from the tribe of Judah and the empoverished family of Jesse, Gen. xlix. 10, Isaiah vi. 1, and be born at Bethlehem, Micha v. 1, and appear in the second temple, Haggai ii. 8. 10. Mal. iii. 1. and that af ter the end of seventy weeks of years, Dan. ix. 24, 27. That he should be made of God to his people wisdom, "to lead the blind,”. Isaiah xlii. 16, righteousness, Jer. xxiii. 6, sanctification, Isaiah lix. 20. That he should bring the Gentiles to fellowship with God, Isaiah xhx. 6. That he should abolish the ecclesiastical laws of the Jews, and that Jerusalem should be laid waste, Dan. ix. 27. And so "all the prophets give witness that through his name, whosoever believ eth in him, shall receive remission of sins," Acts x. 43.

3. God published this gospel of promise not only verbally, but also really he prefigured it "by the sacrifices and other ceremonies, or ecclesiastical observances of the law. The ceremonies of the law were either (1) the holy things, as all the different offerings, meats, drinks, washings, sprinklings, incense, anointing cil, first fruits and tithes; or (2) the holy persons, who celebrated the publick worship, as the high priest, the common priests, and the Levites; or (3) the holy places, as the land of Canaan, Jerusalem, the tabernacle and temple with their apartments, as the holy of holies with the ark of the covenant, the holy place with the golden altar, the table and candlestick, also the porch with the brazen altar, the laver, and all the instruments, which were used in the holy service in the perch; of (4) the holy seasons, as all the festivals.

30.

Truly a most costly, obscure, and burthensome worship, “a yoke which the fathers could not bear," Acts xv. 10. Why did God lay this yoke upon them? he did not borrow it from the Egyptians, and correcting it somewhat, give it to them, in order to detach them by the use of it from affecting the customs of the heathens: for "the laws of Israel were different from those of all other people," Esther iii. 9. God detested the laws and religion of the heathens, Deut. xii. When Israel made a calf after the manner of the Egyptians, they broke the covenant of God, Deut. xxxii. Neither do we think that God gave them this law, in order to punish them for their sin with the golden calf; for he had given them many parts of it before that sin, and he broke off giving it to them on account of that sin, and he began, presently after he was reconciled to the people, to perfect it. It is therefore better to say, that this law was given to Israel for "a wall of partition," to separate them from other nations, Eph. ii. 14, 15, also to convince them of their uncleanness, and guilt, and induce them to seek their perfection in the Mediator, who was to See Coll. ii. 17. Heb. viii. 5. ix. 9, 10, 11. x, 1. The Old

Testament church was in a state of imperfect freedom, and of childhood, and was instructed in higher and better things by these difs ficult rudiments. If time would permit, we would show that all these ceremonial observances typified that the Mediator should per fect his people by his only offering, and with his blood and Spirit, that he should be the true high priest, and should enter into the holy of holies, even heaven itself, with his own blood, and that he should procure a joyful festival for his New Testament church, during her whole continuance on earth, and should at length introduce her into the heavenly Canaan, and into the holy Jerusalem, the rest which remaineth for the people of God. See only the epistle to the Hebrews; for we cannot speak of these things in order now.

Not only were the ceremonies of that law types, but also many other things and persons of that time. If any wish to see a more particular account of them, we refer him to our "Sketch of the structure of the types, exhibited with respect to its established fundamental rules, and agreeably to proper standards," in which work he may also see that the types were not mere shadows and sketches, but also sacraments and seals, by which God certified and sealed to his ancient people the Messiah who was to come, and his saving benefits. Therefore we believe that the Mediator was an Expromissor for the Old Testament church, or such a surety, as had taken the debt on himself absolutely, and not merely a fidejussor, who had undertaken indeed to satisfy for her debt, but nevertheless suffered it to remain on her, and to be demanded of her, until she should satisfy in him, and if he should fail, that then she should be obliged to satisfy for herself, and atone for her debt by eternal misery: for if he had not taken the debt on himself absolutely, but left it on her, and suffered it thus to be demanded of her, believers would not then have triumphed, as they did, on account of the forgiveness of their sins, Psalm xxxii. ciii. Isaiah xxxviii. 17. Rom. iv. 6, 7, 8, neither would that burthen some worship of the church have typified, shadowed forth and sealed the Mediator to them, and they would not have been able to enter into the everlasting rest, so long as he had not satisfied for their debt.

Behold, in this manner did God make known the gospel of promise, and "he hath also lastly accomplished it by his only begotten Son," and so hath revealed it to us by the gospel of fulfilment in the scriptures of the New Testament; for we find in them, that our Lord Jesus Christ, God co-essential with the Father and the Holy Ghost, took upon himself the human nature, continuing one person, of the virgin Mary, in the proper time and place; that he is the supreme

Prophet, Priest and King; that he was humbled and exalted, and was thus made to his people of God wisdom, righteousness, sanctification and redemption, which we will illustrate and prove in order, when we speak of God the Son and our redemption.

APPLICATION.

What think ye, beloved hearers, ought not we to be fully per suaded in our minds, that our Lord Jesus Christ is the true Messiah, according to the scriptures? May we not indeed cry out with Andrew and Philip, "We have found the Messiah, of whom Moses in the law, and the prophets did write, Jesus of Nazareth, the son of Joseph "John i. 42, 45. For all that was foretold and prefigured of the Messiah is perfectly fulfilled in him: he also fully proved this from the scriptures from his miracles and from his resurrection, so as to silence the Jews and his apostles, who were ear and eye-wit nesses of these things, testified of them with so much power, that those who lived both in and after their time received their testimony with a full persuasion of mind. It is indeed truly astonishing, that the Jews, to whom were committed the oracles of God, denied our Saviour, as they do even until this day. How was this possible, might we ask? But the word of God will inform us that God hath forsaken that generation in his wrath, and hath abandoned them to blindness and hardness of heart. They know neither their misery, nor the proper method of deliverance: they ek their own right. cousness, and are offended at the humble birth, and at the ignominious crucifixion of Christ. All this was likewise foretold concerning this people. See Isaiah xi. 9, 10. viii. 14, 15, 16. xxix. 9—15. lviii. 2-5. There is nothing that they can endure with less patience than that Jesus hath abolished and abrogated their ceremonial law, as though it were not foretold, that the Messiah, when "he had made an end of sins, had made reconciliation for iniquity, and brought in an everlasting righteousness, should then also cause the sacrifice and oblation to cease," Dan. ix. 24-27. See also Jer. iii. 15, 16, 17

But who will not detest the opinion of the Socinians, that the Mediator is not God and man in one person, and that he did not by satis fying the justice of God, become wisdom, righteousness, sanctifica tion, and redemption to his people? They say that he is not more than a mere man, or only a great prophet on account of his heavenly doctrine, great miracles, and exemplary conversation and death. But what wonder is it, that they degrade Christians in this manner,

they have conducted thus also with the believing Jews, upon whose faith Christianity is founded; for "the law went forth out of Zion, and the word of the Lord out of Jerusalem." Isaiah ii. 3, and “salvation is of the Jews," John iv, 22. For they assert that the fathers of the Old Testament had no promises concerning the forgiveness of sins, or of eternal life in the Messiah, who was to come; that he was not typified by the sacrifices and other ceremonies of the law, and that the sacrifices, which were then offered up for sins, reconciled the sins for which they were offered, and that therefore the be lievers of that time did not seek their reconciliation in Christ, when they-offered Do they not represent the fathers as Epicureans, who cared only for their bellies? do they not deny the whole gospel, which teaches nothing different nor less of the Mediator, than we have exhibited? Doth not the word of God say plainly and frequently, that the Lord established his covenant of grace with the fathers, that he was their God? Gen. xvii. 7. Psalm xxxiii, 12. Matt. xxii. 32, that he forgave their sins, Gen xv, 6. Psalm xxxii. 1, 2. ciii. 3, 4. They had spiritual peace and joy, Isaiah xxxviii. 17. To them belonged the adoption, Rom. ix. 4, sanctification, preservation, and glorification, Psalm xlviii. 14, Psalm xvii. 15. They had "the same Spirit of faith" with us, Psalm cxvi. 10. 2 Cor. iv. 13. Heb xi, and indeed faith in the Messiah, in whom, and for whose sake they de sired and obtained all things of God, Psalm lxxx. 17. Dan. ix. 17. Heb. xi 27, and this was sealed to them by the sacraments, which were of the same efficacy with ours, 1 Cor. x. 1-4. What think ye, hearers, may we look upon these men, who deny all this, either as true Israelites, or as believing Christians?

But how forcible are the right words of our instructor, to show the concerned sinner the good way, according to the gospel, to es. cape punishment, and to be again received into favour. The distressed sinner asks how he may obtain the favour of God; and he shows him not only the necessity of a satisfaction, and that there was no possibility, that either he himself, or any other mere creature should satisfy, but that this could be accomplished only by one, who was a real and holy man, and very God and man in one person, in order that the sinner may not rest upon false grounds, but may be more deeply humbled. And that he may not however through despair wholly neglect to seek his salvation, he shows him that the Lord Jesus Christ is such a proper mediator and deliverer, and that he may be fully persuaded and assured of this by the gospel, and be come a partaker of him and his fulness by faith. Therefore this information is perfectly satisfactory to a perplexed mind. For (a)

hath the Lord Jesus Christ been made wisdom, righteousness, sanctification and redemption, then he hath satisfied the justice of God, and procured a deliverance from guilt for the humble sinner, by which means he escapes punishment. For there is no condemnation to them who are in Christ Jesus, because he hath fulfilled the righteousness of the law in us,". Rom. viii. 1, 3, 4. (b) The sinner is thus also again received into favour, since he is brought by the righteousBess of Christ into God's covenant of grace; for "the Lord causes him to pass under the rod, and brings him into the bond of the covenant," Ezek. xx. 37. (c) And Christ doth thus also remedy all his grievous cal mities. Is he foolish, doth he not know God's way of life; Jesus is wisdom to him. Is he guilty; the Mediator is rightcousness to him. Is he too abominable, and hateful to receive any favour; Christ is sanctification to him. Is he still too much fettered and bound with the cords of misery; the Saviour is the Redeemer, and is redemption to him. (d) The sinner needs not fear that God the judge will not be pleased with the Surety, and with his satisfaction. Our Lord Jesus Christ is made this of God to him: the Judge himself appointed him to be a surety, sent him into the world, demanded the debt of him, and showed that he was satisfied with him, when he raised him from the dead, exalted him at his own right hand, and thus "justified him," 1 Tim. iii. 16. And therefore he swears that "he will not be wroth with the believing sinner, nor rebuke him," Isaiah liv. 9. (e) Is the sinner anxious to know how he shall obtain this Mediator for himself; this Saviour is offered to him in the gospel, and he hath only to choose him for himself upon that offer; yea, God commands him to do this, and promiseth him that "he will not reject him," but will receive and save him, John vi. 37. Isaiah xlv. 22.

May and must we not then say, that the doctrine of our reformed church is pure and evangelical, according to the word of God? For it is one of the best evidences of the truth of a doctrine, that it calms and comforts the troubled mind of a distressed sinner perfectly: For "whatsoever things were written aforetime, were written for our learning; that we, through patience and comfort of the scriptures, might have hope," Rom. xv. 4. And who of those who are not of our communion are comparable to us in this respect? the Romanists require that the distressed sinner should satisfy for his temporal and eternal punishment, by various bodily exercises and penances of hearing masses for souls' abstaining from particular meats during certain seasons, saying and muttering many prayers, going upon pilgrimages to this and that holy place, so called, and celebrating many holy