which was killed, was a type of Chrift. But thefe again run into different fentiments. Some maintain, that here are reprefented the two natures of Chrift, the human, to be expofed to mifery and torment; the other the divine, as being impaffible, to remain free and to live for ever; which Cornelius a Lapide relates, was the opinion of Theodoret, Ifychius and Cyril. Others fay, that the twofold ftate of Chrift, before and after his refurrection, was here fet forth. Thus the flain goat was the type of Chrift, lifted upon the crofs, but that fent away alive, of the fame Chrift, raised from the dead, and living for evermore. Of this opinion, after Auguftin and Procopius, were Bochart and other celebrated divines. Yet two things feem very much to oppofe this fentiment: 1ft, That the fins of Ifrael were laid upon the live-goat: but Chrift rofe from the dead, and entered into glory without fin, Heb. ix. 28. 2dly, That the fame goat, as loaded with fin, was accounted unclean, fo that the perfon who conveyed it into the wilderness, stood in need of cleansing, ver. 26. But no uncleannefs can so much as be conceived to be in Chrift after his refurrection.

LXXI. Others therefore, to whom I readily yield, imagine that a twofold relation of Chrift the mediator is fignified; the one to God the judge, to whom fatisfaction was to be made by the merit of his death; the other, to the devil his enemy, with whom he was to encounter by the efficacy of his life. With refpect to the former, the goat to be flain, fell to God: in the latter refpect, the live-goat fell to Azazel. Let us add, that, in the flain goat, a true expiation of fin was reprefented, which is performed by fhedding of blood and undergoing punishment: but in the other, the effect of this expiation; namely, the removing and taking away of fin, by the bearing it away fo far as never to come into the fight of God against us. And this feems to be the reason of the order, why, after flaying the former goat, fins were laid on the other, to be carried great way off. Because there could be no taking away of fin without fhedding of blood. Both indeed was done in the ordinary facrifices: but, because the latter was not fo evident in the other facrifices, God was pleased to set it forth by a peculiar symbol in this folemn festival, for the greater confolation of his people. And thus the riches of the divine goodness and wifdom manifeftly appear, when he laid before the eyes of his people, by different types, all the relations of Chrift the Redeemer, which could not be diftinctly exhibited in one fingle piece or picture.

LXXII. But let us more particularly illuftrate the analogy. ift, The fins of Ifrael were laid on this goat that he might bear them. Chrift truly bears, and by bearing takes away the fins

Ff 2

of

of the whole world. And as Aaron laid both his hands on the head of the goat, fo the hand of God lay very heavy and grievous on our furety. 2dly, This goat was appointed by lot for Azazel: not the this brute creature, which was confecrated to God, might be offered to the evil spirit, but exposed to be tormented by the devil, who very much refides in folitary places, Mat. xii. 43. Now the first promife fhews, that Chrift alfo, by the divine will, was to be given up to the Serpent who deceived Eve, Gen. iii. 15. "Thou shalt bruise his heel." And Chrift himself says, John xiv. 30, 31. "the prince of this world cometh, and hath nothing in me, but that the world may know, that I love the Father; and as the Father gave me commandment, even fo I do." That is, " the devil indeed has no right " in me, who am, and as I am, perfectly holy, nor can he ever "prevail against me: yet he is come out to combat with me, "to vex and even to flay me, because I have interpofed in the "room of those who deferve death. But I go cheerfully to "meet him; to the end, my obedience and love to my Father,

may appear to all the world." 3dly, The goat was to be fent to a wilderness, and a land not inhabited: and fuch was the whole world, fuch, above all, was Judea, when Chrift came to fuffer there. Scarce any harveft of faith, truth, and piety, was to be found there; nothing but unfruitfulness, every where the thistle and prickly thorn arofe. And why may we not apply to this, what Matthew relates concerning Christ, when he was carried by the Spirit into the wildernefs, there to be tempted by the devil? Mat. iv. 1. For the wilderness, into which the goat was driven, could not less typify the wilderness in which Chrift was tempted, than the wood on which the ferpent was raised, typified the wood on which Chrift was lifted up. 4thly, The hand of a fit man, by which the goat was fent away (which, by a conftant tradition of the Jews, might be done as well by a ftranger as by an Ifraelite) feems to denote the power of thofe, who rofe up against Christ, namely, the Gentiles and people of Ifrael, A&ts iv. 27. and above all, Pilate, who had caufed Chrift to be carried without the gate, loaded with the cross, the fymbol of a curfe, when he was to encounter with the devil for the last time.

LXIII. I acknowledge I have learned thefe things, partly from Turretin *, partly from Cocceius himself; the former explains

* Turretin concludes § 3. with thefe words. But, as I formerly faid, it feems to be more fimple, that the two goats fignify nothing, but the perfect expiation, which Chrift made, who not only bore our fins in his death, but took them away by his refurrection; not only fatisfied by the offering of himself, but demonstrated

plains this opinion in a large difcourfe, and with cogency and fuccefs defends the argument deduced from it, for the fatisfaction of Christ against the Socinians, de Verit. fatisfact. Chrifti, P. 3. § 22, 23. But the words of the latter in Comment. ad Heb. c. 9. § 25, feq. as far at leaft as they are to our purpose, very well deferve to be inferted here. He fays, "it is evident "from Ezek. xx. 35. That Chrift was to come to Ifrael, when "Ifrael was, as it were, in the wilderness, but that was, when "Judea was a Roman province, and had a Roman governor : "for then it was a part of the wilderness of the people. And it is "plain enough, that by the dragon, Rev. xii. is reprefented the "Roman people. He made himself ready to devour Christ, "as foon as he was born. Moreover, the first promife declares, "Gen. iii. 17. That Chrift was to be given up into the hands of "the devil, who deceived Eve, under the appearance of a fer66 pent. The Jews afcribe this to Sammael. As therefore the "laying of the one goat reprefents the death of Chrift, and "the fheding of his blood: fo the fending away of the other goat "into a place uncultivated and defart, denotes, the delivering of "Chrift into the hands of the devil, who has the power of death; "in order to vex and difquiet him; and that by the hands of fin66 ners, and of fuch men, to whom the land was fubject, like "the reft of the wilderness of the people, and a part thereof. "That this was done by the appointment and will of God, "Chrift himself declares, John xiv. 30, 31. As if he should say, "the prince of this world, who has nothing in me, is come to "exercife his cruelty upon me; which will happen, to the end, my obedience may appear to the world. We have therefore "a figure of a twofold delivering up of Chrift. First, Of that "by which he delivered up himself as prieft. Secondly, Of "that, by which he was given up into the hands of finners, or "the Gentiles." Thus far Cocceius. To the like purpose, the very learned Momma Oeconom. Temp. t. 1. lib. 2. c. 11. . $36. feq. Where, after explaining the fame opinion with neatnefs and elegance, and proving it from Scripture, he then subjoins: we might reft contented with these things, and proceed to others. Let therefore none be offended, that being fatisfied with these things, which exhibit a doctrine found and certain, I pafs over other things, in which I find neither that foundness, nor that certainty.

LXXIV.

the perfection and truth of his fatisfaction by his difcharge, whereby we are affured, that our fins, being tranflated from us and laid upon him, are carried away, so that there is now no condemnation to them who are in Chrift Jefus, Rom. viii. 1. and that of Paul is fulfilled; that he was delivered for our offences and raised again for our juftification, Rom. iv, 25.

LXXIV. Very lately were publifhed the Varia Sacra of the very famous John Vander Waeyen, in which are two differtations concerning the goat Azazel; the former of which is principally levelled at me. But I would neither have my reader, nor the illuftrious author ignorant, how much I have profited by the perufal of that differtation. By it I was really brought under a kind of neceffity, to confider more accurately the whole of this fubject. Which I have also endeavoured to do with a mind so free from, and divested of all prejudices, as if I had never written any thing on the point before. Nor do I conceal, that from thence I had an opportunity to explain fome things more clearly, others alfo more diftinctly, and to fet a keener edge on my arguments, than I had done in the former editions of this book. On that account therefore, if he will accept of it, I return him my thanks. But then he must suffer me to say, that I have not found reafons cogent enough in his differtation to render his opinion more probable, or mine lefs fo. While he opposes my fentiment, and seems to charge it with many inconveniencies, he opposes what Dr Cocceius himself has dexterously explained and confirmed by Scripture teftimonies, and as far as I know, never condemned or difapproved; though he fuperadded another opinion. But I could never yet think it probable, that one and the fame ceremony fhould fignify things fo very remote from one another. As for my particular, I leave the entire decifion of this controversy with the equitable reader; who, if he is not wifer than us both, may profit by our writings. But as to the manner in which the illuftrious perfon manages the difpute, I imagine, I have very weighty grounds of complaint. Whoever happens to enter the lifts with him, contend indeed on unequal terms. While he thinks, he may, fay what he will against others, he gives no quarter to any expreffion of his opponent, if it has but the leaft appearance of harfhnefs in it; and affuming to himself, what is the prerogative of God alone, canvaffes not only the heart and inmoft principles of the thoughts, but also boldly pronounces what sentence upon them he thinks proper. Indeed, I should appear ridiculous, was I feriously to ward off from myself the grudge conceived against Cocceius, as the origin and the cause of this diffention. Every page in my book fhews my esteem for that celebrated perfon. And though I cannot affent to him in every particular with an implicit faith, yet I never once dreamed of charging him with herefy: much lefs in this controversy, where the difpute is not fo much about a doctrinal point, as about the myftical fignification of fome Mofaic inftitutions, without any detriment to our common faith. In which kind of fubjects, if

I may not be allowed, for John Vander Waeyen, the liberty to diffent, in what pray fhall I be allowed it? But I will fuffer no mortal ever to deprive me of this liberty. But, good fir, whenever I am to difpute, I defire my method of writing may be as different from yours as poffible. While your language breathes nothing but harfhnefs, mine fhall be all mildness. As in this difpute, I have ftruck out every word, that had but the leaft tendency to harshness, and fubftituted fofter. And let this fuffice, by way of fpecimen, concerning the types.

I.

CHAP. VII.

Of the Sacraments of grace down to Abraham.

WE

E have explained with what wisdom and condefcenfion, God faw it proper to confirm and feal the promifes of his covenants by certain facred fymbols. As he did this under the covenant of works, fo especially he was likewise pleased to do the fame upon introducing the covenant of grace. To which, under whatever œconomy it stood, he appended, as it were, certain peculiar figns and feals, which the church has, now for many ages paft, been accustomed to call facraments, In fome of the types, which we have already explained, and in others of the like nature, there was alfo, indeed, fomething facramental; as they prefigured the Meffiah and the spiritual benefits he was to procure for his people: yet more especially we call by the name of facraments, thofe things, which were given by God to man, to be feals of his covenant, or earnests and pledges of his favour.

II. And these again, were indeed, very different; confifting either in things natural, on which God infcribed that character in order to be vouchers and feals of his teftaments. To which Calvin refers Noah's ark, Inftit. lib. iv. c. 14. § 18. Or in things miraculous; such as the manna, which was rained down from heaven, and the water iffuing out of the rock, which constituted the miraculous meat and drink of the Ifraelites in the wilder nefs or in certain ceremonies, and facred rites, inftituted by God to represent spiritual things. Some were also extraordinary, in favour of fome certain perfons, and but of a fhort continu

Others ordinary, given for the use of the whole church, and not to cease but with that particular œconomy of the covenant. And hence it is, that in reckoning up the facraments of

the