6th, It was fcarce poffible for the jews to have any other conceptions of the pardon of fin, and the removal of guilt, than by an imputative transfer of that fin and guilt to another; feeing every piacular victim would neceffarily ferve to beget, and confirm in them this notion. When an Ifraelite brought his burnt offering to the door of the tabernacle of the congregation, Levit. i. 3. he muft lay his hand upon the head of his offering; fignifying thereby (fay fome) that he was fully willing, and difpofed to give up all his claim and title in the beaft, and to devote it wholly to the fervice of God. This perhaps might be intended; but that nothing more was intended thereby is not at all probable. For 1ft, The law was a shadow of good things to come, Heb. x. I. and the whole ceremonial difpenfation was typical and figurative of Chrift, and his benefits; fo much the apostle teaches when he fays, the law was a Schoolmaster to bring us to Christ, Gal. iii. 25. and, Chrift is the end of the law, Rom. x. 4. the body, Coloff. ii. 17. of which all thofe temporary rites were the fhadow.*

And indeed, as Chrift is the foundation of the covenant of grace, fo he is alfo the bafis of all the fcripture, and the centre to which all the lines of

reve

* Deus veteres patres ad fidem venturi Meffia erigere voluit, et fermonibus et actionibus loquendo. Non tantum promiffiones ejus et oracula varia tradendo, quæ rei certitudinem probarent; fed et typos et figuras complures oculis exhibendo, quæ modum et circumftantias varias tam admirabilis myfterii efficacius repræfentarent; ut ita umbris iftis, et picturis populus rudis adhuc et minorennis veluti elementis quibufdam deduceretur ad bonorum cæleftium per Chrif tum, acquirendorum apprehenfionem, Auguftin.

revelation flow, the types, and figures, as well as the promifes, &c. 2d, All thofe facrifices, &c. which fhould be abrogated by Chrift, were certainly types of Chrift; but fuch were thofe inftituted by Mofes, and offered by the jews under that œconomy, as the apoftle to the Heb. confirms by various arguments; therefore legal facrifices, &c. were types of Christ. 3d, The jews were daily taught to conceive of God, as a holy, fin-hating, and fin-punishing God, from the precepts of the moral law, and his manifold denunciations of wrath against finners; and they were also taught to conceive of him, as a God with whom there was mercy, and who would not keep anger for ever, againft those who fought him. This they learned partly from the declarations made of himself, and partly from the facrifices appointed to be offered, daily and yearly, by which he might be placated and be propitious to fuch as had offended.

On the great day of atonement, or in the annual feaft of expiation, Levit. xvi. 21. Aaron must lay both bis hands upon the head of the live goat, and confefs over him all the iniquities of the children of Ifrael, and all their tranfgreffions, in all their fins, putting them upon the head of the goat, which fhould be fent away by the band of a fit man into the wilderness. How could the beholders of this folemn act conceive of any other than a typical trans fer of their fins and iniquities upon the fcapegoat, * which was in reality no other than a type

of

*This fcape-goat, was by the Jews called Azazel, con cerning the meaning of which there have been various opinions. Some think it was fo called from a mountain in

the

of Chrift. Besides, this appears to be the very thing they were intended to be taught; for it is added, and the fcape-goat fhall bear upon him all their iniquities, to a land not inhabited. It is certain, the goat could not be conceived to bear their fins, &c. in this typical fort, but by imputation; nor can the bearing of our fins, &c. be otherwife conceived of in the antitype. It is further manifeft that the fins of the people were supposed to be laid on the goat, and that he carried them away, feeing the goat was afterwards esteemed to be unclean, by reason of the fins laid upon him, so that if any man touched him he was polluted thereby, and must wash his cloths, &c. bath his flesh in water, and afterward come into the camp, Levit. xvi. 26. Now what Aaron was appointed to do annually in the face of the whole congregation, this did every one that offered privately at the door of the tabernacle, as to the substance of it; laying on his hands, confeffing his fins, and putting them on the head of the victim; or rather, by an act of faith, on him, the victim reprefented. Thus our great facrifice and Saviour, the woman's feed was daily fhadowed forth, and the dbis

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the defert where the goat was let loofe; but others with greater probability of truth, that the goat obtained this name, folely from this ceremony, and make azazel, to be a word compounded of (hhez) a goat, and (azal) to fend away. Pifcat. fo Kimchi.

The LXX call the goat, (Apopompaion) i. e. one that drives, or carries away evil; fuppofing by this name, that the goat was not only fent away, but carried with him the fins, the mala populorum; and therefore fitly represented Chrift, our (apopompains) who by bearing our fins, takes away our evils.

promise first made concerning the Meffiah, muft be repeated every day; each morning, and each evening, an unblemished lamb muft fpeak of Jefus in a dying groan; and though in inarticulate, yet expreffive accents, publish the neceffity, and virtue of his efficacious blood.

The

7th, The prophets and apostles taught, and influenced by one and the fame fpirit, fpeak the fame things of the Meffiah in refpect to the great end, and gracious defign of his coming into the world; and what thofe foretold concerning him, thefe teftify to have been fulfilled in him. He fhall, fays the holy prophet Daniel, finish transgression, and bring in an everlasting righteousness; and the Meffiab fhall be cut off, chap. ix. 24, 26. prophet Ifaiah fays, furely be bath borne our griefs, and carried our forrows; yea be was wounded for our tranfgreffions, he was bruised for our iniquities, the cbaftifement of our peace was upon him, and with his ftripes we are bealed, chap. 53. All we like sheep bave gone aftray, with one accord, and in imitation of our ftraying difobedient parents, have turned from the ways of God, ftupidly, and ignotantly as sheep we have wandered from the fold; we have turned every one to his own way; a way not of God's chufing, but our own, a way fuited to each one's particular taste and temper zi a way feemingly right in each one's private, but mistaken opinion, for the end thereof is death. And the Lord hath laid on him the iniquity of นรี

Laid on him, the hebrew verb, (hiphgiahh) fignifies to rush with violence and impetuofity, as a lion, or fome de vouring beaft, is wont to rufh with eagerness on its prey.

us all; exacting the utmost farthing of the debt he had engaged for; and inflicting all the punishment our iniquities had deserved.

Thus was the Meffiah, already in the purpose of God, and pursuant to the redemption covenant, "cut off out of the land of the living; for the "tranfgreffion of my people was he ftricken," ver. 8, he had done no violence, neither was "deceit in his mouth," ver. 9. Why then did he fuffer?" That he might juftify many,' How fhall this be done?" he fhall bear their "iniquities," ver. 11. These and the like things were foretold concerning the Lord Chrift, yet fo certain was the event, that the prophet Isaiah in this evangelical chapter, frequently speaks of future things in a past tenfe. Afterwards the apof tles of our Lord whom he had chofen for this

pur

Dominus fecit in eum, agmine facto incurrere noftra peccata, ficut aquæ torrentis in foveam quandam deducuntur, Gerh. in loc. i.e.

As waters falling down fome mighty freep,
With violence rush into the neighb'ring deep;
So did the Lord appoint to meet in him,

The fins and guilt of thofe he should redeem. The fame word is ufed alfo with reference to a man, who With heat and fury falls upon his enemy to flay him; fo it is ufed, Judg. viii. 20, where Gideon is faid to have fallen upon Zeba and Zalmuna. Likewife 1 Sam. xxii. 18, where Doeg is commanded to fall upon the priests of the Lord. This word therefore, ftrongly expreffes the malignity of fin, which like a roaring lion rushed on it's prey, the meek and innocent lamb of God. 2d, The inflexibility of ftern juf tice, which fhewed no compaffion to the co-equal, and only begotten fon of God, when he flood in the place, and suffered in the ftead of poor finners. 3d, The most excruci ating pain the Lord Jefus felt, when he was thus bruised, and his foul was made an offering for fin.