The Works of William Bridge Volume 1, Part 1 · Sermon 1

The Works of William Bridge Volume 1 · Part 1 · Sermon 1

p. 1HEBREWES. 2.17, 18.

Wherefore in all things it behoved him,Preached at Stepney. April. 25 1647. to be made like unto his brethren, that he might be a merciful, and a faithful High Prieſt in things pertaining to God, to make reconciliation (or atonement) for the ſins of the people. For in that he himſelf hath ſuffered, being tempted, he is able to ſuccour them that are tempted.

THE Apoſtle Paul, (whom I take to be the Pen-man of this Epiſtle) having in the former part of this Chapter, ſhewed the Reaſons, why it behoved Chriſt for to ſuffer death: He comes now, in the latter end thereof, to give you an account, by laying down ſome Reaſons, Why it p. 2behoved Chriſt, to be in all things made like unto us, whom the Apoſtle here cals the Brethren of Jeſus Chriſt.

In other Scriptures we find, that our Lord and Saviour Chriſt, is called our Father, The everlaſting Father, the Prince of peace. Here he is called our Brother, we his Brethren. Now the ſame Perſon, to be both a Father, and a Brother unto the ſame man, in nature it cannot be.

But becauſe all theſe Relations, are to ſcant, and narrow Veſſels to hold forth the love of Jeſus Chriſt towards us: Therefore Inconſiſtent Relations are given unto him. A Father Provides for his child, which the brother doth not. A Brother can ſtoop, and condeſend unto his brother, which the ſuperiority of the Father will not bear. So that here is held forth unto us, the ſtooping, Condeſending love of Jeſus Chriſt: and therfore he is called our Brother, and we his Brethren.

But why, Queſt. and what Reaſon is there, That the Lord Jeſus Chriſt ſhould in all things be made like unto us his Brethren?

The Apoſtle in theſe words gives the Reaſon, Anſw. That he might be a merciful, and a faithful high Prieſt, in things pertaining to God, to make reconciliation for the ſins of the people, &c. The Lord God our Father, ſwear unto Jeſus Chriſt, Thou art a Prieſt for ever, after the order of Melchizedek. He was to be the great high Prieſt. Among the Jews, in the times of the old Teſtament, they had an high Prieſt, that was in all things to ſtand between God and them, and in caſe any ſinned, to make an atonement for them. As the Jewes had their High Prieſt: So the Lord Jeſus Chriſt, he was to be, and he is, The Apoſtle, and the High Prieſt of our Chriſtian profeſſion, as Aaron was of the Jewes profeſſion. And therefore ſaies the Apoſtle, It behoved him, in all things to be made like unto us.

But could not Jeſus Chriſt be merciful unto poor tempted ſouls, Queſt. unleſs he were in all things made like to them: like in their Natures, like in their Affections, like in matter of Temptations.

p. 3Chriſt as God, could have been merciful unto us, Anſ. although he had not been made like unto us: but not as our High Prieſt.

There is an ability of Sufficiency, and of Power: and ſo Chriſt as God, was able to ſuccour thoſe that are tempted, although himſelf had never been tempted. But there is an ability of Idoneity, or Fitneſs, or Aptneſs and Diſpoſition: and ſo the Apoſtle ſaies here, For in that Himſelf hath ſuffered being tempted, he is able to ſuccour them that are tempted.

It's plain then, what that is, that is the great ſupport of a Chriſtian againſt all Temptations: wherein lies our ſuccour againſt all Temptation, namely, in the Prieſtly-Office of Jeſus Chriſt.

The Prieſtly-Office of Chriſt, Is it the great Magazine, and Stonehouſe, of all that Grace, and Comfort which we have on this ſide Heaven: It is that, whereby we are reconciled to God the Father, and relieved againſt all temptation. This is the great thing that theſe words hold forth.

And therefore, upon this account, the Apoſtle Paul, finding the Hebrewes labouring under great Temptations, Doubtings, Fears, and much Unbeleef; he does not only here, but all along in this book of the Hebrews, open the Prieſtly Office of Chriſt unto them.

And indeed, what comfort can we have in God Himſelf, but through Chriſt? and what comfort can we have in Chriſt Himſelf, but as he is cloathed with his Preſtly-Garment, with his Office of the High Prieſt? Whatſoever comfort we have in the other Offices of Chriſt, namely his Kingly, and his Prophetical Office, it is all Originated, and Principiated in this: The Prieſtly Office of Jeſus Chriſt, it does give a Life, and Being, and Efficacy to both the other Offices. And therefore, the High Prieſt, in the times of the old Teſtament, (who was a Type of Chriſt) he wore a Crown, upon his head, and the breaſt-plate of Ʋrim, and Thummim upon his breaſt: ſhowing, that both the other Offices, the Kingly, and the Prophetical Office, were planted upon the Prieſtly Office of Jeſus Chriſt.

p. 4Yea, If you look into the, Firſt, Second, and Third Chapters of the Revelation, you will find, that whatſoever ſtreames of comfort did run down upon the Churches through the other Titles, and Attributes of God, they are all fountain'd here. In the Second Chapter, and the firſt verſe. The Lord Chriſt hath this Title, That he holdeth the ſeven ſtars in his right hand! Theſe things ſaith he that holdeth the ſeven ſtars in his right hand. In the Eight verſe writing unto the Church of Smyrna, he takes up another Title, or Attribute: Theſe things ſaith the firſt and the laſt, which was dead and is alive. At the Twelf verſe, writing unto the Church of Pergamus, he takes up another Title: Theſe things ſaith he, who hath the ſharp ſword with two edges. Now look into the firſt Chapter, and you ſhall ſee, that thoſe ſeveral Titles, wherewith he cloaths Himſelf when he ſpeaks unto the Churches ſeverally, are all ſummed up together at the 16. verſe. And he had in his right hand ſeven ſtars; There's his Title unto the Church of Epheſus: And out of his mouth went a ſharp two-edged ſword: There's his Title unto the Church of Pergamus. And at the 18. verſe. I am he that liveth and was dead, and behold I am alive for ever more; There's another Title, that he uſeth when he ſpeaketh unto the Church of Smyrna. But in the 13. verſ. is opened the fountain of all theſe ſtreams: In the midſt of the ſeven candleſticks, I ſaw me like unto the Son of man, cloathed with a garment down to the foot; and girt about the paps with a golden girdle. This was then the robe and attyre of the High Prieſt: Whoſe garment came down unto his feet, and he was girt about with a golden girdle. So that all theſe other Attributes, and Titles of Chriſt, they have their riſe here, here is the ſpring-head of all thoſe conſolations, even the Prieſtly Office of Jeſus Chriſt.

Uſually, Thoſe Excellencies, and Attributes of Chriſt are moſt beneficial unto the Saints, that are moſt oppoſed by the world. What Title, Attribute; or Excellency of Chriſt is there, that is more invaded by the world, than the p. 5Prieſtly office of Jeſus Chriſt? What is the whole body of Anti-chriſtianiſme, but an invaſion upon this Prieſtly Office of Chriſt? What is the Popiſh Maſſe, (that unbloody ſacrifice,) but a derogation from the Sacrifice of Jeſus Chriſt once upon the Croſſe, and ſo a derogation from his Prieſtly Office? What are all thoſe Popiſh Penances, and ſatisfactions injoyn'd, but a derogation unto the ſatisfaction of Jeſus Chriſt, and ſo unto the Prieſtly Office of Chriſt? What is all their praying to Saints, and Angels, but a derogation unto the Interceſſion of Jeſus Chriſt, and ſo unto the Prieſtly Office of Chriſt? What does the Pope call himſelf? He cals himſelf, the High Prieſt, foreignthe very Title that our Lord, and Saviour takes unto himſelf. So that the whole body of Anti-chriſtianiſme, is a great invaſion upon the Prieſtly Office of Jeſus Chriſt. Now that which is uſually oppoſed moſt by the men of the world, that Excellency, and that Attribute of Chriſt, is of all other the moſt comfortable, and beneficial unto Gods people. The truth is, This Prieſtly Office of Jeſus Chriſt, is an Office of meer love, and tender compaſſion; erected, and ſet up on purpoſe, for the reliefe of poor diſtreſſed ſinners; and there is no mixture of terrour with it: there is a mixture of terrour with the other Offices of Chriſt. The Lord Chriſt, he is King, and he hath a Kingly Office, and by his Kingly. Office he rules over the Churches, and rules over all the world: But all do not obtain mercy that he rules over. As for thoſe mine Enemies, that will not ſubmit, will not have mee to Reign over them, bring them, and ſlay them before mee. The Prophetical office of Jeſus-Chriſt, it extendeth unto many that ſhall never be ſaved: Light ſhines in darkneſs, and darkneſſe comprehendeth it not. He came unto his own, and his own received him not. But now, where over the Prieſtly Office of Jeſus Chriſt is let forth upon an ſoul, that ſoul ſhall certainly be ſaved for ever.

What was the great relief amongſt the Jewes againſt their ſins? The Jewes, you ſhall obſerve they had many reliefs: when they were in the wilderneſs, and were ſtung with the p. 6fiery ſerpents, then they had a braſen-ſerpent for to look upon, as a reliefe againſt that diſtreſſe. When they wanted water, they had the water out of the Rock, as a reliefe againſt that diſtreſſe. When they wanted Bread, they had Manna from Heaven, as a reliefe againſt that diſtreſs. But when they ſinned, whither did they go? Then they took a ſacrifice, and went unto the Prieſt, and he was to offer for them. So that the Prieſtly Office then, was the only relief they had againſt ſin.

And ſo now, the Prieſtly Office of the Lord Jeſus Chriſt, it is that great ſuccour, and relief which Chriſtians have againſt all Temptations under Heaven.

You will ſay unto me, Queſt. But generall things affect not: let us ſee it in ſome Particulars, wherein this Prieſtly Office of Chriſt, is the great Magazin, and Storehouſe of all our grace and comfort.

For Anſwer, Anſ. hereunto, I will begin this exerciſe with one Particular of the Prieſtly Office of Chriſt, in ſhewing what a relief, and ſuccour it is unto a Chriſtian againſt all Temptations, and what a bottome of comfort, and ſpecial means of Grace and Holineſs.

The text ſaies, That the work of the High Prieſt is, To make reconciliation for the ſins of the people. In the times of the old Teſtament, the High Prieſt made an Atonement for the people: in caſe any man had finned, he brought a ſacrifice, and his ſins were laid upon the head of the ſacrifice. Once every yeer, the High Prieſt did enter into the holy of holieſt, and with the blood of the Sacrifice, did ſprinkle the Mercy-Seat, and laid the ſins of the people upon the head of the ſcape-goat and ſo made an atonement for the people. All which will cleerly appear, in that, 16. of Liviticus, at the 14. verſe. He ſhall take of the blood of the bullock, and ſprinkle it with his finger upon the Mercy-Seat eaſt-ward: and before the Mercy-Seat ſhall be ſprinkle of the blood with his finger ſeven times. And at the 21. verſe. And Aaron ſhall lay both his hands upon the head of the live goat, and confeſſe over him all the iniquities of the children p. 7of Iſrael, and all their tranſgreſſions, in all their ſins, putting them upon the head of the goat, and ſhall ſend him away by the hand of a fit man into the wilderneſs, and ſo he ſhall make an atonement, as in that Chapter. This was the work of the High Prieſt, in caſe any had finned, to make an atonement, and ſatisfaction (by way of Type) for the ſins of the people.

Now for the better proof of this great Goſpel-Truth that I have propounded, I ſhall inſiſt on theſe Five things.

Firſt, That when the Lord Jeſus Chriſt died upon the Croſſe, he did offer up Himſelf a ſacrifice unto God the Father.

Secondly, That when this ſacrifice was upon the Altar, then the ſins of all beleevers, paſt, preſent, and to come, were all laid upon Jeſus Chriſt.

Thirdly, That when theſe ſins were thus laid upon Chriſt, he did thereby give full ſatisfaction unto God the Father, unto Divine Juſtice.

Fourthly, That all this he did as our great High-Prieſt, and in a more Tranſcendent, and Eminent manner, then ever any High Prieſt did before him.

Fifthly, How all this doth conduce to our Comfort, and to our Holineſs.

Firſt, When our Lord Jeſus Chriſt died upon the Croſs, He did offer up himſelf a ſacrifice unto God the Father. He did not (as the Socinians ſay) die only as an example for to teach us how to die; but he offered up himſelf a ſacrifice unto God the Father then. Yea, as if all ſacrifices were met in him; all thoſe titles that are given unto other Sacrifices, they are given unto him. There were Three ſorts of Sacrifices: ſome were living; others were not living, and thoſe were either ſolid, as bread and the like; or elſe, they were liquid, as wine and oyle. There was a alwaies, Deſtructio rei oblatiae, A deſtroying of the thing offered. If it were a living thing that was ſacrificed, then it was ſaid to be ſlain: In anſwer to that, Jeſus Chriſt is ſaid to be a Lamb ſlain from the beginning of the world. If it were a dead thing that was offered up, as bread, or corn, a ſolid thing, then the ſacrifice, p. 8or offering was ſaid to be bruiſed. In anſwer to that, our Lord and Saviour Chriſt is ſaid to be bruiſed for our iniquities. If it were a liquid thing that was offered up to God, as wine, or oyle, then it was ſaid to be powred out. In anſwer to this, it is ſaid of our Lord and Saviour, That his ſoul was powred out unto death. Thus all Sacrifices meeting in him. Behold the Lamb of God (ſaies John the Baptiſt when he ſaw Chriſt.) He does not ſay, Behold the Bull of God, or the Goat of God; and yet Buls, and Goats were ſacrificed. Why does he rather ſay, behold the Lamb of God, than the Bullock, or the Goat? For when the High Prieſt went into the Holy of Holieſt, and ſprinkled the Mercy-Seat, he did not ſprinkle the Mercy-Seat with the blood of the Lamb, but with the blood of a Goat; and yet notwithſtanding, it is not ſaid, Behold the Goat of God, but, Behold the Lamb of God: Why ſo? Not only becauſe that Chriſt was of a lamb-like, and meek diſpoſition (as ſome would have it:) Nor only becauſe, that the great Type of Chriſt, was the Paſcal-Lamb, (though theſe be reaſons.) But there was a dayly ſacrifice in the Temple; whether men brought any offering or no, there was a ſtanding ſacrifice in the Temple, morning, and evening, and that ſacrifice was a Lamb. Now therefore, to ſhew, that Jeſus Chriſt is the dayly ſacrifice, therefore he cries out, and ſaies, Behold the Lamb of God, and not the Goat of God; for the Goat was not ſacrificed every day as the Lamb was.

For proof of this, take the Apoſtles Exhortation, Ephe. 5.2. Walk in love, as Chriſt hath loved us, and hath given himſelf for us, an offering, and a ſacrifice to God. Here are Three things conſiderable. Firſt, He does not ſay, Who hath redeemed us: but, to ſhow his great love unto us, Who hath given himſelf for us: He doth not ſay, Who hath given himſelf for our ſins: Yet he ſaies ſo, in Gal. 1.4. Who gave himſelf for our ſins; But, Who gave himſelf for us. Why? To ſhew, who they were that he gave himſelf for: He gave himſelf for us, as ſinners. Again, He ſaies here, He gave p. 9himſelf for us, an offering, and a ſacrifice, not only an offering, but a ſacrifice too. So that this firſt Propoſition is cleerly proved, That our Lord Jeſus, when he died upon the Croſſe, he did offer up himſelf as a ſacrifice unto God the Father.

Secondly, 2As he did offer up himſelf a ſacrifice unto God the Father: So when he was upon this Altar, this ſacrifice; the ſins of all beleevers were then laid upon Jeſus Chriſt: thoſe that do now beleeve, or ſhall hereafter beleeve, they were all then laid upon Jeſus Chriſt. Look into the 53. of Iſaiah ver. 6. All we like ſheep have gone aſtray, and have turned every one to his own way, and the Lord hath laid on him the iniquities of us all. That which God laies on ſhall never be taken off, no man ſhall take it off: The Lord hath laid on him the iniquities of us all.

Yea, Our iniquities are not only ſaid to be laid on him, but (to uſe the ſame word that is uſed for the ſacrifice) it is ſaid, he bare our ſins upon the Croſſe; as the Goat bare the ſins of the people: So ſaies the Apoſtle, He himſelf bare our ſins upon the Croſs.

Moreover, He did not only bare our ſins upon the Croſs: but (ſaies the Apoſtle) he was made ſin for us. 'Tis not ſaid, He was made a ſinner, or accounted a ſinner only for us, but he was made ſin for us. All our iniquities were laid on him; he bare our ſins; and he was made ſin for us upon the Croſſe. Thus briefly the Second Propoſition is cleared, That when he did thus offer up himſelf upon the Croſſe as a ſacrifice, the ſins of all beleevers were then laid on him.

Thirdly, When the ſins of beleevers were laid on him, 3then he did make full ſatisfaction unto God the Father, and Divine Juſtice for all our ſins. This is a bottom of much comfort. For if the Lord Jeſus Chriſt our ſurety had not ſatisfied to the utmoſt farthing, our great Creditor, God the Father, for all our debts, God the Father might come upon us the Debters. But our Surety, the Lord Chriſt, hath given full ſatisfaction unto God the Father, that no more demands can be made upon us: And indeed elſe, how could our Surety ever have come out of priſon: He was under arreſt, p. 10he was in the Jayle, in the grave: The Father, the great Creditor lets him out; and did not only let him out, but the Lord Jeſus Chriſt, he goes inbto Heaven, and ſits down there at the right hand of the Father; Surely, if the Creditor had not been ſatisfied, the Surety ſhould never have bin releaſed out of priſon.

He was ſo fully ſatisfied, That he looked for iniquity, and he found none, (ſaies the text.) He look't over all his books, to ſee if he could find any thing upon the ſcore, but he found none: all our debts were paid. Behold the Lamb of God, that takes away the ſin of the world. He does not ſay, That takes away the ſin of the Jewes only; but takes away the ſin of the whole world. He does not ſay, That takes away the ſins, (in the plural Number) but takes away the ſin) (in the ſingular Number:) Sins go ſo together, as if they were but one: but let the ſin be never ſo twiſted together, as if it were but one ſin, this lamb of God, he takes away the ſin of the world. And he does not ſay, That hath pardoned the ſin of the World: for then a poor ſoul might ſay, I but, though he hath pardon'd my ſin, yet my ſin is not mortified. Neither does he ſay, Behold the lamb of God that Mortifies, or Deſtroyes the ſin of the world: But he gives you a word, that takes in, both pardon, and Mortification too. Behold the lamb of God that takes them away: both in regard of Pardon, and in regard of Mortification: Behold the Lamb of God that takes away the ſin of the world.

There is nothing that does ſo ſatisfie God the Father, as Obedience, and the more full the Obedience is, the more God the Father is ſatisfied thereby: Now it is ſaid of our Lord and ſaviour Chriſt, That in this great ſacrifice upon the Croſſe, he was Obedient. He was Obedient even to the death of the Croſs. That he that did make the Law, ſhould come down from Heaven, and be ſubject to the Law, what Obedience was here! Obedient to the Death. Yea, unto the Deaths (in the plural Number) And he made his grave with the ſinners: and his Deaths was with the rich. He made p. 11his grave with the wicked, and with the rich had his Deaths, Iſaiah, 5… ver. 9. It is in the Plural Number in the Hebrew, though in your Engliſh tranſlation it is in the Singular. As if the holy Ghoſt had called death, the Second death that our Lord Chriſt had in ſome meaſure ſuffered. For, if you conſider things truly, and rightly, I beleeve you will find, that our Lord and Saviour Chriſt when he died, and was in his agony, he did not only indure the firſt, but the torments of the ſecond death. He overcame no more than he ſubmitted to: he overcame death by ſubmitting to death. Now he overcame the ſecond death alſo, and therefore in ſome meaſure ſubmitted to the torments of it, ſo far as he was capable. Look what the firſt Adam ſhould have indured for his ſin in the fall, that the ſecond Adam now did indure in ſome meaſure for to take it off: The day that thou eateſt thou ſhalt die the death. It was not barely the corporal, and outward death, but it was the ſecond death. If our Lord and Saviour Chriſt did not indure the torments of the ſecond death, the wrath of God upon his ſoul; why did he ſweat drops of blood, and tremble, and ſhake ſo, when he came to die? There is many Saints, and Martyrs, when they come to die, they go skipping, and leaping, and rejoycing: and our Lord and Saviour, when he came to die, he ſweats drops of blood; ſurely there was more than an outward death: Oh! the wrath of God, and the torments of the ſecond death was upon his ſoul. Thus obedient he was, and this obedience of his, it was volontary, for he needed not to have died; but he ſaw that God the father was diſhonoured by mans ſin, and that poor man would be loſt, and rather than that ſhould be, he does volontarily offer himſelf unto this Obedience. Loe, I come (ſaies he) in the volum of the book it is written of me, I delight to do thy will, and thy Law is within my heart, Pſal. 40.7, 8. Mark what an expreſſion there is in that Pſalm, 'tis ſpoken concering Chriſt, as is plainly interpreted by the Apoſtle in the 10. of the Hebrews, at the 6. verſe. Sacrifice and offering thou didſt not deſire, mine eares haſt thou opened (or bored.) The Apoſtle p. 12when he tranſlates theſe words, he tranſlates them thus: My body haſt thou prepared. But reade them as they are here in the Pſalm: Sacrifice and offring thou didſt not deſire, mine eare hath thou bored. That as when a ſervant was willing to ſtay with his Maſter, and to do him yet more ſervice, the ſervants eare was to be bored: So ſaies the Lord Chriſt, I am as willing to do this work, to be thus obedient, as a ſervant whoſe eare is bored, is willing to ſtay with his maſter: And mine eare haſt thou bored, (ſaies he) ah, here's obedience, here's obedience: this now did infinitly ſatisfie God the Father; In ſo much, that ye may ſee what is ſaid, in that ſame 5. of the Epheſians, and the 2. verſe. Who hath loved us, and given himſelf for us, an offering, and a ſacrifice to God for a ſweet ſmelling ſavour. The whol world it was ful of a ſtench before, and the Lord was diſpleaſed with man before: but now when Chriſt comes, and offers up this ſacrifice, he did thereby give full ſatisfction unto God the father, for it was a ſweet ſwelling-ſavour unto God the Father. So that thus the Father he was fully ſatisfied.

To this I ſhall ad one word; When the Lord Jeſus Chriſt offered up himſelf a ſacrifice unto God the Father, and had our ſins laid upon him, he did given more perfect ſatisfaction unto Divine juſtice for our ſins; than if you, and I, and all of us had been damned in Hell unto all eternity. For a Creditor is more ſatisfied, if his debt be paid him all down at once, than if it be paid by the week: A poor man that cannot pay all down, will pay a groat a week, or ſixpence a week; but 'tis more ſatisfaction to the Creditor to have all paid at once. Should we have been all damned, we ſhould have been but paying the debt a little, and a little, and a little: but when Chriſt paid it, he paid it all down to God the Father. Had we gone to Hell, and been damned for ever, we had alwaies been ſatisfying of God, I but God had never been ſatisfied: but now when Chriſt makes ſatisfaction, God was ſatisfied. The Creditor, if he be a merciful and a good man, is more truly ſatisfied where the Debter is ſpared; he does not deſire that the Debter ſhould be caſt p. 13into priſon, and there lie and rot; but he is better ſatisfied with the ſparing of the Debter; let me have but my Money, and ſo the Debter be ſpared I am willing, nay I deſire it ſaies the good Creditor. Now if all we had bin caſt into everlaſting burnings, indeed the debt ſhould have been a paying, but there the Debter had been loſt: But not when Chriſt comes, and makes ſatisfaction unto Divine juſtice, Ah! poor man is redeemed; here is the Debter ſpared. And therefore, the Lord he is infinitly more ſatisfied, by the ſatisfaction that Chriſt made upon the Croſs for our ſins, than if all we had gone to Hell, and been damned to all eternity. Oh! what a glorious, and bleſſed ſatisfaction did this our High-Prieſt make unto God the Father!

But you will ſay then, Queſt. If the Lord Chriſt made this full ſatisfaction unto God the Father; how is it that Beleevers, many of them have their ſins, and debts ſtanding upon the ſcore ſtill, in their Conſciences, ſo perplexed in regard of ſin, as if there were no ſatisfaction at all made?

Luther cals this aſpect of ſin, A ſacralegious aſpect, Anſw. and beholding of ſin. As now, (ſaies he) If a man take out of an holy place ſome goods, and bring them into his owne houſe; This is ſacraledge. So, for me to go and take my ſins From Chriſt, and lay them in mine own boſome, this is ſacraledge, ſaies Luther.

But the reaſon of it is this, Becauſe that men do not ſtudy this Truth, but was ignorant of it. As, ſuppoſe that a man do owe, three or four hundred pound to a ſhopkeeper, for wares, and commodities that he hath taken up there: a friend comes, and he payes the debt, croſſes the book: but the Debter, when he comes and looks upon the book, he is able to reade all the particulars; Item; for ſuch a thing, and Item for ſuch a thing, and Item, for ſuch a thing; but the man being not aquainted with the nature of croſſing the book, he is able to reade all th particulars, and he charges it ſtill upon himſelfe, becauſe he does not underſtand the nature of this croſſing the book, and he is as much troubled how he ſhall pay the debt, as if it were p. 14not paid at all. So now 'tis here, The Lord Jeſus Chriſt, he hath come and croſſ't our book with his own blood: the ſins are to be read in your own conſciences, but we being not acquainted with the nature of Chriſts ſatisfaction, and the croſſing of the book, we charge our ſelves, as if no ſin at all were ſatisfied for us: Yet when the Lord Jeſus Chriſt was made an offering for ſin upon the Croſs, then he did give full ſatisfaction unto God the Father. And that's the Third.

Fourthly, 4This now he hath done as our great High-Prieſt, and in a more tranſcendant, and eminent way, than ever any high-Prieſt did before. For, though the High-Prieſt did come, and make an atonement for a poor ſinner, yet he himſelf was never made a ſacrifice; the Prieſt offered up a ſacrifice, but himſelf never was made a ſacrifice. But our great High-Prieſt, does not only offer up a ſacrifice, but Himſelf is made a ſacrifice. Yea, that ſacrifice, that was then in the times of the old-Teſtament, it could not purge the conſcience; not only, becauſe (as the Apoſtle ſpeaks) it was the blood of bulls, and goats: but becauſe the ſacrifice was performed ſucceſſively; as thus, A man ſinned, then he brought a ſacrifice; ſins again, and then he brings another ſicrifice: and once every yeare, the High-Prieſt goes into the holy of holieſt to make an atonement: But in the mean while, a poor ſoul might think thus, What if I die before the year come about, what will become of me? the High-Prieſt, he goes once a year into the Holy of Holyeſt, and ſprinkles the mercy-ſeat, but what will become of me if I die before that time? But now, our great High-Prieſt, he does not only offer up a ſacrifice, and Himſelf the ſacrifice; but he offers up a ſacrifice once for all. (So ſaies the Apoſtle) So that now, when a Chriſtian hath ſinned, he is not to think of a ſacrifice that is yet to come, a year hence, but he is to look unto that which is done already, a ſacrifice once offered, and once for all; So that he needs not be in ſuſpence now, as the Jewes were, his Conſcience, it may be fully purged from ſin.

p. 15Again, Take the High-Prieſt in the times of the old-Teſtament, and though he did make an atonement for the ſins of the people;yet ſometimes alſo he did make the people to ſin. It is ſaid of Aaron, the great High-Prieſt, concerning the golden-Calf, that he did make the people naked: But the Lord Jeſus Chriſt, our great High-Prieſt, he makes an attonement for ſin, and never does make them ſin: He is ſo far from making the people naked, that he covers them with his righteouſneſs that their nakedneſs may not appear. Here's a glorious High-Prieſt!

Yea, This High-Prieſt of ours, He does not only make an atonement for ſin committed, and paies the debt; but he does alſo become our Surety unto God the Father: He does not only pay the debt that is paſt, but he becomes a Surety for time to come. None of all thoſe High-Prieſts, that ever did ſo; not Aaron, not any High-Prieſt that ever gave his bond unto God the Father, that any ſinner ſhould never ſin no more. But our Lord Jeſus Chriſt, our High-Prieſt, he becomes our Surety: and what Surety? not an ordinary ſurety; for amongſt us, the Surety joyns, and does become bound with the Debter, but ſtill it runs in the name of the Debter, and the Debter he gives the bond for to pay the debt. But now here, our Surety, he gives the bond, and we that are the Debters, we do not give the bond for to pay the debt: there is no godly man, or beleever, that ever gave a bond unto God the Father, that he will pay the debt: but our Surety comes, and the bond goes in the name of the Surety, and the Debters name is out. Oh! what a glorious, and bleſſed High-Prieſt is here! here is a High-Prieſt, beyond all the High-Prieſts that ever did go before! And that's the Fourth thing

Fifthly, How does all this conduce to our Comfort or Holineſs.

Firſt, How does all this make to our Comfort? Queſt.

firſt, Anſw. 1 Is it not a comfortable thing in the eares of a poor ſinner, that there is a Magazine, and a Storehouſe of Mercy ſet up? that the Lord hath erected an office of Love, p. 16and of meer compaſſion for poor ſinners? Is it not a comfortable thing, that God the father is ſatisfied, and ſo your ſins pardoned?Mark 2.5.Mark 2:5 Son (ſaies Chriſt unto the palſie man) be of good comfort, thy ſins are forgiven thee. He does not ſay, Be of good comfort, thy diſeaſe is healed: No, whether thy diſeaſe be healed, or whether it be not healed, this is comfort, Son, thy ſins are forgiven thee.

If the Lord Jeſus Chriſt, hath ſatisfied for my ſins (may a beleever ſay) then whatſoever affliction I do meet withal, it does not come upon me as a puniſhment (properly) it does not come upon me as an arreſt for to pay my debt. When a Reprobate is ſmitten, and afflicted, all his miſeries, they are arreſts for to pay his debt. Hath the Lord Jeſus Chriſt ſatisfied Divine Juſtice, and God the father for me? then ſurely theſe afflictions they do not come for me to make ſatisfaction.

Again, If the Lord Jeſus Chriſt hath ſatisfied for my ſins (may a beleever ſay) then I ſhall never be Damned, I ſhall never fall from grace. I have had many fears, that I ſhould fall from grace, and ſo go to Hell, and periſh at laſt: But if the Lord Jeſus Chriſt hath ſatisfied Divine Juſtice for my ſin, then God the father will never puniſh my ſin again, for it was puniſh't in Jeſus Chriſt, therefore I cannot fall from grace, therefore I can never be Damned.

And if the Lord Jeſus Chriſt hath ſatisfied Divine Juſtice as our great High Prieſt: Then I may come with boldneſs unto the Throne of grace. A debtor, ſo long as his debt is unpaid, he dares not come by the priſon door, by the Compter door; he is afraid of every Sergeant, he is afraid of his friends, that they ſhould be Sergeants: but when his debt is paid, then he dares go up and down with boldneſs. And ſo the poor ſoul, when he knows that his debt is paid, and Chriſt hath ſatisfied, then he may go with boldneſs unto the Throne of grace.

But you will ſay, Queſt. I cannot have the comfort of this, becauſe I cannot ſay that Chriſt hath ſatisfied for me: How ſhall I know, that Jeſus Chriſt is my High-Prieſt, ſo as to p. 17have ſatisfied for me? Ah, if I did but know, that the Lord jeſus Chriſt were my High-Prieſt in this particular, ſo as to have ſatisfied for me, then ſhould I have comfort indeed: how ſhall I diſcover that? I am afraid he hath not ſatisfied for me?

And why not for thee? (man or woman) why not for thee? Anſ. 1 I ſhall tell you what I have heard concerning a young man, that lay upon his death bed, and went to Heaven: While he was lying upon his death bed, he comforted himſelf in this, That the Lord Chriſt died for ſinners: Oh! bleſſed be the Lord (ſaies he) Jeſus Chriſt hath died for me. Satan came in with this temptation to him; I but, young man, why for thee? Chriſt died for ſinners, but why for thee? how canſt thou make that appear, that Chriſt died for thee? Nay Satan (ſaies he) and why not for me? Ah, the Lord Jeſus, he died for ſinners, and therefore, Satan, why not for me? So he held his comfort, and went up to Heaven triumphing.

So ſay I to thee, poor drooping ſoul, that labours under Temptation; Why not for thee? why not for thee? and ſay ſo unto Satan, Why not for me?

Again, Chriſts ſatisfaction it lies open for all ſorts of ſinners to come unto it. As the promiſe, Anſ. 2 it runs indefinitely; and if a man come to the promiſe, and apply it; his very applying the promiſe does make it His. You ſay, Oh! that I did but know that the promiſe belongs to me: I ſay, thy very reſting upon the promiſe, makes it to belong to thee. So, the ſatisfaction of Jeſus Chriſt, this piece of Chriſts Prieſtly Office, it lies open for all ſorts of ſinners for to come unto it: and your very reſting upon it, and applying it to your own ſouls, it makes it to belong unto you.

Furthermore, If Jeſus Chriſt be willing that you ſhould think that he hath ſatisfied for you, Anſ. 3 then it is no preſumption for you to think ſo. Now ſaies he at the Lords Supper, Take my blood that is ſhed for thee, I apply it to thee. Behold thy King cometh unto thee. When he rode upon an p. 18Aſſes colt, it was not ſaid, Behold thy Lord cometh, but behold thy King cometh to thee: he would have every one ſo to think.

More eſpecially, Anſ. 4 If that a poor Chriſtian now, might not to unto Jeſus Chriſt as unto his High-Prieſt, and ſay, that he is an High-Prieſt to me: then are we Chriſtians, in a great deal worſer condition than the Jews were; for when a Jew had ſinned, he might carry his ſacrifice to the Prieſt, and he might ſay, That this Prieſt here belongs to me. And there was never a Jew, amongſt all the people of the Jewes, but when the High-Prieſt ſprinkled the Mercy-Seat, but he might ſay, This he hath done for me. Now, we are not in a worſe condition, than the Jews were: this High-Prieſt, is beyond all the High-Prieſts that ever was before him: and therefore there is never a poor Chriſtian, but he may go to the Lord Chriſt and ſay, Oh! my High-Prieſt, and this my High-Prieſt hath ſatisfied for me. Oh! what comfort is here to poor drooping ſouls! Lift up your heads, O all ye Saints, and Children of God; me thinks here is that indeed, that might bring you off your own ſands. When there is no water in the river but his own, the tyde comes not in, no ſea-water, only the water of the river, the native water, (as I may ſo ſpeak) then your bottoms, your ſhips they ſtand upon the ſands; but when the tyde comes in, then they are raiſed, and come off the ſands then: And ſo long as thou haſt nothing in thy own channel, but thine own righteouſneſs, thou ſtickeſt upon the ſands in the deep mire; But now, when the tyde of the Lords ſatisfaction comes in, there is a full-ſea of mercy, and ſatisfaction (able to ſwim the heavieſt veſſel) made by Jeſus Chriſt. Ah, me thinks this ſhould lift up a poor ſoul and fetch him off from his ſands: Be of good Comfort them. Thus it's evident how this truth does much conduce to our Comfort. But you will ſay, Queſt. Does it not much conduce to our Grace, or Holineſs too? Or if it do, I pray how?

Yes, Anſw. 1 This truth does conduce much to our Holineſs too. p. 19You ſhall obſerve, that the new Covenant of grace, it is laid, and founded, upo the ſatisfaction of jeſus Chriſt upopn the Croſſe, upon that oblation. Three times, the Apoſtle Paul makes mention of the new Covenant of grace in the book of the Hebrews, the 8, 9, and 10. Chapters: and in all theſe places he laies the Covenant of grace, and founds it upon the ſatisfaction of Jeſus Chriſt. But eſpecially, in the 9. Chapter, the 13, 14, and 15. verſes. The 14. How much more ſhall the blood of Chriſt, who through the eternal Spirit offered himſelf without ſpot to God, purge your conſcience from dead works, to ſerve the living God. Then at the 15. And for this cauſe, he is the Mediator of the new Teſtament. For this cauſe: plainly laying the new Covenant of grace, upon the ſatisfaction of Jeſus Chriſt, upon this part of his Prieſtly Office. So then, thou maieſt now go unto God the Father and ſay, Lord, thou haſt made a Covenant of grace with poor man, and this Covenant of grace is founded upon the Prieſtly Office, and ſatisfaction of Jeſus Chriſt; and the Lord Jeſus Chriſt he hath ſatisfied for me; and the new Covenant promiſes; that we ſhall be all taught of God: Lord, I amignorant, Oh! therefore now, by the ſatisfaction of Chriſt let me be taught of thee, that I may be made wiſe unto ſalvation. And ſo again, Lord, thou haſt made a Covenant of grace with poor man; this is laid upon the ſatisfaction of Jeſus Chriſt: The Covenant of grace ſaies, I will write my Law in your inward parts: Now, O Lord, ſeeing Jeſus Chriſt hath founded this Covenant in his blood, and I am one of thoſe that he hath made ſatisfaction for; Oh! write thy Law in my inward parts that I may do all thy wills.

But again, Anſw. 2 (in the Second place) that we may ſee how this do conduce to our Holineſs: Strengthen faith, and we ſtrengthen all: if faith be weakened, all grace is weakened: Strengthen your faith, and you ſtrengthen all your Holineſs, and all your Graces. The way to ſtrengthen a bough, or a branch of the tree, is not to carry dung up into the tree, but to lay it to the root: Strengthen the root, p. 20and ye ſtrengthen all the branches. Faith is the Root-grace: now the knowledge, and the thorow degeſting of this truth, That the Lord Jeſus Chriſt is our great High-Prieſt, in this point of ſatisfaction, it does wonderfull ſtrengthen our faith. For, the more I know that God is willing, and and Chriſt willing to ſhew mercy unto me, the more my faith is ſtrengthened: I know this, That every man is willing to do the work of his office, if he be faithful: A Porter is willing to carry a burden; why? becauſe it is his office to do it. It is the office of Jeſus Chriſt, for to bear our ſins: It is his Office to be the great High-Prieſt, that does ſatisfie God the Father for our ſins: Surely therefore, he is willing to do it, for he is faithful in his office. But beſides, Anſw. 3 The more I ſee an holy Neceſſity upon Chriſt Jeſus, for to ſhow mercy to me, the more my faith riſes. (It's very remarkable) The Lord Jeſus Chriſt, as God, he may refuſe, and might refuſe, whether he would ſhow mercy to us or no: But now, as a High-Prieſt, he cannot refuſe a poor ſinner that does come unto him. If I know that Chriſt is able to ſatisfie, is able to ſhow mercy to me, my faith ſtirs a little, at the ſight of Chriſts ability; If I know that Chriſt be willing to ſhow mercy to me, my faith riſes higher: but if I know, that Chriſt cannot refuſe me, if I do come unto him, then my faith riſes up to a great height indeed. When a poor ſinner amongſt the Jews, had ſinned, and brought his ſacrifice to the High-Prieſt, the Prieſt might not refuſe it: Our Lord Jeſus Chriſt is our great High-Prieſt; I ſay, as God he may refuſe, but now, he being our great High-Prieſt, therefore when a poor ſinner comes to Jeſus Chriſt, as a High-Prieſt he cannot refuſe: Oh! what a great ſtrengthening is this to faith! Strengthen faith, and you ſtrengthen all: the right underſtanding of this truth, doth wonderfully ſtrengthen faith.

Further, Anſw. 4 The more a man is ingaged to Jeſus Chriſt, and takes himſelf to be ingaged to him, the more Holy he is: the more a man ſees himſelf freed from ſin by Chriſt, the more he takes himſelf to be ingaged to Chriſt, for freeing of him from his ſin. Now p. 21this truth tels us how Chriſt hath ſatisfied for our ſins, freed us from ſin; and ſo we ſhall be the more ingaged to Chriſt. If a man were going to priſon, even at the Compter door, for a great ſum of money; and the door were unlocking: if a man ſhould come and ſpeak to the Sergeant, Hold your hands, here is money for you, I will pay this mans debt, and laies the money down; would not this poor debtor take himſelf for ever ingaged to that man, that ſhould thus come, and lay down the money, and free him ſo ſeaſonably from the Compter, and priſon? Thus it was with the Lord Chriſt; Ah, we were all going to priſon, everlaſting priſon, chains of darkneſs, and he comes; and laies down the money, makes full ſatisfaction to God the Father as our great High-Prieſt: Oh! what an ingagement is this to every ſoul unto the Lord Chriſt, to become the Lord Chriſts for ever.

Laſtly, The more a man does deny his own righteouſneſs, Anſw. 5 the more Holy he is with Goſpel-Holineſs. It is ſaid of the Jewes, That they going about to eſtabliſh their own righteouſneſs, ſubmitted not unto the righteouſneſs of Chriſt. So on the contrary; when a man does go about to eſtabliſh the righteouſneſs of Chriſt, then he ſubmits unto it, and then he denies his own righteouſneſs. The more we ſee a fulneſs of ſatisfaction made by Jeſus Chriſt, for all our ſins, unto God the Father, the more we acknowledge Chriſts righteouſneſs, and the more we eſtabliſh it, and the more we ſhall be brought off from all our own righteouſneſs.

Oh! Therefore now, as ever you do deſire, to have more Grace, more Holineſs, more Comfort; ſtudy, and ſtudy much this Prieſtly office of Jeſus Chriſt. There are many that complain, that they cannot profit under the means of grace: That they have hard hearts: That the waies, and Ordinances of God are not ſweet to them; Prayer they do perform, but with no ſweetneſs, they do not reliſh the blood and Spirit of Chriſt upon their ſpirits in their duties, &c. Many complain that their ſins, and temptations (like the ſons of Zarviah) are too mighty for p. 22them, and that one day they ſhall be ſlain by the hand of Saul, ſuch a luſt, ſuch a corruption. No wonder that we have theſe complaints, when we do not go unto the ſtorehouſe of comfort, and grace that the Lord hath ſet open for us. The Prieſtly office of Chriſt, it is the great Magazine, and Storehouſe, of all that grace, and comfort which we have on this ſide heaven: if ye do not go unto it, is it any wonder that ye want comfort, or that ye want grace? I appeal to you now; are there not ſome nay, many that never went to Jeſus Chriſt as their High-Prieſt to this day? Ah, are there not ſome even Profeſſors, that do not know what the Prieſtly Office of Jeſus Chriſt meanes? Oh! No wonder (poor ſoule) ſo uncomfortable, no more ſtength againſt thy temptations. If the State ſhould appoint a man for to relieve poor, maimed ſouldiers, that go a begging: if they meet with the ſawme man that is appointed by the State, and they beg of him in the ſtreets as an ordinary man, he relieves them not: but now, if they come unto him, as a man appointed by the State for relief of ſuch, then he relieves them according to the duty of his place. So it is with men, they go to Chriſt in an ordinary way, they do not go to Chriſt as the great Lord Treaſurer of all our grace, as our great High-Prieſt, they do not go unto him as in office, ſet up in office by God the Father for ſuch reliefe: they do not addreſſe themſelves to him as their High-Prieſt to make ſatisfaction for them, and therefore they go away and have no relief. But would we have more ſtrength againſt corruption? would we walk more comfortably in our courſe? would we find the waies of God, Ordinances, and duties more ſweet and comfortable to our ſouls? then reade, and conſider that place in the Canticles, 2.3. As the apple-tree among the treesof the wood, ſo is my beloved among the ſons: I ſate down under his ſhadow with great delight, and his fruit was ſweet unto my taſt. The ſpouſe ſpeaks it concerning Chriſt. What is this fruit of Chriſt? Your Juſtification, Adoption, Vocation, Sanctification, Conſolation, it is al the fruit of Chriſt: All your own Duties, p. 23your Prayers, Reading, Meditation, they are all the fruit of Chriſt: The injoyment of al his Ordinances, & al your ſpiritual priviledges under the Goſpel, they are the fruit of Chriſt. Now ſaies ſhe, I ſate down under his ſhadow, and his fruit, it was ſweet unto my taſt. As it is unto a man that does love fruit; be it Pears, Apples, Cherries, or the like: I love this fruit (ſaies he) but yet notwithſtanding, I muſt needs go where this fruit grows, and gather it off the tree; and when he hath gone to the tree, and taken the fruit off the tree, (ſaies he) I ſate down under the tree. I had not the fruit, the Apple, or Cherry, brought unto my houſe, but I went unto the tree, and gathered it off the tree; and I ſate down under the ſhadow of the tree, and Oh! how ſweet was the fruit unto me! So ſaies the ſoul, ſo ſaies the Spouſe of Jeſus Chriſt: I ſate down under the ſhadow of Jeſus Chriſt, and then his fruit was ſweet unto my taſt. It may be we have had other ſhadows: we have ſate down under the ſhadow of our Eſtate, our outward Eſtate hath been ſweet unto our taſt. We have ſate down (it may be) under the ſhadow of friendſhip, and the fruit of friendſhip hath been ſweet unto our taſt; But behold here a tree, the tree of life, whoſe ſhadow reaches to the end of the earth; Ah, Come, Come and ſit down under the ſhadow of Jeſus Chriſt. If there be ever a poor ſoul, that never yet knew what Comfort meant; Ah, Come, Come under the ſhadow of the Lord Jeſus; The Prieſtly Office of Jeſus Chriſt, it hath a very ſweet ſhadow; Come therefore, you that ſay you cannot profit under the means, and you that complain of ſuch, and ſuch temptations, and ſuch and ſuch ſins; and that you were never yet comforted, your conſciences never pacified: Come now, and ſit down under the ſhadow of the Lord Jeſus Chriſt. I tell thee, from the Lord, thus fruit of His, it ſhall be ſweet unto thy taſt: thou ſhalt go to Prayer, and Prayer ſhall be ſweet unto thy ſoul, though heretofore thou couldſt find no ſweetneſs in it; ſo the Word and other Ordinances ſhall be ſweeter unto thee than the hony or the hony combe.

p. 24Thus it's evident how comfortable the Prieſtly Office of Jeſus Chriſts, and how much conducing unto our Comfort, and Holineſs: Oh! therefore let us ſtudy, now ſtudy the Prieſtly Office of Jeſus Chriſt, and come and ſit down under his ſhadow, and the Lord make his fruit ſweet unto all our ſouls. And thus I have opened, and applyed the firſt particular of Chriſts Prieſtly Office. The Second follows, &c.