Works of John Bunyan Volume I Part 67

Third, I come now to the third thing, namely, to show you what is to be inferred from Christ's making intercession for us.

1. This is to be inferred from hence, that saints--for I will here say nothing of those of the elect uncalled--do ofttimes give occasion of offence to G.o.d, even they that have received grace; for intercession is made to continue one in the favour of another, and to make up those breaches that, at any time, shall happen to be made by one to the alienating of the affections of the other.

And thus he makes reconciliation for iniquity; for reconciliation may be made for iniquity two ways: first, by paying of a price; secondly, by insisting upon the price paid for the offender by way of intercession. Therefore you read that as the goat was to be killed, so his blood was, by the priest, to be brought within the veil, and, in a way of intercession, to be sprinkled before and upon the mercy-seat: 'Then shall he kill the goat of the sin-offering, that is, for the people, and bring his blood within the veil, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy-seat, and before the mercy-seat; and he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation that remaineth among them, in the midst of their uncleanness.' (Lev 16:15,16) This was to be done, as you see, that the tabernacle, which was the place of G.o.d's presence and graces, might yet remain among the children of Israel, notwithstanding their uncleannesses and transgressions. This, also, is the effect of Christ's intercession; it is that the signs of G.o.d's presence and his grace might remain among his people, notwithstanding they have, by their transgressions, so often provoked G.o.d to depart from them.

2. By Christ's intercession I gather, that awakened men and women, such as the G.o.dly are, dare not, after offence given, come in their own names to make unto G.o.d an application for mercy. G.o.d, in himself, is a consuming fire, and sin has made the best of us as stubble is to fire; wherefore, they may not, they cannot, they dare not approach G.o.d's presence for help but by and through a mediator and intercessor. When Israel saw the fire, the blackness and darkness, and heard the thunder, and lightning, and the terrible sound of the trumpet, 'they said unto Moses, Speak thou with us, and we will hear: but let not G.o.d speak with us, lest we die.'

(Exo 20:19, Deut 18:16) Guilt, and sense of the disparity that is betwixt G.o.d and us, will make us look out for a man that may lay his hand upon us both, and that may set us right in the eyes of our Father again. This, I say, I infer from the intercession of Christ; for, if there had been a possibility of our ability to have approached G.o.d with advantage without, what need had there been of the intercession of Christ?

Absalom durst not approach--no, not the presence of his father--by himself, without a mediator and intercessor; wherefore, he sends to Joab to go to the king and make intercession for him. (2 Sam 13, 14:32,33) Also, Joab durst not go upon that errand himself, but by the mediation of another. Sin is a fearful thing, it will quash and quail the courage of a man, and make him afraid to approach the presence of him whom he has offended, though the offended is but a man. How much more, then, shall it discourage a man, when once loaden with guilt and shame, from attempting to approach the presence of a holy and a sin-avenging G.o.d, unless he can come to him through, and in the name of, an intercessor? But here now is the help and comfort of the people of G.o.d--there is to help them under all their infirmities an intercessor prepared, and at work.

'He ever liveth to make intercession.'

3. I also infer from hence, that should we, out of an ignorant boldness and presumption, attempt, when we have offended, by ourselves to approach the presence of G.o.d, G.o.d would not accept us. He told Eliphaz so. What Eliphaz thought, or was about to do, I know not; but G.o.d said unto him, 'My wrath is kindled against thee, and against thy two friends; for ye have not spoken of me the thing that is right, as my servant Job hath. Therefore take unto you now seven bullocks, and seven rams, and go to my servant Job, and offer up for yourselves [that is, by him] a burnt-offering, and my servant Job shall pray for you; for him will I accept; lest I deal with you after your folly, in that ye have not spoken of me the thing which is right, like my servant Job.' See here, an offence is a bar and an obstruction to acceptance with G.o.d, but by a mediator, but by an intercessor. He that comes to G.o.d by himself, G.o.d will answer him by himself--that is, without an intercessor; and I will tell you, such are not like to get any pleasant or comfortable answer-I will answer him that so cometh according to the mult.i.tude of his idols. 'And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord.' (Eze 14:7,8)

He that intercedes for another with a holy and just G.o.d had need be clean himself, lest he with whom he so busieth himself say to him, First clear thyself, and then come and speak for thy friend.

Wherefore, this is the very description and qualification of this our High Priest and blessed Intercessor, 'For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins,' &c.

(Heb 7:26,27) Had we not had such an Intercessor, we had been but in a very poor case; but we have one that becomes us; one that fits us to the purpose; one against whom our G.o.d hath nothing, can object nothing; one in whose mouth no guile could be found.3

4. Since Christ is an Intercessor, I infer that he has wherewithal in readiness to answer to any demands that may be propounded by him that hath been by us offended, in order to a renewing of peace and letting out of that grace to us that we have sinned away, and yet have need of. Ofttimes the offended saith to the intercessor, Well, thou comest to me about this man; what interest he has in thee is one thing, what offence he has committed against me is another.

I speak now after the manner of men. Now, what can an intercessor do, if he is not able to answer this question? But now, if he be able to answer this question--that is, according to law and justice, no question but he may prevail with the offended, for him for whom he makes intercession.

Why, this is our case; to be sure, thus far it is, we have offended a just and a holy G.o.d, and Jesus Christ is become Intercessor. He also knows full well, that for our parts, if it would save us from h.e.l.l, we cannot produce towards a peace with G.o.d so much as poor two farthings; that is, not anything that can by law and justice be esteemed worth a halfpenny; yet he makes intercession. It follows, therefore, that he has wherewith of his own, if that question afore is propounded, to answer to every reasonable demand. Hence, it is said, that he has gifts as well as sacrifice for sin. 'Every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer.' (Heb 8:3) And, observe it, the apostle speaks here of Christ as in heaven, there ministering in the second part of his office; 'For if he were on earth, he should not be a priest.' (verse 4) These gifts, therefore, and this sacrifice, he now offereth in heaven by way of intercession, urging and pleading as an Intercessor, the valuableness of his gifts for the pacifying of that wrath that our Father hath conceived against us for the disobediences that we are guilty of.

'A gift in secret pacifieth anger; and a reward in the bosom strong wrath.' (Prov 21:14)

What gifts these are the Scripture everywhere testifies. He gave himself, he gave his life, he gave his all for us. (John 6, Gal 1:4, 1 Tim 2:6, Matt 20:28) These gifts, as he offered them up at the demand of justice on Mount Calvary for us, so now he is in heaven he presenteth them continually before G.o.d, as gifts and sacrifice valuable for the sins, for all the sins that we, through infirmity, do commit, from the day of our conversion to the day of our death.

And these gifts are so satisfactory, so prevalent with G.o.d, that they always prevail for a continual remission of our sins with him. Yea, they prevail with him for more than for the remission of sins; we have, through their procurement, our graces often renewed, the devil often rebuked, the snare often broken, guilt often taken away from the conscience, and many a blessed smile from G.o.d, and love-look from his life-creating countenance. (Eph 3:12)

5. Since Christ is an Intercessor, I infer that believers should not rest at the cross for comfort; justification they should look for there; but, being justified by his blood, they should ascend up after him to the throne. At the cross you will see him in his sorrows and humiliations, in his tears and blood; but follow him to where he is now, and then you shall see him in his robes, in his priestly robes, and with his golden girdle about his paps. Then you shall see him wearing the breastplate of judgment, and with all your names written upon his heart. Then you shall perceive that the whole family in heaven and earth is named by him, and how he prevaileth with G.o.d the Father of mercies, for you. Stand still awhile and listen; yea, enter with boldness into the holiest, and see your Jesus as he now appears in the presence of G.o.d for you; what work he makes against the devil and sin, and death and h.e.l.l, for you. (Heb 10:9) Ah! it is brave following of Jesus Christ to the holiest, the veil is rent, you may see with open face as in a gla.s.s, the glory of the Lord. This, then, is our High Priest, this his intercession, these the benefits of it! It lieth on our part to improve it; and wisdom to do that also comes from the mercy-seat, or throne of grace, where he, even our High Priest, ever liveth to make intercession for us; to whom be glory for ever and ever.

[II. OF THE BENEFITS OF CHRIST'S INTERCESSION.]

[SECOND.] And thus have I spoken to the first thing--to wit, of the intercession of Christ; and now I come more particularly to speak to the second, THE BENEFITS OF HIS INTERCESSION; namely, that we are saved thereby. Wherefore he is able also to save them, seeing he maketh intercession for them. 'He is able to save them to the uttermost.'

In my handling of this head, I must show you, First, What the apostle means here by 'save'--'Wherefore he is able to save.' Second, What he means here by saving to the 'uttermost'--'He is able to save to the uttermost.' Third, And then, thirdly, we shall do as we did in the foregoing--to wit, gather some inferences from the whole, and speak to them.

First, What doth the apostle mean here by 'save'--'He is able to save them.'

To 'save' may be taken two ways. In the general, I know it may be taken many ways, for there are many salvations that we enjoy; yea, that we never knew of, nor can know, until we come thither, where all secret things shall be seen, and where that which has been done in darkness shall be proclaimed upon the housetops. But I say there are two ways that this word may be taken--1. To save in a way of justification. 2. Or to save in a way of preservation. Now, Christ saves both these ways. But which of these, or whether both of them are intended in this place, of that I shall tell you my thoughts anon; meanwhile, I will show you,

1. What it is to be saved in the first sense, [namely, in a way of justification,] and also how that is brought to pa.s.s.

To be saved is to be delivered from guilt of sin that is by the law, as it is the ministration of death and condemnation; or, to be set free therefrom before G.o.d. This is to be saved; for he that is not set free therefrom, whatever he may think of himself, or whatever others may think concerning him, he is a condemned man.

It saith not, he shall be, but, he is condemned already. (John 3:18) The reason is, for that he has deserved the sentence of the ministration of condemnation, which is the law. Yea, that law has already arraigned, accused, and condemned him before G.o.d, for that it hath found him guilty of sin. Now he that is set free from this, or, as the phrase is, 'being made free from sin,' (Rom 6:22); that is, from the imputation of guilt, there can, to him, be no condemnation, no condemnation to h.e.l.l fire; but the person thus made free may properly be said to be saved. Wherefore, as sometimes it saith, we shall be saved, respecting saving in the second sense, or the utmost completing of salvation; so sometimes it saith, we are saved, as respecting our being already secured from guilt, and so from condemnation to h.e.l.l for sin, and so set safe, and quit from the second death before G.o.d. (1 Cor 1:18, Eph 2:5)

Now, saving thus comes to us by what Christ did for us in this world, by what Christ did for us as suffering for us. I say, it comes to us thus; that is, it comes to us by grace through the redemption that is in Christ. And thus to be saved is called justification, justification to life, because one thus saved is, as I said, acquitted from guilt, and that everlasting d.a.m.nation to which for sin he had made himself obnoxious by the law. (1 Cor 15:1-4, Rom 5:8-10)

Hence we are said to be saved by his death, justified by his blood, and reconciled to G.o.d by the death of his Son; all which must respect his offering of himself on the day he died, and not his improving of his so dying in a way of intercession, because in the same place the apostle reserveth a second, or an additional salvation, and applieth that to his intercession, 'Much more then, being now,'

or already, 'justified by his blood, we shall be saved from wrath through him'; that is, through what he will further do for us. 'For if, when we were enemies, we were reconciled to G.o.d by the death of his son, much more, being reconciled,' that is, by his death, 'we shall be saved by his life,' his intercession, which he ever liveth to complete. (verse 9,10)

See here, we are said to be justified, reconciled already, and therefore we shall be saved, justified by his blood and death, and saved through him by his life.

2. Now the saving intended in the text is saving in this second sense; that is, a saving of us by preserving us, by delivering of us from all those hazards that we run betwixt our state of justification and our state of glorification. Yea, such a saving of us as we that are justified need to bring us into glory. Therefore,

When he saith he is able to save, seeing he ever liveth to make intercession, he addeth saving to saving; saving by his life to saving by his death; saving by his improving of his blood to saving by his spilling of his blood. He gave himself a ransom for us, and now improves that gift in the presence of G.o.d by way of intercession.

For, as I have hinted already, the high priests under the law took the blood of the sacrifices that were offered for sin, and brought it within the veil, and there sprinkled it before and upon the mercy-seat, and by it made intercession for the people to an additional way of saving them; the sum of which Paul thus applies to Christ when he saith, 'He can save, seeing he ever liveth to make intercession.'

That also in the Romans is clear to this purpose, 'Who is he that condemneth? It is Christ that died.' (Rom 8:31-39) That is, who is he that shall lay anything to the charge of G.o.d's elect to condemnation to h.e.l.l, since Christ has taken away the curse by his death from before G.o.d? Then he adds, that there is nothing that shall yet happen to us, shall destroy us, since Christ also liveth to make intercession for us. 'Who shall condemn? It is Christ that died; yea, rather, that is risen again, who is even at the right hand of G.o.d, who also maketh intercession for us.'

Christ, then, by his death saveth us as we are sinners, enemies, and in a state of condemnation by sin; and Christ by his life saveth us as considered justified, and reconciled to G.o.d by his blood. So, then, we have salvation from that condemnation that sin had brought us unto, and salvation from those ruins that all the enemies of our souls would yet bring us unto, but cannot; for the intercession of Christ preventeth. 4 (Rom 6:7-10)

Christ hath redeemed us from the curse of the law. Whatever the law can take hold of to curse us for, that Christ has redeemed us from, by being made a curse for us. But this curse that Christ was made for us, must be confined to his sufferings, not to his exaltation, and, consequently, not to his intercession, for Christ is made no curse but when he suffered; not in his intercession: so then, as he died he took away the curse, and sin that was the cause thereof, by the sacrifice of himself, (Gal 3:13), and by his life, his intercession, he saveth us from all those things that attempt to bring us into that condemnation again.

The salvation, then, that we have by the intercession of Christ, as was said--I speak now of them that are capable of receiving comfort and relief by this doctrine--is salvation that follows upon, or that comes after, justification. We that are saved as to justification of life, need yet to be saved with that that preserveth to glory; for though by the death of Christ we are saved from the curse of the law, yet attempts are made by many that we may be kept from the glory that justified persons are designed for; and from these we are saved by his intercession.

A man, then, that must be eternally saved is to be considered, (a.) As an heir of wrath. (b.) As an heir of G.o.d. An heir of wrath he is in himself by sin; an heir of G.o.d he is by grace through Christ.

(Eph 2:3, Gal 4:7) Now, as an heir of wrath he is redeemed, and as an heir of G.o.d he is preserved; as an heir of wrath he is redeemed by blood, and as an heir of G.o.d he is preserved by this intercession.

Christ by his death, then, puts me, I being reconciled to G.o.d thereby, into a justified state, and G.o.d accepts me to grace and favour through him. But this doth not hinder but that, all this notwithstanding, there re, that would frustrate me of the end to which I am designed by this reconciliation to G.o.d, by redemption through grace; and from the accomplishing of this design I am saved by the blessed intercession of our Lord Jesus Christ.

Object. 1. Perhaps some may say, we are not saved from all punishment of sin by the death of Christ; and if so, so not from all danger of d.a.m.nation by the intercession of Christ.

Answ. We are saved from all punishment in h.e.l.l fire by the death of Christ. Jesus has 'delivered us from the wrath to come.' (1 Thess 1:10) So that as to this great punishment, G.o.d for his sake has forgiven us all trespa.s.ses. (Col 2:13) But we being translated from being slaves to Satan to be sons of G.o.d, G.o.d reserveth yet this liberty in his hand to chastise us if we offend, as a father chastiseth his son. (Deut 8:5) But this chastis.e.m.e.nt is not in legal wrath, but in fatherly affection; not to destroy us, but that still we might be made to get advantage thereby, even be made partakers of his holiness. This is, that we might 'not be condemned with the world.' (Heb 12:5-11, 1 Cor 11:32) As to the second part of the objection; there do, as we say, many things happen betwixt or between the cup and the lip; many things attempt to overthrow the work of G.o.d, and to cause that we should perish through our weakness, notwithstanding the price that hath by Christ been paid for us. But what saith the Scripture? 'Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor princ.i.p.alities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of G.o.d, which is in Christ Jesus our Lord.' (Rom 8:35-39)

Thus the apostle reckoneth up all the disadvantages that a justified person is incident to in this life, and by way of challenge declares, that not any one of them, nor all together, shall be able to separate us from the love of G.o.d, that is towards us by Christ, his death, and his intercession.

Object. 2. It may be further objected, that the apostle doth here leave out sin, unto which we know the saints are subject, after justification. And sin of itself, we need no other enemies, is of that nature as to destroy the whole world.

Answ. Sin is sin, in the nature of sin, wherever it is found. But sin as to the d.a.m.ning effects thereof is taken away from them unto whom righteousness is imputed for justification. Nor shall any or all the things aforementioned, though there is a tendency in every one of them to drive us unto sin, drown us, through it, in perdition and destruction. I am persuaded, says Paul, they shall never be able to do that. The apostle, therefore, doth implicitly, though to expressly, challenge sin, yea, sin by all its advantages; and then glorieth in the love of G.o.d in Christ Jesus, from which he concludeth it shall never separate the justified. Besides, it would now have been needless to have expressly here put in sin by itself, seeing before, he had argued that those he speaks of were freely justified therefrom.

One word more before I go to the second head. The Father, as I told you, has reserved to himself a liberty to chastise his sons, to wit, with temporal chastis.e.m.e.nts, if they offend. This still abideth to us, notwithstanding G.o.d's grace, Christ's death, or blessed intercession. And this punishment is so surely entailed to the transgressions that we who believe shall commit, that it is impossible that we should be utterly freed therefrom; insomuch that the apostle positively concludeth them to be b.a.s.t.a.r.ds, what pretences to sonship soever they have, that are not, for sin, partakers of fatherly chastis.e.m.e.nts.

For the reversing of this punishment it is that we should pray, if perhaps G.o.d will remit it, when we are taught to say, 'Our Father, forgive us our trespa.s.ses.' And he that admits of any other sense as to this pet.i.tion, derogates from the death of Christ, or faith, or both. For either he concludes that for some of his sins Christ did not die, or that he is bound to believe that G.o.d, though he did, has not yet, nor will forgive them, till from the pet.i.tioner some legal work be done; forgive us, as we forgive them that trespa.s.s against us. (Matt 6:14,15) But now, apply this to temporal punishments, and then it is true that G.o.d has reserved a liberty in his hand to punish even the sins of his people upon them; yea, and will not pardon their sin, as to the remitting of such punishment, unless some good work by them be done; 'If ye forgive not men their trespa.s.ses, neither will your Father forgive your trespa.s.ses.'

(Matt 6:15, 18:28-35)

And this is the cause why some that belong to G.o.d are yet so under the afflicting hand of G.o.d; they have sinned, and G.o.d, who is their Father, punisheth; yea, and this is the reason why some who are dear to G.o.d have this kind of punishment never forgiven, but it abides with them to their lives' end, goes with them to the day of their death, yea, is the very cause of their death. By this punishment they are cut off out of the land of the living. But all this is that they might 'not be condemned with the world.' (1 Cor 11:32)

Christ died not to save from this punishment; Christ intercedes not to save from this punishment. Nothing but a good life will save from this punishment; nor always that either.

The hidings of G.o.d's face, the harshness of his providences, the severe and sharp chastis.e.m.e.nts that ofttimes overtake the very spirits of his people, plainly show that Christ died not to save from temporal punishments, prays not to save from temporal punishments--that is, absolutely. G.o.d has reserved a power to punish, with temporal punishments, the best and dearest of his people, if need be.5 And sometimes he remits them, sometimes not, even as it pleases him.

I come now to the second thing.

[Christ saves to the uttermost.]

Second, I shall now show you something of what it is for Christ, by his intercession, to save to the 'uttermost.' 'He is able to save them to the uttermost.'

This is a great expression, and carrrieth with it much. 'Uttermost'

signifieth to the outside, to the end, to the last, to the furthest part. And it hath respect both to persons and things. (Gen 49:26, Deut 30:4, Matt 5:26, Mark 13:27, Luke 15)

1. To persons. Some persons are in their own apprehensions even further from Christ than anybody else; afar off, a great way off, yet a-coming, as the prodigal was. Now, these many times are exceedingly afraid; the sight of that distance that they think is betwixt Christ and them makes them afraid. As it is said in another case, 'They that dwell in the uttermost parts are afraid at thy tokens.' (Psa 65:8) So these are afraid they shall not speed, not obtain that for which they come to G.o.d. But the text says, He is able to save to the uttermost, to the very hindermost, them that come to G.o.d by him.

Two sorts of men seem to be far, very far from G.o.d. (1.) The town sinner. (2.) The great backslider. (Neh 1:9) But both these, if they come, he is able to save to the uttermost. He is able to save them from all those dangers that they fear will prevent their obtaining of that grace and mercy they would have to help them in time of need. The publicans and harlots enter into the kingdom of heaven.