transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting -righteousness. Without attempting a critical examination of this passage, suffice it to say, that it evidently relates to the Jews, Daniel's people, and to them -only; this is plainly expressed by the phrases thy people, and thy holy city: consequently the transgression, &c. can intend only the transgression of that people. It is probable this prophecy relates to the restoration of the Jews, the termination of the divine judgments on them for their sins, and their establishment in a permanent state of righteousness. Not to insist on this, if it be supposed to relate to the work of Christ, it must be explained consistently with reason. and other parts of the sacred writings. What relates to transgression is not finished until all its effects cease; an end is not made of sin so long as the creature continues the subject of it; nor reconciliation made for iniquity any further than sinners are brought to GOD; nor everlasting righteousness brought in only as men are made radically virtuous. These considerations are sufficient to show the absurdity of supposing the prophecy was accomplished in the death of Christ merely. To give the words any rational exposition, in reference to his death, they must be construed to mean that he by introducing the gospel, and ratifying it with his blood, hath laid a foundation for the removal of sin, the reconciliation of sinners to God, and the establishment of mankind in a permanent state of righteousness. To this exposition we have but one objec

tion, i. e. it appears by no means to be the meaning of the Prophet,

ZECHARIAH is supposed to have foretold the death of Christ. chap. xiii. 7. Awake O sword against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd and the sheep shall be scattered. From these words it has been inferred that Christ was slain by the sword. of divine justice; but when examined they will be found to have no such meaning. The wicked are in scripture called God's sword; (Psa. xvii. 13,) and by wicked men Jesus was slain. He quoted the words and applied them to himself in reference to his being apprehended and put to death by wicked men. Mat. xxvi. 31. Judicial power is frequently designated by a sword; and it was by a gross abuse of judicial power Christ was condemned. The Jews professed to cut him off by the sword of justice; but his condemnation and execution were notoriously unjust and cruel. As the sword which smote Christ evidently means wicked men, who exerted all their au thority to destroy a righteous person, either all they did to him was just, and they were falsely accused when charged with murdering him, or he was not slain by the sword of justice, God is said to bid the sword awake and smite him, because he suffered his enemies to cut him off. After all two things may questioned, 1. Whether Christ did more than accommodate the words of the Prophet to his own case. 2. Whether, taking the passage as a real prediction of his death, any more be intended by it than that wicks

be

ed men would smite him; for God is sometimes said to bid persons do what he neither, literally, commissions nor authorises to be done. 1 Kings xxii. 22. On the whole it may be observed, that, if we except a few passages in the Psalms, there are but three Prophets, in the Old Testament, who said any thing relative to the death of Christ. One of them, Zechari ah, if the passage be not merely accommodated to him, simply foretold that he should be smitten by wicked men. Another, Daniel, merely prophecied that he should be cut off, but not for any crime of his own. The other, Isaiah, is supposed to have foretold his sufferings and death, in a more particular manner than any other Hebrew writer. But it may be questioned whether these prophecies were so understood prior to his sufferings. Our Lord's own disciples did not understand them to refer to him; for they did not believe that the true Messiah would die. The Ethiopian Nobleman, though a devout. proselyte to judiasm, when reading what is thought the plainest of them, did not understand to whom it referred: and if the Prophets were not understood when they foretold the death of Jesus, it is impossible his death should be a ground of hope to any one before his coming. If, however, these predictions were understood of the promised Messiah, from the time they were first delivered, it will by no means fol low that any idea would be formed that his death would be vicarious; for the Jews would necessarily understand the phrases in Isaiah, in the sense in which they were used in the law, and that. Christ's bearing

sin could mean no more than his removing it, by revealing pardon and leading the people to purity; as their own priests, and the scape-goat were said to bear sins. Thus it appears that nothing can be found in the Old Testament which countenances the notion of Christ's making satisfaction for sin, at least it is evident that Moses and the Prophets were strangers to that notion.

Nn

CHAPTER FOURTH.

On Sacrifices.

THE origin of sacrifices is involved in much obscurity. Whether they were first instituted and commanded by the Almighty, or were voluntary offerings, arising from a sense of dependance and feelings of gratitude in the creature, we are no where told. There can be no authority for saying they were first instituted by God; for the scriptures are silent on this point, and the silence of scripture ought to be respected. Convinced they owed every thing to God, the earliest generations of men, under the influence of gratitude, might be led to present their offerings, as an acknowledgement to him; and he, when he approved of their character and conduct, might cause lightning to descend and consume what they presented, as a token of his acceptance of them and their gifts. This hypothesis is agreeable to the earliest accounts we have of sacrifices.

Gen. iv. 3, 4, 5.-And in process of time it came to pass that Cain brought of the fruit of the ground an offering to the LORD: and Abel he also brought of the firstlings of his flock, and of the fat thereof And the LORD had respect unto Abel, and to his offering: but unto Cain and to his offering he had not respect.