"Mentis, et incoctum generofo pectus honefto? "Hæc cedo, ut admoveam Templis, et farre "litabo*.

The world went on its Train; and pomp of Sacrifice was every where preferred to the piety of the Offerer.

But in expiatory Sacrifices, matters went ftill worse. For, in thefe, the passion of FEAR being predominant, ftrange enormities were foon fuperadded to the follies of the Worshippers.

In thefe, the offering of the flain animal began, first of all, to be vainly confidered as a VICARIOUS ATONEMENT for the crimes of the Sacrificer.

Though, in the purity of the first Institution of Sacrifice, firiking the devoted animal was an action naturally fignificative; which (as we faid) when reduced to words, contained no more than this humble and contrite recognition-I confefs, O my God! that I deferve death for my tranfgreffions.

Modern Unbelievers, to get to their favourite point, which was, to arraign the Mofaic Ritual for its vicarious atonements, have been very large in exposing this abuse *Perf. Satyr. II.

in the offices of Pagan or of Natural Religion, corrupted. Right reafon (fay they) disclaims all fuch atonements; and teaches, that to fecure pardon for our of fences against God, no more is required than humble confeffion before the throne of Grace, joined to a fincere purpose of amendment; fo that all the Mofaic, as well as Pagan Sacrifices, which went on the idea of a vicarious atonement, were merely human inventions of fraud or fuperftition."

But this charge against the LAW is founded either in ignorance or in ill faith. For though it may be true, that, by the Law of Nature, all vicarious atonement by Sacrifice is superfluous and abfurd; yet, by the Law of Mofes, it was rendered just and rational; for though this Law was founded, as all God's revelations are, on natural Religion, yet the Law, built thereupon, is conceived on the Principle of a FREE GIFT, long fince forfeited by the breach of the Condition on which it was bestowed. This Principle, together with the lofs, intimates the recovery. And further, in the inftitution of the Rites of Sacrifice, inftructs us in the means employed for the recovery; means

peculiar, and properly adapted, to the nature of a free gift.

We have already given, and fhall further explain and juftify, thofe means (namely, the VICARIOUS ATONEMENT, in the SACRIFICE ON THE CROSS, with its dependencies), on the grounds of Natural Reason and Religion.

To free, therefore, the vicarious atonements, in the Mofaic Sacrifices, from this Objection of our PHILOSOPHERS, it will be fufficient to observe these two things:

1. First, that the Mofaic Sacrifices were TYPES (and by both the Difpenfations of the Law and Gospel declared to be so) of the great vicarious Sacrifice of the Cross: So that the juftification of their use depends on their Prototype; whofe conformity to right reafon and equity will be shewn.

2. But then, in the fecond place, as these Types had a MORAL IMPORT *, that is, bore a temporal fenfe likewise, having a relation

* See these terms explained in the VIth Book of this Work, Vol. V. Sec. V.

to

to the peculiar benefits enjoyed under a THEOCRACY, and fo, of confequence, were not Types merely and folely of things to come, and to be transacted in another Syftem, it will be neceffary, in order to their full juftification against the objections of our adverfaries, to fhew, that the peculiar benefits given by the LAW were of the na¬ ture of a FREE GIFT, like that of immortality, which was first bestowed on, and foon after loft by Adam in Paradife, and recovered by Jefus Chrift in the Gospel. Between which two Difpenfations, the LAW came in (as an intermediate Revelation), and the benefits peculiar to the Law (namely extraordinary temporal bleffings) were fo far of the nature of the FREE GIFT of immortality (their prototype), as to make the MEANS of reconciliation for the violated condition, attendant on such a Gift, different from what is required for the tranfgreffions which natural Religion condemns.

Thus have we put a fair end to this formidable objection, conceived in ignorance, and brought forth in iniquity.

But

But this is not all. The facred Volume, which contains the Principles whereon vicarious atonements are juftified, under the Mofaic Law, at the fame time instructs, us, that, by the LAW OF NATURE, a vicarious atonement by facrifice is fuperftitious and abfurd.

Mofes, in pity of his People (whofe idolatry, during his fhort abfence, had fo incensed the God of Ifrael, as to make it apprehended, by their Leader, that they would be totally abandoned, if not instantly deftroyed), tranfported with the patriot paffion, and misled by the Principles he had brought from Egypt, concerning VICARIOUS DEVOTEMENTS, thus addreffes the Lord:Yet now, if thou wilt, forgive their fins: and if not, blot me, I pray thee, out of thy Book which thou haft written. To this the God of Ifrael replies (but on the principles of his own prior Law, the LAW OF Nature; the Ritual Law being already planned, indeed, but not given and received),— "WHOEVER HATH SINNED AGAINST me, HIM will I blot out of my book." As much

*Exod. xxx. 32, 33.

as