Christ Set Forth, Book V: The Prevalency of Christ's Intercession from His Greatness

The prevalency of Christ’s Intercession, and the powerful Influence it hath into our salvation: demonstrated, first, from the greatness of Christ, and his favour with God.

THUS we have heard what matter of support to our faith, by way of evidence, this must needs afford, that Christ intercedes. Let us consider now, what further assurance will arise to our faith, from the influence which Christ’s Intercession must needs have, to effect and carry on our salvation to an assured issue. The work of Intercession being effectual to procure our salvation, and to continue the pardon of our sins, and hold us in favour with

God; therefore the influence and energy it hath herein must needs lie in that potency and prevalency which this Intercession of Christ hath with God, to obtain any thing at his hands for us, and so to continue his favour towards us. Now to raise up our apprehensions, how potent and prevalent this Inter cession of Christ must needs be, let us consider both the Person interceding, namely, Christ; and the Person with whom Christ intercedes for this favour, which is God; the one the Son, the other the Father; and so the greatness of Christ with God, and the graciousness of God to Christ; together with the oneness of wills, and unity of affections in them both: so that Christ will be sure to ask nothing, which his Father will deny; and his Father will not deny any thing which he shall ask.

Now, first, for the greatness of Christ, the Intercessor; that is, his greatness with God the Father. This is often urged in this Epistle to the Hebrews, to persuade confidence in us, in this very point in hand: thus Heb. iv. 14, 1G, Seeing we have a great High Priest, let us come boldly. And whilst great and High Priest are thus joined together, the more com fort and boldness we may have, the greater he is: for he is a Priest in relation to his dealing with God for our pardon: as he is a Priest he deals in nothing else; and the greater the person is who useth his interest herein, the better, and sooner he will prevail. And he is there said to be great be cause great with God, in prevailing with him; and indeed so great as it is impossible but he should prevail. It was the greatness of his person which did and doth put such an influence into his death, that it was (as you have heard) a price more thaa enough, to satisfy justice, even to overflowing; and therefore Who shall condemn? It is Christ that died. And the greatness of his person must needs have as much influence to make Intercession prevalent. lu a matter of intercession, the person that intercedes prevails more than any other consideration whatever. We see what great friends do procure oftentimes with but a word speaking, even that which money, no nor anything else could have obtained. Now Christ must needs be great with God in many respects.

First, in respect of the nearness of his alliance to him, He is the natural Son of God, God of God, and therefore certain to prevail with him. This is diligently still put in, almost in all places, where this part of his Priesthood, his Intercession, is mentioned, in the Epistle to the Heb. So in the fourth of the same Epistle, verse 14, We have a great High Priest entered into the heavens, Jesus, the Son of God. So Heb. vii. 25 and 28 verses compared, the Apostle having said, verse 25, that He is able to save to the utmost, seeing he ever lives to make Intercession, he doth verse 28, devolve this ability of his to save, ultimately, upon his being the Son: thus in the 28 verse, in the end of that discourse, this is made as the basis of all: The Law, saith he, makes men High Priests which have, infirmity, which infirmity or disability of theirs, is mentioned in opposition unto what he had just before spoken of, the great ability of this our High Priest in his interceding, verse 25, in those words, — He is able to save to the utmost. Those Priests whom the ceremonial Law made, (Aaroa and his soatj

AY are unable to save, they have infirmity: now what is it in him that makes this difference, and him so able above what they were? The word of the Oath makes the Sou, says he, who is perfected (as you have it in the Greek and margin) for evermore. He mentions this his Sonship principally in relation to his intercession, which there he had discoursed of. Intercession is a carrying on our salvation in a way of grace and favour, as his Death was by way of Satisfaction. And answerably it may be observed in the Scripture, that as the all- sufficiency of the Satisfaction of his Death, is still put upon his being God; and so upon the greatness of his Person considered in respect of his Nature or Essence, namely, his Godhead: So in like manner, that the prevalency of his Intercession is founded upon the nearness of his relation unto God, his alliance to him, and the being his Son. Thus for the first. When Redemption is spoken of, the sufficiency of the price is eminently put upon his God head, The blood of God. Thus also Heb. ix. where when he had (verse 12) shewed how Christ had pur chased and obtained a perfect redemption, he then argues the sufficiency of it from his Godhead, verse 13, 14, — For if the blood of bulls and of goats, and the, ashes of an heifer, sprinkling the unclean, sanctijieth to the purifying of the Jlesh: how much more shall the blood of Christ, who, through the eternal Spirit, offered himself, fyc. The eternal Spirit is his Godhead. Thus answerably when he speaks of the prevailing of his Intercession in heaven, he puts it upon his Sonship (Jesus, the Son). He mentions the nearness of the relation of his person to God, as being that which 4i’aws with it that great respect of favor and grace, he being by this great with God, as great in himself, All matters of Intercession are carried we know by way of favour: And therefore look how prevalent in a way of merit, his being God, makes his death in its kind; no less prevalent doth his being the Son of God, make his Intercession in its kind, namely, in a way of obtaining grace and mercy; yea so prevalent of itself it is that we might build upon it alone, even as much as upon his death. And indeed, Christ intercedes not only in the virtue and strength of his satisfaction, (though in that also) and of his obedience to his Father; but also in the strength of his relation as a Son who pleads his own grace and interest in God, as he is his Son; which is a consideration that doth always actually exist and abide: whereas his obedience (though perfect) was but once offered up, and its existence is but virtual; but he continues a Son for ever, not virtually only, but actually. And therefore it is added in the 7th of Hebrews, last verse, that the Gospel ordained the Son, perfected for ever. The meaning whereof is, that he is not only a Priest perfected in time past, by that perfect offering once made, but in that he is the Son, he remains a perfect Priest for ever, for time to come; whom therefore no imperfection in his office, no failing or missing in his suits can befall. So aar if it could be supposed that his obedience, because past so long ago, might be forgotten; yet this, that he is a Son, — that for ever abides, and of itself were enough to prevail. And how effectual must the Intercession of such a Son be, who is so great a Son of so great a Father, equal with him, and the express Image of his person; never any Son so li and in so peculiarly transcendent manner a Son, as the relation of Sonship among men is but a shadow of it! Christ is one with the Father, as himself often speaks; and therefore if his Father should deny him any thing, he should then cease to be one with him; he must then deny himself, which he can never do He is in this respect the

Beloved, as he is called Eph. i. 6, as on whom (originally and primarily) all the beams of God’s love do fall. Solomon, the type of Christ, was the beloved of God, 2 Sam 12, 24, and had his name from thence, namely, Jedidiah, that is beloved of the Lord: and to shew how beloved he was, God, when he came first to his kingdom, bade him ask what he should give him, 1 Kings iii. 5. Now the like God says to Christ when come first to his kingdom also, Psalm ii. 8, Ask of me ami I will give thee, — namely, when he had set him as king upon his holy hill, verse G. And of him he says, This is my well beloved Son, in whom I am well pleased, hear ye him. God bids us, therefore, and upon that respect, to hear him; and that speech was but the echo of his own heart, in that he himself is so well pleased with him for this that he is his Son, as he himself will hear him in every thing, yea, and is so pleased with him, as that although Christ had never died, nor obeyed the law; yet simply because he is his Son, he hath so full an acquiescency of all desires in him, and complacency of delights, that he could deny him nothing. How prevalent then must Christ’s Intercession needs be, though there were nothing else to be considered?

And that God had indeed this as one main consideration, upon which he made him a Priest thus to intercede, those words do testify, Heb» v. 5 and G, Ik that said unto him, thou art my Sou, this day have I begotten thee; as he suith also in another place, Thou art a Priest for ever after the order of Melcki&dec. These latter words are not only a paraphrase, as some think, merely to shew that lie that said, Christ was his Son, said also that he was a Priest; but it is to shew the foundation of his call to that office. The °reat consideration that fitted him for it, was, that he was God’s Son; especially that fitted him for that part of his priesthood, which was to remain for ever,of which Psal. ex. and the epistle to the Hebrews, do expressly speak. Neither is the meaning of the forecited place merely to shew that in that he was God’s Son it was his birth-right to be a Priest; so as if God would have any Priest at all, it must be he. And so upon that consideration, he that said to him, Thou art my Son, said, Thou art a Priest; and that being his right he therefore called him to it, because he was his Son, for according to the law of nature, the eldest in the family was to be a Priest; and so Christ even as God-man, being the Jirst born of every creature, and the natural first begotten Son of God, had right to be the prime leader of that great chorus in that eternal worship in heaven:) That, I say, is not all the meaning of those words, nor all that God considered in it, when he thus ordained him to be a Priest; but he had further and more peculiar respect unto this especial part of his Priesthood, his Intercession, (as that clause for ever imports) as for which, he being his natural Son, so nearly allied to him, would transcendently fit him, and give such an omnipotent prevalency and eftcctualness to his requests, that he

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would be the most absolute perfect Priest, in this respect, that could be: That as God himself is per feet, and his power irresistible, so his Priesthood, through this relation, might be perfect also, and his requests undeniable. Thus did God order it to strengthen our faith. And that, indeed, God did consider this relation of Christ to him to this very end, is evident by that of the 2nd Psalm, out of which that saying, Thou art my Son, is cited, verse 7 aiu g. — Thou art my Son, this day have, I begotten thee: and then what follows? Ask of me and I will give thee, 8$c. He connects both these together, namely, Intercession, (that part of his Priestly office of asking) with his Sonship, for that is it which moveth God to grant all that he asks. God loves Christ as he loves himself, and therefore can deny him nothing, as he cannot deny himself. And so, by the way, this clears the ground of the Apostle’s quoting those words of the 2nd Psalm, in the 5th to the Hebrews, as a proof of Christ’s call to the Priesthood, which interpreters have been troubled how to make out; for, as you have seen, that speech, Thou art my son, ask, 8$c. is all one as if he had said, Thou art a Priest; and so was as fit and full a place to prove his beingaPriest in the Holy Ghosf s intent, as is that other quoted with it, out of the 110th Psalm, though uttered in more express words — Thou art a Priest for ever: both speeches come to one, in both places; the Holy Ghost especially aiming in both at that part of his Priesthood in heaven, his Intercession; in the one expressly speaking of him after he is set upon God’s hill, as king: (so Psalm ii. G) and in the other ttjier he is set down at God’s right hand: (30 Psalm

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ex. 1,2) Yea, and thus his favor with his Father, and Intercession alone, might have procured pardon for sinners, but that God’s will was to have justice satisfied.

And secondly, he intercedes not only as a Son, (and in that respect a Priest perfect enough for ever) but also as a Son who hath been obedient to his Father, and hath done at his request, and for his sake, the greatest service for him, and the most willingly that ever was done: and you all know how much former services done, do always forward suits. In the 5th of the Heb. ver. 8, 9, 10, it is said, that though he were a Son, yet learned he obedience, and thereby became perfect. The Apostle had said in the verses before, that in respect of his being his Son, God had called him to this office, as one that was thereby sufficiently qualified to be a Priest that might prevail; and yet in these verses he further adds, that though he was a Son, (and in that respect a Priest perfect enough) yet he was to be obedient also, and thereby yet to become in a further respect a perfect High Priest also, even in respect of service done, and obedience performed. And so shews that he comes to have a further perfection and power of prevailing in his priestly office added to that relation of Sonship, spoken of ver. 5. And therefore it follows, that he being thus become perfect, namely, through his obedience, he became author of eternal salvation unto all them that obey him, called of God an High Priest for ever, Sec. That, therefore, which makes him yet more potent, (that he may be sure to prevail) is his obedience and service done; and this alone also were enough to carry anything. And both these considerations of his Sonship and obedience, as giving an efficacy to his Intercession, you have also in that Heb. vii. from ver. 26 to 28; he had spoken of the power of Intercession ver. 24, 25, how he was able to save to the utmost; and then in the following verses he shews the ground of it, first in his fore- pas t obedience, verse 26. 1. Active, For such an High Priest became us, who was holy, harmless, undefiled. And such an High Priest he was, and therefore able thus to save by his Inter cession; for such an one who was holy, harmless, and no guile found in his mouth, what requests come out of such lips, must needs be accepted. Then 2. he mentions his passive obedience, ver. 27, He offered up himself once, and thereby made so full a satisfaction, as he needed not to do it but once; and in the strength of both these he intercedes; for to that purpose doth the mention of both these there come in. And then he adds that other which we before insisted on, that he is the Son, which follows in the next words, ver. 28. And accordingly you shall find Christ himself urging this his obedience, as the foundation of all those his suits and requests for us that follow after. So in that last prayer, John xvii. (which is as it were a pattern or instance of his Intercession for us in heaven) / have glorijied thee on earth, I have finished the work thou gavest me, ver. 4. And whereas two things may be distinctly considered, in that his obedience. I. The worth of it, as a price in the valuation of justice itself; 2. The desert of favour and grace with God; which such an obedience and service done for his sake, might in a way of kindness expect to find at his hands: you may for your comfort consider, that besides what the worth of it as a price, (which I shall urge in the next chap.) might exact of justice itself between two strangers, (as we use to say) he having well paid for all that he asks: he hath moreover deserved thus much grace and favour with his Father, in that his obedience was done for his sake, and at his request; and this it calls for even in way of remuneration and requital as of one kindness with the like* That therefore his Fa ther should hear him in all the requests that ever he should make, yea so transcendant was the obedience which he did to

his Father, in giving himself to death at his request, (and it was done at God’s sole entreaty, Lo I come to do thy will) as he can never outask the merit of this his service. And (which may yet further encourage us herein) he hath nothing at all left to ask for himself simply, for he hath need of nothing. So that all his favour remains entire, for to be laid forth for sinners, and employed for them; and then add this thereto, that all he can ask for them, is less, yea far less than the service which he hath done to God comes to; our lives, and pardon, and salvation, these are not enough; they are too small a, requital. So that besides his natural grace and interest, which he hath with his Father, as be is his Son, (which can never be lessened) this his acquired favour by his obedience must needs make him prevail, seeing it can never be requited to the full. Som$ divines put so much efficacy in this, that they say, Christ’s very being in heaven, who once did this ser vice, and so putting God in mind of it by his very presence, is all that intercession, that the Scripture speaks of; so sufficient they think this alone to b&.