Flavel, Fountain of Life, File 12.
( ...continued from File 11)
Sermon 12. Of the Excellency of our High-Priest's Oblation, being
the first Act or Part of His Priestly Office.
Heb.10:14
For by one offering he hath perfected for ever them that are
sanctified.
After this more general view and consideration of the priesthood of
Christ, method requires that we come to a nearer and more particular
consideration of the parts thereof, which are his oblation and
intercession, answerable to the double office of the High-priest,
offering the blood of the sacrifices without the holy place, which
typed out Christ's oblation, and then once a year bringing the blood
before the Lord into the most holy place, presenting it before God,
and with it sprinkling the mercy-seat, wherein the intercession of
Christ (the other part or act of his priesthood) was in a lively
manner typified to us.
My present business is to open and apply the oblation of
Christ; the efficacy and excellency whereof is excellently
illustrated, by a comparison with all other oblations, in the
precedent context, and with a singular encomium commended to us in
these words, from the singularity of it. It is but one offering; one
not only specifically, but one numerically considered; but once
offered, and never more to be repeated: for Christ dies no more,
Rom. 6: 9. He also commends it from the efficacy of it; by it he has
perfected it, i.e. not only purchased a possibility of salvation,
but all that we need to our full perfection. It brings in a most
entire, complete and perfect righteousness: all that remains to make
us perfectly happy, is but the full application of the benefits
procured by this oblation for us. Moreover, it is here commended
from the extensiveness of it; not being restrained to a few, but
applicable to all the saints, in all the ages and places of the
world: for this indefinite, them that that sanctified, is equivalent
to a universal, and is as much as if he had said, To all and every
saint, from the beginning to the end of the world. Lastly, He
commends it from its perpetuity; it perfects for ever, that is, it
is of everlasting efficacy: it shall abide as fresh, vigorous and
powerful to the end of the world, as it was the first moment it was
offered up. All runs into this sweet truth:
Doct. That the oblation made unto God by Jesus Christ, is of
unspeakable value, and everlasting efficacy, to perfect all
them that are, or shall be sanctified, to the end of the world.
Out of this fountain flow all the excellent blessings that
believers either have, or hope for. Had it not been for this, there
had been no such things in rerum natura, as justification, adoption,
salvation, &c. peace with God and hopes of glory, pardon of sin, and
divine acceptation: these and all other our best mercies, had been
but so many entia, rationis, mere conceits. A man, as one saith,
might have happily imagined such things as these, as he may golden
mountains, and rivers of liquid gold, and rocks of diamonds: but
these things could never have had any real existence extra mentem,
had not Christ offered up himself a sacrifice to God for us. It is
"the blood of Christ, who through the eternal Spirit offered up
himself without spot to God, that purges the conscience from dead
works," Heb. 9: 14. that is, from the sentence of condemnation and
death, as it is reflected by conscience, for our works sake.
His appearing before God as our priest, with such an offering
for us, is that which removes our guilt and fear together: "He
appeared to put away sin by the sacrifice of himself," Heb. 9: 29.
Now, forasmuch as the point before us is of so great weight in
itself, and so fundamental to our safety and comfort, I shall
endeavour to give you as distinct and clear an account of it, as can
consist with that brevity which I must necessarily use. And
therefore, reader, apply thy mind attentively to the consideration
of this excellent Priest that appears before God, and the sacrifices
he offers, with the properties and adjuncts thereof; the person
before whom he brings, and to whom he offers it; the persons for
whom he offers; and the end for which this oblation is made.
First, The Priest that appears before God with an oblation for
us, is Jesus Christ, God-man: the dignity of whose person dignified,
and derived an inestimable worth to the offering he made. There were
many priests before him, but none like unto him, either for the
purity of his person, or the perpetuity of his priesthood: they were
sinful men, and offered for their own sins, as well as the sins of
the people, Heb. 5: 3. "but he was holy, harmless, undefiled,
separate from sinners," Heb. 7: 2. He could stand before God, even
in the eye of his justice, as a lamb without spot. Though he made
his soul an offering for sin, "yet he had done no iniquity, nor was
any guile found in his mouth," Isa. 53: 9. and indeed his offering
had done us no good, if the least taint of sin had been found on
him. They were mortal men, that "continued not by reason of death,"
Heb. 7: 25, but Christ is "a Priest for ever," Psal. 110: 4.
Secondly, The oblation or offering he made, was not the blood
of beasts, but his own blood, Heb. 9: 12. And herein he transcended
all other priests, that he had something of his own to offer; he had
a body given him to be at his own dispose, to this use and purpose,
Heb. 10: 10. he offered his body: "yea, not only his body, but his
soul was made an offering for sin," Isa. 53: 10. We had made a
forfeiture of our souls and bodies by sin, and it was necessary the
sacrifice of Christ should be answerable to the debt we owed. And
when Christ came to offer his sacrifice, he stood not only in the
capacity of a priest, but also in that of a surety: and so his soul
stood in the stead of ours, and his body in the stead of our bodies.
Now the excellency of this oblation will appear in the following
adjuncts and properties of it. This oblation being for the matter of
it, the soul and body of Jesus Christ, is therefore,
1. Invaluably precious. So the apostle styles it, 1 Pet. 1: 19.
"Ye were redeemed "timioi aimati", with the precious blood of the
Son of God:" and such it behoved him to offer. For it being offered
as an expiatory sacrifice, it ought to be equivalent, in its own
intrinsic value to all the souls and bodies that were to be redeemed
by it. And so it was, and more also for there was a redundancy of
value, an over plus of merit, which went to make a purchase for the
redeemed, as will be opened in its place. So that, as one rich
diamond is more worth than a thousand pebbles: one piece of gold,
than many counters; so the soul and body of one Christ, are much
more excellent than all the souls and bodies in the world.
And yet I dare not affirm, as some do, that by reason of the
infinite preciousness of Christ's blood, one drop thereof had been
sufficient to have redeemed the whole world: for if one drop had
been enough, why was all the rest, even to the last drop, shed? Was
God cruel, to exact more from him than was needful and sufficient:
Besides, we must remember, that the passions of Christ, which were
inflicted on him as the curse of the law, these only are the
passions which are sufficient for our redemption from the curse of
the law; now it was not a drop of blood, but death which was
contained in the curse: this therefore was necessary to be
inflicted. But surely as none but God can estimate the weight and
evil of sin, so none but he can comprehend the worth and
preciousness of the blood of Christ, shed to expiate it. And being
so infinitely precious a thing which was offered up to God, it must,
2. Needs be a most complete and all-sufficient oblation, fully
to expiate the sins of all for whom it was offered, in all ages of
the world. The virtue of this sacrifice reacheth backward as far as
Adam, and reacheth forward to the last person of the elect springing
from him. That the efficacy of it thus reacheth back to Adam, is
plain: for, on the account thereof, he is stiled "The Lamb slain
from the foundation of the world," Rev. 13: 8.
And to the same sense a judicious expositor understands those
words of Christ, John 8: 58. "Before Abraham was, I am." And, look,
as the sun at midday extends his light and influence, not only
forward towards the West, but also backward towards the East, where
he arose; so did this most efficacious sacrifice reach all the elect
in the virtue of it, who died before Christ came in the flesh. It is
therefore but a vain cavil, that some make against the satisfaction
of Christ, to render it needless, when they say, many were saved
without it, even as many as were saved before the death of Christ.
For they say, the effect cannot be before the cause, which is true
of physical, but not of moral causes; and such was Christ's
satisfaction. As for example, a captive is freed out of prison from
the time that his surety undertakes for him, and promises his
ransom; here the captive is actually delivered, though he ransom
that delivered him be not yet actually paid. So it was in this case;
Christ had engaged to the Father to satisfy for them, and upon that
security they were delivered.
And the virtue of this oblation not only reaches those
believers, that lived and died before Christ's day, but it extends
itself forward to the end of the world. Hence Heb. 13: 8. Christ is
said to be "the same yesterday, to-day, and for ever;" i.e. "He is
not so a Saviour to us that now live, as that he was not their
Saviour also, that believed in him, before us, from the beginning:
yet not so a Saviour both to them and us, as that he shall not be
the same to all that shall believe on him to the world's end."
To the same sense are those words, Heb. 11: 40. rightly
paraphrased, "God having provided some better thing for us, that
they without us should not be made perfect:" q. d. God has appointed
the accomplishment of the promise of sending the Messiah, to be in
the last times, that they (viz. that lived before Christ, should not
be perfected, that is, justified and saved by any thing done in
their time, but by looking to our time, and Christ's satisfaction
made therein; whereby they and we are perfected together. No tract
of time can wear out the virtue of this eternal sacrifice. It is as
fresh, vigorous, and potent now, as the first hour it was offered.
And though he actually offer it no more, yet he virtually continues
it by his intercession now in heaven; for there he is still a
Priest. And therefore, about sixty years after his ascension, when
he gave the Revelation to John, he appears to him in his priestly
garment, Rev. 1: 13. "Clothed in a garment down to the feet, and
girt about the paps with a golden girdle:" in allusion to the
priestly ephod, and curious girdle.
And as the virtue of this oblation reaches backward and
forward, to all ages, and to all believers, so to all the sins of
all believers, which are fully purged and expiated by it: this no
other oblation could do. The legal sacrifices were no real
expiations, but rather remembrances of sins, Heb. 9: 9, 12. Heb. 10:
3. And all the virtue they had, consisted in their typical relation
to this sacrifice, Gal. 3: 23. Heb. 9: 13. And, separate from it,
were altogether weak, unprofitable, and insignificant things, Heb.
7: 18. But this blood cleanseth from all sins, 1 John 1: 7. and sin,
originating, or originated, or actual, flowing from them both. It
expiates all fully, without exception, and finally, without
revocation. So that by his being made sin for us, we are made not
only righteous, but "the righteousness of God in him," 2 Cor. 5: 21.
3. And lastly, to name no more; being so precious in itself,
and so efficacious to expiate sin, it must needs be a most grateful
oblation to the Lord, highly pleasing and delightful in his eyes.
And so indeed it is said, Eph. 5: 2. "He gave himself for us, an
offering, and a sacrifice to God, for a sweet smelling savour." Not
that God took any delight or content in the bitter sufferings of
Christ, simply and in themselves considered; but with relation to
the end for which he was offered, even our redemption and salvation.
Hence arose the delight and pleasure God had in it; this made
him take pleasure in bruising, him, Isa. 53: 10. God smelled a
savour of rest in this sacrifice. The meaning is, that as men are
offended with a stench, and their stomachs rise at it, and on the
contrary delighted with sweet doors and fragrances; so the blessed
God speaking after the manner of man, is offended, and filled with
loathing, and abhorrence by our sins; but infinitely pleased and
delighted in the offering of Christ for them, which came up as an
odour of sweet smelling savour to him, Whereof the costly perfumes
under the law were types and shadows. This was the oblation.
Thirdly, This oblation he brings before God, and to him he
offers it up: So speaks the apostle, Heb. 9: 14. "Through the
eternal Spirit he offered himself without spot to God." As Christ
sustained the capacity of a surety, so God of a creditor, who
exacted satisfaction from him; that is, he required from him, as our
surety, the penalty due to us for our sin. And so Christ had to do
immediately with God, yea, with a God infinitely wronged, and
incensed by sin against us. To this incensed Majesty, Christ our
High priest approached, as to a devouring fire, with the sacrifice.
Fourthly, The persons for whom, and in whose stead he offered
himself to God, was the whole number of God's elect, which were
given him of the Father, neither more nor less: So speak the
scriptures. He laid down his life for the sheep, John 10: 15. for
the church, Acts 20: 28. for the children of God, John 11: 50, 51,
52!. It is confessed, there is sufficiency of virtue in this
Sacrifice to redeem the whole world, and on that account some
divines affirm he is called the "Saviour of the world," John 4: 42
et alibi. We acknowledge also, that he purchased the services of
others, besides the elect, to be useful to them, as they many ways
are. In which sense others take those scriptures that speak so
universally of the extent of his death. We also acknowledge that the
elect being scattered in all parts, and among all ranks of men in
the world, and unknown to those that are to tender Jesus Christ to
men by the preaching of the gospel; the stile of the gospel (as it
was necessary) is by such indefinite expressions suited to the
general tenders they are to make of him: but that the efficacy and
saving virtues of this all-sufficient sacrifice, is co-extended with
God's election, so that they all, and no others can, or shall reap
the special benefits of it, is too clear in the scriptures to be
denied, Eph. 5: 23. John 17: 2, 9, 19, 20. John 10: 26, 27, 28. 1
Tim. 4: 10.
Fifthly, The design and end of this oblation was to atone,
pacify, and reconcile God, by giving him a full and adequate
compensation or satisfaction for the sins of these his elect: so
speaks the apostle, Col. 1: 20. "And having made peace, through the
blood of his cross, by him to reconcile all things unto himself; by
him, I say, whether they be things in earth, or things in heaven."
So 2 Cor. 5: 19. "God was in Christ, reconciling the world to
himself." Reconciliation is the making up of that breach caused by
sin, between us and God, and restoring us again to his favour and
friendship. For this end Christ offered up himself to God; I say,
not for this end only, but more especially; hence it is called
"hilasmos", a propitiation; and so the Seventy render that place,
Numb. 15: "hilasmos krios", the propitiating ram. But here I would
not be mistaken, as though the reconciliation were made only between
us and God the Father, by the blood of the cross; for we were
reconciled by it to the whole Trinity. Every sin being made against
the divine Majesty, it must needs follow, that the three Persons,
having the same divine essence, must be all offended by the
commission, and so all reconciled by the expiation and remission of
the same. But reconciliation is said to be with the Father, because,
though the works of the Trinity, ad extra, be undivided, and what
one does, all do; and what is done to one, is done to all; yet by
this form and manner of expression (as a learned man well observes),
the scriptures point out the proper office of each Person. The
Father receives us into favour; the Son mediates, and gives the
ransom which procures it; the Spirit applies and seals this to the
persons and hearts of believers. However, being reconciled to the
Father, we are also reconciled to the Son, and Spirit, as they are
one God in three Persons. And if it be objected, that then Christ
offered up a sacrifice, or laid down a price to reconcile us to
himself; I shall more fairly and directly meet with, and satisfy
that objection, when I come to speak of Christ's satisfaction, which
is one of the principal fruits of this excellent oblation. For the
present, this may inform you about the nature and precious worth of
Christ's oblation. The uses whereof follow in these five practical
inferences.
Inference 1. Hence it follows, That actual believers are fully
freed from the guilt of their sins, and shall never more come under
condemnation.
The obligation of sin is perfectly abolished by the virtue of
this sacrifice. When Christ became our sacrifice, he both bare, and
bare away our sins. First, They were laid upon him, then expiated by
him; so much is imported in that word, Heb. 9: 28. "Christ was once
offered to bear the sins of many". To bear, the word is a full and
emphatical word, signifying not only to bear, but to bear away. So
John 1: 29. "Behold the Lamb of God, "ho arion", that taketh away
the sins of the world;" not only declaratively, or by way of
manifestation to the conscience; but really, making a purgation of
sin, as it is in Hebrews 1: 3, "katarismon poiesamenos", word for
word, a purgation being made, and not declared only. Now, how great
a mercy is this, "that by him, all that believe should be justified
from all things from which they could not be justified by the law of
Moses," Acts 13: 39. What shall we call this grace? surely, we
should do somewhat more than admire it, and faint under the sense of
such a mercy. "Blessed is he whose transgression is forgiven, whose
sin is covered," Psal. 32: or, O the blessedness or felicities of
him that is pardoned! who can express the mercies, comforts,
happiness of such a state as this? Reader, let me beg thee, if thou
be one of this pardoned number, to look over the cancelled bonds,
and see what vast sums are remitted to thee. Remember what thou wast
in thy natural estate: possibly thou wast in that black bill, 1 Cor.
6: 3. What, and yet pardoned! full and finally pardoned, and that
freely, as to any hand that thou hadst in the procurement of it!
what can't thou do less, than fall down at the feet of free grace,
and kiss those feet that moved so freely towards so vile a sinner?
It is not long since thy iniquities were upon thee, and thou pinedst
away in them. Their guilt could by no creature power be separated
from thy soul. Now they are removed from thee, as far as the East
from the West, Psal. 103: 11. So that, when the East and West, which
are the two opposite points of heaven, meet, then thy soul and its
guilt may meet again together.
O the unspeakable efficacy of Christ's sacrifice, which extends
to all sins! 1 John 1: 7. "The blood of Christ cleanseth from all
sins, sins past and present, without exception. And some divines of
good note affirm, all sins to come also; for, (saith Mr. Paul
Blains), original sin, in which all future sins are, as fruits in
the root, is pardoned; and if these were not pardoned, they would
void and invalidate former pardons. And lastly, it would derogate
from the most plenary satisfaction of Christ. But the most say, and
I think, truly, that all the past sins of believers are pardoned,
without revocation, all their present sins without exception; but
not their sins to come by way of anticipation: and yet for them
there is a pardon of course, which is applied on their repentance,
and application, of Christ's blood; so that none of them shall make
void former pardons. O let these things slide sweetly to thy melting
heart.
Inf. 2. From this oblation Christ made of himself to God for
our sins, we infer the inflexible severity of divine Justice, which
could be no other way diverted from us, and appeased, but by the
blood of Christ. If Christ had not presented himself to God for us,
Justice would not have spared us: And if he do appear before God as
our surety, it will not spare him; Rom. 8: 32. "He spared not his
own Son, but delivered him up to death for us all." If forbearance
might have been expected from any, surely it might from God, "who is
very pitiful, and full of tender mercy," James 5: 11. yet God in
this case spared not. If one might have expected sparing mercy and
abatement from any, surely Christ might most of all expect it from
his own Father; yet you hear, God spared not his own Son. Sparing
mercy is the lowest degree of mercy, yet it was denied to Christ: he
abated him not a minute of the time appointed for his suffering, nor
one degree of wrath he was to bear; nay, though in the garden Christ
fell upon the ground, and sweat clodders of blood, and in that
unparalleled agony scrued up his spirit to the highest intention, in
that pitiful cry, "Father, if it be possible, let this cup pass;"
and though he brake out upon the cross, in that heart-rending
complaint, "My God, my God, why hast thou forsaken me?" yet no
abatement; Justice will not bend in the least; but having to do with
him on this account, resolves upon satisfaction from his blood. If
this be so, what is the case of thy soul, reader, if thou be a man
or woman that has no interest in this sacrifice? For if these things
be done in (Christ) the green tree, what will be done to (thee) the
dry tree? Luke 23: 31 "That is, if God so deal with me, that I am
not only innocent, but like a green and fruitful tree, full of all
delectable fruits of holiness, yet if the fire of his indignation
thus seize upon me, what will be your condition, that are both
barren and guilty, void of all good fruit, and full of all
unrighteousness," and so like dry scary wood, are fitted as fuel to
the fire? Consider with thyself, man, how canst thou imagine thou
canst support that infinite wrath that Christ grappled with in the
room of God's elect! He had the strength of a Deity to support him,
Isa. 42: 1. "Behold my servant whom I uphold." He had the fulness of
his Spirit to prepare him, Isa. 61: 11. He had the ministry of an
angel, who came post from heaven to relieve him in his agony, Luke
22: 43. He had the ear of his Father to hear him, for he cried, "and
was heard in that he feared," Heb. 5: 7. He was assured of the
victory, before the combat; he knew he should be justified, Isa. 50:
8. and yet for all this he was sore amazed, and sorrowful even to
death, and his heart was melted like wax in the midst of his bowels.
If the case stood thus with Christ, notwithstanding all these
advantages he had to bear the wrath of God for a little time; how
dost thou think, a poor worm as thou art, to dwell with everlasting
burnings, or contend with devouring fire? Luther saw ground enough
for what he said, when he cried, out, "I will have nothing to do
with an absolute God," i. e. with a God out of Christ: for, "it is a
fearful thing to fall into the hands of the living God." Wo and alas
for evermore to that man who meets a just and righteous God without
a Mediator! Whoever thou art that readest these lines, I beseech
thee, by the mercies of God, by all the regard and love thou hast to
thy own soul, neglect not time, but make quick and sure work of it.
Get an interest in this sacrifice quickly, what else will be thy
state when vast eternity opens to swallow thee up? what wilt thou
do, man, when thine eye-strings and heart strings are breaking? O
what a fearful shriek will thy conscience give, when thou art
presented before the dreadful God, and no Christ to screen thee from
his indignation! Happy is that man who can say in a dying hour, as
one did, who being desired, a little before his dissolution, to give
his friends a little taste of his present hopes, and the grounds of
them, cheerfully answered, I will let you know how it is with me:
then stretching forth his hand, said,
"Here is the grave, the wrath of God, and devouring flame, the
just punishment of sin, on the one side: and here am I, a poor
sinful soul, on the other side: but this is my comfort, the covenant
of grace, which is established upon so many sure promises, has saved
all. There is an act of oblivion passed in heaven: I will forgive
their iniquities, and their sins will I remember no more. This is
the blessed privilege of all within the covenant, among whom I am
one." O it is sweet at all times, especially at such a time, to see
the reconciled face of God, through Jesus Christ, and hear the voice
of peace through the blood of the cross.
Inf. 3. Has Christ offered up himself a sacrifice to God for
us? Then let us improve, in every condition, this sacrifice, and
labour to get hearts duly affected with such a sight as faith can
give us of it. Whatever the condition or complaint of any Christian
is, the beholding the Lamb of God, that taketh away the sin of the
world, may give him strong support, and sweet relief. Do you
complain of the hardness of your hearts, and want of love to Christ?
Behold him as offered up to God for you; and such a sight, (if any
in the world will do it) will melt your hard hearts. Zech. 12: 10.
"They shall look upon me whom they have pierced, and shall mourn."
It is reported of Johannes Milieus, that he was never observed to
speak of Christ and his sufferings, but his eyes would drop. Art
thou too little touched and unaffected with the evil of sin? Is it
thy complaint, Christian, that thou canst not make sin bear so hard
upon thy heart as thou wouldst? Consider but what thou hast now
read; realise this sacrifice by faith, and try what efficacy there
is in it to make sin for ever bitter as death to thy soul. Suppose
thine own Father had been stabbed to the heart with such a knife,
and his blood were upon it, wouldst thou delight to see, or endure
to use that knife any more? sin is the knife that stabbed Christ to
the heart; this shed his blood. Surely, you can never make light of
that which lay so heavy upon the soul and body of Jesus Christ.
Or is your heart pressed down even to despondency, under the
guilt of sin, so that you cry, how can such a sinner as I be
pardoned? my sin is greater than can be forgiven? "Behold the Lamb
of God, that taketh away the sin of the world." Remember that no sin
can stand before the efficacy of his blood. 1 John 1: 7. "The blood
of Jesus Christ cleanseth from all sin." This sacrifice makes unto
God full satisfaction.
Are you at any time staggering through unbelief filled with
unbelieving suspicions of the promises? Look hither, and you shall
see them all ratified and established in the blood of the cross, so
that hills and mountains shall sooner start from their own basis and
centres, than one little of the promise fail. Heb. 9: 17, 18, 19.
Do you at any time find year hearts fretting, disquieted, and
impatient under every petty cross and trial? See how quietly Christ
your sacrifice came to the altar, how meekly and patiently he stood
under all the wrath of God and men together This will silence,
convince, and shame you.
In a word, here you will see so much of the grace of God, and
love of Christ, in providing and becoming a sacrifice for you: you
will see God taking vengeance against sin, but sparing the sinner:
you will see Christ standing as the body of sin alone; for, "he was
made sin for us, that we might be made the righteousness of God in
him:" that whatever corruption burdens, this, in the believing
application, will support; whatever grace is defective, this will
revive it.
Blessed be God for Jesus Christ.
(continued in file 13...)
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