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SERMON V.
Heb_4:16
Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.
HEAD III. The third thing follows to be spoke to, the ground of this boldness, implied in this therefore. And we must look back to verses 14, 15 for the finding the force of this therefore. The words are, Seeing then that we have a great High priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an High Priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly, &c.
The doctrine I am to handle from this inference of the apostle is this.
DOCT. That the main ground of all the boldness allowed in coming to the throne of grace, is in our Lord Jesus Christ.
The interest, and room, and place, that Christ hath in this throne of grace, is the ground of all allowed boldness in coming to it. When people are secure, nothing is more commonly practised by them, than fearless rushing into God’s presence. Any carnal careless sinner can, when he will, bow the knee, and make that he calls a prayer to God. But when conscience is awakened, and light darts in to make them know somewhat of God, and of themselves, it is then found a matter of wonderful mystery and difficulty, to perceive any thing that can justly and sufficiently support the confidence of a self-condemned sinner, in his approaches to God for mercy. Hence it is so often seen, that this is the common way of all the ungodly, and of such as are ignorant of God in Christ. While they are secure, and blind, and hardened, they feel nothing, and fear nothing: but when death and judgment approach, and stare them near in the face; and when they begin to think in earnest, that they must stand before God, and receive their eternal doom, being ignorant of a Mediator, and quite estranged from any believing employing of him, they sink in discouragement and despair. And, alas! how many miserable sinners are there, that are never awakened out of the sleep of security, until they are plunged in the very pit of despair?
The resolution therefore of this question, How a sinner may draw near to the throne of grace with confidence, so as he may be welcomed by him that sitteth on it, and may receive good things thence? is only in this, that this boldness is all in and by Jesus Christ. My work therefore at this time (and it is indeed the main work of ministers at all times) is, to declare and shew you, how our Lord Jesus Christ is the ground and foundation of true confidence in coming to God. And herein I would lead you to such things that concern the Lord Jesus as are commonly known, usually talked of, but rarely duly pondered and improved.
1. Let us consider the person of this Mediator by whom we may have access with boldness (Eph_3:12). A wonderful person! the Son of God made man; a marvellous man; by whom all men may be accepted with God, when there is not a man in the world that can be accepted of God in his own name: yet all that come in Christ’s name are accepted. Our Lord Jesus Christ is God’s own Son, the Son of God tabernacling in the flesh; God manifest in the flesh; the brightness of the Father’s glory, and the express image of his person (Heb_1:3). There is one God, and one Mediator between God and men, the man Christ Jesus; who gave himself a ransom for all, to be testified in due time (1Ti_2:6,1Ti_2:7). In due time it will be seen, what this ransom was paid for, and for whom: for every one of the ransomed shall get their liberty and inheritance in God’s time and way. People commonly profess the faith of this truth, That our Mediator is God and man. But how little is it improved by faith? We do not consider him, how great a person he is, and how fit for us (Heb_3:1,Heb_3:2). Such as have any serious thoughts of God, and of themselves (and they are in a forlorn state that have none), find a necessity of a Mediator, when they consider the strictness of his justice, the power of his wrath, the perfect purity and holiness of his nature, compared with the sinfulness and vileness of their own nature, hearts, and lives. But there is another deeper thought of God, that will discover as great necessity of a Mediator; and that is of his greatness. With God is terrible majesty; with God is unsearchable glory. How can there be a bold and acceptable approach to him of whom we cannot frame a right suitable thought? How is it avoidable, but that all our worship must be to an unknown God? for no man hath seen God at any time (Joh_1:18). Here comes in the Mediator Jesus Christ; who is not only a screen betwixt justice and us, but is a glass wherein we may behold the glory of God. This glory is only to be beheld in the face or person of Jesus Christ (2Co_4:6). All other views of God’s glory are either confounding, or but vain unprofitable notions. All the speculations of the Pagans, that polished the dim light of nature; and all the curious studies of some called Christians, about the nature, being, properties, and attributes of God, are nothing but pretty pieces of philosophy. There is nothing of sound theology in those thoughts, unless they be all stinted, limited, directed to, and determined by that discovery that God makes of himself to us in and by his Son Jesus Christ. The mediation then of Jesus Christ, is not only an argument which, and on which we may plead with God; but it is the mean by which only we must approach to God, and the light wherein we see, and know savingly the God we worship. He knew the way best, who is the way to the Father, and said, No man cometh to the Father but by me; and did answer Philip’s weighty and very natural desire, Shew us the Father, and it sufficeth, thus, Have I been so long time with you, and yet hast thou not known me, Philip? He that hath seen me, hath seen the Father: and how sayest thou, Shew us the Father? (Joh_14:6 - Joh_14:9). They all worship an idol, or wander in a perfect maze and labyrinth, that seek God out of Jesus Christ. No where else is he to be sought or found, but as a consuming fire. God of old put his name at Jerusalem; to it they must come with their solemn sacrifices; when afar off, they must look to it, as Dan_6:10. When they are bid remember the Lord afar off, it is added, and let Jerusalem come into your mind (Jer_51:50). Now, Jerusalem, temple, altar, holy of holies, mercy seat, priests, sacrifices, &c. were all but shadows of Jesus Christ. Under the New Testament, when Christ is come, the name of God is in him, and all the worship and approaches are to be made to God dwelling in this true tabernacle which the Lord pitched, and not man (Heb_8:2).
2. Let us consider our Lord’s office of High Priest. So the apostle calls him our great High Priest, and we have him (v 14). This is a great ground of boldness in dealing with God, that we have Christ for a High Priest. He was of God’s own choosing and calling. He is not of our choosing, but he is for our using. Should that man be called a Christian, who hath no use for this great High Priest? High priests were taken from among men, and ordained from men in things pertaining to God (Heb_5:1). Consider the honour of this office to Christ, and its usefulness to his people. He glorified not himself to be made an High Priest; but he that said to him (v 5). Christ’s offices of King and Prophet carry visible plain glory in them. But to be made an High Priest, especially when he is to be both priest, altar, and sacrifice, seems to have no glory, but abasement. But if we look to the inside of this office, it excels in glory. What inconceivable glory is it to Christ, to be the reconciler of all things, to take up so honourably the grand quarrel betwixt angry heaven and sinful earth, to purge our sins by the sacrifice of himself, and then sit down at the right hand of the Majesty on high? (Heb_1:3); to offer a sacrifice, in the virtue whereof an innumerable company, out of all nations, tongues, and languages, are redeemed, and justified, and glorified: for which he shall be eternally praised in heaven, by all the happy inhabitants of that blessed place! (Rev_5:9). As for the usefulness of this office to his people, I shall only name two things. 1. In this office he manageth all our business with God; such as we could never have done ourselves; and must be eternally undone, if it were not done for us; to satisfy justice, fulfil the law, and bring us in a sure title to the inheritance of heaven. 2. By him we offer all our spiritual services, and have them presented by him for acceptance (Heb_13:15). We must do all in his name (Col_3:17).
3. Let us consider what our Lord did when he was on earth, and thence we have great ground for confidence in coming to the throne of grace. This the apostle hath in his eye (v 15; 5:7). Two things I would take some notice of on this point. 1. He had the same things for substance as errands to the throne of grace that we have. 2. That he did ply the throne of grace as we should. Only permitting this, that there is but a likeness in what he did, to what we should do at the throne of grace: and that likeness consistent with manifold differences, as we shall regard.
1st, Our Lord Jesus Christ had the same things, and the chief of them, that are to us errands to the throne of grace. I shall instance in some of them, and answer an objection.
(1.) Our Lord had affliction for an errand, and more of it than any of his people. He was afflicted; yea, smitten of God and afflicted (Isa_53:4), He was oppressed and afflicted (v 7), If any man be afflicted, let him pray (Jam_5:13). When Christ was afflicted, he prays.
(2.) Our Lord was deserted. Blessed be his name for it. We should rejoice, that he had not a life without clouds. The bitterest and saddest desertion that ever a believer was under, is nothing to what Christ met with, when he cried out, My God, my God, why hast thou forsaken me? None are so much to be pitied as a saint under desertion. When affliction is heavy and pressing, if all be clear above, though there be clouds round about, yet if the Lord smile from heaven, a Christian’s case is not much to be pitied. But if all be dark about, and the darkest of all clouds on the amiable face of God, this is the extremity our Lord was in. Yet he prayed, and in his agony prayed yet more fervently. Deserted believers, take comfort in a deserted Saviour. His desertion was penal, yours but medicinal. Though it be bitter physic, it is of the great Physician’s prescription; and he can and will bless it, and make you bless him, both for the physic and the cure.
(3.) Christ had temptation as an errand to his Father: In all points tempted like as we are, yet without sin (v 15). O that Christians would learn to behave themselves under temptation, in some measure, as Christ did! Temptation to Christ was a far other thing than it is to us. Temptation is bad to us, because of the danger of it; therefore he bids us, Watch and pray, that we enter not into temptation (Mat_26:42) when he was in the depth of his agony. But temptation to Christ was a mere affliction. There were never but two sinless men in the world, the first and second Adam. Satan came to both. When he came to the first Adam, he found nothing of his own in him; but he quickly got somewhat put in him, and left it with him, and in him and all his posterity. When he came to the second Adam, he found nothing in him, and could put nothing in him by temptation (Joh_14:30). The holier a saint be, and the more gross the sin be he is tempted to, and the more hatred he have of the sin, the greater is his trouble in and by the temptation. What affliction then must it have been to Christ to be so tempted as he was? (Mat_4:1-25).
(4.) Our Lord had the charge and burden of sin on his soul, not upon his conscience: The Lord laid on him the iniquity of us all (Isa_53:6). And was not that a mighty load? Sense of sin is the greatest discouragement to believers. But never was there a man out of hell, or in it, that had such a load of sin on him as Christ had. His own self bare our sins in his own body on the tree (1Pe_2:24). Law and justice charged Christ severely; and exacted more of him, than ever they did of any other person. None but Christ was made sin (2Co_5:21). Men are sinners by nature, and increase their sinfulness by their life; and an inexhaustible fountain of sin is in their heart (Ecc_9:3). But none of them is, or can be made sin. He only that knew no sin, was made sin. And because he was made sin for us, he was also made a curse for us (Gal_3:13). The law curseth the sinner, but cannot make a sinner a curse for others: it can, and doth make him accursed, and a curse for himself. Here is heaven’s art: all the righteousness we are made, flows from Christ’s being made sin for us; all the blessing we get, springs out of Christ’s being made a curse for us. Believers, learn where to seek and find true righteousness, and the true blessing. In vain are they sought any where but in Christ, and in his being thus made sin, and a curse for us. The Lord Jehovah charged Christ with the debt of his people’s sins, and he could not deny the debt. Though he contracted none of it, yet he undertook as surety to answer for it, and to discharge and pay it. Therefore the law and justice exacted it of him, abated him nothing. Because the law will have blood and life for sin, Christ offers, and gives his. Our Lord Jesus had no challenges in, nor burden upon his conscience; yet he had a heavy burden upon his soul: therefore he had a troubled soul (Joh_12:27) though a quiet conscience. For trouble of conscience properly flows from the sight and sense of committed sin; but Christ’s trouble of soul was from the sense of wrath, for the charged and imputed sins of others.
Object. But, may a poor believer say, Christ knew not what a body of sin and death was, he knew not what a bad heart is; and these I feel, and am discouraged by.
Answ. Christ did not know these things indeed by feeling and experience as you do; but he knew them better than you do, or Son_1:1-17. Christ knew them by the wrath due to them. He that paid the debt, knew best the debt that was contracted, though he himself did not contract it. He knew how dear the expiation was for the sin of your heart and nature. 2. Christ knew it by temptation. Temptation brought sin as near to Christ, as it was possible it could be brought to a sinless man. Some saints know some sins only this way. There are several acts of wickedness that the Lord restrains his people from, before their conversion sometimes, and usually after it. Those sins they know not by the committing of them, nor it may be by any special inclination to them; yet they may know them to be dreadful evils, by an external temptation to them, and by the sight of their sin and misery that wallow in them.
2dly, As our Lord Jesus Christ had many errands to the throne of grace, so he did ply that throne. Our Saviour was a praying Saviour. He spent whole nights in prayer to God his Father. As he was, so should we be in the world (1Jn_4:17). Are we afflicted, and should we pray? So afflicted Jesus prays. Is our soul troubled, and do we pray? So Christ did (Joh_12:27). Are we deserted, and pray? So did our Lord. But here is a depth too deep for us to wade in; how our elder brother, how God’s own Son in man’s nature, did plead at the throne of grace. This throne he plied, was not the same we come to. To us he sits on the throne himself, and therefore it is a throne of grace to us. We approach to God in Christ, and in Christ’s name. Christ came in his own name, and needed no mediator. We find he came to his Father frequently, earnestly, and confidently. The church of Christ owe him eternal praises for that prayer (Joh_17:1-26), which is only properly Christ’s prayer. That in Mat_6:9 - Mat_6:13 is a pattern of our prayer taught us by Christ: but this is the prayer made by Christ; and therefore truly the Lord’s prayer. Of Christ’s praying the apostle speaks, (Heb_5:7) Who in the days of his flesh, when he had offered up prayers and supplications, with strong crying and tears, unto him that was able to save him from death, and was heard, in that he feared. This is a great word. When a poor believer is hanging over hell, and a spirit of prayer working in him, how mightily doth he cry to be saved from that death? “O let me not fall in: if ever thou hadst mercy on a sinking soul, save me.” But never did a distressed believer cry so mightily to be saved from hell, as Christ did to be saved from death. But that death Christ prayed against, was another sort of death than we know, or can fully apprehend. Christ prayed with great fervency, and with great confidence. We rarely have them joined in our prayers. If we have confidence of a good issue, we are apt to grow cold in asking. Christ knew the blessed issue of all his distress, and believed it confidently (Isa_50:7 - Isa_50:9), yet prayed earnestly. He was heard, and knew it: (Joh_11:41,Joh_11:42) Father, I thank thee, that thou hast heard me. And I know that thou hearest me always. Christians, take encouragement and direction to pray, and how to pray, by Christ’s practice when he was on earth.
4. Let us consider Christ’s death for encouraging us to confidence in coming to the throne of grace. This is the main ground of boldness in coming: (Heb_10:19) Having boldness to enter into the holiest by the blood of Jesus. There is precious blood must be shed, or we cannot enter; we must see it by faith, or we dare not venture. We must come to the blood of sprinkling (Heb_12:24). We dare not step one step into God’s awful presence, unless we see the way marked, consecrated, and sprinkled with the Mediator’s blood. How shall the unholiest of sinners venture to come into the holiest of all, God’s presence? Yes, saith the Holy Ghost, such may, by the blood of Jesus. Let us therefore consider what this blood of Christ doth, and speaks, in order to our boldness in approaching to the throne of grace.
1st, This blood satisfies justice, and answers all the claims and charges of the law against us. What mars boldness, like fears of a standing controversy betwixt heaven and us! God is holy, we are vile sinners; God’s law is strict, we have sinfully broke it, and deserve hell most justly. No answer can be given, but by this blood. What would the law have, but Christ gave? Would the law have a sinless man to answer it, as it was first given to sinless Adam? Lo, I come, saith our Lord Jesus, without all sin; a man against whom, for himself, the law hath no charge or challenge. Would the law have perfect sinless obedience? Christ did perform it. Must the law have life and blood for every breach of it? Christ never broke the law; but the burden of millions of breakers, and breaches of it lay on him, and his blood was shed for them: and thereby he fulfilled the law, put away sin by the sacrifice of himself (Heb_9:26); finished the transgression, made an end of sin, made reconciliation for iniquity, brought in everlasting righteousness, sealed up the vision and prophecy, and anointed the most holy (Dan_9:24). You can never have boldness at the throne of grace, unless by faith you apply this blood. Christ is set forth to be a propitiation, through faith in his blood (Rom_3:25). The propitiation is in his blood; faith in it makes it our propitiation.
2dly, This blood, as it is satisfying blood, so it is purchasing blood. It is both an atonement and satisfaction, and it is a price. It is redeeming blood for persons, and purchasing blood for blessings. All the blessings we come to the throne of grace for, are all bought by this blood. So that we may say, that though we have nothing, and deserve nothing; yet when we ask all things, we ask nothing but what is well and truly paid for by our Lord Jesus.
3dly, All the blessings purchased and bought by Christ’s blood, are bequeathed to us, and left, by him that shed it. Christ’s blood is a testamentary bequeathing blood: and believers in their coming to the throne of grace may come as suers for the execution and fulfilment of the last will and testament of our Lord Jesus. For Christ by his death turned the gospel and new covenant into a testament (Heb_9:15 - Heb_9:17). His death confirms his testament. His last will is, that all the blessings his blood purchased, might be secured and laid up for, and in due time given forth to them they were purchased for, and bequeathed to. The whole legacy of grace and glory, and all the legatees, are and were well known to the testator and executor, (though not to us particularly); and the testament will be punctually fulfilled.
So much for the assistance to faith that Christ’s death affords. Learn to feed on it. He that cannot make a soul meal, and take a soul fill of a slain Saviour, is a sorry Christian. A true Christian is a poor starving sinner, digging in Christ’s grave for eternal life. There it only is, and there he surely finds it.
5. We find further in our Lord Jesus, (and indeed every thing in and of him helps forward our confidence in coming to God), that this great person the Son of God in our nature, this great officer that lived so holily, and died so virtuously, that he also rose again from the dead. The resurrection of our Lord is also a mighty ground of boldness: (1Pe_1:3) Blessed be the God and the Father of our Lord Jesus Christ, which, according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead. If Christ had lain still in his grave, our hope had lain there too; but because he rose, our hope also riseth with him. So 1Pe_3:21 where the apostle hath an elegant similitude. He compares Christ to the ark of Noah. All that were in this ark, were saved, and they only; the deluge drowned all the world besides. They that were saved in the ark, were saved from drowning in the water, and were saved by water. The like figure whereunto, baptism, now saveth us, (Will bare water baptism save? No: Not the putting away the filth of the flesh, but the answer of a good conscience towards God), by the resurrection of Jesus Christ. As if the apostle had said, “He that by faith hath sucked in the virtue of Christ’s resurrection, and can by that faith plead it before God, is a saved man. If all the world perish in the deluge of God’s wrath, this man is in the ark, and nothing shall hurt him.” But, alas! Christ’s resurrection is looked upon by many professors as a part of gospel history and truth, that it is a shame for any to be ignorant or doubt of; and therefore they profess the faith of it. But they consider not, that a great part of the food of our souls, and of our faith, doth lie in this point of truth. This I would shew in three things.
1st, Christ’s resurrection was a demonstration of the divine dignity of his person: (Rom_1:4) He was declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead. The glorious rays of his Godhead did appear in his word and works; and some had eyes to behold his glory, the glory as of the only begotten of the Father, full of grace and truth, even when he dwelt among men (Joh_1:14). But his glory was under an eclipse till his resurrection. How stately and how sweetly doth he himself express it! (Rev_1:17,Rev_1:18) I am the first and the last, (high names of a divine eternal person): I am he that liveth, and was dead; and behold, I am alive for evermore, Amen. They that saw him dead, could hardly believe he should ever live again; and they that saw him alive, had need of faith to believe he had ever been dead. He asserts both, and we should believe both. Since death entered into the world by sin, never was there a man more truly, really, and fully dead, than the man Christ was, who died for our sins: and there is no man on earth more truly alive, than the man Christ is now a living man in heaven. He in his rising gave proof of his divine power. He was crucified through weakness, yet he liveth by the power of God (2Co_13:4). There was never such an appearance of weakness in the man Jesus, as when he expired, and lay cold dead in his grave. Never did sin reign so unto death, nor the law’s power more appear, than in slaying the second Adam. As great, and greater, was the appearance of his divine power in his rising again: (Joh_10:17) Therefore doth my Father love me, because I lay down my life that I may take it again. Christ died that he might rise again. He went amongst the dead that he might rise from the dead: (v 18) No man taketh it from me, but I lay it down of myself: I have power to lay it down, and I have power to take it again. This commandment have I received of my Father. Christ was bid both die and rise again. Blessed be the commander, and blessed be the obeyer; for our everlasting life is in this commandment (Joh_12:50). Never any but Christ had this power of his own life. We must yield our life when God calls for it, and till then we must keep it; and when that call comes, we must obey. We die, because we can live no longer, and because our times are in God’s hand. And when it shall please the Lord to raise up our bodies at the resurrection, we receive our life again; but have no power to take it up again, till the powerful word of Christ come, Arise from your graves; and that word gives us our life again. None but Christ had power of his own life, both to lay it down, and to take it again. We dare, we can, we should do neither; but only obey, and submit to the sovereign will of our high landlord, at whose pleasure we are tenants in these clay cottages.
2dly, Christ’s resurrection was a demonstration of the acceptance of the sacrifice of himself; that the blood he shed, and sacrifice he offered, was savoury, and acceptable with God; that the debt was fully paid, and the payment accepted, when the surety was discharged of his prison. Therefore we find it so often written, that God raised him from the dead (Act_2:24,Act_2:32), even when it is said, that it was not possible that he should be holden of death. Death and the grave are strong and cruel (Son_8:6). They have taken, or will take all mankind prisoners, and are able to keep them; only they took one prisoner, Jesus Christ, who was too hard, too strong, for them. Death had dominion over him but for a little while, and by his own consent (Rom_7:9); but it hath no more dominion over him. But he hath dominion over it: I have the keys of hell and of death (Rev_1:18). Courage, believers in, and heart-lovers of Jesus Christ! Death and hell are indeed dreadful jails; but as long as Christ keeps the keys, (and that will be till he cast them both into the lake of fire, Rev_20:14), no believer shall ever be locked up in them. If hell were searched never so narrowly, amongst all the condemned prisoners there, no man or woman could be found in it, in whose heart there was ever one spark of true faith in, or love to the Lord Jesus, (Heb_13:20) God brought again from the dead, the great Shepherd of the sheep, through the blood of the everlasting covenant. Christ is also often said to rise by his own power. Christ put forth his divine power in his resurrection: the Father declared his full satisfaction with his undertaking of the work, and payment of the price of redemption, by discharging of him in, and by his resurrection. The angels’ work was only to roll away the stone; but by his own divine power, his blessed soul did take possession of his dead body; and he did rise up immediately, a truly living man. And this he did by his Father’s leave and will; and the angels served only as sergeants and officers, to unlock the prison doors of the grave: for Christ could easily have removed the stone by his own power, as he did greater things in his resurrection. No wonder the apostle Paul made it one of his great aims in Christianity, to know the power of Christ’s resurrection (Php_3:10). It is not to know the history of his resurrection, nor is it to know the mystery of his resurrection, but it is to know the power of it. The same power that Christ raised himself from the dead by, is put forth, (and no less is needful) for the raising of a dead sinner. The same power that raised the Saviour, dead for sin, is needful for raising a sinner dead in sin: (Rom_6:4) Therefore we are buried with him by baptism into death; that like as Christ was raised from the dead by the glory of the Father, even so we should also walk in newness of life (Eph_1:19). There is an exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, &c. How loth are men to admit this, that the saving quickening of a sinner requires the same divine power that quickened the dead Saviour? All saving conversions are the fruits of Christ’s resurrection, and of almighty power.
3dly, Christ’s resurrection is the pledge and earnest of our resurrection, and of eternal life. How great things doth Paul build upon it! (1Co_15:1-58). He proves our resurrection from Christ’s resurrection. He argues for Christ’s resurrection, by enumerating of absurdities that must follow on the contrary; as, (v 14) If Christ be not risen, then is our preaching vain, and your faith is also vain, (v 15) We (the apostles) are found false witnesses of God, (v 17) Ye are yet in your sins, (v 18) Then they also which are fallen asleep in Christ, are perished, (v 19) We are of all men most miserable. But now is Christ risen from the dead, and become the first fruits of them that slept, (v 20) For since by man came death, by man came also the resurrection of the dead. The first Adam was made a living soul (v 45). But when he became a sinner, he became a killing head to all his posterity, (Rom_5:12) The second Adam is a quickening Spirit, and gives eternal life to all his seed. And he took possession of this eternal life in his human nature, and in our stead, at his resurrection. He conquers and subdues that death the first Adam brought in, and reigns over it by his grace (Rom_5:21). Christians, would you aspire after the resurrection of the dead, as Paul did? (Php_3:11) direct all your aims, build all your hopes on Christ’s resurrection: Because I live, ye shall live also (Joh_14:19). This living head will in a little time have no dead members; with his dead body shall they arise (Isa_26:19).
6. Christ’s ascension into heaven, is a ground of boldness in coming to the throne of grace. So in the context, (v 14) He is passed into the heavens. This is great ground of faith, that Christ is in heaven, and for us hath entered within the vail (Heb_6:20). How dare a sinful man adventure into God’s presence? Because there is a sinless man there, that went thither on purpose to mind our business, who are on earth. No man ever went thus into heaven, and on this errand, but our High Priest (Joh_3:13). All others go thither to get for themselves: Christ ascended to get, and to give (Psa_68:18; Eph_4:8). How kindly did our Lord deal with his disciples about this, and how hardly were they persuaded to submit to his going away? He told them whither he was going, and for what; he told them of his returning again, and receiving them to himself, never to part more (Joh_14:2 - Joh_14:4), and yet sorrow filled their hearts (16:6). He again saith, (v 7) Nevertheless, it is expedient for you that I go away. If you will not be content, because it is necessary and fit for me, I tell you the truth, it is expedient for you that I go away. How hard was it to believe this? What was, to all reason, more expedient, yea necessary, than that such weak scholars should have their blessed Master’s company? It was so far from seeming expedient to them, that they thought they would be ruined thereby; and were very near it (Luk_24:21). Although the matter be not so obvious to our conceptions and liking: yet really it is a greater mercy and advantage to us, that we have our glorified Mediator at the Father’s right hand, than if we had him present with us upon the earth. It is more expedient for us, that he is where he is, than it would be to have him where we are. Poor distressed believers, they cry for ministers and Christians to pray with them, and for them: O if they had but one hour of Christ’s bodily presence with them, and had him to pray for them, as he did for some when he was on earth, what heavenly consolation would it be to them? Take in by faith the comfort of his being in heaven, and his being as knowing and mindful of you, and as able to help, and that as speedily, as he was on earth, or could be, if he were now on earth with you.
7. Lastly, Our Lord’s intercession in heaven, is a great and strong ground of confidence in coming to the throne of grace. This is in the context. This is the last ground of Paul’s triumph of faith: (Rom_8:33,Rom_8:34) Who shall lay any thing to the charge of God’s elect? It is God that justifieth: Who is he that condemneth? It is Christ that died, yea, rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. His faith begins at Christ’s death, and riseth out of his grave with him, ascends up with him to the right hand of God, and concerns itself in his intercession there. Not unlike this rising and climbing of faith, is his account of the rising of grace on the vessels of grace (Eph_2:4,Eph_2:5). They are dead in sins when grace finds them first. The first thing grace doth to them, is, to quicken them with Christ, then raising them up together, then setting them in heavenly places in Christ Jesus. All our life springs out of Christ’s grave: (Joh_12:24) Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit. This heavenly grain, Jesus Christ, must be sown in the earth and die; and from the virtue of that death, all the life of grace and glory grows up in all its branches. He is indeed the tree of life, that now groweth in the midst of the paradise of God (Rev_2:7). And he is the glory of the place, and the eternal food of all the happy inhabitants thereof. But he was once dead in his grave; and grew out of that grave, up to all that glory and dignity that we shall one day be blessed with the beholding of (Joh_17:24). In this his glory in heaven, he intercedes for us. Intercession is a sort of praying, (1Ti_2:1) Supplications, prayers, intercessions, and giving of thanks, are commanded to be made for all men. We have one sad intercession, (Rom_11:2) Elias made intercession to God against Israel. He was a severe prophet, and had severe service put into his hand. But our great Prophet and High Priest makes no intercession against his Israel, but all for them.
This intercession of Christ, which is so great a ground of boldness to us at the throne of grace, stands in these:
1st, In his appearing in heaven, in our nature, and in our name before God: (Heb_9:24) For Christ is not entered into the holy places made with hands, which are the figures of the true, (and those were the places the high priests of old entered into), but into heaven itself, now to appear in the presence of God for us. He is there, not only for himself, to reap the glorious fruit of his hard work on earth; but for his people, as their head and representative. All the church, the body, is now in heaven itself, because its head is there (Eph_2:5,Eph_2:6). Christians, you are now lying among the pots, and defiled with the smoke and soot of this sinful world; you are sometimes plunged in the ditch, till your own clothes abhor you, as Job speaks (9:31); you cry out, Wo is me, that I sojourn in Mesech, that I dwell in the tents of Kedar (Psa_120:5). Let faith say, “But where is my Lord and head? Is he not in heaven? in that glory that I am not able now to bear a view of? And he is appearing there, as my nearest and dearest friend. I am ashamed to look on myself, and my loathsome deformity; I am afraid that so foul and spotted a face as mine should be seen in heaven. But Christ is there, and my Christ is there; and there he is to appear for me, who must dread my personal appearance there, if it were not for this appearance of my head for me.”
2dly, Christ’s intercession stands in this, That he, in our nature, and in our name, presents continually the savour of his sacrifice: (Heb_9:12) He went into the holy place, not with the blood of goats and calves, but by his own blood, having obtained eternal redemption for us. Aaron, and his successors in the office of high priest, were appointed to offer the great sacrifice of yearly atonement at the altar, and with the blood thereof to enter into the holy of holies, and to sprinkle the mercy seat (their throne of grace) with that blood (Lev_16:14). Our Lord Jesus, the antitype, offered the sacrifice of himself in his death; and, in and with the virtue of that sacrifice, he entered heaven, to sprinkle the highest altar therewith. It is but a fond Popish fancy to think, that there do remain visible marks and signatures of his humbled state, on the glorified body of our Lord Jesus. That is indeed to know Christ after the flesh, in a bad sense (2Co_5:16). But his entering with his own blood, is spiritually to be understood; that Christ’s appearance in heaven, is to bring up a memorial continually before God, of the virtue and savour of that sacrifice he offered without the gates of Jerusalem: (Eph_5:2) Christ hath loved us, and hath given himself for us, an offering and a sacrifice to God for a sweet smelling savour. This savour never spends or wears out. The blood of Jesus, in the virtue of it, in the merit of it, and in the power of it, is as fresh this day, as in the day it was shed on the cross. He is still the new slain way to the holiest of all (Heb_10:20), as fresh and fragrant as ever. If men by their unbelief account it old or stale, and to have lost its savour and virtue to themselves; and if they will seek for somewhat else to procure them acceptance in heaven; let them try, and perish; for none can help them that reject Christ. But our Lord presents nothing for the salvation of his body, the church, but his own blood; and nothing else is accepted in heaven for this end, but that precious blood. And all they to whose conscience this blood is applied, and who come into it, and feel its virtue and power, will abhor all vain and dangerous mixtures of any thing with this sovereign balsam. It is always savoury in heaven; and it is always savoury to all them that are in the right way to heaven. Our Lord, in his intercession, fills heaven with the almighty and eternal savour of his blood; and heaven is filled with the praises of it, and of the shedder of it (Rev_5:9 - Rev_5:12). If its savour do not fill the parts of the earth where it is preached, it is because men have lost, (or rather never had) the spiritual sense that only can take in this savour, and not because this blood is impaired in its virtue. But this is the sin and misery of this condemned world, that what is most savoury in heaven, is least savoured on earth; and what is most sought after, prized, and doted on in earth, is vanity and abomination in heaven (Luk_16:15).
3dly, In Christ’s intercession, there is his knowledge of, and sympathy with the ailments and distresses of his people. This the apostle takes notice of in verse 15. His knowledge of their distresses, we can more easily account for, than for his sympathy. His omniscience as God, we believe. Peter sweetly owned it (Joh_21:15 - Joh_21:17). O that Christ would with power ask the same question at all of you, and that you could give the same answer! Christ’s question is, Lovest thou me more than these? “Not long since thou saidst so, what sayest thou now?” Peter’s answer is, Yea, Lord, thou knowest that I love thee. And on the repeating of the question, Peter gives the same answer (v 16). When Christ a third time asked the same question, Peter was grieved (v 17), and answers, Thou knowest all things, thou knowest that I love thee. As if he had said, “I dare not compare my love to thee, with that of others to thee; thou hast reason to question my love to thee, because of my late woeful denial of thee: but yet I dare call thee to witness, who knowest all things, that I do love thee. Though all my brethren love thee better than I do, or can; though I be more unworthy than any, to be loved by thee; yet I am sure I love thee.” If the love of Christ were as a hot fire within, and its coals were casting out a vehement flame, as Son_8:6, believers would more often call Christ by that sweet name, sweet to us to speak, and sweet to him to hear, O thou whom my soul loveth (Son_1:7). Miserable souls are they who love not Christ; and dull unobservant people are they that know not what, or whom their souls love. Is the love of Christ a mere notion? Is it not a most sensible, holy, and spiritual passion, or rather a heavenly grace! Can men love Christ, and not feel it? Should they feel it, and not avow it? Is there any thing we should be ashamed of in the love of Christ, but the shameful smallness of it? that our highest and hottest love is so unsuitable a return to his incomparable loveliness, and his wonderful love to us, and the dear demonstrations of it? All ye that love our Lord Jesus Christ in sincerity, look on him, and love him more; love him with all your souls, and blush with shame that ye love him no better. Blow the coals of love by faith, and let the flame mount up to heaven, and ascend ye in the flame of the altar, as Manoah’s angel did (Jdg_13:20). You that doubt of your love to Christ, go to him, fall down before him; answer Peter’s question, according to the true sense of your souls, and it will be, Lord, thou knowest that I love thee. Love Christ, and ye will quickly feel ye love him. A sight of Christ will beget love, and love will quickly speak for itself (2Co_5:14,2Co_5:15).
But for Christ’s sympathy with his people, this is harder to conceive, than his knowledge of their distresses. It is a sympathy different from what he had in the days of his own infirmity. It is as tender, but not disturbing; as real, but not afflicting. It is inconsistent with his glorified state, to have any trouble. His sympathy itself is to be believed: the manner how it acts, is unsearchable: (Heb_2:17) In all things it behoved him to be made like unto his brethren; that he might be a merciful and faithful High Priest, in things pertaining to God, (Heb_4:15) He is touched with the feeling of our infirmities; and was in all points tempted like as we are, yet without sin. About this deep point of Christ’s sympathy we may soberly conceive, 1. Our Lord’s remembrance of his own infirmities, temptations, and afflictions in the days of his flesh. This is plain and certain. 2. His sure and distinct particular knowledge and remembrance of his people, and of all that concerns them, within and without. 3. His interest in them, and care of them, and concern for them, as his members. 4. His power and wisdom as their head, to send down vital influences upon them, as their case requires (Eph_4:16; Col_2:19).
4thly, lastly, Christ’s intercession stands in presenting his people, and their desires and wants, to the Father, for acceptance, and answers of peace. Both our persons and our prayers must be presented by this great High Priest, set over the house of God (Heb_10:21), or no welcome, no acceptance. An Israelite, though he brought, might not offer the sacrifice on the altar; only the priest; and the high priest only must offer the great sacrifice for all Israel in the day of atonement. Christians must bring themselves (Rom_12:1), and all their spiritual sacrifices; but Christ must present them, and we only by him (Heb_13:15). What a mighty encouragement is there in this for faith? Our High Priest makes another thing of our sacrifices than we can. Believers often know not rightly their own case; Christ knows it exactly. Many of our prayers are mere mistakes. We complain, when we should praise; we ask what would do us hurt, and are unwilling to receive what would do us much good. Our Lord Jesus puts all to rights. He can say over our prayers rightly, he can make good sense of them, can purge them of their faults, can spy out any thing of his own Spirit in them, and, lastly, adds his own incense to them (Rev_8:3). And thus are they accepted. We may best understand Christ’s heart and work in intercession, by Joh_17:1-26 wherein we find three.
(1.) Christ conceals all the faults and weakness of his people. Not a word of these in all that prayer, and they were guilty of a great many. (2.) He tells all their good, and makes much of it; (vv 6-8) I have given unto them the words which thou gavest me: and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me. He knew, and reproved them for the weakness and staggering of their faith; he foretold an approaching trial, and their fainting in it (Joh_16:31,Joh_16:32); yet he knew they were true believers; and he makes much of it in his prayer: as again, verses 14, 25. (3.) Christ declares fully their necessity, and begs supply for them. No Christian needs any more than a full answer of this prayer of Christ; and it was put up for all his body, and will be answered as to every member of it. Whenever you are upon your knees at the footstool, remember who is at the throne above, and what his business is there. Footstool supplications of believers would be all quite lost, if it were not for the Saviour’s intercession at the throne (Heb_8:1). Our High Priest is set on the right hand of the throne of the Majesty in the heavens. And he ever liveth to make intercession for us (Heb_7:25). This is the end of his living in heaven, to make intercession for us. Take heed, and mind Christ much in your prayers; and never fear his forgetting you. Shall Christ live for ever to make intercession for you? and will you live all your days without making use of him as an intercessor? Alas! that Christ in heaven gets so little employment from believers on earth! He seeks your employment, he loves it, and loves them best that give him most of it. He undertakes for every thing put in his hand, and in due time will give you a good account of all you intrust him with, and make you say, He hath done all things well (Mar_7:37).
APPLICATION. Is all the ground of confidence at the throne of grace, laid in Jesus Christ our High Priest? Build then your confidence on this safe and sure ground. Not only may you lawfully make use of Christ’s mediation, but you must do it. It is not only a privilege the Lord allows you to make use of, but it is his command, and your duty to use it. You are commanded to come to the throne of grace, and commanded also to come in Christ’s name, and to come boldly in this name. The neglect of either of these is sin. Not to come to the throne of grace when he calls, is a great sin. To come to it (or rather to pretend to come) in any other name but Christ’s, is a great sin too. And to come in this name diffidently, is to reflect unworthily on Jesus Christ, and the power and virtue of his mighty name: (Joh_14:13,Joh_14:14) Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, I will do it. Can a man desire a larger promise than this? Can one desire a stronger plea than Christ’s name, and a better hand than his to have our answers from? Be ye askers, and askers in my name, I will be the doer. The Father’s glory in the Son, and the Son’s glory, is concerned in giving good answers to all prayers put up in Christ’s name. You cannot honour and please Christ more, than in using his name confidently. All bills with Christ’s name at them will be accepted at the throne of grace, and will surely be answered. But coming to the throne of grace in Christ’s name, is another thing than commonly people take it to be. Some think it enough, that they conclude their prayers with the words Christ taught (Mat_6:9), but never for that use it is oft formally and superstitiously put to. Some think, that it is only to say in their prayers, for Christ’s sake. To ask in his name, is a higher business, than to be reached by unbelievers, and men void of the Spirit of God. If no man can say that Jesus is the Lord, but by the Holy Ghost (1Co_12:3); if praying be required to be in the Holy Ghost (Jud_1:20); if praying always with all prayer and supplication, should be in the Spirit (Eph_6:18); how shall men call on him in whom they have not believed? (Rom_10:14). But can you take the searcher of hearts to witness, that you build all your hopes of acceptance at the throne of grace, in this name and mediation of Jesus? that you durst no more rush into God’s awful presence, without the protection of this great name, than you durst leap into a devouring flame? Can ye say, “I have no name to come to God in, but Christ’s. My own name is abominable to myself, and deservedly hateful in heaven. No other name is given under heaven, but that of Jesus Christ, in which a sinner may safely approach to God. Since the Father is well pleased in this name, and the Son commands me to use it, and the Holy Ghost hath broke this name to me, and made it as an ointment poured forth (Son_1:3), and since its savour hath reached my soul, I will try to lift it up as incense to perfume the altar and throne above. Since all that ever came in this name were made welcome, I will come also; having no plea but Christ’s name, no covering but his borrowed and gifted robe of righteousness. I need nothing, I will ask nothing but what his blood hath bought, (and all that I will ask); I will expect answers of peace and acceptance, only in that blessed Beloved; beloved of the Father, both as his Son and our Saviour; and beloved of all that ever saw but a little of his saving grace and glory.”
Let such go and prosper. The Lord is with you, the Lord is before you. He will welcome the Mediator in his bringing you to him (1Pe_3:18), and welcome you with salvation, who come in his name for it. The prodigal’s welcome (Luk_15:1-32) is but a shadow of what ye shall meet with. Christ welcomes dearly all that come to him; and the Father welcomes the believer that cometh in Christ’s name, and is brought in Christ’s hand, to this throne.