haps rarely, if ever, found, in any prayer, now extant, in the writings of the two or three first centuries of the primitive church.

6. Christ's mediation, during his ministry on earth, consisted in his addresses to, and conferences with, his disciples, &c. upon divine or religious subjects Mat. v. vi. vii. in praying for them, John xvii. and in his beseeching them to be reconciled to God. Christ, being now at the right-hand of God, no longer exercises this part of his mediation, excepting only, that part, which may be his continual offering his desires and petitions to God, for his people, the churchmilitant, and his representing our state, and wants,. by his own requests to God for us, which may be more properly called his intercession.

CHAP. LII.

What account the holy scriptures deliver to us, concerning Jesus Christ's priestly function.

JESUS CHRIST being born of Jewish parents, and in a nation where the priestly office was of special institution, and in the highest esteem, it might have beenexpected, that a person so remarkable, as the future, Messias, so much desired and hoped for by the whole. nation, should have risen out of the tribe of Levi, and been born to, and bred up in, the highest character for piety and abilities amongst the whole sacred function. A person so born and qualified might, in the judgment of men, have met with less opposition, and greater reverence and success, among his own countrymen, over-run with bigotry and superstition, and a fondness for the rites of the Mosaic institution. But the wisdom of God, superior always to the counsels and notions of men, did not think fit to indulge human pride and opinion, in this choice of the instruments he is pleased to employ. In civil affairs, the success de-, pends upon abilities and address; but God is not in

his operations confined by second causes in the greatest appearing difficulties. Aaron was the person devoted to the priesthood; but Moses was God's oracle, and the leader of the people, from whom Aaron and the whole nation received their law, and political institutions. As the divine wisdom had preferred Moses to Aaron in the whole revelation of the Jewish law and economy, so it pleased the same divine wisdom, to pass by the high-priest, and the whole order of priests, and to choose Jesus Christ to be his apostle, that is, the messenger to publish his will to mankind.

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As Jesus Christ was not taken out of the order of the Jewish priesthood, Heb. vii. 14, so he could not, according to the laws of the Jewish priesthood, be consecrated a priest, nor was he consecrated a priest, or ever made a priest according to the Jewish law; this is most certain. The four evangelists, who wrote the life, and whole public ministration of Jesus Christ, mention not one word of the priesthood of Christ; nor once call him a priest, or high-priest, in all the gospels. Nor is he called so in any other book of the New Testament, except in the epistle to the Hebrews only. It doth not appear to have been the purpose of God, that Christ should act in the name or character of a priest; but of a preacher and publisher of the gospel of God. Yet the ancient, and modern divines too, discourse of Christ's being a priest, and of his priesthood, as expressly and literally, as if he had been consecrated, or set apart to the priesthood, by some certain extraordinary act of God for that very purpose.

And it is certain, that none of the divine writers make the least mention of Christ's priesthood, except the author of the epistle to the Hebrews, and in that epistle only: so it is most certain to every careful and judicious reader, that all the passages of his priestly character in that epistle are merely and only allusive; and are not to be understood, nay, cannot be understood, in a literal sense; and were not intended by that author to be understood in any other sense, than a sense allusive to the Jewish high-priest; and, in a

special spiritual sense, relative to the Christian dispen

sation.

The design of the author of the epistle to the Hebrews, as most commentators agree, and indeed all must agree, who carefully peruse it, was to show, by several instances, the preference of Christ, and the Christian institution, to Moses and the high-priest, and the Mosaic dispensations. For this purpose, the author, in the first chapter, magnifies the character of Jesus Christ, as one whom God, after all other messages to his people by his prophets, had at last resolved to send under the character of his Son, a more extraordinary messenger than those prophets : for God had made him the spiritual heir of his inheritance the church: and God by him (his prophet, apostle, or messenger) new-formed the ages, that is, times, and not the material world, as it is commonly misunderstood. And the author, &c. goes on to give Christ other high characters; as that he was a 'ray of glory, and character of God's substance or person;' that is, Christ being a glorious light from God to enlighten the world; and to represent, as in an image, the nature, mind, and gracious intention and will of God to mankind; and bringing in and ordering by his powerful word (the gospel) the whole scheme of religion in the Christian church; and having by the gospel-rules of repentance and pardon, purged away (or abolished) sin, sat down on the right-hand of the majesty on high,' in the highest state of reward and. honour. Then it is added, that God gave Christ a more excellent name than to the angels, &c. Thou hast loved righteousness and hated iniquity, wherefore God, even thy God, hatli anointed thee (Christ) with the oil of gladness above thy fellows.' From this, the author infers, chap. ii. that the Jewish converts ought to give the greater attention to what they had heard; otherwise how should they escape, if they neglected such means of salvation, which were at first published by our master Christ, and confirmed by his hearers, God also attesting what Christ preached, &c,

therefore Christ is introduced, saying, Lo, I come to do thy will, O God.' Heb. x. 6, 7.

Christ during his whole life, as all know, performed not one part of the Mosaic priesthood, nor offered one sacrifice, according to the law of Moses. He could not, indeed, being not a descendant of the tribe of Levi, but Jadah, receive a Mosaic legal consecration, as hath been observed; what then could be the nature of Christ's priesthood? That must be known, and is indeed determined, by his whole public ministry, viz.

1. His teaching in all places, and on all occasions, the will and laws of God, and his entire obedience to God's will and laws.' Mat. v. vi. vii. &c.

2. His praying to God for his disciples, and their successors. John xvii.

3. His solemn thanksgiving offered to Almighty God, Mat. xv. 36, xxvi. 27, Mark viii. 6, xiv. 23, for himself and disciples. See John vi. 11, 23, xi. 41, xvii.

4. His offering of praise to God with his apostles, Rev. xv. 3, 4, where are the words of the song of the Lamb, which he taught or used in praise of Almighty God. See Mat. xxvi. 30, Mark xiv. 26.

And, 5. After he had during his whole public ministrations, for the honour of God, and benefit of men, in one continued course of active obedience, testified his zeal for the interest of truth and true religion, by preaching and publishing the laws of God's spiritual kingdom, through all Judea, &c.; After this, I say, by an extraordinary and most heroic spirit of passive obedience, he resigned himself to a painful and ignominious death; when he had thrice most earnestly entreated God, that bitter cup might pass from him ;ʼ he at length entirely submitted himself to the will of God, saying, Nevertheless, not my will, but thy will be done! Mat. xxvi. 39-44, Mark xiv. 35, 36, Luke xxii. 41-44. This sacrifice of himself to the will, and in the cause of God, and for the confirmation of the true religion, which he had taught and practis

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ed, was in itself the most excellent of all sacrifices, and most acceptable to Almighty God: and a most noble and perfect example to all his followers, as St. Peter assures us, Leaving us an example, that we should follow his steps, and run the race that is set before us, looking unto (or considering) Jesus, as our chief and perfect guide in the stedfastness of our faith, who, for the joy that was set before him, endured the cross, despised the shame, and then sat on the righthand of the throne of God.' 1 Pet. ii. 21-24, Heb.

xii, 1, 2, 3.

The several sacrifices of Jesus Christ before-mentioned were in their own nature the most valuable oblations; as they were the offerings of a most rational service and homage to the Most High God, by a most excellent person, with whose whole conduct God was always well pleased. And from such sacrifices, Christ might well be styled our high-priest, by the author of the Hebrews; and be preferred to the Jewish high-priest for the dignity of his sacrifices, and the superiority of his mission and ministry. For his mission was immediately from God; his ministry of the highest use and benefit; his sacrifices the most reasonable service of a most holy, excellent person; whereas in comparison of all these, the sacrifices appointed by the law were mere shadows, or external figures and symbols; and only represented things of a more sacred, spiritual nature, than themselves. The offerings and sacrifices appointed by the law were external and visible signs of the devotion of the person who offered -but not certain signs of the spirit and temper, ór state of the mind: and without the real and spiritual frame of mind, they were of no value in themselves; unacceptable to, and rejected by God. Isaiah i. 11--19, To what purpose is the multitude of your sacrifices unto me, saith the Lord.?-Put away the evil of your doings. Cease to do evil, learn to do well.' And it is afterwards added, Though your sins were as scarlet, they shall be as snow. If ye be willing and obedient ye shall eat the fruit of the land.' See Psalm