ed; or, that atonement is made for the sin or person, whatsoever is the mean, or reason of pardon or safety. Accordingly we wé find the scripture sometimes expressly calls the pardon of sin, or removing of suffering, the covering of sin; as Neh. iv. 4, 5, O our God, give them for a prey in the land of captivity, and cover not their iniquity, and let not their sin be blotted out from before thee. Psal. xxxii. 1, Blessed is he whose transgression is forgiven, whose sin is cov ered. Psal. lxxxv. 2, Thou hast brought back the captivity of Jacob; thou hast forgiven the iniquity of thy people; thou hast covered all their sin. Jam. v. 20.

118. From the whole we may, I think, truly conclude; that sacrifices were symbolical addresses to God, expressing by outward signs what is expressed in prayer and praise by words, or in the course of life by deeds that they made atonement for sin, not as being substituted in the stead of the sacrificer and bearing his sin or punishment; nor as an equivalent to divine justice; for neither of these enter into the notion of atonement: but as the sacrificer covenanted, or transacted with God upon the sincerity of his soul; and with his sa

crifice presented a penitent or thankful heart, and afterwards led an obedient life.

119. And surely it must confirm this sentiment beyond all doubt, when the scripture every where declares; that without sincere prayers and thanksgiving; without repentance, faith, and obedience, all sacrifices were not only unprofitable, as to the favour of God, or his pardoning mercy; but also detestable in his sight and when the prophets unanimously agree, that it was not any thing in the most numerous, expensive, or pompous sacrifices, that had any effect with God, but only doing justly, loving mercy, and walking humbly with God.*

CHAPTER VII.

SOME FURTHER REFLECTIONS UPON JEWISH SACRIFICES.

120. BUT we must not dismiss this subject without observing; that the levitical

See 1 Sam. xv. 22. Psal. I. throughout. Psal. li. 17.-cxvi. 17. Prov. xv. 8.-xxi. 8. Isa. i. 11.-lxvi. 1-4. Jer. vi. 19, 20.-vii. 22, 23. Hos. vi. 6, 7. Amos v. 21–24. Mic. vi. 6, 7, 8. Mark xii. 33.

law, considered apart from the Abrahamic covenant, made nothing perfect, Heb. vii. 19. For thus it had respect only to the Jewish commonwealth, and was the law of the land, by which they were all to be governed. In this' view levitical sacrifices had relation only to this present world, and the political life and state of a Jew; as they gave him a right to live and enjoy all the privileges of the land of Canaan. But their virtue did not extend to the conscience, to free that from guilt before God; or to procure his favour and pardoning mercy. For it was not possible, that the shedding of the blood of bulls and goats, as a mere political institution, should, in this sense, take away sins, Heb. x. 4. Nor did the levitical law, thus considered, extend to the world to come. For it gave not

the least hope or prospect of a resurrection to life, which is the most proper and complete justification or discharge from sin, (1 Cor. xv. 17, 18, [111]) but after all rites, services, and sacrifices performed, left a man under the power of death, which is the curse of the law. Its best promises entitled a man only to a temporal, political life; and its threatening was death without

hopes of a revival. And thus it left the Jews in their sins, as to that eternal life, which is the gift of God in Jesus Christ our Lord.

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