of Amyntas, who appeared as an advocate for his brother Æschylus, who was strongly accused, and in great danger of being condemned to die. This Amyntas having performed great services for the state, and merited highly of the commonwealth, in whose service one of his hands was cut off in battle, comes into the court on his brother's behalf, and said nothing, but only lifted


arm, and shewed them an arm without a hand; which so moved them, that immediately they acquitted his brother. And thus you have Christ represented visionally, Rev. v. 6. as standing between God and us, 'And I beheld, and lo, in the midst of the throne, and of the four beasts, and in the midst of the elders stood a lamb as it had been slain, having seven horns, and seven eyes, which are the seven spirits of God, sent forth into all the earth.' That is, he was represented as bearing in his glorified body the marks of his death and sacrifice; the wounds which he received for his people's sins on the earth, are as it were still visible and fresh in heaven, as a prevailing argument with the Father to give forth the mercies that he pleads for to them.

3dly, In presenting his will and desire to the Father on their behalf, not in a humble and supplicatory manner, in tho way of char

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