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forgive the Sins of all those that sincerely repent and believe, and to make them Partakers of eternal Life.
Q. But this being Matter of Revelation, what
Scripture proves this important Article? Mat. 20.
A. St. Matthew tells us, that the Son of Man
came not to be ministered unto, but to minister, 26. 28. and give bis Life a. Ransom for many. That bis
Blood is foed for many, for the Remision of Sins. Jahn 10. In St. John our Saviour is called the good Shep
berd ibat lays down bis Life for ibe Sheep. Rom.5.6. St. Paul delivers this Doctrine clearly in most 1 Cor. i 5 of his Epistles; that in due Time Christ died fieb. 2.9. for the Ungodly; that he died for our Sins, ac
cording to the Scriptures ;; that by the Grace of God be foould taste Death for every Man.
Particularly in the Ninth of the Hebrews, this 1 Pet. 1. Matter is largely treated of. St. Peler says, 18, 19. that we are not redeemed with corruptible Things, 1 John 2. &c. but with the precious Blood of Cbrist. Št.
John, that Jesus Christ is the Propitiation for
aur Sins ; and not for ours only, but for the Sins. John 3. of the whole World. Hereby perceive we the Love
of God, because be laid down his , Life for us. Rev. 5: 9. I bou wast pain, and bajt redeemed us to God by
tby Blood, out of every Kindred and Tongue, and People and Nation. Many other Proofs might be brought į but these Texts make the Reason of our Saviour's Death plain and evident; and they that can evade the Force of them, may, by the like Evasions, overthrow any other Principle of Religion, plainly laid down in the Scriptures.
0. But is it just for an innocent Person to suffer for the Guilty?
A. If the Party offended be willing to accept
of the Commutation, and the Party that suffers
Q. How doth it appear that the promised Mef-
A. The Prophet Isaiah represents the Meffias that was to come,
as a Man of Sorrows, Chap. 53. and acquainted with Grief, oppressed and aflisted, wounded and bruised, brought to the Slaughter, and cut off out of the Land of the Living. That he was numbered with the Transgresjors. And that the Messias is treated of in this Chapter, appears not only from the genuine Sense of the
Place, but from the Confession of the moft
Price for which he was to be betrayed ; Thirty
him whom they pierced. The Prophet David
more particularly, That they should pierce bis 16.
Hands and bis Feet. Which Predictions agree
Q. How was the Sacrifice of our Saviour typia
A. Mofes, in the Institution of the Passover, where the Paschal Lamb was to be Nain, pointed
at the Lamb lain before the Foundations of the Num. 21. World. When the Brazon Serpent was set up
in the Wilderness, it declared that the Son of
Man should be lifted up upon the Cross. All Heb.9. the Sacrifices for Sin proclaimed, that without
Effusion of Blood there was no Remiffion. But Levit. 16.
great Type was the Day of Expiation and Atonement, enjoined by God under a great Penalty, and observed with a proportionable Exactness, both by the High-Priest and the People. It was on this Day alone the High-Priest went by himself into the Holy of Holies; and besides the Propitiation he was to make for himself and his House; he made an Atonement for the People by two Kids of the Goats for a SinOffering, which he presented before the Lord at the Door of the Tabernacle ; where, by Lots, was
Ex. 12. 3.
determined which was to be offered, and which was to be the Scape-Goat ; with the Blood of that which was offered he sprinkled the Mera cy-seat; on the other he laid both his Hands, and confessed over him the Sins of the People, putting them upon the Head of the Goat, and sent him away by the Hand of a fit Man into the Wilderness. And thus the Apostle, in his Epistle to the Hebrews, represents our Saviour Heb.2.17, to have been our High-Priest, and on his Passion-9. 26, 28. Day to have offered the Sacrifice of himself, tò have borne our Sins in his own Body, and with his own Blood to have entered into the Holy Place not made with Hands, and to have appeared as before the Mercy-Seat in the Presence of God for
Q. How was this Day of Atonement observed among tbe People?
A. While the Expiation was making in the Temple at Jerusalem, the Jews, wherever they resided, fafted the whole Day, and amicted their Souls from Evening to Evening; and wbatever Lev. 23. Soul it was that was not affliated in that same 29, 32. Day, be hould be cut off from among bis People. And this Amiation of their Souls was not only by Fasting, but by all other Demonstrations of Grief, and Abhorrence of their Sins. They watched moft Part of the preceding Night, which they spent in Prayer ; early before Sunrising they met in their Synagogues, and passed Buxt. Syn. the Day in publick Exercises of Devotion; they Jud. c.25. were dismised with the folemn Benediction of the Priests who were present. And except the Day was employed after this Manner, they were not to expect any Benefit from the Sacrifice which was then offered.
Q. Did the Practice of any Chrijiians upon Good-Friday bear any Conformity with that of the Jews upon their Day of Atonement ?
A. In the Western Church, on Guod-Friday, the holy. Priests made our Saviour's Sufferings the Subject of their Discourses to the People,
whom they instructed on that Occasion in the Concil
. Mysteries of our Redemption ; and all the People, Tolet. 4 c. 6, 7.
such as were excused by Age or Sickness, except were bound to fast the whole Day, till the Priest, towards Evening, with a loud Voice, did proclaim publick Absolution ; and this upon the Penalty of being excluded from the Lord's Table at Eafier. The Design wherof was, that by this outward Testimony of their true Repentance for their Sins, and by the Benefit of Priestly Abiolution, they might be the better fitted to solernize the Grand Festival of our Saviour's Refurredlion, and to eat the Christian Pajover..
Q. But cur Messias being God as well as Man, bow could be suffer, since the Divine Nature is not subject to any Sense of Misery? ;
A. Our Blefjed Saviour fuffered only in his human Nature, that Nature of Man which he took upon him; but since it was united to the Divine Nature, and that there was a most intimate Conjunction of both Natures in the Person of the Son, there did from thence result a true proper Communication of Names, Characters, and Properties; so that the very eternal Son of God may rightly be said to have suffered whatsoever the Man Christ Jesus endured in the Flesh for Sinners, because the Properties of each Nature separated may reasonably be affirmed of that Person in whom the two Natures are united,
Q. What may we learn from the Commemoration of Christ's Sufferings?