eousness unto us," and we are made, as our text expresses it, " the righteousness of God in him." It is not to be expected that this should be capable of such illustration as the former point, because nothing similar to it ever did, or could, exist : yet we may behold something of the kind in the very sacrifices which were first offered. We are informed, that, after their fall, our first parents " sewed fig-leaves together, and made themselves aprons," because by their sin they had made them- selves naked to their shame. But God, we are told, " made coats of skins, and clothed them'*." If it be asked, of what beasts were these skins ? we answer, of those beasts which God had previously appointed to be offered in sacrifice to him : (for, if this was not the time when sacrifices were ordained, we have no account whatever of their first institution, notwithstanding they were undoubtedly of Divine origin :) and the very beasts which died as sacrifices for their sins, provided them also with clothing to cover their nakedness. Thus the Lord Jesus by his death atones for our sins, and by his righteousness clothes us as with an unspotted robe, in which we stand before our God without spot or blemish*^.]
But as this doctrine is disputed by many, we will proceed to,
II. Vindicate it —
Some deny this doctrine as unscriptural, whilst others abuse it to licentiousness : but against all we will vindicate it as the only true way of reconciliation with God : against,
1. The proud infidel — [One will say, this doctrine of a mutual transfer is not agreeable to my reason. But reason is not competent to judge of these matters. This is a point of pure revelation : and the office of reason in relation to it is, not to sit in judgment upon it, but to inquire whether it be really revealed : and, if it be, then is it to be assented to as true, whether we can comprehend it or not. But it is not at all repugnant to reason. We see daily somewhat of a similar nature transacted before our eyes. A man has made himself surety for his friend; that friend becomes insolvent; and his debt is required at the hands of his surety. If it be not discharged, the surety is imprisoned : but if the surety discharges the debt, the original debtor has no further claim made upon him. Thus do reason and experience fully sanction the substitution of the innocent for the guilty, and the hberation of the guilty through the sufferings of the
^ Gen. iii. 7, 21. ^ igai. Ixi. 10.