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28.

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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

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of the Commutation, and the Party that suffers
doth it voluntarily, there can be no Injustice
that one should luffer in another's stead, and
make Satisfaction for the Crimes and Faults an-
other hath committed ; because the innocent Per-
fon, having a free Disposal of himself, may freely
offer his own Life or Liberty in Exchange for
the forfeited Life of another, and the Judge, if
he thinks fit, may accept it. This is an Act of
great heroical Goodness, which though Justice
cannot require to be done, yet it is no ways
contrary to the Rules of Justice to perform it.
Besides, if it were unjust that an innocent Per-
son should suffer for the Guilty, the very Notion
of a Sacrifice would be quite destroyed ; which
requires, that the Innocent should suffer for the
Guilty. The Perfection that was expected in
the Beasts that were fet apart for Sacrifice, and
their suffering for those Sins they never com-
mitted, nor were ever capable of committing,
fufficiently signifies what Innocence was required
in a Sacrifice; and if the Sacrifices of Beasts were
Types of any other meritorious Sacrifice, they
must prefigure the Death and Sacrifice of a moit
innocent Person, of that Lamb of God without Ble-
mish, and without Spot.

Q. How doth it appear that the promised Mef-
-fiah wes thus to suffer?

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

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Place, but from the Confession of the moft
ancient Jews. The Prophet Zachary foretels the

Price for which he was to be betrayed ; Thirty
Zach. 11. Pieces of Silver. And that they should look on

him whom they pierced. The Prophet David

more particularly, That they should pierce bis 16.

Hands and bis Feet. Which Predictions agree
with the historical Account we have in the
Evangelifts, of the Sufferings of the Blessed Je-
fus; who did constantly instruct his Apostles in
this Truth, not only that they might expect it,
but that they might be thereby confirmed that
he was the true Meffias. And St. Paul makes
it a Part of his Preaching, that Christ must needs
have suffered.

Q. How was the Sacrifice of our Saviour typia
fied under the Law ?

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.

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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 Mercy-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, tó 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

us.

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 afficted their Souls from Evening to Evening; and whatever Lev. 23. Soul it was that was not affliated in that same 29, 32. Day, be should be cut off from among bis People. And this Amiction 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?

A. The

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