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He was released from the grave, as from prison, by public sentence; which is an indubitable argument of the validity and acceptance of the payment made by him in our name. For being under such bonds as the justice and power of God, he could never have “loosed the pains of death," Act 2. 24. if his sufferings had not been fully satisfactory, and received by him for our discharge. And it is observable, that the raising of Christ is ascribed to God as reconciled; now the God of peace, who brought again from the dead the great Shepherd of the sheep, through the blood of the everlasting covenant." Heb. 13. 20. The divine power was not put forth till God was pacified, Justice incensed, exposed him to death; and justice appeased, freed him from the dead, And his resurrection is attributed to his blood, that being the full price of his and our liberty. In short, when inflexible justice ceases to punish, there is the strongest proof it is satisfied,

atonement, which was celebrated in the month Tisri. Lev. 16. 14, 15. The oblation of the sacrifices was without, at the altar: the intercession was made in the holy of holies, into which none might enter but the highpriest once a year. And first, he must expiate his own sins, and the sins of the people by sacrifices, before he could remove the veil, and enter into that sacred and venerable place, where no sinner had right to appear. Then he was to present the precious incense, Heb. 9. 4. and the blood of the sacrifices, to render God favourable to them. Now these were shadows of what Christ was to perform. The holy of holies was the type of the third heaven, in its situation, quality and furniture. For it was the most secret part of the tabernacle, separated by a double veil, by that which was between it and the first sanctuary, and by another that distinguished the first from the outward court. Thus the heaven of heavens is the most distant part of the universe, and separated from the lower world, by the starry heaven, and by the airy region, which reaches down to the earth. Besides, the most holy part of the tabernacle was inaccessible to sinners: as heaven is styled by the apostle the place" of inaccessible light." And it was the throne of God where he reigned: according to the language of the psalmist," he dwelt between the cherubims." Psal. 80. 1. The figures of the cherubims represented the myriads of holy angels, that adore the incomprehensible Deity, and are always ready to execute his commands. The tables of the law were a symbol of that infinite wisdom and holiness which ordained them: and the highpriest's entering with the blood of the sacrifice, and carrying with him all the "tribes of Israel" upon his breast, signified that Jesus Christ the true highpriest after he had really expiated sin by his divine sacrifice in the lower world, should enter into the eternal sanctuary with his own blood, and introduce with him all his people. Of this there was a marvellous sign given for in the same moment that Christ expired, the veil of the temple that separated the oracle from the first part, was rent from the top to the bottom; tò signify that the true High-Priest had authority and right to enter into heaven itself. And the special end of his ascending is expressed by the apostle, Heb. 9. 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." As the highpriest might

not enter into that sacred and terrible place, nor could propitiate God without sprinkling the blood of the slain sacrifice : so our Redeemer first performed what was necessary for the expiation of sin, and then passed through the visible heavens, and ascended before the throne of God to appear as our advocate. He made an oblation of himself on the earth before he could make intercession for us in heaven, which is the consummation of his priestly office. The first was a proper sacrifice, the second is a commemoration of it; therefore he is said “ to appear before hisFather by sacrifice.” Heb. 9. 26.

Besides what hath been discoursed of the order and depend ance of these parts of his priestly office, which proves that he had accomplished the expiation of sin, before he was admitted into heaven to intercede for us, there are two other considerations which manifest the completeness of his satisfaction.

(1.) The manner of it. He doth not appear in the form of a suppliant upon his knees before the throne, offering up tears and strong cries as in the day of his flesh, but “ he sits at God's right hand making intercession for us." He solicits our salvation, not as a pure favour to him, but as the price of his suffer ings, and as due to his infinite merit. His blood in the same manner pleads for our pardon, as the blood of righteous Abel called for vengeance against the murderer : not by an articulate voice, but by suing to justice for a full recompence of it. In short, his intercession is the continual representation of his most worthy passion.

(2.) The omnipotent efficacy of his intercession proves that God is fully satisfied. He frees us from the greatest evils, and obtains for us the greatest good in quality of Mediator. “If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins, and not for ours only, but for the sins of the whole world.” 1 John 2. 2. He disarms the anger of God, and hinders the effects of his indignation against repenting sinners. Now the prevalency of his mediation is grounded on the perfection of his sacrifice. The blessedness of heaven is conferred on believers according to his will, “ Father, I will that those whom thou hast given me, be with me where I am, to see my glory." John 17. 24. quest is effectual, not only because he is God's Son, and in highest favour with him, but for his meritorious sufferings.

His re

It is for this reason that the office of Mediator is incommunicable to any creature. "There is one God, and one Mediator between God and man, the man Christ Jesus, who gave himself a ransom for all." 1 Tim. 2. 5. The apostle makes a parallel between the unity of the Mediator, and of the Deity, which is most sacred and inviolable. For the right of intercession, as it. is an authoritative act, is founded in redemption; they cannot be divided. And we may observe by the way, how the popish doctrine that erects as many advocates, as angels, or saints, or whoever are canonized, is guilty of impiety and folly of impiety, in taking the sovereign crown from the head of Christ to adorn others with it, as if they had more credit with God, or compassion for men and of folly, in expecting benefits by their intercession, who have no satisfactory merit to purchase them. The numerous advocates that are conceived by superstitious persons in their fancies, are like the counterfeit suns, that are drawn in the clouds by reflection as in a glass: * which although they shine with a considerable brightness, yet they are only suns in appearance, and derive no quickening influences to the earth. The blessed spirits above, who enjoy a dependant light from the Sun of Righteousnes, yet convey no benefits to men by meritorious interceding for them. We obtain grace and glory only upon the requests of our Redeemer. Briefly, the acts of his priesthood respect the attributes, which in a special manner are to be glorified in our salvation. By his death he made satisfac tion to justice, by his intercession he solicits mercy for us; and they both join together with the same readiness and warmth to dispense the benefits which he purchased for his people,

glory, that so he might be capable of exaltation. * He was first made “a little lower than the angels, and after raised above them.”

(2.) A dependance of efficacy. Glory is the reward of his suffering. This is expressly declared by the apostle; “Christ humbled himself, and became obedient to the death of the cross : wherefore God hath highly exalted him, and given him a name above every name, that at the name of Jesus every knee should bow;" the mark of that homage that all creatures pay to him. This exaltation is correspondent to the degrees of his abasement. His body was restored to life and immortality, and ascended on a bright cloud. God's chariot being attended with angels, “and the everlasting gates opened to receive the king of glory," he is set down “at the right hand of the throne of the majesty in heaven," Heb. 8. 1. this signifies that-divine dignity to which he is advanced, next to his Father. For God being an infinite spirit, hath neither right nor left hand in strict sense. Our Redeemer's honour is the same, and his empire of the same extent with his Father's. Thus the apostle interprets the words of the psalmist, Psal. 110. 1. that the “Messiah should sit at the right hand of God, till he made his enemies his footstool, by reigning; for he must reign till he hath put all his enemies under his feet.” 1 Cor. 15. 25. And St. Peter tells