The Works of William Bridge Volume 1, Part 1 · Sermon 3
SERMON III.
HEBREWES 2.17, 18.
Wherefore in all things it behoved him, to be made like unto his brethren, that be might be a merciful, and faithful High-Prieſt,Preached at Stepney May. 9. 1647. in things pertaining to godlineſs, to make reconciliation for the ſins of the people. For in that He himſelfe hath ſuffered being tempted, he is able to ſuccour them that are tempted.
WE have found already, That the work of the High-Prieſt was, and is, To Satisfie, and to Intercede for the ſins of the people
Now if we inquire further, we ſhall find alſo, That the work of the High-Prieſt was, and now is, To offer up the gifts of the people unto God: To preſent our, Prayers, Praiſes, Duties, Services, and all ſpiritual Performances unto God the Father, and to procure acceptance of him. This was done thus: In the times of Moſes, in the Tabernacle there were two Parts, or Courts; (as we reade in the 9. Chapter of the Hebrews) In the one, which was called, The Holy of Holieſt; there was the Arke, the Mercy-Seat, the Cherubims of glory, and the golden Cenſer. In the other, there was the Braſen-Altar, upon which they offered ſacrifices, there was the table of Shewbread, the golden Candleſtick, and the golden Altar, upon which incenſe was: This is expreſly laid down in the 2, 3, and 4. verſes of that 9. of Hebrews: For there was a tabernacle made, the firſt wherein was the candleſtick and the table and the ſhew-bread; which is called the ſanctuary. And after the Second vail, the tabernacle which is called the holieſt of all, which had the golden cenſer, and the ark of the covenant, overlaid round about with gold, wherein was the golden pot that had manna, and Aarons rod that budded, and the tables of the covenant; And over it the cherubims of glory ſhadowing the Mercy-Seat. And as every day, morning and evening, there was a lamb offered, a ſacrifice for the ſins of the people, upon the Braſen-Alter; So every day, morning and evening, there was incenſe alſo, upon the golden-Altar: which was performed while the people were without at prayer, mingling that incenſe with their prayers; As it is in the 1. Chap. of Luke, the 8, 9, and 10. verſes. It came to paſſe that while he (that is, Zacharias) executed the Prieſts Office before God in the order of his courſe, according to the cuſiome of the Prieſts office, his lot was to burn incenſe when he went into the temple of the Lord: and the whole multitude of the people were praying without, at the time of incenſe. So that the incenſe, was at a time when they were ſweetly mingling their prayers and the incenſe together. But now, although that there was a ſacrifice every day, yet once in the yeer, th… High-Prieſt came, and he took the blood of the Sacrifice, and carried it into the Holy of Holieſt, and ſprinkled the Mercy-Seat therewith. And although there was incenſe too, from the Golden Altar every day, yet once in the yeer, the High-Prieſt came, and he took the golden Cenſer, and putting incenſe into it from off the golden Altar, went into the Holy of Holieſt and cauſed a cloud of perfume to ariſe upon the Mercy-Seat. All which was a great Type of Jeſus Chriſt our High-Prieſt: who though he offered up himſelf a ſacrifice once for ſin without, yet when he died, and aſcended, he carried the vertue of that his blood into the Holy of Holieſt, into Heaven, and ſprinkled the Mercy-Seat therewith: Although he began to make Interceſſion while he lived, as we reade in the 17. of John; yet when he aſcended up into Heaven, the Holy of Holieſt, then he did take his golden Cenſer, duplicate page duplicate page and carried his Interceſſion into Heaven, cauſing a cloud of ſweet perfumes to ariſe upon the Mercy-Seat: which ſtil he does, whilſt we are praying here without, he mingling all our Duties with his Interceſſions; and ſo taking all together as one, preſents it unto God the Father for our acceptance. And this he does now as our High-Prieſt; for if we look into this book of the Hebrews, we ſhall find, That the Apoſtle ſpeaking of the High Prieſt, relating unto Jeſus Chriſt; ſaies, in the 5. Chapter and the 1. verſe, That it was his work to offer Gifts: That he may offer both Gifts and ſacrifices. And ſo in the 8. Chapter and the 3. verſ. Every High-Priſt is ordained to offer Gifts and Sacrifices. Thus we have another great work, of our great High-Prieſt; which is, To offer up all our Prayers, our Duties, our Gifts unto God the Father: which if ye will, we may call another part of Chriſts Interceſſion; but I handle it diſtinct.
Now that I may open & cleer this great Goſpel-Myſtery, I ſhall endeavour to diſcover:
Firſt, What Jeſus Chriſt, our High-Priſt, doth, when be does offer up our Gifts unto God the Father.
Secondly, What abundance of favour, and acceptance, this our great High-Prieſt himſelf hath in Heaven.
Thirdly, That he doth improve all that his own acceptance, for our acceptance; planting all our Duties upon his own acceptance, upon that acceptance that he hath with the Father.
Fourthly, What abundance of acceptance therefore we have, in all our Duties by him.
Fiftly, How this doth conduce to our Grace, and to our Comfort?
Firſt, Queſt. 1 What doth our Lord and Saviour Chriſt, our great High-Prieſt, when he offers up our Gifts unto God the Father?
Firſt, Anſw. 1 He doth take our perſons, and carries them in unto God the Father, in a moſt unperceivable way to us. He knows, that if our Perſon be not firſt accepted, our Duty cannot be accepted. Love me, and love my Duty; love me, & love my Service: hate me, and hate my Service. In the Covenant of Works, God did firſt accept of the work, and then of the Perſon, the Perſon for the work: But in the Covenant of Grace, God doth firſt accept of the Perſon, and then the Work. Now therefore, that our Work, and our Duty may be accepted with God the Father; The Lord Chriſt, our High-Prieſt, doth firſt take our Perſon, and our Name, and carries them into the preſence of God the Father. This was plainly ſhadowed out unto us, by that of the High-Preſt; Who went into the Holy of Holieſt, with the Names of all the Tribes upon his breaſt. Which the Apoſtle ſpeaks out plainly:Eph. 3.12 foreign In whom we have acceſſe with boldneſs. The word Acceſſe, as ſome obſerve, is Manuduction, Hand-leading: In whom we have an Hand-leading; or by whom we are led by the Hand, unto God the Father. As a child, having run away from his Father, is taken by the hand of a friend, or of his Elder brother, and brought again into the preſence of his father: So, all we having run away from God, are taken, and led again into the preſence of the Father by the hand of Jeſus Chriſt. He is that ladder that Jacob ſaw, upon whom we do aſcend into the boſome of God, and go into Heaven. Our High-Prieſt Jeſus Chriſt, doth firſt take our Perſons, and lead us into the preſence of God the Father. That is the firſt.
Secondly, As he doth take our Perſons, and lead, and carry us into the preſence of God the Father: So, when we do perform any Duty, he doth obſerve what evil, or failing there is in that Duty, and draws it out, takes it away before he preſents the Duty-unto God the Father. A Child that would preſent his father with a Noſe-gay, or Poſie, goes into the garden, and he gathers flowers, and weeds together; but coming to his mother, ſhe takes them, and picks out the weeds, and binds up the flowers by themſelves, and ſo it is preſented to the father, Thus it is with us: We go to Duty, and we gather weeds, & flowers together: But the Lord Jeſus Chriſt, he comes and picks out the weeds, and then he preſents nothing but flowers unto God the Father.
And this we have plainly ſet forth unto us, by that of the High-Prieſt taking away the iniquities of the Holy things of Gods people, in the 28. Chapter of Exodus, Thou ſhalt make a plat-form of pure gold (at the 36. verſe) and grave upon it like the ingravings of a ſignet, HOLINES UNTO THE LORD. And thou ſhalt put it on a blue lace, that it may be upon the Mytre; upon the forefront of the Mytre it ſhall be. Then at the 38. verſe, And it ſhall be on Aarons forehead (that is, the High-Prieſt) that Aaron may bear the iniquity of the holy things, which the Children of Iſrael ſhall hallow in all their holy guifts: and it ſhall be alwaies upon his forehead, that they may be accepted before the Lord. Thus taking away the iniquity of their holy things. So it is ſaid concerning our Saviour Chriſt, in the 3. Chapter of Malachy, the 2, 3, & 4. verſes, Who may abide the day of his coming? (plainly underſtood of Chriſt, as appears by the firſt verſ.) Then at the 3. He ſhall ſit as a refiner, and purifier of ſilver; and he ſhall purifie the Sons of Levi, and purge them as gold and ſelver, that they may offer unto the Lord an offering in righteouſneſs. Then ſhall the offerings of Judah and Jeruſalem be pleaſant unto the Lord, as in the dayes of old. Then ſhall their offerings be pleaſant; When? when he hath purg'd their ſacrifices, and their offerings. This in the daies of his fleſh and now much more. This is the Second thing, that the Lord Chriſt, our great High-Prieſt doth in offering up our Gifts unto God the Father, He takes out the weeds.
Thirdly: As he takes away the iniquity of our holy things; So he obſerves what good there is in any of our Duties, or Performances; and with that he mingles his own Prayers and Interceſſions; his own Intenſe; and preſents all as one work mingled together unto God the Father. This we have ſo fully in the 8. Chapter of the Revelation, that I need name no other place. Another Angel (at the 3. verſe) ſtood at the Altar, having a golden Cenſer, and there was given unto him much incenſe, that he ſhould offer it with the prayers of all Saints upon the golden Altar, which was before the Throne. And the ſmoke (at the 4. verſe) of the incenſe which came with the prayers of the Saints, aſcended up before God, out of the Angels hand: This muſt needs be underſtood of Chriſt; for no Angel does intercede but Chriſt, who is called, The Angel of the Covenant. 'Tis ſaid here, He ſtood at the Altar, having a golden Cenſer: Which none of the High-Prieſts had: and there was given unto him much incenſe, and this he offered with the prayers of all the Saints; and the ſmoake of the incenſe came with the prayers of the Saints, and aſcended up before the Lord. He alludes unto the way, and cuſtome of the Jewes, and the High-Prieſt: ſhewing, that the Lord Jeſus Chriſt doth all this for us, as our great High-Prieſt: that is the meaning of it. So that this is plain what he doth, when as our great High-Prieſt, he offers up our Gifts unto God the Father.
But in the Second place: Suppoſe he doth ſo, What Favour, Queſt. 2 or Acceptance hath this our great High-Prieſt in Heaven?
He hath very much: Anſw. Father (ſaies he) I thank thee that thou heareſt me alwaies. He never ſpake a word unto God the Father, but the father heard him alwaies. We reade (as I remember) but of Two places in the new Teſtament, where the Lord by an audible voice, gives teſtimony of Jeſus Chriſt his Son: And in both thoſe places, we have the ſame words uttered, This is my beloved Son, in whom I am well pleaſed: And again; This is my beloved Son, in whom I am well pleaſed. We may know what favour a man hath with another, by the Truſt that he doth commit to, and repoſe upon him: Joſeph had great favour in the eyes of Pharaoh; and how did it appear? It appear'd by this, Becauſe Pharaoh truſted him with ſo much. Now God the Father, hath truſted Jeſus Chriſt, this our great High-Prieſt, very much. This I ſhall evidence in Four Particulars, viz. What a great Truſt God the Father hath put upon him.
Firſt, It was an agreement between God the Father, and Chriſt, the Second Perſon; before the world was, That in due time, he ſhould come into the world, take fleſh upon him, and die for ſinners: and he did ſo. But before Chriſt came into the world, there were thouſands of ſouls ſaved; How came they to be ſaved? They came to be ſaved by the blood of Chriſt, and before Chriſt had died. So then, God the Father ſaved them upon Chriſts bare word, That he would come into the world, and die for them. What a mighty Truſt was here? That ſo many hundred thouſand ſouls ſhould be ſaved, upon a bare word of Chriſt That he would come into the world, and die for them afterward.
Again, The Truſt appears in this: That he was made when he did come into the world, the great Lord-Treaſurer of all the Grace, and Comfort, that ſhould be given out unto the children of men. When Pharaoh truſted Joſeph, all the whole kingdom was put into his hand, with the Corn thereof, and not a grain was to be given out to any but as Joſeph gave it out: which argued a mighty Truſt. So now, That not any Grace, or Comfort, given out to the children of men, but only by the hand of Chriſt, it argues a mighty Truſt that the Father put upon him.
But yet further, When our Lord and Saviour Chriſt died, and aſcended unto God the Father to Heaven; as ſoon as ever he came into Heaven, ſaith the Father to him, Thou haſt now ſuffered, Aske of me, and I will give thee the Heathen for thine inheritance, and the uttermoſt parts of the earth for thy poſſeſſion: all the world at one word. Aske of me (ſaith he) and at the firſt word I will give thee the whole world. It was a mighty, and a great Truſt that the Father did put upon him.
Yea, as if all this were not enough; The Father did put the keyes of Heaven, and of Hell into his hand: the keyes of Heaven and Hell into the hand of Chriſt. So we reade in the 1. of Revel. 18. ver. I am he that liveth, and was dead: and behold, I am alive for evermore, Amen; and have the keyes of Hell and of death. There's no man that goes to Hell, but he is lok't in by Jeſus Chriſt: And there's no man goes to Heaven, but Chriſt hath the keyes of Heaven, and he locks him in there unto all Eternity. The Lord Jeſus Chriſt, he hath the keyes of Hell, and of Heaven; he hath the keyes of all mens Eternities hanging at his girdle. Oh! what an infinite Truſt is here, that God the Father hath put upon him! Then let us conclude, if that Truſt do argue favour; and the Lord Jeſus Chriſt, our High-Prieſt, hath ſuch a great truſt as this put into his hands by the Father; what infinite Acceptance muſt he needs have with God the Father.
In the Third place,: Suppoſe that he have all this favour, Queſt. 3 and Acceptance in Heaven, Doth he Improve this his Favour, and Acceptance for our Acceptance, and for our Favour?
Yes, He Improves all this his favour, and acceptance, Anſw. for our acceptance, and does plant all our Prayers, and Duties, upon his own acceptance. Lord, (ſaith he unto his Father concerning beleevers) I will, that where I am, they may be alſo: I will, O Lord, that they may be One, even as thou Father and I am one. He doth not count himſelf full, and happy, but in the happineſs, and fulneſs of the Church. And therefore, as Chriſt is called, The fulneſs of God the Father: So the Church is called, The fulneſs of Jeſus Chriſt: in the 1. of the Epheſians, and the laſt verſe; Which is his body, the fulneſs of him that filleth all in all. When our Lord and Saviour Chriſt came to die, and the heart and love of God the Father was let out unto him: Ye ſhall find, if ye look upon that 17. of John, and reade it all over, That he ſpends his time, not ſo much in praying for himſelf: The time was but ſhort, and his prayer ſhort, Father, if it be poſſible let this cup paſſe: if not, yet not my will, but thine be done. But he ſpends moſt of the time, in praying, and interceding for thoſe that did beleeve, or ſhould afterward beleeve. The favour, and acceptance which the High-Prieſt had, in the times of Moſes, was not for himſelf: he had a Mitre upon his head, and a golden girdle upon his loynes, Prieſtly garments; and he had great acceptance when he went into the Holy of Holieſt; but it was not for himſelf, he did improve it all for the people: he was to lay it out all for the people, and not for himſelf. Our High-Prieſt, goes beyond all other High-Prieſts in this particular alſo: for now, as for other High-Prieſts, though they went in with their incenſe, and covered the Mercy-ſeat with a cloud; yet it was but once in the yeer: But our High-Prieſt, is alwaies in the Holy of Holieſt, and never goes out of it, ever covering the Mercy-Seat with his Interceſſions. Take their High-Prieſt, and though he were very Holy, as Aaron was; yet ſometimes he made the people naked, unacceptable: But our great High-Prieſt, never makes his people naked, but alwaies clothes them with his own righteouſneſs.
Take their High-Prieſt, and though he did go into the Holy of Holieſt for the people, yet he never led the people into the Holy of Holieſt, they ſtood without: But our great High-prieſt, is not only gone into the Holy of Holieſt himſelf, but doth alſo lead every poor beleever into the Holy of Holieſt: as we reade in the 10. of the Hebrews, and the 19. verſe: Having therefore brethren boldneſs to enter into the Holieſt by the blood of Jeſus Chriſt. The people might not enter into the Holieſt, in the time of the Jewes: But our great High-Prieſt, hath improved his favour for us thus far, that every man may come into the Holy of Holieſt.
Now, If our great High-Prieſt in this reſpect, go beyond all the High-Prieſts that ever were before him, and they did improve their intereſt, and their favour, and their acceptance for the people, much more doth the Lord Jeſus Chriſt, our High-Prieſt, improve the favour, intereſt, and acceptance that he hath in heaven, for our acceptance, and and the acceptance of all our Duties. And that is a Third Particular.
But, Queſt. 4 If that it be ſo; then ſurely we have great acceptance in all our Duties: but have we ſo?
Yes, Anſw. very great, in and through the Lord Jeſus Chriſt our High-Prieſt. And therefore, if we look into the 14. of John, our Lord and Saviour ſaith, Whatſoever ye aske in my Name (at the 13. verſe) that will I do. I but, may we be ſure of this? He repeats it again (in the 14. verſe) If ye ſhall ask any thing in my name, I will do it. Yea, that ye may ſee what great acceptance we have now through him, in all thoſe Duties that we offer up to God the Father: ſaith he, in the 16. Chap. and the 26. verſ. At that day ye ſhall aske in my name: and I ſay not unto ye, that I will pray the father for you: for the father himſelf loves you. It is a mighty high ſpeech. I don't ſay, That I will pray for you: Ye ſhall have ſo much favour and love in Heaven, from the Father imediately, that he will hear you preſently. I, but is not all upon Chriſts account? Yes, and therefore ſaith he, at the 13. verſe of the 14. chapter, Whatſoever ye ſhall aske in my name, that will I do, that the Father may be glorified in the Son. So that all is upon Chriſts account. Great was the teſtimony of Chriſts acceptance which he had from Heaven, This is my beloved Son, in whom I am well pleaſed. Now if we look into the Scripture, we ſhall find, that the ſame words are given unto the Saints. Is the Lord Jeſus Chriſt called the Son of God? My beloved Son: So are Beleevers too; As many as receive him, have power to be called the Sons of God. Is he called, The Beloved Son of God? This is my beloved Son: So are the Saints alſo; In the 31. chapter of Jeremy, at the 20. verſe. Ephraim my deer Son, a pleaſant child. Ephraim; that is, Iſrael, my deer Son, a pleaſant child. Well, Is it ſaid, In whom I am well pleaſed? my beloved Son, in whom I am well pleaſed: The ſame word alſo is given to men. When our Lord and Saviour Chriſt was born into the world, the Angels they came and ſung at his birth, and they ſung, Good will towards men; So we reade it: but it is the ſame word that is uſed concerning Chriſt himſelf, My beloved Son, in whom I am well pleaſed. So that whatſoever word there is in all this ſpeech. This is my beloved Son, in whom I am well pleaſed: whatſoever word there is in that ſentence concerning Chriſt, 'tis given alſo unto the Saints, unto Beleevers; ſo greatly does he improve his own favour & acceptance for our acceptance, and ſo great acceptance have we through Chriſt.
Yea, As the Lord Jeſus Chriſt is ſaid to be made ſin for us, in the Abſtract: So are we ſaid to be made Righteouſneſſes by him; in the Abſtract too: As we have it, in the 1. of the Canticles, & the 3. verſ. Therefore do the Virgins love thee: ſo we reade it in our engliſh tranſlation: But in the Hebrew it is Therefore do the Righteouſneſſes love thee. The Saints and Beleevers through Chriſt, are called, Righteouſneſſes, in the Abſtract. So that here is the great acceptance, that the Saints, and Beleevers do find through this acceptation of Jeſus Chriſt our High-Prieſt.
But, Queſt. Suppoſe a man be very poor, and lives in ſome mean cottage; which hath but one room to lie, dine and ſup in; and that a ſmoky, dark room too: and this poor creature comes and prayes unto God: Will the Great and Glorious God of Heaven and Earth take notice of ſuch a prayer, from ſuch a worme as this? and ſhall he find acceptance with God the Father?
For anſwer to that, Anſw. look into the 2. of the Canticles, and the 14. verſe. O my dove that art in the clefts of the rock, in the ſecret places of the ſtairs, let me ſee thy countenance, (they are the words of Chriſt) let me hear thy voice; Why? for ſweet is thy voice, and thy countenance is comely. But I pray, where now is the Church? In the clefts of the rock, and in the ſecret places of the ſtaires: in a hole under the ſtaires (as it were) in a poor diſtreſſed place, an hidden place; now (ſaies he) here thy voice is ſweet, and thy tountenance comely.
Well, Queſt. But ſuppoſe that a Duty, or ſervice be performed by one that is weak; weak in Grace, or weak in parts and Gifts: for this is my caſe, (will ſome ſay) I am one of very weak parts and Gifts, and I have little Memory, or Ability of ſpeech; there are ſome men indeed, that are of great Parts, and Graces, and when they pray, I make no queſtion but their prayers do find acceptance; but as for me, I am one of very mean Abilities; Oh! can there be any acceptance of ſuch prayers as mine are through Jeſus Chriſt? Will God anſwer ſuch ſtammerings, liſpings, halfe-words, broken imperfect petitions?
Yes, Anſw. We know that the paire of Turtles were accepted in the time of the Law, by thoſe that could offer no more. Surely much more now, will a poor Turtle be accepted in the time of the Goſpel. & thoſe that could but bring Goats-haire, towards the making of the Tabernacle, they were welcome: and ſhall it not be ſo now, much more in the times of the Goſpel? That which is little, in regard of Quantity, it may be great, in regard of Proportion; as the widdows mite was. The Sun fals (we know) with a common influence upon all the Herbs, and Plants: but there is a ſeveral ſweetneſs, and flowers that are of a ſeveral, and different growth: There is the Roſe, and there is the Violet: The Violet is not ſo Tall as the Roſe, the Violet lies on the ground; but though the Violet be not ſo tall as the Roſe, the Violet hath its ſweetneſſe; and it may ſay to the Roſe, Though I be not ſo tall, yet I have my ſweetneſs as well as thou haſt. So now, there is a common influence from Jeſus Chriſt upon all the Saints, and they have their ſeveral ſweetneſs; one as the Roſe, and the other as the Violet: It may be, here lies a poor Chriſtian upon the ground like the Violet, and is not ſo tall in Gifts and Parts as the other is; but yet notwithſtanding, he hath his ſweetneſs. Chriſt takes that lovingly that comes from love, whatever it be, though it be never ſo weak.
Well, But ſuppoſe that a mans Duty, Queſt. or Service be performed with many failings, infirmities; Hardneſs of heart, Straightneſs of ſpirit, diſtracting thoughts; this is my caſe: Oh! is there any acceptance for ſuch a Duty as this is? will the Lord Jeſus Chriſt, the great High-Prieſt, take ſuch a Duty as this is, and carry it in unto God the Father, and is there any acceptance for ſuch a Duty as this?
We know how it was with Nicodemus, Anſw. and the woman that came trembling, and touched the hem of Chriſts garment. And we muſt know that in every duty, that we do performe, there are Two things: There is the Sacrifice; and there is the Obedience in offering the Sacrifice. Though the Sacrifice may be imperfect, yet your Obedience in offering the Sacrifice, may be perfect, with Goſpel-perction. 'Tis in regard of our Duties, as in regard of our Perſons; never think that God will deal otherwiſe with our Duties, than he deals with our Perſons. The Lord came and juſtified the ungodly, when he juſtified you: He comes, and he finds a poor ſoul in a ſinful condition, & he imputes his righteouſneſs unto that ſoul, and juſtifies an ungodly one, not juſtifying him ſo, as to go on in ſin; it is the word of the Apoſtle, He juſtifies the ungodly. So the Lord comes, and finds a great deal of ungodlineſs in your Duty, and he imputes his righteouſneſs unto that Duty; and he juſtifies the Duty, which in your eye is an ungodly duty. This indeed is the wonder of all, that he ſhould deal thus by us: For, did we ever hear of any garment, that would make the crooked ſtraight? If a man have a crooked back; come and put velvet upon him, ſilk, ſcarlet upon him, it may make him handſomer, but it will not change his back, and make him ſtrait. But when the Lord Chriſt comes, he finds all our ſouls crook-back't, as it were, and he puts on his righteouſneſs, and this garment makes that that was crooked to become ſtraite; it makes the very crook-back't Duty, to become a ſtrait Duty. Did we ever hear, or reade, of any Seal, that when it was ſet upon the wax, would change the wax into gold, or into ſilver like the ſeal? it may leave it's impreſſion, but it does not change the wax into it's own mettall. If there be a ſtamp ſet upon ſilver, or gold, the mettal remains as it was before: But if a ſtamp be ſet upon braſſe, it don't make it ſilver; or if it be ſet upon ſilver, it don't make it gold. I but when the Lord Jeſus Chriſt comes unto a Duty, and ſets his own ſtamp, and his own righteouſneſs upon a Duty, that which was braſſe before; full of failings, and much unrighteouſneſs before, changes it into gold, into ſilver. He only hath the Philoſophers ſtone (as I may ſo ſpeak) all that Chriſt touches turns into gold; turns all our Duties into gold: and when he hath done ſo, he preſents them unto God the Father. This our great High-Prieſt doth. And this is the Fourth thing.
But how doth all this make for our Comfort, Queſt. 5 or for our Grace?
Surely, Anſ. we cannot but ſee already how it doth make for our Comfort:
Is it not a comfortable thing, for a man to know, that his Duties are not loſt? that his Prayer is not loſt? that his Hearing the word is not loſt? that his Searching the Scriptures is not loſt? that his Conference, and Communion is not loſt? A man is unwilling to loſe any thing: and the more precious it is, the more unwilling to loſe it. If we have a venture at Sea; we are unwilling to loſe our venture: and the greater our venture is, the more unwilling to loſe it. If a man have but a quarter of his Eſtate in a veſſel, he is unwilling to loſe it; more unwilling if he have half his Eſtate; moſt if he have all, and his children there in the veſſel too. Now as men are unwilling to loſe their worldly venture: So, a man that is ſenſible of his ſoul, is very unwilling to loſe his ſouls venture; to loſe his Prayers, and to loſe all his Duties. (Friends) here's an Inſuring-Office; The Lord Jeſus Chriſt is our great Inſurer in this reſpect: and he doth as he is our High-Prieſt, offering up our Gifts unto God the Father, aſſure us that none is loſt, not any loſt. Indeed, if we had ſuch an High-Prieſt, as were not able to take notice of the Circumſtances of our Duties, much might be loſt: but, this our Lord Chriſt, our great High-Prieſt, doth not only take notice of our Duty what ever it be; but of all the Circumſtances of our Duties, and ſo preſents them unto God the Father, in the full latitude, in all the gracious Circumſtances of them. Therefore ſaith he, unto the Angel of the Church of Pergamos in the 2. of the Revelation, and the 13. verſe; I know thy works. Why, but Lord, though thou doeſt know our works, yet it may be thou doeſt not take notice where our work is done: Lord, it may be thou doeſt take notice of my Prayer, but Lord, thou doeſt not take notice where I dwell, and live, and in what family I do pray unto thee; Lord, I am in a wicked, and a wretched family, that does oppoſe Prayer: Lord, may be thou doeſt take notice of my Prayer, but thou doeſt not take notice, of this Circumſtance: Yes, (ſaies he) I know thy works, and where thou dwelleſt, even where Satans ſeat is. Well, and thou holdeſt faſt my Name, and haſt not denied my faith, even in thoſe daies wherein Antipas was my faithful martyr, who was ſlain among you, where Satan dwelleth. It's remarkable, The Lord Jeſus Chriſt takes notice, not only of our Duty; but of every Circumſtance of the Duty, and ſo he preſents it unto God the Father, not only the Duty, but the Circumſtance of the Duty; and therefore there is not a haire of your Duty loſt, not one graine of your Duty loſt: is not this an unſpeakable Comfort unto a poor ſoul, that it knows that nothing is loſt of all the Prayers it hath made unto God, that there is no loſſe at all? The very pantings of our hearts at the Throne of grace, are received into the boſom of our Heavenly Father.
Further, Is it not a Comfort for a man to have liberty to go unto the Mercy-Seat, and there for to meet with God? 'Tis ſaid of wicked men, That they ſit in the ſeat of the ſcornful. There is, (it ſeems then) the ſeat of the ſcornful; and there is a Mercy-Seat: A Drunkard, when he is with his drunken company, and ſits upon the Ale-bench (it may be) ſcorning, and jeering at ſome of the godly, making ſongs on them, he is ſet upon the ſeat of the ſcornful; that is a curſed ſeat. I but, there is another ſeat, there is a Mercy-Seat; and there is never a poor Saint and Child of God, but he may go in to the Mercy-Seat of the Lord Jeſus Chriſt that hath all the favour, and acceptance in Heaven; he carries him into the Mercy-Seat, and God the Father will never put him by; what Comfort is here!
Beſides, Is it not a great Comfort to a man, for to know how it ſhall go with him at the great day of Judgment? When there ſhall be hundred thouſands at the right hand of Chriſt; & hundred-thouſands at the left hand of Chriſt; when all faces ſhall gather paleneſſe? Oh! (ſaies one) that I did but know, how it ſhall go with me at that day! This Doctrine tels us, The Lord Jeſus Chriſt ſhall be our Judge at that day, and he that ſhall judge us then, he takes our Prayers and all our Duties now, and carries them in unto the preſence of God the Father, & by him we have acceptance, and according to theſe we ſhall be judged. Surely then, if he takes our Duties and carries them in for acceptance, unto God the Father, he will never judge you for them, and condemn you for them at that day. Here is Comfort!
Once more, Is it not a Comfort, for a poor begger to be relieved at a rich-mans door? We are al beggers in regard of Heaven; and the Lord Jeſus Chriſt, he does not only come forth and ſerve us, but he takes us (poor beggers) by the hand, and leads us in to his Father. Oh! what Comfort is here! what Comfort is here!
Indeed if I were able to ſay, That the Lord did accept my Duty, Cbj.this were Comfort indeed; if I were able to conclude, That the Lord Jeſus Chriſt did take my Prayers, and my Duties, and carry them in unto God the Father; this were ſweet conſolation: but how ſhall I know that?
If the Lord Jeſus Chriſt be our High-Prieſt, Anſ. then we may ſay alſo, that he takes our duties, and carries them in for acceptance unto God the Father: if we may ſay that Jeſus Chriſt hath ſatisfied for us, and doth intercede for us, then we may ſay alſo, that he takes our duties, and carries them for acceptance unto God the Father.
But yet a little further, to bring this Comfort nearer to your hearts; give me leave to appeal to you:
Firſt. Whoſoever thou art that makes this Objection: Didſt thou never find a ſpiritual fire come down from Heaven (as it were) upon thy heart in Duty, or after Duty? In the times of the old-Teſtament, if they offered up a ſacrifice, and a material fire came down from Heaven and burnt up the ſacrifice to aſhes, it was a certain teſtimony, that the ſacrifice was accepted. Now in the times of the Goſpel we muſt not expect material fire to come down upon our Duties: But hath the Lord at any time cauſed an inward, and ſpiritual fire to fall down upon thy heart, warming thy ſpirit in Dutie? there the Lord ſpeaks thus much to thee; Thy ſacrifice is turn'd into aſhes, and it is accepted by Jeſus Chriſt.
Again, Did you never find in your heart (you that make this Objection) to Pray, and Cry, and Intercede for others, for the godly eſpecially? Look what diſpoſition there is in your heart towards the members of Chriſt, there is the ſame diſpoſition in Chriſt's heart towards you. Ah! do you think that there is love in your boſome towards the Saints; and that there is none in Chriſt's heart towards you? Do you think that your bowels are more large than Chriſt's? Canſt thou find in thine heart to go unto God, when thou ſeeſt a Saint in miſery, to go to God, and pray, and cry, and intercede for him? and don't you think that the Lord Jeſus hath as much bowels towards you, to go and intercede for you, and preſent your prayers unto God the Father.
Further, Don't you look upon your own Duties, as coming from your ſelves, moſt unworthy? Beloved! 'tis in regard of Duties, as it is in regard of Perſons: When a man does judge himſelf to be moſt unworthy, then Chriſt counts him worthy, God counts him worthy in Chriſt. As you reade in the 1. of the Canticles, ſaies the Spouſe there, ver. 5. I am black (O ye daughters of Jeruſalem) as the tents of Kedar: Look not upon me becauſe I am black, ver. 6. Now would you ſee Chriſts opinion of her, that counts her ſelf black? ſaith ſhe, Black, and Black again: but Chriſt ſaith concerning her; verſe, 8. O thou faireſt among women. She calls her ſelf Black, and Chriſt cals her Fair, and the Faireſt among women. Now, when a man doth count himſelf moſt unworthy, God counts him moſt worthy: and when a man looks upon his own Duties, and Sacrifices, as moſt unworthy, they are look't upon by Jeſus Chriſt as moſt worthy, poor prayers in our eyes, are precious in Gods eye.
A word more, Don't ye think, that grace is larger now, in the times of the Goſpel, than it was in the times of the Law? If ye doubt it, as unto this particular; Look upon the 30. Chapter of Exodus; compared with the 41. of Ezekiel. In the 30. Chapter of Exodus, The Lord commands an Altar to be made to burn incenſe upon; Of Shittim wood ſhalt thou make it; verſe the 1. A cubit ſhall be the length thereof, verſe the 2. The Altar is for Incenſe; 'tis the matter that now we are upon: A cubit ſhall be the length thereof, and a cubit the breadth thereof, and two cubits ſhall be the highth therof. Now in the 41. Chapter of Ezekiel, he ſpeaks of the Altar in the times of the Goſpel: and (ſaith he) at the 22. verſe, ('tis the Altar of incenſe that there is preſcribed to be made, the Altar of wood, of Shettem wood.) The Altar of wood was three cubits high, and the length thereof two cubits. And yet again, this altar of incenſe in the times of the Goſpel, is to be as large again, as that in the times of the Law; as high, and as long, and as large again. In the times of the Law, times of the old-Teſtament; a poor ſoul might go unto the High-Prieſt, and might challenge a right in him, and might ſay, That his Service, and his Duty, and his Sacrifice was accepted by the High-Prieſt. If in the times of the Old-Teſtament a man might ſay ſo; much more may a poor ſoul now go unto Jeſus Chriſt, our great High-Prieſt, and ſay, That his Service, and his Duty, and Sacrifice, is accepted through him. Here is abundance of Comfort unto the Saints: be of good comfort, all you that do beleeve.
But, How doth this make unto our Holineſs, Queſt. unto Holineſs of life? We confeſs indeed, that there is abundance of Comfort in this, That the Lord Jeſus Chriſt, our great High-Prieſt, takes all our Gifts, and al our Prayers, and preſents them to God the Father, and that in his acceptance, we have acceptance: but I pray, how doth all this conduce to our Holineſs of life?
Much every way: Anſw.
Firſt, In caſe I be Ungodly, a Wicked man: Here is that that may for ever keep me, from oppoſition to the good wayes of God. I have ſaid ſometimes (may a wicked man ſay) concerning godly mens duties, That it was their Hypocriſie: And I have ſaid concerning ſuch and ſuch Profeſſors, This is your Pride, and this is your Singularity; and I have oppoſed with all bitterneſs, and earneſtneſs, the prayings, and wreſtlings of ſome of Gods people? But is this true, That the Lord Jeſus Chriſt, takes every Prayer, of the meaneſt of Gods Children, and carries it into the boſom of God the Father? and ſhall I ſpit upon that that Chriſt owns? ſhall I dare to oppoſe that that the Lord Jeſus Chriſt preſents unto his Father? The Lord in mercy pardon me: I have ſinned and done fooliſhly, and for ought I know, I may have ſpoken evill of that Duty, that Chriſt hath carried into the preſence of God the Father: Oh! through the Lords grace then, for ever will I leave to make any oppoſition, againſt any of the good waies of God again, and I will never ſpeake one word againſt the perſons, meetings, or ſupplications of the godly again.
Again, In caſe a man be Ungodly, a wicked man: Here is mighty incouragement, for to come unto Jeſus Chriſt; I, and to come preſently. For, is Jeſus Chriſt the ladder that Jacob ſaw, by whom we go up to Heaven? doth he take all our Duties, and Prayers, and preſent them to God the Father for acceptance? Then, till I do come to Chriſt, all is nothing, all is loſt: if I be a Drunkard, and will not come to Chriſt, Prayer is all loſt; if I be a Swearer, and will not come to Chriſt, an Unclean wretch, and will not come to Chriſt; all my Prayers, and all my Duties are loſt: Oh! the Lord pity me, (may many a poor ſoul ſay) I have loſt too many Prayers already; through the Lords grace, now I will loſe no more: Oh! I come to Chriſt, Lord, I come, I come. This is a mighty incouragement, to make every man now for to come unto Jeſus Chriſt: becauſe the Lord Jeſus, our High-Prieſt, takes every Duty; and carries it into the boſom. of God the Father for acceptance. Thus for Ungodly.
Secondly, In caſe a man be Godly; this truth doth conduce to our further Holineſs, and growth in grace.
If I be Codly: Then here I ſee infinite reaſon, why I ſhould be much in Duty; not only pray, but be much in prayer. Why? for the Lord Chriſt taketh all, and carries all into the boſom of the Father, mingles his own odours, interceſſions with it, although it be but a ſigh, and a groane. The Apoſtle upon this account, makes this uſe of it; having ſpoken of Chriſt our High-Prieſt; Therefore (ſaith he) let us come with boldneſs vntounto the Throne of grace. Heb. 4.16The word ſignifies, to ſpeak all ones mind; let us come ſpeaking all. Having ſuch an High-Prieſt indeed, as will carry all into the preſence of God the Father, for acceptance, every ſigh, and every groan; then, who would not be much in prayer? ſpeak all to Chriſt, be free with Chriſt, come with boldneſs? There's many a poor ſoul, that is much diſcouraged, and he dares not go to prayer, many times, afraid to go to the Throne of grace. The reaſon is, becauſe he looks upon his Prayer, or Duty, as it lies upon his own heart, or as it comes from himſelf. Whereas, my beloved, 'tis with your Prayers, and Duties, as it is with fire: Your kitchin fire is troubled with abundance of ſmoake, and there is filth about it; fire upon the hearth hath much ſmoake: but fire above, in the Element of fire, there's no ſmoke. So, your Prayer, when it lies upon your own hearth (as I may ſay) there's a great deal of ſmoke; but when it gets once into the hands of Jeſus Chriſt, there's it's Element, and it is freed from all it's ſmoke. Or as it is with a mans Body: ſo long as he lives here upon the earth, he is feeble, and weak, and many times ſickly: aſſoon as he is come into Heaven, all his weakneſs is taken away, and his body being in Heaven, 'tis preſently glorified, and ſtrength put upon it, and all his diſeaſes are gone. So 'tis with our Prayers: So long as they are here below, in our own boſoms, they are full of weakneſs; but aſſoon as our Prayer is out of our mouth, 'tis in the hand of Chriſt, 'tis in Heaven, 'tis glorified, the weakneſs is now done away; Oh! 'tis a glorified Prayer; when once 'tis gone from you, 'tis in the hand of Chriſt. And therefore, this is a mighty incouragement unto all thoſe that are godly, to be, not only in Prayer, but to be much in Prayer, come with boldneſs unto the Throne of grace.
Again, If ye be Godly; yea, if ye be Ungodly: Here I ſee infinite reaſon, why I ſhould receive every Truth that comes from Chriſt, though accompanied with many failings in him that ſpeaks it. The Lord Jeſus Chriſt, he accepts of every prayer, and duty that comes from me; though it have many weakneſſes: yea, he takes my Prayer, and carries it into the preſence of God the Father for acceptance, my poor Prayer, labouring with many weakneſſes: Then when a Truth comes from Chriſt, ſhall not I accept of it? what though the Miniſter, or Preacher that ſpeaks it, labour with this or that weakneſs? There is Pride, or there is ſome miſcarriage in the delivery, or the like: Shall the Lord Chriſt take my Prayer, labouring under infirmity, and accept thereof, and carry it into the preſence of God the Father for acceptance, notwithſtanding all the failings of my Duty? and ſhall not I accept of Truth that comes from Chriſt, notwithſtanding all the failings of the poor meſſenger that brings it?
Further, The more Evangelical you are in your Obedience, the more Holy ye are in your lives. This truth that is now before ye, well ſtudied and conſidered, will make you more Obedient in an Evangelical way. And ye ſhall find therefore, that the Lord himſelf from Heaven does make this uſe of it: pray conſult with the 17. of Matthew, and the 5. verſe. This is my beloved Son in whom I am well pleaſed: hear ye him. Thoſe words follow, Hear him. Hearing notes Faith, and Obedience; not a bare Hearing with the ear. Compare this, and the ſame ſpeech together, which ye have in the 3. of Matthew, and the 17. verſe. Loe, a voyce from Heaven, ſaying, This is my beloved Son in whom I am well pleaſed. Heare ye him, is not there in the 3. of Matthew; but here in the 17. of Matthew, theſe words are added, Heare ye him: What ſhould the reaſon be, that, Hear ye him, ſhould be added here in the 17. of Matthew, and not in the 3. of Mat. thew? Give me leave to give you ſome reaſon for it, ſo far as may make to our preſent purpoſe: Not to ſay any thing of that which Moſes ſaid, In his daies a Prophet will the Lord your God raiſe up unto ye like unto me, hear ye him. And now here, in this 17. of Matthew, at the transfiguration, Moſes and Elias appeared, which they did not in the 3. of Matthew.
Firſt, Conſider, that the Emphaſis may lie upon the word Hear, and not upon the word Him, only: This is my beloved Son in whom I am well pleaſed: Hear ye him; His face did ſhine as the Sun, and his rayment was white as the light. And Chriſt appeared in great glory, and they ſtood looking upon him; Nay, (ſaies the Lord from Heaven) do not make it a gazing matter, but, Hear him: don't ſtand looking upon him, but Hear him. He don't appear in ſuch a glory in the 3. of Matthew, when he was baptized; and therefore thoſe words are not added there.
But again, Here now in the 17. Chapter of Matthew, at the Transfiguration, appears Moſes, and Elias. Behold (at the 3. verſe) There appeared unto them, Moſes and Elias talking with him. Moſes that gave the Law; Elias that reſtored it. Then anſwered Peter and ſaid unto Jeſus; Lord, 'tis good for us to be here: if thou wilt, let us make here Three Tabernacles; one for Thee, and one for Moſes and one for Elias. Peter and ſo the reſt of the Diſciples, began for to equallize Moſes to Jeſus Chriſt: One for Moſes, and one for Elias, and one for Jeſus Chriſt; no more for Chriſt than for Moſes. Now the Lord takes Peter off from all his miſtakings: Your eye is upon Moſes (ſaith he) but I (ſaith the Lord God Almighty) am wel pleaſed in my Son: This is my beloved Son in whom I am well pleaſed. I am well pleaſed with you, and with your Duties, through this my Son, and not through Moſes; and therefore Hear Chriſt, and not Moſes. He laies this in upon it, that therefore they ſhould be Evangelical, and hear Jeſus Chriſt, becauſe the Lord Chriſt gives acceptance unto all, and by him God is well pleaſed with them.
Again further, The more glory Chriſt does appear in, the greater reaſon there is why we ſhould hear him. Now here the Lord Jeſus Chriſt appeared in glory; his face did ſhine as the Sun, and his raiment was white as the light. In the 3. of Matthew, he was there baptized, and he did not appear in glory: but now here he appears in glory; and therefore ſaies the Lord, now Hear him; this is your glorious Saviour, Hear him. Beloved! what greater glory can Jeſus Chriſt appear to your ſouls in, than this, the glory of his love? he takes every one of your Duties, and your Prayers, and he carries them in to the boſome of God the Father, and by him you have acceptance. Oh! what a glorious Saviour have ye! therefore Hear him: This is that, if any thing, will make ye very Obedient to Chriſt, more than to Moſes, to be Evangelical in all your Duties.
Yet further, The more a man can rejoyce in ſpiritual priviledges with humility: and the more humble a man is, and yet can rejoyce in his ſpiritual priviledges, the more holy he is: there goes a great deal of Holineſs to it, to joyn theſe two together: for a man to rejoyce in his ſpiritual priviledges and yet to be humble: and to walk very humbly. Some there are, that look upon ther ſpiritual priviledges, and rejoyce much; but they don't walk humbly: Some labour to walk humbly, and are much troubled in the conſideration of their own evil; but they don't rejoyce in their ſpiritual priviledges. Give me a Chriſtian that doth both, and he is a bleſſed man. The ſtudy of this Truth that is now before you, will teach you to do both, to do both together For, what a great priviledge is this, not a figh, not a groane, not a duty, but the Lord Chriſt takes it, and carries it in, and preſents it to God the Father for me, whereby I have acceptance? Conſidering this; here is matter of much joy and rejoycing. I but, It is Chriſt that does it; there is no ſuch worthineſs in mine own duty; it were loſt, and caſt away, if Jeſus Chriſt did not take it in his hand, and carry it into the boſome of God the Father; and therefore, why ſhould I not walk humbly.
I conclude all with this, If that the Lord Jeſus Chriſt, our great High-Prieſt, offers up all our Gifts unto God the Father, whereby we have acceptance: What infinite cauſe have we all to be Thankful to God for Chriſt, and to love Jeſus Chriſt for ever!
Suppoſe one of you had been among the Diſciples, when the Lord Chriſt waſh't his Diſciples feet; and he ſhould have come, and waſh't your feet, and have done it; would not your heart have glowed with love to Jeſus Chriſt? Yet when the Lord Jeſus Chriſt waſh't his Diſciples feet, it was in the daies of his fleſh, when he was here on the earth: but now he is in glory, and yet for all this, he takes your dirty prayers, and does (as it were) waſh the feet of your prayers, that he may preſent them to God the Father: he waſhes your tears over again in his bloud, and preſents them to God the Father: he takes all your Duties, and perfumes them with his interceſſions, and ſo preſents them unto God the Father. Oh! what cauſe have we to love Jeſus Chriſt! Oh! you, that never loved Chriſt, love him now; and you that have loved him before, love him much more: you that fear the lord, love the Lord: and let us all, even go away with our hearts warmed with this love, bleſſing, and praiſing the Name of the Lord.
And thus I have led you into a Third work of our great Hight Prieſt, which is this, To offer up the Gifts of the people unto God the Father: A Fourth follows, &c.