Sermon 69

_Isaiah 53:12_—And he made intercession for the transgressors.

Although this be a most necessary thing, and that of which we have daily and hourly use, even to be improving Christ's intercession; and although it be one of the most excellent, and most comfortable things that a Christian has to look to in his walk; there being no condition, but there is a ready help for it here; yet this is our sinful misery, that either through our blindness, or our indifference, we are much out of capacity, to improve aright so rare a privilege. For as much as we have heard of it, are there many of us that can tell how Christ's intercession is to be improved? Sure we may know that if ever we do it, there is no [reconstructed: thanks] to us for the doing of it; and indeed it is of such a nature, that we even cannot well tell whether it be better to speak of it or to be silent, being so little able to make anything plain, of such a mysterious, yet very concerning thing.

You may remember the doctrine that we proposed to speak to was this: That our Lord Jesus has this for a part of his office, to make intercession for transgressors. Being a real priest, he not only offers a sacrifice, but goes in, and has gone within the veil, with the virtue of his sacrifice, to appear before God in heaven for us. As all the offices of Christ are advantageous, and would be studied by us, and we would study them well; this has many advantages with it, and we would improve it, lest we frustrate ourselves of the cluster of privileges that is in this one doctrine, that Jesus Christ makes intercession for transgressors, or sinners.

We showed the last day wherein the improving of Christ's intercession does consist; we shall now instance some cases wherein believers, in a special manner, are to make use of it. Second, we shall give some directions for clearing some questions, or for answering some doubts about it. And third, we shall assign some characters of such as are rightly improving Christ's intercession.

For the first, Christ's intercession ought to be made use of in as many cases as are possibly incident to a believer; and therefore we are not to restrict it to one case more than to another; although indeed there be some wherein more especially we are called to improve it. Now to clear it, that there are some cases wherein, in a special manner, the believer is to make use of this office of Christ's interceding for transgressors; it may be instanced in these. First, a believer has either liberty, or he is in bonds; and there is a special watchfulness called for in both these cases, that the intercession of Christ be not slighted.

1. When he has liberty, and his spiritual condition thrives, he prays, and his heart melts in prayer, he has what he would have, the exercises of religion become pleasant, and he has no will to come from them: in this case the believer is to beware, lest he be stolen off his feet, and fail to recognize Christ's Intercession; for then he is ready to think that he cannot but be well, and his prayers cannot but be heard; because he gets liberty to put them up, and it is then often that there is hazard to lay least weight on Christ's Intercession. To improve Christ's Intercession aright in such cases, these two are to be attended to. 1. That his Intercession be acknowledged as the fountain, and procuring cause of that liberty and liveliness, and so we are to carry a stopped mouth before God, and not to boast of it; for (as we showed) the pouring out of the Spirit is a special fruit of Christ's Intercession; it being by virtue thereof that gifts are given, and grace to worship God in a spiritual manner. 2. That we beware of thinking that our prayers are in a fitness, or that they put us in a fitness of access to God, because of that liberty, except by virtue of Christ's Intercession, more than if we had not a word to say; there is in our unbelief, and presumption, a secret inclination to lay the weight of our acceptance on our own liberty, whereas (Revelation 8) the prayers of all saints must come up before God, having the smoke of his incense to make them acceptable; in which respect, in a case of liberty, Christ's Intercession is made use of, and improved, when we are denied to our own liberty, and it is not made the ground of our confident application to God, but Christ's Intercession only. Again, 2. when the believer is in bonds, in some eminent manner, so that he cannot pray, he scarce has a word to speak to God; he goes, it is true, about the duty, but he comes not to speed; his prayer is not relished by himself, he is like one speaking, but not praying, his heart is not warmed, neither is there, at least to his own apprehension, any connection between his words, whereupon he is ready to think that his prayer is as good as no prayer, because of that inclination that is in all of us, to rest on our own praying without making use of the Intercession of Christ. The reasons why, in this case we would press the use-making of his Intercession, are these. 1. Lest we faint, and grow weary in prayer, which cannot but befall us, if his Intercession be not made use of. 2. Lest we lose the estimation of the excellent worth of Christ's Intercession; which is exceeding derogatory to him that is mighty to save, and on whom help is laid: and it is especially for such a time and case, that he is held forth as an Intercessor. Now there is a twofold improvement of Christ's Intercession called for in this case; when the believer is in bonds, and cannot so much as sigh; but it is called in question whether it be accepted; though yet the man is serious. 1. There is an improving of it for obtaining of that which we have been aiming at, though we cannot tell our own [reconstructed: tale] (to speak so) nor open our cause, nor make known our requests to God; yet to expect what we have been aiming at, and seeking after, by virtue of Christ's Intercession, for as ill set together as our prayer has been, because it is founded upon the Intercession of the Mediator; and we expect a hearing on that account [reconstructed: alone], it being his Intercession, that makes our prayers acceptable, it can make such a poor prayer acceptable also; whereupon the soul rests quiet, and expects a hearing on this ground; because, as was said, the prayers of all saints go up from his censer, and with his incense, and none are cast back, that are put up through him, and by virtue of his Intercession. Hence sometimes looks, sometimes thoughts, sometimes broken words, and groans come up before God, are acceptable, and get a return; the reason is, because, through the Intercession of the Mediator, the prayers of all saints are acceptable. This is even as if a man should credit his able Advocate with the managing of his cause, although he cannot (to speak so) [reconstructed: vouch for his own tale], nor express himself satisfyingly to himself in it. Hence, we have these words often (John 14 and 16): Whatever you ask in my name, believing, you shall receive; and whatever you ask in my name, I will do it; that is, when you ground the expectation of your hearing, and speed-coming in prayer on me, and my mediation. When people, because of their short-comings in prayer, give over the expectation of a hearing, and a return; they give over, in so far, the laying of due weight on his Intercession: only you would remember the terms on which a person is warranted to make use of his Intercession; for when we follow not his way, in the improving of it, we cannot expect to come to speed, or get good by it. 2. A believer in his bonds would expect a loosening, through the virtue of his Intercession; and this is another way, how we would improve it in this case, when we are bound up, and (to speak so) entangled, that we cannot stir in prayer, then we would have an eye to the efficacy of Christ's Intercession, (that is of continual vigor and efficacy, even when we are very dead, indisposed, and lifeless,) for the attaining of liberty and liveliness. This is indeed to cast a look to him, and singly to improve the efficacy of his mediation; when we cannot speak one word to work up ourselves to a disposition for that work: and these two go well together, to be improving his Intercession, for obtaining what we need for the time present, and for the time to come; and when we are in bonds, to be improving it for liberty and freedom.

Secondly, there is a use-making of Christ's intercession called for; both when we aim to obtain anything; and when we have obtained that which we would be at. First, in our aiming to have, or obtain; we would improve it, that our addresses to God may be in his name, and our faith of obtaining may be founded on Christ's intercession, and not on our own, and that our faith may be stayed, and fixed in expectation of the thing. The improving of Christ's intercession in this respect leads us, first, to the right way of prosecuting our suits to God, and second, it quiets and fixes us in expecting of an answer; and when this is wanting, Christians are either discouraged, and know not how to pursue their cause, or else they are carnally secure, and presumptuous, which is very ordinary; for either, as I have said, we are under an anxious fear, so that we know not how to go about duty with any hope of success; or else we grow secure and slack, and careless in duty.

Secondly, there is a use-making of Christ's intercession, when we have obtained any benefit, which keeps the soul in his company and debt, and in acknowledging itself to be his debtor; this makes Christians, when they have gotten anything, to be humble, and helps them to a sanctified use of the thing received; whereas, when this is forgotten, though persons may be seemingly humble when they are praying for a thing in his name, yet when they have gotten it, they grow carnal, and some way wanton, and he is forgotten, as if the benefit had never come from him. But on the other hand, when there is an acknowledgement of Christ's intercession, when anything is obtained; it keeps, as I said, the person humble, and holily afraid, when it has gotten, as well as when it was seeking; and it makes one wary in using, and fearful to abuse any benefit received; lest it be found a wrong and indignity done to Christ and his intercession.

Thirdly, we may instance the improving of Christ's intercession, both in a most sad, and in a most cheerful condition; in reference to both which we should make use of Christ's intercession, and it being readily one of these conditions that we are in, either a more sad, or more cheerful one; we would think ourselves defective and faulty as to our duty, when we suit and conform not our way to our condition.

First, if it be a more sad condition, whether we be spiritually sad, the soul being heavy, and refusing to be comforted, or whether we be under a temporal outward disconsolate condition; there is a use-making of Christ's intercession called for in both; for a believer cannot be in any so disconsolate a condition; but he may draw refreshing from this fountain, in reference thereto; and when we make not use of his intercession in each, as it occurs; either anxiety, and discouragement grows, or we turn to some unwarrantable, and crooked means, or way for an outlet from such a disconsolate condition.

Now to make use of, and to improve Christ's intercession aright, in such a disconsolate condition, and case. First, the soul would gather, and compose itself, to search and see what is useful in Christ's intercession for its case; seeing that sad case cannot be imagined, but Christ's intercession is a cordial for it, upon which, as a solid ground, the soul may be quiet, that it cannot miscarry in that for which it is now in so much bitterness; seeing Christ Jesus has the managing of its case and cause. Hence it may reason thus, although I was unwatchful, and this condition came on me unawares, and I was surprised with it, yet it is not any surprise to him; he was not sleeping, though I was, he knew what was coming, though I knew not; therefore this will not hurt, nor prejudge my main cause, because it comes through his hand. Second, there is an improvement of his intercession in this case, when the outlet, though desperate, as to us; is yet hopeful by virtue thereof; and when this is made the only, or main ground of our hope, to wit, that there is a friend at the court of heaven, who can order our cause, and make such a thing work for our good; it puts spirits in us to pray, and actively to go about the use of the means; whereas, when we use not the means, or use them without due respect to Christ's intercession, the business becomes heartless, hopeless and desperate.

Second, if our condition be, or seem to be more comforting, and cheerful, there would be an improving of Christ's intercession, lest our cheerfulness grow carnal, which it cannot otherwise be; but when he is acknowledged to be the author of our comfort, and cheerfulness; when he is depended upon for the continuance of it, and when the praise of it is returned to him, it bounds the heart, that there is no access to grow carnal; in which respect, these things wherein others grow carnal, such as health, strength, meat, drink, apparel, comfortable dwelling, the recovery of themselves, of their children, or of other near relations, or dear friends from sickness, etc. Are thus spiritualized, and made spiritually refreshing to the people of God; because there is an uptaking of them, as coming through Christ's intercession, and a returning of thanks to him for them; hence, (Hebrews 13:15), it is said, By him therefore let us offer the sacrifices of praise to God; there being the same access to praise in our spiritual cheerfulness, that there is to pray in our heaviness, and difficulties; he that is the ground on which we ought to found our prayers; is also the ground on which we ought to build our praise; and it is he that puts life in, and value upon, the one and the other.

Fourthly, we may instance it in this case, when the believer is under challenges; it is then a special season to make use of Christ's intercession, and to put the libel in his hand to answer it; which is done by faith's resting on him as a Priest, for the obtaining of an absolution from that charge, although we cannot answer it ourselves, yet expecting an answer through him, according to that famous place, (Romans 8:34), Who shall lay anything to the charge of God's elect? Who will libel them? Among other reasons of the interrogation, which has the force of a negation; this is one: it is Christ who died, indeed rather who is risen again, who is at the right hand of God making intercession for us; this furnishes an answer to the charge put in their hand. Or, when the believer is under calmness, and tranquility, his intercession would be improved; for there cannot be a sanctified calmness without depending on him, by virtue of whose satisfaction, and procurement we have it, and by virtue of whose intercession it is continued.

The reasons why we have hinted at these things are: 1. To hold out to you the concern of Christ's intercession; for we cannot be in that case but the believer has therein to do with it. 2. To show our great obligation to God, who has given us such an intercessor for all these cases; in this one word, there is stored up a treasure of consolation for all cases that a Christian can be in. 3. That we may be helped to our duty of improving and making use of him according to the several cases we are, or may be in; for though his intercession be mainly to be made use of when we come to pray, yet not only then but at other times and in other cases — as when we fear any hazard, when we need any good thing, when we expect it, or would be cheerful on the receipt of it, and when we are in any difficulty and know not what to do — we will find something called for from us in reference to his offices, and to this in particular. 4. Because this use-making of Christ's intercession commends Christ and makes him lovely to us; and indeed that which makes believers think so little of him is in part at least the little improving of his intercession, which should be made use of in the least things — if it were when we need anything, in our thought to look up to God through him, and to found the hope of our getting it on this ground, because there is an intercessor. If this were the practice of believers daily, they would see a necessity of thinking much of him; O! when will we be serious and constant in the use-making of this part of his office? 5. Because it may serve also for ground of conviction to many that are called Christians, and who go through many cases and difficulties, and yet know not what it is to acknowledge him in his intercession: O! it is a sad thing for folk to bear the name of Christians, and yet if they want any good thing and can get it another way, they neglect and misken him; and if it be well with them, and if they obtain what they would have, they sacrifice to their own net, and he is slighted. The next thing in order is to remove some objections and to answer some questions concerning this improvement of Christ's intercession in the manner that we have spoken of; and there will readily be store of them in our carnal minds. Now for the removing of these objections or doubts, I shall lay down some grounds for direction that may answer any doubt of that kind, which may arise partly from the doctrinal, partly from the practical part of this doctrine. It being a puzzling piece of exercise to some that they think they know not how to improve Christ's intercession, or that they never did it aright, or possibly both these may be their exercise.

The first ground I would lay down is this: that you would remember that there is an unsearchableness in this mystery of the Godhead, in the mystery of God's becoming man, and in the mystery of the Mediator his taking on of these offices to exercise them in our nature. And in speaking or thinking of them, there is a necessity to silence that which our curiosity would propose for satisfaction about them — as namely, how there are or can be three persons in the Godhead and yet but one God, how one of these persons can be man, and how it is that by him we have access to God the Father, Son, and Holy Ghost. There is silence required in the how of these things, which leads to the next direction. 2. We would study satisfaction in the matter of the truth itself, rather than to be poring into the manner, or how, of profound mysteries, especially such as concern the blessed Godhead, which is higher than the heavens, broader than the earth, and deeper than the sea. That is (as we hinted before), we would study rather to know that there is such a thing than how it is. As in this particular, we know that the Son of God became man, took on our nature, and in our nature died, rose again, ascended to heaven, sat down on the right hand of God, and makes intercession for us — these are clear. But if we ask how these things can be — that God can be man, and that two natures can be in one person, and how God can intercede — they are things much above our reach and not properly the object of our faith (I say, as to the how of them), and our consolation lies not so much in knowing how such a thing is, as in knowing that it is. And I make no question but there are many who pray in faith because there is an intercessor, who, if the question were asked how he performs that work, they could not tell well, if at all. Those that can tell most of it are very ignorant of it and can tell but little. The Lord in his goodness has so ordered the matter that he has given grounds for the faith of his people to walk on in their duty, but will not satisfy their curiosity. And truly if we will seriously reflect, we will find that these things which most readily vex us are questions about the manner and not about the matter of things. We do not doubt that the Son of God is God, that the Holy Ghost is God, and that he proceeds from the Father and the Son, that the second person of the Trinity became man, etc. But the perplexing question is, how these things are or can be? The Lord has made it necessary to be believed that there is one God and three persons in the Godhead, but to be in reason satisfied as to the how or manner of their subsistence and operations — that is not required as necessary. So is it here in this matter of Christ's intercession; and therefore this second direction is, that you would study clearness in the grounds that you are to go upon in the use-making of his intercession, but you would not be curious in seeking satisfaction about the how or manner of it.

3. In our addresses to God, and in our improving of Christ's intercession, we would beware of imagining, or framing in our imagination representations to ourselves of him, who is the object of our worship, or of the manner of the Mediator's intercession; as if we had seen him, or heard him with our bodily eyes, or ears; a thing that sometimes is fashious and troublesome, as well as it is sinful; and which we are not called to; indeed, if it were possible to attain to any representation of this kind; yet it's but a representation of our own forming, and so a breach of the second Command: And therefore in going to God through the Mediator, never represent to yourselves one party standing beside, or by another; For that is but a diverting of the soul from the exercise of faith on a purely spiritual, and simple object; and derogatory to the majesty of God; and whenever such representations are made, or rise in the imagination, or in the mind, God would be looked to, for crushing of them; It's from this that many of our doubts, and questions arise; and there is no loosing of them, but by the abandoning of them; If there were a possibility to conceive something like God; yet the Lord abhors that; (Deuteronomy 4:15 and 12:30). All similitudes and representations of God are discharged.

4. In our addresses to God through the Mediator; we would rest our faith on what is revealed in the Word, seeking rather to take up God, and Christ as they are revealed in it, than without the Word, to seek satisfaction to our curiosity; we would from the Word study to take up the attributes of God, his omniscience, omnipotence, omnipresence, wisdom, grace, and mercy, purity, and holiness, sovereignty, and absolute dominion, in guiding all; and as being at such an infinite distance from and infinitely above all creatures; that thereby a right impression of God may be wrought in the heart; we would likewise study clearness in the promises; and concerning Christ and his offices; And in applications to God, we would fix our faith on these known grounds; believing we shall be heard, and being quiet on that: Moses (Exodus 33) is under a vehement longing to see God, I beseech you, says he, show me your glory: The Lord tells him, that he cannot see it, and live; but he will make his goodness pass before him: He will let him see as much as is meet; and (Exodus 34) when he gives him his answer; It is not any glorious visible brightness he lets him see, but he proclaims his name to him; The Lord, the Lord gracious, merciful, etc. And comparing the words with the scope, it says that there can be no saving uptaking of God, but as he is revealed in the Word; and that way we are to be fixed in the faith of the excellency that is in him; and in going to him by prayer, through the Mediator, we would guard against any representation; and fix our faith on clear promises, and attributes as Scripture holds him forth.

5. We would endeavor rather to have a composed frame of spirit, with holy reverence in the exercise of fear, faith, and love, and of other spiritual graces; than to fill our understanding with things merely speculative; and less practical and profitable: And supposing that we are in some measure clear, in what is revealed of God; and of his attributes, and promises in the Word, in as far as may found our faith, and warrant us to put up such and such suits to God through the Mediator, and that we come to him in holy reverence; we are rather to exercise our graces and have [reconstructed: an eye] downward, in reflecting on ourselves, [reconstructed: seeking] to be clear, in what is called for in a worshiper of God, than to be curiously poring, and prying into the object of our worship himself; And therefore let this be well studied; even to be up at that wherein we are clear, and which we do not question, nor make any doubt of; as namely, that we should be in a composed frame of spirit; in holy reverence, and under the due impression of the [reconstructed: Majesty] of God; and then there will be the less hazard, if any at all, of going wrong; whereas, if we divert from this, and seek to satisfy ourselves in the how, or manner of uptaking of God; we will but mire ourselves, and [reconstructed: mar] the frame of our own spirits, and bring ourselves under an incapacity of going about duty rightly.

This much we have spoken on the third part of the use of exhortation; wherein we allow a sober and solid uptaking of the things of God; and in as far as may be profitable for founding of our faith, and for guiding of our practice; but not to satisfy curiosity; For if we once go to chase, and follow question upon question, in what concerns the doctrinal, and speculative part of this doctrine, we will run ourselves aground; and therefore, God having made these things wherein our duty necessarily lies, clear, that there is no hazard to go wrong in single following of it; we would study these things that are clear; (which might be another direction) and hold us with, and at what we are clear in; and not suffer our minds to run out on either groundless, or unprofitable speculations; God himself help to the suitable practice of these things; and to him be [illegible].