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spiritual and heavenly, therefore needed such a King as was also a minister of holy things. And the apostle tells us, Heb, vii. 24. that this man, because he continueth ever, hath an unchangeable priesthood.

5. The priests under the law offered many facrifices, and of various kinds, as lambs and rams, calves and bullocks, and the blood of many bcafts : but Christ offered but once, and that but one facrifice, even the facrifice of himself. So it is said, Heb. ix. 25. 26. Nor yet that he should offer himself often, as the high priest entereth into the holy place, every year with blood of others; (for then must be often have suffered fince the foundation ef the world): but now once in the end of the world, hath he appeared to put away sin by the sacrifice of himself. And herein he excelled and far transcended all other priests, in this, that he had something of his own to offer. He had a body given him to be at his own difposal for this very end and purpose. It is said, Heb. X. 5. 7. 10. Wherefore when he cometh into the world, he faith, Sacrifice and offering thou wouldst not, but a body bost thou prepared me. Then said I, L., I come (in the volume of the book it is written of me) to do thy will, o God. By the which will we are functified, through the offering of the body of Jesus Christ once for all. He oftered up his body, and not only his body, but his foul also was made an offering for sin, If. liii. 10. We had made a forfeiture both of our souls and bodies by sin. It was therefore necessary that the facrifice of Chrift fhould be answerable to the debt which we owed to God. And when Christ came to offer up his facrifice, he stood not only in the capacity of a Priest, but also in that of a Surety; and so his foul ftcod in the stead of ours, and his body in the fiead of our bodies.

6. All those facrifices that the priests offered under the law were types of the facrifice of Christ, which he was to offer in the fulness of time, they not being fufficient in themselves to purge away sin, nor acceptable to God any further than Christ was eyed in them. But Christ's sacrifice was the thing typified by all these oblations, and is efficacious in itself for the satisfaction of justice, and the expiation of fin, Heb. x, 1. 4. 14. For the law having a shadow of good things to come, and not the very image of the things, can never with those facrifices which they offered year by year continually, make the comers thereunto perfect. For it is not possible that the blood of bulls and of goats should take away sins. For by one offering he hath perfected for ever them that are fanctified. His facrifice was invaluably precious, and of infinite efficacy and virtue. And such it behoved to be: for it being offered as an expiatory facrifice, it ought to be proportioned and equivalent, in its own intrinfic value, to all the souls and bodies that were to be redeemed by it. So that as one rich diamond is more in worth than ten thousand pebbles, or one piece of gold than many counters, fo the sacrifice of Christ's foul and body is far more valuable than all the fouls and bodies in the world.

7. The priests under the law appeared before God in behalf of the people, in the temple made with hands; but Christ appeareth in heaven itfelf. The Levitical priests offered facrifices and made prayers for the people in the temple ; and the high priest, who was an eminent type of Christ, entered into the holy of holies, the figure of heaven, once a-year, and that not without blood. This was typical of Christ's entering into heaven itself in his people's name, to appear for them before the throne of God. Hence it is laid, Heb. ix. 24. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us. i John ii. 1. If any man sin, we bave an Advor. Çate with the Father, Jefus Christ the righteous.

8. The prietts under the law had only the office of priesthood; but Chrilt is Prophet, Prielt, and King.

II. Let us take a view of the nature of Christ's priesthood. The oflice of the priests was to offer fa. crilices, and to pray for the people. Hence there are

two parts of Christ's priestly office, namely, oblation of the facrifice, and interceslion.

Of Christ's OBLATION. One part of Christ's priestly office was the oblation of a sacrifice. Where we may consider,

1. The import of offering.
2. What was the facrifice.
3. How often he did offer himself.
4. For whom he did so.
5. For what ends he did offer himself.
6. The efficacy of his one offering.

First, I am to shew what the import of offering is. Ic signifies the voluntarioess of Christs sufferings : Eph. v. 2. Christ hath given himself for us, an offering, and a sacrifice to God for a sweet.smelling favour. He laid down his life of himself, that he might take it again. He was led as a lamb to the Naughter, and as a teep before her fhearers is dumb, so he opered not his mouth. For,

1. Though he well knew his sufferings beforehand, and that dreadful storm of the divine wrath and indignation that was to fall upon him, and all the abuse, indignities, and torments he was to meet with from wicked men and on the cross, yet he did not withdraw from that dreadful apparatus of a violent death when his time was come; he would not fuffer his di. fciples, could they have done it, to rescue him from the impending danger: nay, his delivering himself

up to his bloody.thirsty pursuers, after he had exhibited à remarkable instance of his divine power, in making them fall to the ground with a word, John xviii. 28. was an evidence, that he was nowise constrained, but a hearty volunteer in his then intended offering. The cup of his sufferings was continually before his eyes ; he never declined to drink of it; nay, he was pained and straitened till he drank it to the bottom.

2. The strong cry he uttered inmediately before his yielding up his foul on the cross, was an evidence there was more than a natural power attending him in that important crisis. He was no criminal in the eye of God and fcripture, and could not have been put to death unless he had pleased, being the most high God, and Sovereign of men and angels, and therefore having the whole creation at his command. The strong cry

he then uttered was not the effect of weakness or reluctance to part with his life, such as a criminal may be supposed to give, but rather a shout of triumph, proceeding from one who had spontaneoufy offered himself to such a dreadful death, testifying before God, angels, and men, his joy and exultation in having performed the arduous work he had of his own proper motion engaged to achieve.

Secondly, Let us consider what was the sacrifice he offered up

On this head it may not be improper to obferve, that facrifices were of two forts.

1. Some were eucharistical or thank-offerings, in testimony of homage, subjection, duty, and service; as the dedication of the first fruits, the meat and drink offerings. By these the facrificer acknowledged the bounty and goodness of God, and his own un, worthiness to receive the least of his favours, rendered praise for mercies received, and desired the divine blefling. But Christ's facrifice was not of this kind.

2. Some facrifices were expiatory, for the fatisfaction of justice, and the purging away of fin. The inftitution of this kind of sacrifices was upon a double account. (1.) That man is a finner, and therefore obnoxious to the just indignation and extreme displeafure of the holy and righteous God, and laid fairly open to all the fierceness of wrath and vengeance. (2.) That God was to be propitiated, that so he might pardon man. These truths are rooted and deeply engraven in the natural confciences of men, as appears by the pretended expiations of sin among the Heathens. But they are more clearly revealed in facred writ. Under the law, without the effusion of bloud therwas no remission, to intimate unto us, that God would not forgive sin without the atonement of justice, which

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required the death of the offender ; but it being tempered with mercy, accepted of a facrifice in his stead.

Of this last kind was the facrifice of Christ, which he offered for us, even a facrifice of expiation. All that was requisite to a real and proper facrifice, concurred in his facrifice. As,

1. The person offering was to be a priest. It was the peculiar office of a priest under the law to offer facrifices. So fays the apostle, Heb. v. 1. Every high priest taken from among men, is ordained for men in things pertaining to God, that he may offer both gifts and facrifeces for sins. In like manner Christ, that he might offer this sacrifice, was called to that office, and made an High Priest in the house of God; as appears from Heb. v. 4. 5. 6. & 10. He is called the Apostle and High Priest of our profesion; and it is said, Such an High, Priest became us, who is holy, harmless, undefiled, and separate from finners.

2. There was something to be offered, and that was himself. He was the facrifice that he offered up unto God. Our great High Priest behoved to have'a facrifice answerable to the debt that we owed to God; and the debt was the forfeiture of both foul and body to the wrath of God, and the curse of the law: and therefore our High Priest was to have a foul and body to suffer in as our Surety. He made his foul an offering for fin, If. liii. 10. My soul, says he, is exceeding forrowful even unto death. A body hast thou prepared me, Heb. X. 5. And it is said, Heb. x. 10. We are sanctified thros the offering of the body of Jesus Christ once. He himself bare our sins in his own body on the tree, 1 Pet. ii. 24: He took upon him our nature, that he might have a proper facrifice to offer.

Christ was a sacrifice in his human nature. He suffered in his soul and body. It is to be observed, that doing or suffering belongs to the whole person. Hence the church is said to be re

deemed with the blood of God, Acts xx. 28. Yet the notion of a facrifice importing suffering, and the di. vine nature not being capable of it, he himself was the Vol. II.

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