Granting then the case of the Mosaic sacrifice and that of Abel’s to be the same; neither of them in itself efficacious; both instituted by God; and both instituted in reference to that true and efficient sacrifice, which was one day to be offered: the rite, as practised before the time of Christ, may justly be considered as a SACRAMENTAL MEMORIAL, showing forth the Lord’s death until he came; and when accompanied with a due faith in the promises made to the early believers, may reasonable be judged to have been equally acceptable with that sacramental memorial, which has been enjoined by our Lord himself to his followers, for the showing forth his death until his coming again. And it deserves to be noticed that this very analogy seems to be intimated by our Lord, in the language used by him at the institution of that solemn Christian rite. For in speaking of his own blood, he calls it, in direct reference to the blood wherewith Moses established and sanctified the first covenant, the blood of the NEW covenant, which was shed for the remission of sins: thus plainly marking out the similitude in the nature and objects of the two covenants, at the moment that he was prescribing the great sacramental commemoration of his own sacrifice.
From this view of the subject, the history of scripture sacrifice becomes consistent throughout. The sacrifice of Abel, and the patriarchal sacrifices down to the giving of the law, record and exemplify those momentous events in the history of man,—the death incurred by sin, and that inflicted on our Redeemer. When length of time, and mistaken notions of religion leading to idolatry and every perversion of the religious principle, had so far clouded and obscured this expressive act, of primeval worship, that it had ceased to be considered by the nations of the world in that reference in which its true value consisted: when the mere rite remained, without any remembrance of the promises, and consequently unaccompanied by that faith in their fulfilment, which was to render it an acceptable service: when the nations, deifying every passion of the human heart, and erecting altars to every vice, poured forth the blood of the victim, but to deprecate the wrath, or satiate the vengeance of each offended deity: when with the recollection of the true God, all knowledge of the true worship was effaced from the minds of men: and when joined to the absurdity of the sacrificial rites, their cruelty, devoting to the malignity of innumerable sanguinary gods endless multitudes of human victims, demanded the divine interference; then we see a people peculiarly selected, to whom, by express revelation, the knowledge of the one God is restored, and the species of worship ordained by him from the beginning, particularly enjoined. The principal part of the Jewish service, we accordingly find to consist of sacrifice; to which the virtue of expiation and atonement is expressly annexed: and in the manner of it, the particulars appear so minutely set forth, that when the object of the whole law should be brought to light, no doubt could remain as to its intended application. The Jewish sacrifices therefore seem to have been designed, as those from the beginning had been, to prefigure that one, which was to make atonement for all mankind. And as in this all were to receive their consummation, so with this they all conclude: and the institution closes with the completion of its object. But, as the gross perversions, which had pervaded the Gentile world, had reached likewise to the chosen people; and as the temptations to idolatry, which surrounded them on all sides, were so powerful as perpetually to endanger their adherence to the God of their fathers, we find the ceremonial service adapted to their carnal habits. And since the law itself, with its accompanying sanctions, seems to have been principally temporal; so the worship it enjoins is found to have been for the most part, rather a public and solemn declaration of allegiance to the true God in opposition to the Gentile idolatries, than a pure and spiritual obedience in moral and religious matters, which was reserved for that more perfect system, appointed to succeed in due time, when the state of mankind would permit.
That the sacrifices of the law should therefore have chiefly operated to the cleansing from external impurities, and to the rendering persons or things fit to approach God in the exercises of the ceremonial worship; whilst at the same time they were designed to prefigure the sacrifice of Christ, which was purely spiritual, and possessed the transcendant virtue of atoning for all moral pollution, involves in it no inconsistency whatever, since in this the true proportion of the entire dispensations is preserved. And to this point, it is particularly necessary that our attention should be directed, in the examination of the present subject; as upon the apparent disproportion in the objects and effects of sacrifice in the Mosaic and Christian schemes, the principal objections against their intended correspondence have been founded.
The sacrifices of the law then being preparatory to that of Christ; the law itself being but a schoolmaster to bring us to Christ; the sacred writers in the New Testament, naturally adopt the sacrificial terms of the ceremonial service, and by their reference to the use of them as employed under the law, clearly point out the sense in which they are to be understood in their application under the gospel. In examining, then, the meaning of such terms, when they occur in the New Testament, we are clearly directed to the explanation that is circumstantially given of them in the Old. Thus, when we find the virtue of atonement attributed to the sacrifice of Christ, in like manner as it had been to those under the law; by attending to the representation so minutely given of it in the latter, we are enabled to comprehend its true import in the former.
Of the several sacrifices under the law, that one which seems most exactly to illustrate the sacrifice of Christ, and which is expressly compared with it by the writer to the Hebrews, is that which was offered for the whole assembly on the solemn anniversary of expiation. The circumstances of this ceremony, whereby atonement was to be made for the sins of the whole Jewish people, seem so strikingly significant, that they deserve a particular detail. On the day appointed for this general expiation, the priest is commanded to offer a bullock and a goat as sin-offerings, the one for himself, and the other for the people: and having sprinkled the blood of these in due form before the mercy-seat, to lead forth a second goat, denominated the scape-goat; and after laying both his hands upon the head of the scape-goat, and confessing over him all the iniquities of the people, to put them upon the head of the goat, and to send the animal, thus bearing the sins of the people, away into the wilderness: in this manner expressing by an action, which cannot be misunderstood, that the atonement, which it is directly affirmed was to be effected by the sacrifice of the sin-offering, consisted in removing from the people their iniquities by this symbolical translation to the animal. For it is to be remarked, that the ceremony of the scape-goat is not a distinct one: it is a continuation of the process, and is evidently the concluding part and symbolical consummation of the sin-offering. So that the transfer of the iniquities of the people upon the head of the scape-goat, and the bearing them away to the wilderness, manifestly imply that the atonement effected by the sacrifice of the sin-offering, consisted in the transfer and consequent removal of those iniquities. What then are we taught to infer from this ceremony?—That as the atonement under the law, or expiation of the legal transgressions, was represented as a translation of those transgressions, in the act of sacrifice in which the animal was slain, and the people thereby cleansed from their legal impurities, and released from the penalties which had been incurred; so the great atonement for the sins of mankind was to be effected by the sacrifice of Christ, undergoing for the restoration of men to the favour of God, that death which had been denounced against sin; and which he suffered in like manner as if the sins of men had been actually transferred to him, as those of the congregation had been symbolically transferred to the sin-offering of the people.
That this is the true meaning of the atonement effected by Christ’s sacrifice, receives the fullest confirmation from every part of both the Old and the New Testament: and that thus far the death of Christ is vicarious, cannot be denied without a total desregard of the sacred writings.
It has indeed been asserted, by those who oppose the doctrine of atonement as thus explained, that nothing vicarious appears in the Mosaic sacrifices. With what justice this assertion has been made, may be judged from the instance of the sin-offering that has been adduced. The transfer to the animal of the iniquities of the people, (which must necessarily mean the transfer of their penal effects, or the subjecting the animal to suffer on account of those iniquities)—this accompanied with the death of the victim; and the consequence of the whole being the removal of the punishment of those iniquities from the offerers, and the ablution of all legal offensiveness in the sight of God:—thus much of the nature of vicarious, the language of the Old Testament justifies us in attaching to the notion of atonement. Less than this we are clearly not at liberty to attach to it. And what the law thus sets forth as its express meaning, directly determines that which we must attribute to the great atonement of which the Mosaic ceremony was but a type: always remembering carefully to distinguish between the figure and the substance; duly adjusting their relative value and extent; estimating the efficacy of the one as real, intrinsic, and universal; whilst that of the other is to be viewed as limited, derived, and emblematic.
It must be confessed, that to the principles on which the doctrine of the Christian atonement has been explained in this, representation of it, several objections, in addition to those already noticed, have been advanced. These, however, cannot now be examined in this place. The most important have been discussed; and as for such as remain, I trust that to a candid mind, the general view of the subject which has been given, will prove sufficient for their refutation.”
Dr. Magee.
[169]. England.