hopes of a revival. And thus it left the Jews in their sins, which is the gift of our Lord. as to that eternal life, God in Jesus Christ 121. Now concerning sacrifices, considered only as political institutions, I observe, 1. That the mere offering of a sacrifice according to prescribed rules, might, whatever the disposition of the offerer's mind was, discharge him from political penalties. 2. That the apostle in the epistle to the Hebrews considers sacrifices, and the whole ceremonial law, apart from the Abrahamic covenant; which covenant he twice repeats as distinct from the levitical law; as a more perfect scheme of religion, and as conferring that justification, to which the mere levitical services did not reach. Heb. viii. 7-13.-x. 15-18. See also chap. vi. 13, &c.—vii. 16—19. Therefore he considers sacrifices as political institutions. 122. But sacrifices may be understood, and certainly were understood in a much higher sense; as addresses to God, or a figurative way of expressing before him the devotion, affections, and desires of the heart, either to obtain his blessing, or to deprecate his displeasure; as I have already shewn. [20, 21, &c.] Thus they implied a right disposition of mind, and were effectual to obtain the divine favour and an interest in eternal life in the same manner as sincere devotion, true repentance, and obedience. But then, in this view, the sacrifice had respect to the gospel, long before established in Christ, and promised to Abraham; and the sincere offerer was pardoned and accepted with respect to life eternal, in virtue of the sacrifice of Jesus Christ our Lord, which, in the fulness of time, was to be offered up. This I have explained as fully and clearly as I can in the long note upon Rom. v. 20, under the IId Query. And as sacrifices thus stood in relation to the sacrifice of Christ, they are considered in the epistle to the Hebrews as shadows, emblems, or types of good things to come, Heb. x. 1. 123. But in any sense, the effect of the Mosaical sacrifices extended no farther than the particular case in which they were offered. No sacrifice, nor any number of sacrifices, was any foundation of a general pardon then, and at all times, upon repentance; or, were no general assurance, that God would hereafter forgive, without a repetition of such sacrifices. Because he appointed them to be repeated daily, yearly, and in every particular instance of transgression, wherein a sacrifice was admitted at all. EFFECT. Finishing the transgression, end of 124. But our Lord Jesus Christ, by one offering of himself, hath for ever perfected them that are sanctified; having obtained eternal redemption for us, even the remission of sin, in a full discharge from death and every penal evil, and the gift of eternal life. This brings us to the only text in the large collection relating to Atonement, which we have not yet examined; namely, 125. Dan. ix. 24, Seventy weeks are determined upon thy people, and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation [atonement] for iniquity, and to bring in everlasting righteousness. making an MEAN. The death of Christ, mentioned in ver. 26, The Messiah shall be cut off, but not for himself. Christ died for our sins, according to the scriptures. Heb. vii. 27, He needeth not daily to offer up sacrifice for the sins of the people; for this he did once when he offered up himself.-x. 12, But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God. Ver. 26, If we sin wilfully-there remains no more sacrifice for sins. 130. III. More explicitly; the atonement Christ made was for the remission or forgiveness of sins. Mat. xxvi. 28, This is my blood of the new testament, which is shed for many for the remission of sins. Rom. viii. 34, Who is he that condemneth [for sin ?] It is Christ that died. Eph. i. 7, In whom we have redemption through his blood, even the forgiveness of sins; or, which redemption consists in the forgiveness of sins. So also Col. i. 14, Heb. x. 17, 18, Their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. 131. And with respect to remission, removal of guilt, or discharge from punishment, we may understand those texts which speak of Christ's bearing, or taking away our sins [46, 47, 48.] Isa. liii. 11, 12, He shall bear their iniquities. He bare the sin of many. John i. 29, Behold the Lamb of God, which taketh away the sin of the world. Heb. ix. 26, Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.-Ver. 28, Christ was once offered to bear the sins of many. 1 Pet. ii. 24, Who his own self bare our sins in his own body on the tree. 132. Thus also we are to understand our Lord's death when represented as a ransom for us, and a propitiation for our sins. Mat. xx. 28. Mark x. 45, The Son of man came- -to give his life a ransom for many. 1 Tim. ii. 6, Christ Jesus gave himself a ransom for all. 1 John ii. 2, Christ is the propitiation for our sins.iv. 10, God loved us, and sent his Son to be the propitiation for our sins. 133. To this head, the removal of guilt, or penal sufferings, we may reduce his delivering us from the wrath to come, (1 Thes. i. 10,) or the future punishment of sin. 134. IV. The atonement of Christ's blood extended to sins committed by those who had been dead long before he was H |