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gifts and sacrifices for sins,”* for which end, he alone was anointed with the " Holy Oil," and was admitted into the "most holy place."

Now Christ was the great propitiatory sacrifice, and the anointed High Priest also, to offer it as the great sacrifice of the covenant; He was cut asunder and severed, his human soul from his human body. This the covenanting sacrifices fore-shadowed before his advent, which thereby continually "shewed the Lord's death till he came;" through these sacrifices the covenanters passed, typically expressing the reconciliation about to be made, which should wipe away all former offences, and seal their remission by blood and by death.

Thus God admitted Abraham into Covenant, and preached the manner† by which alone he could be admitted. The Lord passed as a "Lamp of fire" between the severed sacrifice, in token that his wrath excited by sin, had received satisfaction, or would receive it under that sign from the great Propitiation : and so the Lord received Abraham into his Covenant, and purified him by the blood of it to enjoy the promises. And thus all believers, like that great believer, do in spirit pass through "the Veil," "that is (says the Apostle), the flesh of Christ," through which the wrath of God hath passed before in

if he were not the “everlasting” God, he would not only have failed himself, but all that have hoped or do hope in him, must likewise fail with him.

*Heb. v. 1.

† Gen. xv. 17.

satisfaction of his justice, and are thereby admitted into the communion of his Grace here, and of his Glory hereafter.

This is the only way of receiving Christ, and of finding access to the Father through Christ. This is the only way also which the Holy Spirit uses, according to the established decree of Jehovah, to bring sinners to salvation, by thus "baptizing them into Christ," and so enabling them by his regeneration "to put on Christ." And this was eminently signified by the passage of the Hebrews through the Red Sea, which was "divided" for them, and in which (according to the Apostle)" they were baptized," for by this fact, the Church was taught, that there is no escape for her, from her pursuing and besetting enemies, but through Him, who must be smitten and divided in soul and body, that by this "new and living way" they may pass to the promised land.

This is the true way of beholding Christ, who bled "as the Lamb without spot," and offered himself as "the Priest" without sin; in both views, therefore, he could not but be acceptable to God. "He came by water," full of purity and perfection, "and by blood," replete with mercy and propitiation; He came not by "water only," for then his infinite holiness must have rejected our sinful nature, but by "water and blood," that through his atonement, we might be made partakers of that holiness, and of life everlasting. And further when it is considered, who the "Lamb without spot," and the "Priest without sin,”

was, even "Jehovah," the Omnipotent God united to our nature, there is no circumscription to the merit of either character; and the dignity of both is high and deep, and broad and long, beyond conception or degree. Happy they who have the Divine gift of faith, to plead this meritorious sacrifice for their sinburdened consciences; thrice happy, who are thus enabled, with holy confidence, to call this blessed High Priest of "Jehovah" their own!

In the cxth Psalm,* which is again and again applied to Christ in the New Testament, it is solemnly asserted that Jehovah "hath sworn and will not change, Thou, Lord, (the Adonai) art a Priest for ever, after the order of Melchizedec." Of this Melchizedec we find it written, "that he was King of Salem, and Priest of the Most High God."§ And the Apostle proves, in the seventh chapter of his Epistle to the Hebrews, that the Priesthood of "Melchizedec" was superior to that of "Aaron," and that, therefore, "Aaron's" Priesthood was not "perfect" in itself, but was intended to be "changed," when the "unchangeable" "Priesthood of the Lord Jesus Christ," after the order of the Kingly Priesthood of Melchizedec, should once appear. If, then, the Priesthood of "Aaron" was inferior to that of "Melchizedec," how much more does it fall short of the transcendant excellence of the eternal Priesthood of "Christ?" The institution of the * Matt. xxii. 43, 44; Acts ii. 34. +1 Cor. xv. 25. § Heb. vii. 1.

Heb. v. 6.

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"Levitical" priesthood was but for a time, and in itself, was only calculated to point out a more perfect and glorious establishment, which should one day succeed it; while the priesthood of "Melchizedec," who for that purpose was made like unto" the Son of God, "abideth continually." It was a kind of priesthood which did not consist in the exhibition of "carnal" types and sacrifices, like "Aaron's," but in the offering up of "spiritual" services to God. Besides, "Melchizedec" was "King," as well as "Priest." The Apostle interprets for us "his name," (for all the patriarchal names among the 66 'Hebrews," had a meaning in them), which signified "King of righteousness," and the city over which he presided, was called " Salem," or "peace," so that he was also "King of peace." In both these respects, he was an eminent "figure of him that was to come." For our blessed Redeemer is the "King," "Priest," and "Peace" of his people.

The Prophet "Zechariah" also foretold of the "Messiah," under this conjoined character. As emblems of "Christ's" priestly and princely offices, the Prophet was directed to make crowns, and to set them upon the head of "Joshua" " (or "Jesus," for this Man typically bore the name, as well as the office of "Christ,") who was the High Priest at that time, and to say to him, "Thus speaketh Jehovah Sabaoth, saying, Behold the Man

* Heb. vii. 2.

whose name is THE BRANCH; and he shall

grow up out of his place, and he shall build the temple of Jehovah, and he shall bear the glory, and shall sit and rule upon his throne: and the counsel of peace shall be between them both."* In perfect harmony with the voice of the Prophet is the language of the Apostle to the Hebrews, "We have such an High Priest (says he), who is set on the right hand of the Majesty in the heavens; a Minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.” † In both these texts, the "temple or true tabernacle," which Christ is said to build, and of which he shall be the Minister and "High Priest," is the "Redeemed" of the Lord, by whom they are "fitly framed" and "builded together”‡ and for whom they are appointed as an "habitation of God through the Spirit."

The Apostle also reminds us, and this is a matter of the highest comfort, that "Christ" was not consecrated as an ordinary High Priest, by human investiture, but with an Oath, and that, the Oath of Jehovah; for which reason he was a "Surety," and a "Surety of a better testament."§ All, therefore, which this High Priest was appointed to perform, for the salvation of God's people, shall be fully and acceptably performed. "Jehovah" hath "sworn," and it came to pass according to his Oath; as an evidence of it, "Jesus" cried, "It is finished," when † Heb. viii. 1, 2.

*Zech. vi. 12, 13.

Eph. i. 23; Eph. ii. 21, 22.

§ Heb. vii. 22.

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