SERMON I.

HAving lately spoken many things of drawing near to God; as it is the duty of all men to do, and of true Believers especially: And that there is no drawing near to God, but by our great High-Priest, our Lord Jesus Christ : And the Lord having sworn that this Christ [Page 2] is a Priest for ever after the Order of Mel­chisedeck: It will be very necessary, through Gods assistance, to open and apply this Mel­chisedeck, as he was a type of Jesus Christ. I know that there are many in this Congre­gation, that are but Babes in Christianity, and have need of Milk rather than strong meat; plain Preaching, and that which is easie for them to understand: But there are several other able Christians here amongst us, that have had their sense of the things of God, of many years standing, that may be able to digest stronger meat; and for their sakes I would, according to my measure of ability, open this Mystery of Christs Ever­lasting Priesthood, under this type of Mel­chisedeck, that so we may grow more per­fect in our knowledge. There are many great and profitable Mysteries couched in Melchi­sedeck's Name and Office: And so great a Mystery it is, as the Apostle spends a great part of this Chapter in opening of that My­stery; How Christ is a Priest after the or­der of Melchisedeck; and then makes appli­cation of the whole in the latter part of the Chapter; and therefore I intend (God willing) to go through this Chapter briefly in the former part of the day. For besides the Gospel Mysteries, that are held out in this Melchisedeck, here are divers practical [Page 3] Truths to be handled, as we go along, which are of daily use to us.

Now the Apostle having in the last words of the foregoing chapter, said, Christ is made a Priest for ever after the order of Melchisedeck, he comes now to describe Melchisedeck to them—First by his Name and Office, and then by his pious action, in going out to meet Abraham. As for his Name, we shall not need to stand upon that, because the Apostle interprets it in the following words—His Of­fices were both King and Priest: King of Sa­lem, and Priest of the most high God.

Secondly, By the work that he did, which was, that he met Abraham returning from the slaughter of the Kings, and blest him—That is the sum of the first verse—In the 2d verse we have set down what Abraham did for Melchi­sedeck—Abraham gave the tenth part of all the spoil that he took from the four Kings after his Conquest. And he did not give this unto Melchisedeck, as to an ordinary man, but to him who was by interpretation, the King of Righteousness, and King of Salem—that is, King of Peace.

In the 3d. verse, the Apostle shews the resemblance between Melchisedeck, and Je­sus Christ. Melchisedeck was without Father, and without Mother, without descent, having neither beginning of days, nor end of life, but [Page 4] made like unto the Son of God, abideth a Priest of God continually—Here lies the Mystery.

We begin with the first verse—This Mel­chisedeck (saith the Apostle) was King of Sa­lem, and Priest of the most high God—Here is his Office—It is much disputed amongst ma­ny, who this Melchisedeck was. Some have thought him to be an Angel; because 'tis said, he was without Father, and without Mo­ther, and without descent. But that is clearly answered, and confuted by the Apostle in the 5th chapter and the 1st and 2d verses —For every High Priest was to be taken from among men; not from among Angels, but from among men. And therefore Melchisedeck was a man, and not an Angel. And whereas it is said, that he was without Father, without Mother, without descent—which leads to that Opinion, that he was no man—That is spoken of him as to his Genealogy. For it was the Custom of the Jews to keep Genealogies and Records of their Parentage in the Church, that they might read them in their Church-Book. But Melchisedeck had not this Record.

But he was a man, and the most received Opinion is, that this Melchisedeck was Shem the Son of Noah—For you know that Noah had three Sons, Shem, Ham, and Japheth: These three Sons replenished the whole Earth, after the Flood, as you may read in Gen. 9. 18, 19. And [Page 5] that this Melchisedeck was Shem, and had his Name given him afterward Melchisedeck, from his Kingdom and Goodness; and the reasons for it are these:

First of all, Shem lived Six hundred years; he lived a Hundred years before the Flood, and Five hundred years after the Flood, as you may see in the 11 of Gen. the 10, and 11. verses: He was One hundred years before the Flood, and Five hundred years after it, when the World was planted again; and this is given as a reason why his Genealogy could not be found, for the Flood destroyed all Persons, but a few, and their Records and Genealogies might be lost.

The Second reason given, for Shems being this Melchisedeck is, That he was the Per­son that in the 9th. of Gen. God stiled him self the Lord God of Shem the 26. verse.

Thirdly, Shem the Son of Noah had the Promise made to him, as you may read in that 9th. of Gen. he had the Promise of Pro­pagating the Church of God; and therefore it is said, God shall perswade Japheth to dwell in the Tents of Shem, and Shem was great Grand-sire to Abraham, for Abrahams stock did spring out of this root of Shem.

Fourthly, Another reason is this, that of this Son of Noah, of his stock came Christ according to the Flesh; that you have in the [Page 6] Third of Luke, speaking of the Genealogy of Christ, according to the Flesh, the 36th. verse; Which was the Son of Shem, which was the Son Noah; so that Christs Genealogy, ac­cording to the Flesh, is reckoned from Shem; and for these Reasons it is most generally be­lieved, that this Melchisedeck was Shem the Son of Noah;—but whether that be so or no, he was a Man, for he could not be an Angel, because he was a great and honourable Per­son in the World, in whom the Propagati­on of the Church consisted.

Now we must not only consider his Per­son, but his Place, KING OF SALEM; What is that Country Salem? It was a Country that bordered upon the Land of Canaan, where Abraham Sojourned; and this Country of Salem bordered upon Canaan; and in this place was the Temple built after­ward, and the City of Jerusalem: For you must know, Jerusalem is a word compounded of two words, Jeru and Salem; Salem is the latter part of the word Jerusalem; Jeru sig­nifies God will provide: It is the same word which Abraham said to his Son, when he was Offering him up for a Sacrifice, he said, God will provide; and Salem signifies Peace, as you may see in the 76 Psal. in the 1, and 2. ver. In Judah God is known, in Salem is his Tabernacle, i. e. in Jerusalem.

[Page 7] Now of this Place Melchisedeck was King,—He was King of that Country that border­ed upon Canaan, and he was Priest of the most High God. Here he Governed as King, and here he Governed as a Magistrate, and here he kept up the Word of God, as a Mi­nister : Hence you may observe, That God would never in any Age of the World, let his true Worship fall in the World, but there should be some to keep it up. Here you have a Melchisedeck that was King of Salem, that kept up the true Worship in the Land of Canaan; he kept up the Name of the most high and great God,—So that we may com­fort our selves with this, that God will ne­ver let his Worship fall to the ground. This Melchisedeck was King of Salem, and Priest of the most High God.—King of Salem.—There is a Mystery, in that it is said, he was Priest of the most high God, and for this reason, good Abraham shewed him that respect he did, as to give him the Tenths of all the Spoils. If Mechisedeck had been a Priest of Baal, or of an Idol God, Abraham would have turned his back upon him; for it is the property of Godly men, to bear their Testimonies against Idol-priests; and from hence we may briefly take notice of this from Abrahams practice, to shew our respects to the Ministers of God, who faithfully labour in [Page 8] the Word and Doctrin: But that which I would chiefly take notice of in this branch of the Text, is this, He is stiled Priest of the most high God; that is one of the glorious Titles of our Lord Jesus Christ:—The Scrip­ture speaks much of God, as the most high, in the 113. Psal. 2, 3, 4. Blessed be the name of the Lord, from this time forth, and for ever­more; from the rising of the Sun, unto the going down of the same, the Lords Name is to be praised. The Lord is high above all Nati­ons, &c. [The most high God] This should teach us to use the Name of God, always with a holy, awfull Reverence; not to speak of God as you do of Man: You know Men look for their Titles when they come into place of greatness and honour; they will be called your Highness, and your Majesty, and the like. Shall we speak so to Man? And shall we not speak to the most high God, with an awful Reverence and Fear? Our Lord Jesus Christ, (though he was the Son of God, and equal with God, yet taking upon him our nature) when he comes to speak to God the Father, he speaks with a holy Reverence [Holy Father] Our Lord Je­sus Christ remembred the greatness of God the Father; I thank thee, O Father, Lord of Heaven and Earth, Matt. 11. 25. So when he spoke to his Disciples about Prayer, saith he, [Page 9] Pray to your Father in Heaven;—all this is to shew how we must use the holy Name of God with Reverence. There is a passage in Malachi, where the Lord rebuked his Peo­ple that carried it irreverently under his ser­vice; For I am a great King, saith the Lord of Hosts, and my Name is dreadful among the Heathen: How is that? Why you know how dreadful it was to Pharaoh and Nebuchad­nezzar.—My name is dreadful among the Heathen; and shall my People serve me un­worthily and irreverently? And so much for Melchisedecks Name and Title; King of Sa­lem, and Priest of the most high God.

Here are two Offices met in one Person, by which he was a special Type of Christ.—There was never any Person in the World, but this Melchisedeck, that did hold these two Offices rightfully. Indeed we read of two of the Kings of Judah and Israel, that under­took the Priests Office, and his Work; but they did bear the dreadful mark of Gods Judgment for joyning the Priestly Office with that of the King; in the 2 Chron. 26. 17, 18, 19. We read that Uzziah attempted to burn In­cense upon the Altar: He went into the Temple of the Lord, to burn Incense upon the Altar of Incense, but Azariah the Priest went in after him, and with him Fourscore Priests of the Lord, that were valiant men, and they with­stood [Page 10] Uzziah the King, and said unto him, it pertaineth not unto thee, Uzziah, to burn Incense to the Lord, but to the Priests the Sons of Aaron, that are Consecrated to burn Incense; go out of the Sanctuary, for thou hast transgressed; nei­ther shall it be for thine honour from the Lord God: Then Uzziah was wroth, and had a Cen­ser in his hand to burn Incense; and while he was wroth with the Priests, the Leprosie even rose up in his Forehead, before the Priests in the House of the Lord; and Uzziah the King was a Leper unto the day of his death; thus the Lord smote Uzziah with Leprosie, for joyn­ing the Priestly Office with his Kingly Office. Another King you read of was Jeroboam, 1 Kings 13. and the beginning, the Lord sent a Prophet to him, to Prophecy ruin to him, and upon his Prophecying against the Altar in Bethel, The King put forth his hand from the Altar, saying, Lay hold on him; and his hand which he stretched forth against him, dryed up, so that he could not pull it in again to him: God will never bear it to have these two Offices joyned together, but in Melchisedeck and Jesus Christ; and therein was Melchi­sedeck a Type of Christ, who is all in all to his Church and People; for he is our King, our Priest, and our Prophet. This therefore by our Protestant Writers is looked upon to be one mark of Antichrist the Pope, [Page 11] who makes himself a Temporal Lord, and joyns the same to his Priesthood; falsly ap­plying that place to himself, in Luke 22. 38. And they said unto him, Lord, here are two Swords; and he said unto them, It is enough. But Melchisedeck was a type of Christ, being both King and Priest. Now from hence we may have this comfortable Observation for all Believers, That the Lord Jesus Christ is both our King and Priest. This is of great use for the comfort of Believers. He is a King, he is a mighty King to defend his Church and People: He is the King that reigns in Righteousness: He is a King that governs us by his own Righteous Laws; he protects us. There is no King on Earth can ever spiritu­ally and eternally destroy Christs Subjects, or wholly root out the remembrance of Christs name in the World; for he is mighty to save, according to that in Psal. 72. 11. Kings shall fall down before him, and all Nations shall serve him, for he shall deliver the needy when he cry­eth, the poor also, and him that hath no helper. This is our King, our great Melchisedeck, [King of Salem.] He is our Priest; he offer­ed up himself as a Sacrifice for our sins; by him we have an Atonement. There may be some good Kings in the World, but where is he that can be a Priest for us, but our Lord Jesus Christ? And therefore look into Heb. [Page 12] 7. 25. He is able to save to the uttermost, all that come unto God by him, because he ever li­veth to make Intercession for us. Our Lord Jesus Christ, being the true King and Priest o [...] the most high God; this makes him an Object of our Faith and Love, that we may go to him as our King and our Priest.

But now we come to the second Branch of the [...]ext, the action of this Melchisedeck [...] and Priest of the most high God] He went out and met Abraham, when Abraham returned from the slaughter of the Kings of the Countrey, and blessed him.

Now these words relate to what we read in Gen. 14. there you will see how Melchise­deck blessed Abraham, at v. 18. and so on —And Melchisedeck King of Salem, brought forth Bread and Wine: And he was the Priest of the most high God; and he blessed him, and said, Blessed be Abraham of the most high God, Pos­sessor of Heaven and Earth: And blessed be the most high God, which hath delivered thine Ene­mies into thy hand. And he gave him tythes of all. You see here that Melchisedeck met him, and blessed him, and carried to him a Royal Entertainment, for he carried Bread and Wine to Abraham, to refresh him and his Ar­my after he had been fighting with the Kings.

This Abrahams Warfare was thus —Abraham hearing that Lot his Brothers Son was taken [Page 13] captive, and the people and goods of Sodom car­ried away; you read that Abraham Armed his trained Servants, born in his house, three hun­dred and eighteen, and pursued them to Dan: And he and his Servants by night, and smote them, and pursued them to Hobah. And he brought all the goods, and also brought again his Brother Lot, and his goods, and the women also, and the people. Thus did Abraham by a small force overcome four Kings, four great Kings. This is Abraham, that righteous man, whom God call'd to fight his Battel: And he subdu­ed Kings, and made his Enemies as stubble to his Bow. It was not Abrahams force that did it. He was one that went out in Faith, and returns in Faith; and Melchisedeck the Priest of the most high God, met him, and blessed him.

Here are three things to be observed in Abrahams Warfare.

1. Abraham returns from the slaughter of the Kings—Hence you may observe —That Wars are good and lawful when there is a just cause for it. For Abraham he had not done well in going out to fight and make war with those Kings, if there had been no just cause for it; nor would Melchisedeck the Priest of the most high God come out to bless him. I mention this to confute that error and mistake of those, who say it is not lawful to fight with carnal weapons. But,

[Page 14] 2. From this action of Abrahams, we may learn this special duty; That when our Bre­thren, Kindred or Relations are in distress, we ought to venture our selves for their relief, as far as lawfully we may. For the Apostle tells us, we ought to lay down our lives for the Bre­thren. So Abraham hearing that Lot his Bro­thers Son, his person and family were taken and carried away captive, he armed his three hundred and eighteen Servants, and goes and ventures his life for their Rescue; so that when Kindred, and Relations, and Friends, are in any eminent danger or distress, we are to venture far for their Rescue or Delive­rance.

3. That when people fall into distress and streights, we ought to forget all former injuries, unkindnesses and affronts, and appear for their help and assistance: For so did Abraham, who appeared for the deliverance of Lot, from whom he had formerly received affronts. As you may see in Gen. 13. 7. and so on. And there was a strife between the Herd-men of Abra­hams Cattel, and the Herd-men of Lots Cattel; and the Canaanite and the Perizzite dwelled then in the Land. And Abraham said, Let there be no strife, I pray thee, between me and thee, and between my Herd-men and thy Herdmen; for we are Brethren. See how calmly Abraham expo­stulates with Lot; their Herd-men being at [Page 15] strife—But Abraham, a holy man, said to Lot, Is not the whole Land before thee? separate thy self, I pray thee, from me; if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left. He bid him chuse, and take which side he would—And Lot in a carnal manner looked not so much to the manners of the people, as to conveniency, and situation of the place. He beheld the Plains of Jordan, and that it was well watered, eve­ry where; and chose that way; like many here amongst us, who do not so much re­gard the people where they live; or whether the Means of Grace be there, as they do their carnal Interest and Profit. But Abraham he gives him his choice; and after these affronts offered to him, went out to his Rescue when he was in distress. And this we ought to do, in the course of our lives, if differences hap­pen among Friends and Neighbours, not to retain prejudices, but be ready to help them in the time of their streights and necessities.

SERMON II.

YOU have already heard of this Mel­chisedeck King of Salem, Priest of the most high God: How he met Abraham, returning from the slaughter of the Kings, and blessed him, &c.

Precious Mysteries are hidden under this name Melchisedeck, King of Salem, King of Peace, which are here applied by our Apostle to Jesus Christ, our great King and high Priest—Something hath already been spoken about the person of Melchisedck. As for [Page 17] his name, it is interpreted in the 6th and 7th verses, who he was; and of his being King of Salem, and Priest of the most high God—How in this respect he was so great a type of Christ—Something also hath been spoken of his meeting of Abraham, when he returned from the slaughter of the Kings —Abraham was a Believer, and one of those that the Apostle speaks of (in Heb. 11.) who by Faith waxed valiant in fight, turned to flight the Armies of the Aliens—And something hath been spoken of a just War—And about the helping and succouring our Friends and Relations, that are in distress—And doing good to them that did wrong or injury to us; as Abraham did to Lot, who had injured him.

There is one passage more in this verse, that must be opened and applied—And that is; Melchisedeck's blessing of Abraham—This Priest of the most high God met Abraham, as he re­turned from the slaughter of the Kings, and blessed him—And how he blessed him—How he blessed Abraham: It is set down at large in Gen. 19. It's said there, that he came and met him in a Princely manner; brought Abraham Bread and Wine to refresh him, and his men, of their hard Warfare & Labour; and blessed him in the name of the most high God.

There is a Mystery contained in this Mel­chisedecks blessing of Abraham, which at pre­sent [Page 18] we are to consider, the reason why Mel­chisedeck met Abraham, and blessed him, after lie had returned from the slaughter of the Kings.

There are several Reasons, which may be profitable for us to consider.

1. That Melchisedeck was neighbour unto Abraham; for he was King in Salem, which bordered upon the Canaanites, where Abra­ham dwelt, and went forth, out of that Coun­trey, to war with the Kings : And Melchise­deck as a Neighbour met him, to congratulate good Abraham in his success. For indeed Chri­stian Nations are to rejoice, when a common Enemy is cast down. (But that's not all.)

2. Melchisedeck and Abraham were men of the same Religion; they both worshipped the same God: though the Country round about them were Heathens, yet Abraham was the Servant of the most high God—And Melchi­sedeck was the Priest of the most high God: And always good men, of the same Religion, rejoice at the good success of each other —Melchisedeck was not a man of an envious spirit, at Abrahams good success, in his under­taking, but he could rejoice with him. He did rejoice (as the Apostle hath it, in Rom. 12. v. 15.) with them that did rejoice. It is a hard and difficult thing to a corrupt nature, to re­joice at the good success of our Neighbours, or Brethren. The spirit that dwells in us, [Page 19] lusts to envy, if men have any great good suc­cess. Men of corrupt Natures, they are a­fraid they should out-shine them, and go be­yond them, and therefore there is a bad spi­rit among men, which cannot rejoice at others good, at the success of other men, if they have it not themselves. But Melchisedeck being a gracious man, and a Servant of God, he did not envy Abrahams good success; he did not fear Abrahams greatness, but he goes out and meets him, and blest him.

3. The Third and most special reason, why Melchisedeck goes out to bless Abraham, was, because that Melchisedeck was the Priest of the most high God, and Abraham was a Be­liever, a great Believer in the true God. Abraham was the man with whom God had made a Covenant; and therefore (in the 7th. ver. of this chap.) it is said, that Melchisedeck blessed him that had the promise: How had Abraham received the Promise? Why God singles him out of his Fathers Country, and brings him into a strange Place, and makes a Covenant with him, and gives him a promise of a Seed, in which all the Nations of the Earth shall be blessed. Now that Abrahams Faith might be firm in believing Gods pro­mises; it is said in the 6th. of the Heb. 13. For when God made promise to Abraham, be­cause he could swear by no greater, he swore by [Page 20] himself: Now we may conceive, Melchise­deck knew all this; and he went forth to meet him, and blessed him that had received the Promise; for he knew by the Spirit of God, that Abraham was the Father of the Faithful, and that in his Seed, all the Nati­ons of the Earth should be blessed; and therefore he went out to bless him.

Now this is useful to us, to all the Faith­ful, for their comfort, that are of the Seed of Abraham, that they are under the blessing of the Priest of the most high God, who was a Type of our Lord Jesus Christ, and they shall be blessed. Melchisedeck he did but act the part of our Lord Jesus Christ, in blessing of a Believer; for they are blessed by Christ, and blessed with all Spiritual blessings in Christ Jesus; therefore in the 24. of Luke, you read that when Christ was ready to As­cend to Heaven (in the 50. ver.) He led them as far as Bethany, and laid his hands upon them, and blessed them: Here you have the Lord Je­sus Christ, who was Typified by this Melchi­sedeck; he is blessing his own Disciples be­fore his Ascention, and after his Ascention he sent down his blessing, which you read of in the 4. of the Ephesians, He gave gifts unto men; and all for the perfecting and edifying of the body of Christ. Now the blessing of Christ (both in the Type and in the Anti-type) is [Page 21] of great Use to all Believers, against the Curse of prophane men; for these whom our great Melchisedeck blesses, shall never receive a curse. It is the way of the World to Curse the Peo­ple of God, and to imprecate all evil upon them; and no doubt but there will be found a sort of men at this day that Curse the peo­ple of God. But our great high Priest will preserve them, the blessing of our Lord Jesus is with them, and goes along with them, Numb. 23. 23. There is no Inchantment against Jacob, nor no Divination against Israel; there­fore Moses tells the Children of God, in the 23. Duteronomy and the beginning, You shall re­member how Balak the King of Moab hired Balaam to Curse you; nevertheless the Lord thy God would not hearken to Balaam. When you hear of Idolaters and Prophane men Cursing the People of God, and Cursing of them that keep close to God; you may know this, that those people are under the blessing of our great Melchisedeck.

This you may observe from Melchisedeck's blessing of Abraham.

Come we now to the Second verse, to con­sider Melchisedecks Place and Office: (Now saith the Apostle in the 2d. verse) to whom also Abraham gave a Tenth of all; First be­ing by interpretation, King of Righteousness, and after that also King of Salem; which is King of Peace.

[Page 22] 1. We have here, what Abraham did for Melchisedeck.

And then we have the Mystery brought in, i. e. in Melchisedecks Name and Title.

1. What Abraham did, He gave him a Tenth part of all the spoil of the Four Kings, that had Plundred the Country round about; and this he gave to him, as he was the Priest of the most high God, and as one that was in that Sacred Office.

And here I might take occasion to shew and observe; That the Ministers of God ought to have maintainance, allowed means; For so Abraham did, he allowed this great Minister a Tenth part. Before the Law of Moses, you shall find that Jacob Vowed a Vow to God, that he would give the Tenths of all his increase to him, Gen. 28. and the last verse. How is that? He would not give it to God himself; no, but the meaning is, he would give it to those that belonged to God. I know it hath been a long dispute, whether Tenths or Tythes ought to be con­tinued any longer, or any more than Altars and Sacrifices, in a Reformed Christian Church : I shall not determine that, but this we may all be assured of, that if Tythes or Tenths be of the Ceremonial Law, and so are abolished; yet the moral equity, is to abide to the end of the World. That those [Page 23] that Minister at Gods Altar, should have honourable and comfortable maintainance. I confess, I never delighted to insist upon such Doctrin as this is, nor shall I at this time; but because it lies in my way, let me give you a few hints: If you lay aside the Old Testament in this matter, there is no­thing more frequently urged in the New Testament; the Epistle to the Galatians the 6 and the 6. Let him that is taught in the Word, communicate to him that teacheth, in all good things; so did Abraham he gave Tythes of all, i. e. of all sorts of things that he took from the Kings after his Conquest. And the Apo­stle (in the 1 to the Corinthians the 9. and the 13. ver.) saith, Do you not know, that they which Minister about Holy things, live of the things of the Temple? And they which wait at the Altar, are partakers with the Altar? And the Apostle gives a special charge to Timothy (who was a Minister) in the 1st. Epistle to Timothy 4. 13. To give attendance to Reading, to Exhortation, to Doctrin; meditate upon these things, give thy self wholly to them; not to Farming, Buying, Selling, and Trading; but give thy self to these things; spend thy time in these things.

But some will say, Paul wrought with his hand. 'Tis true, but it was upon a particu­lar occasion: And (saith he) I have power to forbear working. And he tells the people of [Page 24] Corinth, I have taken Wages of other Churches: He calls his Maintainance, Wa­ges, because it was for Work done. And tho' there be a sort of Men that are ready to call these men hirelings, that take allowance for their Labour; you may see what our Sa­viour saith to his Disciples, in the 10th. of Luke and the 7th. ver. saith he, The Labour­er is worthy of his Hire; and if so, they may call the Disciples of Christ Hirelings. There is a sort of men that looks upon Ministers maintainance to be a matter of Liberty and Charity; and if they be poor they should consider them, because of their Poverty sake, and not for their Work sake; but this is to abase the Doctrin of the Gospel: God is my Witness, I speak not these things from a gree­dy covetous disposition, to increase my own maintainance, but I speak it for your profit.

But there is one thing to be Observed in Abrahams giving the Tenths to Melchisedeck; which is of special Use to us all:

That is, he gave the Tythes of all to Mel­chisedeck, and took nothing for himself; for if you read in the 14. of Gen. when the King of Sodom offered him to take of the spoil, in the 22. ver. said Abraham; I will not take from a Thread, even to a Shoe-latchet; I will not take any thing that is thine, lest thou shouldest say; I have made Abraham rich.

[Page 25] Here you may observe Abrahams Piety and Justice; he would give unto God his due, but would take nothing for himself. Why so? Is it not Lawful for a man to enrich him­self by War, as well as by Trade? Why did not Abraham take a Reward for his great Ad­venture? The reason is plain; for it shall not be said, that Abraham is made rich by the spoils of the King of Sodoms Country. The King of Sodom was a Heathen, and an Enemy to Abrahams Religion; and Abraham would not bring a scandal upon his Religion, by his gettings in the World. A Godly, Gracious Man, is very tender in his ways and dealings, that he may not raise a scandal to Religion, in his Worldly gettings. Indeed men of the World, they care not how they get Riches, because the World is their God; but Men professing Godliness (as Abraham did) they ought to be careful, that they do not bring a scandal to Religion, in their Worldly get­tings. For thus it was with Abraham, he was very tender of the name of God; he would not inrich himself in these ways.

Here we may learn, both Justice, Piety, and Self-denial: Here was Piety towards God; he gave to God his due: And here was Self-denial also; he took nothing for himself, nor for his Servants, who were born in his House, and such as he was bound to provide for: [Page 26] And this should teach us, that in all our actions of a publick nature; we must take heed that we do not make private Interest our aim and end. And so much for these words of Abrahams, giving the Tenth of the spoil to Melchisedeck.

Now the Apostle comes to bring in the My­stery of these things; in the following words [being by interpretation, King of Righteous­ness, and afterwards King of Salem] the Apo­stle found out the Mystery of the Son of God, in Melchisedecks Name and Place; by way of Interpretation. How? Why Melchisedeck is a Hebrew name which signifies, a King of Righ­teousness: Some Writers say, it was given him upon his Righteous Government [King of Righteousness :] And then the providence of God so ordered it, that he was King of a Place that was called Salem, which signifies Peace; and so the Apostle saith by Interpretation, this Melchisedeck was King of Righteousness, and afterwards King of Salem. Why doth the Apostle bring it in by way of Interpretation? Because Melchisedeck and Salem were Hebrew words; and the Apostle Writing to the peo­ple in Greek (which Language they under­stood better than Hebrew) therefore he In­terprets the Hebrew words to them.

And here by the way, we may briefly take notice, That Learning, Study, and Reading is [Page 27] a necessary quality in a Minister of the Gospel. For, though Learning without Grace, or the Spirit of God, is an empty and insignificant thing; yet if men are sanctified, it is of great use to the Church of God.

But where is the Mystery contained in Melchisedecks name and place?

It lies in this, that our Lord Jesus the Son of God, is the King of Righteousness and Peace—He is our King—He is our Melchise­deck—He is our King of Righteousness, and our Peace. The Scripture doth so assert Christ to be. See Isa. 3. 2. 1, 2. 'Tis a Prophecy of Christ; Behold a King shall Reign in Righteousness, and Princes shall Rule in Judgment. A man shall be an hiding-place from the Wind, and a covert from the Tempest: As Rivers of Water in a dry place, as the shadow of a great Rock in a weary Land. Here is a glorious Promise of Je­sus Christ—A King shall Reign in Righteous­ness, he shall be a hiding-place from the Wind, and a covert from the Tempest, when he sets up his Kingdom. You commonly say in the Prayer of our Lord, Thy Kingdom come—but how few do understand it? The Prophet tells us, that a King shall Reign in Righteous­ness—He shall be a hiding-place from the Wind, and from the Tempest—When storms and winds shall come upon his Church and People; he will be as a hiding-place, and will [Page 28] be a comfort and refreshment to them—He will be as the shadow of a great Rock in a weary Land. If you look into Psal. 45. penned to set forth the Government of Christ, of whom Solomon was a type, saith he, v. 7. Thou lovest Righteousness, and hatest wickedness; there­fore God, thy God, hath anointed thee with the oil of gladness above thy fellows. Why? because thy Scepter is a Scepter of Righteousness—for thou hatest wickedness; therefore God, thy God hath anointed thee with the oil of glad­ness above thy fellows. But then Melchisedeck, as a further type of Christ; as he was King of Righteousness; so also he was King of Sa­lem, King of Peace. So if you look into Isa. 9 6. For to us a Child is born, unto us a Son is gi­ven▪ and the Government shall be upon his shoul­ders: his name shall be called Wonderful, Coun­sellor the mighty God, the everlasting Father, the Prince of Peace. To us, that is, to the Church, a Child is born; and what shall his name be called? His name shall be called Wonderful, Counsellor—For Christ is the greatest wonder of any thing in the World—For the Son of God to be made flesh. Now you see little of Christ; he is little set up in the Nation. But in time the Zeal of the Lord of Hosts will lift up his Son Jesus Christ, as the King of Righ­teousness, and as the King of Peace. As soon as Christ came into the World, the heavenly [Page 29] Host came down and sang praise to the most High, Luk. 2. 14. Glory to God on the highest, and on earth peace, good will towards men.

But how is Christ called the Prince of Peace? why, in two respects.

1. As he hath made Peace between God and Man. And, 2. As he makes Peace among men.

1. As he makes Peace between God and Man: For upon mans sin, there was a dread­ful enmity and hatred between the holy God, and sinful man; man hated God, & God hated sinful man; till Christ, this Prince of Peace came. Yea the holy Angels, that stand close to God, they hated man, and men hate one another, upon that account : For there is such a variance in the corrupt Nature of man, that men are commonly Tigers, Wolves, Lions; yea Devils one to another. But Christ, he hath satisfied Divine Justice, by the death of the Cross, and slain the Enmity between God and Man, and so we are at peace with him. For Christ hath reconciled us to God. Hence you have that in Col. 3. He hath made peace be­tween Jew and Gentile; and Eph. 2. 14. saith the Apostle there, For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us. There was abun­dance of strife and variance between the Jew and Gentile—Before Christ, the Gentiles scorned the Jews, for their Circumcision; and [Page 30] the Jews scorned the Gentiles, and called them Dogs. But Christ hath taken away all this variance and enmity : This Prince of Peace will remove all offences that stand in his way—so that, upon this account, he is called the Prince of Peace.

Object. But some may say, Doth not our Lord Jesus Christ himself tell us, that he came not to send peace on the earth, but a sword, and to set men at variance? (Mat. 10. 34, 35.) how then is he the Prince of Peace?

Ans. Know, there is a worldly peace, which lies in agreement in all that which is evil: Christ did not come to send that peace. Christ did not come to make peace between the seed of the Woman, and the seed of the Serpent. The Church of God would want her tryals, if there were not enmity between the two seeds.

But why doth he say, that he came not to send peace, but a sword?

The meaning is this; It is by way of con­sequence; for where the Gospel comes, it is a Gospel of peace in it self: But when Jesus Christ calls any to his Kingdom, by the Gos­pel, the World is then at enmity with them, and quarrels with them. The Scripture is full of Instances of this. But I shall wind up this with a brief Application.

Is our Lord Jesus Christ King of Righte­ousness, and Prince of Peace? then what great [Page 31] reason have all men, that hear of Jesus Christ, to pay their homage unto him, and to submit to his Soveraignty? Jesus Christ, he did not set up himself in opposition to Magistrates; but he is the Head of all Magistracy. By me Kings Reign, and Princes decree Justice. But the meaning is, we must make him our Spiritual King, and submit to his Rule and Laws. Proud men of the World will not submit to the Rule and Laws of Christ; therefore, if we would be wise to Salvation, we should subject our selves to his Word, for he is our King, and blessed are they that are in Covenant with him, and can make Christ their King, and obey him in all his commands: Though you be despised in the eyes of the World. If you look into 1 Tim. 6. 13, 14, 15. I give thee charge, in the sight of God, who quickeneth all things, and before Jesus Christ, who before Pontius Pilate witnessed a good confession, that thou keep this Commandment without spot, unrebukeable, un­til the appearing of our Lord Jesus Christ; which in time he shall shew, who is the blessed and only King of Kings, and Lord of Lords. It may be, while we speak of this Authority of Jesus Christ, you see few men regard it. But I give thee charge before God and Jesus Christ, as thou wilt answer it at the day of Judg­ment; that thou keep the command of Christ—which in time shall be the only Po­tentate—And [Page 32] therefore beloved, let us subject our selves to Jesus Christ, in all his ways, in all his commands. He is the King of Righteousness—He is the Prince of Peace—He will keep us in the ways of Righteousness. He will keep us in inward peace, in the worst of times. And therefore, if you desire Righ­teousness, and to live in peace, subject your selves to the Lord Jesus Christ.

SERMON III.

GOD the Father having promised to his Son Jesus Christ, and confirmed it to him by an Oath, that he should be a Priest for ever after the order of Melchise­deck: [Page 33] Upon this Promise and Oath, much of the Faith and Comfort of the Church of God springs—Therefore the Apostle is so large here in this chapter, to set forth the Priviledges, Prerogatives and Dignities of Melchisedeck [of whose order Christ is a Priest for ever.]

Last day the three verses were opened, where Melchisedeck is said to be without Fa­ther, without Mother, without Descent, ha­ving neither beginning of days, nor end of life; made like unto the Son of God, abideth a Priest continually. I have not time now to repeat what was said then.

We shewed in what sense Melchisedeck is said to be without Father, without Mother, without Descent, without beginning of days, or end of life—And how in all these things he was made like unto the Son of God.

I proceed now to the words I have read; and the scope of the Apostle in them, is still to amplifie, and set out to us, the greatness of this Melchisedeck, who was the fore-runner of the Son of God; and in his days did represent to the Church the Son of God.—Now the greatness of this Melchisedeck, the Apostle proves three ways, in the words which I have read.

1. In that this great man [Abraham] the Patriarch, gave him the Tenths of all the spoils, verse 4.

[Page 34] 2. He proves Melchisedecks greatness by this, that he blessed him that had received the Promise. And,

The third proof of his greatness, is this, that while Levi dies, Melchisedeck liveth—These are the three main points the Apostle insists upon, in these words I have read.

The first proof that the Apostle brings of Melchisedeck's greatness, is v. 4. Consider how great this man was, unto whom even the Patriarch Abraham gave the Tenths of the spoil—He calls Abraham the Patriarch, for this reason, be­cause he was the first Father of all the Jewish people; they all proceeded out of his Loins, in that promised seed Isaac—Now consider (saith the Apostle) how great this Melchise­deck was, in that the Patriarch, the first Father of the Church of God, gave to him the tenth of the spoil—when Abraham returned from the slaughter—that was spoken of before—And here the Apostle brings it over again, for a great proof of Melchisedecks greatness.

But now here the Question will be, How this can be a proof of his greatness, while he received from Abraham the tenths of the spoil? for according to the account that men have of things, the Receiver is inferiour to the Giver: He that gives seems to be greater than he that receives : And our Saviour saith, It is a more blessed thing to give, than [Page 35] to receive? How is this then a proof of Mel­chisedecks greatness?

I Answer to that; The Giver is greater than the Receiver, where the giving and re­ceiving is in a way of Alms; that is our Sa­viours meaning: It is a more blessed thing to give than to receive, in a way of Alms; but this was not the case between Abraham and Melchisedeck—For mind it —Melchisedeck did not receive of the Patriarch [Abraham] the Tenths of the Spoils as an act of Abrahams kind­ness, but as Tribute that Abraham paid to God, and to Melchisedeck, who was the Priest of the most high God. Abraham gave to Melchise­deck the Tenths of the Spoil, as due to God. It is a very false and fantastical notion of peo­ple; that if they are able to give to the Mi­nisters, they think themselves as great as the Minister. Whereas, all those gifts are but as Tributes, Prov. 3. 10. Honour the Lord with all thy Substance, and with the first Fruits of all thy Increase; so shall thy Barns be filled with plenty, and thy Press burst forth with new Wine. Thus Abraham, he had got a great Spoil from the Enemies—He honoured God with the substance he had got, and he carried it to Melchisedeck and gives it him, as Tribute due to God, and expected a blessing thereupon. Many people complain of their streights and losses, when they come to render God his due. [Page 36] But here is the promise—Honour the Lord with thy Substance, so shall thy Barns be filled with plenty, and thy Press burst forth with new Wine. The more you take from the heap, the more you add to the blessing of of what you have: I will but read that pas­sage in Mal. 3. 8, 9, 10. Will a man rob God? Yet ye have robbed me; but ye say, Wherein have we robbed thee? In Tythes and Offerings. Ye are Cursed with a Curse, for ye have robbed me, even this whole Nation. Bring ye all the Tythes into the Store-house, that there may be Meat in mine House, and prove me now herewith, saith the Lord of Hosts; if I will not open to you the Windows of Heaven, and pour you out a blessing, that there shall not be room enough to receive it. Commonly blessings fall upon such Families as make Conscience of these things. Abra­ham the Patriarch, gave unto Melchisedeck the Tenths of the Spoils.

This is the First thing to shew Mechisedeck's greatness; that he received Gods Tribute.

In the next place, the Apostle goes on and compares this Melchisedeck with the Tribe of Levi—Now (saith he in the 5. ver.) they that are of the Sons of Levi—Who are they? Why, Levi was one of the Sons of Jacob, and the third Son that he had by his Wife Leah. Of this House God raised the Priesthood of Aaron. God set that Tribe apart for his holy [Page 37] Service, and appointed them their maintain­ance; for though they had as good a right to the Land of Canaan, as any of the other Tribes had; yet when God comes to share the Land among the Twelve Tribes, he would give no part of it to the Tribe of Levi: But he would be their portion; in the 18. Numb. 20. And the Lord spake unto Aaron, Thou shalt have no Inheritance in their Land, neither shalt thou have any part among them; I am thy part, and thy Inheritance among the Children of Israel. Why would not God give them a part of the Land? Because God would have them to attend up­on the Service of the Tabernacle; and the Commandment was, that they should have the Tenths. They should not follow secular Callings and Imployments, as other people did, but they should spend their days in the Service of the Tabernacle. The moral equi­ty whereof, still abideth, though the Cere­monies be abolished.

But then it is said, that this Melchisedeck that received Tythes from Abraham, his descent was not to be accounted from them, that is, from Abraham, or from the Tribe of Levi—he was without descent—We know not cer­tainly what Parentage he was of—Only God had a mind to set up another Priesthood than that of Levi; which our Lord Jesus Christ shall keep up, which shall not be in that Line, [Page 38] that was to die, but this shall live for ever. He whose descent was not from them, blessed him that had the promises; and without all controversie, the lesser is blessed of the great­er, who had the promises: Why, the Patri­arch Abraham, he is the Person here meant—He is singled out to be the Father of the Church: For Abraham was set up of God, above all men then living in the World, to be the Head and Father of the visible Church of the Jews that was to come; that was a people separated from all the World besides, for many Ages and Generations: And Abra­ham was not only made the Father and Head of them, (the visible Church of the Jews) but of the invisible of Believers, to the end of the World; they are all to be planted in, and by the Faith that was in Abraham, ac­cording to the promise (Rom. 4. 11.) He re­ceived the sign of Circumcision, a Seal of the Righteousness of Faith which he had, yet being Uncircumcised, that he might be the Father of all them that Believe, though they be not Cir­cumcised, that Righteousness might be imputed to them also. Hence you have it, that when the Saints die, in Scripture, they are said to go to Abrahams Bosom; Lazarus died and was carried by Angels into Abrahams Bosom—And (saith our saviour) They shall come from the East, and from the West, and shall sit down with [Page 39] Abraham, Isaac, and Jacob, in the Kingdom of Heaven. Abraham was the Father of all Believers; all Believers take hold of that Co­venant, and are United with Abraham in that Glory that follows Faith: Therefore Melchi­sedeck was a great man to receive Gods Tri­bute, and to bless him that had the Promise. It was a great dignity to Abraham and his Seed, to have the promise. If a man have not an interest in Gods promises, he is no­thing, though he seems to have all. Let Worldly men boast of their Honours, Wealth, and Dignities, yet if they have not a right to Gods promises, they are never the better. This was Abrahams dignity, that he had the blessing for himself, and for his Posterity, and for all that should Believe in Jesus Christ. 'Tis a great mercy to have Gods promises—For this should teach Three things;

The First is, To take up all our mercies in a way of promise. Godliness hath the promise of this Life that now is, and of that which is to come (saith the Apostle:) Observe this, he that takes up his mercies only in a way of com­mon Providence, hath a common Heart in the Use of them; but he that takes up his mercies by Faith, in the way of Gods pro­mises, hath a Spiritual Heart in the Use of them. This was Abrahams blessing, that what he received was in the way of promise: It [Page 40] was this that made the Children of Isaac so blessed, when the Son of Ishmael was not, because the Son Isaac was the Son of the pro­mise.

Secondly, If Believers have the promise, This teacheth them contentment under streights and present wants of Temporal things, for the Grave will soon bury all those things, but the pro­mises for the Soul live for ever; bless God therefore for promises: And

Thirdly, This teacheth us to live upon Gods promises, and to plead them, as our afflicti­ons and streights are upon us.

I say, to live upon promises, and to plead promises; for we have no other hold upon the holy God, but by his promises. Some Christians do wait in their afflictions, for the in-comings of a promise; I speak not against the in-comings of a promise, for there is ma­ny times comfort in it. But we are not to live upon in-comings of promises, but we are to go out to all the promises of God, by Faith in Christ; For (mind what the Apostle saith in 2 Cor. 1. 20.) all the promises of God are in him yea, and in him Amen. [all the promises] therefore thou mayst take up with any pro­mise that is suitable to thy wants, that is suitable to thy condition; thou mayst plead it with the Lord—As for example; Dost thou want inward peace? Thou mayst plead over [Page 41] the promise of peace—The Lord hath pro­mised to keep him in peace, whose mind is set upon him—Again, Do you want out­ward supplies? Are you streightened in Food and Rayment? Be diligent in your Calling, and plead that promise—He will give Bread to them that fear him, in the 34. Psal. they that fear the Lord shall not want any good thing: Plead this promise, let hunger and wants drive you to the promise—Again, Do you want light, and counsel, and direction in your ways? Plead that promise in Isaiah, The Lord shall guide thee continually—And that in the 25. Psal. Blessed is the man that feareth the Lord, him will the Lord direct in his ways—Oh ye that have Abrahams Faith, cleave to the promises, hang upon the promises! all the promises in Christ are yea, and in him Amen. They are ratified in Christ—And that pro­mise of our Lord Jesus Christ abideth —Ask and ye shall have, seek and ye shall find, knock and it shall be opened unto you—Ask ac­cording to the promise, seek according to the promise. Plead the promises of God when you fall into any Darkness, and trouble of mind—I say, plead promises, for God he gives you all the promises to live upon; and let not any poor Christian be troubled or discoura­ged about receiving mercy, for his own weak­ness, or the meanness of his condition; for [Page 42] you must know, that every Believer is an Heir of the promise, though a poor weak, frail, Creature, yet an Heir of the Promise : This we ought to live upon in times of trou­ble.

But then there is another thing concerning Melchisedecks blessing Abraham, that had re­ceived the promise.

The Question here may be, What need was there of Melchisedecks blessing of Abraham, who had Gods promise; for Abraham was hap­py enough in the promise, if he had not met Melchisedeck to have blest him?

For Answer hereunto there are two Rea­sons given for it:

First of all, It was Melchisedecks Place and Office, (for he was Priest of the most high God) to bless them that did belong to God; for you read of Three sorts of Persons in Scrip­ture blessing others; Parents blessing their Children, Kings blessing their Subjects, and Ministers blessing their People; as you have it in Numb. 6. 23. Speak unto Aaron and to his Sons, saying, On this wise shall you bless the Children of Israel, saying unto them, the Lord bless thee, the Lord make his face to shine upon thee, and be gracious unto thee; the Lord lift up his counte­nance upon thee, and give thee peace. Now that this was not a Ceremony of the old Law, that Ministers and Priests should bless the People, [Page 43] appears by the New Testament; because the Apostles of Jesus Christ, in their Epistles did use to conclude their Epistles with Benedi­ctions. But this is not all here intended; and therefore,

2. This blessing of Abraham, it was a blessing of Ratification, to confirm Abrahams in the Pro­mise. That was the principal reason of Mel­chisedecks blessing of Abraham, that he might be ratified and confirmed in his Faith con­cerning the Promise.

From whence we may observe, That the strongest Faith had need of strengthning. The Faith of the Saints doth need confirmation. It is said of Abraham in Rom. 4. that being not weak in Faith, he staggered not at the pro­mise; verse 20. yet if you look into another Scripture, you will find Abraham sometimes staggering at the promise of God, through unbelief. For if you look into Gen. 15. 1. The Lord said unto him, Fear not Abraham, I am thy shield, and exceeding great reward. Then said Abraham, Lord God, what wilt thou give me, seeing I go childless, and the Steward of my house is this Eliezer of Damascus? Abraham had the promise of a seed before, in chap. 12. But he sometimes staggered at the promise. Abraham was at first weak in Faith, but after God had confirmed his Faith by this means, then Abraham believed the Lord.—So Abraham [Page 44] was once weak in Faith, but now he was strong in Faith.

Again, Abraham also grew strong in Faith by a higher confirming means; and that was the Oath of God, Heb. 6. 14. Surely in blessing I will bless thee. So that Abraham, that was com­mended for the strength of his Faith; he was once weak in Faith, till God had con­firmed his Faith this way. And this was the cause of Melchisedecks blessing him. And al­so the Lord, for the strengthning of his Faith car­ries him abroad, and bid him look now towards the Heaven, and tell the Stars, if thou be able to number them—And he said unto him, so shall thy seed be—And then he believed in the Lord, and he counted it to him for Righteousness.

Now the Reasons of weakness in Faith are these:

1. Here we know but in part, and there­fore believe but in part.

2. The flesh is weak in all Believers—Christ said, The spirit is willing, but the flesh is weak.

3. Those that have most Faith, are com­monly most assaulted by Satan; and there­fore have need of the most confirming means. When our Saviour saw Peter firm in his pro­fession of Faith [saith Christ] Satan hath de­sired to winnow thee like Wheat: but I have prayed for thee, that thy Faith fail not. Ahra­ham, [Page 45] though he had the promise, yet he want­ed a Melchisedeck to bless him.

Now the third thing is, Melchisedeck's be­ing without beginning of days, or end of life —Aarons Sons, and all the Priests of the Levitical Priesthood, they die; but Melchisedeck, he liveth; he liveth in his order, in the order of his his Priesthood: for Jesus Christ is a Priest for ever after Melchisedeck's order. But here men receive their Priesthood, that die (saith the Apostle) so leave their work : But Christ Je­sus, he liveth for ever, who was here prefigu­red by Melchisedeck. But the Sons of Levi, they must die; for it is appointed for all men once to die, and after that comes Judgment. Your Prophets, do they live for ever? Many of the Fathers of the Old World, lived a great while: But Kings, Priests and Prophets must die: Great and holy men must die.

I should enlarge upon this; but I shall im­prove it these three or four ways.

1. This should teach us to walk humbly as poor mortal creatures; such as death will strip of all our glory, all our beauty. Oh! what is it that makes men proud and haughty, and lifts up their spirits? It is because they think more of living than of dying. You have a strange in­stance of this in Scripture: Good Hezekiah, when a Messenger came to him, to bid him set his house in order, for he must die; how [Page 46] humble he was, and how lowly he was: But when a Messenger came and said, he should live yet fifteen years; and (the Scripture saith) he recovered of his sickness : His heart was lifted up, and he did not render unto the Lord the thanks that was due to him, 2 Chron. 32. 24, 25. When he was restored, he forgat his mortality; his heart was lifted up.—You see then the vanity of humane nature; therefore if you would be humble, think more of dying than of living.

2. If all men must die, it should teach all to improve our lives; to do all the good we can whilst we live. Saith Solomon, Eccles. 9. Whatever thine hand findeth to do, do it with all thy might. We have read and heard of some good Christians, that have improved their lives, and have stood much upon the considerations of their going to Eternity: Oh that we might all do so!

3. Seeing we must die, as well as the Sons of Levi, it should teach us contentment under all our troubles; for death swallows all; death buries all the sorrows and griefs of the Children of God. If you have read the Martyrology of the Church of God, you will see what strong consolation they have had at their deaths, upon this account, they knew, that being in Christ, death would set them free from all their sins and sorrows.

[Page 47] 4. If death be common to all, and all must die, then what cause have we to bless God for the promise of the glorious Resurrection, for the hopes of Eternal Life for the Soul at death, and the Resurrection of the Body to glory, at the last day, for those that are in Christ! Oh how this should raise and comfort our spirits! Saith the Apostle, It is sown in corruption, it is raised in incorruption; 'tis sown in dishonour, 'tis raised in honour; 'tis sown in weakness, 'tis raised in power; 'tis sown a natural body, 'tis raised a spiritual body. The consideration of this should raise our spirits. I remember I have read of a speech of a dying Roman, being asked where he would be buried, he answered, I care not where you bury me; for my stench, when I am dead, will cause you to bury me. Ah! but a true Christian can speak in a better Language, as Job 19. 25, 26. I know that my Redeemer liveth, and that he shall stand at the latter day upon the Earth. And though after my skin, worms destroy this body, yet in my flesh shall I see God. You that are in Christ, com­fort your selves and one another with these words.

SERMON IV.

SEveral things have already been spoken of Jesus Christ, as he was prefigured by Melchisedeck, called the Priest of the most high God. The last time I spoke to you from this Scripture, we went to v. 9. of this chapter; and I shall not repeat what hath been spoken, but shall proceed this morning to open these verses which I have now read at this time.

These words of the Apostle are brought in still to prove, that the order of Melchise­deck (according to which Christ is a Priest for ever) is greater than the order of Aaron or [Page 49] Levi. And he proves it thus, because Levi, who received Tythes of the people of Israel, paid Tythes to Melchisedeck in the loins of Abraham. Here is a Mystery, and a very pro­fitable Truth, that lies couched in these words. Levi is said to be in the loins of Abraham: How is that? why Levi was the third Son of Jacob, by his wife Leah, Gen. 49. 34. This Levi had a Family and a Tribe, out of which, in process of time, God chose the Priesthood: And it was a great honour to that Tribe, above all the Tribes of Israel, that God should raise out of them a people to serve him in the holy things, in the Sanctuary, and to be nearer to him than all the Tribes besides. Now this Levi, or Posterity, or Family of Levi, are said to be in the loins of Abraham, when Abra­ham gave to Melchisedeck the Tenths of the spoils. How in his loins? Levi (as I said before) was the Son of Jacob, and Jacob was but the Grand-son of Abraham; for Abraham, you know, had Isaac, and Isaac had Jacob, and Jacob had this Son Levi, who was the head of that Tribe, of which the Priesthood was: So that Abra­ham was the great Grand-father of Levi, and of all his posterity; and yet they are said to be in the loins of Abraham. The Holy Ghost brings in this, that Levi was in the loins of Abraham, to teach us two things.

First, That Children are in the common [Page 50] condition with their Parents and Progeni­tors. And,

Secondly, The actions of Children are in­cluded in the actions of their Fathers, as Levi paid Tythes in Abraham.

1. Children are in the common condition with their Parents and Stock they come of. 'Tis true, God made a difference sometimes by his Providence, and sometimes by his spe­cial Grace. Though sometimes God, in the way of his Providence, advances Children above their Parents in this World. So Saul and David were advanced to be Kings, when their Fathers were not. So many in the World, that have been born of mean Pa­rents, and of Parents that have had no re­pute in the World, are by the providence of God advanced to some repute and condi­tion in the World : This is by providence, not by nature.

2. Some advanced by special Grace, to a far better condition than their Parents : And so where Children are godly, that come of wicked Parents, this is an advancement of Grace. Hezekiah and Josiah were advanced by special Grace above their Fathers. But though God by his Providence and special Grace, doth sometimes, and often advance Children above the condition of their Pa­rents; yet they are in the common condi­tion [Page 51] with them; we are all such as inherit our Fathers sins, and our Fathers infirmities. Who can bring a clean thing out of that which is unclean? Job 14. 4. Fathers unclean, and Chil­dren unclean; and Who can bring a clean thing out of an unclean? not one. Job 25. 6. Having spoken of Man; How much less Man that is a Worm, and the Son of Man, which is a Worm? A Worm is a poor weak Creature; as our Fa­thers were so are we: And therefore saith the Prophet Elijah, when he was weary of the World, and requested of God that he might die, he useth this argument, 1 Kings 19. 4. For I am not better than my Fathers; my Fathers were mortal men, and they are dead, and why should I live? I am not better than my Fathers; he longed to be gathered to his Fa­thers—Now to apply this;

If Children, be in the common condition with their Fathers by nature; Then this should,

First, Teach us Humility—Our Fathers where are they? Their Bodies are rotting in the Grave, whilst our Bodies and Carkases are alive. We should consider, that as our Fathers were, so are we; we should always consider our state and condition; our Fathers are rot­ting in their Graves, and we are going to our Fathers; we should not therefore pride our selves in our Parts, our Riches, or Apparel, for we are all as our Fathers were.

[Page 52] Secondly, If we be in the common condition as our Fathers, then let us humbly bless God, if he hath raised us to Temporal and Spiritual blessings, above what our Fathers were. How many are there in the World, that are as their Fathers were, as to Poverty, from one Generation to another? Hath God raised thee, or any of you to any Credit and Fulness in the World? This is the Lords doing. For some may say, if they had been bound down in so short and low condition as their Fathers were, they must have been poor, and needy, and hungry. How many Children are there, that inherit their Fathers Diseases, Sicknesses, Weaknesses, and infirm Bodies? and you have many Children that inherit nothing but their Fathers Vices and Wickedness; for as Gods Covenant doth many times run in a Blood, and there is a Seed to serve God, from one Generation to another, in some Families, so on the other side, the Devils Covenant runs in a Blood, with many Fathers, and Fore-fa­thers, Grand-fathers Fathers, and Grand-chil­dren, all of a wicked Spirit, that runs in the Family; and therefore it is God that makes the difference in your Temporal and Spiritu­al condition.

But the Second and more special Point from this, that Levi paid Tythes in the Loins of Abraham; That Children are included in the [Page 53] actions of their Parents: For God of his Eter­nal Counsel hath so ordered it, that of such a Stock and such Persons, from one Generati­on to another, proceeding one out of another, that the actions of the Fathers include the Childrens; for Levi paid Tythes in Abraham; and for this cause it was that the Curse of God came upon Mankind, because we all ate of the forbidden Fruit, in the Loins of our Father Adam. Adams actions brought the guilt up­on his Posterity, as you may see in Rom. 5. 12. Wherefore, as by one man Sin entred into the World, and Death by Sin, and so Death passed upon all men, for that all have Sinned. And in the 18. ver. Therefore, as by the offence of one Judgment came upon all men to Condemnation. By the offence of one! How is that? Why all Mankind were in the Loins of Adam; for God did not make a Covenant with every man particularly, but in his Father A­dam. Now as Levi did, in the Loins of his Father Abraham, testifie his homage and ser­vice to God, by giving Melchisedeck the Tenths of the Spoil; so we, in the Loins of our Fa­ther Adam, did shew our homage and service to the Devil, when Adam did eat of the for­bidden Fruit, and so by Nature are become the Children of Wrath, being in the Loins of our Father Abraham; and so what Adam did, we are accounted to do, because we are in the [Page 54] Loins of Adam; as what Abraham did, Levi was accounted to do, because he was in the Loins of Abraham—This is the word of God.

This speaks therefore Three things to us.

First, To vindicate the Justice of God, in imputing of Adams Transgression to all Man­kind; for all Mankind were in the Loins of Adam. God doth not Create Man now, but Propagates Man through the Loins of their Parents. There is but one work of Creation; God himself Created but one Man, but he put forth a Creating power, in Propagating Mankind. Through that one Man, and by one Mans offence, many are made Sinners: This seems hard, but if you consider, you are in the Loins of Adam; herein is the Justice of God cleared: But observe this difference between our first Father Adam and other Fathers, that 'tis but Temporal punishment that comes up­on Children for their Fathers Sins, except they walk in their steps, but there is Eternal punishment come upon us by our first Father Adams sin; but all that repent and flie to Christ, have that sin of Adam and all their actual sins forgiven, through Christ the second Adam.

Secondly, If this be so, that we are includ­ed in the actions of our sinful Parents by Na­ture? This loudly calls upon us to seek after a second Birth, a new Birth, that we may [Page 55] stand upon a new Foot, and be upon a new Account in the sight of God, for we are all sinners, and loaden with sin and guilt, as we are the Children of the first Man Adam; but being born again, we become the Children of God; and therefore saith the Apostle in the fore­mentioned place, Rom. 5. 18. Therefore as by the offence of one man, Judgment came upon all men to Condemnation; even so by the righteousness of one, the free gift came upon all men unto Justi­fication of Life, that is, all men that Believe. If thou hast but the first Birth, all the Curses of the Law come upon thee; but if thou hast a part in the second Birth, all the blessings of the Gospel come upon thee. It is Recorded of a great Man that had his Nativity (as you call it) cast by an Astrologer, and the Astro­loger told him, I find by your Nativity, that you are to be a man of sorrows in your Life; to which he Answered, But I am born again since I was born of my Mother, and therefore I reckon my Nativity from that Birth: And indeed he spoke true, for if he had reckoned from his first Birth, he might have been a man of Eternal sorrows; but reckoning his Nativity from his second Birth, there was a change made.

Thirdly, That if Children naturally, as they are in the Loins of their Parents, are said to do that which their Parent did; then it [Page 56] concerns all Parents for the love they have to their Children, to take heed of intailing a Curse upon their Posterity, a Curse upon their Children. Parents have so much love for their Children, that they commonly strive to make them great in the World, yea greater than themselves; but commonly they strive so hard for it, as to bring a Curse with it; see the 2. Kings and the 5. you read there of Gehazi, that his thoughts were Covetous, he runs af­ter Naaman the Syrian, to receive the Mony, the Talents of Silver, and the Raiment; but what was the fruit of it? see the 27. verse, The Lerosie therefore of Naaman shall cleave to thee, and unto thy seed for ever; and he went out from his presence a Leper as white as snow. You know the Prophet cured Naaman of a Lepro­sie, and it was transferred to the Prophets Ser­vant, and to his Seed for ever; so that Geha­zi's Children were all Lepers, and his Grand-children all Lepers; so that these poor Chil­dren and Grand-children they might rise up and curse the base Spirit of Covetousness of their Father and Grand-father, that brought this curse upon them. So you have many a poor wretched Father and Mother given to Drun­kenness, and the poor Children they follow the same: You know how it is with the Law of Nations; If a man be a Traitor to the same, his Blood is tainted, his Children are tainted. [Page 57] You know how it was with poor Covetous Achan, that he and all his Family suffered for it; so Corah, Dathan, and Abiram, for envying Moses and Aaron, they and their whole Posterity pe­rished, and suffered for their Fathers sin. Le­vi paid Tythes in the Loins of Abraham, and it was his mercy that he paid homage to God in the Loins of his Fore-father.

Now to proceed to open the following words; Levi that received Tythes, paid Tythes in Abraham; If therefore perfection were in the Levitical Priest-hood, &c. Now here we come to the particular scope of the Apo­stle; that Levi paid Tythes in the Loins of Abraham: And tho the Priest-hood of Levi was holy, yet it was not so holy as Melchi­sedecks—So that here are three Points to be considered.

The First is, That the Church and People of God of old, received the Law under a Priest-hood.

Secondly, The Law that they received under the Levitical Priest-hood, was not perfect.

Thirdly, There is a necessity of the change of the Law and the Priest-hood.

To the First of these, That the Church and People of God of old, that had the Laws and Or­dinances of God, they received them under a Priest-hood: For the holy God never dealt with man immediately in a way of grace since the fall, but by some middle person, that stood [Page 58] between God and Man. Therefore before God gave a Law, Melchisedeck was set up a Priest and Head, to be a Typical Mediator between God and Man, between God and his People, of which Jesus Christ was afterwards to come in the Flesh, and shew himself the real Melchisedeck, Heb. 5. 1. For every high Priest, taken from among men, was ordained for men in things pertaining to God. Men may in things pertaining to man, go without a Priest, but in things pertaining to God, they must have a Priest-hood; for God is a holy God: There is a vast disproportion between a holy God and sinful Man; and considering his Greatness, his Holiness, and Righteousness; the people receive the things of the Law un­der a Priest-hood.

Quest. But you will say, There was no Le­vitical Priest-hood for many hundred years after Mans fall; for this Levitical Priest-hood was not till the Children of Israel came out of Aegypt.

I Answ. Not so, for then (before the Levi­tical Priest-hood) was every First-born of the Family, the Priest of the Family, as you may see in Numb. 3. 12. And I, behold, I have taken the Levites from among the Children of Israel, instead of all the First-born: I have taken the Levites instead of the First-born, that was the Priest of the Family. This was the Law [Page 59] before the Levitical Priesthood, that the first-born of the Family was the Priest of the Fa­mily, to offer Gifts and Sacrifices. And in al­lusion to this, Jesus Christ, our great High Priest, is called the first-born of many Brethren, Rom. 8. 29. And therefore this should teach us this duty, That as God gives his Law and Ordinances, first typical, and then real; That we should never go to God, but by our great High Priest: We ought always to have such a holy Reverence of the great God, that we should never draw near to God without our great High-priest, the Lord Jesus Christ.

2. Though God did give the Levitical Law of old, to his Church; yet this Law did not make any thing perfect. They were blessed Means and Ordinances of God, and were of great use themselves; but they did not make the comers thereto perfect. All the Priesthood of the Law could not effectually cleanse sin away: No, and if he did come with his Sa­crifice, yet it could not justifie him, neither could it truly sanctifie him.

But you will say, If this Sacrifice did not take away sin, to what end then served the Law?

I answer; First, to keep the Church in obedience, till the fulness of time came, that Christ should come in the flesh : For if the Lord had not given them his Laws and Ordinances, there would have been no di­stinction [Page 60] between the Church of God, and the Heathen World: Yea, they would have run into all kind of Will-worship with the Heathen-world, if they had not had his Laws and Ordinances.

2. Though they could not make the comers to them perfect, yet they were led by them to Jesus Christ, where their perfection was. Their Sacrifices led them to Jesus Christ. This was the great end of all the Jewish Laws and Ceremonies, to lead them to Jesus Christ. For Gods Elect in those days, did feed upon Jesus Christ; as you may see in the Apostles words, 1 Cor. 10. They did all eat of the same spiritual meat; and they did all drink of the same spiritual drink: The same that we eat, and the same that we drink. Those that had Faith in Christ, did live under a dark dispen­sation; yet they did eat the same spiritual bread that we do. So that the Law you see, was of use, though it did not make the comers to it perfect. This is the second thing.

3. The Law being imperfect, & not making any person or things perfect; therefore, saith the Apostle, there was a necessity of the change of the Law, of the Priesthood—This he proves thus—If this Levitical Law and Priesthood could have made the Church and People of God happy, God would never have spoken of another Priesthood after Melchise­deck; [Page 61] and God would never have set up ano­ther Priest made by his Oath: And there­fore there was a necessity of another Law, and another Priesthood; a necessity of a change. And here you may take special notice of a change of the Priesthood.

But what is to be understood by the change of the Law?

I answer; By changing of the Law, we are to understand an Abolition or Abroga­tion of the Levitical Law, and all setled in a more clear manner on the Priesthood of Je­sus Christ; so that we now receive the Law by Christ, in the room of the Ceremonial Law. And it is a blessed change for us; and it should abundantly raise our hearts, in that now we have another Priesthood, and ano­ther Law. Why? because the old Priesthood and the old Law, could not make the comers to them perfect. And it was a burdensom Priesthood, and a burdensom Law. See I pray you Acts 15. 10. you will find there, that the old Law, the Ceremonial Law, is called a Yoke. And there were some so fond of this old Yoke, as that they would have imposed it upon those that had received the Christian Faith. Now, saith the Apostle, Now therefore, why tempt ye God, to put a Yoke upon the neck of the Disciples, which neither we nor our Fathers were able to bear? Yet they were forced to [Page 62] bear it, till God removed it. And in Gal. 5. 1. Stand fast therefore in the Liberty wherewith Christ hath made us free, and be not entangled again with the Yoke of Bondage.—'Twas a Yoke of Bondage—How a Yoke of Bondage?—The Rites and Ceremonies of the Law, they were painful and burdensom, chargeable and bur­densom to all the people, to have all their Male-children circumcised, which was to have their Fore-skin pulled off, which was painful. To have the first of their Flocks given to the Priests for Sacrifices. To go three times a year to Jerusalem, to appear in the City of Jerusalem. In a word, the Ceremonial Law was so painful and burdensom, that the carnal people of that Church did complain of it, Mal. 1. 7, 8. Ye offer polluted bread upon mine Altar, and the blind, and the lame, and the sick. And in v. 13. Ye said, Behold, what a weariness is it? & ye have snuffed at it, saith the Lord; and ye brought that which is torn, and the lame, and the sick. Thus you see the Law was so burdensom, as they snuffed at it.—They were called upon for Sacrifices, and they would bring the lame, and the torn, and the weak: They were loth to bring to best of their Flocks, when God required it. But our Lord and Saviour Jesus Christ by his com­ing, the Priesthood and Law is abrogated. And saith Christ, My yoke is easie, and my bur­den [Page 63] is light.—Why? for he hath taken the bur­den upon himself. Our dear Lord Jesus, in­stead of calling for the best of our flocks to be offered for Sacrifice, he offered himself a Sa­crifice for sins for ever, and he accepts of our lame and weak performances, that are done with a humble sincere heart, relying upon his perfect Righteousness. He hath offered up himself, his blessed self, for a Sacrifice for sin. My yoke is easie, and my burden is light. Yea our Lord Jesus Christ, by the change of the Priesthood, doth not impose upon us, a going three times a year to a certain place at a great distance to worship; but he left us to our liberty to worship him in spirit and truth in any place. As Christ said to the woman of Samaria, in John 4. 21. The hour cometh, when ye shall neither in this Mountain, nor yet at Je­rusalem, worship the Father. This is the sum of Christs Law, that you should come to him by Faith, and receive the Gospel, and repent of your sins, and to be holy as he is holy. The Law of Christ calls for Faith, calls for Re­pentance: It also gives power to believe.—A true Believer, he knows that he doth not on­ly command a duty, but he gives power also to perform it in some measure to his people.

The Apostle here gives you the reasons of the change of the Priesthood, and of the Law; and we are bound to bless the Lord for his [Page 64] new Law, and this his new Priesthood; and therefore they do very ill that do mingle the Worship of God with the Jewish Ceremo­nies, when the Lord Jesus Christ hath abro­gated them.

SERMON V.

HAving undertaken, through the Lords assistance, briefly to go thorow this chapter : Last day we concluded the 12th. verse of this chapter —The change of the Priest-hood, and so of the Law.

Now in these words which I have read, we have that great point proved, namely, That Jesus Christ and his Priesthood is of another kind, differing from the Levitical Priesthood. And the Apostle proves it thus:

[Page 65] The Priesthood under the Law was of the Tribe of Levi: But Jesus Christ and his Priesthood sprang out of the Tribe of Judah: Two different Tribes, there­fore two different Priesthoods. The Priest-hood of Aaron was after the Law of a carnal commandment; the Priesthood of Christ after the power of an endless life. It is of great concern to all our Souls, to have a right apprehension of the Priesthood of Jesus Christ; for therein lies our Salvation.

To begin with the 13th. verse; For he of whom these things are spoken, pertained to ano­ther Tribe. [These things are spoken] That is, the things spoken of before, in this chapter. Our Lord Jesus Christ, who was prefigured by Melchisedeck, who was the Priest of the most high God, without beginning of days, or end of life, without Descent; he of whom those great and excellent things are spoken. This Jesus Christ he pertained to another Tribe; not to the Tribe of Levi; what is that? A Tribe in Scripture signifies all those that spring out of one Stock —Jacob had twelve Sons, and the people that came of them, were called twelve Tribes, distinguish­ing one from another. The Tribe of Levi, and the Tribe of Judah, &c. Now Jesus Christ, of whom these things are spoken, pertained to another Tribe than that of Levi.

[Page 66] Whence first, observe, The great condescen­tion of our Lord Jesus Christ, in associating him­self with the Children of men. That he that is the Eternal Son of God, was willing to be reckoned among men; amongst the Tribes of men. For you read of him, Prov. 8. That he was with the Father from Eternity—Yet he rejoiced in the habitable parts of the Earth, and his delight was with the Sons of men, in v. 31. That the Eternal Son of God should so far abase himself, to be reckoned among the Tribes of men—This is great condescention! But. saith the Apostle, It is evident, that our Lord sprang out of Judah, i. e. that he took his Humanity out of that Family, which did be­long to the Tribe of Judah, it is evident. And how is it evident, that Jesus Christ, accord­ing to flesh, came out of the Tribe of Judah? It is evident in the Genealogy, in Matth. 1. There you may read that Jesus Christ, came out of the Tribe of Judah. That chapter and other such chapters in the Scripture, may seem to be unprofitable places of Scripture, to them that do not understand the scope of them: But such Scriptures are as necessary as any thing in the Bible, to prove by the Genealogy, that Jesus Christ, the second person of the sacred Trinity, did come out of the Tribe of Judah: And for this he is called, The Lion of the Tribe of Judah, having [Page 67] power to defend his Church. In Gen. 49. there you have old Jacob blessing of the Tribe of Judah, and Prophecying that Christ should come out of that Tribe; The Scepter shall not de­part from Judah, nor a Law-giver from between his Feet, until Shiloh come; and unto him shall be the gathering of the People. The Scepter shall not depart from Judah; that is, the Kingly power and Government. That Tribe did hold it till Christ came in the Flesh, and then Herod Reigned, who was not of the Tribe of Judah—This was old Jacobs Prophecy, that our Lord Jesus Christ should come out of Ju­dah: And why so? This makes him not on­ly a Priest, but a Royal Prophet; and this was according to the promise made to David; Thy House and thy Kingdom shall be esta­blished for ever before me : Thy Throne shall be established for ever, i. e. in his Son, that is Christ, who came of the Seed of David; so that he is a King and a Prophet, in that he came of the Seed of David.

Come we now to the Observations, that are plain from this Verse which I have read—The 13. ver. saith the Apostle —For he of whom these things are spoken, pertaineth to ano­ther Tribe, of which no man gave attendance at the Altar; not one man of the Tribe of Judah did Minister at Gods Altar.

Hence we are First to observe, That ac­cording [Page 68] to that order which God hath set among men; no man is to intermeddle with business out of his place: For the Tribe of Judah having no part of the Levitical Office, no man of them might presume to give at­tendance at the Altar. Solomon tells us, That it is the wisdom of the prudent to understand his way; but every fool will be medling: It is the wisdom of a Man to understand his way, i. e. to know what God calls him to, and to mind his own work, and his proper business, in his calling and place. The Apostle gives this di­rection to the Church of the Thessalonians, 1 Thess. 4. 11. Study to be quiet, and to do your own business: It is a great point of Godly wis­dom to give attendance to what God calls them to, and not to meddle with that which God has not called them to.

There are some that are reproved from this first observation.

Such as have given attendance to publick Work, and to Preaching, and also to Trad­ing to; as if the work of the Gospel were not sufficient for one man. There is nothing more plain in Scripture than this, that those whom God hath set to the work of the Ministry, are exempted from other Worldly Trades and Callings. It hath been an abuse in this Na­tion, to think that men may Trade, and Buy and Sell, and run into all Worldly business, [Page 69] and yet undertake the Preaching of the Gos­pel: Yea, some that are called the regular Cler­gy, yet give themselves too much to Farming, Buying and Selling, and Secular Imployments; this doth come short of their Calling, for mind what the Apostle saith to Timothy, in 1 Tim. 4. 13. Till I come, give thy self to Reading, to Exhortation, to Doctrin.

So that you see it is the wisdom of a man, to understand what they are Called to. No man gave attendance to the work of the Al­tar, but they that were of the Altar. And let me tell you this, God hath often had a special respect to them whom he found in their Cal­lings, and hath chosen them to more eminent Services. You read, when Moses was keep­ing his Fathers Sheep, (being in his Calling) the Lord appeared to him in the Bush : And when God set up another Prophet in the room of Elijah, he takes another Prophet, who was in his Calling; he was Ploughing in the Field—So in Zechariah, when the Angel ap­peared to him, he was found in his Calling: God hath always delighted to own men in their Callings, and to find them therein.

And why did not the Tribe of Judah give attendance unto the Work of the Altar?

The Apostle gives the reason in the 14. ver. because Moses spake nothing concerning that Priest-hood. How Moses! Moses was the man [Page 70] by whom God revealed his mind in the Old Testament, and there was no other Prophet for the leading of the Church in that matter. Now Moses when he comes to reveal the mind and will of God, concerning the Ta­bernacle and Priest-hood, Moses said nothing of the Tribe of Judah.

Whence observe, Secondly, That we must not meddle with any thing in the Worship of God, without a Divine Warrant from him: we must have a Warrant for what we do in the Worship of God. The Tribe of Judah would not meddle with any thing in the Wor­ship of God, because they had no Warrant from God for it.

This therefore is to be observed, That those that bring in Popish and Superstitious Inventions; we may say of them —Moses, nor any of the Prophets in Scripture, speak any thing concerning these things; and therefore we look upon the Papists, as to their Super­stitions, to be of an Unscriptural Religion: For what Apostle, or what Prophet said any thing, for the Worshipping of Images? Or what Apostle, or what Prophet said any thing to warrant the Praying in an unknown Tongue? What Prophet, or Apostle, or Pen-man of Scripture, hath said any thing concerning the Sacrifice of the Mass, for the Living and the Dead? Oh filthy trash! What Prophet, or [Page 71] Apostle, or Pen-man of the Scripture, hath said any thing concerning Praying Souls out of Purgatory, or to have Mass read for them? What Prophet, or Apostle, or Christ himself said any thing of Purgatory, or Crossing them­selves, or their Childish Crosses and Beads? Of these Popish Superstitions, as it is here said, so we may say of that, God hath said nothing in all his Word, for these Superstitious things : And therefore the people of God must never meddle with these things; and if you be tempted, or sollicited to any Ceremony, ask the Question, Have Moses, or the Prophets, or Christ or his Apostles, said any thing to this matter that you are so Zealous for? Oh search the Scripture, and what you find there, you are to practise, in Faith and in the fear of God. Isaiah 8. 20. To the Law and to the Testimony; if they speak not according to this word, it is be­cause there is no light in them.

The Third thing observable in this Text, is the Title that is given to our Saviour Jesus Christ, in the 14. ver. It is evident that our Lord sprang out of Judah [our Lord] Why doth he say our Lord? To teach us, that we must ne­ver speak of Jesus Christ, or think of him without an awful fear and reverence; for he is our Lord, our great Lord: He is so by reason of his Deity, and because of the Fathers Ordination; for he hath set his Son upon his holy Hill (Zion) [Page 72] as King, Psal. 2. and in Eph. 1. 22. the Apo­stle tells us, he is made the Head over all things to his Church; surely then he is a great Lord.

And from this Lordship of Christ, we are to take up three practical Duties, which I shall but name, and so go on.

1. If our Jesus Christ be our great Lord, our King; Then it is our Duty to study Obedi­ence to his Laws and Commands; not to take him only for a Saviour, but our Lord: For mind it, Earthly Lords require Honour and Obedience; and shall we call Christ our Lord and Master, and not do the thing that he Commands, or have no regard to his Word, or to his Commands? See I pray John 14. 21. He that hath my Commandments and keepeth them, he it is that loveth me. You pretend love to Christ, shew it then in keeping his Commands; and in the 23. ver. If any man love me, he will keep my word; so the 15. ver. If ye love me keep my Commandments, and you shall abide in my love; Christ puts all upon love. Though he be a great Lord, and might exact all service, in a way of fear and dread, yet he will have all in Love. When you are tempted to any sin, say, My Lord forbids me, and I must obey his Commands—He hath told us, if we love him, we shall keep his Words.

[Page 73] 2. If Jesus Christ be our great Lord, then we ought with confidence to rest upon him for protection, for preservation, for he is a great Lord—For pray mind it—Though Je­sus Christ makes but little noise in the World, and other Lords seem to carry a great name, yet Jesus Christ is the Lord of Lords, and the King of Kings; and as he is the Fathers Vice­gerent, he over-rules all the Kings and King­doms in the World; and therefore you may rest in him as the great Lord; and as the Apostle writes to Timothy, the 1. and the 6. and 15. which in time he shall shew, who is the blessed and only Potentate, King of Kings, and Lord of Lords; then let us rest upon him for Protection.

3. If Jesus Christ be our Lord, then are we not only to walk according to his Com­mands, but after his Example, in Meekness and Humility; see John 13. 13. saith Christ to his Disciples, Ye call me Lord and Master, and ye say well, for so I am; If I then your Lord and Master, have washed your feet, you ought also to wash one anothers. Be not proud then; but say, hath my Lord and Master condescended so to his Disciples? And shall I slight them and cast them off? I have given you an ex­ample (saith Christ;) labour then to honour Jesus Christ.

Now in the next place; Here you find that [Page 74] the Apostle useth one word in the Text [mind that] it is evident that our Lord sprang out of Judah; and in the 15. ver. it is far more evident.

Why doth the Apostle so insist upon it?

I Answer, It is to teach us Ministers that Preach the Gospel, to make things evident to the Peoples understandings: Plain and evident to their understanding. It is a great part of their Ministerial work, to inform their Judgments; and therefore pray that you may have a plain Gospel-Minister, 1 Cor. 2. 5. that in every thing you are inriched by him in all utter­ance and in all knowledge; men may make a great noise in Preaching, but little to Edi­fication.

But then here is the Question, What is it that the Apostle will make evident? That is the main Point in the Text.

Why, he makes evident, that Jesus Christ our great High-priest, was not a Priest after the Law of a carnal Commandment, but by the power of an endless Life. And these are the words I shall briefly open and apply:

That Jesus Christ our great High-priest, was not made a Priest after the Law of a carnal Com­mandment, but after the power of an endless Life. Here are two things to be observed;

First, The Apostles removing the Priest-hood of Christ, from the Levitical Priest-hood; [Page 75] that it was not made after the Law of a carnal Commandment.

Secondly, He gives a description of the true Nature of the Priest-hood of Christ; [That it is a Priest-hood of power, and of an end­less Life.]

First of all (saith the Apostle) He was not made a Priest after the Law of a carnal Com­mandment. What is that? Why it is a car­nal Commandment that made all subject to the Ceremonial Law. You will say, Was the Ceremonial Law Carnal? Did not God Com­mand it? how was it then Carnal? Why, it was a Command that respected Carnal things.

[Carnal] in Scripture is taken two ways.

First, [Carnal] is taken for that which is sinful; and in this sence the Law of Moses was not made by a Carnal Commandment.

Sometimes [Carnal] is set in opposition to Spiritual things; and so it is put for things concerning the Body, and not for the Soul: If we have sown unto you Spiritual things; Is it a great thing if we shall reap your Car­nal things. And in this sence the Ceremo­nies of the Law were called Carnal things, be­cause they did only reach to the Body; they were but shadows of Heavenly things, and therefore the Apostle in his Epistle to the Co­lossians, called them Worldly rudiments, Col. 2. 20. Why so? Because all those Ceremo­nial [Page 76] Laws were not of an heavenly nature, as the things of the Spirit are; but they only concerned outward things. [Mind this] The Jews they doted much upon their Ceremo­nial Rites, before Christ came, and after Christ came, they did stick much to their carnal and worldly Ceremonies. And therefore the Apostle Paul in a holy anger, speaks to the Galatians; O foolish Galatians! who hath be­witched you, that you should not obey the Truth? to turn aside from Christ the substance, to carnal things, to worldly things, which are but shadows. And this is to be observed, and oh that we could observe it more! that in the corrupt nature of man, there is a carnal disposition, that leads him out to worship God in a carnal way : And that is the scope of the Apostle here. Look upon the Worship and Religion of the Papists, and you will see 'tis but a carnal Religion : They have their curious Images and Pictures.—What doth this avail a Soul, to have a rich pompous Al­tar, a rich Garment for the Priest; to have pompous Processions, and curious Musick? What are these to the Soul? And as for us, that have the Reformed Religion; how many amongst us delight to worship God after the Law of a carnal Commandment? Are there not too many amongst us, which are more for old Abrogated Ceremonies, than they are [Page 77] for a Gospel Worship? Bewail and lament the Apostacy of this Generation.

These Ceremonies of the Old Testament, tho' they were carnal and low things in them­selves, yet they had a spiritual signification put upon them by God, and so had a great excellency in them, whilst God was pleased to continue them. But now that God hath abolished them, Paul calls them carnal things : And so we may call all Mediums of Worship, that are not of Gods appointment.

Now for the second, which is the descrip­tion of the Priesthood of Christ: [It is a Priesthood of power, and of an endless life.] Here are three things to be observed.

First, Christs Priesthood is a Priesthood of power; able to bring that to pass it was appoint­ed for. Pray look into Heb. 7. 18. There you will find, that there was a disannulling of the Commandment, going before, for the weak­ness and unprofitableness thereof, to work upon the Soul of man. But this of our Lord Jesus Christ, is a Priesthood of power; for what he did for us, he did perfectly. He cleanses us from our sins, and he doth recon­cile us to God. He doth justifie us, and he doth save us. Thus Christs Priesthood is a Priesthood of power.

2. It is not only a Priesthood of power, but of an endless life. How is that? why, it [Page 78] brings all Believers into a state of life. Hence our life is said to be hid with Christ in God: And when Christ, who is our life, shall appear, then shall we appear with him in glory. And then,

3. It is a Priesthood of an endless life—How is that? All men die in this World, sooner or later—And the Priesthood of Aaron, that is dead—They could not continue, by rea­son of death.—But Jesus Christ [he ever liveth] he is a Priest for ever, and abideth our Intercessor—and he hath brought ever­lasting life to us. Hence you have those words of his, in John 11. 26. Whosoever believeth on me, shall never die—He shall have an endless life. How! never die? he shall be changed, but not die in some sense. Tho' there is a separation of Soul and Body, yet that is a Be­lievers gain, and not his loss. There is a change of a mortal life, for an immortal life: He shall lay down this earthly Tabernacle of the Body, for a spiritual, for an endless life. And this is useful to us, to quiet our minds, and to make us patient under all afflictions and changes, we find or meet with. This may be comfort against approaching death, to Be­lievers. For if there be an endless life, we may triumph with the Apostle, in 1 Cor. 15. 55. O death! where is thy sting! O grave! where is thy victory?

Thus you have heard, that our Lord Je­sus [Page 79] Christ hath a Priesthood of power, and of an endless life.

SERMON VI.

THE last time I spoke to you from this chapter, I concluded with v. 16. where it is said, that Jesus Christ is made a Priest after the power of an endless life. These were the last words spoken to.

Now the Apostle, to prove this, he goes on to demonstrate it in these three verses which I have read unto you, and to be opened this morning, as God shall assist.

Christ Jesus was made a Priest after the power of an endless life; our Apostle proves it,

First, In v. 17. in these words (for he te­stified) Thou art a Priest for ever after the order of Melchisedeck. Is made a Priest after the power of an endless life—But Jesus Christ is [Page 80] made a Priest after the order of Melchisedeck.

And to prove this still more evidently, he tells us in v. 18. That there is a disannulling of the Commandment going before, for the weakness and unprofitableness thereof. God disannulled the Commandment going before: He disan­nulled the old Priesthood, to set up the Priest-hood of Jesus Christ for ever: And the rea­son why God disannulled the Commandment going before, is given in the latter end of verse 18. Because of the weakness and unpro­fitableness thereof.

And this he further amplifies in verse 19. For (saith he) the Law made nothing perfect, but the bringing in of a better hope did—These par­ticulars to be opened in the three verses.

To begin with verse 17. For he testifies thou art a Priest for ever, after the order of Melchi­sedeck [he testified] why, who testified? why, David testified; or the Spirit of God by David testified. In Psal. 110. 4. there is the testimony. The Lord he sware, and will not re­pent, Thou art a Priest for ever, after the order of Melchisedeck. Mind it; when David testi­fied this, the Levitical Priesthood was then in its greatest glory: For David lived in a time when the service of God was performed ac­cording to the order of Aaron, and the Levi­tical Priesthood; yet David testified of ano­ther Priesthood. David was in his day a Pro­phet [Page 81] in the Church of God, and a great Pro­phet; and he was inspired by the Holy Ghost, to testifie this, many hundred years before it came, to be fully accomplished : To testifie that Jesus Christ was the everlasting High Priest according to the order of Mel­chisedeck.

I shall not stand much upon this verse, at this time, because you have the same thing repeated again in verse 21. of this chapter : There 'tis brought in as a repetition of the Oath of God; The Lord sware, and will not re­pent, Thou art a Priest for ever, after the order of Melchisedeck. Here you have it twice toge­ther; I shall therefore leave the more full handling of this till I come to the 21th. verse.

In the words of v. 17. you may observe the Apostles scope in them, why he mentions it here in v. 17.

His scope is this; to shew the excellency of the Priesthood of Christ, above that of Aaron, in two respects.

First, That Jesus Christ is a Priest for ever after the order of Melchisedeck. The Apostle would have us to understand, that Christ is not made Priest by the Law of a carnal Com­mandment (which I spoke of in the verse be­fore.) The Levitical Priesthood was made by the Law of a carnal Commandment. I open­ed that the last day. There was nothing in the [Page 82] service of that Priesthood, but was meerly outward and bodily: But Jesus Christ being a Priest after the order of Melchisedeck, he is not a Priest after the Law of a carnal Com­mandment, an outward and bodily Worship; but the Worship of Christ is a spiritual Wor­ship. And this is the first branch of the excel­lency of Christs Priesthood, above that of Levi.

2. The Apostles scope also, is, to prove that Christ is a Priest for ever after the order of an endless life; because he is a Priest for ever after the order of Melchisedeck. So that now we do not depend upon a dying Priesthood; or upon such Ordinances and Ceremonies, that are to be abolished, before the time of the consummation of all Worship in this World. But we are to worship God under such an High-priest as abideth for ever: And we come to one, who is able to save to the ut­termost, all those that come unto God by him.

He testified, Thou art a Priest for ever af­ter the order of Melchisedeck.] From whence we may learn this Lesson from the words; That we must always keep close to Scripture-te­stimony, to take up that which is the matter of our Faith. We must take it up on Scripture-testimony, and not by the will of man. And so I come to the 18th. verse.

For there is verily a disannulling of the Com­mandment going before. [A Disannulling.] And [Page 83] then he shews the reason of it, and that is, for the weakness and unprofitableness thereof.

First, (saith he) Verily there is a Com­mand going before: What Command was that? why, the Command of the Le­vitical-way of Worship, which did go be­fore Christs coming in the flesh. That is the meaning. For the Law, as to the Administra­tion of it, it was before the Gospel; it was before Christ came to be our spiritual High-priest and Sacrifice, tho' he was promised before, yet it was before Christ came in the flesh, and all those things were but types and shadows of heavenly things, of things which were to come. As the shadow sometimes goes before the body; so did the Law come be­fore Christ—The Levitical Priesthood goes before the Evangelical Priesthood of Jesus Christ. But (saith the Apostle) there is a dis­annulling of the Command going before; [disannulling] what is that? why, it is an abrogating and making void, so as no man is bound to this Command, to that kind of Worship that was under the Law. He is not bound to offer those Sacrifices; the com­mand of those Sacrifices is disannulled : He is not bound to observe those Rites, those manifold Ceremonies, for the command is disannulled and made void, by the coming of Jesus Christ in the flesh. Pray attend to [Page 84] those things, for it may be of use to them that are studious to know the mind of God in the Scripture.

The Apostle gives the reason why there is a disannulling of the Command, and Law of the old way of Worship. What Reason? Why (saith he) Because of the weakness and unprofi­tableness of it. The weakness and unprofita­bleness of all the Levitical Priesthood and Service, is the reason why God removed it. Weakness and unprofitableness, that is, if a Man did spend all his days in that kind of Worship and Service, without looking be­yond it, it profited nothing; it was not able to effect the great things the Soul stood in need of, and therefore in Gal. 4. 9. the Apo­stle calls them, weak and beggarly Elements; you see what he calls those things, that were once the Ordinances of God: But he so calls them in respect of Gospel dispensations [so here they are weak and unprofitable.]

There are several things in Scripture that are said not to profit us.

As First, the knowledge of Christ after the Flesh, see John 6. 13. It is the Spirit that quickeneth, the Flesh profiteth nothing; he spake it in reference to his Doctrin. The Flesh] that is, the Fleshly knowledge of Christ. As those people (the Papists) who count them­selves the only wise people; it profiteth no­thing [Page 85] to know Christ after the Flesh, tho if they were certain they could lie in the man­ger where Christ lay, and Kiss the Cross, and go to the Sepulchre of Christ, it is only filthy knowledge, and profiteth nothing.

So again, the Scripture tells us that Bodily Exercise profiteth little, 1 Tim. 4. 8. For Bodi­ly Exercise profiteth little, but Godliness is profi­table unto all things having the promise of the life that now is, and of that which is to come. Bo­dily Exercise profiteth nothing : Some have no other Religion but what lies in Bodily Exercise.

Thirdly, The Scripture tells us, that meats profit nothing, see Heb. 13. 9. It is a good thing to have the Heart established with Grace, and not with Meats, which have not profited them, that have been occupied therein. The Jews of old made a great distinction about Meats; so the Papists now, hold it a great sin to eat Meat in Lent, and to eat Flesh on Wednesdays and Fridays; but (saith the Apostle) this profiteth nothing : This distinction of Meats profiteth nothing to the Soul. Now (saith the Apostle here in the Text) the Commandment is dis­annulled, for the weakness and unprofitable­ness of it. How is that? Why, if Men went no further in the Law, than bringing a Lamb or a Bullock for a Sacrifice, go up to Jeru­salem to Worship, and be very strict in ob­serving all the Rites and Ceremonies of the [Page 86] Law of Moses; these things profited nothing. The Lord disannuled the Commandment con­cerning all the Jewish Rites and Ceremonies, for the weakness and unprofitableness in them.

But then you will say, Why did God appoint them, seeing they were weak and unprofitable?

I Answer, Though they were weak and unpro­fitable (as to reach the main end of Mans Salva­tion) yet God had other holy ends in appointing of them.

First of all, to keep his Children and Peo­ple under obedience, until the fulness of time did come, that Christ was to be manifested in the Flesh; for this is to be observed, that all Mankind are addicted to Worship a Deity, some God or other, or something that they made their God. All the Heathen Worship­pers are for Worshipping some God or other; and if God had left this people without Di­vine Rites and Ceremonies, they would have run into the Rites and Ceremonies of the Ido­latrous Heathens, which were worse. God did by his Children in the time of the Law, as Parents do with their Children; they set them about things that are little worth, or of little effect, to keep them from doing worse; So God left his People the Divine Rites and Ce­remonies, to keep them from running into Heathenish Idolatry.

Secondly, God had still a further end, and [Page 87] that is, Tho they were not perfect of themselves, yet by this they were directed to look unto Jesus Christ, and his Priesthood, and his Sacrifice; and tho they were no more perfected by them, than the body is by the shadow, yet the sha­dow shews that there is a Body; so those things were weak and unprofitable in them­selves, but they led to Christ the substance; so they were of holy use to all the Faithful and Elect of God.

But to come to the application of this Point, and so to pass on:

If this be so that all the Mosaical Rites and Ceremonies, were weak and imperfect, and God for that reason abolished them, because they could not reach the main end of Mans happiness: Then here you may see the folly of those Men, that set up these Rites and Ceremo­nies and humane Inventions, in part of their Wor­ship. If Gods own Institutions were weak and unprofitable, what are Mens Inventions? Are their Priestly Vestments profitable? Their Crossings and Cringings profitable? What profit is there in bowing the Knee at the word Jesus? What profit is there in these things? And yet many Men Glory in these things, and magnifie them above the Gospel of Jesus Christ.

Some say these things are Edifying: I re­member a dispute between a Martyr and a [Page 88] Popish Priest; the Martyr objected that he could not comply with that kind of Wor­ship, because of their many Ceremonies; said the Priest, 'tis true those Ceremonies are not necessary to Salvation, but they may be used to Edification; the Martyr replyed again, Give me the Salvation, and give me the Edifica­tion; to be sure there is an unprofitableness in all these things.

But some will say, these are Ornaments of the Church of God. To that I Answer, So is a painted Glass an Ornament to the House, yet it shuts out the Light more than a plain Glass; the Light doth not shine out so clear through a painted Glass: These painted and carnal Ceremonies do shut out the Light of the Gospel; for the Light of the Gospel shines out more pure and clear, in the plain Admi­nistration of the Gospel; and therefore all those things that carnal Men so magnifie are unprofitable.

Now I proceed to the 19. ver. For the Law made nothing perfect, but the bringing in of a better hope did, by which we draw nigh to God. This is still to demonstrate the point in hand [The weakness and unprofitableness of the Law :] The Law made nothing perfect, i. e the Levitical and Ceremonial Law could not Cleanse the Conscience, neither Justified the Person; it never could reach the main [Page 89] end, which is the happiness of Men. But God brings in another thing, a higher thing (for that see Heb. 10. 1.) For the Law having a shadow of things to come, and not the very Image of the things, can never with those Sacrifices, which they offered Year by Year continually, make the comers thereto perfect. They could never make the comers to them perfect; and still they had dark apprehensions of God. 'Tis true, the Elect could see Christ, but they that went no further than these Ceremonies and Levi­tical Worship, tho they were very strict in them, yet these were very short in cleansing them from sin. [It made not the comers to them perfect.] When the People of God of old had offered a Sacrifice, and performed all their Sacrifice according to the Law, yet they were to look to a higher Priesthood, and a higher Sacrifice, for the cleansing of their sins, Heb. 9. 9. Which was a figure for the time then present; in which were offered both Gifts and Sacrifices, that could not make him that did the service Perfect, as pertaining to the Conscience: It could not cleanse him from the guilt of sin which lay upon his Conscience. This is done by the bringing in of a better hope, by the which we draw nigh to God. These are the Words which I shall spend the remaining part of my time in.

But the bringing in of a better hope, by [Page 90] the which we draw nigh to God.] Here the Que­stion is, What is meant by this hope?

1. For the word hope; here it is to be taken for the thing hoped for; [That is the hope here] the coming of the Messiah, the Salvation by Christ, the Priesthood of Christ, and the blessings that attend it. And this is called hope in a two­fold respect.

1. In respect of the time, when David did testi­fie this of Christs coming: So it was a blessing to come, and a thing to be hoped for, by the Fathers of old. For this is to be observed, that all the time the Church lived under the Levitical Priest-hood, they lived in the hopes of the coming of Christ, and of the Messiah; which was the great thing hoped for, and looked for. And therefore, when Jesus Christ was born, and the Angels came to give intimation of his Birth; see how Zecha­riah) who was one of the Levitical Priesthood) expresses himself in his Song, Luk. 1. 72, 73. To per­form the mercy promised to our Fathers, and to re­member his holy Covenant, the Oath which he sware to our Father Abraham. This was the great promise, [The coming of Jesus Christ the Messiah] that should do what the Law could not do. The Law made nothing perfect; but Jesus Christ the Mes­siah made all things perfect. This was the hope the Father had; therefore if you look into Luk. 2. you shall find, that good and just man old Simeon, who waited for the consolation of Israel [which was the Lord Jesus Christ.] At ver. 29. Lord, now lettest thou thy Servant depart in peace, for mine eyes have seen thy Salvation. Oh this was a joyful thing to him! When he came into the Temple, he took [Page 91] the Child in his arms, and said, Lord, now lettest thou thy Servant depart in peace, for mine eyes have seen thy salvation. This was the hope of them of old.

2. Christ in his Priesthood, Death and Suffer­ing, is stiled [our hope also. For (saith the Apostle) we are saved by hope; and where is our hope, but in the Death and Intercession of our Lord Jesus Christ? [all our hope is in him.]

But then he is stiled here [a better hope:] How is it a better hope? In two respects, than all the Jewish Sacrifices, and Levitical Priesthood could give: for that Priesthood gave hope only of tem­poral blessings clearly, but very darkly of spiri­tual blessings. We can scarcely read one word of the Kingdom of Heaven, under the Mosaical dis­pensation. See I pray Lev. 26. 2. and so on. Ye shall keep my Sabbaths, and reverence my Sanctuary; I am the Lord—If ye walk in my Statutes, and keep my Com­mandments, and do them; then will I give you Rain in due season, and the Land shall yield her increase, and the Trees of the field shall yield their fruit. And your threshing shall reach unto the Vintage, and the Vintage shall reach unto the sowing-time, and ye shall eat your bread to the full, and dwell in your Land safely. These are all promises and blessings, and encouragements to serve God, according to the command of God. But not a word of Heaven here—This was the te­nour of the first Covenant; they had hopes of Legal Priviledges, and Temporal Blessings. These are the great things the Law of Moses runs upon: But now we have a better hope, Jesus Christ our High-priest—If any man will follow me, he shall have the light of life—The New Testament runs all upon heavenly things. But,

[Page 92] 2. Better hope] in respect of the manner of revealing of it: For this must not be denied, but that all the true Saints and Believers, under the Old Testament, had their [hope] of Heaven, as we have, but very poorly and darkly: They had their hopes of Grace, and heavenly things; and therefore it is said of Abraham, (in Heb. 11. 10.) He looked for a City which hath foundations, whose builder and maker is God. They had all these things in sight, but darkly. And while Moses was read amongst them, they had a Veil upon their face: But we with open face behold the glory of God, and are changed into the same Image, from glory to glory, even as by the Spirit of the Lord.

But then the next is [By which we draw nigh to God.] The bringing in of a better hope, by which we draw nigh to God How is that? You must know, that God and sinful man are at a great distance, tho' near in respect of his Omnisciency. You know how it is among men, tho' they live in the same Town, or near to one another, in respect of Neighbourhood; yet, if there be enmity and strife between them, you will say, they are at a di­stance: So God, in respect of his Omnisciency, is not far from any of us: For 'tis through him we live, move and breathe, and have our being. But in respect of Love, Peace and Union, God and sin­ful man is at a great distance. 'Tis said, God is angry with the wicked every day, Psal. 7. 11. He is an offended God—He is of purer eyes than to behold iniquity. He is at a distance from us: and if men were but sensible of this, they would never presume upon his mercy, in a day of affliction, Isa. 1. 15. And when you shall spread forth your hands, [Page 93] I will hide mine eyes from you; yea, when ye make ma­ny prayers, I will not hear. When people come into affliction and distress, they are ready to cry unto God for mercy. But (saith the Lord) I will hide mine eyes from you. There is a vast and infinite distance between God and a poor sinful creature: But by the Priesthood of Jesus Christ, he offering himself as a Sacrifice for sin, and ever liveth to make intercession for us. And by virtue of this, every Believer may come to God, by the Lord Je­sus Christ, as Mediator, to pray to him. It is not believing, or repentance will bring us to God, if we had not an High-priest. See Heb. 10. 19. Ha­ving therefore, Brethren, boldness, to enter into the Holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the Veil, that is to say, his flesh. Boldness, to enter into the Holy of Holies. If you go into the Presence-cham­ber of a King, with your Petition; if you know the King hath respect and favour for you; and the Son at his right hand to pacifie his Father, and you come in the way appointed, with a full assu­rance to have your Petition granted: So (saith the Apostle) you may have full assurance to go to God, in the new and living way: And therefore say, Lord, I draw night to thee; but it is by the new and living way, that Jesus Christ hath conse­crated, by his blood: I draw nigh for mercy, but it is because thy Son is the great High-priest, whom thou hast set over thine own house. Let us therefore (saith the Apostle) come in full assu­rance of Faith.

Haply some poor doubting Soul may say, How can I draw nigh to God, to a-holy God; I that [Page 94] have so much sin and guilt upon me? were I holy and innocent, I should go with more boldness.

To that, I answer; If thou wast holy and inno­cent, thou shouldst not need an High-priest: If thou hadst no sin nor guilt upon thee, thou shouldst not need to go to God in the new and living way. But tho' we have sin and much guilt upon us, yet the Lord Jesus Christ, he is our High-priest. It was sin that was the occasion of making the Lord Je­sus Christ the great High-priest. Oh bless God for Jesus Christ! and for bringing so great a good, and so great an evil so near together! No greater evil than sinning against a holy God! But this oc­casioned God to consecrate his Son by an Oath, to be a Priest for ever, after the order of Mel­chisedeck.

There are but two ways by which a creature can draw nigh to God, a holy God; and that is, either in the way of his own worthiness, or good­ness, or in the way of Christs worthiness and goodness: But for our own goodness, or worthi­ness, that is lost: Go to God in that way, our sins will block up our way, that way is stopt: But go to God in the way of his Sons worthiness, and you will have acceptance with him. Come to God, and say, Lord, In the name and worthiness of thine own Son, I draw nigh to thee: How draw nigh to God? why, the Scripture makes this difference, between drawing nigh to God, under the old Priesthood, and under the Priesthood of Jesus Christ. In the time of the old Priesthood, there were none of the people to go into the most holy place; the High-priest was only to go, and that but once a year, Lev. 16. 2. Aaron was com­manded [Page 95] not to go into the holy place at all times. Now compare this with Heb. 9. 7. there he speaks that the High-priest was to go into the ho­ly place but once a year. Now (saith the Apostle) we have boldness to enter into the holy place. Let us come into the holy place—Our Lord Jesus Christ, having made us Kings and Priests, we may come nigh to God—Christ hath brought us so nigh to God, as we may come to him, as a Child cometh to its Father. The Lord hath provided better things for us, that we might be made per­fect : Therefore let us mind these things.

You see here the sum of these words: How God hath disannulled and abrogated all the Levi­tical Service, & Worship, and Rites, for their weak­ness and unprofitableness: That he might bring in a better hope, by the which we draw nigh to God.

SERMON VII.

THE last day I concluded with v. 19. of this chapter, where the Apostle tells us, that by Jesus Christ, there was brought in a better hope, by which we draw nigh to God. And that was his argument in that place, to prove the excellency of [Page 96] the Priesthood of Jesus Christ above that of the old.

Now in these words which I have read, you have another argument and demonstration about the Priesthood of Christ; to shew that it doth far transcend that of the Levitical Priesthood. Why? for the Levitical Priesthood was made without an Oath, this with an Oath: So the Argument ma [...] be thus framed:

That Priesthood which is solemnly confirmed and established by an Oath, is more excellent, and precious, and profitable to the Church, than that which was made without an Oath: But the Priesthood of Jesus Christ was confirmed with an Oath, and therefore more excel­lent than that which was without an Oath.

So that the Argument is taken from the more solemn Institution of Christs Priesthood. [The Lord did swear, and would not repent, that his Son Jesus Christ, should be a Priest for ever, after the order of Melchisedeck.] This is the point, the Apostle now insists upon the solemn Institution of Jesus Christ, in this office [of Priesthood] by which he is made a Priest for ever, after the or­der of Melchisedeck.

Now here are two Questions to be opened.

The first is about Gods Oath [The Lord sware, and will not repent, Thou art a Priest for ever, after the order of Melchisedeck.] These words are ta­ken out of Psal. 110. 4. Now for an Oath, we must consider there are two sorts of Oaths; vain and prophane Oaths, and sacred Oaths. As for vain and prophane Oaths, which men use in their common talk, are especially forbidden in the third Com­mandment: Thou shalt not take the name of the Lord [Page 97] thy God in vain; for the Lord will not hold him guilt­less that takes his name in vain. To swear lightly and vainly, by the name of God, or by their Faith and Troth, these are great provocations to the Lord. As you may see in Jer. 23. 10. For the Land is full of Adulterers, for because of swearing the Land mourneth: the pleasant places of the wilderness are dried up. Prophane swearing, and false swearing (which is a common thing among your bad people) causeth the Land to mourn.

But then, as there is a prophane, and vain, and common swearing, (which brings a Curse along with it) so there is a sacred swearing; and that is, when men are lawfully called thereto, to confirm a testimony. An Oath for confirmation, is the end of all strife, (saith the Apostle.) Now this holy and sacred swearing, is here attributed to God the Father concerning the Priesthood of his Son Je­sus Christ. And you may observe in Scripture, that God is said to swear two ways.

1. Sometimes he swears in his wrath, to con­firm his threatnings; and often in his mercy, to confirm his promise.

1. Sometimes God is said to swear in his wrath, to confirm his threatnings. As you may see, Heb. 3. 11. In v. 10. (saith he) I was grieved with that generation, they do always err in their hearts: So I sware in my wrath, they shall not enter into my rest. [Mind it.] The people were now in the wilderness, and they were going into the Land of Canaan, the Land of Rest, the Land of Promise; but they grew so bad, and so provoking to God, whilst they lived upon his mercy, in the wilderness, that at last God sware, they should not enter into his Rest, the [Page 98] Land of Canaan. God confirmed by an Oath: why by an Oath? to drive them to the more ter­rour, to take them off from their presumption. God threatned they should not enter into his Rest; and he confirms it by an Oath; that they may have no hopes of entring into his Rest. But,

2. Often in Scripture, God is said to swear in mercy, for the confirming of his promise, that his people might have stronger consolation. Not, but that Gods promise of it self is sure: But he conde­scends to our weakness, that we might have stronger consolation. See Heb. 6. 17, 18. Wherein God more abundantly, to shew unto the Heirs of Pro­mise, the immutability of his counsel, confirmed it by an Oath; That by two immutable things, in which it was impossible for God to lie, we might have strong consolation. You see here, the Apostle declares the end of Gods adding an Oath to his Promise: That Believers might have more comfort, that their hearts might be strengthned; and their pa­tience might be strengthned, till the promise was accomplished. He sware by himself; because he could swear by no greater, he sware by himself. Mind that: When men swear to confirm a thing, they swear by the Great God, who knows their ways and thoughts: And so they are said to swear by a greater. But, because God could not swear by a greater (saith the Apostle) he sware by himself. For this was one of the titles of God, [the Great God.] When the poor Heathens, that had not the Scriptures, they by the light of Na­ture sware by God, who made Heaven and Earth. Under the title of [Optimus Maximus] that was the term they gave the great God, the best of the [Page 99] great Gods. Now because God could not swear by a greater, he sware by himself, that he would bless Abraham, and all the faithful. And here in the Text, when he is setting up his Son (the Lord Jesus Christ) as our great High-priest (that we might have grea­ter consolation) it's said, The Lord sware, and will not repent. We know God cannot repent; both words are true; for the Lord is not as man, that he should repent.

Why doth David, and the Apostle after him, take up these words? [The Lord hath sworn, and will not repent.]

I answer, there is a special Emphasis in it.

First of all; God speaks thus of himself, after the manner of men, that we might be put out of all doubt of his truth and faithfulness. For, though he is most unchangeable in his words, in his promises, and in his purposes, as the Apostle James hath it, James 1. 17. Every good gift, and every perfect gift, comes down from the Father of lights, with whom there is no variableness nor shadow of turning. God is immutable. But he speaks thus after the manner of men, that we might be put out of all doubt, that he will not repent.

Secondly; There is still a higher intendment of the Holy Ghost, in these words [The Lord hath sworn, and he will not repent,] i. e. He will never abrogate, or disannul the Priestly Office of Christ, as he did that of Aaron. For (so you read in the words before which were spoken to the last day.) God did abrogate, and did make void the Covenant concerning the Leviti­cal Priesthood. But now he will never revoke this, or disannul this. [He hath sworn, and will never repent.] Though God be unchangeable, yet we find in Scripture, that he sometimes revokes his threat­nings, [Page 100] and calls them back again. As for ex­ample, God threatned (by Jonah) that Nineveh should be destroyed in forty days: But God re­voked it, because there was a tacit condition in the threatning; therefore he revoked it. So when God sent Hezekiah the Message concerning his death; he sent his Prophet to him, to bid him set his house in order: For (saith he, in the name of the Lord) thou shalt die, and not live: Yet upon Hezekiahs hum­bling himself by prayer, the Lord called back that word again, and added to Hezekiahs life fifteen years. In this sense the Prophet Joel is to be under­stood. You find in chap. 2. in the last part of it, that the Lord threatens dreadful Judgments to the people. Now in verse 12, 13. (saith the Prophet) Wherefore also, now, thus saith the Lord, Turn ye even to me with all your hearts, & with fasting, and with weeping, and with mourning, & rent your hearts, and not your gar­ments, and turn unto the Lord your God; for he is gracious and merciful, slow to anger, and of great kindness, and re­penteth him of the evil—Who knows if he will repent and return, and leave a blessing behind. As if he should say, The threatning is gone forth for your destruction, but if ye will return unto God, who knows but that he will repent, and leave a blessing behind: That is, he may call in his Threatnings, and alter his Dis­pensation. So that when God is said to revoke a Threatning, or disannul a Law, he is then said [af­ter the manner of men] to repent.

But concerning the Priesthood of our Lord Jesus Christ, that is so settled, not only by Promise but by Oath, to take us off from all doubting, and hesi­tation about this matter [the Lord hath Sworn and will not Repent] concerning his Son Jesus Christ; [Page 101] but he has solemnly Justified him to be a Priest for ever after the Order of Melchisedeck; which Law cannot be Abrogated.

Now here the Question is, Ʋpon what account is it, that the Priesthood of Jesus Christ, (by which we draw nigh to God) hath such a solemn Justification above the Levitical Presthood? Why Jesus Christ is made a Priest with an Oath, when other Priests are made without an Oath?

There are many Grounds and Reasons of that, which may be a great help to our Faith.

First of all, God hath a greater honour for his Son, that for all the Children of Men. He is nearer to the Father, and dearer to the Father, and therefore whatever he bestows upon his Son, shall never be ta­ken away from him. God set up the posterity of the Tribe of Levi for the Priesthood; but he only set them up as Servants for a time, for (saith our Lord) a Servant abideth not in the House for ever, but a Son abideth for ever. Levi and his posterity, they were but Servants, and God turns them out, but he setteth up his Son for ever: The Father Loveth the Son, and giveth all things to him; he honoureth his Son, he will have all his holy Angels to bow down to his Son, in Heb. 1. 3, 5. the Apostle speaking of Christs purging us from sin, saith he in the 5 ver. To which of the Angels said he, at any time, Thou art my Son, this day have I begotten thee? and again, Let all the Angels Worship him. The Angels of God are much better than Men, in respect of the excellency of their being. One Angel hath more strength than thousands of Men; but they must all Worship the Son, and he that is set down at the right hand of God the Father, the Father hath given his Oath he shall never be removed, but abide for ever.

[Page 102] Secondly, The Priesthood of Jesus Christ hath this solemn Institution, to be confirmed by a Divine Oath; Because he is alsufficient to go through that great work. God raised up the Priesthood of Old to do Service, but not such Service as our great High Priest. He never said unto the People, believe in the High Priest; but he said, believe in my Son Jesus; believe in him, because he is able to save. The other High Priests were not able to Save; the High Priests of old could never give their lives for a Sacrifice for the Peoples lives; they were only to offer up Bulls, and Goats, and Heifers, and such kind of Offerings; but our great High Priest, he is appointed of the Father to give himself a Sacrifice for his people, and there­fore has a higher Priesthood than the Levitical Priest-hood, John 10. 17, 18. Therefore doth my Father love me, because I lay down my life, that I might take it again; no man taketh it from me, but I lay it down of my self; I have power to lay it down, and I have power to take it again: This Commandment have I received of my Father. God never put so hard a service upon those High Priests of old, but he put this upon his own Son, and his Son was willing to bear his Command : I am willing to re­ceive this Command from my Father. God hath sworn, and he will not repent, that his Son should be a Priest for ever after the order of Melchisedeck; because that none were ever able to carry on that work but he.

Thirdly, Jesus Christ is thus solemnly justified, and made a Priest by Oath, in the Church of God, because the Church is his own Body and his own People. The Priesthood of old, God set them up for his Service, and he will reward them for it; for they had the Tenths of the People (which was then great) but still the Church was not their People, nor their Body, but Jesus Christ, he is as a Son over his own House, [Page 103] Heb. 3. 6. Christ is as a Son over his own House. It is a great blessing to have such a High Priest, as hath an interest in the whole People, to whom he is a Sa­viour; for he is the head of that People, and a Sa­viour of the Body. If the Lord Jesus Christ his Priesthood were disannulled, the Church would be lost, they could not be brought to Salvation [Thine they were, and thou gavest them me.] The Church is given to Christ, to be his Mystical Body, and he is their Priest for ever, to sanctifie and cleanse it, that he may present it to himself a Glorious Church, without spot or wrinkle: But then,

Fourthly, Jesus Christ is made a Priest by Oath for ever, because unto him shall be the gathering in of all Gods Elect, of all nations in the World, and they are all to come to his Priesthood; it is of a large extent. When the Levitical Priesthood was confined to the Jews only, they could not offer a Sacrifice for the Hea­thens, or another People; but Jesus Christ he is an Offering for all People in all Nations, of those that Believe in his Name: And this is according to Ja­cobs Prophesie (in Gen. 49. 10.) That when Shilo shall come, unto him shall be the gathering of the People; com­pare this with Isa. 49. and there you will see the thing further illustrated, in the 6 ver. And he said, It is a light thing, that thou shouldst be my Servant, to raise up the Tribes of Jacob, and to restore the preserved of Israel; I will also give thee for a light to the Gentiles, that thou mayst be my Salvation unto the ends of the Earth. Observe it, the Father said unto the Son, It is but a light thing for thee, to be a Priest only for Jacob and Israel; I will give thee for a light to the Gentiles. It was but a light thing for Christ to be a Saviour to Israel, in the Land of Judea. But Jesus Christ shall [Page 104] be a Saviour to all the Earth; [I will give thee for a light to the Gentiles.]

Fifthly, He is made a Priest for ever, and confirmed therein by an Oath, Because of his transcendent Wisdom, Mercifulness, Faithfulness, and Holiness, above all the Priests of old. He is a High Priest to appear for Man in things appertaining to God, and had need of Wis­dom; And (saith the Apostle) in him are hid all the treasures of Wisdom and Knowledge. And for mercy, it was a necessary qualification in the High Priests of old, that he might be a Man of compassion and pity, to succour the poor, and tempted, and afflicted in the Church. And our Lord Jesus Christ, he is transcendently Merciful. He will not break the bruised Reed, nor quench the smoking Flax; he will have compassion on all: He is called a merci­ful and faithful High Priest, in things pertaining to God, to make reconciliation; [He is merciful and faithful:] Pray observe, that the High Priests under the Law, tho they were good men, and godly men, yet they fell short much in point of faithfulness to God and his People; as for Example, Aaron was a good Man, yet he was not faithful in his Office, for you know he turned aside with the People, and made a Golden Calf; here Aaron shewed his wickedness and unfaithfulness: So old Eli, he was a Godly man, yet he failed of his faithfulness; he suffered his Chil­dren to make themselves vile, and restrained them not, and so brought Judgment upon his House; and therefore, saith the Apostle, the Law made Priests of men, that had infirmities. Aaron was a man that had infirmities, and his Sons had infirmities, that they were destroyed by Fire before the Lord. Eli had his infirmity; but our Lord Jesus Christ, he is [Page 105] without infirmity, he is holy and harmless, and therefore he had his Priesthood put upon him. [The Lord hath sworn, and will never repent, Thou art a Priest for ever after the order of Melchisedeck.] But to proceed to the next verse.

Christ being thus solemnly Instituted in his office, never to be changed (saith the Apostle in the next words) By so much was Jesus made a Surety of a better Covenant: By so much that he was made a Priest by the Oath of God, by so much he was made a Priest of a better Covenant, of a better Testament. Now for that we must consider, what the Office of a Surety is; and then, why Christ is said to be Sure­ty of a better Covenant; as he is the Priest of God, and confirmed by his Oath.

First, For the Surety, you know he is a person that engageth himself for another, Prov. 6. 1. My Son, if thou be Surety for a Friend, if thou hast stricken hands with a stranger, &c. How is that? It may be a stranger, he comes and challenges a debt of your Friend, and your Friend he carries it very friendly with you, to have you engage with the stranger for his debt, and strike hands with him, and to become Surety for your Friend. In this sense Christ is called our Surety; because it is the Office of the Priest to stand between God and Man, and to offer up satisfaction, by way of Sacrifice, either typical, or real. Thus our Lord Jesus Christ, in this respect, is called our Surety: Why? because he undertakes for us to God, and for God to us again: He under­takes to satisfie the will of God: And what is the will of God? Why, the will of God is to fulfil all Righteousness; that is the will of God. Jesus Christ, as our Surety, hath fulfilled all Righteousness, Rom. [Page 106] 5. 19. For as by one mans disobedience many were made sinners, so by the obedience of one shall many be made righteous. So 2 Cor. 5. 21. For he hath made himself to be sin for us, that knew no sin, that we might be made the Righteousness of God in him. And thus, as our Sure­ty, he hath fulfilled all Righteousness for us. And then as the Surety of the Covenant; so he doth confirm all the Promises of God, in the Covenant to us: He engages for the Promises. Hence you have that, in 2 Cor. 1. 20. For all the Promises of God in him are yea, and in him Amen. So that we look to our Surety, to fulfil all things for us: And we look to our Surety, that we have the Covenant and Pro­mises made good to us. [For all the Promises are in him Yea, and in him Amen.] But, saith the Apostle, he is made a Surety of a better Covenant, or a better Testament. For the word is rendred both ways: Sometimes a Covenant, sometimes a Testament. But how is Christ Surety of a better Covenant? I answer, not better in respect of the matter of it, or the substance of it. For God in that Covenant, did make himself over to his people, to be their God. And all Believers were saved by Faith, as we are. It was not better in respect of the matter of it: But better in a threefold respect.

1. Better in respect of a clearer and fuller mani­festation to God, in the Covenant. The Covenant before us, was under a Veil; therefore (saith the Apostle) Eph. 3. 4, 5. Whereby when ye read, ye may understand the knowledge of the Mystery of Christ, which in other Ages was not made known unto the Sons of men, as it is now revealed.

2. Better in respect of the confirmation of it, Heb. 9. 15, 16. For this cause (speaking of Christ) he is [Page 107] the Mediator of the New Testament, that by means of death, for the Redemption of the transgressions that were under the first Testament, they which are called, might receive the promise of Eternal Inheritance. So that now the Covenant is confirmed by the death of Christ, which is a better confirmation than that of the old Law, with the Sacrifices of Beasts.

3. A better Covenant, in respect of the fulness of the Spirit that goes along with the Gospel; and so is made a Surety of a better Covenant than the Le­vitical Priesthood.

To come to some Application: If this be so, that our Lord Jesus Christ is made Surety of a better Testament; then stand here and see the great and endless love of our Lord Jesus Christ.

1. The greatness of his Love. For, you know, that it is a good evidence of a mans love and kindness, when he will be a Surety for one that he thinks can pay the debt. But if a man will be Surety for one that is in debt, and knows that he must pay the debt, if he be Surety; this is still greater love. But yet farther; if a man will be Surety for a man, that is condemned to die, and engage his life for him; this is love beyond all love. This is the case of our Lord Jesus Christ; to take Mans Nature, suffer himself to be under the Curse, and suffer himself to be put to death. Oh the great Mercy, and unspeakable Love and Grace of Christ! Greater love hath no man than this, that a man lay down his life for his friend.

But then secondly; Here you may see his end­less love, because he undertakes to be our Surety for ever. You have many a man, in a sit of love or kindness, will be drawn in to be a Surety; but will repent of it, and will get out of it, as soon as he can; and will never come into it again. But our Lord [Page 108] Jesus Christ, he engages to be an Everlasting Sure­ty for us; what then remains, but that every one that understands these things, should look to Jesus Christ? Here is a special prop for our Faith: As you have it in the verse before. Christ brings in a better hope than was before—He is a Surety of a better Covenant: Therefore when fears arise in you, about your sin, remember, that you have a High-priest, who hath undertaken to fulfil all Righteousness for us, and undertakes as a Surety for us.

SERMON VIII.

BEing in our course of going through this Chap­ter; the last day, in the Morning Exercise, we concluded with v. 22. where Jesus is said to be made a Surety of a better Covenant.

The scope of the Apostle in all this Chapter, is to magnifie the Priesthood of Christ, above the Leviti­cal Priesthood. His Argument that we insisted upon the last day, was taken from his solemn Institution, in his Office. [He was made a Priest with an Oath, and by vertue of that he became a Surety of a bet­ter Testament. These things have been opened.

Now these two verses which I have read, for our consideration and instruction, this morning, contain [Page 109] another Argument that the Apostle useth, to prove that the Priesthood of Jesus Christ, doth far excel all the Priesthoods under the Law. And the Argu­ment is drawn from the mortality of the Levitical Priests, and the immortality of Jesus Christ the Son of God: That Priesthood that was mortal, was ne­ver so excellent, as that which was immortal. The Priests of Levi were mortal, but the Priesthood of Jesus Christ is immortal, and unchangeable; and therefore a more excellent Priesthood.

We begin with v. 23. For they truly were many Priests, because they were not suffered to continue by reason of death. [They truly were many Priests.] These words are two ways to be expounded. First, They were many together: And then they were many successively.

1. They were many together: For though there was but one High Priest to the Jewish Church, yet there were many Priests to offer Sacrifices under him : For he was not able; one man was not able to offer Sacrifices for all; therefore there were many Priests. But Jesus our High Priest, had the as­sistance of no creature, he is alone. There is but one God, and one Mediator, the Man Christ Jesus, 1 Tim. 2. 5. There is but one God, and one Mediator be­tween God and Man, the Man Christ Jesus [no other.] And this is brought in ordinarily, to con­fute that Errour of the Papists, who offer up Expia­tory Sacrifices. They have their Priestly Office, to offer up Expiatory Sacrifices, for the living and the dead. And (as our Protestant Divines say) If they had no other Errour, it would justifie our separa­tion from them, because they derogate from the Office of Jesus Christ, and set up a Priestly Office in Gospel-days, to offer an Expiatory Sacrifice. But we [Page 110] have but one High Priest, and one Saviour, which is sufficient for the Salvation of our Souls. But then,

This word, [many Priests] is also to be expounded many successively: That is, there were many Priests (saith the Apostle) because they were not suffered to continue by reason of death. There were many Priests under the Law, but they could not continue by reason of death; therefore their Office passed from one to another: One takes up the Priestly Of­fice, and then dies, and then another succeeds him. But Jesus Christ, he hath an Office that doth not pass from one to another: There is none can succeed our Lord Jesus Christ in his Priestly Office: There is none can finish that work which he begun.

But the two general points that lie before us in this Text, to be considered of this morning, are,

1. The Mortality of the Levitical Priesthood, which concerns us all. And then,

2. The Immortality of our High-priest, the Son of God: He is our Priest for ever.

1. The Mortality of the Priests of old; (saith the Apostle in the Text) They were not suffered to con­tinue by reason of death. [That word death] concerns all Mankind. How many of the Children of Adam, Sons and Daughters of Adam, since the beginning of the World? They are all dead. But this present Generation, and a little time will bury all of us. That Doom which God denounced against Adam, in Gen. 3. In the day that thou eatest thereof, thou shalt die the death; that reaches all that come out of the Loins of Adam. We bring sin into the World with us, and sin brings death; as you have it in Rom. 5. That death came in by sin. By one man sin entred into the World, and death by sin; and so death passed upon all men. Every one that is born into the World, is born [Page 111] in sin: Every one that is born into the World, by ordinary generation; and so cannot continue long in the World, by reason of death. Indeed there are, and ever have been, many of the Children of Men, that have had great priviledges and dignities, above others: But none ever were exempted from death, except some few, as Enoch and Elijah. Some have been Kings and great men of the Earth; some have been made honourable Prophets, some Apostles, some Ministers have in their days been burning and shi­ning Lights: But all are dead; they were not suffer­ed to continue, any of them, by reason of death. All are gone : The Prophets, do they live for ever? and your Fathers, where are they? Kings, Lords and Po­tentates of the Earth, and mighty men, death hath Lorded it over them all; they were not suffered to continue by reason of death: Therefore it should teach us while we live, to spend our days well, to do what good we can, to honour God what we can; and to say to our own Souls, Let me not lose my time, for I cannot continue long by reason of death. Solomon tells us, in Eccl. 9. 10. (which every one should well observe) Whatever thine hand findeth to do, do it with all thy might, because there is no work in the grave whither thou art going But while men are on Earth, God hath ap­pointed every one to do something, for his honour and glory. For [mind it] the Levitical Priests, tho' they were not suffered to continue, because of death; because they were mortal; yet this did not exempt them from the service of God; tho' they were cho­sen from among men, and so subject to death, yet they were to attend the service of God while they lived. There is a sort of people (and I mention it for their sakes:) There are a sort of people, I say, that because life is short, therefore they will give [Page 112] up themselves to ease, sloth and pleasure, and make as much as they can of a short life,. These were the people in Isa. 22. 13, 14. And behold, joy and gladness, slaying Oxen, and killing Sheep, eating Flesh, and drink­ing Wine; Let us eat and drink, for to morrow we shall die. And this thing was revealed in mine ears by the Lord of Hosts; surely this iniquity shall not be purged from you, till ye die—Let us eat and drink, for to morrow we shall die—Thus says many a poor creature, that hath no conscience of duty to God or Man: He will take all the pleasure he can in this short life. But a life of ease, sloth and pleasure, is a bad preparation for death. 'Tis true, God doth allow Rest to the Aged, where the body is abated in strength, where the mind is grown dull and heavy through infirmity of Age, God allows that: But where people are in their full strength, full of life and vigour; for these to give themselves up to sloth and idleness, and not doing the work of their day; this is an iniquity that shall not go unpunished, saith the Lord of Hosts. And this is further to be observed, for encourage­ment; That as God appoints every one their work for their day; so if they be faithful, he will spirit them for the work of the day; If they give not themselves up to a life of ease, sloth and pleasure, he will spirit them to what he calls them to, in that day. As you read of Saul, when God called him to be King; it is said, God gave him another heart, a publick heart. So you also read in Numbers, that when God appointed seventy Elders, to bear part of the Government with Moses; it is said, Numb. 11. v. 25. The Lord came down in a Cloud, and gave of the spirit of Moses unto the seventy Elders, and it rested up­on them, and they prophesied. God called them to ser­vice, & he gave them of Moses his spirit: So when he [Page 113] laid aside the Ministration of Moses, and sent forth Apostles for the Ministration of his Spirit. Read what the Apostle saith in 2 Cor. 3. 5. We are not suf­ficient of our selves—All our sufficiency is of God. Who hath made us able Ministers of the New Testament. So that God was never wanting in affording his holy Spirit to mortal men, for that which he called them to; which is great encouragement, to be doing the work of God in our day.

Moses and Aaron were two great blessings to the people in their day, tho' they could not continue long, by reason of death: And if we would have Magistrates and Ministers to be blessings, we are to pray for them, that God would spirit them for the work he hath called them to.

But then there is another thing to be observed in the Priesthoods Mortality; and that is their succes­sion, [They could not continue by reason of death:] yet they had their succession one after another: And we ought to pray that there may never want a succes­sion of men to carry on the work of God: And this ought to be our care also, as far as in us lies, that there may be a Generation brought up for the ser­vice of God, when another goes away. When Abra­ham died, his Son Isaac succeeded him: When Aaron died, Eleazar succeeded his Father, and took up the work of God, that his Father had laid down. So it would be the happiness of Families, and a happiness to Children, that Children would take up the work that their Fathers have laid down, by reason of death. We live in an Age, wherein there is a great decay of godly Ministers: The old Generation wearing off, and many gone to the dust, and but few come in, that have the same Spirit, the same Grace, and shine with the same Light, as their Fa­thers [Page 114] did, who are dead and gone. We ought all of us to pray (as our Saviour saith) that as the Har­vest is great, the Lord would send forth Labourers into his Harvest. A good succession speaks a great favour of God, to Families, Churches and Nations. See how careful Moses was in that: When God had told him that he must die, in Numb. 27. 16. Let the Lord, the God of the spirits of all flesh, set a man over the Congregation. These were the words of Mo­ses, when God told him that he must die, and be gathered to his Fathers. And truly, so should all godly Parents, and godly Ministers say, Let the God of the spirits of all flesh, bring in some to my Family, that may go out and in before my Family: And let the God of the spirits of all flesh, bring in some to his Church, to guide them, and to teach them. But now God, he answered Moses's prayer; as you may see in the following words. And the Lord said unto Moses, Take thee Joshua, the Son of Nun, a man on whom is the Spirit; Lay thine hand up­on him. And thus much for the Mortality of the Levitical Priesthood.

Come we now to the second Point, and general Observation: And that is, The Immortality of our great High priest, our Lord Jesus Christ. Here our chief comfort lies; that though all Mankind die, and are not suffered to continue by reason of death: But this man, because he ever liveth, hath an unchange­able Priesthood.

Now what is spoken of our Lord Jesus Christ, of his abiding for ever; it must be understood and ap­plied to him, as Man, as he is Man, God-Man, and Mediator between God and Man; as he is taken from among men, to stand for Man in things per­taining to God. And so he is the same yesterday, [Page 115] to day, and for ever: He continues for ever. And saith our Lord Jesus Christ, The Son abideth in the house for ever, John 8. 37. The Servant abideth not in the house, but the Son abideth for ever. The house of God hath the Son of God always there, as their High-priest, he is set over them. The very Adversaries of Christ acknowledge this, Joh. 12. 35. The people answered him; We have heard out of the Law, that Christ abideth for ever. It was a stumbling to them: And therefore here lies the Objection.

How is it said, that Christ abideth for ever, and liveth for ever, when it is certain that he died? We read in Matth. 2. 50. that he gave up the Ghost. [He died and gave up the Ghost.] How is it then said, that he abideth for ever, and liveth for ever, as our High-priest?

I answer; To that we must consider four things, to clear that Obiection.

First of all, Tho' Christ did die for a time, yet his death was not such a forced death, as man's is, but a voluntary death: He laid it down, and took it up again of himself. So you have it in John 10 17, 18. Therefore doth the Father love me, because I lay down my life, that I may take it again. No man taketh it from me, but I lay it down of my self. I have power to lay it down, and I have power to take it again. Here you see, our Lord Jesus Christ did not die, as we die, by a forced death; he laid it down, and he took it up again, when he pleased.

2. Tho' our Lord Jesus Christ, as to his Humanity, was in the state of death; yet it was impossible that he should be holden of death, or the grave, Acts 2. 24. Why not possible? You see that men are holden of death, thousands of years, and they are not risen to this day. Why not possible that he should be holden [Page 116] of death? Why? because the Divine Nature was Hypostatically United to the Humane Nature, God and Man; and therefore it was impossible for him to be holden of death.

Thirdly, Christ's death was but to do the great part of his Priestly Office; and so there was no intermission of his Priestly Office. The Apostle tells us, that he be­ing a Priest, he must offer something as other Priests had done: Now he offered himself as the great Sa­crifice for our sins, to the Justice of God; so that in his death, his Priestly Office was so far accomplish­ed; and therefore he is said to abide for ever, and to have an unchangeable Priesthood.

Fourthly and Lastly, Jesus Christ is Risen again, and Dies no more; and therefore he is said to live for ever, Rom. 6. 8, 9. Now if we be dead with Christ, we believe that we shall also live with him; knowing that Christ being raised from the Dead, Dieth no more, Death hath no more dominion over him; hence you read in Rev. 1. 18. I am he that liveth, and was dead, and behold I am alive for evermore: This he spake when he appeared to John walking in the midst of the Golden Candlesticks, in his Priest­ly attire; I am he that liveth, and was dead, and behold I am alive for evermore, Death hath no more dominion over Jesus Christ; therefore he is said to continue for ever: And (saith the Apostle) be continuing for ever, he hath an unchangeable Priesthood, i. e. he hath a Priesthood that can never be separated from his Person, to pass from one to another; so the word signifies; and therefore our Translators put it so in your Margent. He hath a Priesthood that passeth not from one person to ano­ther. Our Lord Jesus Christ, his great High-Priest-hood passeth not from one to another; and there are these three Reasons for it :

[Page 117] First, Because he is all-sufficient to finish the work of our Redemption: He is Almighty, and therefore in Psal 89. which is a Prophesie of Christ under David, as his Type, in the 19. ver. Then thou spakest in Vi­sion to the holy one, and saidst, I have laid help up­on one that is mighty, I have exalted one chosen out of the people: So Isa. 9. 6. For unto us a Child is born, unto us a Son is given; and his Name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace. There is none ever able to take up the work of Christ, if he should lay it down; but our Redeemer he is mighty and alsuf­ficient to finish the work of our Redemption. And then,

Secondly, As he is Mighty and All-sufficient in his Person, as God-man, so also his death hath a per­petual virtue in it, and therefore it is said, he offered up himself once for all, Heb. 7. 27 the latter part of the Verse; for This he did once, when he offered up him­self; he took away sin when he offered up himself.

Thirdly, Christ hath an Everlasting Priesthood, an unexchangeable Priesthood; For he is admitted to sit at the Lords right hand for ever, Heb. 10. 12. So that you may see he hath an unexchangeable Priesthood. And thus much for the opening and explanation of this Verse. For application these things are divers ways useful.

First, For the Comfort, the unspeakable Comfort of them that truely believe in the Lord Jesus Christ. Here we have an unexchangeable Priesthood; to rest up­on Christ for our hope: The Apostle tells us, that he is our hope of Glory. And Oh, what a mercy and blessing it is, that our hope is not in Man, whose Breath is in his Nostrils, but in the Eternal Son of God! In him who continues for ever. Look into [Page 118] the World, and there you will find abundance that live in their Worldly hope; but where are their hopes built, but commonly upon Men whose Breath is in their Nostrils? When their Friends die, their hopes die: But here we have an Immortal Saviour to build our hopes upon, one that continues for ever: And this was Jobs comfort in the midst of his affliction, as you may see in Job 19. 25. He knew his Redeemer lived; his Children were all dead and gone, but his Redeemer lived, and that was his comfort; his estate was gone, but still his Redeemer lived, and that was his comfort; his Friends had left him, still his Redeemer lived, and he knew himself must die, and Worms consume his Body, yet still his Redeem­er lived. Oh Soul, rest thou in the Faith of our Lord Jesus Christ, and take comfort of Gospel Truth! [That Jesus Christ liveth for ever.]

As Jesus Christ liveth for ever; So he liveth for the good of all Believers: He liveth for our good, if we Believe in him; and therefore saith the Apostle, he is able to save to the uttermost, all those that come unto God by him, seeing he ever liveth to make intercession for us.

Our Lord Jesus Christ doth live everlastingly for our good; our life is bound up in the Everlasting life of Christ, saith the Apostle in Col. 3. and the beginning, Our life is hid with Christ; that is, the life of our Souls: And when he shall appear, then shall we also appear with him in Glory. I remember the words (in 1 Sam. 25.) when that wise Woman Abi­gail came to David to appease his wrath against her Husband and Family, she used this expression, in ver. 29. But the Soul of my Lord shall be bound in the bundle of life with the Lord thy God: I allude to it; that the Lord Jesus Christ is the bundle of life for [Page 119] all the Saints; the Eternal life of every Believer is bound up in him; he is the great bundle of life: for (saith he) because I live, ye shall live also—And again, This is the Record which God hath given; that he hath given Eternal life; and this life is in his Son. Oh make Faith of this! or else all the Preach­ing of Christ will not be profitable to you, if you cannot make Faith of it.

And as this doth speak comfort, so it also speaks duty; And what is that? Why that we live to him that liveth for ever; remember that Scripture, 2 Cor. 5. 14. For the love of Christ constraineth us, because we thus judge; that if one died for all, then were all dead; and that he died for all, that they which live, should not henceforth live to themselves, but unto him which died for them and rose again. As Christ did die for us [for our Sins] so he did rise again for our Justifica­tion. Oh shall we not then live to him! Many are apt to forget their dead Friends and Relations, tho they have done much for them, and they know it not; as Solomon speaks in Eccles. 9. 5. for the living know that they shall die, but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten, and they know it not; and if their Sons come to honour they know it not, and if they be brought low they perceive it not: But our Living Redeemer, he knoweth all; he knows all the Souls that are put upon his work of Salvation; and therefore we should live to his Glory. Our dear Lord may say to us, I live for ever; I know all things: Why then do you slight my Work, and slight my Ordinances, and slight my People? Why do you not live more to my Glory. And then,

Lastly, This should be a strong motive for Men to come to Christ. Ye trust in dying Friends, dying [Page 120] comforts, dying Relations, and fix your hope up­on things that crumble away to dust; When Peter made his confession of Christ, Joh. 6. 68. To whom should we go? thou hast the words of Eternal Life. Go from Christ, and you go to death and Damna­tion: Go to him, and you come to Life, and to Ever­lasting Salvation: For he ever liveth an High-priest, to make Intercession for us.

Now the Inference follows in the next words.

SERMON IX.

THese words of the Apostle contain the Inference which he makes of all that he had said before, of the Priesthood of Jesus Christ: He comes to this conclusion. Wherefore Christ is able to save to the uttermost all those that come unto God by him.

This Illative [or word] wherefore, hath a refer­ence to what was spoken before: And also to what follows after; For the Apostle having said before: that Jesus Christ the Son of God, is made a Priest, after the order of Melchisedeck; that he was not made a Priest by the Law of a Carnal Command, but by the power of an endless Life; That Christ was made a Priest by a solemn Oath, [The Lord hath Sworn and will not Repent, thou art a Priest for [Page 121] ever, after the order of Melchisedeck.] That Jesus Christ is made a surety of a better Testament: That he endures, and hath an unchangeable Priesthood.

Wherefore, (saith he) he is able to save to the ut­termost.

The Argument may be thus framed: He that is the Eternal Son of God: He that is a Priest for ever, and made a Priest by the Oath of God: He that hath an unchangeable Priesthood: He that is the sure­ty of a better Covenant; He is able to save to the uttermost—But all this is Jesus Christ: Where­fore he is able to save to the uttermost all that come unto him: But then,

The words have also a reference to what follows, in the last clause of this Verse. [Seeing he ever liveth to maketh Intercession for them:] Where­fore he is able to save to the uttermost, all that come unto God by him, seeing he ever liveth to make Intercession for them.

And the Argument may also be framed: He that ever liveth to make Intercession for them; He is able to save all that come unto God by him. So that both these conclusions are proved : That Jesus Christ is able to save to the uttermost, all that come unto God by him.

We begin with the first branch of this Text: [He is able to save to the uttermost all that come unto God by him.] These are the words, I shall open and apply this Morning, (if God permit.)

To save a Soul is a great work, a great and glo­rious work. All the powers of Heaven and Earth, short of God, cannot save a Soul. The Devil can destroy Souls, by the Righteous and Just Judgment of God : And therefore hath that name given him, which is opposite to Christ: He is called Abaddon [Page 122] and Apollyon, which signifies to destroy, in Rev. 9. 11. The Devil I say can destroy Souls, but he cannot save any, he cannot save himself. 'Tis a great and glorious work to save a poor Soul: This is only Christ's work; And therefore he is called the Author of Eternal Salvation, Heb. 5. 9. And being made perfect, he became the Author of Eternal Salvation, to all them that obey him, [the Author of Eternal Salvation.] There have been Temporal Saviours; Men that God hath raised up in several Ages and Generations, to deliver his People from the power of their Enemies; when his People were in distress, God did raise them up Saviours: And it was accounted a very great Mercy, to have a Tem­poral Saviour: To have a Man of Faith and Cou­rage; as Sampson, and Gideon, and Barack, and others, that would appear for the Church in times of streights. There is a Prophecy in Mic. 5. 5. speaking of Christ. And this Man shall be the Peace, when the Assyrian shall come into the Land; and when he shall tread in our Palaces, then shall we raise against him seven Shepherds, and eight Principal Men that are worthy Instruments; that shall rise up to oppose the Assy­rians power. The Assyrians power is made a Type of the Antichristian power. God hath his principal Men, and his principal Instruments, to save his People. These are under Christ: But he only is the Author of Eternal Salvation. And this Salvation, this Eternal Salvation, that Jesus Christ brings, is an unspeakable mercy: The very thoughts of it gives abundance of comfort. If we do but consider what he saves us from, and what he saves us to.

First, What he saves us from.] He saves a poor sinner from his sin, and from all the misery that comes along with it. His name shall be called Jesus, [Page 123] for he shall save his people from their sins, saith the An­gel in Matth. 1. 24. He shall save his people from their sins, i. e. from all those miseries that their sins bring upon them or would bring upon them. [For sin is the cause of all misery▪] And to be saved from sin, is to be saved from all misery. What would the Devils in Hell give to be saved from their misery, that their sin hath brought upon them? What would the Rich Glutton in the Gospel give to be saved from his misery? We are not aware what he saves us from.

Then, if we consider, what he saves us to, or brings us to, by this Salvation.] Christ brings us into his favour and grace; brings us into that blessed state in Heaven, where there is all safety, and security, and blessing; where the Devil, nor his Instruments can never break in upon us, to intercept our peace, Rev. 21. 9. God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying; neither shall there be any more pain. To be brought into Communion with God, with the holy Angels, and with the glorified Saints, and with Jesus Christ the Head of the Church: An Everlast­ing Communion. Oh the Salvation that our Lord Jesus Christ brings us to! There is no solitude in Heaven! Here we complain of a solitude, and a solitary life: We want company, we want converse in the World: But there will be an everlasting converse with the great God, so far as our Natures are capable of coming near to him: An everlasting converse with our Redeemer, with the holy Angels, and with the glorified Saints. Who is able to ex­press the Salvation our Lord Jesus Christ brings us to! This is the Hope and Faith of the Gospel. But I do but touch upon these things by the by.

[Page 124] Now, saith the Apostle, he is able to save to the uttermost—He carries it through. Now, to do a thing to the uttermost, is to do all that can or ought to be added to that thing. For there is nothing to be added to that work which is wrought to the uttermost: So our Lord Jesus Christ, in this Salvation work, he carries it thorow to the utter­most; to the uttermost. There is nothing to be added to our Salvation. And therefore our Prote­stant Divines stand much upon this Scripture, against all Popish Adorations. If Jesus Christ be able to save to the uttermost; then there is no need of Me­rit; Meritorious works; no need of Priests, Obla­tions, Popish Pardons and Indulgences. And if our Lord Jesus Christ is able to save to the uttermost; then away with all Merits, and all Priests for Obla­tions; and all things that the ignorant Souls of men rest in. He is able (saith the Apostle) to save to the uttermost [Able to save] that is a word of great emphasis. Christ is able to carry through the great work of Salvation. That is the point we are to in­sist upon.

The work of Salvation is a great work. 'Tis a greater work than the work of Creation. For, mind it, the works of the great God, some are greater than others; and this work of Salvation is the greatest of all his works. The work of Creation is a great work, and Gods Wisdom, his Omnipotence and his Goodness, is much to be adored in the works of Creation. For the work, in two respects.

1. As it is a work that all the three persons in the Sacred Trinity, in the Godhead, did co-operate and work together in God the Father, Son and Holy Ghost created the World. For, though we say [God the Father is Maker] God the Father hath [Page 125] that work Attributed to him; not that he did it without his Son, and without the Holy Ghost, Heb. 1. 2. It is said, by Jesus Christ God made the World. The Son wrought with the Father. And you read in Genesis, That the Holy Ghost also moved upon the face of the Deep. So that the work of Creation is the work of the Godhead, Father, Son, and Holy Spirit. A great work.

Then again,

2. If you consider the work it self. The work of Creation is a great and wonderful work. [For, mind it.] The Great God, to make all things out of nothing. This is a work, that none but God could do. For God to make Heaven and Earth, An­gels and Men, and all living Creatures, and all out of nothing; it is a work of an Infinite God. [For, mind it.] The wisest, and the strongest man in the World, cannot make a House, or a poor Cottage, out of nothing: He must have matter to work upon. Man can make nothing out of nothing. And there­fore the Philosopher took up this Maxim, [Nothing produceth nothing.] You cannot make a thing out of nothing. Man cannot make one drop of Water to drink out of nothing; he must go somewhere for that Water. But for the Great God to raise Heaven and Earth out of nothing, is to be adored. And therefore (saith the Psalmist) When I consider the Heavens, the work of thy hands, the Sun, Moon and Stars, I said, What is man, Lord, that thou shouldst be so mindful of him? The work of Creation is a great and glorious work, beyond all the power of Men and Angels: But still the work of Salvation is greater than that: For God is pleased to magni­fie that work, and to be at more cost about that work, than he was about the work of Creation: [Page 126] And in two respects, the work of Salvation is grea­ter than the work of Creation.

First, Because in the work of Creation, there was no­thing to resist God in that work; there were no Devils then in Being, to Rebel against that work of God: There was no wicked reprobate Person to resist God in the work of Creation : But in the work of Sal­vation, Men and Devils oppose the Wisdom of God, and the Power of God, and the Grace of God: But he carries it through all opposition.

Secondly, Though the work of Creation was a great work of God; Yet there was no need that the Son of God should be made manifest in the Flesh for that work: The work of Creation could be carried on without the Incarnation of the Son of God. God did but say, Let there be Light, and there was Light, Gods word did all there. By Faith we understand, the World was made by the Word of God, Heb. 11. 3. But when God comes to work Salvation for mankind, there is a great train of Work: The Son of God must be made Man, and suffer Death for poor Man, and he must rise again: So that the work of Salvation, is greater than the work of Creation.

But how is Christ said to be able to save, and to carry on this work?

First, As he is God [the Almighty God] so no­thing can stand before him, to hinder the accom­plishment of that which he hath undertaken, to save a Soul from Death: Where Christ undertakes for that, all the powers of Hell cannot hinder it. If he had been but a meer Man, he had been stopped in this work: Men and Devils would have hindred him in this work: I say Reprobate Men and De­vils, would have hindred him in this work: But being God, he Triumphs over Principalities and [Page 127] Powers, as you have it in Col. 2. 15. He spoiled Prin­cipalities and Powers. These Principalities and Pow­ers are the Devils, which Reign in their Kingdom, as Princes and Potentates do here on Earth: But the Devils themselves dread our Lord Jesus Christ, as you may see, Mat. 8. 29. they cryed out, What have we to do with thee, Jesus thou Son of God? Art thou come to Torment us before the time? They knew him to be the Son of God, and they begg'd leave of him, to go into the Herd of Swine. Thus you see our Lord Jesus Christ, as he is God, hath power to overcome all the Devils in Hell: Therefore he is able to save them; for the Devils dreaded Christ, and said, Art thou come to torment us before the time? They knew Christ would come to Judge them one day, and they were unwilling to come to Judgment before their time. Now as he is the mighty God; and as all the Powers of Hell are un­der him, so he is able to save to the uttermost: none can stand before him, to hinder his accomplish­ing the work of Salvation.

Secondly, He is able to save, as he is our great High-priest over the house of God: That the Apostle would have us to keep our eye upon, as he is the Priest of God. All the Priests before him were not able to save them that came to God, by them; tho' they did good service, and were useful in offering Gifts and Sacrifices for the People, yet they could not save them. But our Lord Jesus Christ, as he is the Priest of God, as he is the Surety of a better Cove­nant, as he offered himself a Sacrifice for sin, he is able to save to the uttermost, all that come unto God by him.

And so we come to this: Where we have a Li­mitation, in respect of the blessings of Christs Death. [Page 128] [It is for all that come unto God by him] Not but that Christ is able to save all Mankind. The dignity of his person [God-Man] The Merit of his Suffering, [sufficient to save all Mankind.] But this Limitation shews, That none had benefit by Christ, but those that come unto God by him. It is one thing to be able to save, and another thing for people to have the benefit of that Salvation. Suppose a man be able to save all the poor in the Town; yet none have the benefit of it, but those that come to him for their relief. There is a great deal of difference be­tween Ability and Benefit. So our Lord Jesus Christ is able to save to the uttermost; but it is them that come unto God by him that are saved. Not that there is any Merit in our coming to God: For what Merit is there in Beggars coming for an Alms? We come to God by Christ, as Beggars for an Alms. But still we must come, and we must come by Jesus Christ, if we will have any benefit by his Salvation. There are multitudes of people in the World, whose case is very deplorable. Jews, Turks and Heathens, they all have their Devotions grounded upon some­thing The Jews come to God according to the Jew­ish way. The Turks have their coming to God, for the great Article of their Faith. We believe there is is one only true God. And the Heathens have their way of coming to God. But because none of these have their coming to God, by Jesus Christ, therefore they have no benefit by Jesus Christ. The Papists, who prove the Christian Faith, do run a great ha­zard of their Salvation, by coming to God, by other Mediators, than by Jesus Christ. For the blessed Saints, and the Virgin Mary, are not able to save, and be a Mediator for them, 1 Tim. 2. 5. For there is but one God, and one Mediator between God and Man, [Page 129] the Man Christ Jesus. So that here you have the Li­mitation of that Salvation, which is by Christ. [He is able to save all to the uttermost that come unto God by him.]

But then you will say, What are we to under­stand by the phrase of coming to God by Jesus Christ? What is meant by [coming?]

I answer; [Coming] is a metaphorical word, transla­ted from the Body to the Soul. As thus, the Body hath its motion, you know it goes and comes, this or that way: So the Soul of Man hath its motion, it goes or comes; it goes to God, or comes from God. Now coming, in Scripture, when it is applied to God, and Christ, it always imports a believing, a trusting in; a resting upon God in Jesus Christ. For Faith is the foot of a Soul, by which the Soul is coming unto God: It brings the Soul to Christ, to take up with him. It is the same with coming unto the Throne of Grace, Heb. 4. 16. Let us come boldly to the Throne of Grace, that we may obtain mercy, and find grace to help in time of need; i. e. Let our Souls go out to Gods Grace, in Christ, and there Rest. As Unbelief is called a departing from the Living God, Heb. 3. and the latter end. Now, you know what it is to depart from God: It is, when you cast off all hope, and trusting in him: When your hearts run out to sin, and grow dead towards God; when you have no delight in keeping up Commu­nion with him, this is a departing from him. So coming to him, is an act of the Soul, whereby the Soul goes out to him, in the Lord Jesus Christ, as the Sacrifice for sin. The Soul goes out to him by Faith, and rests upon him, by such a Faith, as doth purifie the heart, and reform the life.

Many that are called Christians, they have a [Page 130] notion, by which they greatly deceive themselves: And that is this; They think and say, that God is merciful; that Jesus Christ died for sinners; and therefore, tho' they be strangers to the life of Faith, and have lived in much Ignorance, yet they say, they doubt not of their Salvation; for God is merciful; and Christ died for sinners.

As it is true, that God is merciful, beyond all our apprehensions: And it is also true, that Jesus Christ died for sinners; Yet the Scripture must be believed. It is only for such sinners as have a Coming-faith to him; such a Faith as may unite their Souls to him. For [mind it] You read in Luke 14. where our Sa­viour compares the Grace of God, in the Salvation of poor sinners, to a man that made a great Supper for his Guests, and invited them; but when they all refused to come, read v. 24. I say unto you, None of them that were bidden shall taste of my Supper. Why shall they not taste of it? Why? because they refu­sed to come upon his Invitation; and therefore none of them which were bidden shall taste of my Supper. This is to shadow out Gods way, with poor slighty sinners. That Soul that is taken up with his Farm and Oxen, the Lord saith, he shall not taste of his Supper. You must not therefore rest in general notions: For, as it is one of the greatest miseries in the World to want a coming-heart to Christ; so on the other hand, it is one of the greatest mercies that we can enjoy, in this life, to have a coming-heart to Jesus Christ; to have a heart going out to Jesus Christ. It is very observable, what our Lord Jesus Christ spake, in Matth. 7. He tells us, In the last days, there will be many come to seek admit­tance into his Kingdom, for what they had done. In v. 22. Many will say unto me in that day, Lord, Lord, have [Page 131] we not prophesied in thy Name, and in thy Name have cast out Devils, & in thy Name have done many wonderful works? Then will I profess to them, I never knew you, depart from me, ye that work iniquity. Christ will say, I never knew them. How is this to be understood? Pray consider: Christ knew all men: He did know the persons of these men, that did come and plead thus with him: But when he said, he never knew them; his meaning is, he never had any Commu­nion with him; and they did never come to him, and act Faith in him. Our Lord will say at the great day, You talk of Gifts, and Parts, and Service; but I never had your hearts. And therefore it is a great mercy to have a heart to come to Jesus Christ; to live that life we live in the flesh, in the Faith of the Son of God.

Come we now to some Application, and that is of Direction, to poor sinners that are strangers to com­ing to God by Christ. It may be you come to hear the Word of God, and you do well. Sometimes you come to pray, to pray for mercy in affliction; you do well. But there is another coming to Christ, which is by Faith; and therefore never rest in any thing of hearing, and praying, until you have brought up your hearts to come to Christ, by Faith rest upon him—And, saith Christ, No man cometh to me, except my Father draw him.

I know that a Natural Conscience will put a man upon coming to God in Prayer: But no Natural Conscience will put a man to come unto God by Christ.

A second Use is, to those that act Faith, and come to God by Christ. Remember, that he is able to save to the uttermost. Rest upon the power of our Lord Jesus Christ. I remember when God did set [Page 132] up Saul to be King over Israel; it is said in 1 Sam. 10. There you may read, that many of the people despised him, and said, How can this man save us? They look­ed upon him as a weakling. But the Lord Jesus Christ, he is able to save to the uttermost, by his Almighty Power. You may believe he is our great High-Priest. You find there in the first Book of Sam. chap. 17. that the Philistines trusted in their Champion Goliath, who was but a man. But our Lord Jesus Christ, he is the great Goliath; he encountred with Devils, with Hell, and with the World, and overcame all of them. He hath satisfied the Law, and Justice; and ever liveth to make Intercession to God, for all those that come unto God by him. But of that afterward.

SERMON X.

THE last day I handled the first Branch of this Text: It tells us that Christ is able to save to the uttermost, them that come unto God by him.

To save a Soul from Death and Misery, is a work that none can accomplish, but he that is [Mighty to Save.] The work of Salvation is so great, as we cannot possibly comprehend it in this Life. But as our Lord Jesus Christ, the Son of God (who was made Flesh) hath undertaken this great work; so [Page 133] he is able to carry it on [Able to save all that come unto God by him.] These words have been open­ed and applyed, and I shall not look back, but come to a second Branch of this Text, where a rea­son is given, Why our Lord Christ, is able to save to the uttermost, all that come unto God by him, seeing he ever liveth to make Intercession for them.

Now these words carry a great deal of comfort for them that believe the Word: But they require some care and diligence in the opening of them; and giving the right sense of them, lest we should be led away with gross and dull apprehensions of this Spiritual Mystery.

First therefore, for the right understanding of this phrase here in the Text: Whereas it is said [that Christ ever liveth to make Intercession for us] this is not to be understood, as if the Inter­cession of Christ should never have an end: For the Intercession of Christ, is a work that belongs to his Mediatory-Kingdom, and that shall have an end. When all Gods Elect shall be gathered to him; and the whole mystery of our Redemption finished; then shall all be given up to God, for he shall be [All in All,] In 1 Cor. 15. 24. speaking of Christ then cometh the end, when he shall have deliver­ed up the Kingdom to God, even the Father: When he shall have put down all Rule, and all Authority and Power: For he must Reign, till he hath put all Enemies under his Feet: The last Ene­my that shall be destroyed, is Death: For he hath put all things under his Feet: And when all things shall be subdued unto him, then shall the Son also himself be subject unto him, that put all things un­der him, that God may be all in all. Here the Apostle is treating of Christs Mediatory-Kingdom: [Page 134] And when all the Elect shall be gathered together: When the World shall come to an end: Then the last Enemy that is to be destroyed is Death: And there shall be no more die in the Church: All shall be swallowed up in the Eternal God-head: And God shall be all in all. Then there will be no need of his Intercession, or of a Mediator: But still re­member the blessed effects of Christs Death and Re­surrection, and Intercession, are to Eternity: Therefore when the Apostle here in the Text saith, Christ ever liveth to make Intercession for us: This is to be considered two ways.

First, In opposition to the Levitical Priesthood, who are dead and gone, and the Church of God hath no present help from them; but all their help is from Jesus Christ: They were not suffered to con­tinue by reason of Death; but Christ ever liveth our great High-Priest, when all others are dead and gone. But,

Secondly and specially, When it is said, that he ever liveth to make Intercession for us.] this [Ever] is to be taken for every Age and Generation to the end of the World; for at the end of the World, there shall be an end of those things, as you have heard; he ever liveth to all Ages and Generations.

For this must be observed, that the Church of Christ (which is his Mystical Body,) are not all born in one Age of the World. But one Generati­on passeth away, and another cometh: But Christ he ever liveth in all Ages a Priest of God, for all those that come to God by him, [he ever liveth] we have not a new Priest to rise up with a new Ge­neration, but we have the same Jesus, who was yesterday, to day, and for ever the same: He liveth in all Ages and Generations to the end of the [Page 135] World. I say, a new Age doth not bring forth a new Saviour, nor a new Priest, but he is the same, [He ever liveth,] and we of this Age and Generation, have the same benefit by Jesus Christ's Priesthood and Intercession, that the old and primitive Saints, had thousands of years ago: For he abideth for ever, till the whole work of Mans Redemption is fulfil­led: And this is the true and proper meaning of this Phrase [He ever liveth to make Intercession] that is, he ever liveth in all Ages and Generations: He is the same yesterday, to day and for ever: He is to be our High Priest to the end of the World.

In the Second place we are to consider what is meant by Christ's making Intercession for us in Hea­ven. Now for that, you must first consider, the Speech as Metaphorical, and borrowed from Ad­vocates, that plead in Kings Courts: Or from Coun­sellors that stand up for a Client, to procure the Sentence on their side. Hence the Apostle John hath that expression, in 1 Joh. 2. 1. If any Man sin, we have an Advocate with the Father, Jesus Christ the Righteous, who is a propitiation for our Sins. We have an Advocate, that is, we have one that stands up for us in our stead, and appears on our side: Also it hath reference to a Favourite of the Kings Court, that is oft in the Kings presence, and ready to speak for his Friend. So Joseph was an Intercessor for his Father and Brethren unto King Pharaoh, when they came into the Land of Egypt, Gen. 47. Joseph was a Favourite of the King of Egypt: And he appeared in the presence of the King, for his Father and Brethren: You shall find the Prophet Elijah offers to make himself an Intercessor to the King, for the Shunamitish Woman, 2 King. 4. 13. Wouldst thou be spoken for to the King? In this sense Jesus Christ is [Page 136] said to be our Intecessor: He is said to appear in the [...] of God for us, Heb. 9. 24. For Christ is not entred [...] the Holy places, which are the figures of the true [...] into Heaven it self: Now to appear in the pre­sence of God for us, and to make Intercession for us: This is not to be understood, as if Jesus Christ in Hea­ven, did pros [...]rate himself to the Father for us, and make actual prayers for us. It is not so to be understood. In the days of his Flesh, he sent up strong cryes to God, in his state of Humiliation, Heb. 5. 7. but it is not agreeable to his state of Glory, that Jesus Christ should now send up Prayers and Supplications to God for us: But when it is said that he appears in the presence of God for us, and makes Intercession for us, the meaning is this: That he doth present himself in Heaven, as our Surety, and as our Sacri­fice, and as one that hath made satisfaction to all the demands of the Law, and also manifesting his Will: That all that come unto God by him, should have the benefit of his Death. He doth appear before God as the Sacrifice for our sins, that the benefit may come to every Soul, that come unto God by him; that is the meaning: Therefore it is said Heb. 12. 24. The Apostle tells them, they are come to Je­sus the Mediator of the new Covenant, and to the blood of sprinkling, that speaks better things than that of A­bel. Abels blood did speak; when Abel said no­thing, his blood did speak and cry: And so the blood of our Lord Jesus Christ speaketh: his Death speaketh: His Suffering speaketh: That is always before the Holy God for an expiatory Sacrifice for sin, to them that believe on him. [An Expiatory Sacrifice.] And this was typified of old, by the High-priests carrying the Blood of the Sacrifice, in­to the most Holy place: sprinkling that Blood upon [Page 137] the Mercy-seat; see Levit. 16. 15. Then shall he kill the Goat of the Sin-offering, that is for the People, and bring his Blood within the Vail, and do with that Blood as he did with the Blood of the Bullock, and sprinkle it upon the Mercy-seat. When the Priests of old did kill the Offering, whether it was a Goat, or whe­ther it was a Bullock, he was to take of the Blood of the Beast, and carry it within the Vail: What is that? You must know that in the Temple, there were three parts; there was the outward Court, which the Gentiles might come into as well as the Jews; then there was the Temple, where the peo­ple generally went to Pray, and where the Sacri­fices were slain; and then there was the third place, which was called the most Holy place, the Sanctum Sanctorum, and that was separated by the Vail; the Vail was drawn before it, and when the Priest had Offered the Blood of the Sacrifice, he was to go within the Vail, where was the Mercy-seat, and where God did give his Answers to his Peoples Re­quests; and this Blood of the Sacrifice was to be sprinkled upon the Mercy-seat: Why so? Why to signifie that God would shew Mercy unto his Peo­ple by way of Atonement and Sacrifice; that he would shew them Mercy that way, because of the uncleanness of the Children of Men, therefore God would have no Communion with them, but by the Blood of Atonement.

And this was a Type of Heaven it self; Christ (saith the Apostle) is gone into the most Holy place, to Heaven it self, there to appear in the presence of God for us: And as the High-priest of old did carry the Blood of the Sacrifice into the most Holy place on Earth; so our Lord Jesus Christ did carry his Blood into Heaven, which is the most Holy [Page 138] place of all; which speaks better things than the Blood of Abel, which cries for vengeance; but the Blood of Jesus Christ calls for mercy, for every one that comes to God by him: This is the meaning of his making intercession for us.

But now in the Third place, Why doth the Apo­stle say in the Text, that Christ is able to save to the uttermost, all that come unto God by him, seeing he ever liveth to make intercession for them? Why is Christs ability to save us, put upon his ever living to make intercession? The Scripture (mind it) doth lay a great stress here, and the weight and burden of our Sal­vation is laid in this; upon Christs ever living to plead and maintain the great end of his death and suffering for poor sinners, [he ever liveth,] and the Reasons are these:

First, If Jesus had died and never rose again, our hopes of Salvation by him had perished with him, and been buried in his Crave. If Christ had died and ne­ver rose again, our hopes of Salvation by him, had died also, and been buried in the Grave with him. Mind what the Apostle speaks to this purpose, 1 Cor. 15. 14. If Christ be not risen, then is our Preach­ing in vain, and your Faith is also vain. If Christ be not risen, our Preaching is in vain: How is that? Our preaching Salvation by Jesus Christ, is in vain; it is to no purpose; if he be a dead man still; and your Faith is vain, your Believing in him is vain, if he be in the state of death still. Why so? Because in the Grave there is no work, nor no knowledge; the dead know nothing, the dead can do nothing; there­fore if Jesus Christ were in the state of Death, if he were in the Grave, and not risen again, it is in vain for us to preach Salvation by Jesus Christ; and your believing in him for Salvation is vain: But in as [Page 139] much as he ever liveth, and is come out of the state of Death, he is able to save to the uttermost, all those that come unto God by him. You may ob­serve in Scripture, that that time, that our Saviour Christ died and was laid in the Grave, his Disci­ples and Followers on Earth, their hopes died with him; as you may read (in Luk. 24.) of the two Dis­ciples going to Emmaus, what a sad discourse they had together, when Christ asked them, what com­munication they had together; they said unto him, Concerning one Jesus of Nazareth, which was a Pro­phet mighty in deed and word, before God and all the People; and how the Chief-priests and Rulers delivered him to be condemned to Death, and have Crucified him; and we trusted it had been he that should have Redeemed Israel; and besides all this, to day is the Third day since these things were done. When Christ was in the state of Death, their hopes were dead; but saith the Apostle Peter, in 1 Pet. 1. 3. Blessed be the God and Father of our Lord Jesus, which according to his abundant mercy, hath begotten us again unto a lively hope, by the Resurrection of Jesus Christ from the dead. As if he should say, we were as dead men in our hopes, but when we saw his Resurrecti­on, our hopes began to revive again; and therefore he saith, Blessed be God, who hath begotten us to a lively hope, by the Resurrection of Jesus Christ from the dead. The Resurrection of Christ, declares him to be a sufficient Saviour; and therefore in Rom. 8. When the Apostle Paul fell a triumphing in that Salvation, we have by Christ; and what doth he lay as a ground for it? in ver. 34. saith he, Who shall condemn us? It is Christ that died; yea rather rose again, and is set at the right hand of God, and makes intercession for us; yea rather is risen again. Why doth he make [Page 140] more of the Resurrection of Christ, than of the Death of Christ? Because if Christ had Died, and not Risen again, and Ascended to the Father, we had not had such ground for our hope: [But rather is Risen again.] For alas, if our hopes of Salvation did hang upon a Dead Man, it would have been a dead hope; but our hope is upon a living Saviour. For this end, saith the Apostle, Rom. 14. 9. For this end Christ both died, and rose again, that he might be the Lord, both of the dead and the living. If he had not revived again and risen again, he could not have been the Lord of the dead and the living. The Apostle hath a remarkable passage to this purpose; further in 1 Cor. 15. 17, 18. If Christ be not raised, your Faith is vain, ye are yet in your sins; then they also that are fallen asleep in Christ, are perished. If Christ be still in the state of Death and the Grave, then they that are fallen asleep in Christ are perished. Those Believers that did die in the Faith of Jesus Christ, they are perished; if he be not still alive, and at the right hand of God, they are perished, and ye are yet in your sins: So that you see what a great stress the Scriptures put upon Christs Rising again: Therefore saith John in the Revelation I am he that liveth, and I live for evermore. Amen. Why Amen? He puts Amen to it, that our Faith may be fixed on him, as able to save those that come unto God by him.

Secondly, Our Lord Jesus Christ is able to save to the uttermost, all that come unto God by him, and that because he ever liveth to make intercessi­on.] Because there can be no Accusation or Condemna­tion, take place against any Soul, where there is such an intercessor. If Christ were out of Heaven, where all Mens hearts and ways are seen and known, all the [Page 141] sins of our Life and Conversation would rise up a­gainst us, and Condemn us, and Accuse us: But (saith the Apostle) who shall Condemn? Who shall lay any thing to our charge? It is Christ that hath Died, yea rather that is Risen again, and sits at the right hand of God, and makes intercession for us. No Accusation from Satan and our Sins, can stand before the intercession of Christ; for though our sins be such as deserve everlasting Damnation, yet there is more worth, and vertue, and precious­ness, in the Death and Resurrection, and Interces­sion of our Lord Jesus Christ, than there is vileness in all our sins; for his Intercession, is the presenting of his suffering for us; and of all the satisfaction he hath made for Sin, and the manifesting his Will; that those that come unto God by him, may have the benefit of his Sufferings.

Thirdly, He is the great Favorite. Our Lord Je­sus Christ, he is one that brings us into favour with God: He came and made peace on Earth, and hath purchased peace in Heaven. If a Man should un­dertake to interceed for a poor Rebel, that had been a Rebel himself, they would never regard him, or give any regard to his Intercession; but if a Man will interceed for a poor Rebel at Court, that was always a Favourite of the King, that never Rebel­led or provoked him, you will say, this Man will carry it: Now saith the Scripture, We have an Ad­vocate with the Father, Jesus Christ the Righteous; not Jesus Christ the Unrighteous, but Jesus Christ the Righteous, who is our Advocate, that kept him­self always in the Favour of God, and in his Fa­thers Love. Such an High-priest doth become us, who is Holy, Harmless, Separate from Sinners, and made higher than the Heavens. We need one, that [Page 140] [...] [Page 141] [...] [Page 140] [...] [Page 141] [...] [Page 142] is Jesus Christ the Righteous; and therefore he ever liveth, and is able to save those that come unto God by him. He ever liveth to make Intercession, that was always in the favour of the Father. This is my beloved Son, in whom I am well pleased; shewing, that he was well pleased with his Suffering, and Inter­cession, and sets on his Right hand on high. Upon all these accounts it is, that Christ ever liveth to make Intercession for us. And upon these reasons he is able to save all that come unto God by him.

I shall wind up all with a word or two of Appli­cation.

First then, here we see, That our Salvation is out of our selves; and that it rests solely, and alone, in our Lord Jesus Christ. For the best works that ever any of the Children of God did, are not able to save them; because no mans works are perfect before God. The best works that we can do, are not able to save us, in any measure. But our Lord Jesus Christ is able to save to the uttermost. We are ve­ry apt to rest in our own doings and duties; espe­cially, if any thing be done by us in a right manner. We are very apt to take up our Rest too much therein. We are apt to draw too much comfort for our selves, for what we do, rather than from what Christ hath done for us. But 'tis for want of lively Faith in Christ. But, if you will be safe, and have true comfort, you must come from works. See how the Apostle sets Works and Grace in opposition, in the matter of Election, and so it holds as to Justifi­cation, Rom. 11. 6. And if by grace, then it is no more of works; otherwise grace is no more grace; but if it be of works, then it is no more grace; otherwise works is no more works. What is the meaning of this? The meaning is this; That if we rest upon our works, [Page 143] for our Salvation, and Acceptation with God, then the Grace of God, by which we are saved, signifies nothing to us: For if it be of works, it is not of grace.

But on the other hand; If we be saved by grace, then not by works: Works is no more works. See therefore, look that you live wholly and solely up­on the grace of God in Jesus Christ: And that you do your work, not from your self, and not for your self. As for example; If a man do receive an Estate, or an Inheritance of his Father, as a free gift; then he pays nothing for it. If a man says he deserved it, or that he wrought for it; this takes away the freeness of the gift. If it be of gift, it is not of duty: If it be of duty, it is not of gift: So, if it be of grace, 'tis not of works; and there­fore cease from your work in the matter of your Justification; that is, stand clear from resting on your works: Look at free Grace in Christ for all; for he ever liveth to make Intercession for us. 'Tis when we are saved by Grace, that we are able to work; and God doth graciously accept of our work. But how? as we are united to him, by his Son Jesus Christ, our great Intercessor. Hence you have that, Col. 3. 17. And whatsoever you do in word, or deed, do all in the Name of the Lord Jesus; giving thanks unto God, and the Father, by him. How? when you pray, pray in the Name of the Lord Je­sus, and believe in the Name of the Lord Jesus for acceptance; and when you praise the Lord, praise him in the Name of the Lord Jesus; and trust in him for acceptance. Do all in the Name of the Lord Jesus: because he is the great Intercessor for our Souls: And he takes away the iniquity of our holy things, that they may be accepted. And he offers [Page 144] up his own Intercession, with the prayers of the Saints; and therefore, whatever you do, do all in the Name of the Lord Jesus. This is the Spiritual Lesson that we are to learn from this Doctrine or Truth, that we are now upon:

That if Jesus Christ be able to save to the utter­most, all those that come unto God by him; then rest upon him with full and entire Faith, and cease from your own works, and rest wholly and alone upon the Lord Jesus Christ.

2. Here is great encouragement and comfort for them that believe in the Name of the Lord Jesus Christ. Such are our sins, and we have so much of guilt upon us, and defilements in us, as we know not how, with any face, to make our appearance before a holy God. And many Christians, upon occasions, are ready to despair of finding mercy with God. 'Tis true, if there were not a Mediator, an Interces­sor for us, there were reason to despair indeed. But God hath put a great Office upon his Son, that he shall make Intercession for Transgressors, Isa. 53. 12. The Father there speaking of his Son, with which I shall conclude; He hath poured out his Soul unto death: And he was numbred with the Transgressors; and he bare the sin of many, and made Intercession for the Transgressors. These expressions shew, that God the Father loved his Son, because he bare our sins, and made Intercession for the Transgressors; there­fore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he made his Soul an offering for sin, and bare the sin of many. Let this be comfort and encou­ragement to every poor Believer: And say thus; Well, I have many sins, and many infirmities; but thanks be to God, the League is broken, I do [Page 145] not love them; but I hate them—I am one that hangs upon Jesus Christ: And seeing I have heard that he is able to save to the uttermost, all that come unto God by him, seeing he ever liveth to make Intercession for all those that come unto God by him; I will come unto God by him.

SERMON XI.

I Have, through Divine Assistance, gone thus far through this Chapter, where the Apostle treats so largely of Jesus Christ, and of his Priestly-office. As we are to live by Faith, and to be saved by Faith; so it is of great moment, to every one rightly to understand, and to be instructed by Jesus Christ, and his Priestly-office. For as we are sinners, there is no coming to a holy God, but by him. By him we are said to draw nigh to God; in verse 19. as hath been shewed. And he is able to save to the uttermost all that come unto God by him; in verse 25. which was the last thing was handled, [He is able to save to the uttermost, them that come unto God by him.] So that the Knowledge of Jesus Christ, and Faith in him, is that Knowledge that is absolutely necessary to Sal­vation: Therefore the Apostle doth so much inlarge upon it, in this Scripture, and in other Scriptures.

Now, in these words which I have read, for our [Page 146] present meditation, we have a further Argument and Demonstration given by the Apostle, to prove that Jesus Christ, our great High-priest, is far more excellent than the High-priests under the Law. And the Argument is drawn from his purity, and their sinfulness: His purity being holy, harmless, unde­filed, separate from sinners: Whereas the Priests under the Law, they were guilty of sin, and there­fore they did offer Sacrifices, first, for their own sins, in verse 17. But our Lord Jesus Christ, is one sepa­rated from sinners; so that the Argument lies thus; That Priest, that High-priest, pure and undefiled, and hath no sin in him, must needs be more excellent, than they that had sin, and did offer Sacrifice for their own sins.

I begin now with verse 26. For such an High-priest became us, who was harmless, i. e. such an High-priest was needful for us: and suitable for us in our state and condition; for if we have had an High-priest that was not Holy and Harmless, how should he carry on the work of an High-priest? How should he save us from our sins? How, should he bring us from Misery, if he had not been Holy and Harmless? But such an High-priest became us, who was Holy: If any other had undertaken to ap­pear in the presence of God for us, he could never have brought this work about: Therefore it be­came us to have such an High-priest: It was not for a sinner to appear in the presence of a Holy God, if we had not such an High-priest, we could not have had acceptance with God, if we had not a Holy Advocate: You know what old Eli said to his Sons; said he, If one man sin against another the Judge shall Judge him, (1 Sam. 2. 25.) But if a man sin against the Lord, who shall entreat for him? There [Page 147] is no man fit to treat with a Holy God, that sins against the Lord.

But you will object and say, Did not God appoint Job to pray for his Friends, and interceed for his Friends? And did not Abraham pray for Sodom? And they were sinners, and yet they were injoined to pray for them.

For that we must distinguish between the Prayer of the Saints, and the Intercession of a Mediator. By the In­tercession of Jesus Christ, the Prayers of the Saints are accepted of God; why? Because they come to him as a reconciled God, by Jesus Christ : And their Prayers are made at the Throne of Grace: But the Intercession of Jesus Christ, is not to a reconciled God without Christ: but to reconcile God by Christ, by his Death and Suffering: Christ he appears in the presence of God for us, to present his Blood as the means of our reconciliation. Jobs Prayer was not to make reconciliation between God and his Friends by his Merits : But it was to draw out that Mercy, he was willing to bestow upon them: It became Jesus Christ to be Righteous, to be our Ad­vocate; saith the Apostle, If any Man sin, we have an Advocate with the Father, Jesus Christ the Righ­teous, who is a Propitiation for our sins. It was sutea­ble to our condition, that he that should appear in the presence of God for us, should be perfectly Righ­teous.

But then, here we have the purity of Christ set forth in four Branches.

1. He is said to be Holy. 2. Harmless. 3. Un­defiled. And 4. Separate from Sinners. And then we have his Exaltation, follows in these words [made higher than the Heavens.]

These things we shall briefly explicate, as God [Page 148] shall assist; and then come to some Application

First, (saith the Text) He was Holy] It became us to have such an High Priest who was Holy. Now, Holiness as it here stands, in distinction from Undefilement, it signifies that Holy Consecration, which Christ was under in his Priestly Office. For the Apostle hath reference in this word [Holy] unto the Holiness of the High Priest, which was his de­dication and consecration to God. And therefore if you look into the 106. Psalm v. 16. You find there, that Aaron is called the Saint of the Lord, or the Ho­ly one of God. How is that? Moses was as much the Saint of the Lord in respect of Spiritual Grace, as Aaron was. But this is not spoken in reference to their Graces, but in reference to their Office. Aaron was the Saint of the Lord, the Holy one of God by Consecration: For God took him out of Israel, and set him apart for his Holy Service: and as he was to approach to God, he was to have Ho­liness written upon his Breast-plate, as you may see Exod. 28. 36. Thou shalt make a Breast-plate of pure Gold, and Grave upon it with the Engrave­ings of a Signet, HOLINESS TO THE LORD: This was to be Graven on the Breast-plate [Holi­ness to the Lord] because he was to go into the Ho­ly of Holies, where God manifested himself: and God will be Sanctified by all those that draw near to him—And therefore he must have a Breast-plate upon him, with this Engraving upon it [Holiness to the Lord.] Why? Because he was Consecrated to appear before the Holy God. So when Christ is said to be Holy: He is the person that is Sanctified, and set apart to appear in the presence of God for us. Therefore you have those words of our Saviour, Joh. 17. 19. And for their sakes [Page 149] I Sanctifie my self, that they also might be Sanctified through thy Truth. What is the meaning of this? Christ was Sanctified from the Womb, by the Ho­ly Spirit: But (saith he) for their sakes I Sanctifie my self, i. e. I do set my self apart for their service, and do give up my self for their sakes, to appear in the presence of God for them: And such an High Priest became us who is Holy, to appear in the pre­sence of God for us.

Secondly, The Text saith, he is Harmless.] Every one of these four words, have their particular signi­fication: All drives to this, to set out the Lord Je­sus Christ, in his personal excellencies [He is Harm­less] the word signifies one that never did any wrong: and therefore in another place, it is tran­slated Innocent: one that did no wrong, either in thought, word, or deed: And saith the Apostle, He knew no sin, 1 Cor. 5. and the latter end; and saith the Apostle Peter, there was no guile found in his Mouth, 1 Pet. 2. 24. he was harmless: He was one that could never be charged with wrong done to the Name of God, or to the good of Man-kind, he was Innocent, and therefore when the Scribes that were his bitter Enemies, and always Quarreling with him, saith he (in way of challenge he made against them) which of you convinces me of Sin? As if he should say, you make great opposition against me of this and that, but which of you convinces me, of sin? Joh. 8: 46. and Joh. 14. 30. For the Prince of this World cometh, and hath nothing in me. If the Devil could have found any thing in Christ but Innocency, he would have taken the advantage of him.

This is the second Branch of the purity of Christ [He was Holy and Harmless.]

Thirdly, Ʋndefiled] He was undefiled, i. e. his [Page 150] Humane Nature was never polluted with Original Sin, and Corruption never took hold on the Person of Jesus Christ, so he is said to be undefiled. We are unclean, and we come into the World unclean: But our Lord Jesus Christ, tho' he took our Nature upon him, yet he did not take the sinfulness of our Nature: He was undefiled in respect of all Origi­nal Sin and Corruption: there you read in the first of Luke, when the Angel came to Mary, to bring her the first Tidings of Christs conception and Birth, he said to her (in the 35 Verse) The Holy Ghost shall come upon thee, and the power of the highest shall over-shadow thee: Therefore the Holy thing that shall be born of thee, shall be called the Son of God. He was Holy, Pure and Undefiled in his Conception. David con­fessed, in his Penitential Psalm: That he was con­ceived in Sin, and brought forth in Iniquity, as all men are, but our Lord Jesus Christ, he was con­ceived by the power of the Holy Ghost: And he is Holy and Undefiled: He hath nothing of the Cor­ruption of Mans Nature upon him.—And that is his third excellency. And then,

Fourthly, It is said, he is separate from Sinners.] This is still to hint out to us, that he came not of the sinful Race of Mankind. He came of the Race of Mankind, but not of the sinful Race: For God sepa­rated him from the sinful Race of Mankind. The Man Christ Jesus, separated from sinners, i. e. from all sinners, that came out of Adams Loins: That tho' he was a Man, he was separated from Man, as a sin­ner [separated from sinners.]

But here it may be objected; How can it be said that Christ was separated from sinners, when he converst so much with sinners, when he was here on Earth; so that the Pharisees said, he was a [Page 151] Wine-bibber, and a friend of Publicans and sin­ners?

The Answer is thus : Our Lord Jesus Christ, when he was here on Earth, did converse with sinners, for the saving of their Souls, but never converst with them in their sin: And so he is said to be separated from sinners. Christ could have no more communion with their sins, than Light with Darkness: Yet he converst with sin­ners, as he came to save and to seek them that were lost. He came to save them, not to mingle with them in their sins: Therefore you may ob­serve in Luke 19. when he goes to Zacheus his house, some of the people murmured, and said, He is gone to be a Guest, to a man that is a sinner, in verse 7. But what saith Christ in verse 10. The Son of Man is come to seek and to save those that were lost; Therefore he was to go to be a Guest to a sinner; to save those that were lost. It was easie with Christ to keep, and converse with sinners, and yet keep himself from the defile­ment of their sins. As it is with a Physician; he can go into the house of a sick person, and yet keep himself free from the Contagion of the Disease. The Adversaries of Christ could never charge him with any defilements of sin; and herein the purity of our Lord Jesus Christ is set out to us [And it became us to have such an High-priest.]

But then, here is the next thing, which is, his Exaltation [Made higher than the Heavens.] That is an expression that carries much in it. Here we have the Exaltation of our great High-priest. He is made higher than the Heavens: [Heavens in the Plural number.] The Scripture mentions three [Page 152] Heavens. First, The Lowest Heaven is the Airy Heaven, where the Fowls of the Air flie. And of this you read in Gen. 1. about the 8th verse. God called the Firmament Heaven, when he had sepa­rated the Earth from the Heaven.

The second or middlemost Heaven, is the Starry Heaven, which God shewed to Abraham, in Gen. 15. where the Sun, Moon and Stars are contained. But then,

There is a Third Heaven, which is the place of the blessed, where God doth manifest himself in his Glory; and that Third Heaven the Apostle speaks of, in 2 Cor. 12. 2. he tells us that he was caught up into the Third Heaven, that is, the place where the blessed are—This is that which Solomon calls the Heaven of Heavens, in that passage of his, in 2 Chron. 2. 6. But who is able to build him an House, seeing the Heaven, and the Heaven of Heavens cannot contain him? that is, God. Now (saith the Apostle here in my Text) Jesus Christ our High-priest, is made higher than the Heavens; he is made higher than the Terrestrial Heaven, higher than the Starry Hea­ven; and I pray mind what an Emphasis the Scrip­ture puts upon this; compare the words of the Text with Ephes. 4. 10. the Apostle saith, That he As­cended far above all Heavens, that he might fill all things. The Apostle in the Text saith, that he is made higher than the Heavens, and here he saith, he is Ascend­ed far above all Heavens: Why? Because in his exalted state of Glory, he is taken up above, to Gods right hand, which is above all the Created Glory in Heaven. For though the great God made a Heaven for the holy Angels, and for the glorified Saints, and doth there manifest his Glory, so far as [Page 153] they are capable of receiving it, yet still God is above all; the Heaven of Heavens cannot contain him (saith Solomon:) How? God is a Heaven in him­self. You know the Prophet tells us, that he inha­bits in Eternity, and liveth in Eternity: Now this Eternity, was in God himself, before the Heavens were made; and tho he manifests himself in his Glory, among the Saints and Angels, yet he is a­bove all; and so the Glory of Christ is far above all the Glory of the Saints and Angels; for the Glory of Christ is to sit at Gods right hand, as the Apo­stle saith, Heb. 1. 13. He gives us Glory in Heaven, and his Angels have Glory in Heaven, but Jesus Christ hath higher Glory than all these, for he is at the Fathers right hand, and he dwells in God him­self, and inheriteth Eternity; see Ephes. 1. 20, 21. when the Apostle, who is speaking of raising up Christ from the dead, he saith, He set him on his own right hand in Heavenly places, far above all Principa­lities and Powers, and Might and Dominions. Mind how high the Apostle goes with this; when he raised up Christ from the dead, he set him on his own Right hand, far above all Principalities, and Pow­ers, and Dominions. What Principalities and Pow­ers are these? Why the holy Angels, for Heaven is a Kingdom, and there is a Government and an Or­der in Heaven. There is Principalities and Powers, there is Angels and Arch angels: But when God raised Jesus Christ from the dead, he raised him a­bove the Angels, he set him far above the Glory of the Saints. And tho he prayed that the Saints might be where he is, it is not meet that we should be re­ceived in that height of Glory, where he is; but we are to have the Glory of Christ communicated [Page 154] to us, so far as we are capable to receive him, as he is the second Person of the Trinity. The Saints cannot reach to that Glory he is in, but they shall have it so far as they are capable to receive him, Phil. 2. 9, 10. Wherefore God hath highly Exalted him, and given him a Name which is above every Name; That at the Name of Jesus every Knee should bow, of things in Heaven, of things in Earth, of things under the Earth. All the holy Angels and Saints in Heaven, do bow un­to our Lord Jesus Christ, and do homage to him in our Nature: Why? Because the Father hath made him higher than the Heavens; above all the Glory of Heaven. He is not only holy, harm­less, separate from sinners, but made higher than the Heavens. And such an High-priest be­came us.