Christ Set Forth, Section 5 · Chapter 4
CHAP. IV.
The ſecond Head. The great ſecurity the conſideration of Chriſts Interceſſion affords to faith for our Juſtification, ſhewed 1. By way of evidence. By two things.
ANd ſo I come (as in the former I have done) to ſhew what ſtrong grounds of ſecurity and triumph our faith may raiſe frō this laſt act, namely, Chriſts Interceſſion for us, in the point of juſtification; Who ſhall condemne? it is Chriſt that intercedes: And this was the ſecond generall propounded; and therein to proceed alſo according to the Method taken up in the former.
1. What aſſurance by way of evidence this doth afford unto faith of non-condemnation.
2. What powerfull efficacy and influence this muſt be of, that Chriſt intercedes.
Firſt,§. 1. to handle it by way of evidence.
That Chriſt intercedes,To evidence theſe two demonſtrations. is a ſtrong evidence to our faith by two demonſtrations.
1. From the very intent and ſcope of the worke of interceſſion it ſelfe, and what it is ordained by God to effect.
2. From the end of Jeſus Chriſt himſelf, who lives in Heaven on purpoſe to intercede for us. Our ſalvation it is both Finis operis, the end of the work, and finis ipſius operantis, in ſome reſpect the end of Chriſt himſelfe the interceder; and both theſe doe lay the greateſt engagement that can be upon Chriſt to accompliſh our ſalvation through his interceſſion.
1. For the work it ſelf, Interceſſion you have ſeen is a part of the office of Chriſts Prieſthood, as well as his dying, and offering himſelfe: now all the works of Chriſt are & muſt be perfect in their kind, (even as Gods are, of which ſayes Moſes, Deut. 32. 4. His work is perfect) for otherwiſe he ſhould not be a perfect Prieſt. Now the perfection of every work lies in order to its end for which it is ordained; ſo as that work is perfect that attains to ſuch an end as it is ordained for, and that imperfect, which doth not. Now the immediate direct end of Chriſts Interceſſion, is the actuall ſalvation of Beleevers, Elect, and perſons whom he dyed for. The end of his death is Adoptio juris, purchaſing a right unto ſalvation; but of Interceſſion, procuratio ipſius ſalutis, the very ſaving us actually, and putting us in poſſeſſion of Heaven. To this purpoſe, obſerve how the Scripture ſpeaks concerning Chriſts death, Heb. 9. 12. He entred into heaven having obtained Redemption, or found redemption, that is, by way of right, by procuring full title to it. But of his Interceſſion, it ſayes (Heb. 7. 25.) that by it Chriſt is able to ſave to the utmoſt, them that come unto God by him: that is, actually to ſave, and put them in poſſeſſion of happineſſe: that is made the end and ſcope of Interceſſion there; and that phraſe foreign] to the utmoſt, notes out a ſaving indeed, a doing it (not by halves, but) wholly, and throughly, and compleatly: foreign is to ſave altogether, to give our ſalvation its laſt act and complement, that is the true force of the phraſe, even to effect it, to the laſt of it, all that is to be done about it. Thus alſo Rom. 5. 9, and 10. We are juſtified by his death, but [ſaved] (namely, compleatly) by his life, (that is,) his living to intercede. So that the very ſalvation of Beleevers is it that is the work [the foreign] of Chriſts Interceſſion.
Now what ſecurity doth this afford?What ſecurity this affords. for to be ſaved is more then to be juſtified; for it is the actual poſſeſſing us of heaven. So then, do but grant that Chriſts Interceſsion is as perfect a work in its kind as Chriſts death is in its kind; and you muſt needs be ſaved. The perfection of Chriſts death, and the work thereof, wherein lay it (as on Chriſts part to be performed) but in this, that he ſhould lay downe a Ranſome ſufficient to purchaſe ſalvation for ſuch and ſuch perſons as God would ſave? and ſo the perfection of it lies in the worth and ſufficiencie of it, to that end it was ordained for: it being a perfect ſacrifice in it ſelf, able to purchaſe eternall redemption for us, and to make us ſalvable againſt all ſins and the demerits of them, and to give us right to Heaven: and had it wanted a graine of this, it had then been imperfect. Now then anſwerably, for interceſſion, the comfort of our ſouls is, that the proper work that lies upon Chriſt therein, is the compleat ſaving thoſe very perſons, and the poſſeſsing them of Heaven, this is the foreign, the proper worke thereof. To outvie the demerits of our ſins was the perfection of his death, but to ſave our ſoules is the end and perfection of his Interceſſion; Our ſins are the object of the one, and our ſoules of the other. To that end was interceſſion added to his death, that we might not have a right to Heaven in vaine, of which we might be diſpoſſeſſed. Now therefore upon this ground if Chriſt ſhould faile of our ſouls ſalvation, yea, but of any one degree of glory (purchaſed by his death to any ſoule) which that ſoule ſhould want, this work of his would then want and fal ſhort ſo much of its perfection. That place in Heb. 7. ſayes not only that Chriſt will doe his utmoſt to ſave, but ſave to the utmoſt.
You may ſay, Object. My infidelitie and obſtinacy may hinder it, though Chriſt doth what in him lies.
Well, Reſp. but interceſſion undertakes the worke abſolutely: For Chriſt prays not conditionally in Heaven, If men ſhall believe &c. as we doe here on earth; nor for propoſitions only, but for perſons; and therefore he prays to cure that very infidelity. Now as if a Phyſitian undertakes to cure a mad man (if he knowes what he doth) he conſiders the madneſſe of his Patient, and how he will teare off what is applyed, and refuſe all Phyſick; hee therefore reſolves to deal with him accordingly, and ſo to order him as he ſhall not hinder that help which he is about to afford him; and ſo upon thoſe tearms he undertakes the cure: even ſo doth Chriſt when by interceſſion hee undertakes to ſave us ſinners; he conſiders us what we are, and how it is with us,For Chriſt otherwiſe ſhould not be as perfect a Prieſt in interceding as he was in dying. what unbeliefe is in us, yet undertakes the matter, and ſo to ſave us is the ſcope and end of this his work, which if he ſhould not accompliſh, he after all this ſhould not be a perfect Prieſt. It was the fault that God found with the Old Prieſt-hood, that it made nothing perfect, Heb. 7. 19. and therefore ver. 12. the Law was changed, and the Prieſthood was changed together with it, (as there you have it.) Now in like manner Chriſts Prieſthood ſhould be imperfect, if it made not the elect perfect, and then God muſt yet ſeek for another Covenant, and a more perfect Prieſt; for this would be found faulty, as the other was. So then our comfort is, if Chriſt approve himſelfe to be a perfect Prieſt, we who come to God by him muſt be perfectly ſaved. It is in this office of his Prieſthood, and all the parts of it, as in his Kingly office: The worke of his Kingly office is to ſubdue all enemies, to the laſt man, even fully to do the thing; and not onelyonly to have power, and to goe about to doe it: ſo as if there ſhould be any one enemie left unſubdued, then Chriſt ſhould not be a perfect King. The ſame holds in his Prieſtly office alſo; he ſhould not be a perfect Prieſt, if but one ſoule of the elect, or thoſe he intercedes for, were left unſaved. And this is indeed the top and higheſt conſideration for our comfort in this argument, that Interceſſion leaves us not till it hath actually and compleatly ſaved us; and this is it that makes the Apoſtle put a further thing upon Interceſſion here in the Text, thē upon that other his ſitting at Gods right hand. So as we are in this reſpect as ſure of attaining unto the utmoſt glory of our ſalvation, as Chriſt to have the full honour of his Prieſthood. A man ſaved is more then juſtifyed; and Chriſt cannot reckon his work, nor himſelfe a perfect Prieſt, untill we are ſaved. Who ſhall condemne? it is Chriſt that intercedes.
Beſides,§. 2. the conſideration of the nature and ſcope of this work it ſelfe, 2. Demonſtration: It is one end of Chriſts life in Heaven.which Chriſt upon his honour of acquiting himſelfe as a perfect Prieſt, hath undertaken; There is in the ſecond place a farther conſideration that argues him engaged by a ſtronger obligation,His honour engaged to effect. even the loſſe of his owne honour, his office and all, if he ſhould not effect ſalvation for thoſe that come to God by him; ſo much doth it concern him to effect it. Of all the works that ever he did, he is moſt engaged in this; it will not only be the loſſe of a buſineſſe which concerns him, and of ſo much work, but himſelfe muſt be loſt in it too: And the reaſon is, that he intercedes as a Surety. He was not onelyonly a Surety on earth in dying, (and ſo was to look to do that work throughly,That Chriſt is a Surety as wel by interceding, as by dying. and to be ſure to lay downe a price ſufficient, or elſe himſelfe had gone for it: hee pawned in that work, not onelyonly his honour, but even his life and ſoule to effect it, or loſe himſelfe in it) but he is a Surety now alſo in heaven, by interceding. This you may find to be the ſcope of Heb. 7. 22. by obſerving the coherence of that 22. ver. (wherein he is called a Surety) with ver. 23, 24, 25. that title and appellation is there given him, in relation unto this part of his office eſpecially. And although it holds true of all parts of his office whatſoever; yet the coherence carryes it, that that mention there of his being a Surety, doth in a more ſpecial manner, refer unto his Interceſſion, as appeares both by the words before, & after: In the words before, (ver. 21.) the Apoſtle ſpeaks of this his Prieſt-hood which is for ever, and then ſubjoynes, (ver. 22.) By ſo much was Ieſus made a Surety of a better Teſtament: and then after alſo he diſcourſeth of, and inſtanceth in his Interceſſion, and his continuing a Prieſt for ever in that work: So ver. 23, 24, 25. Wherefore he is able to ſave to the utmoſt, ſeeing he ever lives to make Interceſsion: Yea, he is therefore engaged to ſave to the utmoſt, becauſe even in interceding (for which he is ſaid there to live) he is a Surety.
He was a Surety on earth, and is a Surety ſtill in heaven;The difference of theſe two Suretiſhips. onelyonly with this double difference, which ariſeth firſt from the different things which he undertook for then, whilſt on earth, and for which now he undertakes in heaven: That on earth he was a Surety to pay a price ſo ſufficient, as ſhould ſatisfie Gods juſtice; which having paid, he was diſcharged (in that reſpect, and ſo far) of that Obligation, and his Bond for that was cancelled, but ſo as ſtill he remaines a Surety, bound in another Obligation as great, even for the bringing to ſalvation thoſe whom he dyed for; for their perſons remained ſtill unſaved, though the debt was then paid: and till they be ſaved, he is not quit of this Surety-ſhip and engagement. And ſecondly, theſe two Surety-ſhips doe differ alſo by the differing Pawns which he was engaged to forfeit, by failing in each of theſe works: for the payment of our debt, his ſoule it ſelfe lay at the ſtake, which he offered up for ſin; but for the ſaving of the perſons, all his honour in heaven lies at ſtake: He lives to intercede; He poſſeſſeth Heaven upon theſe tearms, and it is one end of his life; ſo that as he muſt have ſunk under Gods wrath if he had not paid the debt, (his ſoule ſtanding in our ſouls ſtead) ſo he muſt yet quit heaven, and give over living there, if he brings us not thither. It is true, he intercedes not as a Common perſon, (which relation in all other forementioned acts he ſtill bore; thus in his death he was both a Common perſon, and a Surety repreſenting us, ſo as we died in him; ſo likewiſe in his Reſurrection we aroſe with him, and in his Aſcenſion we aſcended, &c. but yet he intercedes not under that relation, namely, not as a Common perſon;) for we muſt not, cannot be ſaid to intercede in him, for this laſt work lay not upon us to doe. He doth it wholly for us indeed, but not in our ſtead, or as that which we ſhould have done, though on our behalfe; for it being the laſt, the crowne of all his works of mediation, is therefore proper to him as Mediator, and his ſole work as ſuch. Thus in like manner the firſt work of Incarnation, and anſwerably the laſt of Interceſſion, in neither of theſe was Chriſt a Common perſon repreſenting others, though a common Saviour of others in theſe; for the one was the foundation of all, the other the accompliſhment of all, and ſo proper onelyonly to himſelfe, as Mediatour. But although he intercedes not as a Common perſon, as repreſenting us in what we were to have done for our ſelves, yet ſo as that other relation of a Surety is continued ſtill in that work; he ſtands engaged therein as an Undertaker for us, and ſo as a Surety, intercedes: Such as Iudah was for Benjamin, Gen. 43. 9. I will be ſurety for him; of my hand ſhalt thou require him: if I bring him not unto thee, and ſet him before thee, then let me beare the blame for ever: So ſayes Chriſt for us. And therefore Sponſio, or undertaking for us, is by Divines made a great part of this part of his office. Now the conſideration of this may the more ſecure us; for the more peculiarly and ſolely it is his work, the more his honour lies at ſtake, and the more he will ſet himſelfe to effect it; yea, and being by way of Suretiſhip, it concerns him yet more neerly, for he hath engaged, (and if he ſhould faile,) might even loſe that honour which he hath now in heaven.