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crifice of our Saviour; and by their being burnt without the camp did more eminently prefigure our Saviour's being crucified without the city. Hence the apostle, Heb. xiii. 10, 11, 12. We have an altar, whereof they have no right to eat which serve the tabernacle: for the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burnt without the camp, lest they should pollute the congregation; as being defiled and cursed upon the account of the people's guilts which were transferred upon them. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate, that is, as an expiatory sacrifice, that took upon him the guilts of mankind, and thereby became polluted and accursed. In which words the death of our Saviour is plainly represented as the true antitype of the expiatory sacrifices of the Jews; and accordingly, as all types have much less in them of that which they prefigure than their antitypes, so those expiatory sacrifices had something of real expiation in them, though much less than the sacrifice of our Saviour. For so Heb. ix. 13, 14. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctify to the purifying of the flesh, (by which it is evident that there was a real expiation made by those sacrifices, so far as concerned the purifying men's flesh, i. e. releasing them from corporal punishments and legal uncleannesses :) how much more, saith he, shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works? Where the same expiation in kind, that was made by those legal sacrifices, is expressly

attributed, though in a much higher degree, to the sacrifice of our Saviour, which plainly argues the former to be a type and shadow of the latter.

And then, as for the second act of the Jewish priesthood, viz. his presenting the blood of the sacrifice to God by way of intercession for the people, this was also instituted for a typical representation of our Saviour's presenting the blood of his sacrificed body to God by way of intercession for mankind. And hence his blood is called the blood of sprinkling, which speaks better things for us than the blood of Abel, Heb. xii. 24. which is a plain allusion to the high priest's sprinkling the blood of the sacrifice before the mercy-seat, on the great day of expiation ; by which actions, as I shewed before, he interceded with God to be propitious to the people, in consideration of that blood which he there presented in their behalf. And therefore as the holy of holies was a type of heaven, Heb. ix. 24. and the high priest's entering thereinto, after he had slain the sacrifice, a type of our Saviour's entering into heaven after the sacrifice of himself, Heb. ix. 7, 11, 12. so the high priest's sprinkling the blood before the mercy-seat, was also a type of our Saviour's presenting his blood to the Father in heaven, and there pleading it in our behalf: and hence he is said to have entered into the holy place; that is, into heaven, the antitype of the holy of holies, and to have obtained eternal redemption for us, neither by the blood of bulls and goats, as the Jewish high priest did, but by his own blood, Heb. ix. 12. where the high priest's entering into the holy of holies, with the blood of bulls and goats, is plainly opposed, as a type to its antitype, to Christ's entering into heaven

with his own blood; and therefore the high priest's interceding for the people in the holy of holies, in virtue of the blood of their sacrifices, must necessarily be typical of Christ's interceding for us in heaven, in the virtue of his. Thus, as God cast and contrived the rites and ceremonies of the Jewish law in general into a prefiguration, or visible prophecy of the mysteries of the gospel, that so by those emblematical predictions he might intimate beforehand those glorious truths to pious and inquisitive minds, which he intended afterwards more plainly to reveal; (vid. Coloss. ii. 17. and Heb. x. 1.) so particularly, in the Jewish priesthood, he drew a rude draught and representation of the future priesthood of our Saviour; that so by that figurative sacrifice and intercession he might visibly foreshew and intimate to the world the sacrifice and intercession of our Saviour. For thus it is evident from Philo, that the Jews understood their high priest to be a type of the eternal Word or Messias; for thus in his allegories he makes the temple to be an emblem of the world, ἐν ᾧ καὶ ἀρχιερεὺς ὁ πρωτόγονος αὐτοῦ θεῖος ó Aóyos, in which God's first-born divine Word is the high priest; and in several other parts of his writings, he makes the high priest's crown and vestments to be types and representations of the dignity and perfections of the eternal Word; by which it is evident, that by their typical high priesthood, the Jews were in some measure instructed in the nature of the priesthood of our Saviour.

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Thirdly and lastly, I shall now proceed to explain the priesthood and priestly acts of our Saviour, corresponding to that ancient priesthood in which they were prefigured. In general therefore the priest

hood of our Saviour, corresponding to that ancient priesthood, consists in offering up himself a sacrifice for our sins, and in presenting that sacrifice to God in our behalf, and thereby interceding with him to be merciful and propitious to us. So that the priesthood of our Saviour consists in these two

acts:

First, In offering up himself a sacrifice for our sins.

Secondly, In presenting that sacrifice to God by way of intercession for us. Of each of which I shall discourse at large.

SECT. V.

Concerning the sacrifice of our Saviour.

IN handling the first of these, viz. the sacrifice of

our Saviour, I shall endeavour, first, to shew that the death of Christ had in it all the requisite conditions of a most real and complete sacrifice for sin. Secondly, to make appear how effectually God's exacting such a sacrifice, in order to his being reconciled to sinners, conduces to their reformation.

First, That the death of Christ had in it all the requisite conditions of a real and most complete sacrifice for sin. Now to make both a true and perfect expiatory sacrifice, there are five things indispensably necessary.

First, That in being sacrificed it should be substituted in the room of an offender, to be punished for him, in order to his being released from his own personal obligation to punishment. For in all those legal expiations which prefigured this great expiation of our Saviour, the killing of the sacrifice was, as I

shewed before, a real transferring and inflicting upon it the punishment due to the offender that offered it, in order to his being excused from suffering it in his own person.

Secondly, Another necessary condition of an expiatory sacrifice is, that it should be pure, sound, and unblemished; and indeed this condition is required in all kinds of sacrifices, whether expiatory or eucharistical; that they should be pure, or legally clean, and that they should be sound, and without blemish. For so Levit. xxii. 20. But whatsoever hath a blemish, that shall ye not offer; for it shall not be acceptable for you: and verse 21. it shall be perfect, i. e. sound and entire, to be accepted; there shall be no blemish therein. And then he goes on to particulars: it shall not be blind, or broken, or having a wen, or scurvy, or scabbed, verse 22. Now, though the legal uncleanness and the natural blemishes here forbidden in sacrifices, had nothing of sin and immorality in them; yet the prohibition of the natural blemishes in sacrifices that were incapable of moral ones, denotes the necessity of a moral cleanness and unblemishedness in that great expiatory sacrifice for the sins of the world which they typified and prefigured; and hence Christ is called, a lamb without blemish and without spot, 1 Pet. i. 19.

Thirdly, Another necessary condition to a perfect expiatory sacrifice is, that it should be of such an intrinsic worth and value, as that its death may be in some measure an equivalent commutation for the punishment which the offender deserves. For the end of punishing, whether it be the offender himself, or another in his stead, is to secure and maintain

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