Works of John Bunyan: The Greatness of The Soul, And Unspeakableness of the Loss Thereof; Every Sincere Comer Certain Of Salvation, 234.

 

Now, if by blood he entered there, by blood he must also make intercession there. His blood made way for his entrance there; his blood must make way for our entrance there. Though here again, we must beware; for his blood did make way for him as Priest to intercede; his blood makes way for us, as for those redeemed by it, that we might be saved. This, then, shows sufficiently the worth of the blood of Christ, even his ever living to make intercession for us; for the merit of his blood lasts all the while that he doth, and for all them for whom he ever lived to make intercession. Oh, precious blood! oh, lasting merit!

Blood must be pleaded in Christ’s intercession, because of justice, to stop the mouth of the enemy, and also to encourage us to come to God by him. Justice, since that is of the essence of God, must concur in the salvation of the sinner; but how can that be, since it is said at first, ‘In the day thou ate thereof, thou shalt surely die,’ unless a plenary satisfaction is made for sin to the pleasing of the mighty God. The enemy would also never let go of his opposition to our salvation. But now God has declared that our salvation is grounded in justice because it is merited by blood. And though God needed not to have given his Son to die for us that he might save us, and stop the mouth of the devil in so doing, yet this way of salvation has done both, and so it is declared, we are ‘justified freely by his grace, through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past—to declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.’ (Rom 3:24,25) So, then, here is also a ground of intercession, even the blood shed for us before.

And that you may see it yet more for your comfort, God did, at Christ’s resurrection, to show what a price he set upon his blood, bid him ask of him the heathen, and he would give him the uttermost parts of the earth for his possession. (Psa 2:8) His blood, then, has value enough in it to ground intercession upon; yes, there is more worth in it than Christ will plead or improve for men by way of intercession. I do not at all doubt that there is virtue enough in the blood of Christ, would God Almighty so apply it, to save the souls of the whole world. But it is the blood of Christ, his own blood; and he may do what he will with his own. It is also the blood of God, and he may restrain its merits or apply it as he sees fit. But the coming soul, he shall find and feel the virtue thereof, even the soul that comes to God by Christ; for he is the man concerned in its worth, and he ever lived to make intercession for him. Now, seeing the intercession of Christ is grounded upon a covenant, an oath, a life, and also upon the validity of his merits, it must of necessity be prevalent, and so drive down all opposition before it. This, therefore, is the last part of the text, and that which demonstrates that he that comes to God by Christ shall be saved, seeing ‘he ever lived to make intercession for him.’

T

Tagged

Works of John Bunyan: The Greatness of The Soul, And Unspeakableness of the Loss Thereof; Every Sincere Comer Certain Of Salvation, 233.

 

God is just, and yet Christ lives, and yet Christ lives in heaven! God is just, and yet Christ, our Passover, lives there, Do what our foes can to the contrary!

And this note, by the way, that though the design of Satan against us, in his laboring continually to accuse us to God, and to prevail against our salvation, seems to terminate here, indeed it is also laid against the very life of Christ, and that his priesthood might be utterly overthrown; and, in conclusion, that God also might be found unjust in receiving of such whose sins have not been satisfied for, and so whose souls are yet under the power of the devil. For he that objects against him for whom Christ intercedes, objects against Christ and his merits; and he that objects against Christ’s intercession, objects against God, who has made him a priest forever. Behold you, therefore, how the cause of God, Christ, and the souls that come to God by him are interwoven; they are all wrapped up in one bottom. Mischief one, and your mischief all; overthrow that soul, and you overthrow his intercessor; and overthrow him, and you overthrow even him that made him a priest forever. For the text is without restriction: ‘He can save to the uttermost those that come unto God by him.’ He saith not, now and then one, or sinners of an inferior rank in sin, but them that come to God by him, how great soever their transgressions are, as is clear in that it added this clause, ‘to the uttermost.’ ‘He can save them to the uttermost.’ But if he were not, why did the King send, yea, come and lose him, and let him go free; yea, admit him into his presence; yea, make him Lord over all his people, and deliver all things into his hand?

But he lived, he ever lived, and is admitted to make intercession, yea, is ordained of God so to do; therefore he is ‘able to save to the uttermost those that come unto God by him.’ This, therefore, that he lived, seeing he lived to God and his judgment, and in justice is made so to do, it is chiefly concerning his life as Mediator for their sakes for whom he makes intercession. He lived to make intercession. And in that, it is said he lived ever, what is it but that he must live, and outlive all his enemies; for he must live, yea, reign, till all his enemies are put under his feet. (1 Cor 15:25) Yes, his very intercessions must live till they are all dead and gone. The devil and sin must not live forever, not forever to accuse. The time is coming when the due course of law will have an end, and all cavilers will be cast over the bar. But then and after that, Christ our high priest shall live, and so shall his intercessions; yea, and also all them for whom he makes intercession, seeing they come unto God by him.

Now if he lives, and outlives all, and if his intercession has the casting voice, since he also pleaded in his prayers for sufficient merit before a just God, against a lying, malicious, clamorous, and envious adversary, he must carry the cause, the cause for himself and his people, to the glory of God and their salvation. So, then, his life and intercession must prevail, there can be no withstanding of it. Is not this, then, a demonstration clear as the sun, that those who come to God by him shall be saved, seeing he ever lived to make intercession for them?

Fourth, the duration of Christ’s intercession, as it is grounded upon a covenant betwixt God and him, upon an oath also, and upon his life, so it is grounded upon the validity of his merits. This has been promiscuously touched before, but since it is essential to the lastingness of his intercession, it will be to the purpose to lay it down by itself.

Intercession, then, I mean Christ’s intercession, is that those for whom he died with full intention to save them, might be brought into that inheritance which he has purchased for them. Now, then, his intercession must, as to length and breadth, reach no further than his merits, for he may not pray for those for whom he died. Indeed, if we take in the utmost extent of his death, then we must beware, for his death is sufficient to save the whole world. But his intercessions are kept within a narrower compass. The altar of burnt offerings was a great deal bigger than the altar of incense, which was a figure of Christ’s intercession. (Exo 27:1, 30:1, Rev 8:3) But I say his intercession is for those for whom he died with full intention to save them; therefore, it must be grounded upon the validity of his sufferings. And, indeed, his intercession is nothing else, that I know of, but a presentation of what he did in the world for us unto God, and pressing the value of it for our salvation. The blood of sprinkling is that which speaks meritoriously, (Heb 12:24); it is by the value of that that God measures out and gives unto us grace and life eternal; wherefore Christ’s intercessions also must be ordered and governed by merit; ‘By his own blood, he entered into the holy place, having [before by it] obtained eternal redemption for us,’ for our souls. (Heb 9:12)

Tagg

Works of John Bunyan: The Greatness of The Soul, And Unspeakableness of the Loss Thereof; Every Sincere Comer Certain Of Salvation, 232.

 

Again; it is yet more manifest that Christ receiving of his life again was the death and destruction of the enemy of his people; and to manifest that it was so, he adds (after he had said, ‘And, behold, I am alive for evermore. Amen’), ‘And I have the keys of hell and of death.’ I have the power over them; I have them under me; I tread them down by being a victor, a conqueror, and one that has the dominion of life (for he now is the Prince of Life), one that lives for evermore. Amen. Hence it is repeated, He ‘hath abolished death, and brought life and immortality to light through the gospel.’ (2 Tim. 1:10) He hath abolished death by his death (by death he destroyed him that had the power of death, that is, the devil), and brought life (a very emphatical expression); and brought it from whence? From God, who raised him from the dead; and brought it to light, to our view and sight, by the word of the truth of the gospel.

So, then, the life that he now hath is a life once laid down as the price of our redemption; a life obtained and taken to him again as the effect of the merit that was in the laying down thereof; a life by the virtue of which death, sin, and the curse is overcome; and so a life that is above them forever. This is the life that he lives—to wit, this meriting, purchasing, victorious life—and that he improves while he ever so lives to make intercession for us.

This life, then, is a continual plea and argument with God for those that come to him by Christ, should he make no other intercession, but only show to God that he lived; because his thus living saith, that he has satisfied for the sins of them that come unto God by him. It testifies, moreover, that those—to wit, death, the grave, and hell—are overcome by him for them; because indeed he lived, and has their keys. But now, add to life, to a life meritorious, intercession, or urging of this meritorious life by way of prayer for his, and against all those that seek to destroy them, since they have already been overcome by his death, and what an encouraging consideration is here for all those that come to God by him, to hope for life eternal. But,

2. Let us speak a word to the second head—namely, for that, his living forever capacitates him to be the last in his own cause and to have the casting voice, and that is an advantage next to what is chiefs. His cause; what is his cause? but that the death that he died when he was in the world was and is of merit sufficient to secure all those from hell, or, as the text has it, to save them that come unto God by him, to save them to the uttermost. Now, if this cause is faulty, why does he live? Yes, he lived by the power of God, by the power of God towards us; or concerning our welfare, for he lived to make intercession, intercession against Satan, our accuser, for us. (2 Cor 13:4) Besides, he lived before God, to God, and after he had given his life as a ransom for us. What can follow more clearly from this, but that amends were made by him for those souls for whose sins he suffered upon the tree? Therefore, since his Father has given him his life and favor, and after he died for our sins, it cannot be thought that the life he now lives is a life that he received as the result of the merit of his passion for us.

Works of John Bunyan: The Greatness of The Soul, And Unspeakableness of the Loss Thereof; Every Sincere Comer Certain Of Salvation, 231.

 

Third, This unchangeableness of the priesthood of Christ depended also upon his own life: ‘This man, because he continued ever, had an unchangeable priesthood.’ (Heb 7:24) Now, although, perhaps, at first much may not appear in this text, the words that we are upon take their ground from them. ‘This man, because he continueth ever, hath an unchangeable priesthood: wherefore he is able also’—that is, by his unchangeable priesthood—’ to save them to the uttermost that comes unto God by him, seeing he ever liveth to make intercession for them.’

The life of Christ, then, is a ground of the lastingness of his priesthood, and so a ground of the salvation of them that come unto God by him: ‘We shall be saved by his life.’ (Rom 5:10) Therefore, in another place, this life is spoken of with great emphasis—the power of an endless life. ‘He is made [a priest], not after the law of a carnal commandment, but after the power of an endless life.’ (Heb 7:16) An endless life is a powerful thing; indeed, two things are very considerable in it: 1. It is above death, and so above him is the power of death, the devil. 2. In that, it capacitates him to be the last in his own cause, and so to have the casting voice.

1. We will speak to the first, and for the better setting of it forth, we will show what life it is of which the apostle here speaks; and then how, as to life, it comes to be so advantageous, both concerning his office of priesthood and us.

What life is it that is thus the ground of his priesthood? It is a life taken, his own life rescued from the power of the grave; a life that we had forfeited, he being our surety; and a life that he recovered again, he is the Captain of our salvation: I lay down my life that I may retake it: ‘this commandment have I received of my Father.’ (John 10:18) It is a life, then, that was once laid down as the price of man’s redemption, and life won, gained, taken, or recovered again, as the token or true effect of the completing, by so dying that redemption; wherefore it is said again, ‘In that, he died, he died unto sin once: but in that he liveth, he liveth unto God.’ (Rom 6:10) He lives as having pleased God by dying for our sins, as having merited his life by dying for our sins. Now if this life of his is a life merited and won under the death that he died, as Acts 2:24 doth clearly manifest; and if this life is the ground of the unchangeableness of this part of his priesthood, as we see it is, then it follows that this second part of his priesthood, which is called here intercession, is grounded upon the demonstrations of the virtue of his sacrifice, which is his life taken to live again; so, then, he holds this part of his priesthood, not by a carnal commandment, but by the power of an endless life; but by the power of a life rescued from death, and eternally exalted above all that anyways would yet assault it; for ‘Christ being raised from the dead, dieth no more; death hath no more dominion over him.’ (Rom 6:9) Hence Christ brings in his life, the life that he won for himself by his death, to comfort John withal when he fainted under the view of that overcoming glory that he saw upon Christ in is visions of him at Patmos: ‘And he laid his right hand upon me,’ said he, ‘saying unto me, Fear not; I am the first and the last: I am he that liveth and was dead, and, behold, I am alive for evermore. Amen.’ (Rev 1:17,18) Why should Christ bring in his life to comfort John, if it was not a life advantageous to him? But the advantageousness of it doth lie not merely in the being of life, but in that, it was a life laid down for his sins, and a life taken up again for his justification; a life lost to ransom him, and a life won to save him; as also the text affirmeth, saying, ‘He can save to the uttermost them that come unto God by him, seeing he ever liveth to make intercession for them.’

T

Works of John Bunyan: The Greatness of The Soul, And Unspeakableness of the Loss Thereof; Every Sincere Comer Certain Of Salvation, 230.

And that God himself doth so understand this matter is evident; because he also, by his own act, giveth and imputes to us that good that we never did, that righteousness which we never wrought out; yea, and for the sake of that transmitted our sins unto Christ, as to one that had not only well satisfied for them, but could carry them so far, both from us and from God, that they should never again come to be charged on the committers, to death and damnation. (Rom 4:1-5) The Scriptures are so plentiful for this, that he must be a Turk, a Jew, or an atheist who denies it. Besides, God’s commanding that men should believe in his Son unto righteousness well enough proves things, and the reason for this command is to prove it with an over and above; to wit, ‘For he hath made him be sin for us, who knew no sin; that we might be made the righteousness of God in him.’ (2 Cor 5:19-21) Hence comes out that proclamation from God, at the rising again of Christ from the dead: ‘Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins; and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.’ (Acts 13:38,39)

If this be so, as indeed it is, then here lieth a great deal of this conclusion, ‘he ever lived to make intercession,’ and of the demonstration of the certain salvation of him that cometh to God by him, ‘seeing he ever lived to make intercession for them.’ For if Christ Jesus is a priest by covenant, and so abides as the covenant abides, and if, since the covenant is everlasting, his priesthood is unchangeable, then the man that cometh to God by him must needs be certainly saved; for if the covenant, the covenant of salvation, is not broken, none can show a reason why he that comes to Christ should be damned, or why the priesthood of Jesus Christ should cease. Hence, after the apostle had spoken of the excellency of his person and priesthood, he then showed that the benefit of the covenant of God remained with us, namely, that grace should be communicated unto us for his priesthood’s sake and that our sins and iniquities God would remember no more. (Heb 8:10-12; 10:16-22) Now, as I also have already hinted, if this covenant, of which the Lord Jesus is Mediator and High Priest, has in the bowels of it, not only grace and remission of sins, but a promise that we shall be partakers thereof, through the blood of his priesthood, for so it comes to us; then, why should not we have boldness, not only to come to God by him but to enter also ‘into the holiest by the blood of Jesus, by that new and living way,’ &c.

Second, But, further, this priesthood, as to the unchangeableness of it, is confirmed unto him ‘with an oath, by him that said unto him, the Lord swore, and will not repent, Thou art a priest forever.’ This oath seems to me to be for the confirmation of the covenant, as it is worded before by Paul to the Galatians, (Gal 3:15-17), when he speaks of it concerning that establishment that it also had on Christ’s part by the sacrifice which he offered to God for us; yea, he then speaks of the mutual confirmation of it both by the Father and the Son. Now, I say, since, by this covenant, he stands and abides a Priest, and since ‘the Lord swore, and will not repent, saying, Thou art a priest forever,’ we are still further confirmed in the certain salvation of him that cometh to God by Christ.

The Lord, by swearing, confirmed to Christ, and so to us in him, the immutability of his counsel, (Heb 6:16-18), and that he is utterly unchangeable in his resolutions ‘to save them to the uttermost that comes to God by Christ.’ And this also shows that this covenant, and so the promise of remission of sins, is steadfast and unmovable. And it is worth your noting the manner and nature of this oath, ‘The Lord swore, and will not repent.’ It is as much as to say, What I have now sworn I bind me forever to stand to, or, I determine never to revoke; and that is, ‘That thou art a priest forever.’ Now, as was said before, since his priesthood stands by covenant, and this covenant of his priesthood is confirmed by this oath, it cannot be but that he that comes by him to God must be accepted of him; for should such a one be rejected, it must be either for the greatness of his sins, or for want of merit in the sacrifice he presented and urged, as to the merit of it, before the mercy-seat. But let the reason specified be what it will, the consequence falls harder upon the sacrifice of Christ than it can do anywhere else, and so also upon the covenant, and at last upon God himself, who has sworn, and will not repent, that he is a Priest forever. I thus discourse, to show you what dangerous conclusions follow from a conceit that some that come to God by Christ shall not be saved, though ‘he ever lived to make intercession for them.’ And this I have further to say, that the Lord’s swearing since the manner of the oath is such as it is, and that it also tended to establish to Christ his priesthood to be unchangeable, it declared that, as to the excellency of his sacrifice, he is eternally satisfied in the goodness and merit of it; and that he will never deny him anything that he shall ask for at his hands for his sufferings’ sake. For this oath doth not only show God’s firm resolution to keep his part of the covenant, in giving to Christ that which was covenanted for by him, but it declared that, in the judgment of God, Christ’s blood can save any sinner, and that he will never put stop nor check to his intercession, how great soever the sinners be that at any time he shall intercede for; so that the demonstration is clearer and clearer, ‘He can save them to the uttermost that come unto God by him, seeing he ever lived to make intercession for them.’

 

Works of John Bunyan: The Greatness of The Soul, And Unspeakableness of the Loss Thereof; Every Sincere Comer Certain Of Salvation, 229.

Wherefore now I come to the fourth and last head, and that is, TO SHOW YOU THE CERTAINTY OF THEIR REAPING THE BENEFIT OF HIS INTERCESSION. ‘Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever lived to make intercession for them.’

The certainty of their reaping the benefit of being saved that come unto God by Christ is thus expressed: ‘Seeing he ever liveth to make intercession for them.’ The intercession of Christ, and the lastingness of it, are sure tokens of the salvation of those who come unto God by him.

Of his intercession, what it is, and for whom, we have spoken already; of the success and prevalence of it, we have also spoken before; but the reason for its success of that we are to speak now. And that reason, as the apostle suggested, lies in the continuance of it, ‘Seeing he ever liveth to make intercession.’ The apostle also makes very much of the continuation of the priesthood of Christ in other places of this epistle: he abides a priest continually, ‘Thou art a priest forever.’ He ‘hath an unchangeable priesthood.’ (Heb 7:3,17,21,24) And here he ‘ever liveth to make intercession.’

Now, by the text is showed the reason why he so continually harpeth upon the durableness of it, namely, for that by the unchangeableness of this priesthood we are saved; nay, saved demonstratively, apparently; it is evident we are. ‘He is also able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.’ For,

First, The durableness of his intercession proves that the covenant in which those who come to God by him are concerned and wrap up is not shaken, broken, or made invalid by all their weaknesses and infirmities.

Christ is a priest according to covenant, and in all his acts of mediation he has regard to that covenant; so long as that covenant abides in its strength, so long Christ’s intercession is of worth. Hence, when God cast the old high priest out of doors, he renders this reason for his so doing: ‘Because they continued not in my covenant’; that is, neither priests nor people. Therefore, they were cast out of the priesthood, and the people were pulled down as a church-state. (Heb 7:6-9) Now, the covenant by which Christ acts, as a priest, so far as we are concerned therein, he also himself acts our part, being, indeed, the Head and Mediator of the body; wherefore, God doth not count that the covenant is broken, though we sin if Christ Jesus our Lord is found to do by it what by law is required of us. Therefore he saith, ‘If his children break my law, and keep not my commandments, I will visit their sins with a rod,’ &c. But their sins shall not shake my covenant with my Beloved, nor cause that I forever should reject them. ‘My covenant will I not break, nor alter the thing that is gone out of my lips. His seed will I make to endure forever, his seed shall endure forever.’ (Psa 89:30-36) Hence, it is clear that the covenant stands good to us as long as Christ stands good to God, or before his face; for he is not only our Mediator by covenant, but he is our conditions to God-ward; therefore he is said to be ‘a covenant of the people,’ or that which the holy God, by law, required of us. (Isa 42:6) Hence, again, he is said to be our justice or righteousness; to wit, which answereth to what is required of us by the law. 

He is made unto us of God so, and in our room and in our stead presenteth himself to God. So, then, if any ask me by what Christ’s priesthood is continued, I answer, by covenant; for that the covenant by which he is made priest abideth of full force. If any ask whether the church is concerned in that covenant, I answer, yea; yet so as that all points and parts thereof, that concern life and death everlasting, is laid upon his shoulders, and he alone is the doer of it. He is the Lord our righteousness, and he is the Saviour of the body so that my sins break not the covenant; but them notwithstanding, God’s covenant stands fast with him, for evermore. And good reason, if no fault can be found with Christ, who is the person that did strike hands with his Father upon our account and for us; to wit, to do what was meet should be found upon us when we came to appear before God by him.