vation of men. Now, that muft needs be fragrant and acceptable to God, which accomplished the triumph of all his attributes.

Quest. But did not thofe facrifices which were in ufe under the law, fatisfy the juftice of God, and take away the fins of the people?

To this I answer in the negative. These facrifices were but fhadows by their inftitution, and were to have their accomplishment in fome other, and therefore could make nothing perfect. See what the apoftle Paul faith, who was once very zealous for them, Heb. *. 1. 4. 11. For the law having a shadow of good things to come, and not the very image of the things, can never, with thofe facrifices which they offered year by year con. tinually, make the comers thereunto perfect. For it is not pofible that the blood of bulls and of goats fhould také away fins. And every priest ftandeth daily miniftering, and offering oftentimes the fame facrifices, which can never take away fins. More particularly,

1. It was against common reafon that the fin of a foul fhould be expiated by the blood of a beäft; that the fufferings of a nature fo far inferior could be a fufficient compenfation for the crime of a nature so much fuperior to it. The prophet fpake the true reafon of mankind, when he afferted, that the Lord would not be pleased with thousands of rams, or with ten thousands of rivers of oil; that he would not accept of the firft-born of the body as a fatisfaction for the fin of the foul, Micah vi. 6. A rational facrifice was only fit to atone for the fin of a rational being. There was no agreement between the nature of a man and that of a bullock. The nature that finned was also to fuffer, and fo to bear the punishment due by the law: The foul that finneth, it shall die, faith the Lord, Ezek. xviii. 4. If God had been content with the blood of beafts for the fins of men, then there had been no fufficient discovery of the feverity of his justice, the purity of his holinefs, nor the grandeur of his grace. It was inconfiftent with the honour and majefty of VOL. II.

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til, who had denounced a terrible curfe upon all the tranfgreflors of the law, and published it with fo much dead and awful folensity, as thunders and lighturs, fire and fake and terrible earthquakes, to ke to light of it as to accept of the blood of a few mangled vefs, in them of the offender. Would Gul armor unei mont Sui with ten thousands of in and to Dunia a ierw law, and let all the threateng et anii ur inoke? Can any in reafon fer the al the cartes fhould be poured out 1999 2 259 przati ma me nocent creatures, who had cerke The tw? Can it ever enter into the per a ma a mas, at after fo folemn and terenji Tumrlahatan, de weed acquiefce in fo flight avarmantsin in the death of a poor beaft? None E mein and despicable thoughts IR LE Aty, Notice, and holiness of God, dettale nature of fin, and the ovocation, as to imagine that the mate seemed, or the other expiated, by ; ; amo or a bullock. Our own confcithat it God will have a facrifice, it pertened to the majesty of him whom 4C, and to the greatness of the crime ve omitted. If all the cattle upon a Ts were therificed, and all the cedars in Lefacut sown for wood to burn the offering, 20 de a dæect-melling favour to God. There ......... proportion between this kind of facrievious Majefty of heaven.

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the expiation of fin. For where the is de purged, and the remiffion of fin obse is no more offering for fin, as the apoftle N. 18. But the repeating of the facrifice nates, that the perfon for whofe fake it is sa the fame condition now, that he was in e of the former oblation. The apostle tells the law could have made men perfect, then

thefe facrifices would have ceased to be offered, because that the worshippers once purged fhould have had no more confcience of fins; but in thofe facrifices there was a remembrance again made of fins every year, Heb. x. 2. 3. Had the wrath of God been appeased by them, why should the fire burn perpetually upon the altar? why should it be fo fed continually with the carcafes of flain beafts? As often as they were offered, there was a confcience of fin excited in the prefenter of them, and iniquity was called to remembrance. The whole fcene of the legal adininiftration loudly proclaimed, that the wrath of God againft fin was not appeased, and that the guilt of the foul was not wiped off. If a man had prefented a facrifice for his fin one day, and fallen into the fame or some other fin before night, he must have repeated his facrifice for a new expiation. Had there been any efficacy in them to purge away fin, then they had ceafed; and there would have been no repetition of them.

3. The great variety of thefe facrifices fhews their infufficiency to take away fin. There were many gifts and facrifices, bulls and goats, calves and lambs, which fhews that no one thing was fit to typify and reprefent the full expiation wrought by Chrift; whereas he offered but one facrifice, and by that perfected for ever them that are fanctified. As the application of many medicines fhews their infufficiency to cure a difeafe, fo the many facrifices and purifications under the law, plainly evidence that a full and efficacious propitiation for fin was to be fought elfewhere. If the great annual facrifice, which was the most folemn one in that whole inftitution, could not effect it, much less could facrifices of a lower dignity, It is from the repetition of this great facrifice that the apoftle argues the infutficiency of them all, Heb. x,

4. God never intended that thefe facrifices fhould expiate fin by any virtue of their own. The great and glorious Majeity of heaven, who was offended and provoked by fin, is truly infinite; and to latisfy bin

the tacrifices must be infinite too. But none of thofe ences under the law were fo. Why then were they appointed? Not with any intention to purge away the fin of the fool but the ceremonial uncleannels of the Ah as Heb 15 14 where you see the blood of tols and of gases to the purifying of the fut The mote compares thefe and the fa crifice of Chrit meter, and hews that the one puried my die feh, an the other the confcience. It was not i mora puit which they were intended to remove, but muimal one; as when one was deviled by trucking a seat carcafe, or a leprous perfon, which was "resome Jelement of the body, not of die oul. Goa ban often difcovered their weaknefs a mužov, and that they could not give him a rompent (or me injury done him by fin. So If. The 100 1 Lard, The heaven is my throne, The Sands feet boek: where is the houfe that ye here and here is the place of my rest? By Sempre here is meant all the Jewish cecothet wel oppeinted by God, and had been used by BURA, TE WRC lump of legal facrifices. Though all is regerei a long time, yet he had no reft in them: hed neither fàtisty his juftice nor vindicate the of has law, nor could they ever take away And therefore God rejected them, were abolithed and difannulled, for the weakreprofitablenefs of them, Heb, vii. 18, Tho on practifed by the Jews for fo many ages, de in had been expiated by them in all that Jonas of time.

miliciency of thefe facrifices for the fatisFor of divine juftice, and the expiation of fin, apto the end and defign of their inftitution, 3 was to prefigure and reprefent a more excellent that was able to do it effectually, even the * kicrifice of Chrift. They were but fhadows od things to come, as the apoftle terms them, typically repretent a crucified dying Chrift as

the fubftance: and whatever virtue they had, it was not in or from themselves, but from their typical relation to him whom they prefigured. They all pointed forth the facrifice of Chrift, by whofe precious blood, thed in the fulnefs of time, the fins of the elect were fully expiated. God had no pleasure in these facrifices, but only fo far as they represented the facrifice of Christ, which effectually takes away fin, Heb. x. 6. 7. 8.

From what hath been faid on this head, you fee that thofe facrifices which were in ufe under the law, could not fatisfy the juftice of God, and take away the fins of men.

Object. If Chrift fuffered for the fins of his people, then he that was holy, harmlefs, undefiled, and feparate from finners, must be accounted a guilty perfon, yea even the most guilty of all others, as having charged upon him all the fins of an elect world.

Anf. There is a twofold guilt to be confidered namely, a culpable and a penal guilt. He that commits the offence is under culpable guilt; and he who is obliged to fuffer for the offence is under penal guilt, though he did not actually commit it. Now, Chrift as our facrifice was under this penal guilt; the offences committed.by us were charged upon him; and by his voluntary undertaking to be a facrifice for us, he came under an obligation to fuffer for us, as if he had really finned, though we only were the tranfgreffors. This is plain in the cafe of those legal facrifices, which were fhadows of Chrift. It appears from them, that these two forts of guilt may be leparated, fo that he who is not culpably guilty may be penally guilty, and may justly fuffer though he did not perfonally fin : for the fins of the people being laid upon thefe facrifices, they were under penal guilt, and did juftly fufter as if they had finned; and yet they were not culpably guilty; for they neither had finned, nor were they capable of finning.

Queft. Seeing Chrift offered up his facrifice to fatisfy