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presented, as saying to him, Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession, Psal. ii. 8. which words, though they contain the form of a command, are, doubtless, a prediction relating to this matter, whereby it is intimated, that the glori, ous success of the gospel, when preached to the world, should not only be the purchase of his death, but the consequence of his intercession; and what Elihu speaks of an advocate, as pleading the cause of a poor afflicted person, and saying, Deliver him from going down to the pit; I have found a ransom; and as it is farther added; He shall pray unto God, and he shall be favourable to him, and he shall behold his face with joy ; for he will render unto man his righteousness, Job xxxiii. 23, 24, 26. seems rather to be understood of Christ than any other; for it is most agreeable to the character given him of a mes, senger with him, and an interpreter one among a thousand, and his being gracious unto him, when he thus makes intercession for him.

Moreover, when the Psalmist represents him, as saying, concerning his enemies, I will not take up their names into my lips, Psal. xvi. 4. it plainly intimates his design to intercede for all others, namely, for his people. And that David does not here speak in his own person, but in the person of Christ, is very evident, because it was his duty, in common with all mankind, to pray for his enemies; and therefore he speaks of another sort of intercession, viz. Christ's, that which is different from that which one man is obliged to make for another. This appears, in that, in some following verses, we have a prediction of his rising from the dead before he saw corruption, as it is particularly applied to him in the New Testament, Acts ii. 31.

And to this we may add; that as Christ's intercession was expressly foretold by the prophets; so it was typified by the High Priest's entering every year into the holy of holies, with blood and incense, to appear before God in the behalf of the people, as making intercession for them. This is expressly applied to Christ, as the anti-type, and his entering into heaven; now to appear in the presence of God for us, Heb. ix. 7, 9. compared with ver. 11, 12, 24.

2. Christ's intercession was necessary, as the condition of fallen man required it. Some have been ready to conclude, that, by reason of that infinite distance there is between God and man, it was necessary that there should be an advocate to procure for him a liberty of access to God: but that does not evidently appear, for as we haye no ground to conclude, that the holy angels, though infinitely below him, are admitted into

his presence, or made partakers of the blessings, that are the result thereof, by the intervention of an advocate, or intercessor, with him, in their behalf; so man would not have stood in need of a Mediator, or advocate, to bring him into the presence of God, or plead his cause, any more than he would have needed a Redeemer, had he not fallen: but his present circumstances require both; it is necessary therefore that Christ should intercede for him.

(1.) Because, being guilty, he is rendered unworthy to come into the presence of God, and actually excluded from it; as the Psalmist says, Thou art not a God that hast pleasure in wickedness; neither shall evil dwell with thee. The foolish shall not stand in thy sight; thou hatest all workers of iniquity, Psal. v. 4, 5. This punishment is the immediate consequence of guilt, whereby the sinner is exposed to the curse of God, whose holiness obliges him to order such to depart from him. Moreover, there is a servile fear, or dread of him, as a consuming fire that attends it; upon which account, he desires rather to fly from, than to have access to him; therefore he needs an intercessor to procure this privilege for him.

(2.) There are many accusations brought in against him, as a ground and reason why he should be excluded from the divine favour, and not have any saving blessings applied to him, which must all be answered; and therefore there is need of an advocate to plead his cause.

II. None but Christ our great Mediator and advocate, is fit to manage this important work for us. We cannot plead our own cause; for guilt stops our mouths, as well as renders us unworthy of any blessing from God. And it is certain that no mere creature can do this for us; for none can speak any thing in their favour, who are under a sentence of condemnation, unless an expedient were found out to bring them into a state of reconciliation with God, for that would tend to the dishonour of his justice; and none can plead for any blessing to be bestowed on them, but he who was able to make atonement for them, which no mere creature could do, since the greatest price, that he can give, is far from being of inhnite value: but such a price as this Christ has laid down, as has been before considered, in speaking concerning his priestly office; and therefore he alone is fit to be an advocate, or intercessor, for his people; which leads us to consider,

III. That Christ is his people's advocate, or makes intercession for them. This appears from several scriptures; thus it is said, He ever liveth to make intercession for them, Heb. vii. 25. and we have an Advocate with the Father, Jesus Christ the righteous, 1 John ii. 1.

1. Christ is represented as making intercession for his people before his incarnation; as when it is said, Zech. iii. 2. The Lord said unto Satan, The Lord rebuke thee, O Satan*.

2. After his incarnation, he interceded for his people in his human nature; and while he was here on earth, he did it agreeably to that state, in which he then was, though the efficacy of his intercession depended on his compleating the work of our redemption, which was not done before he arose from the dead; in which respect, there was something proleptical in his intercession then, as well as when he is represented as making intercession before his incarnation; therefore,

3. As the price of redemption was not fully paid till his state of humiliation was at an end, upon which account he is generally styled a consummate Mediator from that time, when he was made perfect through sufferings, Heb. ii. 10. so he was, after that, a compleat advocate, or intercessor, for his people; in which respect, he is said, in a way of eminency, to make intercession for them, after his death, resurrection, and ascension into heaven, in his glorified state, in which he manages their cause with an advantageous plea, which he could not use, while here on earth; for then he had not accomplished his work of redemption, and therefore could only plead the promise made to him, upon condition of his bringing that work to perfection, which was then only begun. And also whatever act of worship he then performed, it was agreeable to that state of humiliation, in which he was: but now he is in heaven, and consequently his work of redemption finished; he pleads his absolute and actual right to receive those blessings for his people, and apply them to them, which God before had promised in the covenant of redemption; and this he does with those cireumstances of glory, that are agreeable to his exalted state, as sitting at God's right hand, and having such visible marks of the divine favour, that nothing can be denied him that he asks for. It is true, while he was here on earth, he says, Father I thank thee, that thou hearest me always, &c. John xi. 41, 42. which he might well say, inasmuch as there was sufficient security, or ground to conclude, that he could not fail in the work which he was engaged in, so as to leave it incomplete. How much more may he say this, when he is in his exalted state, and pleads as one that has brought the work, he came into the world about, to perfection?

* Christ did not intercede for his church before his incarnation formally, ingsmuch 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 18 elsewhere said to be the Lamb slain, from the foundation of the world. See page 397.

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 thay 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, de clared 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 dif fers 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 righte ousness; so that our access to God is mediate, Christ's im mediate. We plead what he hath done for us, as our Surety,

OF CHRIST'S INTERCESSION.

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
in our behalf before God, as one who is worthy to
appears
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 condi tion, 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 he 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 peoVol. II.

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