"into the pit," through the "ransom" which he had paid in our behalf. The apostle, writing to the Hebrews, discusses this subject very fully, and shows in how many and important particulars the Antitype exceeded, and consequently differed from, the Type. With lively and joyful gratitude he expatiates on the compassion, faithfulness, and power of our great High Priest; on his divine dignity, and his condescension in assuming our nature, and owning us as his brethren; on his sympathy with us in our sorrows and temptations; on the prevalency of his intercession, and the unchangeable nature of that office which he ever liveth to perform. He shows us, that, by the of fering of his flesh, "the way into the holiest is laid

open," and that we may now draw near with boldness, through the rended veil, to the Mercyseat of our reconciled God; that by the blood of the new covenant, "the heavenly things them"selves are purified;" (that is, they are not polluted by the admission of sinners to them in this appointed way;) "and that "such a High "Priest became us," or suited our case," who was holy, harmless, undefiled, and separate from 'sinners." In another epistle, he grounds his defiance of all enemies, principally on this doctrine, that Christ "died, yea, rather is risen again, and "is even at the right hand of God; where he also "maketh intercession for us:" And to another

Job xxxiii. 24.

2 Rom. viii, 33-39.

church he shows, that "through him both Jews "and Gentiles have access by one Spirit unto the "Father.'" In like manner, John also thus instructs his Christian brethren, "If any man sin, "we have an Advocate with the Father, Jesus "Christ the righteous; and he is the propitiation "for our sins; and not for ours only, but also for "the sins of the whole world." Many other testimonies to the same effect might be adduced: but these may suffice to our present purpose; except as we advert to our Lord's own words, when he says, "I am the Door; by me, if any man en"ter in, he shall be saved;" and, "I am the "Way, the Truth, and the Life, no man cometh "to the Father, but by me ;" and to his prayer in behalf of his disciples just before his crucifixion, which may be considered as the specimen and substance of his intercession. From these Scriptures we learn, that sinners are not admitted in their own name, even to a mercy-seat to supplicate pardon; but in the name and through the intercession of Christ: that their pleas, must not be drawn from their own character, situation, or services; nor even from the general goodness and compassion of God; but wholly from the Person, work, and merits of Emmanuel; and that his pleas in their behalf are wholly deduced from what he John x. 9. xiv. 6.

1

Eph. ii. 18.

21 John ii. 1, 2.
4 John xvii.

hath done and suffered, in their nature and for their benefit.

It is not necessary or proper for us to imagine any outward transaction, which accords to a highpriest burning incense, to an advocate pleading a cause, or to a friend and brother making intercession. Heavenly things are represented to our minds under such emblems, to give us true ideas of their nature, not to convey to us adequate apprehensions of the manner of them. Thus Christ is represented as appearing in heaven, as a Lamb that had been slain, to instruct us in the reality and efficacy of his atonement; and his officiating as a Priest, or pleading as an Advocate, conveys important instruction and encouragement. Thence we may learn, that his interposition in our behalf, through the merits of his obedience unto death, renders our sinful persons and services accepted with the Father, and secures to us deliverance from every enemy and evil, the supply of every want, and the eternal enjoyment of all felicity. Further than this we need not determine: he and the Father are One, in essence, counsel, and will; and his mediation cannot but be effectual, in behalf of all who come to God through him. For it hath been repeatedly observed, (though opposers of these doctrines, either wilfully or carelessly, remain ignorant of it,) that the atonement and intercession of Christ were not intended to induce God to show mercy; but to render the exercise of his love to

VOL. V.

sinners consistent with the honour of his law, and the glory of his name: and this single proposition, well understood, suffices to prove whole volumes that have been published on the subject, to be an empty contest with an imaginary opponent, and a triumph for an ideal victory. Whilst our Lord, therefore, directed his disciples to ask in his name, and promised that he would pray the Father for them; he also subjoined in another place, "I say * not, that I will pray the Father for you; for the "Father himself loveth you; because ye have loved

me, and have believed that I came out from "God." His general plea, in behalf of "all "who come to God through him," suffices; nor is it necessary for the well-beloved Son of the Father to be particular, or to use importunity with him, to induce him to grant all covenanted blessings to his beloved children.

The intercession of Christ is, in its very nature, entirely different from the supplications which we make for one another. When we pray, according to our duty, for our brethren and fellow sinners, our requests are admissible and acceptable only through his mediation. We do not come in our own name, we rest not our intercession on our own services, we make no claim to the mercy we ask, nor have any complete assurance that we shall prevail. If indeed our requests be duly presented, they will be accepted; and if they be not I John xiv. 13-17. xvi. 26, 27.

granted in the sense we meant them, they will re-turn into our own bosom. But the intercession of Christ, for his disciples, is made in his own name, on the ground of his own merits and dignity, according to the covenant ratified with and by him, and with the absolute certainty of success.This shows the sin and idolatry of worshipping, or coming to God through, other mediators: for either these were sinners, that were brought to heaven through the merits and intercession of Christ, though they are thus addressed as his competitors; or they are created angels, not at all related to us, and utterly destitute of every plea which they may urge in our behalf; having never been appointed to the mediatorial office, and never having thought of intruding into it. So that to worship saints and angels, even as intercessors, is an ascription, to servants and creatures, of that honour, which belongs to the only-begotten Son alone; and they, who thus dishonour "the Son, "do not honour the Father that sent him.”

The intercession of Christ is presented in behalf of "all, who come to God through him," or "who pray in his name;" and all men are invited to return in this way to the Lord; assured that Christ will not refuse to maintain the cause of any one, whatever he hath been or is, who uprightly seeks the benefit of his mediation: there is however a sense, in which it is not general, but particular. If he intercede for those, who are