Sermons on Hebrew 7, Sermon 11
SERMON XI.
Hebrews 7. 26.
For ſuch an High-prieſt became us, who is holy, harmleſs, undefiled, ſeparate from ſinners, and made higher than the Heavens.
I Have, through Divine Aſſiſtance, gone thus far through this Chapter, where the Apoſtle treats ſo largely of Jeſus Chriſt, and of his Prieſtly-office. As we are to live by Faith, and to be ſaved by Faith; ſo it is of great moment, to every one rightly to underſtand, and to be inſtructed by Jeſus Chriſt, and his Prieſtly-office. For as we are ſinners, there is no coming to a holy God, but by him. By him we are ſaid to draw nigh to God; in verſe 19. as hath been ſhewed. And he is able to ſave to the uttermoſt all that come unto God by him; in verſe 25. which was the laſt thing was handled, [He is able to ſave to the uttermoſt, them that come unto God by him.] So that the Knowledge of Jeſus Chriſt, and Faith in him, is that Knowledge that is abſolutely neceſſary to Salvation: Therefore the Apoſtle doth ſo much inlarge upon it, in this Scripture, and in other Scriptures.
Now, in theſe words which I have read, for our preſent meditation, we have a further Argument and Demonſtration given by the Apoſtle, to prove that Jeſus Chriſt, our great High-prieſt, is far more excellent than the High-prieſts under the Law. And the Argument is drawn from his purity, and their ſinfulneſs: His purity being holy, harmleſs, undefiled, ſeparate from ſinners: Whereas the Prieſts under the Law, they were guilty of ſin, and therefore they did offer Sacrifices, firſt, for their own ſins, in verſe 17. But our Lord Jeſus Chriſt, is one ſeparated from ſinners; ſo that the Argument lies thus; That Prieſt, that High-prieſt, pure and undefiled, and hath no ſin in him, muſt needs be more excellent, than they that had ſin, and did offer Sacrifice for their own ſins.
I begin now with verſe 26. For ſuch an High-prieſt became us, who was harmleſs, i. e. ſuch an High-prieſt was needful for us: and ſuitable for us in our ſtate and condition; for if we have had an High-prieſt that was not Holy and Harmleſs, how ſhould he carry on the work of an High-prieſt? How ſhould he ſave us from our ſins? How, ſhould he bring us from Miſery, if he had not been Holy and Harmleſs? But ſuch an High-prieſt became us, who was Holy: If any other had undertaken to appear in the preſence of God for us, he could never have brought this work about: Therefore it became us to have ſuch an High-prieſt: It was not for a ſinner to appear in the preſence of a Holy God, if we had not ſuch an High-prieſt, we could not have had acceptance with God, if we had not a Holy Advocate: You know what old Eli ſaid to his Sons; ſaid he, If one man ſin againſt another the Judge ſhall Judge him, (1 Sam. 2. 25.) But if a man ſin againſt the Lord, who ſhall entreat for him? There is no man fit to treat with a Holy God, that ſins againſt the Lord.
But you will object and ſay, Did not God appoint Job to pray for his Friends, and interceed for his Friends? And did not Abraham pray for Sodom? And they were ſinners, and yet they were injoined to pray for them.
For that we muſt diſtinguiſh between the Prayer of the Saints, and the Interceſſion of a Mediator. By the Interceſſion of Jeſus Chriſt, the Prayers of the Saints are accepted of God; why? Becauſe they come to him as a reconciled God, by Jeſus Chriſt: And their Prayers are made at the Throne of Grace: But the Interceſſion of Jeſus Chriſt, is not to a reconciled God without Chriſt: but to reconcile God by Chriſt, by his Death and Suffering: Chriſt he appears in the preſence of God for us, to preſent his Blood as the means of our reconciliation. Jobs Prayer was not to make reconciliation between God and his Friends by his Merits: But it was to draw out that Mercy, he was willing to beſtow upon them: It became Jeſus Chriſt to be Righteous, to be our Advocate; ſaith the Apoſtle, If any Man ſin, we have an Advocate with the Father, Jeſus Chriſt the Righteous, who is a Propitiation for our ſins. It was ſuteable to our condition, that he that ſhould appear in the preſence of God for us, ſhould be perfectly Righteous.
But then, here we have the purity of Chriſt ſet forth in four Branches.
1. He is ſaid to be Holy. 2. Harmleſs. 3. Undefiled. And 4. Separate from Sinners. And then we have his Exaltation, follows in theſe words [made higher than the Heavens.]
Theſe things we ſhall briefly explicate, as God ſhall aſſiſt; and then come to ſome Application
Firſt, (ſaith the Text) He was Holy] It became us to have ſuch an High Prieſt who was Holy. Now, Holineſs as it here ſtands, in diſtinction from Undefilement, it ſignifies that Holy Conſecration, which Chriſt was under in his Prieſtly Office. For the Apoſtle hath reference in this word [Holy] unto the Holineſs of the High Prieſt, which was his dedication and conſecration to God. And therefore if you look into the 106. Pſalm v. 16. You find there, that Aaron is called the Saint of the Lord, or the Holy one of God. How is that? Moſes was as much the Saint of the Lord in reſpect of Spiritual Grace, as Aaron was. But this is not ſpoken in reference to their Graces, but in reference to their Office. Aaron was the Saint of the Lord, the Holy one of God by Conſecration: For God took him out of Iſrael, and ſet him apart for his Holy Service: and as he was to approach to God, he was to have Holineſs written upon his Breaſt-plate, as you may ſee Exod. 28. 36. Thou ſhalt make a Breaſt-plate of pure Gold, and Grave upon it with the Engraveings of a Signet, HOLINESS TO THE LORD: This was to be Graven on the Breaſt-plate [Holineſs to the Lord] becauſe he was to go into the Holy of Holies, where God manifeſted himſelf: and God will be Sanctified by all thoſe that draw near to him—And therefore he muſt have a Breaſt-plate upon him, with this Engraving upon it [Holineſs to the Lord.] Why? Becauſe he was Conſecrated to appear before the Holy God. So when Chriſt is ſaid to be Holy: He is the perſon that is Sanctified, and ſet apart to appear in the preſence of God for us. Therefore you have thoſe words of our Saviour, Joh. 17. 19. And for their ſakes I Sanctifie my ſelf, that they alſo might be Sanctified through thy Truth. What is the meaning of this? Chriſt was Sanctified from the Womb, by the Holy Spirit: But (ſaith he) for their ſakes I Sanctifie my ſelf, i. e. I do ſet my ſelf apart for their ſervice, and do give up my ſelf for their ſakes, to appear in the preſence of God for them: And ſuch an High Prieſt became us who is Holy, to appear in the preſence of God for us.
Secondly, The Text ſaith, he is Harmleſs.] Every one of theſe four words, have their particular ſignification: All drives to this, to ſet out the Lord Jeſus Chriſt, in his perſonal excellencies [He is Harmleſs] the word ſignifies one that never did any wrong: and therefore in another place, it is tranſlated Innocent: one that did no wrong, either in thought, word, or deed: And ſaith the Apoſtle, He knew no ſin, 1 Cor. 5. and the latter end; and ſaith the Apoſtle Peter, there was no guile found in his Mouth, 1 Pet. 2. 24. he was harmleſs: He was one that could never be charged with wrong done to the Name of God, or to the good of Man-kind, he was Innocent, and therefore when the Scribes that were his bitter Enemies, and always Quarreling with him, ſaith he (in way of challenge he made againſt them) which of you convinces me of Sin? As if he ſhould ſay, you make great oppoſition againſt me of this and that, but which of you convinces me, of ſin? Joh. 8: 46. and Joh. 14. 30. For the Prince of this World cometh, and hath nothing in me. If the Devil could have found any thing in Chriſt but Innocency, he would have taken the advantage of him.
This is the ſecond Branch of the purity of Chriſt [He was Holy and Harmleſs.]
Thirdly, Ʋndefiled] He was undefiled, i. e. his Humane Nature was never polluted with Original Sin, and Corruption never took hold on the Perſon of Jeſus Chriſt, ſo he is ſaid to be undefiled. We are unclean, and we come into the World unclean: But our Lord Jeſus Chriſt, tho' he took our Nature upon him, yet he did not take the ſinfulneſs of our Nature: He was undefiled in reſpect of all Original Sin and Corruption: there you read in the firſt of Luke, when the Angel came to Mary, to bring her the firſt Tidings of Chriſts conception and Birth, he ſaid to her (in the 35 Verſe) The Holy Ghoſt ſhall come upon thee, and the power of the higheſt ſhall over-ſhadow thee: Therefore the Holy thing that ſhall be born of thee, ſhall be called the Son of God. He was Holy, Pure and Undefiled in his Conception. David confeſſed, in his Penitential Pſalm: That he was conceived in Sin, and brought forth in Iniquity, as all men are, but our Lord Jeſus Chriſt, he was conceived by the power of the Holy Ghoſt: And he is Holy and Undefiled: He hath nothing of the Corruption of Mans Nature upon him.—And that is his third excellency. And then,
Fourthly, It is ſaid, he is ſeparate from Sinners.] This is ſtill to hint out to us, that he came not of the ſinful Race of Mankind. He came of the Race of Mankind, but not of the ſinful Race: For God ſeparated him from the ſinful Race of Mankind. The Man Chriſt Jeſus, ſeparated from ſinners, i. e. from all ſinners, that came out of Adams Loins: That tho' he was a Man, he was ſeparated from Man, as a ſinner [ſeparated from ſinners.]
But here it may be objected; How can it be ſaid that Chriſt was ſeparated from ſinners, when he converſt ſo much with ſinners, when he was here on Earth; ſo that the Phariſees ſaid, he was a Wine-bibber, and a friend of Publicans and ſinners?
The Anſwer is thus: Our Lord Jeſus Chriſt, when he was here on Earth, did converſe with ſinners, for the ſaving of their Souls, but never converſt with them in their ſin: And ſo he is ſaid to be ſeparated from ſinners. Chriſt could have no more communion with their ſins, than Light with Darkneſs: Yet he converſt with ſinners, as he came to ſave and to ſeek them that were loſt. He came to ſave them, not to mingle with them in their ſins: Therefore you may obſerve in Luke 19. when he goes to Zacheus his houſe, ſome of the people murmured, and ſaid, He is gone to be a Gueſt, to a man that is a ſinner, in verſe 7. But what ſaith Chriſt in verſe 10. The Son of Man is come to ſeek and to ſave thoſe that were loſt; Therefore he was to go to be a Gueſt to a ſinner; to ſave thoſe that were loſt. It was eaſie with Chriſt to keep, and converſe with ſinners, and yet keep himſelf from the defilement of their ſins. As it is with a Phyſician; he can go into the houſe of a ſick perſon, and yet keep himſelf free from the Contagion of the Diſeaſe. The Adverſaries of Chriſt could never charge him with any defilements of ſin; and herein the purity of our Lord Jeſus Chriſt is ſet out to us [And it became us to have ſuch an High-prieſt.]
But then, here is the next thing, which is, his Exaltation [Made higher than the Heavens.] That is an expreſſion that carries much in it. Here we have the Exaltation of our great High-prieſt. He is made higher than the Heavens: [Heavens in the Plural number.] The Scripture mentions three Heavens. Firſt, The Loweſt Heaven is the Airy Heaven, where the Fowls of the Air flie. And of this you read in Gen. 1. about the 8th verſe. God called the Firmament Heaven, when he had ſeparated the Earth from the Heaven.
The ſecond or middlemoſt Heaven, is the Starry Heaven, which God ſhewed to Abraham, in Gen. 15. where the Sun, Moon and Stars are contained. But then,
There is a Third Heaven, which is the place of the bleſſed, where God doth manifeſt himſelf in his Glory; and that Third Heaven the Apoſtle ſpeaks of, in 2 Cor. 12. 2. he tells us that he was caught up into the Third Heaven, that is, the place where the bleſſed are—This is that which Solomon calls the Heaven of Heavens, in that paſſage of his, in 2 Chron. 2. 6. But who is able to build him an Houſe, ſeeing the Heaven, and the Heaven of Heavens cannot contain him? that is, God. Now (ſaith the Apoſtle here in my Text) Jeſus Chriſt our High-prieſt, is made higher than the Heavens; he is made higher than the Terreſtrial Heaven, higher than the Starry Heaven; and I pray mind what an Emphaſis the Scripture puts upon this; compare the words of the Text with Epheſ. 4. 10. the Apoſtle ſaith, That he Aſcended far above all Heavens, that he might fill all things. The Apoſtle in the Text ſaith, that he is made higher than the Heavens, and here he ſaith, he is Aſcended far above all Heavens: Why? Becauſe in his exalted ſtate of Glory, he is taken up above, to Gods right hand, which is above all the Created Glory in Heaven. For though the great God made a Heaven for the holy Angels, and for the glorified Saints, and doth there manifeſt his Glory, ſo far as they are capable of receiving it, yet ſtill God is above all; the Heaven of Heavens cannot contain him (ſaith Solomon:) How? God is a Heaven in himſelf. You know the Prophet tells us, that he inhabits in Eternity, and liveth in Eternity: Now this Eternity, was in God himſelf, before the Heavens were made; and tho he manifeſts himſelf in his Glory, among the Saints and Angels, yet he is above all; and ſo the Glory of Chriſt is far above all the Glory of the Saints and Angels; for the Glory of Chriſt is to ſit at Gods right hand, as the Apoſtle ſaith, Heb. 1. 13. He gives us Glory in Heaven, and his Angels have Glory in Heaven, but Jeſus Chriſt hath higher Glory than all theſe, for he is at the Fathers right hand, and he dwells in God himſelf, and inheriteth Eternity; ſee Epheſ. 1. 20, 21. when the Apoſtle, who is ſpeaking of raiſing up Chriſt from the dead, he ſaith, He ſet him on his own right hand in Heavenly places, far above all Principalities and Powers, and Might and Dominions. Mind how high the Apoſtle goes with this; when he raiſed up Chriſt from the dead, he ſet him on his own Right hand, far above all Principalities, and Powers, and Dominions. What Principalities and Powers are theſe? Why the holy Angels, for Heaven is a Kingdom, and there is a Government and an Order in Heaven. There is Principalities and Powers, there is Angels and Arch angels: But when God raiſed Jeſus Chriſt from the dead, he raiſed him above the Angels, he ſet him far above the Glory of the Saints. And tho he prayed that the Saints might be where he is, it is not meet that we ſhould be received in that height of Glory, where he is; but we are to have the Glory of Chriſt communicated to us, ſo far as we are capable to receive him, as he is the ſecond Perſon of the Trinity. The Saints cannot reach to that Glory he is in, but they ſhall have it ſo far as they are capable to receive him, Phil. 2. 9, 10. Wherefore God hath highly Exalted him, and given him a Name which is above every Name; That at the Name of Jeſus every Knee ſhould bow, of things in Heaven, of things in Earth, of things under the Earth. All the holy Angels and Saints in Heaven, do bow unto our Lord Jeſus Chriſt, and do homage to him in our Nature: Why? Becauſe the Father hath made him higher than the Heavens; above all the Glory of Heaven. He is not only holy, harmleſs, ſeparate from ſinners, but made higher than the Heavens. And ſuch an High-prieſt became us.
Now for Application.
This Doctrin is Four ways Uſeful to us:
Firſt, This ſhews the Riches of Gods Goodneſs and Mercy to poor ſinful Man, that he ſhould appoint ſuch a High-prieſt to interceed for us; ſuch a one as is not to be found among all the Children of Men. God had the whole Creation before him, Angels and Men; but there was no Perſon could be found, that did become us, that was fit to be our High-prieſt, but he that is higher than the Heavens, the Son of God. Oh the great goodneſs of God! It will take up an Eternity to adore God for his goodneſs in our Salvation by Jeſus Chriſt. God hath done much for us, in our Creation; he hath made us rational Creatures out of nothing, he hath made a World for us to inhabit, and given us Dominion over the works of his hand—hath made us but a little lower than the Angels; which made the Pſalmiſt cry out, Lord, what is man that thou art ſo mindful of him? But what is this work of Creation, to the work of Redemption, by our Lord Jeſus Chriſt? when he took the Son of his love, that is higher than the Heavens, and had Glory with him before the World began; when there was no Heaven, no Earth, to take his Son, and to call him to this work, to appear in the preſence of God, that we might be accepted by him. Oh what infinite goodneſs is this! Oh how ſhould we get our Hearts affected with this! He did not ſo with the Angels; let us therefore labour to admire the riches and goodneſs of God the Father, who hath called his Son to this Office, and hath given him an Oath, that he ſhould be a Prieſt for ever.
Secondly, As this Doctrin ſhews the great Love and Mercy of God, ſo alſo, The Grace of our Lord Jeſus Chriſt. For if he that had a Glory with the Father, before the World began, would not have become Man, would not have taken this Office, we had all periſhed; but that he who is higher than the Heavens, ſhould condeſcend ſo low, as to take up the cauſe of poor ſinners, wretched ſinners. Do we know what we are? Have we any ſenſe of what we are by Nature? Do we not find our ſelves Proud ſinners, Carnal ſinners, Unbelieving ſinners, vain and empty Creatures? And for him that is above the Heavens, to undertake for theſe poor Creatures: Oh what infinite free Grace is this! You know how it is among Men; if you have a bad Man, and he hath a bad Cauſe, you will ſay there is not a man will undertake his Cauſe: Our Lord Jeſus Chriſt, he hath to deal with bad Men, and bad Women; he undertakes for them, to juſtifie them before God. Oh the riches of the Grace of Chriſt in undertaking for ſuch poor wretched ſinners! You may apply that in Rom. 5. 7, 8. Scarcely for a righteous man will one die; yet peradventure for a good man ſome would even dare to die: But God commendeth his love towards us, in that while we were yet ſinners, Chriſt died for us.
Thirdly, This Doctrin is A ſpecial ground of comfort, for finding acceptance with God, to every believing Soul, to every one that comes to God by Chriſt, by a true and unfeigned Faith. You may come to God, having ſuch an High-prieſt. If you mind the Scripture you will find the Scripture doth not only commend Faith in the Children of God, but confidence (which is the higheſt degree of Faith;) in Heb. 3. the Apoſtle ſpeaking of Chriſt being ſet as a Son over his own Houſe, in v. 6. But Chriſt as a Son over his own Houſe, whoſe Houſe we are, if we hold faſt the confidence, and rejoycing of the hope, firm unto the end. If we hold faſt confidence: What is this confidence? Why confidence is when we go about a buſineſs without fear, doubtings, diſtruſt, jealouſies, when we go freely and boldly about; ſo ſaith the Apoſtle, Let us go bodly to the Throne of Grace: Why? For we have ſuch an Highprieſt that interceeds for us. You know that a Man will bear and rely with confidence upon his Friend at Court; and ſhall not we bear upon Chriſt, when we draw nigh to God by Jeſus Chriſt: We may then draw nigh to God with a holy confidence, not doubting. For it is a diſhonour to our Lord Jeſus to want confidence in him; labour therefore to ſtrengthen your Faith by theſe things, that ye may ſerve the Lord with a holy, yet a humble confidence.
Laſtly, If ſuch an High-prieſt became us, who was holy, harmleſs, undefiled, and ſeparate from ſinners; Then ſurely ſuch a People doth become this great High-prieſt, which are holy, harmleſs, and ſuch do mortifie their ſin, and do caſt off the pollutions of the World. As it becomes us to have ſuch an High-prieſt, ſo it becomes us to be holy as he is holy; to be pure as he is pure I ſhall give you but one or two inſtances, and ſo conclude; in Philip. 4. 8. Finally, Brethren, whatſoever things are true, whatſoever things are honeſt, whatſoever things are juſt, whatſoever things are pure, whatſoever things are lovely, whatſoever things are of good report; if there be any vertue, and if there be any praiſe, think on theſe things. The Apoſtle gives this as a general rule; if there be any thing that is good, true, and holy, that to the Glory of God, think on theſe things: So in the Epiſtle to the Epheſians 4. 1. I beſeech you therefore, that you walk worthy of the Vocation wherewith ye are called; that is, that ye walk becomingly, that you walk up to it. I ſhall name but one Scripture more, which the Apoſtle there writes for the inſtruction of Chriſtian Women, 1 Tim. 2. 9, 10. In like manner alſo, that Women adorn themſelves in modeſt Apparel, with ſhamefaſtneſs and ſobriety; not with Broidered Hair, or Gold, or Pearls, duplicate page duplicate page or coſtly Aray; but which becometh Women, profeſſing Godlineſs. There is a Dreſs becoming Women profeſſing Godlineſs; and there is the Dreſs of a Harlot. There is not a Woman in the Congregation, but would be counted a Profeſſor of Godlineſs: Then look to your Attire, wear thoſe things that carry Sobriety, Modeſty, and Shamefaſtneſs, and ſuch a Dreſs as becomes Godlineſs. And ſince we have ſuch an High-prieſt as becomes us, who is holy, harmleſs, and undefiled; how doth it become us to live to the glory of God, and the honour of our Lord Jeſus Chriſt.
FINIS.