Deity. No mention is made by Moses of Melchizedec's "father, mother, pedigree, beginning of life, or end of days;" but he is introduced to our notice with mysterious abruptness, "being," says the apostle," made like unto the Son of God," (Heb. vii. 3.) But in what sense could this render him "like to the Son of God," or a proper type of him, except as it was a shadow of his external pre-existence? As man, he had beginning of life, like "his brethren ;" and if he, who tabernacled in our nature, had been a pre-existent creature of the highest order, he must nevertheless have had "beginning of life;" and the emphatic silence of Moses respecting the birth of Melchizedec could not have represented him, in any sense, as "like to the Son of God."

The High Priesthood of Christ, in the sanctuary above, first requires our consideration. On the great day of atonement (Lev. xvi.) the high priest (not arrayed in his robes of glory and beauty, but clad in linen garments like his brethren,) having offered the sin-offerings for himself and for the people, entered the holy of holies, with the sprinkling of blood, and the burning of incense by fire taken from the altar of burnt-offering ;· and thus as Israel's typical intercessor, he appeared before the mercy-seat, as in the presence of God for them. Thus from the holy nation a holy tribe was sefected, from that tribe a holy family, and from that family a holy person (that is, typically, and by consecration:) yet even this individual, selected with such care and so many precautions from the whole human race, was not allowed, on pain of death, to enter within the veil, or to approach Jehovah, even on a mercy-seat, except on one day in a year; nor on that day without the previous offering of sacrifices, the blood of which he must sprinkle before the ark, whilst the smoke of the incense perfumed the holy place. The whole of this appointment was calculated to show in the most significant manner, to how great a distance from their offended Creator sin had removed fallen men; and how difficult it was to render their return and readmission to his favour consistent with the honour of his justice and holi

ness.

Thus our great High Priest, laying aside the robes of light and majesty, appeared in the mean attire of our nature; and was made in all things like unto his brethren, except as he was free from the least defilement of sin: and having on earth offered his one all-sufficient sacrifice, he ascended into heaven, to appear before the mercy-seat, in the true sanctuary, in the immediate presence of God, " for us;" bearing our nature, and pleading in our behalf the merits of his perfect obedience, and inestimable atonement; that we might be delivered from going down into the pit, through the ransom he hath paid for us, (Job. xxxiii. 24). The apostle writing to the Hebrews, discusses this subject very fully, and shows in how many and important particulars the antitype exceeded and consequently differed from the type. With lively and joyful gratitude he expiates on the compassion, faithfulness, and power of our great High Priest; on his divine dignity, and his condescension in assuming our nature, and owning us as his brethren; on his sympathy with us in our sorrows and temptations; on the prevalency of his intercession, and the unchangeable nature of that office, which he ever liveth to perform. He shows us, that, by the offering of his flesh, the way into the holiest is laid open, and that we may now draw near with boldness, through the rent veil, to the mercy-seat of our reconciled God: that, by the blood of the new covenant, the heavenly things themselves are purified, (that is, they are not polluted by the admission of sinners to them in this appointed way); and that "such an high priest became us," or suited our case," who was holy, harmless, undefiled, and separate from sinners." In like manner, in another epistle, he principally grounds his defiance of all enemies on this doctrine, that Christ" died, yea, rather, is risen again, and is even at the right hand of God, who also maketh intercession for us," (Rom. viii. 33-39); and elsewhere he declares, that " by him both Jews and Gentiles have access by one Spirit unto the Father," (Eph. ii. 18). Even as John instructs us, that

"if any man sin we have an advocate with the Father, Jesus Christ the righteous," &c. (1 John ii. 1, 2.) Many other testimonies to the same effect might be adduced, but these may suffice to our present purpose: except as we advert to our Lord's own words, when he declares, that "he is the door, and that whosoever enters in by him shall be saved;" that "he is the way, the truth, and the life, and that no man cometh to the Father but by him," (John x. 9; xiv. 6); and to his prayer in behalf of his disciples, just before his crucifixion, which may be considered as the specimen and substance of his intercession, (John xvii). From these Scriptures we learn, that sinners are not admitted in their own name, even to a mercy-seat to supplicate pardon, but in the name, and through the intercession of Christ; that their pleas must not be drawn from their own character, situation or services; nor even from the general goodness and compassion of God; but wholly from the person, work, and merits of Emmanuel; and that his pleas in their behalf are wholly deduced from what he hath done and suffered, in their nature and for their benefit.

It is not necessary for us to imagine any outward transaction, which accords to a high-priest burning incense, or to an advocate pleading a cause, &c. Heavenly things are represented to our minds under such emblems, to give us true ideas of their nature, not to convey to us adequate apprehensions of the manner of them. That Christ is represented as appearing in heaven as a lamb that had been slain, to instruct us in the reality and efficacy of his atonement and his officiating as a priest, or pleading as an advocate, conveys similar instruction. Thence we may learn, that his interposition in our behalf, through the merits of his obedience unto death, renders our sinful persons and services accepted with the Father, and secures to us deliverance from every enemy and evil, the supply of every want, and the eternal enjoyment of all felicity. Farther than this we need not determine: he and the Father are one in essence, counsel, and will; and his mediation cannot but be effectual, in behalf of all who come to God through him. For it hath been repeatedly observed, (though opposers of these doctrines either wilfully or carelessly remain ignorant of it), that the atonement and intercession of Christ were not intended to induce God to show mercy, but to render the exercise of his love to sinners consistent with the honour of his law, and the glory of his name: for this single proposition, well understood, suffices to prove whole volumes that have been published on the subject, to be an empty contest with an imaginary opponent, and a triumph for an ideal victory. Whilst our Lord therefore directed his disciples to ask in his name, and promised that he would pray the Father for them, he also subjoins in another place, "I say not, that I will pray the Father for you," &c. (John xiv. 13—17; xvi. 26, 27): for his general plea in behalf of all "who come to God through him," sùffices; nor is it necessary for the well-beloved Son of the Father to be particular, or to use importunity with him, to induce him to grant all covenanted blessings to his beloved children.

The intercession of Christ is totally distinct from the supplications which we make for one another. When we pray, according to our duty, for our brethren and fellow-sinners; our requests are only admissible and acceptable through his mediation. We do not come in our own name, or ground our intercession on our own services, or make any claim to the mercy we ask, or approach with an absolute certainty of succeeding. If our prayers for others be properly presented, they will be accepted; and if they be not granted, in the sense we meant them, they will return into our own bosom. But the intercession of Christ for his disciples is made in his own name, on the ground of his own merits and dignity, according to the covenant ratified with and by him, and with the absolute certainty of success. This shows the sin and idolatry of worshipping, or coming to God through other mediators: for either these were sinners that were brought to heaven through the merits and intercession of Christ, though they are thus addressed as his competitors or they are created angels, not at all related to us, and utterly

destitute of every plea which they may urge in our behalf; having never been appointed to, and never having thought of intruding into that office. So that to worship saints and angels, even as intercesssors, is an ascription to servants and creatures of that honour, which belongs to the only begotten Son alone; and they who thus dishonour the Son, do not honour the Father that sent him.

But though the intercession of Christ is presented in behalf of all "who come to God through him," or "who pray in his name:" and all men are invited to return in this way to the Lord from whom they have departed, and are assured that Christ will not refuse to maintain the cause of any man, whatever he hath been or is, who seeks the benefit of his advocacy: yet there is a sense in which it is not general, but particular. If he intercede for those who are now living without faith and prayer, or in the practice of sin; it will shortly appear by their repentance and conversion; for he never pleaded in behalf of those who continued to the last unbelieving and ungodly, (John xvii. 9-20). The intercession of Christ is therefore intended to give us "this confidence, that if we ask any thing according to the will of God, he heareth us," (1 John v. 14, 15): but it can form no just ground of encouragement to those who do not pray at all; who come not before God in the name of Jesus, but with other pleas; who ask such things as God hath not promised, or whose prayers are mere lip-labour and hypocrisy.

We are then instructed to come to the Father, through the mediation of the Son, for the forgiveness of our sins, the acceptance of our persons and services, and all things immediately connected with eternal salvation, and for all temporal benefits, as far as Infinite Wisdom sees them conducive to our real good. But especially we are encouraged in his name to pray for the Holy Spirit to illuminate, renew, purify, comfort, and strengthen our souls ; to furnish us with that measure of spiritual gifts which our situations require; and support us under the trials to which we may be exposed. We also expect, that through this heavenly advocate, our prayers for our friends or enemies, our brethren, or the church at large, will be accepted and answered in the most desirable manner, notwithstanding our unworthiness, and the imperfection of our duties; that our praises and thanksgivings will ascend as a sacrifice well pleasing to God; and that our feeble endeavours to serve and honour him, though in strict justice they merit condemnation, will receive a large and gracious reward.

But our exalted Redeemer not only appears in the presence of God for us as a merciful High Priest, but also as a glorious King, for he is a priest after the order of Melchizedec, a king of peace, and of righteousness. As a king, he confers blessings and affords protection; he enacts laws, demands obedience, obtains victories, and exercises authority, and he will at length administer justice to the rational creation. "All power," says he," is given unto me, in heaven and in earth," (Matt. xxviii. 18.) The angels that excel in strength are "his mighty angels." "He is gone into heaven, and is at the right hand of God, angels, authorities, and powers being made subject to him," (1 Pet. iii. 22.) "God hath set him at his own right hand in heavenly places, far above all principality and power, and might, and dominion, and every name that is named, not only in this world, but in that which is to come; and hath put all things under his feet, and gave him to be head over all things to the church, which is his body, the fulness of him that filleth all in all,” (Eph. i. 20—23; Phil. xi. 9—11.) "He hath also committed all judgment unto him, that all men might honour him, even as they honour the Father," (John v. 21—27; Rom. xiv. 10-12; 2 Thess. i. 7-10.) The expressions given and committed, &c., evidently relate to him as Man and Mediator, and in no respect deduct from the energy of this language of the Holy Spirit but who must He be originally, who can receive in his delegated character such authority, and exercise such powers? What creature could sustain the weight of that dominion which rests on the shoulders of him, who was a "child born, and a son given unto us?" (Isaiah ix. 6, 7.) No doubt he, of

:

whom such things are spoken, is the mighty God, the Lord from heaven, God manifest in the flesh! That one who is truly man, should exercise absolute authority over all angels, who serve him as ministering spirits to his redeemed people; that he should have the keys of death and the unseen world, (Rev. i. 18;) and that the universal kingdom of nature and providence should be administered by him, is a most surprising mystery; but that all this should subserve the good of such worthless creatures as we are, is most stupendous and inconceivable love! And they must have very high thoughts of human nature, or very low apprehensions of the infinite God, who can suppose a mere man to be capable of such pre-eminent dignity and authority.

Yet he who is our Brother and Friend, thus rules all worlds with absolute sway, is King of kings, and Lord of lords; the rise, fall, and revolutions of empires are ordered by him; he hath all hearts in his hand, and turneth them as he pleaseth. The Father" hath set his king upon his holy hill of Zion," in defiance and contempt of the opposition of all those that say, "let us break his bonds asunder, and cast away his cords from us:" and "with his iron rod he will dash them in pieces like a potter's vessel. Be wise, therefore, O ye kings; be instructed, ye judges of the earth; kiss the Son, lest he be angry, and ye perish," (Psalm ii.) The duration, prosperity, and termination of every man's life are appointed by him; and the doom of every soul. Storms and tempests, pestilences and earthquakes, are his servants; all nature obeys his word of judgment or of mercy. Tyrants and persecutors accomplish his secret purposes, "howbeit they mean not so:" nor can deceivers, by their unwearied efforts, exceed the limits assigned them. Even apostate spirits know his power, and reluctantly obey his mandate: when he was "in the form of a servant," a legion of them could not so much as possess a herd of swine, without his permission; nor can any of them defeat his counsels, escape his detection, or avert his omnipotent vengeance. "His riches are unsearchable: in him are hid all the treasures of wisdom and knowledge ;"" all the fulness of the Godhead dwells in him bodily;" yea the fulness of the Spirit of wisdom, truth, power, and holiness; and from his fulness do all his people receive," (Isaiah xi. 2-5; John i. 16; iii. 34; Col. ii. 3-9.) So that he governs all events in that manner, which may best promote the safety and happiness of his church, and of true believers. "All things," therefore, "work together for good to them;" none can pluck any of them out of his hands," (John x. 27-30,) "no weapon formed against them shall prosper: nothing shall separate them from the love of God:" Jehovah is their " shepherd, they shall not want:" tribulations, temptations, persecutions, conflicts, yea, death itself, are instruments in the hands of Christ, to prepare them for "an exceeding and eternal weight of glory." And "in all things they will be made more than conquerors," until they be enriched with everlasting felicity. But this power is equally formidable to obstinate unbelievers: all who will not have Christ to reign over them, will be destroyed as his enemies; no refuge can be found from his intolerable indignation, no resistance made to his omnipotent word. This kingdom shall endure through all ages, to the end; then his power will raise the dead; he will judge "the world in righteousness," and decide the eternal state of all mankind: and thus the design of his delegated authority being completely answered, he will, as Mediator, deliver up "the kingdom to God, even the Father;" the absolute dominion of the Creator will be re-established; and "God will be all in all."

It scarce need be observed, that the authority, protection and munificence of our glorious King, demand of us implicit and unreserved obedience. The faith that welcomes his salvation, worketh by love and ensures a cheerful attention to his commands: all the precepts of Scripture either are the mandates of Christ our King, to all that share the blessings of his peaceful rule; or they constitute that law which is the ministration of death and condemnation. Though his commands coincide with the moral law, yet they are

P

modified differently, as addressed to sinners who seek salvation by him. The commands to repent, to believe, to pray, to observe his ordinances, to love the brethren, &c., are indeed contained in the comprehensive requirement of supreme love to God, and equal love to our neighbour: yet they are only given to sinners through Christ and the gospel; and they alone are his true subjects who submit to his authority, and from evangelical principles, uprightly endeavour to obey his commandments, (Mat. vii. 21–28; John xiv. 21-23; xv. 14.)

But we must also consider the ascended Redeemer as the great Prophet of his church. He indeed personally performed the prophetical office on earth, during his humiliation: but as all the ancient prophets were his servants and representatives; so the apostles, evangelists, and penmen of the New Testament were his delegates; and so are all those who preach according to the holy Scriptures. Christ is the great teacher of mankind; the whole revelation of God is imparted to him: he is the Word and Wisdom of the Father, and the Light of the world; all who follow him have the light of life, all others abide in darkness! Divine truth is reposited in him as in a storehouse for our benefit; thence it is communicated to us through the Scriptures: the Holy Spirit was sent forth from him to inspire prophets, apostles, and evangelists: and he still furnishes pastors and teachers for their work (for these are the gifts of the ascended Redeemer to rebellious man; (Eph. iv. 8-16.) Moreover, the same Spirit prepares men's minds to receive the truth in faith and love, and to understand its nature, glory, and tendency; thus he gives efficacy to the word and applies his salvation to our souls, (John xvi. 14, 15.) So that the Lord Jesus, as ascended on high, is the sole Prophet of the church, and teaches his people by his word, by faithful ministers, and by his Holy Spirit. They, therefore, who seek from him the knowledge of God and of his truth and will, with a humble, teachable, believing, and obedient disposition, in the use of his appointed means, will be made wise to salvation; preserved (in proportion to the simplicity of their dependence) from errors and delusions; guided in the midst of the paths of judgment; and instructed how to act as circumstances may require, with discretion and propriety: but the self-wise of every description, and all who refuse to receive instruction from Christ, will be entangled in error, and given over to strong delusion, whatever their talents, opportunities, attainments, reputation, or assiduity may be, (Mat. xiii. 11-15.) And even believers will be left to fall into distressing mistakes, if at any time they lean to their own understanding, neglect to seek wisdom from this great counsellor, or prefer the opinion of some favourite teacher to the word of him who is the Truth itself.

But these distinct offices of our glorified Lord cannot be separated, either in respect of his performance of them, or of our dependence on him. The selfrighteous and the self-wise may seem willing to own him as their king; whilst the one rejects him as a prophet, and both of them refuse to come to God through him as their high-priest: on the other hand, the Antinomian may seem to rely on him as a priest, whilst he determines that "he will not have him to reign over him." These and similar dependences are mere delusions: for Christ rules as a priest on his throne; he intercedes with regal authority; and he teaches his disciples to rely on his atonement and advocacy, to shelter their souls under his omnipotent protection, and to submit to his sovereign authority. He reveals as a prophet, what he purchased and obtains as a high priest and confers as a munificent prince. The obedience which he requires of his subjects, he by his grace disposes and enables them to perform, and renders it accepted through his intercession. So that they who truly receive him in one of these combined offices, receive him in them all.

pur

Thus our Lord prepares their souls for the inheritance which he hath chased for them: nor could the utmost efficacy of one of these distinct parts of his mediatorial undertaking, accomplish that gracious purpose. His sacri