which was fhed for us upon the crofs, is called the blood of the covenant; as being the fanction of that new covenant of the gofpel, into which God is entered with mankind; and not only the confirmation, but the very fonndation of it; for which reafon, the cup in the Lord's fupper (which reprefents to us the blood of Chrift) is called the new teftament in his blood, which was shed for many for the remiffion of fins.

4thly, and lastly, Chrift is faid to be the author of our falvation, in refpect of his powerful and perpetual interceffion for us at the right hand of God. And this feems to be more especially intimated and intended, in that expreffion here in the text, that being made perfect he became the author of eternal falvati on to them that obey him. Which words, of his being perfected, do, as I have fhewed before, more immediately refer to his fufferings, and the reward that followed them, his exaltation at the right hand of God, where he lives for ever to make interceffion for us; by which perpetual and most prevalent interceffion of his, he procures all thofe benefits to be bestowed upon us, which he purchafed for us by his death; the forgiveness of our fins, and our acceptance with God, and perfect reftitution to his favour, upon our faith and repentance, and the grace and affiftance of God's Holy Spirit to enable us to a fincere difcharge of our duty, to ftrengthen us against all the temptations of the world, the flesh and the Devil, to keep us from all evil, and to preferve us to his heavenly kingdom.

And this is that which our Apoftle calls obtaining of mercy, and finding grace to help in time of need, ch. iv. ver. 16. of this epiftle. Our bleffed Saviour, now that he is advanced into heaven, and exalted on the right hand of the majesty on high, doth out of the tendereft affection and compaffion to mankind, ftill profecute that great and merciful defign of our falvation which was begun by him here on earth, and in virtue of his meritorious obedience and fufferings does offer up our prayers to God, and as it were plead our caufe with God, and reprefent to him all our wants and neities, and obtain a favourable an fwer

fwer of our petitions put up to God in his name, and all neceffary fupplies of grace and ftrength, proportionable to our temptations and infirmities.

And by virtue of this powerful interceffion of our bleffed Saviour and Redeemer, our fins are pardoned upon our fincere repentance, our prayers are graciously answered, our wants are abundantly fupplied, and the grace and affiftance of God's Spirit are plentifully afforded to us, to excite us to our duty, to ftrengthen us in well-doing, to comfort us in afflictions, to fupport us under the greatest trials and fufferings, and to keep us through faith unto fal

vation.

And for this reafon, as the purchafing of our fal vation is in fcripture attributed to the death and fufferings of Chrift; fo the perfecting and finishing of it is afcribed to the prevalency of his interceffion at the right hand of God for us. So the Apostle tells us, chap. vii. ver. 25. that he is able to fave to the uttermost all those that come to God by him; feeing he ever liveth to make interceffion for us. He died once to purchase falvation for us; and that we may not fall Thort of it, but receive the full benefit of this purchafe, he lives for ever to make interceffion for us, and thus he faves to the uttermost all those that come to God by him; that is, he takes care of the whole bufinefs of our falvation from first to laft. And now that he is in heaven, he is as intent to procure our welfare and happiness, and as tenderly concerned for us as when he lived here among us upon earth, as when he hung upon the cross, and poured out his foul an offering for our fins; for he appears at the right hand of God in our nature, that which he affumed for our fakes, which was made fubject to, and fenfible of our infirmities, and which was tempted in all things like as we are, only without fin; and therefore be knows how to pity and fuccour them that are tempted; and from the remembrance of his own fufferings, is prompted to a compaffionate fenfe of ours, and never ceafeth in virtue of his blood, which was shed for us, to plead our caufe with G, and to intercede powerfully in our behalf.

So

So that the virtue and efficacy of Chrift's interceffion on our behalf, is founded in the redemption, which he wrought for us, by his blood and fufferings; which being entered into heaven, he represents to God on our behalf. As the High-priest under the law did enter into the holy place with the blood of the facrifice that had been offered, and in virtue of that blood interceded for the people; So Chrift by his own blood entered into the holy place, having obtained eternal redemption for us, as the Apoftle fpeaks, chap. ix. ver. 12. He entered into the holy place, that is, into heaven itself, to make interceffion for us, as the Apoftle explains himself, ver. 24. Chrift is not entered into the holy places which are made with hands; but into heaven itself, to appear in the prefence of God for us. And chap. x. ver. 12. fpeaking of Chrift's appearing for us at the right hand of God, this man, fays he, after he had offered one facrifice for fin for ever (that is, a facrifice of perpetual virtue and efficacy) fat down at the right hand of God, that is, to intercede for us in virtue of that facrifice.

From all which it appears that the virtue of Chrift's mediation and interceffion for us in heayen, is founded in his facrifice, and the price of our redemption which he paid on earth, in fhedding his blood for us.

From whence the Apoftle reasons, that there is but one mediator between God and man, by whom we are to address our prayers to God, 1 Tim. ii. 5. There is one God, and one Mediator between God and men, the man Chrift Jefus, who gave himself a ranJom for all. His mediation is founded in his ranfom, or the price which he paid for our redemption. The Apoftle indeed does not fay there is but one Mediator between God and man in exprefs words, but furely he means fo; if by faying there is one God, he means there is but one God, for they are joined together, and the very fame expreffion ufed concerning both; there is one God, and one Mediator between God and men; that is, there is but one God, and one Mediator. But then, they of the church of Rome endeavour

deavour to avoid this plain text, by diftinguishing between a mediator of redemption, and a mediator of interceffion : But now if Chrift's mediation, by way of interceffion, be founded in the virtue of his redemption; then if there be but one Mediator of redemption, then there is but one Mediator of interceffion in heaven for us. There is one God and one Mediator between God and men, the man Chrift Jefus, who gave himself a ransom for all. So that the power and prevalency of his interceffion is founded in his ranfom, that is, the price of our redemption; in virtue whereof alone he intercedes with God for us, as the Apofile to the Hebrews does most plainly affert. So that all other interceffors in heaven for us are excluded from offering and prefenting our prayers to God befides our High-prieft, who is at the right hand of God, and lives for ever, to make interceffion for us, and by virtue of his interceffion, is able to fave to the uttermost all those that come to God by him, that is, who put up their prayers to God in the alone virtue of his mediation. So that as there is no need of any other, if his interceffion be available to fave to the uttermoft: fo there is great danger in applying to any other (whether Saint or Angel, or even the bleffed Virgin) if the benefit of his interceffion be limited to thofe who come to God by him. And thus I have fhewn by what means Chrift is the author of our falvation; which was the first thing propofed to be confidered. I proceed to the

Second thing I propofed to enquire into; namely, what obedience the gofpel requires as a condition, and is pleased to accept as a qualification, in thofe who hope for eternal falvation. And this I fhall explain, firft negatively; and then positively.

ift, Negatively; It is not a mere outward profeffion of the Chriftian religion, and owning of Chrift for our Lord and law-giver, that will be accepted in this cafe. Not every one that faith unto me, Lord, Lord, (faith our Saviour) fhall enter into the kingdom of God. By which we may very reasonably understand, all that profeffion of religion, which falls fhort of obedience and a holy life; as the profeffion of faith VOL. VI. K

in

in Chrift, being baptized into his name and religion, the mere belief of his doctrine, and the owning of him for our Lord and Saviour; no, nor the external worship of him, and profeffion of fubjection to him, by prayer and hearing his word, and communicating in the holy facrament. No, though this be fet off in the most glorious manner, by prophefying and working miracles in his name; for fo it follows in the next words, Many shall fay to me in that day, Lord, Lord, have we not prophefied in thy name, and in thy name have caft out devils, and in thy name have done many wondrous works? We have eat and drunk in thy prefence, and have heard thee preach in our streets. But he tells us, that nothing of all this without obedience to his laws, will be fufficient to gain us admiffion into heaven.

2dly, Pofitively; That which God requires as a condition, and will accept as a qualification in those who hope for eternal life, is faith in Chrift, and a fincere and univerfal obedience to the precepts of his holy gofpel. Not every one that faith unto me, Lord, Lord, fhall enter into the kingdom of God: but he that doth the will of my Father which is in heaven. And here in the text it is exprefly faid, that Chrift is the author of eternal falvation, to them that obey him, τοῖς ὑπακέεσιν αυτῷ, to them that hearken to him; that is, to them that do fo hear and believe his gofpel, as to obey it; to them and no other, he is the author of eternal falvation.

And that we may the more clearly and diftinctly understand what obedience it is, which the gospel exacts as an indispensable condition of eternal falvation, and a neceffary qualification in all thofe who hope to be made partakers of it; we may be pleased to confider, that there is a virtual and actual obedience to the laws of God; a perfect and fincere obedience to them; the explication of these terms, will give us a diftinct conception of the things we are Speaking of.

ift, There is a virtual, and there is an actual obedience to the laws of God. By an actual obedience, I mean the practice and exercife of the feveral graces

and