2. When we pray to God for ourselves, or others, this differs from Christ’s intercession, in that we present ourselves and our petitions to him in the name of Christ, and hope for a gracious answer, in the virtue of his mediation and righteousness; so that our access to God is mediate, Christ’s immediate. We plead what he hath done for us, as our Surety, and not any thing done by ourselves; but he pleads what was done by himself. We acknowledge, in all our supplications, that we are unworthy of the least of his mercies; whereas he appears in our behalf before God, as one who is worthy to have that granted which he pleads for.
V. We shall now consider how Christ makes intercession; and it is observed, that he does this,
1. By his appearing in our nature continually before the Father in heaven, in the merit of his obedience and sacrifice on earth. This is taken from the practice of attornies, or advocates, in civil courts, when a cause is to be tried, in which case the plaintiff or defendant does not appear himself, but his advocate appears for him: thus Christ appears in the presence of God for us. This virtually includes in it the nature of a plea. For the understanding of which, let it be considered, that as God cannot, consistently with the glory of his divine perfections, save any of the fallen race of mankind, upon any other condition, than that satisfaction should be given to his justice, and such a price of redemption paid, as tended to secure the glory of his holiness, and other perfections, he has, in his eternal covenant with the Son, promised, that if he would perform this work, then he would bring his people to glory. Christ, on the other hand, undertook it with this encouragement, that, when he had perfected it, he should be received into glory, as a public testimony that justice was fully satisfied; therefore his being set at God’s right hand, in heavenly places, as the consequence thereof, is a convincing evidence, to angels and men, that his work is brought to perfection. Accordingly his being there, or appearing in heaven, contains in it the nature of a plea; more especially if we consider him as appearing there as our Head and compleat Redeemer, who has finished the work which he came into the world about. This I take to be the principal idea in Christ’s intercession.
If it be farther enquired, whether he makes use of a voice, as we do, when we pray for ourselves, or others? I dare not deny that he does, since he made use of words when he prayed for his people on earth; which was a short specimen of his intercession for them in heaven: but yet it must be considered,
(1.) That it is impossible for words to express the particular necessities of every one, whom he appears for in heaven, at the same time; and to suppose that Christ represents the case of one at one time, and another at another, as we do when we pray for different persons, is hardly sufficient to answer all the valuable ends of his intercession, for all his people at all times; neither are we to suppose, since the human nature of Christ is not omniscient, that he has therein a comprehensive view, at once, of all the particular necessities of his people, for that would be to confound his human nature with his divine; and it is only in the human nature that he prays, though the efficacy of this prayer is founded on the infinite value of his oblation performed therein, which was the result of its union with the divine, as has been before observed[[242]]; therefore,
(2.) When Christ is said to make use of words in interceding for his people, these are principally to be considered, as expressive of their wants and infirmities in a general way; so that a few comprehensive words may include in them the general idea of those things that are common to them all. In this respect, I am far from denying that Christ, in interceding for his people, makes use of words; but, when we consider his being in heaven, or appearing in the presence of God in the behalf of his people, as virtually containing (as was before hinted) the nature of a plea, this extends itself to every particular necessity of those for whom he intercedes at all times.
2. It is farther observed, that Christ, in making intercession, declares his will to have the merit of his obedience and sacrifice applied to all believers: thus he says, Father, I will that they also whom thou hast given me be with me where I am, that they may behold my glory, &c. John xvii. 24. in which he does, as it were, make a demand of what is due to him, in right of his purchase; and so it is distinguished from a supplication, or entreaty, that God would bestow an unmerited favour. All our prayers, indeed, are supplications, that God would bestow upon us undeserved blessings; but Christ’s prayer is a kind of demand, of a debt due to him pursuant to the merit of his obedience and sufferings. Moreover, this mode of speaking may be farther understood, as containing an intimation of his divine will, to have what he purchased, in his human nature, applied to his people; though this is rather a consequence of his intercession, than, properly speaking, a formal act thereof.
3. It is farther observed, that he intercedes for his people, by answering all accusations that may be brought in against them: thus the apostle, Rom. viii. 33, 34. supposes a charge to have been brought in against God’s elect, and that they were under a sentence of condemnation; and shews how this sentence is reversed by the death of Christ; and the charge answered by his intercession. If we consider the many things laid to the charge of God’s elect, either by the world, satan, or their own consciences, these are supposed to be either false or true. What is falsely alleged, Christ, as their Advocate, answers, by denying the charge, and undertakes to vindicate them from it: but when the thing laid to their charge is undeniably true; as, for instance, that they are sinners, and have thereby contracted guilt, and deserve to be for ever banished from the presence of God; this Christ undertakes to answer, no otherwise than by pleading the merit of his obedience and satisfaction, whereby they obtain remission of sins and a right to eternal life.
VI. Christ, by his intercession, procures for his people many valuable privileges, three of which are mentioned in this answer.
(1.) Quiet of conscience, notwithstanding daily failings. This supposes, that the best believers on earth, by reason of the remainders of indwelling corruption, are liable to many sinful infirmities; as it is said, There is not a just man upon earth, that doth good and sinneth not, Eccles. vii. 20. and, If we say we have no sin, we deceive ourselves, and the truth is not in us, 1 John i. 8. And these have a proportionable degree of guilt attending them; and this guilt has a tendency to make the conscience uneasy, unless we have an Advocate, who has a sufficient plea to allege in our defence: but such an one is Christ, and consequently his intercession procures for us this privilege; If any man sin we have an Advocate with the Father, Jesus Christ the righteous, chap. ii. 1.