a respect to our welfare, for he liveth to make intercession, intercession against Satan our accuser, for us. (2 Cor 13:4) Besides, he liveth before God, and to God, and that after he had given his life a ransom for us. What can follow more clearly from this, but that amends were made by him for those souls for whose sins he suffered upon the tree? Wherefore, since his Father has given him his life and favour, and that after he died for our sins, it cannot be thought but that the life he now liveth, is a life that he received as the effect of the merit of his passion for us.
God is just, and yet Christ liveth, and yet Christ liveth in heaven! God is just, and yet Christ our passover liveth there, do what our foes can to the contrary!
And this note, by the way, that though the design of Satan against us, in his labouring continually to accuse us to God, and to prevail against our salvation, seems to terminate here, yet indeed it is also laid against the very life of Christ, and that his priesthood might be utterly overthrown; and, in conclusion, that God also might be found unjust in receiving of such whose sins have not been satisfied for, and so whose souls are yet under the power of the devil. For he that objects against him for whom Christ intercedes, objects against Christ and his merits; and he that objects against Christ's intercession, objects against God, who has made him a priest for ever. Behold you, therefore, how the cause of God, of Christ, and of the souls that come to God by him are interwoven; they are all wrapt up in one bottom. Mischief one, and you mischief all; overthrow that soul, and you overthrow his intercessor; and overthrow him, and you overthrow even him that made him a priest for ever. For the text is without restriction: 'He is able to save to the uttermost them that come unto God by him.' He saith not, now and then one, or sinners of an inferior rank in sin, but them that come to God by him, how great soever their transgressions are, as is clear in that it addeth this clause, 'to the uttermost.' 'He is able to save them to the uttermost.' But if he were not, why did the King send, yea, come and loose him, and let him go free; yea, admit him into his presence; yea, make him Lord over all his people, and deliver all things into his hand?
But he liveth, he ever liveth, and is admitted to make intercession, yea, is ordained of God so to do; therefore he is 'able to save to the uttermost them that come unto God by him.' This, therefore, that he liveth, seeing he liveth to God and his judgment, and in justice is made so to do, it is chiefly with reference to his life as Mediator for their sakes for whom he makes intercession. He liveth to make intercession. And in that it is said he liveth ever, what is it but that he must live, and outlive all his enemies; for he must live, yea, reign, till all his enemies are put under his feet. (1 Cor 15:25) Yea, his very intercessions must live till they are all dead and gone. For the devil and sin must not live for ever, not for ever to accuse. Time is coming when due course of law will have an end, and all cavillers will be cast over the bar. But then and after that, Christ our high priest shall live, and so shall his intercessions; yea, and also all them for whom he makes intercession, seeing they come unto God by him.
Now if he lives, and outlives all, and if his intercession has the casting voice, since also he pleadeth in his prayers a sufficient merit before a just God, against a lying, malicious, clamorous, and envious adversary, he must needs carry the cause, the cause for himself and his people, to the glory of God and their salvation. So, then, his life and intercession must prevail, there can be no withstanding of it. Is not this, then, a demonstration clear as the sun, that they that come to God by him shall be saved, seeing he ever liveth to make intercession for them?
Fourth, The duration of Christ's intercession, as it is grounded upon a covenant betwixt God and him, upon an oath also, and upon his life, so it is grounded upon the validity of his merits. This has been promiscuously touched before, but since it is an essential to the lastingness of his intercession, it will be to the purpose to lay it down by itself.
Intercession, then, I mean Christ's intercession, is, that those for whom he died with full intention to save them, might be brought into that inheritance which he hath purchased for them. Now, then, his intercession must, as to length and breadth, reach no further than his merits, for he may not pray for those for whom he died not. Indeed, if we take in the utmost extent of his death, then we must beware, for his death is sufficient to save the whole world. But his intercessions are kept within a narrower compass. The altar of burnt-offerings was a great deal bigger than the altar of incense, which was a figure of Christ's intercession. (Exo 27:1, 30:1, Rev 8:3) But this, I say, his intercession is for those for whom he died with full intention to save them; wherefore it must be grounded upon the validity of his sufferings. And, indeed, his intercession is nothing else, that I know of, but a presenting of what he did in the world for us unto God, and pressing the value of it for our salvation. The blood of sprinkling is that which speaketh meritoriously, (Heb 12:24); it is by the value of that that God measureth out and giveth unto us grace and life eternal; wherefore Christ's intercessions also must be ordered and governed by merit; 'By his own blood he entered into the holy place, having [before by it] obtained eternal redemption for us,' for our souls. (Heb 9:12)
Now, if by blood he entered in thither, by blood he must also make intercession there. His blood made way for his entrance thither, his blood must make way for our entrance thither. Though here, again, we must beware; for his blood did make way for him as Priest to intercede; his blood makes way for us, as for those redeemed by it, that we might be saved. This, then, shows sufficiently the worth of the blood of Christ, even his ever living to make intercession for us; for the merit of his blood lasts all the while that he doth, and for all them for whom he ever liveth to make intercession. Oh, precious blood! oh, lasting merit!
Blood must be pleaded in Christ's intercession, because of justice, and to stop the mouth of the enemy, and also to encourage us to come to God by him. Justice, since that is of the essence of God, must concur in the salvation of the sinner; but how can that be, since it is said at first, 'In the day thou eatest thereof, thou shalt surely die,' unless a plenary16 satisfaction be made for sin to the pleasing of the mighty God. The enemy also would else never let go his objecting against our salvation. But now God has declared that our salvation is grounded on justice, because merited by blood. And though God needed not to have given his Son to die for us that he might save us, and stop the mouth of the devil in so doing, yet this way of salvation has done both, and so it is declared, we are 'justified freely by his grace, through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past—to declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.' (Rom 3:24,25) So, then, here is also a ground of intercession, even the blood shed for us before.
And that you may see it yet more for your comfort, God did, at Christ's resurrection, to show what a price he set upon his blood, bid him ask of him the heathen, and he would give him the uttermost parts of the earth for his possession. (Psa 2:8) His blood, then, has value enough in it to ground intercession upon; yea, there is more worth in it than Christ will plead or improve for men by way of intercession. I do not at all doubt but that there is virtue enough in the blood of Christ, would God Almighty so apply it, to save the souls of the whole world. But it is the blood of Christ, his own blood; and he may do what he will with his own. It is also the blood of God, and he also may restrain its merits, or apply it as he sees good. But the coming soul, he shall find and feel the virtue thereof, even the soul that comes to God by Christ; for he is the man concerned in its worth, and he ever liveth to make intercession for him. Now, seeing the intercession of Christ is grounded upon a covenant, an oath, a life, and also upon the validity of his merits, it must of necessity be prevalent, and so drive down all opposition before it. This, therefore, is the last part of the text, and that which demonstrateth that he that comes to God by Christ shall be saved, seeing 'he ever liveth to make intercession for him.'
I have now done what I intend upon this subject when I have drawn a few inferences from this also.
[Inferences from the certainty of benefit from Christ's Intercession.]
First, then, hence I infer that the souls saved by Christ are in themselves
