phecies, in the Old Testament concerning Christ; but likewise numerous types and figures of him, which now appear with the greatest advantage under the additional discoveries of the New Testament light. I would just hint a few of these.

Some of the ancient types of Christ, according to the usual distinction, were personal, and others real. Among the personal, Adam was a type of Christ's public headship to all his seed, being therein the "figure of him that was to come." Moses was a type of Christ as a prophet, Aaron as a priest, and David as a king: Joseph and David were types of his sufferings and exaltation: Jonah of his death, burial, and resurrection on the third day: Enoch and Elijah of his ascension into heaven. The high priest's entering into the most holy place with the blood of the sacrifices, and bearing the names of the children of Israel on his breastplate, prefigured Christ's entrance into heaven, with the virtue of his own blood, to appear in the presence of God for us. And Melchisedec typified the eternity and dignity of the person, priesthood, and kingdom, of the Messiah, who was to come.

Among the real types, Noah's ark may be reckoned a type of salvation by Christ; and the rainbow-covenant of the covenant of grace established in him. "The ram in the thicket," offered up in the stead of Isaac, the "paschal lamb," the "sin-offerings," and the "burnt-offerings," on the day of atonement, together with all other propitiatory sacrifices under the law, were types of Christ's substitution in the room and stead of sinners, and of his "suffering for their sins, the just for the unjust, that he might bring them to God." The acceptance of Abel's offering, and the fire that probably came down from heaven to consume his sacrifice, as it certainly did some other sacrifices under the law, appear to be types of divine justice seizing on Christ, the substitute, instead of the obnoxious offender, and of God's accepting his offering for such. The tabernacle and temple, and the tokens of the divine presence in them, were types of the human nature of Christ, of God's dwelling in him, and in his church through him, and becoming conversable with sinful men by him. Many other particulars may be observed in the ceremonial law, that were in some respect or other typical of Christ; of what was to be fulfilled in him, or of the exalted privileges of the gospel, that were to be brought in by him. Hence the apostle, speaking of the "priests that offered gifts according to the law," says they serve unto the example and shadow of heavenly things?"

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speaking of several institutions of that law, he says they were a "shadow of things to come, but the body," or substance, "is of Christ:" and speaking of the ceremonial law in general, he calls it a "shadow of good things to come."

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Thus not only the plainer declarations and prophecies, but the law likewise, was a schoolmaster to bring the Jews to Christ, that they might be justified by faith." If this is understood of the moral law, as some passages in the context seem to warrant, particularly when it is said, "the law was added because of transgression, and as many as are of the works of the law are under the curse, and Christ hath redeemed us from the curse of the law;" this law was eventually a schoolmaster to bring them to Christ, as it showed them their defects, their guilt and danger, and their need of a better righteousness than their own; and so made way for their hearty entertainment of the gospel discovery of Christ, "who is the end of the law for righteousness to every one that believeth." Or, if we understand it of the ceremonial law, which the apostle very much speaks of in this epistle to the Galatians, it was a schoolmaster to bring them to Christ, as it pointed them to him, that they might not rest in Mosaic rites, but might seek all salvation in the promised Messiah, who was prefigured by them, and in whom they were to have their full accomplishment. And I am inclined to think, for these reasons that offer for both, that the apostle intends the whole religious law of the Jews, both moral and ceremonial, in this passage to the Galatians; and that taking that whole constitution together, it was a "schoolmaster to bring them to Christ, that they might be justified by faith in him." Accordingly, in the epistle to the Romans, when the apostle had proved, that "by the deeds of the law shall no flesh be justified in God's sight; for by the law (that is, the moral law), is the knowledge of sin;" he adds, "but now," that is, by the clear dispensation of the gospel, "the righteousness of God," by which we must be justified "without the law," that is, without our own personal performance of its deeds for that end, "is manifested; being witnessed by the law," in its various types, as well as in other ways; "and by the prophets," who testified of Christ. Thus the whole religious law of the Jews, and the prophets, some way or other, refer unto Christ; they show our need of the gospel way of justification by faith in him, and, though for the most part, in an obscure manner, yet in reality lead us to him. Hence,

II. The New Testament is still a fuller and clearer revelation of Christ.

This is a "ministration that exceeds in glory." Here the Old Testament vail is taken off: all its clouds are scattered, its shadows fly away, and every thing concerning Christ is represented in great plainness of speech; and "we with open face behold, as in a glass, the glory of the Lord." New Testament facts answer, and cast a light upon Old Testament promises and prophecies. The ancient types and figures of Christ, and of spiritual blessings, are here set forth as having their complete accomplishment in and by him. And the dark hints which the Old Testament gave of him are set before us in a stronger, more extensive, more familiar, and striking light in the New.

All the writings of the Evangelists are a copious history of Christ, and consist of plain narratives of his divine and human natures, of his incarnation, life, doctrines, miracles, sufferings, and obedience unto death, when "he gave himself a ransom for many:" and they trace him through death to his resurrec tion from the dead; his conduct for forty days afterwards among his disciples on earth, and his ascension into heaven; according to the assurances he had given them, that he would "go and prepare a place for them, send the Comforter to them, and come again to receive them to himself, that where he is, there they might be also."

The book of the Acts carries on the account of Christ's ascension, and exaltation at the Father's right hand; of his pouring down his Spirit on the disciples according to his promise, and of his continuance in heaven till he shall come again to judge the world at the last day. This noble history draws out to a considerable length the apostles' labours and sufferings for Christ; how they went about "preaching the Lord Jesus," as the great Saviour that was risen from the dead, and how remarkably he was with them, to assist, and own, and preserve them in his work, and to succeed the word of his grace.

The Epistles are full of Christ; they all speak of him, and give us abundance of additional light concerning him. They unfold the wondrous counsels of God's wisdom and grace in him, and open the way of salvation with the greatest evidence for Jews and Gentiles alone through him. They proclaim the glory of the dispensation into which he has brought us; they give us a large detail of the rich benefits he has procured for true be

lievers, and of the multiplied bonds he has laid upon them. They maintain his sole authority in the church, and by that authority they settle the worship and order of his house. They expatiate upon the faith, love, worship, and obedience, that are to be paid to him, and to the Father through him; and they brighten our prospects of heaven, and of the resurrection of the body, in conformity to Christ's glorious body, that we may be with him for ever.

And the book of Revelation displays his exalted characters, his dominion over all things, his care of his church, and the wonderful revolutions he since that time has made, is still making, and will continue to make in the world on their behalf, till antichrist, and all his implacable enemies, shall be utterly destroyed, and till at length the last day's glories shall shine in all their lustre of knowledge, love, peace, purity, and holy triumph on earth; which shall be perfected by the power and grace of Christ, in still more grand felicities, to all eternity, in heaven. This completes the whole testimony of God concerning Christ, or of Christ concerning himself. And he is so much spoken of by all the sacred writers, that we may say of them as he did of Moses, "If we believe them, we shall believe him, for they wrote of him."

We might add, that "the Scripture is the word of Christ, as he works and carries on his interest by it."

It is the "word of the kingdom," whereby he sets it up, supports and carries it on in the world. And it is the "rod of his strength sent forth out of Zion," whereby he “rules in the midst of his enemies, and makes his people willing in the day of his power."

But as I have prevented myself in several thoughts, that might have been offered on this head, by what has been already said about the standing use of the Scriptures, I shall, to avoid coincidence, wave any farther discourse upon it here.

CHAPTER II.

THE PRACTICAL REGARD DUE TO THE SCRIPTURES AS THE WORD OF CHRIST.

SECTION I

THE NATURE OF THE REGARD DUE TO THE WORD OF CHRIST.

HAVING spoken of the Scriptures as the word of Christ, I am now to consider the entertainment we ought to give to this word.

The apostle says, "Let the word of Christ dwell in you." This expression is metaphorical, and taken from such external things as we cannot but be acquainted with. Every one has some notions of what it is to dwell in a place, or with another person; and, therefore, in condescension to the weak, embodied state of our minds, and to the most familiar way we have of conceiving things, the Holy Ghost uses an expression, taken from a known case, to represent the interest the word of Christ should have in us, and the regard we ought to have to it. "Let it dwell in you," that is, in each and every one of you; for this epistle was written to the community of the church, 66 to the saints and faithful brethren in Christ at Colosse;" and so speaks to all Christians as concerned in this duty. "Let not the word of Christ be as a stranger to you; do not put it away from you, or put it out of your hearts, but let it dwell in you as a welcome, settled, inhabitant, for your daily converse with it, and religious treatment of it." The apostle John uses a like expression when he speaks of the "truth that dwells in us, and shall be with us for ever."

I shall attempt to show what it is for the word of Christ to dwell in us.