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on a fuppofition which I take to be a false one, viz. that the mercy-feat was the cover of the ark. And, indeed, the mercy-feat was put above upon the ark. But then the fcripture gives us no ground to think, that the mercy-feat was the cover, or any other part, of the ark. It is no where called the cover of the ark, and its being faid to be put above upon the ark, only intimates, that the ark was its pedeftal, and not that it was the cover of the ark: for the way and manner in which this is expreffed in the Hebrew, imports no more. And to confirm the truth of this farther, I obferve, ift. That in the directions given (Exod. xx. 10-15) for making the ark, there are none found which relate to the making of the mercy-feat. But, after all the directions, for the fabric of the ark, have been finished, then follow (ver. 17-21.) the directions for making the mercy-feat, as a thing that was different from the ark and all its appurtenances; and to place it, when made, above upon the ark, which was its pedestal. 2dly. What feems to put this beyond all doubt, is, that in the directions which are given for the fabric of the ark, all the parts of it are ordered to be made of Shittim-wood, and to be over-laid with pure gold, ver. 10, 11. But in thofe directions, which are given for the fabric of the mercy-feat, it is ordered, that it should be

made

made not of Shittim-wood over-laid with gold, but) of pure, folid gold, ver. 17.Thefe reafons fatisfy me, that the mercyfeat was not the cover, nor any other part, of the ark; though the Dr. and the moft part of other writers, think in a different manner. And if it was not the cover of the ark, it could not be called no caporeth from its ufe, as being the cover of it. It is more probable, that it was fo called, because it was the principal inftrument that was appointed to be used on the most solemn occafions, in making atonement for fin. See Levit. xvi. 14.

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These are the most material paffages, befides thofe which have been before confidered, in which the Dr. feems to me to have mistaken, and departed from the fenfe of revelation, in that part of his book which relates to Jewish facrifices and atone

ments.

The Dr. indeed, in the three firft paragraphs of his VIIth chapter, has some reflections upon Jewish facrifices, which are purely imaginary, and without any foundation either in fcripture, or common sense. And to those I had drawn up an answer, which I intended to infert in this place. But finding, that it would fwell this piece to too large a bulk, and that thefe reflections did not relate to the nature of Jewish facrifices, but only to an imaginary diftinction

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tinction of them into political and notpolitical inftitutions, and to their reference, or not-reference, to the Abrahamic covenant, and the gofpel; I did not think, that the infertion of an answer to them was very material, at least effential to my main purpose: and, therefore, I judged it proper to leave it out, and to proceed to the second part of this work.

The end of the APPENDIX.

PART

PART II.

Containing an examination of what Dr. Taylor teaches, in his fcripture-doctrine of atonement examined, and in his key to the apoftolic writings, concerning the meaning, efficacy, and defign of the facrifice of our blessed Lord, Jefus Chrift.

I

Do not here propose to examine all that, the Dr. has faid concerning the facrifice of Jefus Chrift, but only the main and effential parts of his scheme, and the whole fcripture-evidence by which he endeavours to fupport it. The Dr's whole scheme is reducible to the following heads, viz. I. That the blood or facrifice, which Chrift offered, was the perfect obedience and goodness of his whole life, II. That the facrifice (i. e. the perfect obedience and goodness) of Chrift, confidered as a moral mean, has a ftrong and natural tendency to render men, who are corrupt and wicked, penitent and obedient.

III. That because the blood or facrifice (i. e. the perfect obedience and goodnefs) of Chrift hath a natural and ftrong tendency to render men, who are corrupt and wicked, penitent and obedient, therefore is it a reafon with

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God, for granting to them the remiffion or pardon of their fins.

In these three particulars, confifts the Dr's whole doctrine about the meaning, efficacy, and defign of the facrifice of Jefus Chrift. And, therefore, I shall examine them feverally, in the fame order in which I have here placed them.

CHAP. I.

Containing an examination of Dr. Taylor's notion of the blood or facrifice of Fefus Chrift, as being the perfect obedience and goodness of his whole life; and of the scripture-evidence by which he endeavours to prove and fupport the truth of it.

Τ

§. 1.TT appears from many paffages in the Dr's writings, that he confidered the perfect obedience and goodness of Chrift's whole life, as being the facrifice which he offered to God for the fins of mankind. "The blood of Chrift, fays he, is con"fidered as an offering and facrifice to God. "How then is this to be understood?

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Anfw. The blood of Chrift is the per"fect obedience and goodness of Chrift "." To the fame purpose, "The blood of "Chrift is precious, as it is the blood of

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a See Key to the Apoftolic writings, Chap. VIII. §. 119, 120.

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