he could do as to saving; he can do we know not what.

This, therefore, should encourage comers to come to him; and them that come, to hope. This, I say, should encourage them to let out, to lengthen, and heighten their thoughts by the word to the uttermost, seeing he can "save to the uttermost them that come to God by him."

Thirdly, And now I come to the third thing that I told you I should speak to, and that is, to those inferences that may be gathered from these words.

First, Are they that are justified by Christ's blood such as have need yet to be saved by his intercession? Then from hence it follows that justification will stand with imperfection. It doth not therefore follow that a justified man is without infirmity; for he that is without infirmity-that is, perfect with absolute perfection, has no need to be yet saved by an act yet to be performed by a mediator and his mediation.

When I say, justification will stand with imperfection, I do not mean that it will allow, countenance, or approve thereof; but I mean there is no necessity of our perfection, of our personal perfection, as to our justification, and that we are justified without it; yea, that that in justified persons remains.

Again; when I say that justification will stand with imperfection, I do not mean that in our justification we are imperfect; for in that we are complete; we are complete in him who is our justice, Col. ii. 10. If otherwise, the imperfection is in the matter that justifieth us, which is the righteousness of Christ. Yea, and to say so would conclude that wrong judgment proceedeth from him that imputeth that righteousness to us to justification, since an imperfect thing is impated to us for justification. But far be it from any that believe that God is true to imagine such a thing; all his works are perfect, there is nothing wanting in them as to the present design.

But what then do we mean when we say, justification will stand with a state of imperfec

tion?

ANSW.-Why, I mean that justified men are yet sinners in themselves, are yet full of imperfections; yea, sinful imperfections. Justified Paul said, "I know that in me (that is, in my flesh) dwells no good thing." While we are yet sinners, we are justified by the blood of Christ. Hence, again, it is said, "he justifies the ungodly," Rom. iv. 5; v. 8, 9; vii. 18. Justification, then, only covereth our sin from the sight of God; it maketh us not perfect with inherent perfection. But God, for the sake of that righteousness which by his grace is imputed to us, declareth us quit and discharged from the curse, and sees sin in us no more to condemnation.

And this is the reason, or one reason, why they that are justified have need of an intercessor-to wit, to save us from the evil of the sin that remains in our flesh after we are justified by grace through Christ, and set free from the law as to condemnation. Therefore, as it is said, we are saved; so it is said, "He is able to save to the uttermost them that come to God by him, seeing he ever liveth to make intercession for them."

The godly (for now we will call them the godly,

though there is yet abundance of sin in them) feel in themselves many things even after justification by which they are convinced they are still attended with personal, sinful imperfections.

1. They feel unbelief, fear, mistrust, doubting, despondings, murmurings, blasphemies, pride, lightness, foolishness, avarice, fleshly lusts, heartlessness to good, wicked desires, low thoughts of Christ, too good thoughts of sin, and, at times, too great an itching after the worst of immoralities.

2. They feel in themselves an aptness to incline to errors, as to lean to the works of the law for justification; to question the truth of the resurrection and judgment to come; to dissemble and play the hypocrite in profession and in performance of duties; to do religious duties rather to please man than God, who trieth the heart.

3. They feel an inclination in them in times of trial to faint under the cross, to seek too much to save themselves, to dissemble the known truth for the obtaining a little favour with men, and to speak things that they ought not that they may sleep in a whole skin.

4. They feel wearisomeness in religious duties, but a natural propensity to things of the flesh. They feel a desire to go beyond bounds both at board, and bed, and bodily exercise, and in all lawful recreation.

5. They feel in themselves an aptness to take the advantage of using of things that are lawful, as food, raiment, sleep, talk, estates, relations, beauty, wit, parts, and graces, to unlawful ends. These things, with many more of the like kind, the justified man finds and feels in himself to his humbling and often casting down; and to save him from the destroying evil of these, Christ ever liveth to make intercession for him.

Again; the justified man is imperfect in his graces, and therefore needeth to be saved by the intercession of Christ from the bad fruit that that imperfection yields.

Justifying righteousness is accompanied with graces, the graces of the Spirit. Though these graces are not that matter by and through which we are justified, nor any part thereof, that being only the obedience of Christ imputed to us of mere pleasure and good will; but, I say, they come when justification comes. And though they are not so easily discerned at the first, they shew forth themselves afterwards. But, I say, how many soever they are, and how fast soever they grow, their utmost arrivement here is but a state short of perfection.

None of the graces of God's Spirit in our hearts can do their work in us without shortness, and that because of their own imperfections, and also because of the oppositions that they meet with from our flesh.

1. Faith, which is the root-grace, the grand grace, its shortness is sufficiently manifest by its shortness of apprehension of things pertaining to the person, offices, relations, and works of Christ now in the heavenly place for us. It is also very defective in its fetching of comfort from the word to us, and in continuing of it with us, when at any time we attain unto it. In its receiving of strength to subdue sin, and in its purifyings of the heart, though indeed it doth what it doth in reality, yet

how short is it of doing of it thoroughly? Oftentimes, were it not for supplies by virtue of the intercession of Christ, faith would fail of performing its office in any measure, Luke, xxii. 31, 32.

2. There is hope, another grace of the Spirit bestowed upon us; and how often is that also, as to the excellency of working, made to flag? "I shall perish," saith David; "I am cut off from before thine eyes," said he. And now where was his hope in the right gospel discovery of it? Also all our fear of men, and fears of death, and fears of judgment, they arise from the imperfections of hope. But from all those faults Christ saves us by his intercessions.

3. There is love, that should be in us as hot as fire. It is compared to fire, to fire of the hottest sort; yea, it is said to be hotter than the coals of juniper, Song, viii. 6, 7. But who finds this heat in love so much as for one poor quarter of an hour together? Some little flashes perhaps some at some times may feel, but where is that constant burning of affection that the word, the love of God, and the love of Christ call for? yea, and that the necessities of the poor and afflicted members of Christ call for also. Ah! love is cold in these frozen days, and short when it is at the highest.

4. The grace of humility-when is it? who has a thimbleful thereof? Where is he that is clothed with humility, and that does what he is commanded with all humility of mind? 1 Pet. v. 5; Acts, xx. 19.

5. For zeal, where is that also? Zeal for God against sin, profaneness, superstition, and idolatry. I speak now to the godly, who have this zeal in the root and habit; but oh, how little of it puts forth itself into actions in such a day as this is!

6. There is reverence, fear, and standing in awe of God's word and judgments, where are the excellent workings thereof to be found? And where it is most, how far short of perfect acts is it?

7. Simplicity, and godly sincerity also, with how much dirt is it mixed in the best, especially among those of the saints that are rich, who have got the poor and beggarly art of complimenting? For the more compliment, the less sincerity. "Many words will not fill a bushel. But in the multitude of words there lacks no sin," Prov. x. 19. Plain men are thin come up in this day; to find a mouth without fraud and deceit now is a rare thing. Thus might one count up all the graces of the Spirit, and shew wherein every one of them are scanty and wanting of perfection. Now look, what they want of perfection is supplied with sin and vanity; for there is a fulness of sin and flesh at hand to make up all the vacant places in our souls. There is no place in the souls of the godly but it is filled up with darkness when the light is wanting, and with sin so far forth as grace is wanting. Satan also diligently waiteth to come in at the door, if Careless has left it a little ajar.

But, oh, the grace of our Lord Jesus Christ, who ever liveth to make intercession for us, and that by so doing saves us from all the imperfect acts and workings of our graces, and from all the

advantages that flesh, and sin, and Satan getteth upon us thereby.

Further, as Christ Jesus our Lord doth save us by his intercession from that hurt that would unavoidably come upon us by these, so also by that we are saved from the evil that is at any time found in any or all our holy duties and performances that is our duty daily to be found in. That our duties are imperfect follows upon what was discoursed before; for if our graces be imperfect, how can our duties but be so too?

1. Our prayers, how imperfect are they! With how much unbelief are they mixed! How apt is our tongue to run in prayer before our hearts! With how much earnestness do our lips move, while our hearts lie within as cold as a clod! Yea, and ofttimes it is to be feared we ask for that with our mouth that we care not whether we have or no. Where is the man that pursues with all his might what but now he seemed to ask for with all his heart? Prayer is become a shell, a piece of formality, a very empty thing, as to the spirit and life of prayer at this day. I speak now of the prayers of the godly. I once met with a poor woman that, in the greatest of her distresses, told me she did use to rise in the night, in cold weather, and pray to God while she sweat with fears of the loss of her prayer and desires that her soul might be saved. I have heard of many that have played, but of few that have prayed till they have sweat by reason of their wrestling with God for mercy in that duty.

2. There is the duty of alms-giving, another gospel performance, but how poorly is it done in our days! We have so many foolish ways to lay out money in toys and fool's baubles for our children that we can spare none, or very little, for the relief of the poor. Also do not many give that to their dogs, yea, let it lie in their houses until it stinks so vilely that neither dog nor cat will eat it, which, had it been bestowed well in time, might have been a succour and nourishment to some poor member of Christ.

3. There is hearing of the word; but, alas! the place of hearing is the place of sleeping with many a fine professor. I have often observed that those that keep shops can briskly attend upon a two-penny customer, but when they come themselves to God's market, they spend their time too much in letting their thoughts to wander from God's commandments, or in a nasty drowsy way. The heads also and hearts of most hearers are to the word as the sieve is to water; they can hold no sermons, remember no text, bring home no proofs, produce none of the sermon to the edification and profit of others. And do not the best take up too much in hearing, and mind too little what, by the word, God calls for at their hands, to perform it with a good conscience?

4. There is faithfulness in callings, faithfulness to brethren, faithfulness to the world, faithfulness to children, to servants, to all according to our place and capacity; oh! how little of it is there found in the mouths and lives, to speak nothing of the hearts of professors.

I will proceed no further in this kind of repetition of things, only thus much give me leave to

say over again, even many of the truly godly are very faulty here. But what would they do if there were not one always at the right hand of God, by intercession taking away these kind of iniquities?

Secondly, Are those that are justified by the blood of Christ such, after that, as have need also of saving by Christ's intercession? From hence, then, we may infer that as sin, so Satan will not give over from assaulting the best of the saints.

It is not justification that can secure us from being assaulted by Satan-" Simon, Simon, Satan has desired to have thee," Luke, xxii. 31, 32.

There are two things that do encourage the devil to set upon the people of God—

First, He knows not who are elect, for all that profess are not, and therefore he will make trial, if he can get them into his sieve, whether he can cause them to perish. And great success he hath had this way. Many a brave professor has he overcome; he has cast some of the stars from heaven to earth. He picked one out from among the apostles, and one, as it is thought, from among the seven deacons, and many from among Christ's disciples. But how many think you nowadays doth he utterly destroy with his net? Secondly, If it so happeneth that he cannot destroy, because Christ by his intercession prevaileth, yet will he set upon the church to defile and afflict it. For,

1. If he can but get us to fall with Peter, then he has obtained that dishonour be brought to God, the weak to be stumbled, the world offended, and the gospel vilified and reproached. Or, 2. If he cannot throw up our heels, yet by buffeting of us he can grieve us, afflict us, put us to pain, fright us, drive us to many doubts, and make our life very uncomfortable unto us, and make us go groaning to our Father's house. But blessed be God for his Christ, and for that he ever liveth to make intercession for us.

Thirdly, Are those that are justified by the blood of Christ such as, after that, have need to be saved by Christ's intercession? Then hence I infer that it is dangerous going about anything in our own name and strength. If we would have helps from the intercession of Christ, let us have a care that we do what we do according to the word of Christ. Do what he bids us as well as we can, as he bids us, and then we need not doubt to have help and salvation in those duties by the intercession of Christ. "Do all," says the apostle," in the name of the Lord Jesus Christ," Col. iii. 17. Oh, but then the devil and the world will be most of all offended! Well, well, but if you do nothing but as in his fear, by his word; in his name you may be sure of what help his intercession can afford you, and that can afford you much help, not only to begin, but to go through with your work in some good measure as you should; and by that also you shall be secured from those dangers, if not temptations to dangers, that those that go out about business in their own names and strength shall be sure to meet withal.

Fourthly, Are those that are justified by the blood of Christ such as, after that, have need of being saved by Christ's intercession? Then

hence I infer again that God has a great dislike of the sins of his own people, and would fall upon them in judgment and anger much more severely than he doth, were it not for Christ's intercession. The gospel is not, as some think, a loose and licentious doctrine, nor God's discipline of his church a negligent and careless discipline; for though those that believe already have also an intercessor, yet God, to shew his detestation against sin, doth often make them feel to purpose the weight of his fingers. The sincere, that fain would walk oft with God, have felt what I say, and that to the breaking of their bones full oft. The loose ones, and those that God loves not, may be utter strangers as to this; but those that are his own indeed do know it is otherwise. "You have I known above all others," says God, "therefore you I will punish for your iniquities," Amos, iii. 2. God keeps a very strict house among his children. David found it so, Haman found it so, Job found it so, and the church of God found it so; and I know not that his mind is ever the less against sin, notwithstanding we have an intercessor. True, our intercessor saves us from damning evils, from damning judgments; but he neither doth nor will secure us from temporal punishment, from spiritual punishment, unless we watch, deny ourselves, and walk in his fear. I would to God that those who are otherwise minded did but feel for three or four months something of what I have felt for several years together for base sinful thoughts. I wish it, I say, if it might be for their good, and for the better regulating of their understandings. But whether they obtain my wish or no, sure I am that God is no countenancer of sin; no, not in his own people; nay, he will bear it least of all in them. And as for others, however he may for awhile have patience towards them, if perhaps his goodness may lead them to repentance, yet the day is coming when he will pay the carnal and hypocrites home with devouring fire for their offences.

But if our holy God will not let us go altogether unpunished, though we have so able and blessed an Intercessor, that has always to present God with, on our behalf, so valuable a price of his own blood, now before the throne of grace, what should we have done if there had been no day's-man, none to plead for us, or to make intercession on our behalf? Read that text, "For I am with thee, saith the Lord, to save thee: though I make a full end of all nations whither I have scattered thee, yet I will not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished," Jer. xxx. 11. If it be so, I say, what had become of us if we had had no intercessor? and what will become of them concerning whom the Lord has said already, "I will not take up their names into my lips"? Psa. xvi. 4. "I pray not for them," John, xvii. 9.

Fifthly, Are those that are already justified by the blood of Christ yet such as have need of being saved by his intercession? Then hence I infer that Christ is not only the beginner, but the completer of our salvation; or, as the Holy Ghost calls him, "the author and finisher of our salvation," (Heb. xii. 2 ;) or, as it calls him again, “the

D

author of eternal salvation," (Heb. v. 9,) of salvation throughout, from the beginning to the end, from first to last. His hands have laid the foundation of it in his own blood, and his hands shall finish it by his intercession. As he has laid the beginning fastly, so he shall bring forth the head-stones with shoutings, and we shall cry, Grace, grace at the last, salvation only belongeth to the Lord, Zech. iv. 7, 9; Psa. iii. 8; Isa. xliii. 11.

Many there be that begin with grace, and end with works, and think that is the only way. Indeed works will save from temporal punishments, when their imperfections are purged from them by the intercession of Christ; but to be saved and brought to glory, to be carried through this dangerous world, from my first moving after Christ till I set my foot within the gates of paradise, this is the work of my Mediator, of my high priest and intercessor, Ezek. xxxiv. 16; Psa. cxlv. 14; it is he that fetches us again when we are run away; it is he that lifteth us up when the devil and sin has thrown us down; it is he that quickeneth us when we grow cold; it is he that comforteth us when we despair; it is he that obtains fresh pardon when we have contracted sin; and he that purges our consciences when they are loaded with guilt.

I know also that rewards do wait for them in heaven that do believe in Christ, and shall do well on earth; but this is not a reward of merit, but of grace. We are saved by Christ; brought to glory by Christ; and all our works are no otherwise made acceptable to God but by the person and personal excellences and works of Christ; therefore whatever the jewels are, and the bracelets, and the pearls, that thou shalt be adorned with as a reward of service done for God in the world, for them thou must thank Christ, and before all confess that he was the meritorious cause thereof, 1 Peter, ii. 5; Heb. xiii. 15. He saves us, and saves our services too, Rev. v. 9—14. They would be all cast back as dung in our faces were they not rinsed and washed in the blood, were they not sweetened and perfumed in the incense, and conveyed to God himself through the white hand of Jesus Christ; for that is his golden censer, from thence ascends the smoke that is in the nostrils of God of such a sweet savour, Rev. vii. 12, 13; viii. 3, 4.

Sixthly, Are those that are already justified by the blood of Christ such as do still stand in need of being saved by his intercession? Then hence I infer again that we that have been saved hitherto, and preserved from the dangers that we have met with since our first conversion to this moment, should ascribe the glory to Jesus Christ, to God by Jesus Christ. "I have prayed that thy faith fail not: I pray that thou wouldst keep them from the evil," is the true cause of our standing, and of our continuing in the faith and holy profession of the gospel to this very day. Wherefore we must give the glory of all to God by Christ: "I will not trust in my bow," said David," neither shall my sword save me. But thou hast saved us from our enemies, and hast put them to shame that hated us. In God we boast all the day long, and praise thy name for ever. Selah. He causeth us always to triumph

in Christ.-We rejoice in Christ Jesus, and have no confidence in the flesh," Psalm xliv. 6—8; 2 Cor. ii. 14; Phil. iii. 3. Thus you see that, both in the Old and New Testament, all the glory is given to the Lord, as well for preservation to heaven as for justification of life. And he that is well acquainted with himself will do this readily; though light heads, and such as are not acquainted with the desperate evil that is in their natures, will sacrifice to their own net. But such will so sacrifice but awhile. Sir Death is coming, and he will put them into the view of what they see not now, and will feed sweetly upon them, because they made not the Lord their trust. And therefore ascribe thou the glory of the preservation of thy soul in the faith hitherto to that salvation which Christ Jesus our Lord obtaineth for thee by his intercession.

Seventhly, Are those that are already justified by the blood of Christ such as do still stand in need of being saved by his intercession? Then is this also to be inferred from hence, that saints should look to him for that saving that they shall yet have need of betwixt this and the day of their dissolution; yea, from henceforward, even to the day of judgment. I say, they should still look to him for the remaining part of their salvation, or for that of their salvation which is yet behind; and let them look for it with confidence, for that it is in a faithful hand; and for thy encouragement to look and hope for the completing of thy salvation in glory, let me present thee with a few things

1. The hardest or worst part of the work of thy Saviour is over-his bloody work, his bearing of thy sin and curse, his loss of the light of his Father's face for a time; his dying upon the cursed tree, that was the worst, the sorest, the hardest and most difficult part of the work of redemption; and yet this he did willingly, cheerfully, and without thy desires; yea, this he did, as considering those for whom he did it in a state of rebellion and enmity to him.

2. Consider, also, that he has made a beginning with thy soul to reconcile thee to God, and to that end has bestowed his justice upon thee, put his Spirit within thee, and began to make the unwieldable mountain and rock, thy heart, to turn towards him, and desire after him; to believe in him, and rejoice in him.

3. Consider, also, that some comfortable pledges of his love thou hast already received-namely, as to feel the sweetness of his love, as to see the light of his countenance, as to be made to know his power in raising of thee when thou wast down, and how he has made thee stand while hell has been pushing at thee utterly to overthrow thee.

4. Thou mayest consider, also, that what remains behind of the work of thy salvation in his hands, as it is the most easy part, so the most comfortable, and that part which will more immediately issue in his glory, and therefore he will mind it.

5. That which is behind is also more safe in his hand than if it were in thine own: he is wise, he is powerful, he is faithful, and therefore will manage that part that is lacking to our salvation well, until he has completed it. It is his love to

thee that has made him that he putteth no trust in thee; he knows that he can himself bring thee to his kingdom most surely; and therefore has not left that work to thee, no, not any part thereof, Job, v. 18; xv. 15.

Live in hope, then, in a lively hope, that since Christ is risen from the dead, he lives to make intercession for thee, and that thou shalt reap the blessed benefit of this twofold salvation that is wrought, and that is working out for thee, by Jesus Christ our Lord. And thus have we treated of the benefit of his intercession, in that he is able to save to the uttermost. And this leads me to the third particular.

The third particular is to shew who are the persons interested in this intercession of Christ; and they are those that come to God by him. The words are very concise, and distinctly laid down; they are they that come, that come to God, that come to God by him. "Wherefore he is able also to save them, to save to the uttermost them that come to God by him, seeing he ever liveth to make intercession for them."

A little first to comment upon the order of the words" that come unto God by him."

1. There are that come unto God, but not by him; and these are not included in this text, have not a share in this privilege. Thus the Jews came to God, the unbelieving Jews, “who had a zeal of God, but not according to knowledge," Rom. ix. 30-34; x. 1-4. These submitted not to Christ, the righteousness of God, but thought to come to him by works of their own, or at least, as it were, by them, and so came short of salvation by grace, for that reigns to salvation only in Christ. To these Christ's person and undertakings were a stumbling-stone; for at him they stumbled, and did split themselves to pieces, though they indeed were such as came to God for life.

2. As there are that come to God, but not by Christ, so there are that come to Christ, but not to God by him: of this sort are they who, hearing that Christ is Saviour, therefore come to him for pardon, but cannot abide to come to God by him, for that he is holy, and so will snub their lusts, and will change their hearts and natures. Mind me what I say. There are a great many that would be saved by Christ, but love not to be sanctified by God through him. These make a stop at Christ, and will go no further. Might such have pardon, they care not whether ever they went to heaven or no. Of this kind of coming to Christ I think it is of which he warneth his disciples when he saith, "In that day you shall ask me nothing. Verily, verily, I say unto you, Whatsoever you shall ask the Father in my name, he will give it you," John, xvi. 23. As who should say, when you ask for anything, make not a stop at me, but come to my Father by me; for they that come to me, and not to my Father through me, will have nothing of what they come for. Righteousness shall be imputed to us, "if we believe in him that raised up Jesus our Lord from the dead," Rom. iv. 24, 25. To come to Christ for a benefit, and stop there, and not come to God by him, prevaileth nothing. Here the mother of Zebedee's children erred; and about this it was that the Lord Jesus cautioned her

"Lord," saith she, "grant that these my two sons may sit, the one on thy right hand, and the other on thy left, in thy kingdom," Matt. xx. 21-23. But what is the answer of Christ? "To sit on my right hand and on my left is not mine to give, but for whom it is prepared of my Father." As who should say, Woman, of myself I do nothing, my Father worketh with me. Go therefore to him by me, for I am the way to him; what thou canst obtain of him by me thou shalt have; that is to say, what of the things that pertain to eternal life, whether pardon or glory.

It is true, the Son has power to give pardon and glory, but he gives it not by himself, but by and according to the will of his Father, Matt. ix. 6; John, xvii. 22. They therefore that come to him for an eternal good, and look not to the Father by him, come short thereof; I mean, now, pardon and glory.

And hence, though it be said the Son of man hath power on earth to forgive sins-to wit, to shew the certainty of his Godhead, and of the excellency of his mediation; yet forgiveness of sin is said to lie more particularly in the hand of the Father," and that God for Christ's sake forgiveth us," Ephes. iv. 32.

The Father, as we see, will not forgive unless we come to him by the Son. Why, then, should we conceit that the Son will forgive those that come not to the Father by him?

So, then, justifying righteousness is in the Son, and with him also is intercession; but forgiveuess is with the Father; yea, the gift of the Holy Ghost, yea, and the power of imputing of the righteousness of Christ, is yet in the hand of the Father. Hence Christ prays to the Father to forgive, prays to the Father to send the Spirit, and it is God that imputeth righteousness to justification to us, Luke, xxiii. 34; John, xiv. 16; Rom. iv. 6. The Father, then, doth nothing but for the sake of and through the Son; the Son also doth nothing derogating from the glory of the Father. But it would be a derogation to the glory of the Father if the Son should grant to save them that come not to the Father by him; wherefore you that cry Christ, Christ, delighting yourselves in the thoughts of forgiveness, but care not to come by Christ to the Father, for it you are not at all concerned in this blessed text, for he only saves by his intercession them that come to God by him.

There are three sorts of people that may be said to come to Christ, but not to God by him.

First, They whose utmost design in coming is only that guilt and fear of damning may be removed from them. And there are three signs of such an one

1. He that takes up in a belief of pardon, and so goes on in his course of carnality as he did before.

2. He whose comfort in the belief of pardon standeth alone, without other fruits of the Holy Ghost.

3. He that having been washed can be content to tumble in the mire, as the sow, again, or as the dog that did spue to lick up his vomit again.

Secondly, They may be said to come to Christ, but not to God by him, who do pick and choose doctrines, itching only after that which sounds of