or shall the sin of the world be of that weight to destroy, that it shall put Christ Jesus to the uttermost of the worth of his person and merit to save therefrom? I believe it is blasphemy to think so. We can easily imagine that he can save all the world—that is, that he is of ability to do it; but we cannot imagine that he can do no more than we can think he can. But our imagination and thoughts set no bound to his ability. 'He is able to do exceeding abundantly above all that we ask or think.' But what that is, I say, no man can think, no man can imagine. So, then, Jesus Christ can do more than ever any man thought 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.'6
[Inferences from the benefits of Christ's intercession.]
Third. 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.
1. 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 2:10) 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 imputed 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.
[Quest.] But what then do we mean when we say, justification will stand with a state of imperfection?
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, dwelleth no good thing.' (Rom 7:18) While we are yet sinners, we are justified by the blood of Christ. Hence, again, it is said, 'he justifieth the ungodly.' (Rom 4:5, 5:8,9) 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.
[WHY THE JUSTIFIED NEED AN INTERCESSOR.]
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 also to save them to the uttermost that come unto 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.
[Imperfect in their feelings and inclinations.]—(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.
[Imperfect in their graces.]—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. (Rom 9) And though they are not so easily discerned at the first, they show 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 22:31,32)
(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. (Psa 31:22) 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. (Cant 8:6,7) 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
