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CHAPTER II.

Shewing first what evidence for our justification Christ's ascension into heaven affords unto our faith, upon that first forementioned consideration of his being a Surety for us.

1. First, then, to see what triumph his ascending into heaven will add unto our faith in matter of non-condemnation.

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(1.) And herein, first, there is not nothing* in it to consider what he then did, and what was his last act when he was to take his rise, to fly up to heaven. He blessed his disciples,' and thereby left a blessing upon earth with them, for all his elect, to the end of the world. The true reason and mind of which blessing them was, that he being now to go to execute the eternal office of his priesthood in heaven, (of which God had sworn, ‘Thou art a priest for ever after the order of Melchisedec'); as Melchisedec in the type blessed Abraham, and in him all the faithful as in his loins, therefore the apostle said that Levi paid tithes unto Melchisedec in Abraham's loins,' therefore he was blessed in his loins,-so did Christ begin this new and second part of his priesthood with blessing the apostles, and in them all the elect to the end of the world. This was the last thing that Christ did on earth, yea this he did whilst ascending, he was taken up whilst he did it.' So Luke xxiv. 50, 51. And thus solemnly he now did this, to shew that the curse was gone, and that sin was gone, and that action speaks thus much, as if Christ himself had said it; O my brethren (for so he styled his disciples after his resurrection), I have been dead, and in dying made a curse for you; now that curse I have fully removed, and my Father hath acquitted me and you for it; and now I can be bold to bless you, and pronounce all your sins forgiven, and your persons justified. For that is the intendment and foundation of blessing. Blessed is the man whose sins are forgiven him,' and therefore that was the true meaning of his blessing them; which he reserved thus as his last act, to shew how by his death he had redeemed them from the curse of the law, and now going to heaven, was able to bless them with all the spiritual blessings that are there, and which heaven can afford, for heavenly they are called in that respect, Eph. i. 3. And as in Abraham (blessed by Melchisedec) all the faithful were blessed, so, in these apostles, all the elect to come are blessed. As when God individually blessed Adam and Eve at the first creation, yet he in them, blessed all that were for ever to come of them; so Christ in blessing them, blessed us, and all that shall believe through their word,' to the end of the world. And that they were thus then to be considered as common persons, receiving this blessing for us all, appeareth by Christ's words then uttered, I am with you to the end of the world' (i. e., with you and all your successors, both ministers and other believers), Mat. xxviii. 20. And Christ herein did as God did before him. When God had done his work of creation, ho 'looked upon all he had done, and saw that it was good, and he blessed it.' Thus did Jesus Christ; now that he had by that one offering perfected for ever all the elect,' he comfortably vieweth and pronounceth it perfect, and them blessed; and so goes to heaven, to keep and enjoy the Sabbath of all there.

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(2.) Now, secondly, let us see him ascending, and see what comfort that will also afford our faith, towards the persuasion of justification. The apostles stood gazing on him; and so do you lift up your hearts to gaze on *That is, there is something,' or 'it is not useless.'-ED.

him by faith, and view him in that act, as he is passing along into heaven, as leading sin, hell, death, and devil in triumph, at his chariot-wheels. And therewith let your faith triumph, in a further evidence of justification. Thus, Eph. iv. 8, out of Ps. lxviii. 18, the apostle saith, 'When he ascended up on high, he led captivity captive' (to which Hebraism the Latin phrase, vincere victoriam, to win a victory, doth answer): then he led captive all our spiritual enemies, that would have captived us, they being now captived. Now leading of captives is always after a perfect victory. And therefore, whereas at his death he had conquered them, at his rising scattered them, now at his ascension he leads them captive. And so that Psalm in the type begins, ver. 1, 'Let God arise, and let his enemies be scattered: let them flee before him;' so at his resurrection they did. And then he ascends in triumph (as here) in token of victory, he is ascended up on high,' ver. 18. He ascends, as David after his victory, up to Mount Sion (for the celebrating of which that Psalm seems to have been made by David), whereof this was the intended type.

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And two actus triumphales, triumphing acts there were, here mentioned: [1.] Leading the captives bound to his chariot-wheels; as the manner of the Roman triumph was, when the conqueror went up to the Capitol; and other heathens in David's time; as Achilles led Hector captive, who tied his feet to his chariot-wheels, and dragged him dead round about the walls of Troy. Now thus did Christ then deal with our sins and all other enemies. [2.] The second act is casting abroad of gitts, 'He gave gifts to men.' It was the custom at their triumphs to cast new coins (missilia) abroad among the multitude; so doth Christ throw the greatest gifts for the good of men, that ever were given. Therefore, who shall condemn ?' Sins and devils are not only dead, but triumphed over. Compare with this that other place, Col. ii. 15, Having spoiled principalities and powers, he made a show of them openly, triumphing over them in himself.” So I read it, and the Greek bears it, and so it is in the margin varied. It is a manifest allusion unto the manner of triumphs after victories among the Romans, even unto two of the most notable parts thereof: the first, of spoiling the enemy upon the place, ere they stirred out of the field; and this was done by Christ on the cross. Having spoiled them' first, as ver. 14 hath it. He speaks it of the devils, our enemies and accusers; they had all God's threatenings in his law, and the ceremonial law (the bond for our debt unto the moral law) to shew for it; in these lay the power of the devil over us, that he could boldly come to God and accuse us, and sue our bond. And therefore, Heb. ii. 14, he is said to have the power of death.' Now Christ first took away all his power, and spoiled him of all his ensigns, weapons, and colours; which he did on the place where the battle was fought, namely, on the cross; and nailed our bond' thereto, and, having paid the debt, left the bond cancelled, ere he stirred off the cross. But then, having thus spoiled these enemies on the cross, he further makes a public triumphal show of them in his own person, which is a second act; as the manner of the Roman emperors was, in their great triumphs, to ride through the city in the greatest state, and have all the spoils carried before them, and the kings and nobles whom they had taken they tied to their chariots, and led them as captives. And this did Christ at his ascension (for of his triumphing at his ascension I take this triumph in this epistle to the Colossians to be understood, and so to be interpreted by that fore-cited 4th of the Ephesians); he plainly manifesting by this public open show of them at his ascension, that he had spoiled and fully subdued them on the cross.

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which hath diverted interpreters from thinking this of Col. ii. to have been the triumph of his ascension hath been this, that the triumph is said to have been made iv dur, which they interpret in it,' as if it referred to the cross (mentioned ver. 14), as the place of it; whenas it may as well be translated in himself,' i. e., ' in his own power and strength,' noting how he alone did this, which other conquerors do not: they conquer not in themselves, and by themselves, which Christ did. And yet it was the law, that if the Roman emperors or generals themselves took anything in war, they had a peculiar honour to dedicate it in triumph more peculiarly. Now Christ conquered in himself, and therefore triumphed in himself, and himself alone. And thus it became our Redeemer (like another Samson) not only to break sin's bars, and fling off hell-gates, and come out of that prison he was in; but, as in sign of a trophy, to take them on his back, and carry them up the hill, as Samson (the type of him) did the gates of the city to an high hill, himself triumphantly carrying them on his own shoulders.

Now did Christ then, who was your Surety, thus triumph? Then let your faith triumph likewise; for this was not only done by your Surety, but in your stead; seeing this for us here is to be put to each thing mentioned. The apostle calls for this at our hands here. We are more than conquerors,' says he, ver. 37.

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(3.) Then, thirdly, see him entering into heaven: when he comes first to court after this great undertaking, how doth God look on him? Is God satisfied with what he hath done? As, you know, when a general comes home, there useth to be great observing how the king takes his service, as performed according to commission. Christ as a Surety undertook for sinners fully to conquer all our enemies; and God bade him look that he did it perfectly, or never see his face more, Heb. v. 8, 9. He was to be ' 'perfect through sufferings,' and those sufferings to be such as 'to perfect' us also, Heb. x. 14. Now, behold, your Surety is like a conqueror entered heaven: let that convince you that he hath satisfied the debt, and performed his commission to a tittle. God would never have suffered him to come thither else; but as soon as ever his head had peeped into heaven, have sent him down again to perform the rest. But God lets him enter in, and he comes boldly and confidently, and God lets him stay there. Therefore be convinced that he hath given God full satisfaction. Christ himself useth this argument, as the strongest that could be brought to convince the world' that this righteousness (which he had in his doctrine taught them) was the righteousness which men were only to be saved by, the true righteousness of God indeed. John xvi. 9, 10, He shall convince the world of righteousness; that is, work faith in the hearts of men, to believe and lay hold on my righteousness, as the true righteousness that God hath ordained; and this because (says he) I go to my Father, and you shall see me no more.' That is, by this argument and evidence it is and shall be evinced, that I who undertook to satisfy for sin, and to procure a perfect righteousness, have perfectly performed it; and that it is a righteousness which God's justice doth accept of, to save sinners by; in that I, after my death, and finishing this work, will ascend up to my Father, into heaven, and keep my standing there, and you shall see me no more: whereas, if I had not fulfilled all righteousness, and perfectly satisfied God, you may be sure there would be no going to heaven for me, nor remaining there. God would send me down again, to do the rest, and you should certainly see me with shame sent back again; but I go to heaven, and you shall see me no more.'

CHAPTER III.

Shewing what evidence also Christ's sitting at God's right hand, having been our Surety, affords to our faith for justification.

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2. Now then, in the next place, for his being or sitting at God's right hand, which is the second particular to be spoken of. As soon as Christ was carried into heaven, look, as all the angels fell down and worshipped him, so his Father welcomed him, with the highest grace that ever yet was shewn. The words which he then spake we have recorded, Ps. cx., 'Sit thou at my right hand, till I make thine enemies thy footstool.' You may by the way observe, for the illustration of this, how upon all the several parts of performance of his office, either God is brought in speaking to Christ, or Christ to his Father. Thus, when he chose him first to be our Mediator, he takes an oath, Thou art a Priest for ever, after the order of Melchisedec.' Again, when Christ came to take upon him our nature, the words he spake are recorded, 'Lo, I come to do thy will, a body hast thou fitted me:' so Heb. x. 5, out of the 40th Psalm. Likewise, when he hung upon the cross, his words unto God are recorded, Ps. xxii. 1, 'My God, my God, why hast thou forsaken me?' In like manner, when he rose again, God's words used then to him are recorded, Thou art my Son, this day have I begotten thee,' Ps. ii. (which place is expounded of the resurrection, Acts xiii. 33), which is as much as if he had said, Thou never appearedst like my Son till now; for whereas I chose a Son to be glorified with power and majesty, hitherto thou hast appeared only as a son of man' (Enosh, sorry man); hitherto thou hast been made sin, and a curse; not like my Son, but hast appeared in the likeness of sinful flesh,' and of 'a servant,' all besmeared with blood; therefore this is the first day wherein I make account I have begotten thee;' even now, when thou first beginnest to appear out of that sinful hue and likeness of sinful flesh: now I own thee for my Son indeed. And in him he owned us all thus at his resurrection. And then, last of all, when he comes into heaven, the first word God speaks to him is, Son, sit thou at my right hand;' thou hast done all my work, and now I will do thine; (he gives him a Quietus est) rest here; sit here, till I make all thy enemies thy footstool.'

And now, what say you, are ye satisfied yet, that God is satisfied for your sins? What superabundant evidence must this Christ's sitting at God's right hand give to a doubting heart? It argues, first, that Christ, for his part, hath perfectly done his work; and that there is no more left for him to do by way of satisfaction. This the word sitting implies. Secondly, it argues that God is as fully satisfied on his part: this his sitting at God's right hand implies.

(1.) For the first; the phrase of sitting doth betoken rest, when work is fulfilled and finished. Christ was not to return till he had accomplished his work, Heb. x. 11. The apostle comparing the force and excellency of Christ's sacrifice, with those of the priests of the old law, says, that those priests stood daily offering of sacrifices, which can never take sins away.' Their standing implied that they could never make satisfaction, so as to say, 'we have finished it.' But Christ (says he, ver. 12), after he had offered up one sacrifice for ever, sat down,' &c. Mark how he opposeth their standing to his sitting down. He sat as one who had done his work. Thus, Heb. iv. 10, he that is entered into his rest'-speaking of Christ,

VOL. IV.

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as I have elsewhere shewn-hath ceased from his work, as God from his.'

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(2.) Secondly, this, his being at God's right hand, as strongly argues that God is satisfied; for if God had not been infinitely well pleased with him, he would never have let him come so near him, much less have advanced him so high as his right hand. And, therefore, in that place even now cited (Heb. x. ver. 10, 11, 12, compared with the former verses), this is alleged as an evidence that Christ had for ever taken sins away' (which those priests of the law could not do, who therefore often offered the same sacrifice,' as ver. 11). That this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God,' as thereby shewing (and that most manifestly) that he had at that once offered up such a satisfactory sacrifice as had pleased God for ever; and thereupon took up his place at God's right hand as an evidence of it; so possessing the highest place in court. This setting him at God's right hand, is a token of special and highest favour. So kings, whom they were most pleased with, they did set at their right hands, as Solomon did his mother, 1 Kings ii. 19; and so Christ, the church his queen, Ps. xlv. 9, and it was a favour which God never after vouchsafed to any, Heb. i. 13. 'To which of all the angels did he say, Sit thou at my right hand?' Therefore, Phil. ii. 9, it is not only said that he exalted him,' but, superexaltavit, he highly exalted him,' so as never any was exalted; for he was made thereby higher than the heavens.' Thus much for the first head.

CHAPTER IV.

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Demonstrates, in the second place, what influence Christ's ascension hath in a believer's non-condemnation, upon that second premised consideration of Christ's being a common person for us.-The security that faith may have from thence.

We have thus seen what triumphing evidence and demonstration, both Christ's ascension and sitting at God's right hand, do afford us for this, that Christ being considered as our Surety, hath therefore undoubtedly subdued our enemies and sins, and satisfied God. Let us now consider further, what force, efficacy, and influence these two (both his ascending and sitting at God's right hand as an head and common person for us) have in them towards the assured working and accomplishment of the salvation of believers, his elect. And from the consideration of this, which is a second head, our faith may be yet further confirmed and strengthened in its confidence. 'Who shall condemn? It is Christ that is at God's right hand.' I shall take in (as in the former) both his ascension and sitting at God's right hand.

1. And first for his ascending; consider these two things in it which may uphold our confidence. (1.) That the great end and purpose of that his ascending, the errand, the business he ascended for, was to prepare and provide a place for us,' and to make way for our coming thither. This he assures his disciples of, John xiv. 2, 'In my Father's house are many mansions: I go to prepare a place for you;' as Joseph was secretly sent before by God's intendment to prepare a place in Egypt for his brethren, whom God's providence meant to bring after him, so more openly doth Christ ascend to heaven, professedly declaring that to be his business: 'I go to

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