28.

of Ifrael, to appear in the Holy Places, Exodus And thou shalt take two Onyx Stones, and halt grave on them the Names of the Children of Ifrael. Six of their Names on one Stone, and the other fix Names of the rest on the other Stone, according to their Birth, ver. 9. 10. And this was

to fignify, that when Jefus Chrift was to enter into the holieft, then he was there to bear the Names of his Elect in the Tables of his Heart, before the Throne of God, and the Mercy Seat, Heb, 12. 23.

Thirdly, With this he was to take off the Blood of the Sacrifices, and carry it into the. Holieft of all, which was a Type of Heaven, and there was he to fprinkle the Mercy Seat; and this was to be done by the High Prieft only; to fignify, that none but Jefus Chrift muft have his Office and Privilege to be the Peoples High Prieft to offer for them. Heb. 9. 7. But into the Second went the High Priest alone once every Year, yet not without Blood, which he offered for himself and for the Errors of the People.

Fourthly, He was there to make an Atonement for the People with the Blood, fprinkling of it upon the Mercy Seat; but this must be done with much Incenfe, Levit. 6. And Aaron fhall bring the Bullock which is for a Sin-Offering for himself, and for his Houfe, and shall kill the Bullock of the Sin-Offering, which is for himfelf. And he shall take a Cenfor full of burning Coals of Fire from off the Altar before the Lord, and his Hands full of fweet Incenfe beaten fmall, and bring it within the Veil: And he ball put the Incenfe upon the Fire before the Lord, that the Cloud the Incense may cover the Mercy Seat, that is

• upon

upon the Teftimony, that he die not. And he ball take of the Blood of the Bullock, and fprinkle it upon the Mercy Seat Eastward, and before the Mercy Seat fall he fprinkle the Blood with his Finger foven Times: And then he ball kill the Goat of the Sin Offering which is for the People, and bring his Blood within the Veil, and do with that Blood as be did with the Blood of the Bullock, and sprinkle it upon the Mercy Seat, and before the Mercy Seat, Verse 11, 12, 13, 14, 15. Now, this was for the Prieft and the People; all which doth fignify that Jefus Chrift was, after his Death, to go into Heaven itfelf, of which this holy Place was a Figure, Heb. 9. and there to carry the Sacrifice that he offered upon the Crofs, into the Prefence of God, for to obtain Mercy for the People in a way of Justice. And in that he is faid to take his Hands full of fweet Incenfe, it fignifies, that Jefus Chrift was to offer up his Sacrifice in the Prefence of his Father, in a way of Interceffion and Prayers.

I might have branched thefe Things out into feveral Particulars, but I would be brief.,

I fay, therefore, the Office of the Priests was to carry the Blood into the holy Place, and there to prefent it before the Mercy Seat, with his Heart full of Interceffions for the People, for whom he was a Prieft, Luke 1. 8, 9, 10, 11. This is Jefus Chrift's Work now in the Kingdom of Glory, to plead his own Blood, the Nature and Virtue of it, with a perpetual Interceffion to the God of Mercy, on the behalf of us poor miferable Sinners, Heb. 7. 24.

Now in the Interceffion of this Jefus, which is part of his Prieftly Office, there are thefe Things to be confidered for our Comfort;

First, There is a pleading of the Virtue of his Blood, for them that are already come in; that they may be kept from the Evils of Herefies De ufions, Temptations, Pleafures, Profits, or any thing of this World, which may be too hard for them. Father, I pray not that thou shouldeft take them out of the World (faith Chrift) but that thou shouldeft keep them from the Evil, John 17. 15

Secondly, in Cafe the Devil fhould aspire up into the Prefence of God, to accufe any of the poor Saints, and to plead their back-flidings against them, as he will do if he can; then there is Jefus, our Lord Jefus, ready in the Court of Heaven, at the right Hand of God, to plead the Virtue of his Blood, not only for the great and general Satisfaction that he did give when he was on the Crofs, but also the Vertue that is in it now, for the Cleanfing, and fresh Purging of his poor Saints, under their feveral Temptations and Infirmities; as faith the Apoftle, For if when we were Enemies, we were reconciled to God, by the Death of his Son; much more then being reconciled, we shall be faved by his Life; that is, by his Interceffion, Rom. 5. 10.

Thirdly, The maintaining of Grace, also, is by Jefus Chrift's Interceffion, being the fecond Part of his Prieftly Office. O! had we not a Jefus at the Right Hand of God, making Interceffion for us, and to convey fresh Supplies of Grace unto us, thro' the Virtue of his Blood, being pleaded at God's Right Hand; how foon would it be with us, as it is with thofe for whom he prays not at all? John 17. 9. But the Reason why thou ftandeft while others fall, the Reafon

thou goeft through the many Temptations

of

of the World, and shakeft them off from thee while others are enfnared, and intangled therein; it is because thou haft an interceeding Fefus. I have prayed (faith he) that thy Faith fail not, Luke 22. 3, 2.

Fourthly, It is partly by the Virtue of Chrift's Interceffion that the Elect are brought in; there are many that are come to Chrift, which are not yet brought into Chrift; and it is one part of his Work to pray for their Salvation too, Neither, pray I for thefe alone, but for all those that shall believe (tho' as yet they do not believe) on me (but that they may believe) through their Word John 17. 20. And let me tell thee Soul for thy Comfort, who art a coming in to Christ, panting and fighing, as if thy Heart would break; I tell thee, Soul, thou wouldest never have come to Chrift, if he had not firft by the Virtue of his Blood and Interceffion, fent into thy Heart an earnest Defire after Chrift; and let me tell thee alfo, that it is his Bufinefs to make Interceffion for thee; not only that thou mighteft come in, but that thou mightest be preserved, when thou art come in. Compare Heb. 7. 25. Rom. 8. 33, 34, 35, &c.

Fifthly, it is by the Interceffion of Christ, that the Infirmities of the Saints, in their holy Duties are forgiven: Alas, if it was not for the Priestly Office of Chrift Jefus, the Prayers, Alms, and other Duties of the Sain s, might be rejected, becaufe of the Sin that is in them; but Jefus being our high Prieft, he is ready to take away the Iniquities of our holy Things, perfuming our Prayers with the glory of his own Perfections; and therefore it is, that there is an Answer given to the Saints Prayers, and alfo Acceptance of their

holy

holy Duties, Rev. 8. 3, 4. But Christ being come an High-Priest of good things to come, by a greater and more perfect Tabernacle, not made with Hands, that is to fay, not of this Building. Neither by the Blood of Goats and Calves; but by his own Blood be entred in once into the holy Place, having obtained eternal Redemption for us. For if the Blood of Bulls and Goats, and the Afbes of an Heifer Sprinkling the unclean, fanctifieth to the purifying of the Flesh; How much more fall the Blood of Chrift, who through the eternal Spirit, offered himself without Spot to God, purge your Confciences from dead Works to ferve the Living God? And for this Cause he is the Mediator of the New Teftament (or Covenant) that by means of Death, for the Redemption of the Tranf greffions that were under the first Teftament, they which are called (notwithstanding all their Sins) might receive the Promife of eternal Inheritance, Heb. 9. 11, 12, 13, 14, 15.

The third thing now to be spoken to, it is to fhew, where, and how Jefus Chrift cut-went, and goes beyond these Priests in all their Qualifications and Offices, for the Comfort of poor Saints.

ift, They that were called to the Priesthood under the Law, were but Men; but he is both God and Man, Heb. 7. 28, 3.

2. Their Qualifications were in them in a very fcanty way; but Jefus was every way qualified in an infinite and full-way..

3. They were confecrated but for a time, Heb. 7. 23. but he for evermore, ver. 24.

4. They were made without an Oath, ver. 20,, 21. but he with an Oath.

5. They as Servants; but he as a Son, Heb. 3. 6.

6. Their