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ENCOURAGEMENT DERIVED FROM THE CHARACTER OF CHRIST
NOTWITHSTANDING the excellency of the Christian religion, when compared with that of the Jews, there were not wanting many specious objections, which a Jew might bring against it, and which, on a wavering and ill-instructed mind, might operate with considerable force. A Jew might, with some appearance of truth, say, ‘We know that our religion is from heaven: we know that the sacrifices which we offer are of divine appointment: we see the priest actually making an atonement for us: we behold the high-priest carrying the blood of the sacrifice within the vail: and we hear him pronouncing the very benediction which God put into his mouth. You Christians lose all these advantages, and rely on mere notions of your own, which have nothing visible, nothing real.’ But to these objections the Christian may reply, ‘We have a better sacrifice, and a greater High-priest than you: and though we see neither the sacrifice nor the High-priest with our bodily eyes, we know he is entered into a better tabernacle, that is, into heaven itself, “there to appear in the presence of God for us:” and therefore do we “hold fast our profession,” yea, and will hold it fast, whatever menaces, or whatever allurements, be employed to turn us from it.’
But if the greatness of our High-priest be sufficient to determine us, what will not the consideration of his goodness be? Let us but contemplate that, and we shall need nothing further to keep us steadfast even to the end: for we shall have a perfect assurance that we shall never want any thing that is requisite either for our spiritual or eternal welfare.
This is the idea suggested in the text; from whence we are naturally led to notice,
I. The character of our great High-priest—
Though he was “the Son of God,” “Jehovah’s Fellow,” “the brightness of his Father’s glory, and the express image of his person,” yet “He was in all points tempted like as we are.”
[In bodily sufferings, he was tried with hunger and thirst, and weariness and pain; and had not even a place where to lay his head. As for persecutions from men, no human being was ever pursued with such bitter unrelenting animosity as he. No terms were too vile to be applied to him: he was called “a glutton and a wine-bibber,” a deceiver and blasphemer, a Samaritan and a devil: and the whole nation rose against him with that indignant cry, “Crucify him, crucify him.” Of his assaults from Satan, what shall we say? What words can express the conflicts he maintained with all the powers of darkness, in the wilderness, and in the garden of Gethsemane, when through the agonies of his soul his whole body was bathed in a bloody sweat? From the hidings of his Father’s face also, and from a sense of his wrath, when, as we are told, “it pleased the Lord to bruise him,” his sufferings infinitely surpassed all that any created imagination can conceive. When his soul was sore troubled, even unto death, he prayed indeed for the removal of the bitter cup, yet drank it, when put into his hands, without complaint: but when he was called to endure the consummation of his misery in the hidings of his Father’s face, he could not forbear pouring forth that heart-rending complaint, “My God, my God, why hast thou forsaken me?” Thus was he foremost in almost every trial that we can possibly be called upon to sustain; and notwithstanding in him was no sin, he was, far beyond any of the sinners of mankind, “a man of sorrows, and acquainted with grief.”]
Having experienced in his own person all that we can feel, he sympathizes with us in all our trials—
[The double negation in our text is very expressive; and imports much more than a simple affirmation. Our High-priest is most assuredly a tender sympathizing Friend: and one great end for which he submitted to be tempted like us, was, that he might learn to appreciate aright our sufferings, and “be able to succour us in our temptations [Note: Heb_2:18.].” He now can say, more emphatically than heretofore, “I know their sorrows [Note: Exo_3:7.]:” and more justly may it be said of him, “His soul is grieved for the misery of Israel [Note: Jdg_10:16.].” So acutely does he feel for all his members, that “whoso persecuteth them, persecutes him [Note: Act_9:4.];” and “whoso toucheth one of them, toucheth the apple of his eye [Note: Zec_2:8.].” What he felt when he wept at the grave of Lazarus, he still feels, as it were, when he beholds his sorrowing and afflicted people. From whatever quarter their troubles arise, from men or devils, from body or from mind, yea, or even from the hand of God himself, his compassion is the same, and his sympathy is ready to exert itself for their relief.]
Such being indisputably the character of our High-priest, let us contemplate,
II. The encouragement to be derived from it in all our addresses at the throne of grace—
The thought of having such an High-priest passed into the heavens to further our cause in the presence of his God, emboldens us to come to God himself,
1. Without fear, as arising from a sense of our own unworthiness—
[Had we not such an Advocate, it would be impossible for us to draw nigh to God with any hope of acceptance. To such unholy creatures as we, God would be nothing but “a consuming fire.” But, when we recollect what a sacrifice our great High-priest has offered, and that “he is entered into heaven with his own blood,” and that he pleads the merit of that blood in behalf of his believing people, how can we doubt of acceptance through his prevailing intercession? Be it so, our sins have been most heinous: yet are we assured, that “his blood will cleanse from all sin,” and that they who are washed in it, shall be as wool, and their crimson sins be white as snow. Had we the guilt of the whole world accumulated on our own souls, still need we not despair, since he who is our Advocate is also “a Propitiation for us, and not for our sins only, but also for the sins of the whole world [Note: 1Jn_1:2.].” If the blood of bulls and goats prevailed for Israel to the purifying of the flesh, how much more shall the blood of Christ, who, through the Eternal Spirit, offered himself without spot to God, purge our conscience from dead works to serve the living God [Note: Heb_9:13-14.]. With such an Advocate we have nothing to fear. We are sure that “him the Father heareth always:” and that “he is able to save to the uttermost all who come unto God by him, seeing he ever liveth to make intercession for them [Note: Heb_7:25.].” He has the names of all his people on his breastplate, and on his heart: and the chief of sinners may be as confident of acceptance through him, as those who have comparatively little to be forgiven [Note: 1Ti_1:15-16. ἐ ì ï ὶ ð ñ þ ô ῳ .].]
2. Without doubt, as arising from the greatness of the things we have to ask—
[All that we can need is comprehended in two things, “mercy and grace;” the one, for the pardon of our past transgressions; the other, for the preservation of our souls from sin in future. Now these are the very things specified in our text, as to be asked by us in the name of our High-priest with boldness and confidence: and we are assured, that they shall be granted, both in the time and measure that we need them. We are not to be accounting any thing too great to ask, because there is nothing too great for him to give. We “are not to be straitened in ourselves, seeing that we are not straitened in him.” We may “ask what we will; and it shall be done unto us [Note: Joh_14:13-14.].” However “wide we open our mouth, it shall be filled [Note: Psa_81:10.].” Let our need of mercy be ever so great, “we shall obtain mercy;” and our need of grace ever so abundant, the supply shall be proportioned to our need. If we want grace to sustain suffering, to fulfil duty, to transform the soul into the Divine image, “Ask and have,” is the Divine command: and our boldness in asking cannot be too great, provided it be of a right kind: it must not be of an unhallowed and presumptuous cast; but duly tempered with penitential sorrow, and patient resignation. Then it may rise to a confident expectation, and a full assurance of faith [Note: Heb_10:19-22.].]
But whilst we are thus encouraged to draw nigh to God, let us learn,
1. That nothing is to be obtained without prayer—
[It is not the death of Christ as our sacrifice, nor the intercession of Christ as our great High-priest, that will save us, if we do not pray for ourselves. Though he is on a throne, and that throne is a “throne of grace,” we shall receive no benefit from his power or grace, if we do not sue for it in earnest and believing prayer. His offices are not intended to supersede our endeavours, but to encourage them, and to assure us of success in the use of the appointed means. Those are always characterized as “enemies, who call not upon God:” and we are warned plainly that we cannot have, if we neglect to ask [Note: Jam_4:3.]. The means must be used in order to the end; and it is only in, and by, the means, that the end can ever be attained [Note: Mat_7:7-8.]. Hear this, ye who neglect prayer, or draw nigh to God with your lips only and not with your hearts! Unless “in every thing, by prayer and supplication, with thanksgiving, you make your requests known unto God,” you can never experience his blessing upon your souls, nor ever behold the face of your God in peace.]
2. That in all your addresses to God your eyes must be directly fixed on the Lord Jesus Christ as your Mediator and Advocate—
[When the high-priest was passing through the vail into the holy of holies, the eyes of all were fixed on him as their mediator; and from his intercession all their hopes were derived. And how much more should our eyes be fixed on the Lord Jesus Christ as our Advocate and Intercessor! It is in his name that we are taught to offer our supplications [Note: Joh_16:23-26.]: and it is through his intercession alone that they can come up with acceptance before God [Note: Joh_16:6.]. Seek then at all times to realize this in your minds: and beg of God to make you deeply and abidingly sensible of it: for “then only do you honour the Father, when you thus honour his dear Son [Note: Joh_5:23.];” and then only will the Father be glorified in you, when he is thus honoured and glorified in the person of his Son [Note: Joh_14:12.].]
3. That when you thus approach God in and through his Son, all doubts of acceptance must be put away—
[We are not to be wavering in our minds when we draw nigh to God. To doubt either his power or his willingness to help us, is to disparage both the Father and the Son: and prayers offered with a doubtful mind will never bring with them an answer of peace [Note: Jam_1:6-7.]. It is quite a mistaken humility that leads persons to question whether such sinners as they can find mercy; or whether the grace of Christ can be sufficient for them. All such doubts betray an ignorance of Christ, and his Gospel. If he be not the Son of God, equal with the Father, then we may well doubt his ability to help: or if his sacrifice and intercession be not the appointed means of salvation for the whole world, then we may ask, Can he save such a guilty wretch as me? But if all has been ordered of the Father, and the whole work of redemption has been executed by the Son, then must we “not stagger at any of the promises, but be strong in faith, giving glory to God [Note: Rom_4:20.].” And according to our faith, so shall it be done unto us.] [Note: If this be the subject of a Charity Sermon, the following may be inserted in the place of the last inference.
3. That whilst we derive such comfort from him, we should labour to imitate his example—
[He suffered for us, leaving us an example, that we should “follow his steps.” He requires us to “love one another, as he has loved us;” and, if need be, to “lay down our lives for the brethren.” And is there not a call for our sympathy at this time? (Here set forth the particular occasion and urgency of it.) Let us then shew that we “possess the mind that was in Christ Jesus,” and labour to the uttermost to extend to our brethren such aid as shall be suitable and sufficient for them.]].