Christ Crucified - 72 Sermons on Isaiah 53

ath, sees him standing at the right hand of God, executing this part of his Priestly O •• ice; One part whereof, is to keep off a cross, and another part whereof is to help to get it honourably born, and to a victory over it. 9. Our perseverance in the Faith, and perfect glorification is a fruit of Christ's Intercession, so that his own cannot but persevere and be glorified because he intercedes for them; This is it that is spoken to several times, John 17. especially verses 15. and 24. In the 15. v. I pray for them that they may be keeped from the evil▪ He prays for them, that they may be keeped from the evil of sin especially; he prays for them that they may be keeped, that they fall nor from the truth: And v. 24. Father, I will that these whom thou hast given me, be where I am, to behold my glory: That longing and eff • ctual desire • nd will of his, presented by him in heaven is continuing still effectual for all the Saints in the C • urch militant; There is ground of quie • nesse, an • comfort from his Intercession; • nd by ver • ue of it to have hope, that not only presen • but coming snares and temptations shall not prevai • : Therefore the Apostle Rom. 8.38. • o his speaking of Christ's Intercession, • ubjo • nes his highest triumph, I am persuaded, that neither death, nor life, principalities, nor p wers, things present nor things t • come; and because it's impossible to num •• r all things; h • says, nor any other creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord: Now, if all • hese be put together, beside many moe, that may be gather • d from Scripture, what wants a Be • iever for his own private and particular consolation, which this one word, That Christ is an intercessor, doth not answer?

But 2. There is not only consolation for a Believers particular condition from this ground, but also in reference to the public case of God's Church: Th • re are Four things especially, that seem very he •• to the Church, and public work • f God; in reference to all which we will find consolation from this ground. The 1. is the fear of a scarcity, or weakness of the pu •• ick Ministry; that being the great gift w • ich he hath given, for the edifying of hi • body, and it being a prejudice to the Church, when she hath not Pastors, accord • ng to God's own heart: But compare Psal. 68 18. with Ephes 4.8 12, 13, 14. and we will find that his Intercession answers that fear; In the Psalm, it's said, Thou hast ascended on high, thou hast led captivity captive▪ thou hast received gifts for men; w • ich suppo • es his seeking of or making suite for them; or as the word is, thou hast received gifts in the man, that is, being in our nature, he procured them: And, Ephes. 4. It's said, he gave gifts to men; and compare these Two places with a Third; to wit, Acts 1.4. Where he bids his Apostles tarry at Jerusalem till he send the promised spirit; and immediately, after his ascension, as it is, Acts 2. He poured it out, which abode on them, in the likness of cloven tongues of fire: It's likewise said, John 11.39. That the spirit was not given, for Jesus was not yet glorified; All which show an influence that Christ's ascension hath on the pouring out of the Spirit, and on the gifts given to men, whether Ministers, or others: There is nothing amongst men readily less cared for, then a Ministry; some would have none at all; others would have them of such a stamp, as would please and humor them; But our Lord ha • h received gifts to give unto men; And he that poured out such gifts on the Apostles and others; ha • h what gifts he pleaseth, and sees needful for his Churches edification yet to give; And that he gives such gifts to men, that his people are not praying much for, whence is it, but from his Intercession? Therefore, Revel. 1. we will find that he delights in this property, as a piece of his spiritual state, and grand our, That he holds the stars in his right hand: such is his respect to them, and his it is to dispose of them. 2. It's a greatly exercising difficulty to the Church of God; to think of the mighty opposition that is made by enemies: Mahomet, Heathens, Antichrist, false Brethren, threatening to swallow up the little flock, the Church of Christ, which is like a bush burning with fire, and not consumed: But for this there is a consolation in Christ's intercession; according to that word, Heb. 10.13. He sat down on the right hand of God, from henceforth expecting, till his enemies be made his footstool; He hath this for his suite at the Fathers Bar, and is backing it; upon this it followed, and as a fruit of it, that all the first persecutions were broken; On this it hath come to pass, that Antichrists kingdom is tottering; and it's on this ground, that his bearing down, and utter breaking wi l be accomplished; Hence it's most emphatically said, 1 Cor. 15.24. That He must reign till he hath put all enemies under his feet: According to the promise made by Jehovah to him, Psal. 110. 1. The Lord said to my Lord, sit on my right hand, till I make thine enemies thy footstool: He cannot be an Intercessor, but his enemies must down; For who, I pray, wi • l be able to stand, when he gives in his complaint against them? who will plead Antichrists, and other persecutors cause when he appears against them? • nd he is so certain of his enemies being m • de his footstool, that he is waiting till he see it done; he must reign till then, maugre all the malice and might of Devils, and Men.

3. It's a difficulty to the Church and people of God, to think on such great confusions as are in the world; there are but few Judicatories that are for Ch • ist; but few Governors higher or lower that do consult his honor or regard him; It's others that have the Throne and Court, and the guiding of things, th •• friends and f • vourers of his interest, for most part; But here the consolation lies; that there is a Court in Heaven that gives out orders, where the Church hath an Agent constantly lying; where the Devil and the World hath none: Jesus Christ is the Churches Agent, and Intercessor there: Daniel Chap. 10.13. Hath a word to this purpose; The prince of the kingdom of Persia withstood me one and twenty days, but Michael the chief prince came to help me: And v. 21. There is none in all the court of Persia that holdeth with me in these things, but Michael your Prince: The great Intercessor was at Court, looking that nothing went wrong, seeing that no decree were past to the prejudice of the people of God, and his work; in the time when they were building the Temple, He, Zech. 6.13. is said to build the temple of the Lord, to bear the glory, and to be a Priest, sitting and ruling on his throne; having the government committed to him; what hazard then is there here, when heaven guides all, when the Church hath an Agent at the Court to see (as I said) that nothing go wrong, when Michael the Prince is there, and sees all the Acts and Decrees of the Court, and readeth them, yea draweth them, and looks well that there be nothing in them hurtful to his Church: And, O! may we not, and should we not thank God for this? 4. A Fourth thing that troubles the Church of God, is the abounding of offenses in herself, and the spreading of error, which like a flood threateneth to drown the Church; and great stormy winds come, that are like to blow down the house of God; offenses and stumblings abound; and error which (I just now said) as a flood is like to drown all, when the Devil is put from the Throne, and gets not violence • cted, he turns about, and falleth on another wa • , and • pe •• s out this flood of error, to devour the Woman and her Child; But our Lord hath a voice here also: Af • er the persecution of the Heathens is over, Revel. 7.1, 2. John sees an Angel ascending from the east, the great Lord Keeper, or Chancellor of the Fathers Council; the supreme Deputy over all un • er Officers, that hath the keeping of the great Seal of the living God, and there is nothing relevant, nor valid till it be sealed by him; And mark the time when he appears: It's when the winds are holden, and ready to blow, as v. 1. but he cries with a loud voice, Hurt not the earth, nor the sea, nor the trees, till we have sealed the Servants of God in the foreheads: Stay, saith he, a little; ere these winds blow, that will take the most part off their feet, ere that delusion go forward, there are some servants of God that must be marked; and put without the reach of the hazard; and then the wind shall get leave to blow: what reason then of anxiety is there, or could be here, if the solid, and lively faith of this Intercessor, and Advocate, his being in heaven, and thus interceding, were in our hearts?

2dly. As to the particular times, and occasions when the people of God should more especially make use of this ground of consolation, and comfort themselves in it, (I speak not of Christ's Intercession simply, but of the consolation that flows from It,) 1. In their most languid and lifeless conditions; when the body of death comes in on them, like a wave of the Sea, and is ready as it were to drown them; they ought to comfort themselves in this, that they have an intercessor that can rebuke that; when temptation is violent, and a person fears he be undone, he hath a grip here to hold himself by: Jesus Christ is intercessor; He prays that my graces sail not; That my Faith, and Patience be not undone; that the Devil get not his will of me, the man would be desperate, if he were not in heaven, and interceding; but he gathers confidence from this ground, and says, I shall not die, but live, and see the salvation of God; For he is able to save to the uttermo • t all that come unto God through him: Seeing he evee liveth to make intercession for them: And therefore, although I cannot win out of the grips of this temptation, yet he can rebuke it, and break the force of it: And hence is that comfortable word, Heb. 2. last. For that he himself suffered, and was tempted, he is able to succor them that are tempted: Sometimes it will not meet with Believers condition, that Christ suffered, but this doth; when he comes on and finds that he was tempted: It's true, there was no corruption in him, and temptations had no sinful influence on him, and the more comfort to us; He is the stronger to overcome in us; yet he was set on and assaulted by the temptation, he was tempted, and that is a consolation; when Joshua the high Priest is in his duty, Zech. 3. And the Devil is at his right hand to resist him, and mar him in it, and he can do, or say little himself, he boasts him with authority from marring his servant in his work: A great consolation it is, when the temptation is strong, and we weak; when the Devil is violent, and we are despairing to resist him; that there is a high Priest at h • nd whole office is to do it. A 2d. time is, when challenges are very fresh, when the charge of ones Debt given in, is long, and large, and the Law i • severe in exacting, and Justice in pressing, and pressing hard, and the conscience cannot deny, nor resist; and the man hath nothing to pay his Debt, and he • s ike to be dragged to the Prison, and there is none to undertake for him; There comes in that word, 1 John 2.1.2. I writ these things to you, that ye sin not: I give • oot a dispensation to sin, but if any 〈◊〉 sin, we have an Advocate with the Father, Jesus Christ the righteous: And this is the gr ••• d of Paul's triumph so often mentioned, Rom. 8.34. Who shall lay anything to the charge of God's elect? it is God that justifies, &c. Though the charge should be given in, what is the matter,, there is a way to be fred of it, there is an Advocate at the right hand of God in heaven, who became Cautioner for, and paid the Elects Debt, and is now interceding for them; and who can loss the cause when he pleads it? and here he quiets, and comforts himself, giving a defiance to challenges, and all that can be libeled against him. A 3d. time and occasion is, under a Cross-condition, when Christians have the world in their tops, and their is confusion in public things, and there is darkness and indistinctness in our private condition, It ought to comfort us, that we have an Advocate in heaven, who pleads our cause, and will not despise the suite of the poor and needy. A 4th. time is, when we ourselves cannot intercede for ourselves, when we pray, but our prayers are much mangled, and little worth, and we think shame to look upon them; we would then look on what accompt our prayers are put up, If on the accompt of Christ's Intercession, a sigh, a groan, a broken word, nay a breathing will be accepted; the Intercessor hath his own incense to perfume it with and it's accepted on the weight that it hath from him; and though our prayer, be but as the shadow of a prayer, if there be honesty in it, it's a comfort, it will be accepted on that account; Whatsoever ye shall ask the Father, in my name I will do: And Revel, 8. He accepts the prayers of all Saints, the weakest as well as the best; for the best goes not up but by his censer, and incense, and the weakest goes up that same way: And there is in some respect, no distinction of Believers, and of their fervent, or not fervent prayers there, if honest; the fervor of Christ's Intercession, and the favor of his incense makes all go up, and be accepted; because the reason of God's hearing of our prayers is not in us; else he should hear none of them; but it's in his intercession, which is of equal worth, and extent to all honest prayers of sound Believers; He is able to save to the uttermost, all that come unto God through him; though there be no ability nor worth in themselves; because he lives forever to make intercession for them; but the two last things will clear this yet more.

3dly. Though this may seem strange like; yet it is true, if we consider the grounds warranding us to make use of his Intercession, and to draw this Consolation from it; And they are Four, 1. That his Intercession suppons a defect in us, a libel and charge given in against us; else what needed we to have an Advocate, and Intercess • ur? if our Plea were just and good as from ourselves we needed not one to undertake for us; the Judge would absolve us, but the defects that are in us, give access to this part of his Office; which supposes us to have infirmities, else we needed not an high Priest, if we were like Adam in his innocence, for he needed not an Intercessor; and therefore in the Text, it is for the transgress • urs that he makes Intercession; and 1 John 2.2. If any man sin, we have an advocate, &c. 2. All the weight of Christ's Intercession, and the grounds whereon he pleads, are in himself; and therefore none need to stand a back, because there is nothing in themselves; We have an advocate with the Father, Jesus Christ the righteous, and he is the propitiation; Christ hath in him a fullness to pay the Debt himself, and he pleads on that, and on nothing in the creature: He says not, let them be pardoned, because they have not sin, nor because they have such and such qualifications, but because I have been a propitiation for them, I have paid their Debt; Therefore he is called the righteous, because he hath reason for that which he seeks. He hath paid for what he seeks, and therefore it cannot but be granted. 3. There is a freedom in the application of all, the application is free Grace every way, and that is clear from the parable of the barren fig-tree; what could the tree say, when Justice pleaded it should be cut down? There is nothing in it to procure a delay; but the Gardner stands up and bids spare it, and he will take pains on it, and apply what is needful; causes are not here cast back, because the party is poor, nor because he hath much Debt on his score; No, If any man sin he hath an advocate, the thing is obtained without money; and without price; would ye then have a Priest that suits you well? ye shall have him, and have him freely; if ye employ him to undertake for you, he will do it freely, and it's his honor so to do. 4. It's free and effectual, It cannot misgive; for who pleads? is it not the Son? before whom pleads he? It's before his own Father, who heareth him always; for whom doth he plead? It's for them who are the Fathers own Elect, and his also; Thine they were, and thou gavest them me; and all mine are thine, and thine are mine: It's for them whom the Father loves as well as he; wha • does he seek and plead for? for that which is covenanted; and he pleads for it, according to the terms of the Covenant; Therefore it's sure, that though heaven and earth may be mixed, and overturned, yet none can louse a link here; It's impossible, but what he intercedes for, he must obtain; and for whom he intercedes, he prevails, and that's for all that employ him.

4ly. For Advertisement, or caveat; It may be asked here, may all comfort themselves in Christ's Intercession? Some will think, that were good, but in truth it would make the consolation of all unsure; Therefore there are Four qualifications of a person that may, and only may warrantably take the consolation whereof we have spoken 1. It's a Person that hath betaken himself to Christ's satisfaction; for there are two parts of the Priestly Office, His Satisfaction and his Intercession, and there is no dividing of them; nor making use of them, but in the right order: First he satisfies, and then he i • terceeds; and he must be taken, and m •• e use of in this order. 1. In his Satisfaction to divine Justice, and it's on this ground that we must found our righteousness, and plead for absolution, and who • ver ha • e 〈◊〉 thi • 〈◊〉 of his ••• faction may, 〈…〉 •••• selves in his 〈…〉 ••• ed on his Satisfaction, 1 John 〈…〉 he intercedes, for these he is a 〈◊〉 , and he is a propitiation for all who by 〈◊〉 have betaken themselves to him; This is the very hinge of our Consolation, 〈◊〉 to take with our Debt, and to betake 〈◊〉 selves to him, according to the 〈◊〉 , lippening for salvation on that ground. 〈◊〉 . It's these who are essaying and practicing themselves in the duties of holiness, wrestling with a body of death, and exercising themselves to Godliness, that they may warrantably comfort themselves in Christ's Intercession; as Paul, who, Rom. 7. being put to it in the conflict with his corruption, comforts himself thus; I thank God through Jesus Christ our Lord: Though they be sorly harassed with a corrupt nature, yet they may expect an outgate, through virtue of his Intercession; Therefore, Revel. 8. Christ's incense (as I have often said) and the Saints Prayers go, and go up, together; Lazinesse and security hath not this consolation, but if a person be praying, and be serious though weak in it, he hath an Advocate, who, when it comes to he asked, what shall be thought of such an ones Sacrifice? pleads that it may be accepted. 3. It's the person that not only is aiming, and minting to do duty; but is denied to it, laying no weight on it, disparing ever to get victory over corruption in his own strength, or to come by the hearing of his prayers through any worth that is in them, and not daring to step forward his alone; but leaving all he does at Christ's feet, to make it acceptable; which leads to the 4th thing requisite, (viz.) when persons, whether their doing and duties be of worth or not; Jesus Christ is made by them the upshot of all; they lay weight on him to get them done; and to get them accepted when they are done; and without him all would be desperate in their esteem; this was typified in the people's giving the Sacrifices to the Priest to be offered, and though it were but two Turtle doves, or two young Pigions, they were brought to the Priest, as well as other Sacrifices: But such as consider not the enmity, and sinfulness that is in themselves, and adventure to step into God without him, cannot lay claim to this consolation; which runs always on this ground: Heb. 7.25. He is able to save to the uttermost all that come unto God through him, Seeing he ever lives to make intercession for them: Is there not then ground of Consolation here? and such as there is reason to bestow a preaching upon it, to teach us how to clear ourselves in it, and make use of it, and how to cheer ourselves in it; Ye that seclude yourselves from this Consolation; O! but ye spil and mar a good life to yourselves; and hazard your own cause, that will most certainly go against you; because ye put it not in the right hand; which the Lord give you wisdom to amend; and give us all the right use of this through Jesus Christ.

SERMON LXVIII.

IT were a very great Consolation, and a main furtherance in all Religion, to get this solidly believed; That Christ Jesus, who is the express image of his Fathers person, and the brightness of his glory, is now in heaven in our nature, and hath it for his work to be interceding, and interceding for transgressors; we are every day reaping the good of this Intercession, in reference to many evils that are keeped off us, and in reference to many mercies bestowed on us, that we pray not all, or but little for; and we come never to hear a preaching, but we are beholden to it; it being a peculiar fruit of his intercession that gifts are given to men, and that the Gospel is sent through the earth; and if ever any get good of a Sermon, it is by virtue of this Intercession; seeing he hath said, that he will pray the Father, and that he will send the comforter; and when ever we come to hear a preaching, there would be (to say so) a revising of the thoughts of Christ's Intercession and a stirring up of ourselves to get the faith of it lively in it's exercise.

That which we spake to the last day, was concerning the comfort that flows from this, and indeed, if any Doctrine be comfortable, this must be comfortable; that we have such a friend in the Court of Heaven, invested in this office of an Advocate, and Intercessor for us.

Use 3. Of exhortation, seeing there is such an Office wherewith Jesus Christ is invested, and such an Officer that bears this Office, to be an Advocate for sinners; then sinners would be exhorted to learn to improve, and to make use of this Advocate, and of his Office, since he hath this Office of an Intercessor; O! do not despise such a mercy, neglect not such an advantage, but learn to make use of him, and in your worship applications to God to approach by, and through him: The ground of this Use of exhortation is clear in the Words; and from the nature of the thing; For if Christ Jesus bear these Offices, and if he bear them for us, then sure we should improve them: If he be a King, we should make use of him, for subduing sin in us; If a Prophet, we should improve that Office, for attaining of Light, and saving Knowledge from him; And if he be a Priest to sati • fie divine Justice, and to make intercession we should improve both parts of that Office: The necessity of our improving Christ's Intercession appears from this, if we consider in what terms we stand with God; have we any boldness, or access of ourselves? is not the door shut on us? and is there not a stated controversy standing betwixt God and us? And have we any access but by his moyen? The necessity of it is further clear, from the order that God hath laid down in the way of his Administration of grace; why, I pray, hath he appointed a Mediator, and Intercessor? is it not for good reason? even for the consolation, and encouragement of sinners to draw near, who, if they be in earnest, cannot but be affected with fear to approach unto God; and is it possible to come unto God, and not by this door? and were it not ingratitude to neglect it; seeing he hath contrived this new and living way of access unto him?

But to descend to more particular discoursing of this matter, which is as difficult a thing to speak of a right, and to practice suitably, as any part of Religion; if especially he himself teach us not; for sometimes we will make use of his Sacrifice and Satisfaction, when we know not how to make use of his Intercession; For either we do all our alone, and misken the Intercessor; or we will do nothing, and give it over as desperate, as if our business were quite broken, and hopeless, and as if it were needless, or useless to lay any weight on Christ's Intercession; And thus whether we apprehend ourselves to be in better, or in worse case, he is much miskent, and neglected: That therefore we may the better know how to make use of Christ's Intercession; We shall, 1. in the general, show what it is to improve it. 2 Speak to some particular cases wherein it in a special manner is to be improven. 3. Satisfy and remove some objections, or answer some questions that may be moved about it. 4. We shall give some characters of one that is serious and tender, in improving of his Intercession.

For the First, It is indeed a thing so difficult to improve Christ's Intercession aright, that we cannot easily tell how to conceive of it, being a considerable part of the mistery of Faith, to go to God by a Mediator, and Intercessor; However, we shall 1. show some mistakes that are to be eshewed. 2. We shall show wherein it more properly consists; which is, in the exercise of Faith in him, with respect to his Intercession; And 3. We shall illustrate it by some similitudes, for the further making out of it. 1. Then, when we spake of improving Christ's Intercession, and of going to God by him, we would have these mistakes eshewed. 1. Beware of thinking that there is a going to the Mediator in a distinct, or in a different manner from what is, in going to God, for he is God; or that we may go to God at one time, and to the Mediator at another time; as if we would first speak a while to the Mediator, and then speak to God, or would first make our moan to the Mediator to pacify God, and when God were calmed to speak to him; as if he were to make moyen with God for us, as a Courti • r makes moyen with the King, the offended party for a Rebel; we would beware of this: For it divides in our apprehension the God-head, that is indivisible; for if we consider the Mediator as the object of our worship, he is to be considered as God; though we may, and are also jointly to consider him as Mediator, and on that account make use of him: And if we consider him as God, we must consider him as the same God, with the Father, and the holy Ghost; But to have this imagination of him, that we are to speak to him, as to another Partie, or not as God, is to make him another thing, which is unbecoming that apprehension, and estimation that we ought to have of the unity of the blessed God-head. 2. Beware of thinking that there is a greater facility or easiness to have access to the Mediator, then to have access to God; or that it is more easy to have access to the Second Person of the Trinity, then to the First, or Third Person; we are afraid that there be mistakes here also, as if the Mediator were more easy to be dealt with, then the Majesty of God; or, as if there were more easy access unto him; whereas he being the same God, and so considered; there are the same grounds, whereon sinners may have access to the Father, as to the Son; For if we look on a sinner repenting, and believing, he is as welcome to the Father as to the Son; but if we consider the sinner • s not repenting, and believing, he is so, neither welcome to the Father nor to the Son: It is true, the Son being considered as man, there is a sympathy, that the Second Person united to our nature hath, which is not in God, abstractly considered; yet this is not so to be understood, as if the mercy of the Mediator, having the two natures • o united in his person were of larger extent then the mercy of God; or as if he could be merciful when God is not: For there cannot be greater mercy then that which is infinite, and that is the essential attribute of the Father, Son, and holy Ghost; only this sympathy in the Mediator is to be considered, to strengthen and confirm our Faith, in our application to God, that we have him to approach to in our nature; but it is not to give us any new ground of having access easier to Christ then to God; but (as we said) only to confirm our Faith, in having access to God: Hence it is, that Jesus Christ is always propo • ed as the midse whereby, and through whom a sinner comes to God, so that we have access with boldness not to the Mediator, as a distinct party, but to God through and by him: Therefore there is the same common way of application to God, and to Christ, the same Covenant and Promises; the same exercise of Repentance; of Faith and of Prayer, which gives us access to God, and that gives us access to the Mediator. 3. Beware of placing this improving, and use making of the Mediators Intercession in words, or petitions directed to the Mediator; which I apprehend, is the use that the most part make of his Intercession: to put up such Petitions, as I am afraid to speak of, as namely, O! Mediator at the Fathers right hand plead for me, as if the Mediator were a distinct party from the Judge, to whom we must speak for interceding with the Judge, which still leads us to look on the Mediator, as another different party, or as having other terms whereupon he dealleth with Sinners or as if there were another way of making, use of him; and of application to him; And on other grounds, then of, and to God; The contrary whereof we have shown; whereas the use making of his Intercession consists rather (as after will appear) in Faiths application to God in him; and laying weight on his Intercession for access, and acceptance of our persons and services; when we make it the ground of our adress to God, the ground on which we draw near; and this we may and should do, when we name Christ, or pray to him as God, with respect to his Office of being Intercessor; even as when we look to him by Faith, to get sin pardoned; there is a looking to him as God, with respect to his offering, and satisfaction to the justice of God, on which account we expect to be pardoned.

But, 2ly. to explicat this a little more, we shall show wherein this exercise of Faith in making use of the Mediators Intercession, doth mainly consist; And for the more clear following forth thereof, we shall speak to these Two, 1. To some things presupposed. 2▪ To some things wherein more properly it consists; To both which we would premit this word, that when we speak of making use of Christ's Intercession, there are Two extremes to be avoided; One is, when persons go to God miskening Christ; and do all that they do, as if they were constantly friends with God, and in good terms with him, and had need of none to make their peace, or to keep up, and maintain their peace with God; which is in effect, the way laid down in the Covenant of Works, when Adam was a friend: Another extreme is in the defect, and that is, when persons go to God by Christ, yet do not lay weight on his Intercession as becomes; when not only they want confidence, which the other hath, though on a wrong ground; but do not lay the burden on the right ground; but go to God faintingly, and discouragedly, as fearing to trust or lippen to Christ's Intercession; There is necessity to guard against both these; For there must be such an use-making of Christ's Intercession, as we dare not go by him,, and yet a concurring act of Faith, puting us to go to God by him, and to lay the weight of what we seek and expect, on him, and on his Intercession: Now the things that are presupposed to the use-making of Christ's Intercession, guard against the first extreme; and these things wherein the use making of it properly consists, guard against the other extreme.

First, Then these things presupposed are, 1. A conviction of our natural sinfulness, not only of the distance that is betwixt God and us, but of the quarrel and enmity, and that by our deserving, we may justly have the door of access to God shut upon us; That is it that puts the sinner to ask for an Intercessor, & to make use of him; • s these who have provoked a great person, fear to go their alone to him; but seek for the Mediation of some special friend or favourit. 2. There is presupposed a consenting to, and acceptation of Christ's Satisfaction, as the ground of our peace with God; For there is no access to his Intercession till this ground be laid; because all the efficacy that is in Christ's Intercession, results from, and is sounded upon his Satisfaction▪ 1 John 2.2. If any man sin, we have an • • vocat with the Father Jesus Christ, the righteous, who is the propitiation for our sins: He procures nothing by his Intercession, but through the virtue of that blood which he offered in a Sacrifice to satisfy Justice, and therefore in improving of his Intercession, this method must be followed; There must first be a betaking of ourselves to his Satisfaction, as the ground of our peace, and whereupon we plead for peace, and for any other thing that we stand in need of; except this be, all the imaginations that we can have of Christ's Intercession (as if we would first prevail with Christ, conceiving that he will soon be engaged, and then have hopes of prevailing with God) if his Satisfaction be miskent, will be to no purpose; For as we show in the First use of this point; He intercedes only for his own people, who are believers in him; and have closed with his Satisfaction; and as we show from Revel. 8. It's only the prayers of all Saints that are offered up by him; I mean, none can comfortably conclude, that he intercedes for them, but Believers and Saints: And therefore, till his Satisfaction be relied on, as the ground of our peace; we can look for • o benefit by his Intercession. 3. There is beyond this required, the conviction, and impression of our own un • u •• ableness, to keep up friendship, and fellowship with God, through our remaining corruption, and the prevailing of temptation, without a Mediator; and withal, an approbation of God's way, who hath appointed a Mediator for that end; and a loving to keep up communion with him by a Mediator; So that suppose we were clear, that our sins are pardoned, yet we would know that this coviction and impression is necessary to put us to make daily use of this part of the Mediators Office; for we may have conviction of the First part; that is, that we cannot make our peace without Christ's Satisfaction; and yet we may be defective, as to our walking under the due conviction of the Second, that is, of a necessity of keeping up of our communion with God, by virtue of his Intercession; which is as if a Rebel, being reconciled, and made a friend, by the procurement of some great Person, yet having to do with the King, should not dare to go unto him, without the man that was instrumental, in making his peace; or we may allude to Absalom's coming home by Joab's procurement, who was three years thereafter at Jerusalem ere he saw his Fathers face, and had a new dealling with Joab for that end; So it's very suitable to the way of grace, and shows that our being, and standing in grace is free, not to dare to go in to God, even when our peace is made, without the Mediator. 4. Upon the back of all this, there is a necessity of the Faith of the Mediator, or Intercessor, his being at the right hand of God, ready to agent our cause; through whom we may have access, when there is reason enough in ourselves, why we should be keeped at the door; and though we dar not go ourselves alone, yet to adventure to go through him to God: And though this be but the doctrinal Faith of the thing in general, yet it's necessarily presupposed, as well as the rest, That wh • n a challenge rises, and the Conscience says, how • a • thou go to God? Faith may answer; Because there is a friend there in our nature; when the sinner is convinced of sin, the Conscience challengeth, and the Law condemns, and there is some sad expectation of the drawing forth of the Sentence; The • e is an act of Faith that convinces of a Savior; whose satisfaction, if it be made use of, and improven, all will be well: This we say is necessarily presupposed to the use making of Christ's Intercession.

2dly. These 4. being presupposed; it follows, that we show what properly it is, to make use of Christ's Intercession, or, wherein it consists, And 1. when Faith hath laid hold on Christ's Satisfaction for peace with God; in the improving of his Intercession, there is an act of Faith whereby we actually bestir ourselves to approach unto God, upon the weight we lay on his Intercession; that when the Soul sees itself secluded, considered in itself; yet it will go forward lippening to that; so that if a challenge come in its way, and say, what ground hast thou to look that thou wilt be welcome to God? the Soul says none in my s • l • , but there is a friend before me, with whose satisfaction I have closed for my peace, and I lay this weight on his Office, and on God's call to make use of him, that on the ground of his moyen with God, I dar h zard to go forward; even as if a Rebel after his peace were made, had some business to do with the Prince, and hearing that there is a friend at Court, yea the same friend that made his peace; he thinks that a good time, and fit season, to go in, and present his suit, expecting to come speed through his moyen: And this keeps always the weight, and honor of our obtaining anything we seek, as a prerogative to Christ, and stops the persons own mouth, from looking to anything in itself to boast of; even as the Rebel hath no cause to boast of his getting a hearing from the Prince; but gives the thanks to him, who, as he made his peace, so also procured him a hearing; and it is according to that word, Heb. 10.21. Having an high-Priest over the house of God, let us draw near with full assurance of faith, expecting a hearing: and that, Heb. 4.15, 16. Seeing we have an high Priest, who was tempted in all things, like as we are yet without sin; Let us therefore come boldly unto the throne of grace, that we may obt • in mercy and find grace to help in time of need: This is the First step of improving Christ's Intercession, when the ju •• ified sinner is at a stand, on some new challenge for guilt, and dar not go forward, nor adventure to approach unto God; on this account, and ground that there is a Mediator, and Advocate at his right hand, to hazard (if we may speak so) or rather with confidence to go forward, and present his suit to God. 2. There is an act of Faith, as in undertaking, so in expecting and on-waiting upon God, for obtaining a hearing of our suit, on this account, that Jesus Christ is an intercessor in heaven for such as employ him; And this guards against both the faillings before mentioned, to wit, against anxiety on the one hand, 〈◊〉 presumption on the other; against anx •• ty and fainting, when as there is not only a proposing of our desire, but an on-waiting for, and expectation of a hearing from God; against presumption, and turning carnal when the expectation of a hearing is not founded on our own righteousness, but on the Intercession of Christ; This is it which we have, Dan. 9.17. compared with Jonah 2.4. In the 2. of Jonah 4. v. He says; Then I said, I am cast out of thy sight, yet will I look again toward thy holy temple; The which look was in effect, a looking toward the intercession of Christ the Messiah; The Temple with it's Sacrifice having been typical of him; and the Mercy-seat that was there, being typical of his intercession; It is, as if unbelief had suggested to Jonah, now Jonah, what will become of thee? thou art a gone man, and needs not pray anymore; yet says he, I will look again towards thy holy temple: and though he knew not well, now being in the belly of the Whale, where the Temple stood; yet his Faith having an suitable exercise on the Messiah signified by the Temple, and his looking, being an act of Faith, carried in his suit to God, which was accepted; and Indeed this is a main thing, by which a poor Believer cast down, wins to his feet again; The other place is, Dan. 9.16, 17. Where, when he is serious, and doubling his petition; he hath these words, Cause thy face to shine upon thy Sanctuary, which is desolat, for the Lord's sake; and to let it be known what he meaned, by saying, for the Lord's sake, which looks to him who was to be intercessor in our nature, he expones it in the following words, O! my God incline thine ear, and hear, open thine eyes, and behold our des • lations, For we do not present our supplications b • fore thee for our righteousnesses but for thy great mercies: That is an improving aright of Christ's intercession, not to pray directly to him, as a distinct party, but to pray for mercy upon the account of his Intercession; For what is for mercies sake, in the latter, is for the Lord's sake, in the former, viz. because, by him, and by virtue of his Intercession, mercy comes out unto us: And this is a main use to be made of Christ's Intercession, to wit, to have upon that ground an expectation of a hearing, or to found our expectation of a hearing on that account; and let it bear the weight of it, as well it can. 3. The right improvement of Christ's Intercession hath this act of Faith; That although there seem to be many difficulties, and long off puting, yet Faith upon the account of his Intercession, will continue it's expectation of a hearing and it's looking for, of what the person hath sought, and stands in need of; whatever cross dispensations thwart it's expect • tion, and whatever signs of anger appear in the way of it's obtaining it wai • s on for all that: Though Jonah be in the belly of the W • ale, and the weids wrapped about his head, yet will he look towards his holy Temple; So though a Soul have no life, nor sense, no inward •• isting, nor arguments in the mouth; yet acting on Christ's Interc • ssion by Faith; it will not leave, nor give over it's suite, considering, that though it hath no ground of expectation of good from itself; yet from Christ's Intercessi • n it hath; which is the improvement of that, Heb. 7.25. He is able to save to the uttermost, all that come unto God through him, &c. If there were never so strong objections from unbelief, and carnal reason; and if it should be suggested, ye have such and s • ch difficulties, that cannot be overcome, lying in the way of your Salvation, and there is nothing in you concurring to make out your Salvation; yet Faith says, He is able to save to the uttermost, or, as the word i • he can save to the full, or to the yond mos •• ; and what is the ground? because he ever lives to make intercession; And this is the main thing to be taken notice of, in improving of his Intercession, when the sinner hath presented his suit, or request to God through the Mediator; to get his mind quieted, on the account of Christ's Intercession, that it shall be answered; even as a man, who having a Cause to plead, and geting an able Advocate, who says to him, I will warrand your cause; quiets himself, because of his undertaking: So proportionably there is a weight laid on Christ's Intercession by Faiths lippening to him, which maketh the Soul to be without anxiety: And this continued act of Faith doth not at all fo • ter sin, but strengtheneth rather to oppose sin; quiets the mind, and makes more humble, and keeps a tranquility in the Soul, in bands, as well as in liberty; because it lays the weight of it's coming speed with God, not on i • 's own argumenting, but on the Mediators Intercession: For as we show from, Revel. 8. The prayer • of all Saints go up from his censer; the weakest, as well as the strongest, because it's his incense that makes them savoury. 4. There is an improvement of Christ's Intercession, when anything is obtained, whether it be a mercy in preventing such and such a stroke, or the bestowing of such and such a favor; and that is, when Faith derives not, that mercy from, nor attributs it to, it's own praying, though it did pray, and pray somewhat seriously, but derives it from, and attributs it to the virtue and efficacy of Christ's Intercession, and counts itself obliged to that, as the rise of all the persons good; and again, by him returning thanks to God for it; And this is a little proof of improving Christ's Intercession: Sometime when we want what we would have, and are restrained, we will improve all means to obtain, yet when we have obtained, there is but little acknowledgment of him therein; which acknowledgment is our duty, insinuate John 14.13, 14. Whatsoever ye ask in my name, I will do; that the Father may be glorified in the Son: And in this sense, we ought to walk in the use of every mercy, as be •• i • g the acknowledgment of C •• ists Intercession; and to be affected with love to God, and should withal have a new impression of it's obligation, to be forthcoming for God, upon the account of his Intercession; Whereas the most part of fo • k take their mercies, and think not themselves to be in his common for them; neither do they own him with thankful acknowledgment of them, when they have gotten them; even as a man who had gotten a favor through the mediation of another, and should forget him, would be very ingrate; The making use of Christ's Intercession in this respect, is the improving of it, for the awaking of our thankfuln • ss, and the confirming of our obligation to him: If we look through our life, is there any day, or hour, but we will need something, and be enjoying something? and the improving Christ's Intercession thus, would make the thoughts of Christ always fresh, and lovely to us; but we seek, and get, and enjoy, as if a Mediator were not in heaven; but as we acknowledge him in praying to him, when we have need; so when anything is gotten, we should acknowledge, that we have received it, and do enjoy it on the account of his Intercession, who obtained it for us.

3dly. We said, That this may be illustrate by similitudes; And there are these Three whereby it may be illustrate. The 1. is (if we may call it a similitude) the comparing of the use-making of his Intercession, with the use-making of his Satisfaction; (wherein there is a resemblance) we make use of his Satisfaction, when we are convinced of our natural sinfulness, and enmity, and that we cannot make our own peace ourselves; yet hearing of his Satisfaction, and having an offer of it, and believing that His able to do our turn, we hazard 〈◊〉 that ground, to close with God in the Covenant: And through the sense of peace come not for a long time, yet we, with confidence wait for it, because the ground we lean on for it cannot fail; proportionably to this, we 〈◊〉 use of Christ's Intercession; when under a challenge, we are convinced of a 〈◊〉 , and da • not approach to God; yet hearing tell that there is an Intercessou • in heaven; who will undertake for them that employ him: we hazard confidently on that ground, to propose our suits unto God, and notwithstanding of difficulties, expect and wait for an answer: It may be Objected here, that it seems, there is no difference betwixt the improving of his Satisfaction, and the improving of his Intercession, Answer, There is no difference, in respect of the things fought, nor in respect of the acts of Faith, whereby we make use of the one, and of the other, nor in respect of the grounds whereupon; for Christ hath paid the debt of them, for whom he intercedes, he hath purchased the same things for which he maketh Intercession, they are the same acts of Faith, that make use of both, It's the same Covenant, and offer, that warrands us to come to his Satisfaction for peace, that warrands us to make use of his Intercession for the application of peace; There is only this difference that by his Satisfaction he procures us peace, and a right to it, and our peace is made by his laying down before God, the price, which we by Faith take hold of; but when he intercedes, he hath nothing to pay, but intercedes for what he hath purchased; Therefore the Scripture hangs the application of his purchase upon his Intercession; He hath bought peace, and every good thing that we stand in need of by his death; and by his Intercession, he procures and makes the application: Therefore it's on this ground▪ that the Spirit is poured out; As among men, it's one thing to make peace, and another thing to bring the offending person into familiarity with the offended party; So it's the same Faith acting on Christ's Satisfaction, for being brought in to Covenant with God, as the meritorious cause that acts on Christ's Intercession, for application of that which he hath purchased; but under a different consideration, looking on his Satisfaction as procuring; and on his Intercession, for application of the same things. A 2d. Similitude to clear it, is the people under the Law, their making use of the high Priest; There were two parts of the high Priests Office, or two things, wherein the people made use of him. 1. For offering Sacrifice; 2. For Intercession; The high Priest went into the most holy once a year, and sprinkled the blood, and prayed for the people; in which time they were standing without praying, in the hope of having their prayers made the more acceptable: This was by God's appointment typically to prefigure our Lord's Intercession in heaven; It is true, the high Priests praying for them was nothing to the Souls advantage, of him or them, if Christ was not made use of, both by him, and by them; yet it was typical, and to show this much, that they were to improve Christ's Intercession, as well as his Sacrifice and Satisfaction; Therefore, Luke 1.10. When Zacharias went in to pray, the whole multitude of the people was without praying. A 3d. similitude (which we have hinted at in our going along) is drawn from that way that is used among men, for bringing two parties that are at ods, and variance, to be reconciled, and at one; which though we are not to conceive in that carnal manner, yet it holds as to the substance of the thing; as if the offending party durst not go his alone, to the party offended, but should carry along with him a friend, that hath place, and power to prevail with the other; when he undertakes to go along with him contrary to his deserving, he will expect confidently to get a good hearing; and if any should say to him, how dar you go to such an one, whom you have so provoked? he would answer, because I have a friend before me, that will make moyen for me; and when by that friends moyen, he gets a favorable hearing, and his suit granted, he comes away rejoicing, professing his great obligation to that friend; So is it here as to the thing, though as was said, we would guard against carnal conceptions, of taking up God, and the Mediator as distinct parties to be made application to, we shall insist no further for the time, O! that there were seriousness to improve his Blood and Satisfaction, for washing us from the guilt of sin, and for making our peace with God, and his Intercession, for upholding our peace and communion with God, and for the attaining of every good, that he hath purchased and promised, which is the sum of all, God help us to the practice of it, and to be conscientious in it.

SERMON LXIX.

ALthough this be a most necessary thing, and that whereof we have daily and hourly use, even to be improving Christ's Intercession; and although it be one of the most excellent, and most comfortable things that a Christian hath to look to in his walk; there being no condition, but there is a ready help for it here; yet this is our sinful misery, that either through our blindness, or our indifferency, we are much out of capacity, to improve aright so rare a privilege: For as much as we have heard of it, are there many of us that can tell how Christ's Intercession is to be improven? Sure we may know that if ever we do it, there is no th • nks to us for the doing of it; And indeed it is of such a nature, that we even cannot well tell whether it be better to speak of it or to be silent, being so little able to make anything plain, of such a misterious, yet very concerning thing.

Ye may remember the Doctrine that we proposed to speak to was this; That our Lord Jesus hath this for a part of his Office, to make Intercession for transgressors; Being a real Priest, he not only offers a Sacrifice, but goes in, and hath gone within the veil, with the virtue of his Sacrifice, to appear before God in heaven for us; as all the Offices of Christ are advantageous, and would be studied by us, and we would study them well; this hath many advantages with it, and we would improve it, least we frustrate ourselves of the cluster of privileges that is in this one Doctrine, That Jesus Christ makes intercession for transgressors, or sinners.

We show the last day wherein the improving of Christ's Intercession doth consist; we shall now instance some cases wherein Believers, in a special manner are to make use of it. 2. We shall give some directions for clearing some questions, or for answering some doubts about it. And 3. We shall assign some Characters of such as are rightly improving Christ's Intercession.

For the First, Christ's Intercession ought to be made use of in as many cases as are possibly incident to a Believer; and therefore we are not to restrict it to one case more then to another; although indeed there be some wherein more especially we are called to improve it; Now to clear it, that there are some cases wherein, in a special manner, the Believer is to make use of this Office of Christ's interceding for transgressors; It may be instanced in these, 1. A Believer hath either liberty, or he is in bonds; and there is a special watchfulness called for in both these cases, that the Intercession of Christ be not slighted.

1. When he hath liberty, and his spiritual condition thryves, he prays, and his heart melts in prayer, he hath what he would have, the exercises of Religion become pleasant, and he hath no will to come from them: In this case the Believer is to beware, least he be stolen off his feet, and misken Christ's Intercession; for then he is ready to think that he cannot but be well, and his prayers cannot but be heard; because he gets liberty to put them up, and it's then often that there is hazard to lay least weight on Christ's Intercession: To improve Christ's Intercession aright in such cases, these Two are to be adverted to. 1. That his Intercession be acknowledged as the fountain, and procuring cause of that liberty and liveliness, and so we are to carry a stoped mouth before God, and not to boast of it; For (as we show) the pouring out of the Spirit is a special fruit of Christ's Intercession; It being by virtue thereof that gifts are given, and grace to worship God in a spiritual manner. 2. That we beware of thinking that our prayers are in a fitness, or that they put us in a fitness of access to God, because of that liberty, except by virtue of Christ's Intercession, more then if we had not a word to say; There is in our unbelief, and presumption, a secret inclination to lay the weight of our acceptance on our own liberty, Whereas, Revel. 8. the prayers of all Saints must come up before God, having the smoke of his incense to make them acceptable; In which respect, in a case of liberty, Christ's Intercession is made use of, and improven, when we are denied to our own liberty, and it is not made the ground of our confident application to God, but Christ's Intercession on • y: Again 2. when the Believer is in bonds, in some eminent manner, so that he cannot pray, he scarce hath a word to speak to God; he goes, it's true about the duty, but he comes not speed; his prayer relishes not to himself, he is like one speaking, but not praying, his heart is not warmed, neither is there, at least to his own apprehension, any connection betwixt his words, whereupon he is ready to think that his prayer is as good as no prayer, because of that inclination that is in all of us, to rest on our own praying without making use of th • Intercession of Christ; The reasons why, in this case we would press the use-making of his Intercession, are these. 1. L • a • t we faint, and grow wear in prayer, which cannot but befall us, if his Intercession be not made use of. 2. Least we loss the estimation of the excellent worth of Christ's Intercession; which is exceeding derogatory to him that is mighty to save, and on whom help is laid: and it is especially for such a time and case, that he is holden forth for an Intercessor: Now there is a twofold improvement of Christ's Intercession called for in this case; when the Believer is in bonds, and cannot so much as sigh; but it's called in question whether it be accepted; though yet the man is serious. 1. There is an improving of it for obtaining of that which we have been aiming at, though we cannot tell our own teal (to speak so) nor open our cause, nor make known our requests to God; yet to expect what we have been aiming at, and seeking after, by virtue of Christ's Intercession, for as ill set together, as our prayer hath been, because it is founded upon the Intercession of the Mediator; and we expect a hearing on that account ala • erly, it being his Intercession, that makes our prayers acceptable, it can make such a poor prayer acceptable also; whereupon the Soul rests quiet, and expects a hearing on this ground; because, as was said, the prayers of all Saints go up from his Censer, and with his Incense, and none are cast back, that are put up through him, and by virtue of his Intercession; Hence sometimes looks, sometimes thoughts, sometimes broken words, and groans come up before God, are acceptable, and get a return; The reason is, because, through the Intercession of the Mediator, the prayers of all Saints are acceptable: This is even as if a man should credit his able Advocate with the managing of his Cause, although he cannot, (to speak so) • outh-band his own teal, nor express himself satisfyingly to himself in it; H • nce, we have these words often, John 14. and 16. Whatever ye ask in my name, believing, ye shall receive; and whatever ye ask in my name, I will do it; that is, when ye ground the expectation of your hearing, and speed-coming in prayer on me, and my mediation: when folks, because of their short-comings in prayer give over the expectation of a hearing, and a return; they give over, in so far, the laying of due weight on his Intercession: only ye would remember the terms on which a person is warranted to make use of his Intercession; for when we follow not his way, in the improving of it, we cannot expect to come speed, or get good by it. 2. A Believer in his bonds, would expect a lousing, through the virtue of his Intercession; And this is another way, how we would improve it in this case, when we are bound up, and (to speak so) langled, that we cannot stir in prayer, then we would have an eye to the efficacy of Christ's Intercession, (that is of continual vigor and efficacy, even when we are very dead, indisposed, and lifeless,) for the attaining of liberty and liveliness; This is indeed to cast a look to him, and singly to improve the efficacy of his mediation; when we cannot speak on word to work up ourselves to a disposition for that work: And these two go well together, to be improving his Intercession, for obtaining what we need for the time present, and for the time to come; and when we are in bonds, to be improving it for liberty and freedom.

2dly. There is an use-making of Christ's Intercession called for; both when we aim to obtain anything; and when we have obtained that which we would be at. 1. In our aiming to have, or obtain; we would improve it, that our addresses to God may be in his name, and our Faith of obtaining may be founded on Christ's Intercession, and not on our own, and that our Faith may be stayed, and fixed in expectation of the thing: The improving of Christ's Intercession in his respect, leads us, 1. To the right way of prosecuting our suits to God, and 2. It quiets and fix • s us in expecting of an answer; and when this is wanting, Christians are either discouraged, and know not how to pursue their cause, or else they are carnally secure, and presumptuous, which is very ordinary; for either, as I have said, we are under an anxious fear, so that we know not how to go about duty with any hope of success; or else we grow secure and slack, and careless in duty.

2ly. There is an use-making of Christ's Intercession, when we have obtained any benefit, which keeps the Soul in his common and debt, and in acknowledging itself to be his Debtor; This makes Christians, when they have gotten anything, to be humble, and helps them to a sanctified use of the thing received; whereas, when this is forgotten, though Persons may be seemingly humble when they are praying for a thing in his name, yet when they have gotten it, they grow carnal, and some way wanton, and he is forgotten, as if the benefit had never come from him; But on the other hand, when there is an acknowledgement of Christ's Intercession, when anything is obtained; it keeps, as I said, the Person humble, and holily afra • d, when it hath gotten, as well as when it was seeking; and it makes warrie in using, and fearful to abuse any benefit received; least it be found a wrong and indignity done to Christ and his Intercession.

3dly. We may instance the improving of Christ's Intercession, both in a most sad, and in a most cheerful condition; In reference to both which we should make use of Christ's Intercession, and it being readily one of these conditions that we are in, either a more sad, or more cheerful one; we would think ourselves defective and faulty as to our duty, when we suit and conform not our way to our condition.

1. If it be a more sad condition, whether we be spiritually sad, the Soul being heavy, and refusing to be comforted, or whether we be under a temporal outward di • consolat condition; there is an use-making of Christ's Intercession called for in both; For a Believer cannot be in any so disconsolat a condition; but he may draw refreshing from this Fountain, in reference thereto; and when we make not use of his Intercession in each, as it occurs; either anxiety, and discouragement grows, or we turn to some unwarrantable, and crooked mean, or way for an out-gate from such a disconsolat condition.

Now to make use of, and to improve Christ's Intercession aright, in such a disconsolat condition, and case. 1. The Soul would gather, and compose itself, to search and see what is useful in Christ's Intercession for it's case; seeing that sad case cannot be imagined, but Christ's Intercession is a cordial for it, upon which, as a solid ground, the Soul may be quiet, that it cannot miscarry in that for which it is now in so much bitterness; seeing Christ Jesus hath the managing of it's case and cause: Hence it may reason thus, although I was unwatchful, and this condition came on me unawars, and I was surprised with it, yet it's not any surprise to him; He was not sleeping, though I was, he knew what was coming, though I knew not; therefore this will not hurt, nor prejudge my main cause, because it comes through his hand. 2. There is an improvement of his Intercession in this case, when the out-gate, though desperate, as to us; is yet hopeful by virtue thereof; and when this is made the only, or main ground of our hope, to wit, That there is a friend at the court of heaven, who can order our cause, and make such a thing work for our good; It puts spirits in us to pray, and actively to go about the use of the means; whereas, when we use not the means, or use them without due respect to Christ's Intercession, the business becomes heartless, hoplesse and desperate.

2. If our condition be, or seem to be more solacious, and cheerful, there would be an improving of Christ's Intercession, least our cheerfulness; grow carnal, which it cannot other ways be; but when he is acknowledged to be the author of our solace, and cheerfulness; when he is depended upon for the continuance of it, and when the praise of it is returned to him, it bounds the heart, that there is no acce •• to grow carnal; in which respect, these things wherein others grow carnal, such as health, strength, meat, drink, apparel, commodious dwelling, the recovery of themselves, of their children, or of other near relations, or dear friends from sickness, &c. A • e thus spiritual • zed, and made spiritually refreshing to the peop • e of God; because there is an up taking of them, as coming through Christ's Intercession, and a returning of thanks to him for for them; Hence, Heb. 13.15. It's said, By him therefore let us offer the sacrifices of praise to God; There being the same access to praise in our spiritual cheerfulness, that there is to pray in our heaviness, and difficulties; He that is the ground on which we ought to found our prayers; is also the ground on which we ought to bui • d our praise; And it's he that puts life in, and value upon, the one and the other.

4ly, We may instance it in this case, when the Believer is under challenges; it's then a special season to make use of Christ's Intercession, and to put the Lybel in his hand to answer it; which is done by Faith's resting on him as a Priest, for the obtaining of an absolution from that charge, although we cannot answer it ourselves, yet expecting an answer through him, according to that famous place, Rom. 8.34. Who shall lay anything to the charge of God's elect? Who will lybel them? among other reasons of the interrogation, which hath the force of a negation; this is one; It is Christ who died, yea rather who is risen again, who is at the right hand of God making intercession for us: This furnisheth an Answer to the Charge put in their hand: Or, when the Believer is under calmness, and tranquility, his Intercession would be improven; for there cannot be a sanctified calmness without depending on him, by virtue of whose Satis • action, and Procurement we have it, and by virtue of whose Intercession it's continued.

The Reaso • s, why we have hinted at these things, are. 1. To hold out to you the concernment of Christ's Intercession; for we canno • be in that case; but the Believer hath therein to do with it. 2. To show our great obligation to God, who hath given us such an Interc • ssour for all these cases; In this one word, there is stored up a treasure of consolation, for all cases that a Christian can be in. 3. That we may be helped to our duty of improving, and making use of him according to the several cases we are, or may be in; For though his Intercession be mainly to be made use of, when we come to pray; yet not only then but at other times, and in other cases, as when we fear any hazard, when we need any good thing; when we expect it, or would be cheerful on the receipt of it; and when we are in any difficulty, and know not what to do, we will find something called for from us, in reference to his Offices; and to this in particu • ar. 4. Because this use making of Christ's Intercession commends Christ, and makes him lovely to us; And indeed that which makes Believers think so little of him, is in part at least, the little improving of • is Intercession, which sh • uld be made use of in the least things, if it were when we need anything, in our thought to look up to God through him, and to found the hope of our getting it on this ground; bebecause there is an Intercessor; If this were the practice of Believers daily, they would see a necessi • y of thinking much of him; O! when will we be serious and constant in the use-making of this part of his Office? 5. Because it may serve also for ground of conviction to many that are called Christians; and who go through many cases and d ffi • ulties, and yet know not what it is to acknowledge him, in his intercession: O! It's a sad thing for folk to bear the name of Christians, and yet if they want any good thing, and can get it another way they neglect and misken him; And if it be well with them, and if they obtain what they would have, they sacrifice to their own net, and he is sl • ghted. The next thing in order, is to remove some Objections, and to answer some Questions, con • er • ing this improvement of Christ intercession, in the manner that we have spoken of; And there will readily be store of them in our carnal minds; Now for the removing of these Obj • ctions, or Doubts, I shall lay down some grounds for direction, that may answer any Doubt of that kind, which may arise partly from the Doctrinal, partly from the practical part of this Doct ••• . It being a puzzling piece of exercise to • om • , that they think they know not how to improve Christ's I • tercession; or that they never did it aright; or possibly both these ma • • e their exe • cise.

The 1. groun • I would lay down, is this; That ye would remember that there is an unsearchableness in this mystery of the God head, in the mystery of God's becoming man, and in the mystery of the Mediator his taki • g on of these Offi • es, to exercise them in our nature; and in speaking, or thinking of them, there is a necessity to silence that which our curiosity would propose for Satisfaction about them, as namely, how there are, or can be three Persons in the God head, and yet but one God? how one of these Persons can be man? and how it is, that by him we have access to God the Father, Son and holy Ghost? There is silence required in the how of these things; which leads to the next derection. 2. We would study Satisfaction in the matter of the truth itself, rather then to be poring into the m nner, or how of profound Mysteries, especially such as concern the blessed God-head; Which is higher then the heavens, broader then the earth, and deeper then the sea: That is, (as we hinted before) we would study rather to know that there is such a thing, then how it is; as in this particular, we know that the Son of God became man, took on our nature, and in our nature died; rose again, ascended to heaven, sat down on the right hand of God, and makes Interc • ssion for us; These are clear; But if we ask how these things can be? That God can be man, and that two natures can be in one person, and how God can intercede? they are things much above our reach, and not to properly the object of our Faith, (I say, as to the how of them) •• d our consolation lies not so much in knowing how such a thing is, as in knowing that it is; and I make no question, but there are many who pray in Faith, because there is an Intercessor, who, if the question were asked, how he performs that work? They could not tell well, if at all; These that can tell most of it, are very ignorant of it, and can tell but little: The Lord in his goodness hath so ord • red the matter, that he hath given grounds for the Faith of his people, to walk on in their duty; but will not satisfy their curiosity; and truly if we will seriously reflect, we will find that these things which most read • lie vex us, are questions about the manner, and not abou • the matter of things; we do not doubt that the Son of God is God, that the holy Ghost is God, and that he proc • e • s from the Father and the Son; that the second Person of the Trinity became Man, &c. But the perplexing question is, how these things are or can be? The Lord hath made it necessary to be believed, that there is one God, and three Persons in the God head; but to be in reason satisfied, as to the how, or manner of their subsistence, and operations that is not required as necessary; So is it here in this matter of Christ's Intercession; And therefore this second direction is, that ye would study clearness in the grounds that ye are to go upon, in the use-making of his Intercession; but ye would not be curious in seeking satisfaction about the how, or manner of it.

3. In our addresses to God, and in our improving of Christ's Intercession, we would beware of imagining, or framing in our imagination representations to ourselves of him, who is the object of our worship, or of the manner of the Mediators Intercession; as if we had seen him, or heard him with our bodily eyes, or ears; a thing that sometimes is fashions and troublesome, as well as it is sinful; and which we are not called to; yea, if it were possible to attain to any representation of this kind; yet it's but a representation of our own forming, and so a breach of the second Command: And therefore in going to God through the Mediator, never represent to yourselves one party standing beside, or by another; For that is but a diverting of the Soul from the exercise of Faith on a purely spiritual, and simple object; and derogatory to the majesty of God; and when ever such representations are made, or rise in the imagination, or in the mind, God would be looked to, for crushing of them; It's from this that many of our doubts, and questions arise; and there is no loosing of them, but by • he abandoning of them; If there were a-possibility to conceive something like God; yet the Lord abhorreth that and; Deut. 4.15. and 12.30. All Similituds and Representations of God are discharged.

4 In our addresses to God through the Mediator; we would rest our Faith on what is revealed in the Word, seeking rather to take up God, and Christ • s they are revealed in it, then without the Word, to seek Satisfaction to our curiosity; we would from the Word study to take up the attributs of God, his omniscience, omnipotency, omni presence, wisdom, grace, and mercy, purity, and holiness, sovereignty, and absolute dominion, in guiding all; and as being at such an infinite distance from and infinitely above all creatures; that thereby a right impression of God may be wrought in the heart; we would likewise study clearness in the promises; and concerning Christ and his Offices; And in applications to God, we would fix our Faith on these known grounds; believing we shall be heard, and being quiet on that: Moses Exod. 33. Is under a vehement longing to see God, I beseech thee, saith he, show me thy glory: The Lord tells him, that he cannot see it, and live; but he will make his goodness pass before him: He will let him see as much as is meet; and Chap. 34. When he gives him his answer; It is not any glorious visible brightness he lets him see, but he proclaims his name to him; The Lord, the Lord gracious, merciful, &c. And comparing the words with the scope, It says that there can be no saving uptaking of God, but as he is revealed in the word; and that way we are to be fixed in the Faith of the excellency that is in him; and in going to him by prayer, through the Mediator, we would guard against any representation; and fix our Faith on clear Promises, and attributs as Scripture holds him forth.

5. We would endeavor rather to have a composed frame of Spirit, with holy reverence in the exercise of fear, faith, and love, and of other spiritual graces; then to fill our understanding with things merely speculative; and less practical and profitable: And supposing that we are in some measure clear, in what is revealed of God; and of his attributs, and promises in the Word, in as far as may found our Faith, and warrand us to put up such and such suits to God through the Mediator, and that we come to him in holy reverence; we are rather to exercise our graces and have an • ve downward, in reflecting on ourselves, •• eking to be clear, in what is called for in a worshipper of God, then to be curiously poring, and prying into the Object of our worship himself; And therefore let this be well studied; even to be up at that wherein we are clear, and which we do not question, not make any doubt of; as namely, that we should be in a composed frame of Spirit; in holy reverence, and under the due impression of the M • jesty of God; and then there will be the less hazard, if any at all, of going wrong; whereas, if we divert from this, and seek to satisfy ourselves in the how, or manner of up-taking of God; we will but mire ourselves, and ma • the frame of our own Spirits, and bring ourselves under an incapacity of going about duty rightly.

This much we have spoken on the Third part of the Use of Exhortation; wherein we allow a sober and solid up-taking of the things of God; and in as far as may be profitable for founding of our Faith, and for guiding of our practice; but not to satisfy curiosity; For if we once go to chase, and follow question upon question, in what concerns the Doctrinal, and speculative part of this Doctrine, we will run ourselves a ground; and therefore, God having made these things wherein our duty necessarily lies, clear, that there is no hazard to go wrong in single following of it; we would study these things that are clear; (which might be another direction) and hold us with, and at what we are clear in; and not suffer our minds to run out on either groundless, or unprofitable speculations; God himself help to the suitable practice of these things; and to him be 〈◊〉 .

SERMON LXX.

IT's a great mercy that God hath bestowed such a Mediator on Sinners; that He hath given such an high Priest, that can be touched with the feeling of Sinners infirmities, so as to make Intercession for them; And O! but it's a great mercy to be helped to make right use of him: When these two go together, to wit, a Savior offered, furnished with all these Offices, of King, Priest and Prophet; and a Soul sanctified, and guided by the Spirit of God, in making use of him according to these Offices, It's a wonderfully, and inconceivably gracious dispensation; And it's no doubt a very valuable mercy, to be hepled to make use of this part of Christ's Office; to wit, his Intercession; This is that whereof we have begun some few days since to speak to you, and for the better clearing of it, we endeavored to answer some doubts, or questions, that it may be, have arisen, and been tossed in the minds of some while we have been discoursing of, and opening up this matter: That which we would now speak a little to, is a subject of that nature, that considering our shallowness in uptaking of these things, we cannot easily tell whether it be better to speak of, or to forbear the speaking of, any doubt, or question, least one occasion, • n another; And therefore most certainly there would be much sobriety here, and an abandoning of all sinful curiosity, least unseasonable, and intemperat desiring to know, either what is not to be known, or what we cannot know, mar and obstruct our improvement of what we do, or may know; several things doubted of, may be moved, and objected here; but we shall only speak a word to the clearing of these Four. 1 Some thing concerning the Object of worship, and particularly of prayer in general. 2. We shall consider how the Mediator is the object of our prayer; or how he may be prayed unto. 3. A word more particularly, in reference to the form of some particular petitions, and to what seems most warrantable from the word, in these. 4. We shall answer some practical doubts that have, or may have some puzzling influence on the consciences of some Christians; But as I said, we had need, in speaking, and hearing of these things, to be awed with some deep impression of the Majesty of God on our hearts, least we medle carnally with matters of a most sublimely spiritual and holy nature: For clearing of the First then, we lay down these assertions, The 1. whereof, is, That as there is one worship, so there is no formal Object of worship, but God; This is clear, because the worshipping of any with divine worship, as namely with believing in them, or praying to them, supposes them to have such Attributs of Omni-science, Omni-potency, Supremacy, &c. As are only agreeable to the M • jesty of God; For we cannot pray to one, but we must believe that he hears us, and so that he is Omni-scient; that he is able to help us, and so Omni-po • ent • ; that he is above all, and so Supreme; as it is, Rom. 10.14. How shall they call on him in whom they have not believed? There can be no divine Object of worship to settle the Soul upon, but where the essential attributs of the God-head are; and it's on this ground, that we reject invocation of Saints and Angels; Adorability being the essential property of the Majesty of God, as well as Eternity, and Immutability are; There can be no Adoring, or Worshipping of any, but where there is Adorability in the Object that is worshipped by that worship; and there is none capable of worship but God, Supremacy being due, and Essential to him only: 2. That though there be three Persons in the glorious and blessed God-head, distinct, yet there are not three distinct Objects of Worship, but one Object of Worship only; The Father is not one Object of Worship, the Son another, and the holy Ghost a third; but the Father, Son, and holy Ghost are that same one Object of Worship; And when we pray to one, we pray to all. The reason is clear; Because, though there be three Persons in the God-head, yet there is but one Essence in the God-head; and the divine essential Properties (which are the grounds on which we adore God) are essential, and agree to all the Persons of the God-head; the Father hath not one Omnipotency, and the Son another; neither are there two Omnipotents; but one Omnipotent God; and so in other Attributs, they are the same essential properties of the God-head, and incommunicable; And therefore, though the Father be another Person, and (as they use to speak) alius, yet he is not another thing, or aliud, but the same God, with the Son, and holy Ghost; And although the Persons have a real distinction amongst themselves, yet none of them are really distinct from the God-head; and so there is but one Object of Worship; and therefore, though sometimes all the Persons be named, yet it's not to show any distinction in the Object of our worship, but to show who is the Object of our worship; To wit, one God, yet three Persons, or i • three. 3. That though in prayer to God, we may name either the Father, the Son, or the Holy Ghost; yet whomsoever we name, it's always the same God, Father, Son and Holy Ghost that is worshipped: And this followeth well on the former, and may be the use of it; For if the Father be God, and if we worship him as God, we cannot worship him, but we must worship the Son, and Holy Ghost with him, because they are the same God, having the same essential Attributs. And therefore 4. Whensoever we pray to, and name one of the Persons, we would not conceive that he is less worshipped, that is not named, or that we pray less to him that is not named, as it may be in the same prayer, when a Person begins at first, he names the Father, and when he hath proceeded a little, he names the Son, men would then beware of thinking that there is a difference in the Object they are praying to; or, as if they began to pray to one of the Persons, and now they are praying to another, as a distinct party; for it is still the same God, who is the Object of worship; We observe it, to teach you calmness, soberness, and composedness of frame in approaching to God; wherein folks would beware of curious tossing in their mind, and imagination, what may be the Object of their worship, and of suffering it to run in an itchingly curious way on the distinction of the Persons; but would stay their mind upon one God in three Persons, and seek after no more.

The 2d. is, How the Mediator is the Object of our prayers, or may be prayed unto? and for clearing of this, we would propose these considerations. 1. That it is a certain truth, that the Person that is the Mediator, is the Object of our woriship, and may be prayed unto, because he is God, the second Person of the God-head: And therefore, Act. 7. at the close, a direct prayer is put up to him by Stephen, Lord Jesus, saith he receive my Spirit. 2. We say this, That the Adoration and Worship that is given to the Mediator, is not of any distinct kind from that Adoration, and Worship that is given to the Father, and the Holy Ghost, but the same supreme divine worship, for he is the same God with the Father and Holy Ghost; and although he be Mediator, it derogats nothing from his God-head; and the Scripture speaking of no divine Worship but one, we are therefore not to conceive him to be worshipped with less confidence, fear, or reverence then the other Persons of the Trinity: For there is no such worship in Scripture; and to give him less, would derogat from the Majesty of Jesus Christ, who is God equal with the Father, and the Spirit: For, although, as Mediator, he be inferior to the Father, yet the Person whom we worship, is God equal with the Father, and the Holy Ghost. 3. The worshipping of Jesus Christ Mediator, and the giving of him divine worship, is not the worshipping of any other Object, but of the same, to wit God, who is made flesh, and is manifested in our nature by the union of the second Person of the God-head, with the human nature, which he hath assumed, and taken to him; upon which it follows, that Jesus Christ must be the same Object of worship, and that our worshipping of him, is the worshipping of God, and that our praying to him, is praying to God the Father, Son and Spirit: And there is reason to take heed to this, because, when we in prayer are speaking to the Mediator, thoughts may steal in, as if we were not so immediately and directly speaking to God, as when we name the Father. 4. Consider, That Christ Jesus being worshipped with this divine worship, as the one Object of worship (for as we show, there cannot be two Objects of divine worship) it will follow, that Christ Jesus as God is worshipped, for though it be the Person that's Mediator, and Man that is worshipped; yet it's not the Person as Man, but as God, that is worshipped; And the reason is clear, because it's not Christ Jesus as Man, but as God, that hath these properties of God, to be Omni-scient, Omni-potent, Infinit, Supreme, Adorable, &c. And therefore, as upon the one hand, we say that Christ God died, and suffered, because he being God and Man in one Person, the Person that was, and is God died, and suffered, though the God-head did not, neither can suffer: So upon the other hand, we say, that Christ Man is prayed unto, because he who is God Man is prayed unto, as God; But though there be an union of the two natures, in the Mediators Person, and though the properties of the one nature be sometimes attributed to the other, because of the straitness of the union, yet we must still keep the properties of each nature distinct, and in our worship-application to him, consider him accordingly; As to be finite, agrees to his human nature, and is to be attributed to that; and to be infinite agrees to his divine nature, and is to be attributed to him, in respect of that: To clear it a little, (if it be possible for us to clear it) we must conceive in our worshipping of God, in the Person of a Mediator, A threefold Object of our worship; (for so Divines use to distinguish, and we hold us close by them) 1. The Material Object, or the Object which we worship, that is the Person we pray to. 2. The Formal Object of our worship, or that which is the ground, or account on which we worship that Person. 3. The Object of our Consideration, in our worshipping of that Person; on that a •• ount; As for instance. 1. The Man Christ Jesus is the Person whom we worship, or pray unto; but 2. The formal Object of our worship is Christ's God-head; and we pray to him on that account; because He is the Eternal, Infinit, Omni-potent, Supreme, &c. in respect of his divine nature. 3. In our worshipping of this Mediator, on this account, or ground, the mind may be swayed to it, on consideration that the person whom we worship as God, is also Mediator and Man; and this proposes no new Object of worship, but gives a motive to induce us to worship him, and warms the heart with love to him; as when we go to pray to him, the mind may consider him as one that died; now so considered he is not the Object of our worship, because it holds him out as humbled, and suffering; yet our so considering him strengthens Faith, to expect what we need from him; and it induces to pray to him, and engages to love him: even as the People of Israel, in prayer to God, sometimes used that Title, Our redeemer that brought us out of Egypt: Yet the ground, and account on which they worshipped him was his being the Eternal, Infinit, and Omnipotent God, and the consideration of his Works were but motives to induce them to worship him, and to strengthen their Faith, in expecting what they stood in need of from him: So is it here, For if it were possible to conceive, that the Mediator that died were not God, we would not pray to him, for God is the alone Object of divine worship; yet to consider that he is God, and yet died, is an inducement to us, to pray to him, and it strengthens our Faith to consider, that as he is God, so also Man; one that died, and hath also entered himself in this near relation to us.

For the 3d. (which will help to clear the former) That is, the forms of such Petitions as may be used, in petitioning the Mediator; we need the less to stand on it, if (as hath been said) we hold us by these grounds. 1. That there is but one Object of worship. 2. That this one Object of worship is God. 3. That in worshipping the Mediator, we do not divine that Object of our worship: Yet we shall speak a word for clearing, 1. What form seems most allowable here? 2. For clearing of somewhat which we hinted at the other day anent one particular form of petition.

First, then, This is clear, that we may pray directly to the Mediator, by naming him, as Stephen does, Act. 7. at the close. 2. That the Mediator, when prayed to, may be considered as such by us; For there is a differenee betwixt that which is considered by us, in the act of our worship, and that which is the Object of that Act; and (as we said) the motive that induces us to that Act, is the uptaking of him as Mediator. 3. That he may be designed Mediator and Redeemer; and may get these Names and Titles, because they serve to strengthen our Faith, and to warm our affections to him; even as when the people of Israel prayed to God, they remembered that he was their Redeemer and Deliverer, and had wrought so and so for them, and these were motives to induce them to pray, and served to strengthen their Faith in praying to him; yet the ground and account on which they worshipped him, was his own infinite glorious Majesty. 4. It's clear, that when the Mediator is prayed unto, something may be sought from him, that agrees to the Office of the Mediator, For instance, he may be prayed unto, to take to him his Government, and to exerce it, to give gifts unto men, to gather his own Elect, to make his will effectual for the ingathering of them, &c. yet even then a difference would be put betwixt the Object of our sutie, and the matter we suite for, which belongs to him as Mediator, yet as God he is the O • ject of our suite and prayer. This seems to be •• lured at, Psal. 45. when the Psalmist speaking to the Son the Mediator, says, Gi • d thy sword upon thy thigh, ride prosperously; let the kings arrows be sharp in the hearts of his enemies: Which upon the matter seems clearly to relate to Christ's executing his Office as Mediator; yet look to the Title he gives him, and the ground, or account on which he puts up his prayer, It's the consideration of him as God; Therefore, he says, O! thou most mighty; a divine attribute pointing him out to be God; And thy throne, O God (says he) is from everlasting, &c.

Now, as for the 2d. thing, If all this be granted, it may then be asked, why we seem not to be satisfied with that manner of expression, or form of petition, which we hinted at the other day, Lord Jesus make intercession for me, plead for me with, or before the Father? Seeing we allow such a Petition as this, Lord Jesus make me partaker of thy intercession, and the like, As warrantably, when put up with reverence, and faith, The same Object of worship being invocat with them both? Answer, 1. We say, that the use-making, and improving of Christ's Intercession, is not to be restricted to this manner of expression, or form of Petition; and it was for this end that we observed it: For it cannot be said, that only we make use of Christ's Intercession, when we use this form; and so it's not essential, nor necessary to the use-making of Christ's Intercession; This is the fault that is in it, as if there were no use-making of his Intercession, but when this form of Petition is used; whereas we show, that it is mainly the exercise of Faith, resting on his Intercession, whereby it is improven, and one may be us • ng this form of word, and yet not be improving his Intercession; And another may not use this form of words, and yet be improving it, when Faith is exercised on it; and th refore to improve his Intercession, is rather by the exercise of Faith to rest on it, then in any such form of words to pray to him; and we would not think that Christ's Intercession is not made use of when the Father is prayed unto; or when such a form of words is not used, but place it in the exercise of Faith alone. 2. We say, if such a petition be well understood and qualified, it is not simply sinful or evil, if so be that our meaning in it amount to this much; Lord Jesus let me be partaker of the benefits of thy Intercession, even as we may pray, Lord Jesus let me be partaker of the benefits of thy Satisfaction; yet we say it would be well understood and qualified; and a person in putting up such a petition would advert well, that he be not praying to any other Object of worship but God, and that his meaning be the same, as if he were praying to the Father, and said, Father, let me be accepted through the Intercession of the Son; And thus the one is an improving of Christ's Intercession, as well as the other; for although the altering the nomination of the person may strengthen Faith, yet it is never to be so understood, as if they were a different Object of worship, or as if there were less access to Christ's Intercession, or to the benefits thereof, in the one form then in the other; Yet 3. we say there is often a readiness to miscarry in this form of Petition; For ye would consider and examine. 1. If it doth not often flow from a mis-informed judgment within; and if it hath not a tendency in it, to obscure the nature of the unity of the Object of our worship; and readily disposing to, or flowing from this opinion, that praying to the Mediator is not the same, that praying to God is, as if there were two distinct objects of worship. Or, 2. If there be not a readiness to consider the person that's Mediator to be of less Glory and Majesty then the Father, and to consider the Father to be of less loving kindness and tenderness to sinners then the Son, and other things of that kind, which move people to put up a suite in such a form, which makes it more difficult to keep the thoughts of one Object of worship under such a form, then other ways: Yet 4. we say it may be used by, and accepted of God, from, many that have not that distinctions, and clearness in the ridding of their thoughts, in this Mystery that is requisite; because there may be real faith under such a form of words, (though infirmity in the use-making of Christ's Intercession) and God respects that wherever it is, And under such a form there may be these two things, 1. A Soul-sensibleness, that the person hath no access to God, but through a Mediator. 2. A resting on the Mediator for acceptance, and where these two are though the form be used, it may be accepted; although, if Faith be though this form be not, it mars not the persons acceptation; For no question many of the people of God both before Christ came and sometime after, had not that distinctness in use-making of the Intercession of Christ as now is holden forth, as Christ says to his Disciples, John 16.24. Hitherto ye have asked nothing in my name; and Cornelius mentioned, Act. 10. and others, their prayers were accepted of God, though they rested by faith on the Mediator in a more confused dark way, and had not that distinctness in them, of use-making of him, which was afterward more clearly revealed; And therefore, 5. and lastly, Though we will not be peremptory in condemning such a form altogether, yet we think it largely as safe to abstain from any such form of words, in the use-making of Christ's intercession, as may have in them any appearance of or tendency to the dividing of the Object of our worship, or the Mediator from his God-head, especially in praying with, or for others, where it may stumble more then edify; and when it is used, it would be very warrily, and well guarded, remembering always that the improving of Christ's Intercession consists more in Faiths resting on it, and in making address to God through him, and according to the usual manner of the Scripture then, in any other thing or way whatsoever.

The 4, thing we proposed to speak a word to, was some Practical Doubts, or Questions, that may puzzle some Christians who having observed, what hath been spoken on this subject, may be ready to think and say, That the improving of Christ's Intercession is to them a greater mystery then ever it was, many times they have prayed and minded it not, and when they mind it, they are not distinct in their improving of it, and they are never like aright to mind it: For Answer, 1. Ye would look to what is essential to the improving of Christ's Intercession, and make that sure; And if ye ask, what it is? It takes in these Four, which, where they are, His Intercession is made use of, though there may be unclearnesse, in many other things, 1. That a person pray to God, that he be called on, and worshipped. 2. That our addresses be not founded on anything in ourselves, but that there be a renouncing of our own righteousness, as it was with Daniel, Chap. 9.18. We do not present our supplications unto thee for our own righteousness, &c. 3. That there be a believing of our acceptation through Jesus Christ, though there be a distance betwixt God and us, yet that there is a way through use-making of Christ to come over that distance, and to win at nearness to Him. And 4. Upon that account to enter our suite, and to put up our prayer to God; with the one word disclaiming our own righteousness, and with the other pleading on the account of God's mercy, through Christ, as Daniel doth, Not for our righteousness, but for thy mercies sake, and for thy names sake; Now I suppose that Souls should not be able to answer several questions about the Object of worship, and the way of improving of Christ's Intercession; yet if they call upon God; if they renounce their own righteousness, not knowing any ground in themselves to lean to, or to put up their suite on, and make use of Christ for the ground of their acceptance with God; and if it were asked them, what gives you ground to expect a hearing of your prayers? they would answer, even the same that gives us ground to expect pardon of Sin; and we would never expect to win to either without a Mediator; they are amongst them who are improving Chris • s Intercession, and such would silence and ush other questions, if they be clear in this. 2. We answer, That there may be a real use making of Christ's Intercession, and it may be accounted so, where there is much indistinctness in the uptaking of it; as these instances clear, of Cornelius, Act. 10. And of the Disciples, John 16. who prayed not on the account of their own righteousness, or of the Covenant of works; (for they made confession of their sin) yet the Mediator, and his Intercession was not so distinctly as such, considered by them in their so doing; For they did not distinctly take up; him as Christ says, Hithereo ye have asked nothing in my name; yet there was an actual resting on him by Faith, and their prayers were, no doubt accepted of God; He not being so distinctly known to be the Intercessor as now he is; and therefore there is required a more distinct use making of him now; and not a resting on him indefinitely, but particularly, and distinctly, He being clearly revealled now, to be the Mediator. 3. We answer, That Believers may sometimes be making use of Christ's Intercession, in approaching to God by him, and yet they themselves not know distinctly, that they are doing so; As we see in the Disciples, John 14.4. Christ says, Whether I go ye know, and the way ye know: And v, 6. speaking of coming to the Father by him, He says, I am the way, the truth and the life; and yet, v. 5. Thomas says, Lord, we know not whither thou goest, and how can we know the way? And the Lord turns it over to him, and says, that they have both known him, and the way. As also Believers may sometimes, through want of clearness and distinctness in this, what it is to make use of Christ's Intercession, or, because they want that measure of distinctness they would be at, think that they are doing nothing, as to the use-making of his Intercession; and yet the work of God's Spirit, though they know it not well, may be leading them; For it's in this, as it is in use-making of his Satisfaction; a Believer may be making use of Christ's Sa isfaction, and be justified by it, when he knows not that it is so, or possibly cannot well tell what it is to make use of it; which may quiet any risings, and reasonings that may be in their mind about this matter. 4. We answer that explicit thoughts of Christ's Intercession, are not always necessary nor requisite for the use-making of it; even as we are to design God's Glory, as our main end in all our undertakings; so we are to pray in the name of Christ; but as it is not requisite that there be always, and all along the action, an actual minding of God's Glory, but that being laid as our principle, which we walk by, and the strain of our walk, and conversation tending to that end; it is, and will be accepted before God, although there be not in, and along everything we do, explicit thoughts of His Glory; So it it in our praying in Christ's name, and in improving of His Intercession; there may be a virtual, though not an actual, and explicit resting on it; the Soul having laid down that for a ground and principle, that it's not for anything in me, that I do expect a hearing, but it's through Christ, and all the confidence that I have to be heard, it's through him. 5. We answer, That a poor Soul, that wotes not well what to do in this case, would eye God's promise, to be guided in the use-making of Christ's Intercession without anxiety, as it is, John 16.26. In that day ye shall ask in my name: As if he had said It hath been you fault, that ye have not hitherto prayed in my name, at least with that distinctness that ye ought; but I give you my word for it, ye shall pray in my name; and when through confusion, we are ready to faint, we would eye this promise to be guided in the use-making of his Intercession. 6. We would learn rather to hold us in our worshipping of God, with that which is practical, and serves to bring us under an awe, and reverence of the Majesty of God; then give ourselves to that which doth indispose, and disquiet us: And I shall close all with this word, that we would even admire, how Souls are carried and brought to heaven, that we should be suffered to pray, and that God breaks not out upon us; and we would study to be deeply humbled for our ignorance of God, and of Christ; and would think ourselves to be much in his debt and common for teaching us to make right use of Him, seeing we are so ready to miscarry, even when we desire, and endeavor to make use of him.

SERMON LXXI.

THe greatest privileges that we have by the Gospel, do often hold forth the greatest aggravations of our Sin; as being against so great and excellent privileges; Now that the Lord hath given us a Mediator; and that this one part of his Mediation, to wit, to make Intercession for Transgressours, or Sinners; is one of the great privileges of the Gospel, is beyond all doubt; and therefore, we had need to fear, least by our abusing, and not improving aright of this privilege it prove an aggravation of our guilt: And this is the last thing that we would speak a word to, from these Words; That seeing our Lord Jesus is invested with this Office, to be an Intercessor, then it must be a ground of expostulation with, and reproof of these, who shall be found slighters of His Intercession; For, if it be a Duty to improve his Intercession, and if it be a Mercy that we have it, and if many advantages be gotten by it; then it must be a grievous Sin, a matter of just challenge, and great shame, that Sinners should have such an Advocate and Intercessor provided for them, to take and plead their cause so freely, and to manage it so dexterously as He doth; and yet to slight Him, and not to put that trust in Him, as to commit their cause to Him.

In prosecuting of this Use, we shall 1. Shew, that there is such a Sin as not improving of Christ's Intercession, and how it is fallen into. 2. The causes of it, or whence it comes, that folks so much misken this part of Christ's Office. 3. The great inconveniences that follow on it, and the prejudices that are sustained by it. 4. We shall hint at some symptoms and evidences, where this Sin is. And 5. speak a word to the remedies in opposition thereunto.

For the First, That there is such a Sin, it may be clear from a few Considerations, that may be obvious to everyone of us. 1. It may be clear from the effect, what is the cause that so many come so little speed in prayer, that they pray, and yet get not a hearing, so that in the day of Judgment, it will be found that many prayed, and that their prayers were cast back as dung upon their faces, They sought to enter, and were not able, as it is, Luke 13. And this will be found to be the reason of it, that they went to God, but misken'd, or took not notice of him, who is is the way, the truth, and the life: For where Christ's Intercession is improven, there is an effect following; For God hath laid it down for a solid ground, that whosoever believeth in him shall not perish; and, Whatsoever ye ask in my name, it shall be granted: And therefore where there are many Petitions put up to God, and no answer at all; There is sure a crack and default in folks making use of Christ; For God is faithful, and will perform His promise. 2. And more particularly, all the Members of the visible Church may be reduced to these Three Ranks; and we will find a defect as to the use-making of Christ's Intercession, in them all, though not of the same degree, or rather not of the same kind. 1. Either they are profane, and have not so much as a form of Religion, and such do slight Christ, and his Intercession altogether, Or 2. They are Hypocrites, that make a fashion of prayer, but come not to God by Him, but at the short cut proudly step forward, and put up their suits upon the account of their own righteousness; As they ground their Justification on it, and not on Christ's Satisfaction, so they put up their prayers to God, on the account of their own righteousness; and not on the account of Christ's Intercession, Or 3. They are such as have something of God in them, and so are Believers, and even in such there is often a great defect, as to this; as Christ says to the Disciples, John 16.24. Hitherto ye have asked nothing in my name; He chargeth them not simply for not praying, he grants that, but ye have not asked in my name, That is, ye have not made use of my Intercession, as ye should have done; although there be not such a defect in them as there is in the former two sorts, yet there is a great short-coming, and not an improving of Christ's Intercession, as they should: And therefore. 3. It will be more clear, if we consider the particular cases incident to Believers; wherein we will find, that but very scarcely Christ's Intercession is improven in any of them; As, 1. If the Believer hath liberty in prayer, he is ready to sit down on it, and to conclude that he cannot but be heard, because he hath liberty; and there is not so single an eye had to Christ's Intercession; and of • en it's more difficult to hold off this Sin, when liberty is enjoyed, then when it is wanting; because, though liberty be good and desirable in itself, yet through our corruption, and pride it's often abused; even as when Christians win to some good measure of holiness; it is in some respect more difficult to rest upon Christ's Righteousness, then if that measure were not attained; So is it here more difficult, some way to rest upon Christ's Intercession when we have liberty in prayer, then when we are in bonds, and under restraint. 2. Upon the other hand, if we look to a Believer when he is straitened and it goes not well with him in prayer; there is then ordinarily a great defect, in making use of Christ's Intercession, as if it could not in that case avail us, and upon this follows anxiety and fretting; and the Believer is ready to conclude, he will be nothing the better of prayer, and that it is better to pray none then to pray so; whereas an eye to Christ's Intercession would give the mind some quietness. 3. If there be an ill and very necessitous case; or if there be challenges, and some commotion, discomposure and disquiet be in the spirit, there is readily little respect had to Christ; If quietness, and calmness be, there is also hazard of sitting down on that, and we readily forget that we hold it of him; And indeed it will be found difficult, either to have or to want, and in either the one case or the other to be making right use of his Intercession: Now when I speak of this Sin, it not only reproves them that pray none at all, which smells of gross Atheism, but also these who shuffle by Christ, and step forward at the nearest, as if they were not to come to God by him; As it is, Heb. 7.25. and John 14.6.

2. The Causes of this Sin, and whence it comes to pass, that folks so slight the use-making of Christ's Intercession. 1. There is a great difficulty in the thing, it's tickle. 2. There is an natural averseness from, and enmity at that thing in us, 3. There is a readiness to pitch on some other thing, and to misken, and over look this; now let all these Three be put together; and we will see the reason and way, how folk slide and fall into this fault.

1. I say, There is a difficulty in the thing, It being one of the most purely spiritual, sublime and denied things, in all the Gospel; one of the greatest exercises of Faith, and we know that all such things have to our nature a great difficulty. 1. It's a difficulty to bring a man to be but formal in Religion, 2. There is a difficulty, when he is made formal to make him serious even in a legal manner, and to be anything affected in the exercise of Repentance, and of other duties; So that he be not grossly dessembling. 3. When he is made thus serious, it's a difficulty to bring him over that seriousness; and to draw him from resting on these duties, which he hath been drawn to; I say, it's a great and difficult work to get a man brought to the performance of holy Duties; and as great a work to get him brought over them, and from resting on them, to rest on Christ's Righteousness for his Justification, and on Christ's Intercession, for the acceptance of his prayers; And therefore when the Lord hath once gotten His Disciples to pray, and honestly yoked and engaged therein; He trains them on to pray in His Name, and so to get their prayers rightly qualified. 2. If we consider our nature, we will find that there is an averseness, & backwardness therein to it; as there is an averseness in us, to all things that tend to the making us deny ourselves; and lay the weight of everything on Christ; That which thwarts with our pride, stands and sticks at our stomachs (to speak so) and goes not well down with us; of such nature is this; For our use-making of Christ's Intercession implies, that we of ourselves are at a distance with God, that we have broken Covenant, and are not to be trusted without a Mediator; and there is in our nature, a secret sort of disdain at this; We cannot naturally endure it; Hence, Rom. 10. It's said of the Jews, that being ignorant of God's Righteousness, they did not submit, nor stoop to the same; but sought to establish their own Righteousness. 3. There is a readiness to pitch, and condescend almost on any other Sin, rather then on this; And therefore folks may be longer under it, then under many, and yet not be challenged for it; They will readily be challenged for Lying, Swearing, Sabbath-breaking, and the like; but they sleep more securely in this Sin then in most others; It is a Sin easily fallen into, and a Sin not easily recovered from, or win out of; Because it is a Gospel-sin, that the light of nature reacheth not, and that the Conscience hath not such an awe i • convincing of, It's against natures light to neglect prayer, or to take God's name in vain; but this runs in the Channel of the Gospel, to pray in the name of Christ, and to make all our addresses to God through Him? The sinful neglect whereof cannot be discovered, but by Gospel-light: And we find by experience, that many will be convinced of, and have challenges for out-breaking Sins, who yet will have no challenges for the neglect of this duty; Even as it is easier to convince folks of a breach of the Law then of not believing in Christ; many will grant that ignorance of God is a Sin, and that irreverence, and wandering in prayer are Sins, who yet will stand and stick at this, and cannot be gotten convinced, but that they still believe in Christ, and make use of his Intercession.

For the Third, To wit, the inconveniencies and prejudices of this evil, they are very many; we shall only hint at them, for they are dierectly opposit to the good that comes by the improving of Christ's Intercession. 1. It makes many prayers to be fruitless, and frustranious, though folks should weary themselves in prayer, yet it is all but lost labor, and the Lord will say as it is, Isaiah 1. Though ye make many prayers, yet I will not he • them, if Christ's Intercession be neglected; but one word put up in Christ's name hath a gracicious hearing. 2. It makes many prayers, and other duties also to be lifeless; No duty goes with folks, neither can it go with them when Christ is slighted; Seeing it is by Faith in Him, that we have Life derived to us, whereby we are made lively in everything. 3. It hath much anxiety following on it; To be praying, and to have no expectation, nor ground of expectation of a hearing; For if we look no further than to something in ourselves, it is but a poor foundation of quietness and peace. 4. It hath this prejudice, that it inures, habituats, and accustomes us to a low esteem of Christ, and makes us want many sweet experiences that we might have of his usefulness, and worth, and it fosters a disrespect to Christ; whereas the use making of his Intercession, keeps always up an esteem of him, and m • kes the thoughts of him fresh, and it is ever well with the Soul while he is esteemed of, and it is impossible it can be well when he is not in request.

Now, ye may easily gather what all this aims at, even that ye may not satisfy yourselves wi • h the form of Duty; but that ye may look that it be rightly discharged, so as Christ in his Offices, and particularly in His Priestly Office, and more particularly in this part of it, be made use of: It may be, there are some here that have been called Christians these 20, 30, or 40. years, But I would inquire at you, what use have ye made all the while of Christ's Intercession? The neglect of this is a Sin against mercy, a Sin against your own Souls, and the cause of many other Sins; therefore take it among your reproofs, that not only ye have neglected prayer, lived in ignorance, and taken his name in vain, but that ye have also long professed Faith in Christ, and yet have not made use of Christ's Intercession; This will be amongst your saddest challenges when ye come to sickness, and to your death-beds, and ye will have it heavily charged on you, That there hath been great slighting, and miskening of Christ, even when ye thought what ye were praying to him.

In the 4. place, To clear it yet further, we shall 1. Hint at some symptoms, or evidences of neglecting of Christ's Intercession. 2. At some Characters of a Person that is making use of Christ's Intercession aright. 3. At some Directions that may help to the suitable performance of this duty, And 4. At some Motives, and Encouragements to it.

First, For the Symptoms, or Evidences of miskening, and slighting of Christ's Intercession. 1. This is one, when there is little walking under the impression of the need of His Sacrifice, when folks walk whole-heartedly (to speak so) and without due conviction of the distance that is betwixt God and them; For Christ's Intercession flows from His Satisfaction, and the improving of His Satisfact on flows from the conviction of our natural distance from God; when folks are not sensible of their enmity, and of their vileness, and see not their need of washing, when they have a heal heart, few challenges, little exercise of repentnce, and of self-loathing, it's a great evidence▪ that there is little or no use made of Christ's Intercession. The 2d. Symptom is deep security, and much self-confidence; where these are Christ's Intercession, is little, or not at all made use of; When a Soul makes no question of, nor nor hath any doubt about it's own peace, or about it's praying or getting a hearing, This is indeed self-confidence and does flow from the former, to wit, Ignorance of our distance from God; which is clear both from experience, and from Scripture; They that make least use of Christ's Intercession, and have most carnal confidence, have readily fewest challenges: Thus the Pharisee stands, Luke 18. and prays, saying, Lord, I thank thee, &c. The greatest part of such folks prayers is thanksgiving on carnal grounds, Whereas the poor Publican dare not come near, but when the Pharisee comes boldly forward, He stands a far off, and says, Lord be merciful to me a sinner, Who, (as if he had said) have a respect to the Covenant of Grace, and so to the improving of Christ's Intercession; It's certainly an ill token, when folks sit down with confidence to their prayers, and rise up from them without all fear of being denied, and said nay. A 3d. Symptom of not making use of Christ's Intercession, is, when folk have too much anxiety, which is a fault that a Believer may easily fall in, when he hath no ground from himself to propose to God for a hearing and when he cannot answer his own challenges, and is therefore discouraged; which says, that he lippens not much to Christ, and to His Intercession. A 4th Symptom is, When duties of worship become burdensome, when it wearieth folk to pray, to sanctify the Lord's Day, &c. when these are fashions, and cumbursome to them; The reason whereof is, because they take the burden wholly, or mostly on themselves, and lay it not over on Christ; Whereas, were he rightly made use of, it would be found to be a truth, That His yoke is easy, and his burden light, as himself saith, Matth. 11.30. A 5th Symptom is, When folks are not thankful for any mercy they receive, and are not wondering how it comes that they get such mercies as they have; when they think little of their daily bread, of Ordinances, of access to Pray &c. Souls that are improving Christ's Intercession think much of any mercy, because the least mercy is quite without the reach of the merit of ought they can do, and must come to them by the Mediation of another; Thus every mercy becomes a double mercy, as it is considered in itself, and as it comes to them by virtue of Christ's Intercession, therefore the Believer Improving Christ's Intercession, wonders at everything he meets with from God; that he is admitted to pray, or to praise, for he knows, that it's from free grace thus admitting Sinners through, and by a Mediator.

As to the 2d, To wit, The Characters, or evidences of a persons making use of Christ's Intercession, The 1. may be this, A constant use-making of Christ's Satisfaction; when the Soul is never quiet, but when it hath a respect to that, And this use-making of Christ's Satisfaction, hath in it, always either more implicity or more expressly an use-making of his Intercession and leaves the weight of duties and mercies upon Him; Hence a Soul will be under through conviction of it's enmity; and very much edged and eager in it's desires after peace, and will have expectation of obtaining it through Him. A 2d. Evidence is, When folk in their approaches to God, have Faith and Fear going together; Anxiety and Fear without Faith are not good, and Self-confidence without Fear is as ill; But when Faith and Fear go together, it's good; Fear arising from the impression of our own unworthiness, and discovered distance; and Faith from the discovery of Christ's fullness, keeping the mind quiet, looking over it's own unworthiness, to His worthiness, like to that spoken of Noah, Heb. 11. By faith, Noah moved with fear, prepared an ark; Presumption will not hold up with Fear, and therefore, when the Hypocrite is staggered, he turns anxious, because the ground that he leans to is shaken; neither is that which is supposed to be Faith, good without Fear, for it turns to security, but Fear is good, having confidence mixed with it, for it says, that there is a lippening to somewhat else then anything in the Soul itself. 3. They that make use aright of Christ's Intercession, betake themselves to it, when in a manner they have given over, and been formerly hopeless, like these spoken of, Psal. 107. Then they cry in their distress, &c. Many have a confidence, because they were never brangled nor shaken, and have win to quietness this way, even as it is in the matter of making peace with God, many will profess that they always had it, even from their youth up, they never doubted of it, which speaks it's unsoundness; but it is a solid evidence of Faith, when the Soul hath once been brangled and shaken, and this gives it confidence, that Christ hath Satisfied, and makes Intercession, and they betake themselves to that. 4. Where Christ's Intercession is improven and made use of, it will be ground of rejoicing, and comfort to think on it, when Souls themselves can do little: being bound up, and under bonds, yet they cheer themselves, and bless God, that they know they have an Advocate; I apprehend there are many to whom it was never refreshful, nor matter of gladness, that He is an Advocate, or that He stands in such a relation to plead for Sinners, surely such have not made use of Him. A 5th Evidence is this, When anything is attained, the improving of Christ's Intercession makes thankful and humble; If the Soul have liberty, it is not puffed up with it, because it considers that it's a mercy come through Christ's Intercession, it hath received it, and therefore should not boast; it's not of it's own procurement, but it's obliged to Free-grace for it. 6. The Soul that is improving Christ's Intercession, when it obtains not, it gives not over, but continues adhering, and waiting for attaining of that which it is seeking; the cause of such a Person is never quit desperate; if it be a thing conditional it's submissive, if it be simply necessary, it's dependent, and will not quit, nor give over, because, though it obtain not today, it knows it's possible to attain it, and that it will in due time be attained; it lays not the weight of it's obtaining on its own prayers, but on Christ's Purchase and Intercession; And though the Believer may be sometimes assaulted, and set upon to quit his suit, and then his Faith is brangled, yet he leaves it not so. 7. It is a difficulty to the Believer, to g • t Christ's Intercession rightly depended on, and made use of when he prays, this is as great a difficulty to him, as to get words, and greater; As it is one piece of his exercise in prayer to get words, affection, and reverence; so it is another piece of his exercise, to get his prayer accepted through Christ's Intercession; it is here as in Justification, it is one part of his exercise to do Duty, and another part of his exercise to be denied to it, and made to betake himself to Christ's Righteousness allanatly for his acceptation; but other Persons that make not use of Christ's Intercession, if they get words, and any bit of tenderness, they think all is well enough; But it is a Believers exercise to see that his mind miscarry not in the use-making of Christ. 8. Souls that are improving Christ's Intercession, their confidence is not up or down according to their liberty, Words or Reasons, they win to make use of in prayer, but they are up or down according as they win to get the thing they seek committed to Christ; Hence a word, or look will sometimes quiet the Soul, when at another time many hours prayer will not do it; For this is sure, so long as the thing rests on ourselves, the Soul get • never a kindly lair, and that which puts it off ourselves over on Christ, is the exercise of Faith, and nor Liberty, nor the multitude of Words; At another time a Believer wi • l rise from prayer, and not seriously look whether Christ have been depended on, or not, but is quiet, because he hath prayed; Whereas, when Christ's Intercession is improven, he is quiet on that ground, that it is God that is prayed to; through Christ; it's that which gives him ground of confidence to expect a hearing, and on that his Soul rests when he hath done praying: And therefore we would commend this to you, in place of many questions that might be moved on what ye have heard, Even to carry a distinct answer in your bosom to these Two, whether when ye are going to pray, or when ye have done with prayer, 1. To whom are ye to pray, or have ye been prayIng? That it's the great God, that one God, the maker of all things, who ought alone to be worshipped, that being properly, and formally the Object of your worship, and particularly of this your prayer. 2. Upon what ground do ye hazard to put up a suit to this great God, and what is it that gives you confidence to expect an answer? It's that, not for any righteousness or worth in yourselves, or in your prayers, but for Jesus Christ, for His Satisfaction, and Intercessions sake; When ye can give a distinct answer from the Conscience in reference to these Two, though there be not such distinctness in other things, to wit, That it is God ye pray to, and that ye expect a hearing on Christ's account, it's right.

For the Third thing, What is it that will help us to make use of Christ's Intercession? First, consider that it's our duty; Souls often mind not, that God hath not simply bidden them pray, but commanded them to pray in the name of Christ; He hath nor bidden us simply approach to him, but to approach to Him, in and by Christ; This would be remembered, else we forget the half of our duty, to wit, the manner how we should come to God, which is a main, if not the main part of it. 2. We would remember and think upon our condition by nature, that upon the one side, God is a consuming fire, and we on the other, like dry stubble; and that there is no approaching to Him without a Mediator; There were the less hazard of going wrong, if folk were walking under the suitable impression of their sinfulness and misery by nature; the want whereof makes too much forwardness, in steping into God without Christ; Therefore we commend to you all, and especially when ye go to prayer, to endeavor, to be under deep impressions of your own sinfulness and baseness; As we see it was with Abraham, Gen. 18. Behold now I have taken on me to speak to the Lord, who am but dust and ashes. 3. Mind the promise of God's hearing you through Christ, and His promise of leading you in all necessary truth, and so to perform duty in this manner; Mind I say, 1. The promise of hearing, that it's not a promise to hear us simply in what we pray for, but in wh • t we pray for with other requisite qualifications of prayer, and with this in particular, That it be in Christ's Name; Hence is Asking in his name, so often mentioned, John 14. v. 13, 14, and 16. v. 23, 24, 26. To mind that there is a promise of hearing, draws a Soul to pray to God, and to mind that the promise is made to praying thus qualified, to wit, that it be in Chris • s Name; binds the Soul to this way, because otherwise it forfaults the Promise, if it observe not the due qualification; I fear there are too many, who look on the Promise as absolute; It's true. Though there are absolute Promises in the Covenant, yet there are other Promises that have qualifications and conditions, whereof this anent hearing of prayer is one, and we are to expect the performance of the Promise, when we seek after the qualification and condition. 2. M • ne Christ's Promise whereby he hath engaged, as to lead us in all necessary truth, so in this part of it, to put up our prayers in His N • me, John 16.24. In that day ye shall a • k in my name; To consider aright of this promise, gives some ground of confide • ce to win at the performance of it, an • holds the Soul in dependence on him, and makes it to be quiet in the duty of improving Christ's Intercession; and indeed this is a main part of Religion: Learn therefore to put these things together, First, think it a mercy that ye have a warrand and access to pray, 2. That ye have a promise to be heard. 3. That ye have a Mediator to intercede for you. 4. That a promise is given you to learn how to make use of Him, and that though the use-making of His Intercession aright be difficult, and many do misken and mistake it, yet that by the eying of the Promise, ye may win to the right use-making of it; ye would by any means eye the Promise, that ye be not mistaken; It may be there is a look now and then to liberty, and it is good in itself, but there may be a defect here; That ye look not to Christ to be helped to pray with liberty, and to be guided to pray in His Name, so as to lay the weight of your being heard on Christ's intercession.

4ly. When there hath been an eying of the Promise, not only for the thing we seek, but also to be guided in the seeking of it; ye would be often taking a review of yourselves in, and after prayer, whether ye be indeed praying, and have prayed in Christ's Name, that when the Soul looks back, and sees it hath much miskenned and neglected Christ, it may take itself in this evil, and disclaim it, and settle itself on a right ground; In a word, there would be looking well on the one side, that Jesus Christ be the ground we build on, and on the other side, that when we eye Christ, and build on him, we be not afraid to hazard on Him; For into one of these extremes we readily run, either to lippen and lean to some other thing then Christ, or, if we see no other thing to lean and lippen to, and be necessitate to eye Him, we distrust Him, and are loath to hazard on Him.

5ly, And lastly, if we consider well, we will see good ground, 1. To press, 2. To encourage us to, this way, not to be doing duty only, as men under the Law, but as Christian men under the Gospel, with respect to Christ's Satisfaction and Intercession; And, First, For pressing it, consider, that there is a necessity of it in reference to as many prayers as are accepted of God; If it be necessary to get a hearing, fit's necessary to pray in Christ's Name; It a may be many think it to be but an indifferent thing that we have been pressing ll the while that we have been speaking of Christ's Intercession; but indeed it's of more moment then our pressing you to any external duty; for the external duty of prayer, though it must needs be gone about, is yet but the carcase, this is the Soul and Life of Prayer; And therefore let me exhort and obtest you, never to sa • i • fie yourselves with a legal performance of the most spiritual duties in themselves, except ye win to a Christian way of perfo • ming them, that is, That they be done in Christ's strength, and that ye rest on Him, for the acceptance of them; It's as necessary to worship God in and by a Mediator, as it is to worship the only true God, and not to worship a false, or strange God. I make no question, but most part of the hearers of the Gospel, do destroy themselves here, by resting on their legal performances, and not making use of Christ 2. For your encouragement, consider that it is most advantageous and profitable; These words in the Promise are broad and full, Whatsoever ye ask in my name, I will do it, And the Promise is frequently repeated in these forecited Chapters of John; O! what calmness, tranquility, peace, victory over anxiety, what patience in waiting, whether, when in bonds or in liberty, do flow from the exercising of Faith on this ground, to wit, That we have an Advocate in Heaven with the Father; further consider the great ground of confidence that he hath given us, that we shall come speed in this way, which should stir us up, hearten and encourage us to it, which will manifestly appear, if we join these Two together. 1. That this blessed Advocate is our Brother, that He was made like unto us in all things except sin; that He is a fellow-feeling high Priest, that is touched with our infirmities, that He refuseth to grant no suits of His People that are for His glory, and their good, that He saves all to the uttermost, that come unto God by Him; none could ever say that He refused to take their Cause in hand, when they indeed committed it to Him. 2. That when a Cause is committed to Him, it cannot but carry, and be succesful, for as He is Man, so He is God, and He is heard always; Thi • blessed Mediator (as I said just now) refuseth the suit of none, and no suit is refused Him: And now, what can we say more to you, for your up-stirring and encouragement to make use of Him? It is no stranger we have to go to, and there is good ground of confidence, that when we go, we shall come speed; Therefore let Him ever be gone unto more and more; and bless God heartily, that He hath given such an high Priest unto Sinners, Who is able to save to the uttermost, all that come unto God through him: Now to this God, who can effectually teach us to make use of the Mediator every way, and particularly in His Intercession, suitably and successfully, And who is able to do exceeding abotnaantly above all we ask, or think, according to the power that worketh in us, be glory in the Church by Christ Jesus throughout all ages, world without end, Amen.

ERRATA.

A Great many Errata hath crept into the Impression of this choice Book, mostly through the absence of the Publisher from the Press, and partly otherwise; not to load the Printer with them all, whereof there are not a few literal ones; as, fair for far, may for many, did for died, antecedamus for antecedanious, abuse for a bussle, punished for pinched, valid for veiled, rather for either, close for classe, except for accept, binder for burden, gnash for quash, greatness for greatest, rouring for rousing, stop for step, seriously for furiously, serious fer furious, simply for singly; arm for army, error for err or, commit for compt, particularly for peculiarly, and practically, being for be in, warn for warm, proceeding for producing, case for cause, warrantably for warrantable, distinctions for distinctness; and many others such, which thou wilt easily perceive as they occur, and I hope pardon; several grains also, must be allowed for mispointings for some very few misplacings of Parenthesees, and mistakes of numbering Figures of Chapters and Verses.

Please to correct these following with thy Pen.

PAge 6. Column 2. Line 40. read believes. p. • 4. c. 1. l. 14. dele ye. p. 55. c. 1. l. 55. d. or. p. 65. c. 2. l. 1. r. it would, l. 4. r. and culpable. p. 75. c. 2. l. 14. d. out, p. 77. c. 1. l. 45. r. will be. p. 80. c. 1. l. 20. read not only. p. 117. c. 2. l. 40. r. loaves. p. 118. c. 2. l. 28. r. is for was. p. 126. c. 2. l. 48. read wakeneth up. p. 131. c. 2. l, 49. d not. p, 134. c. 1. l. 11. d. of. p. 140. c. 1. l. 17. d. he. p. 145. c. 1. l. 25. d. that. c. 2. l. 3. r. 4. for 3. p. 147. c. 2. l, last d. and. p. 164. c. r. l. 24. r. to for would, p. 165. c. 1. l. 45. r. on the sinner. p. 169. c. 2. l, 40. r. and of. p. 173. c. 2. l. 3. r. report for respect, p. 175. c. 2. l. 23. d. that, l. 42. r. hate God, p. 180 c. 2. l. 32. r. for the debt, l. 41. r. 2ly, p. 184. c. l. 6, r. 2. for so, p. 185. c. 2. l. 50. r. 2. that, p. 190. c. 2. l. 31. d. the, p. 191. c. 1. l, 40. r. sentence only; p. 194. c. 2. l. 24, r. his interposing, l. 32 r. a matter, p. 195. c. r • . l. 30. d. who, p. 300. c. 2. l. 31. r. more then in. p. 301. c. 1. l. 17. d. not, p. 302. c. 1. l. 7. r as he became, l. 15. r not only not, p. 304. c. 2. l. 13. r. when thou shalt make his soul, p. 309. c. 2. l. 45. r. bringing, p. 312. c. 1. l. 44. d. in. p. 317. c. 1. l. 13. r. he be, p. 342. c. 1. l. last. and c. 2. l. 1. r. you for them, l. 36. taste of death, p. 349. c. 1. l. 10. r, strick in with, p. 350. c. 1. r. in your hearing from John 17.4. and in part by us from v. • 0. p. 357. c. r. l. 30. r. he for and, p, 358. c. 1. l. 21. r. 4, for 5. p, 359. c. 2. l, 5. r. satisfaction for salvation, l. 20. d. not p. 362. c 2. l. 33. r. rise of them which was, p. 363. c. 1. l. 15. d. making, p. 371. c. 2. l. 46. d. two sorts, 1. p. 373. c. 1. l. 22. d. thereupon, p. 374. c. 1. l. 12. r. to be clear. p, 376. c. 2. l. 11. d. 2dly, p. 382. c. 2. l. 20. r, the meaning, p. 389. c. 2. l. 29. r. and 4 lie, p. 394. c. 2. l 35. r. Gospelway, p. 396. c. 1. l. 48. r. curse is, p. 402. c. 2. l. 49. d. that, p. 405. c. 2. l. 36. r. righteous servant, p. 417. c. 1, l. 44. d. were. p. 421. c. 1. l. 13. r. condemnation. p. 426. c. 1. l, 2, d. of. c. 2. l. 47. r. sin is expelled: p. 428. c. 1. l. 48. r. oppose Popery: l. last. r. error or heresy: p. 432. c. 2. l. 20. d. in: p. 435. c. 2. l. 6. this twofold consideration: p. 436. c. 2. l. 31. d. an: p. 442. c. 2. l. 42. r. as it is: p. 445. c. 2. l. 16. r. on such terms: p. 447. c. 1. l. 22. r. it is: p. 449. c. 2. l. 39. d: I. p. 455. c. 2. l. 29. r. not at all: p, 473. c. 2. l. 10. r. for us: p. 474. c. 1. l. 39. r. as an: p. 483. c. 1. l. 34. 35. d. or worketh not on that accompt to be justified by them. l. 38. r. or worketh not on that accompt to be justified by them: c. 2. l. 5. d. as, l. 19. r. get, p. 484. c. 1. l. 7. r. the same cause: l. 42. r. the ground: p. 485. c. 2. l. 30. d. a: p. 488. c. 1. l. 11. d. is: p. 491. c. 2. l. 1. r. 3dly, if: p. 493. c. 1. l. 11. r. go wrong: p, 497. c. 2. l. 6. d. only. l. 14. r. but only: p. 500. c. 2. l. 42. r. greatest: p. 501. c. 1. l. 48, 49. r. of coming to the: p. 508. c. 1. l. 22. r. before or after them: p. 509. c. 2. l. 27, 28. d. and indeed it would be a fearful prison who loved not liberty: p. 519. c. 2. l. 39. r. willeth for calleth: p. 521. c. 1. l. 22. r. held it out by: p. 553. c. 1. l. 19. r. of the God-head.

Notice, That the 25. Sermon in number contains in it two distinct Sermons.