sider what humanity is;-thus I distinguish →→ There is the soul, the life or spirit, and the body, humanity is in the soul, consisting in its powers, viz. will, reason, knowledge, understanding, judgment, memory: the sensual life of the body consists of hearing, seeing, feeling, tasting, smelling; but it is the soul that makes this life human; sơ this reasonable soul and sensual body being joined together in a hylopathy makes up the man: but yet the humanity consists in the soul; Job iv. 9,

2 Cor.

our sins upon him, that he might suffer in our room, place, and stead, and thereby make an atonement for them with his own blood; dying the just for the unjust, that he might bring us to God, Sin therefore was imputed to Christ that he might suffer for it, for had not sin been trans ferred to Christ, it would not have been just to have punished him, as he did no sin, neither could it ever have been removed from us, had not ́Christ engaged to bear it in his own body upon the tree; therefore it follows that sin was the meritorious cause of Christ's sufferings, or that he suffered in consequence of sin being imputed to him, that when sacrifices, offerings, and burnt-* offerings, the blood of bulls, and the blood of goats, would not take away sin; then said he, Lo, I come! Besides, I would observe, that if Christ did not bear sin, all the sacrifices under the law would 2

cease

2 Cor. v. 1, Job x. 11, Thou hast cloathed me with skin and flesh, and hast fenced me with bones and sinews. John ii. 19, Destroy this temple, and in three days I will raise it up. Was his humanity destroyed? No: it was yet when his body was destroyed, so it was but what he took of Mary that they could destroy, not his soul, so consequently not his humanity; his human life they took, but his humanity they could not; so

this

cease being typical of him, especially this great and comprehensive type of the scape goat, upɔn which it is said, Lev. xvi. 21, And Aaron shall lay both his hands upon the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, in all their sins, putting them upon the head of the goat; which did, in the most lively manner, shadow forth the imputation or transferring of iniquities, transgressions, and sins to the Son of God. And, by Aaron putting the iniquities, transgressions, and sins, upon the goat, they were thereby typically and figuratively removed from them; so our sins being (by an act of rich grace) removed from us to Christ, they are hereby eternally taken away by his death, which could never have been if he had not first taken them upon him; but now once in the end of the world, hath he appeared to put away sin by the sacrifice of himself.

this me was in Paradise when his holy one was in Hell, that is in the grave, with the promise of the resurrection; so I believe that his soul was personally united to the Godhead before the world was, and this makes up a compleat person; so the human body was sustained, but not the humanity itself, till it was conceived by the Holy Ghost in the Virgin's womb, and so beheld.

Secondly. He was revealed in the creation of the world, though not as a Mediator till after the

fall

This important truth is clearly revealed in the scriptures, typically all the sacrifices pointed it out, though it is acknowledged that none of them are said to bear sin but the live goat, which was not sacrificed, yet they are called Chattaah, a sinoffering; Lev. vi. 21, it is a sin-effering for the congregation, likewise Asham, a guilt, or a trespass-offering; Lev. vi. 6, And he shall bring his trespass-offering unto the Lord; which character our Lord's sacrifice bears. Isaiah liii. ro, When thou shalt make his soul Asham, an offering for trespasses, or as the Greek translate it, an offering for sin; also the offerings under the law are called, the offerings of atonement, of sweet savor to the Lord, which evidently proves that they did typically bear sin. The slain sacrifices under the law did typically bear sin, and thereby spiritually

bould edfht

Q.3

i.

pointed

fall, and more and more to that of his flesh, as shall be made manifest in its order, if the Lord permits.

Thirdly. The reconciliation was perfected in Christ, in his life and death, and at that time as has been proved before; but more particularly, God was in Christ reconciling the world unto himself. Let us consider how God is said to be reconciled, or to reconcile the world unto himself.

First. What were they reconciled to? They

were

pointed out to the offerer, the removal of his iniquity by the great Messiah.

The scripture proofs of this are plain, positive, and unequivocal, for he shall bear their iniquities," Isaiah liii. 11. Here the prophet points out the work and office of Christ, as a Savior and a sacrifice for his people, that he should see of the travail of his soul and be satisfied, and by his knowledge he shall justify many, and gives this as the reason or argument to prove it, for he shall bear their iniquities, which in the original signifies, to bear it as a man bears a burden; he stood under the heavy load of our guilt, until it was wholly atoned for, the weight of which would have been too ponderous either for men or angels to have bore. He bore, which denotes that it was a massy weight, a ponderous load, a heavy mountain, in as much as he bore that which the blood

ef

Was God then unre

were reconciled to God. conciled? The Lord help me here in this depth; I know I shall cross the judgments of many in this also, but I cannot help it.

First. Let us consider God's end in sending of his Son, which as his end was diverse in Adam's fall, so his end in Christ's dying. John iii. 39, For judgment am I come into this world, that they which see not might see, and they that see might be made blind.

Yet,

of bulls, and of goats, nor all the legal sacrifices could take away; he likewise bore that which we are conscious of, viz. Sin; inasmuch as that brings such distress and inexpressible sorrow upon the mind, and is no ways removed but by faith in his sacrifice, which proves that he bore it, and that our guilt was imputed to him, or else his sacrifice could not remove it from our minds; but, saith the Apostle, whom God hath set forth to be a propitiation through faith in his blood, Rom.

iii. 25.

Again, the Prophet observes, Isaiah liii. 12, that he bore the sins of many; and what can be more full and satisfactory, the argument is strong and evident, God is satisfied with it, and on account of which he hath said, I will divide him a portion with the great, and he shall divide the spoil with the strong, because he hath poured out

his