Part 62

And to this let me add, that he will intercede for his people for ever, as he shall always continue in this exalted state. And, indeed, it cannot be otherwise; if Christ’s presence in heaven be a full and comprehensive plea for all the blessings we enjoy or hope for; then so long as he shall abide there, he will intercede for us, and that will be for ever. That this may farther appear, let it be considered; that the sacrifice, which he offered for his people while on earth, procured for them not only the blessings they enjoy in this world, but those that they shall be possessed of in heaven. And as his being received into heaven was a convincing evidence, that what he did and suffered, before he went thither, was accepted, and deemed effectual to answer all the valuable ends thereof; so his continuance there will remain a standing and eternal evidence thereof; which contains in it the nature of a plea. But this respects not only the blessings they now enjoy, but all that they hope for, therefore their eternal happiness is founded thereon; which is what the apostle principally intends, when he says, _He ever liveth to make intercession for them_, Heb. vii. 25.

IV. We shall now consider the difference between Christ’s intercession for us with the Father, and our praying for ourselves, or others, and that when we address ourselves either to men or God.

1. When we intercede with men to obtain some favour from them, we hope, either by our arguments, or importunity, or at least, by our interest in them, or some obligation which we have laid them under, to persuade them to alter their minds, as we are treating with mutable creatures. But this is by no means applicable to Christ’s intercession, in which he deals with an unchangeable God, who has, in various instances, declared his love to, and willingness to save all those, whose salvation he intercedes for; in which sense we are to understand our Saviour’s words, _I say not unto you, that I will pray the Father for you; for the Father himself loveth you_, John xvi. 26, 27.

Moreover, when we intercede with men for any favour, we don’t usually present any price paid by us for the benefit we intercede for; but Christ in interceding for his people, presents the merit of his obedience and sacrifice, which is the only thing that renders it effectual.

2. When we pray to God for ourselves, or others, this differs from Christ’s intercession, in that we present ourselves and our petitions to him in the name of Christ, and hope for a gracious answer, in the virtue of his mediation and righteousness; so that our access to God is mediate, Christ’s immediate. We plead what he hath done for us, as our Surety, and not any thing done by ourselves; but he pleads what was done by himself. We acknowledge, in all our supplications, that we are unworthy of the least of his mercies; whereas he appears in our behalf before God, as one who is worthy to have that granted which he pleads for.

V. We shall now consider how Christ makes intercession; and it is observed, that he does this,

1. By his appearing in our nature continually before the Father in heaven, in the merit of his obedience and sacrifice on earth. This is taken from the practice of attornies, or advocates, in civil courts, when a cause is to be tried, in which case the plaintiff or defendant does not appear himself, but his advocate appears for him: thus Christ _appears in the presence of God for us_. This virtually includes in it the nature of a plea. For the understanding of which, let it be considered, that as God cannot, consistently with the glory of his divine perfections, save any of the fallen race of mankind, upon any other condition, than that satisfaction should be given to his justice, and such a price of redemption paid, as tended to secure the glory of his holiness, and other perfections, he has, in his eternal covenant with the Son, promised, that if he would perform this work, then he would bring his people to glory. Christ, on the other hand, undertook it with this encouragement, that, when he had perfected it, he should be received into glory, as a public testimony that justice was fully satisfied; therefore his being set at God’s right hand, in heavenly places, as the consequence thereof, is a convincing evidence, to angels and men, that his work is brought to perfection. Accordingly his being there, or appearing in heaven, contains in it the nature of a plea; more especially if we consider him as appearing there as our Head and compleat Redeemer, who has finished the work which he came into the world about. This I take to be the principal idea in Christ’s intercession.

If it be farther enquired, whether he makes use of a voice, as we do, when we pray for ourselves, or others? I dare not deny that he does, since he made use of words when he prayed for his people on earth; which was a short specimen of his intercession for them in heaven: but yet it must be considered,

(1.) That it is impossible for words to express the particular necessities of every one, whom he appears for in heaven, at the same time; and to suppose that Christ represents the case of one at one time, and another at another, as we do when we pray for different persons, is hardly sufficient to answer all the valuable ends of his intercession, for all his people at all times; neither are we to suppose, since the human nature of Christ is not omniscient, that he has therein a comprehensive view, at once, of all the particular necessities of his people, for that would be to confound his human nature with his divine; and it is only in the human nature that he prays, though the efficacy of this prayer is founded on the infinite value of his oblation performed therein, which was the result of its union with the divine, as has been before observed[242]; therefore,

(2.) When Christ is said to make use of words in interceding for his people, these are principally to be considered, as expressive of their wants and infirmities in a general way; so that a few comprehensive words may include in them the general idea of those things that are common to them all. In this respect, I am far from denying that Christ, in interceding for his people, makes use of words; but, when we consider his being in heaven, or appearing in the presence of God in the behalf of his people, as virtually containing (as was before hinted) the nature of a plea, this extends itself to every particular necessity of those for whom he intercedes at all times.

2. It is farther observed, that Christ, in making intercession, declares his will to have the merit of his obedience and sacrifice applied to all believers: thus he says, _Father, I will that they also whom thou hast given me be with me where I am, that they may behold my glory_, &c. John xvii. 24. in which he does, as it were, make a demand of what is due to him, in right of his purchase; and so it is distinguished from a supplication, or entreaty, that God would bestow an unmerited favour. All our prayers, indeed, are supplications, that God would bestow upon us undeserved blessings; but Christ’s prayer is a kind of demand, of a debt due to him pursuant to the merit of his obedience and sufferings. Moreover, this mode of speaking may be farther understood, as containing an intimation of his divine will, to have what he purchased, in his human nature, applied to his people; though this is rather a consequence of his intercession, than, properly speaking, a formal act thereof.

3. It is farther observed, that he intercedes for his people, by answering all accusations that may be brought in against them: thus the apostle, Rom. viii. 33, 34. supposes a charge to have been brought in against God’s elect, and that they were under a sentence of condemnation; and shews how this sentence is reversed by the death of Christ; and the charge answered by his intercession. If we consider the many things laid to the charge of God’s elect, either by the world, satan, or their own consciences, these are supposed to be either false or true. What is falsely alleged, Christ, as their Advocate, answers, by denying the charge, and undertakes to vindicate them from it: but when the thing laid to their charge is undeniably true; as, for instance, that they are sinners, and have thereby contracted guilt, and deserve to be for ever banished from the presence of God; this Christ undertakes to answer, no otherwise than by pleading the merit of his obedience and satisfaction, whereby they obtain remission of sins and a right to eternal life.

VI. Christ, by his intercession, procures for his people many valuable privileges, three of which are mentioned in this answer.

(1.) Quiet of conscience, notwithstanding daily failings. This supposes, that the best believers on earth, by reason of the remainders of indwelling corruption, are liable to many sinful infirmities; as it is said, _There is not a just man upon earth, that doth good and sinneth not_, Eccles. vii. 20. and, _If we say we have no sin, we deceive ourselves, and the truth is not in us_, 1 John i. 8. And these have a proportionable degree of guilt attending them; and this guilt has a tendency to make the conscience uneasy, unless we have an Advocate, who has a sufficient plea to allege in our defence: but such an one is Christ, and consequently his intercession procures for us this privilege; _If any man sin we have an Advocate with the Father, Jesus Christ the righteous_, chap. ii. 1.

(2.) He also procures for us access, with boldness, to the throne of grace. As sin renders us guilty; so guilt exposes us to fear, and a dread of coming before the throne of God, as a God of infinite holiness and justice: but when he is represented as sitting on a throne of grace, as the consequence of Christ’s death and intercession, our servile fear is removed, and we are encouraged, as the apostle says, to _come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need_, Heb. iv. 16.

(3.) Another consequence of Christ’s intercession is, the acceptance of our persons and services; first, of our persons, then of our services; as it is said, _The Lord had respect unto Abel, and to his offering_, Gen. iv. 4. The acceptance of our persons is a branch of our justification, which is founded on Christ’s sacrifice and intercession, as it is said, _He hath made us accepted in the beloved_, Eph. i. 6. And the acceptance of our services, which are performed by faith, supposes the removal of the guilt that attends them, by reason of our sinful infirmities: thus God’s people are called an _holy priesthood_, and said _to offer up spiritual sacrifices acceptable to God by Jesus Christ_, 1 Pet. ii. 5.

VII. Let us consider how Christ’s intercession ought to be improved by us.

1. It is a great remedy against those desponding or despairing thoughts, which we are sometimes liable to, by reason of the guilt of sin, when charged on our consciences; in which case, we should give a check to ourselves, and say, with the Psalmist, _Why art thou cast down, O my soul? and why art thou disquieted within me?_ Psal. xlii. 10. Why should we entertain such sad and melancholy thoughts, especially if Christ intercedes, on our behalf, for the forgiveness of all our sins? and our sincere repentance, together with the exercise of those other graces, that accompany it, will afford us an evidence of our interest in this privilege, which will be an expedient to raise our dejected spirits, and fill us with the joy of his salvation.

2. Christ’s intercession is to be improved by us, as an encouragement to prayer; and, as a farther ground, to conclude, that our poor, broken, imperfect breathings, shall be heard and answered for his sake, who pleads our cause.

3. This is a great inducement to universal holiness, when we have ground to conclude, that those services, that are performed to his glory, shall be accepted, upon the account of his intercession.

Footnote 241:

_Christ did not intercede for his church before his incarnation formally, inasmuch as it is inconsistent with his divine nature to pray; prayer being an act of worship; but virtually, by which we are to understand that all the blessings which the church then enjoyed, were founded on the sacrifice, which, in the fulness of time, he designed to offer; and this is, by a prolepsis, represented as though it had been then done, in the same sense as he is elsewhere said to be_ the Lamb slain, from the foundation of the world. _See page 397._

Footnote 242:

_See Page 235._

Quest. LVI.

QUEST. LVI. _How is Christ to be exalted in his coming again to judge the world?_

ANSW. Christ is to be exalted in his coming again to judge the world, in that he, who was unjustly judged and condemned by wicked men, shall come again at the last day, in great power, and in the full manifestation of his own glory, and of his Father’s, with all his holy angels, with a shout, with the voice of the arch-angel, and with the trumpet of God, to judge the world in righteousness.

Our Saviour being in his exalted state, is to continue at the right hand of God, till he has finished the remaining part of his work, in the application of redemption, and, by his Spirit, in the methods of his providence and grace, brought in the whole number of the elect; after which follows another branch of his Mediatorial glory, when he shall come again to judge the world at the last day, which is the subject matter of this answer. For the understanding of which, let it be considered,

I. That though he was, before this, solemnly invested with a power of exercising judgment, and is continually distributing rewards and punishments in the course of his providence; yet the full manifestation of his glory, as Judge of quick and dead, and that in a visible manner in his human nature, is deferred till the last day. Though he be now known by the judgments that he executes, which are oftentimes attended with wonderful displays of his divine glory; and, though the eternal state of all men be fixed by him at their death, at which time a particular judgment is passed on them by him, as the apostle says, _It is appointed unto men once to die, and after this the judgment_, Heb. ix. 27. yet this is done without those external and visible marks of glory in his human nature, with which he shall appear in the end of time. This is styled, _The last day_, John xi. 24. chap. xii. 48. and, in that respect, that measure of duration, which we generally call time, will be ended, and another, which is distinguished from it, which, by reason of its having no end, is called eternity, shall commence; not that it is like eternity of God, without succession: but some think it differs from time, principally in this, that it shall not be described by the same measures that it now is; nor shall the motion of the heavenly bodies produce those effects which they do, in the frame of nature, whereby the various changes of seed-time and harvest, summer and winter, day and night follow each other in their respective courses.

Some, indeed, think that this is called a _day_, in the same sense as the present season, or dispensation of grace, is sometimes called the sinner’s _day_, Luke xix. 42. or the day of God’s patience, and long-suffering. And when this shall be at an end, and the gospel, which is compared to a glorious light, that shines therein, shall be no longer preached, the end thereof being fully answered, this may well be styled the last day, when Christ shall come to judgment.

II. This glorious appearing of Christ to judge the world, is set in opposition to that part of his state of humiliation, in which he was unjustly judged and condemned by wicked men, and is designed to aggravate the crime of those, at whose tribunal he stood, who, though he then told them of this matter, namely, _that hereafter they should see the Son of man sitting on the right hand of power, and coming in the clouds of heaven_, Matt. xxvi. 64. yet they believed him not. And this may also be considered, as set in opposition to all that contempt, which his name, interest, and gospel, daily meet with, in an ungodly world, whereby he is, as it were, judged and condemned afresh, and the unjust sentence that was passed upon him, in effect, approved of; from all which, Christ shall be for ever vindicated, when his glory shines forth in a most illustrious manner, as calling the whole world to stand at his tribunal, and rewarding every one according to their works.

III. The time when Christ shall thus come to judge the world, is unknown, either by angels or men; and, indeed, our Saviour himself, while here on earth, speaks of this, as a secret, that had not been made known to him, as man, Mark xiii. 32. and the reason why God has thus concealed it, is because he would not give occasion to any to indulge the least degree of carnal security, (for the same reason that he has not made known to us the term or bounds of life) but that we may be always ready for his coming. Therefore we cannot but reckon it an instance of unwarrantable presumption in several Jewish writers, and some of the Fathers after them,[243] to suppose, as they do, that the world shall continue six thousand years, from the creation; and that, as it was made in six days, and the seventh ordained to be a Sabbath, this had a mystical signification; and accordingly, in its application to this matter, a day answers to a thousand years; or that, as the world was two thousand years without the written word, or law of God, and after that, two thousand years under the law, so the days of the Messiah shall continue two thousand years, and then follows the eternal sabbatism at Christ’s second coming. As for the Jews, who speak of this matter, their unbelief is condemned out of their own mouths; since they do, as it were, concede, that the time in which the Messiah was to come, was that in which he actually appeared; notwithstanding, this is a groundless conjecture, so far as it respects the end of the world; and, indeed, it is an entering into a secret, which is altogether hid from mankind.

IV. We are now to consider that glory with which Christ shall appear, when he comes to judge the world. Accordingly it is said, he shall come in the full manifestation of his own glory, and of his Father’s, with all his holy angels, and with other circumstances, that will be very awful and tremendous.

1. He shall come in his own glory, by which we are to understand, that the glory of his divine nature shall shine forth, or be demonstrated in a more illustrious manner, than it has hitherto been. When he was here on earth, this glory had, as it were a veil put on it, by reason of the low and humbled state of his human nature: but, when he shall come again in his exalted state, it will never be a matter of doubt to any, whether he be God incarnate or no. And to this we may add, that there will be many things done by him, when he comes to judgment, which will be eminently the effects of his divine power, wisdom, justice, goodness, and faithfulness, whereby the glory of his divine nature will farther appear, in determining the final state, both of angels and men.

2. He is also said to appear in his Father’s glory. For the understanding of which let us consider,

(1.) That whatever work he is engaged in, or glory he receives as Mediator, it takes its rise from the Father; it was he that called him to perform it, sanctified, and sent him into the world, furnished him with an human nature, united to his divine Person. From him it was that he received a commission to lay down his life, and to take it upon him again; and it is he who hath appointed the day in which he will judge the world; and, pursuant to this decree and appointment, he will come to perform this glorious work.

(2.) Every thing that he does as Mediator, is referred to the glory of the Father; as he says, _I honour my Father_, John viii. 49. and therefore this work, which is, as it were, the laying the top-stone of the glorious fabric of our salvation, will tend eminently to set forth the Father’s glory, who laid the foundation stone thereof.

(3.) Whatever work he performs for the honour of the Father, he receives from him, a testimony of his highest approbation of him therein. When he was here on earth, as the apostle says, _He received from the Father honour and glory; when there came such a voice to him from the excellent glory, saying, This is my beloved Son in whom I am well pleased_, 2 Pet. i. 17. This testimony was given to him at his baptism, and transfiguration in the holy mount; the latter of which the apostle more immediately refers to, as appears by the following words; therefore we may conclude,

(4.) That since his coming to judgment will be the most illustrious part of his mediatorial work, he will have the most glorious testimony from the Father; and, indeed, his receiving the saints into heaven, who are styled, _Blessed of his Father_, who shall _inherit the kingdom which he had prepared for them, from the foundation of the world_, Matt. xxv. 34. will be a standing monument of his approbation of him, or well-pleasedness with whatever he has done in order thereunto; and therefore he may well be said to come in the glory of his Father.

V. He is farther said to come in the glory of his angels. This, indeed is to be understood in a sense different from that of his appearing in his own glory, or that of his Father; for the angels are said rather to behold and admire his glory, than to confer any branch thereof upon him. However, they are described as attending him in his coming, as it is said, _He shall come in his glory, and all the holy angels with him_, ver. 31. and accordingly he will appear in the glory of his angels, as they shall be his retinue, and bear a part in the solemnity of that day, whereby they not only acknowledge his rightful authority to engage in this glorious work, but their willingness to attend him in every part thereof, in which he thinks fit to employ them, as ministering spirits, in subserviency to the proceedings of that day. And this leads us to consider that glorious solemnity, together with some things that will be done, preparatory to Christ’s judging the world. Accordingly it is said,

VI. That he shall come with a shout, with the voice of the arch-angel, and with the trumpet of God, which are the apostle’s words, 1 Thes. iv. 16. and he adds, that this shall be attended with the resurrection from the dead, and the change of those _who being found alive, shall be caught up together in the clouds, to meet the Lord in the air_; and elsewhere he says, _The trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed_, 1 Cor. xv. 52. and our Saviour speaks of a throne’s being erected; and that _when he shall come in his glory, and all the holy angels with him, he shall sit on the throne of his glory_, Matt. xxv. 31, 32. We also read of the gathering of the whole world before him, and the separation of the righteous from the wicked, which is said to be done by the ministry of angels, chap. xxiv. 31. and chap. xix. 28. these things will immediately go before Christ’s judging the world: but since it is expressly said, in this answer, that he shall come with a shout, with the voice of the archangel, and the trumpet of God, this we shall particularly consider. And,