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pents in the body, and he heals the wounds made by Chap. 7. lin in the conscience. The corporal cure came by the eye, by looking to the brazen Serpent; the fpi-v ritual one comes by faith, by looking to our Saviour for salvation. God dwelt in the Tabernacle and Temple, and in Christ he dwelt in the flesh; not in types and symbols, but really and hypoftatically; not for a time, but for ever. Christ is the true Tabernacle and Temple, who hath all the holy things in him. Here's the Shecinah, the Divine Majesty appearing in our nature. Here's the Ark, where the Tables of the Law, broken by men, are kept inviolate. Here's the Mercy-seat, or Propitiatory, which covers our fins, and from whence God communes with us in words of grace. Here's the vail, the flesh of Christ, which hid his Deity, and through which there is a way into Heaven it self. Here are the holy Lamps, the Spirit of Wisdom and Grace derived from our Saviour. Here's the Altar of Burnt-offering , the Deity of Christ sanctified his Humanity to be a sufficient sacrifice for a World: And the Altar of Incense, the odours of his Merit perfume all our services, and render them acceptable unto God. Almost every thing did breathe forth Christ, and speak to his Honour. He was, in one, all the Sacrifices, and more than all of them. - Sacrifices began with the first promise of the Messiah, The seed of the woman Poall break the Serpents head, Gen. 3. 15: and after almost 4000 years standing, they ended in his death: a singular respect they had to him, and a full complement in his perfect Sacrifice. Adam and the an- De Sacrif. cient Patriarchs ( as the learned Franzius observes) Disp. 4. used at the sacrifices to speak of the Messiah and

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Chap. 7. his sufferings: these being the scope and ultimate

mark of all the sacrifices, were not altogether un. known to them: A hint of them we have in that first promise of the Messiah, the seed of the woman, Gen. 3. 15, who was to suffer a bruise in his heel, his human nature, that the Serpents, that is, Satans head might be broken. Those Ancients knowing something of Christs sufferings, though imperfectly, and at a distance, did in all probability at their fácrifices speak of them. The believing Jews did not hang upon the shadow, the outward sacrifices only, but look at Christ the substance and marrow of them; else they did, as it seems, worship God in their facrifices in an ignorant manner ,

without knowing the spiritual meaning of them: nay, else they of. fered them up in a mistake, in the belief of that false impossible thing, that the blood of Bulls and Goats could take away sin: They knew that there was ·no remission without expiation; they knew, that moral guilt did as much , nay more require it, than ceremonial; and if they knew nothing of an Expiating Messiah, they fought no further for the expiation of moral guilt, than the blood of bulls and goats. Now touching the Sacrifices, two things are to be noted :

The one is this, there is somewhat in Christ which answers to the Expiatory Sacrifices. The sacrifice was to be perfect and without blemish, that it might be accepted ; the blind, or broken, or maimed, or corrupted thing, was not to be offered up to God: answerably, the human nature of Christ, which was the great Sacrifice,was without spot or guile; it was formod by the Holy Spirit, and brecthed out nothing but

sanctity, fanctity, that it might be a pure offering unto God. Chap. 9. Had there been any blemish in it, it could not have been united to the Person of the Word, nor offered up as a sacrifice to God for us. The Sacrifice, pure in it felf, was substituted in the room of sinful defeetive men; there was fuxin aivli fuxñs, the life of a Beast instead of that of a Man. Sutably, Christ the meek, patient, immaculate Lamb of God, stood in our room ; he died for us, he gave his life a ransom ani somão, instead of many, Mat. 20. 28. His Person was put in the room of ours, and his sufferings too in the room of ours. Had he not stood in our stead, he could not have been capable either to bear the stroke of penal sufferings, or to free us from the same ; not to bear penal sufferings, he being nothing but meer innocency in himself; nor to free us from them, he being in no conjunction with us. The facrifice being put in the sinners room, had sin imputed to it; they were to lay their hands upon the head of it, Lev. 1. 4: a confession of sins was made over the Scape-goat, Lev. 16. 21; their sins were in a sort transferred

upon the sacrifice, that it might bear them away. Thus it was with Christ, he was made sin for us, 2 Cor.5.21. The Lord laid on him the iniquities of us all, Isa. 53. 6. Our guilt, as it was fundamentum pæna, was imputed to him so far, as to render his suf. ferings penal; and, as an Ancient hath it, he was deli&torum susceptor, non commissor; having no guilt of his own, he stood under ours, in order to a glorious expiation and abolition of it in his death and satisfation. Sin being charged upon the sacrifice, there was destructio rei oblata , a destroying of the thing offered: so it was with Christ, when our sins were

an :

Chap. 7. laid upon him ; with the Corn he was bruised, with

w the Wine and Oyl poured out, with the Lamb flain

and roasted in the fire of Gods wrath, and with the Scape-goat driven into the wilderness of defertion, crying out, My God, my God, why haft thou forsaken me? Mis sufferings were very many and great for us. The sacrifice being slain, its blood did expiate sin, atonement was made, remission ensued upon it: Thus Christ dying on the cross

, his blood was expiatory, our fault was compensated, Justice was satisfied, wrath was averted, and God appeased and reconciled to. wards us. In these things appears a fair analogy between those ancient sacrifices, and Christ the great Sacrifice.

The other is this: There is that in Christ which in. finitely transcends all the legal facrifices. In the facrifice there was only a brute in perfection, but in Chritt there was an human tature in perfection ; an human nature which had the Spirit above measure, and was as full of grace as the capacity of a creature could hold: there was in his humanity such a beauty and unmatchable perfection of grace, as far surpalfed the united and accumulated excellencies of all the Angels in Heaven. The facrifice stood and suffered in the room of offenders by constraint and compulfion, it was bound with cords to the horns of the Altar : but Chrift food and suffered in our room by choice and voluntary sponsion ; his soul was not fratched away, but poured out ; his life was not meerly taken away, but laid down; he was under no constraint but that of his own compassion; he was tied with no cords but those of his own love. In the private facrifice fome particular fin was charged

upon

upon it; in the publick one, the sins of the Jewish Chap. 7. Nation were eharged upon it: But upon Christ were laid the fins of a World, sins of vast distances, as far remote in place as the quarters of the earth, and in time, as the morning and evening of the world, met all together upon him. In the sacrifice there was a meer simple death and the blood was but the blood of a brute:but Chrifts death was not a meer simple one, but a death with a fting and a curfe in it; a death with as much wrath in it, as was due to the fin of a world; nor was his blood the blood of a brute,but the blood of a man,nay of God himself: and what manner of Sacrifice was this! how compensative for fin! how satisfactory to Justice! how aversive of wrath! how impetrative of all good! In every respect it was infinitely valuable and fufficient. The Sacrifice fro modo did expiate lin, it took away civil guilt, by freeing the offender from that temporal death which in the strict sanction of the Law was due to him. It took

away ceremonial guilt, by freeing him from those legal impurities which excluded him from the publick Worship; hence the Apostle faith, That the blood of bulls and goats, and the ashes of an heifer sprinkling the unclean, did sanctifie' to the purifying of the flesh, Heb. 9. 13, Thus far went the sacrifice, but it could

go no further: the moral guilt was still unremoved, suftice was still unsatisfied, the wrath to come was still unaverted, God as yet was unreconciled; there was somewhat done to the flesh, nothing to the conscience; somewhat in foro soli, in the Jewish Judicature, nothing in foro poli, in the Court of Heaven, to give a full satisfaction to Divine Justice. Hence the Apostle faith, that those facrifices, though often repeated, V.2

could

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