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tion, of which that was a figure; but the truth is in Christ: he is the true Lamb, the true Moses, the true Aaron, the true Joshua : he is the truth of all that were before him; the true leader and captain of the people of God; the true priest, the true sacrifice : and this was probably the glorious subject of his Exodus, about which Moses and Elias talked with him at his transfiguration. For neither Moses nor the prophets have any other truth: Christ is the sum and substance of all.

But I ventured to say, that the natural or created world itself has no truth without him: and I ain persuaded you will find the assertion true. For look at some of the world's first objects, and examine them. We see and admire the light of the day; and we may say with the wise man, truly the light is sweet, and à pleasant thing it is for the eyes to behold the sun.” But this is the light of the eye : it is not the light of the mind : Christ is that light; and therefore he calls himself the true light, whom the sun in the heavens points out to us as the sun of righteousness. The natural light of the day cannot enlighten a man that is ·born blind: but the light that enlighteneth every man that cometh into the world, that alone is the true light : and this Christ shewed, when he gave light to a man 'blind from his birth: he did this to teach us, that no man is out of the reach of his light, be his case what it will: from the enlivening rays of that sun nothing is hidden.

Bread is of great consequence to man's life; but it is so only to his natural life: that alone is the true

bread which cometh down from heaven, and giveth light to the world. He that eateth of what we call bread, will die afterwards; and even they that did eat of manna in the wilderness, all died: but this is the true bread from heaven, that a man may eat thereof and not die.

On another occasion, Christ calls himself the True Vine ; because every thing that can be said of the vine is fulfilled in him. The vine, considered in itself, is but a shadow; apply it to him, and it has sense and substance.

Water is made to quench the thirst; but he that drinketh of it, shall thirst again: this is the true living water, of which a man may drink and thirst no more: and this is what our Saviour offered, when he said, ij any man thirst, let him come unto ME and drink.

In like manner, all things in this world that are most necessary and valuable to inan, are verified in Christ: in him alone the truth of tbem is found. And we may thence affirm, that the world we see without him is not the true world; it is only a shadow of it. The world before us. is a bodily world, and made for the body of man: but the true world is made for his spirit, and must be of a spiritual nature. Hence you may understand the two great mistakes which the wise man of the world is sure to make, concerning this world and the other. He judges totally amiss of the Christian and of bimself. He supposes his own ob- . jects to be real, and the objects of the Christian imaginary; because the one walks by sight, and the other by faith : whereas the objects of a Christian's faith are the true objects, while the man of the world has nothing but the shadow of them; and when he loses the shadow, the Christian gains the substance: when this world goes down and disappears, the world of eternity rises up, and the objects of faith are all realized.Lord, give us evermore of that world which we seenot; and of this that now appears to us give us more or less, according to thy good pleasure: for we now

see how it is possible to possess all things, even while we have nothing !

But there is stil? one more capacity in which our Saviour is to be understood. He that is the Way, and the Truth, is also the Life; and what a blessed hearing is this in such a world as ours, where death spoils every prospect, dissolves all society, and renders every possession vain and empty! What is your life? It is a vapour that appeareth for a little time, and then vanisheth; like a cloud that passes over our heads before the wind, and is gone. Even a wise Heathen, can tell us, that it is rather death than life; and that the only real life is to be found, not in this world, but out of it. Ask the man of pleasure how he finds it? He must answer, according to matter of fact, (if he has any sense in bim) that it is a life, which through the fear of death brings him into continual bondage. The thought of death may be profitable, as it leads us toward another world; but it turns this into a Golgotha, a place of a scull; a place to which men are brought only to be executed. When the Saviour appears in it, it is no longer that lamentable place it was before; its very nature is changed : for when he beheld the funeral procession of a young man that was carried out to be buried, and the widow his mother following, he said unto her, s'eep not: and what he said to ber, he saith to us all : it is a voice to the whole Christian world. He who spake these words to that poor widow, was bimself the resurrection and tke life, and was about to raise her son.

She did not know that, and therefore she wept. But now we all know it; and therefore we ought not to weep.

Since the resurrection of Christ, death is no death, because he has no sting; for sin is the sting of death : and when sin is taken away, as by the atonement of Christ, death should no longer be terrible. Hence the apostle exclaims, o death, where is thy sting ? 1or if Christ be risen, it is a proof that the debt is paid; and that sin, which kills us all, is no longer imputed.

From the history of man it is known, that if sin had not entered, man would not have died.; for death cometh by sin ; without it there would have been none. Tlie life of paradise would have been sustained perpetually by the tree of life. But when man fell into sin, he was driven from the tree of life, to return to te dust out of which he was taken. To restore that life which we lost in Adam, and give us that to which the tree of life would have raised us, the Saviour came into the world. How much more than this his own uurls may promise to us, we cannot affirm; but he teils 115--I am come that ye might have life, and that y might hure it more abundantly: whence we may gather indubitably. that the life which we obtain through Christ is better than we should have derived from dam; and that for this reason he is called the Tree of Life: he does what that would have done, allt inore : and as we have no title but through him, he is here!ore called our Life.

it is a plain doctrine, and generally understood, thur' wist becomes our life by his resurrection from Lurrad; and that therefore he calls himself the reSiviliun and ihe life : but the Gospel teaches, that ir ts vur lite before the resurrection of the body;

eing it resurrection to grace and newness of Ich begins bere, and is the pledge and earnest Luriction of the body. Modern Christians jonk that the christian religion is a history

inte history) of things without us: but is also a history of something within us? does it

not also preach up a principle of life, given to Christians at this time, and distinguishing them from a dead world that lieth in darkness ? is not Christ now a life to animate and revive the dead; as well as a light to instruct the ignorant ? Doth not the prophet say the same-awake thou that sleepest, and arise from the dead, and Christ shall give thee light? Can the sun of the spring shew itself, without raising the roots that lie buried in the earth ? Even so, he that gives light must give life at the same time, and by the same act. And this must be the life of which Christ himself speaketh, where he saith, he that believeth in me, though he were dead yet shall he live; and he that liveth and believeth-in me shall never die. This must be meant of that spiritual life with which we now live: and the occasion on which the words were spoken, the resurrection of Lazarus, relates to the same : for Martha had said, I know that he shall rise again in the resurrection at the last day. But this confession was not sufficient; the resurrection of Lazarus was to shew something more: it was to shew, not only that the hour is coming, but that it now is, when the dead in sin hear his voice and come forth, Reason therefore requires that the words which follow should be strictly taken--" I am the resurrection and the life" and were they not strictly fulfilled, when the Gentile world were raised up by the Gospel from that hopeless death of sin in which they lay? And are they not now fulfilled in every sinner, who at this time is raised up from the death of sin to the life of righteousness? To such Jesus Christ is noro the resurrection and the life : but there are many who say with Martha, that they believe the resurrection at the last day, without seem. ing to regard or, understand this : but blessed and holy is he who hath part in this first resurrection: to

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