21. Chapter Three
Chapter Three T he second; the special unique influence that intercession has on our salvation and justification, and the reasons why God appointed it to be added to the former.
2. To now more specifically show that unique and special influence that intercession has on our salvation, and what it adds to the offering of Christ's death, though in its kind perfect, in order to effect our salvation; and to show the deeper reasons why God ordained—for upon his ordination alone this is to be placed—this work of intercession in heaven to be joined with his death. And both these I shall mix together; for in laying down the reasons why God thus arranged our salvation to be brought about by it, that influence also which intercession has on our salvation, will together therewith appear.The reasons either regard
(1.) God himself, who will have us so saved as himself may be most glorified; or
(2.) regard us and our salvation; God arranging all the links of this golden chain of the causes of our salvation, as should make our salvation most sure and steadfast, (as David in his last song speaks, 2 Samuel 23:5). Or (3.) regard Christ himself, whose glory is to be upheld, and throughout continued as the author and finisher of our salvation, beginner and ender of our faith and justification.(1.) The first sort of reasons regard God himself.
[1.] In general, God will be dealt with like himself, in and throughout the whole way of our salvation, from first to last, and carry it all along as a superior wronged, and so keep a distance between himself and sinners; who still are to come to him by a priest, and a mediator (as Hebrews 7:25 has it) upon whose mediation and intercession "forever," as there, at least until the day of judgment, their salvation does depend. And therefore though Christ, in his dispensation of all to us downward, does carry it as a king, as one having all power to justify and condemn (as has been shown); yet upward towards God, he carries it as a priest, who must still intercede to do all that which he has power to do as a king. Therefore after that God had set him up as "King upon his holy hill," Psalm 2:6, namely in heaven, and so had committed all power in heaven and earth to him. Then he must yet "ask" all that he would have done, "Ask of me, and I will give thee…" Psalm 2:8, says God to him. For though he be a king, yet he is God's king, "I have set my king," and by asking him, God will be acknowledged to be above him.
But more of this hereafter. But [2.] More particularly, God has two attributes which he would have most eminently appear in their highest glory by Christ's effecting our salvation, namely, justice and free grace. And therefore has so arranged the bringing about of our salvation, as that Christ must apply himself in a more special manner unto each of these, by way of satisfaction to the one, of entreaty to
the other. Justice will be known to be justice, and dealt with upon its own terms; and grace will be acknowledged to be free grace, throughout the accomplishment of our salvation. You have both these joined in Romans
3:24, 26, "Being justified freely through his grace, by the redemption that is in Christ Jesus; that he might be just, and the justifier of him that believes."
Here is highest justice and the freest grace both met to save us, and both ordained by God to be "declared" and "set forth," as Romans 3:25-26 have it.
I said before, that God justifies and saves us through free grace, so absolutely freely, as if his justice had had no satisfaction. Now therefore our salvation depending and being carried on, even in the application of it, by a continuation of grace in a free way, notwithstanding satisfaction unto justice. Therefore this free grace must be sought to, and treated with like itself, and applied upon in all, and the sovereignty and freeness of it acknowledged in all, even as well as God's justice had the honor to be satisfied by a price paid upon it, that so the severity of it might appear and be held forth in our salvation. Thus God having two attributes eminently to be dealt with, his justice and his free grace. It was meet that there should be two eminent actions of Christ's priesthood, wherein he should apply himself to each according to their kind, and as the nature and glory of each does require. Accordingly in his death he deals with justice, by laying down a sufficient price. And in his intercession, he entreats free grace and thus both come to be alike acknowledged. In Hebrews 4:16, we are encouraged to "come boldly to the throne of grace," because "we have a high priest entered into the heavens." Observe how it is called a throne of grace, which our high priest now in heaven officiates at; so called because his priesthood
there deals with free grace chiefly, it is a throne of grace, and so to be sued unto; therefore he treats with God by way of intercession.
Of this throne of grace in heaven, the mercy-seat in the holy of holies was the type. And as there the high priest was to bring the blood and mercy-seat together, he was to sprinkle the blood upon it, so Christ. And as the high priest was to go into the holy of holies by blood, so with incense also, (that is prayer), to show that heaven is not opened by mere justice, or bringing only a price in hand for it, but by grace also, and that must be entreated.
And therefore when the priest was within that holy place, he was to make a cloud over the mercy-seat, which cloud of incense is prayer, whereof incense was the type, in Revelation 8:3. And thence it is, that Christ has as much work of it still in heaven as ever, though of another kind. He dealt with justice here below, to satisfy it, and here got money enough to pay the debt; but in heaven he deals with mercy. Therefore all the grace he bestows on us, he is said first to receive it, even now when in heaven. In Acts 2:33, it is said of him, after his going to heaven and that he was exalted, that he
"received the promise of the Spirit," which in John 14:16, he told them he would "pray for." And this is part of the meaning of that in Psalm 68:18,
"He ascended up on high, and received gifts for men," says the Psalmist.
The apostle renders it in Ephesians 4, "gave," but you see it was by "receiving" them first, as fruits of his intercession and asking after his ascending. He is said both to give, as being all of his own purchase, and as having power as a king also both to do and bestow all he does. And yet further he is said to receive all that he gives, because as a priest he intercedes for it, and asks it. Free grace requires this. This is the first thing.
Yes secondly, justice itself might stand a little upon it, though there was enough in Christ his death to satisfy it; yet having been wronged, it stood
thus far upon it, as those to whom a debt is due use to do, namely, to have the money brought home to God's dwelling-house, and laid down there.
God is resolved not to stoop one bit unto man, no nor to Christ his surety.
Justice will not only be satisfied, and have a sufficient ransom collected and paid, as at Christ's death, but he must come and bring his bags up to heaven.
Justice will be paid it upon the mercy-seat; for so in the type the blood was to be carried into the holy of holies, and sprinkled upon the mercy-seat. And therefore his resurrection and ascension were but as the breaking through all enemies, and subduing them, to the end to bring this price or satisfaction to the mercy-seat; and so God having his money by him, might not want wherewithal to pardon sinners. So as the blood of Christ is current money, not only on earth, but in heaven too, whither all is brought, which is for our comfort, that all the treasure which should satisfy God is safely conveyed thither, and our surety with it.
(2.) The second sort of reasons why God ordained Christ's intercession to be joined to his death are taken from what was the best way to effect and make sure our salvation, and secure our hearts therein; and these reasons will show the peculiar influence that intercession has into our salvation, and therein as in the former.
[1.] First in general, God would have our salvation made sure, and us saved all manner of ways, over and over. First, by ransom and price, (as captives are redeemed) which was done by his death, which of itself was enough. For it is said in Hebrews 10 to "perfect us forever." Secondly, by power and rescue; so in his resurrection, and ascension, and sitting at God's right hand, which also was sufficient. Then, thirdly, again by intercession, a way of favor and entreaty; and this likewise would have been enough, but God would have all ways concur in it, whereof notwithstanding