laws into their minds, and write them in their heart!, and I will be to them a God, and they fhall be to me a people," Heb. vii. and viii. chap. Surely he, who has, by his flesh, broken down the partition wall that divided God and man, and whofe human nature (per fected by fufferings for an atonement to reconcile man to God) is now in eternal union with the divine nature, and clothed with the one glory, is a mediator, a high prieft, of a dignity to which the pofterity of Aaron never aspired; "he is a high priest in things pertaining to God, to make reconciliation for the fins of the people:" And he is an object of our adoration and religious worfhip; for in that he himself hath fuffered, being tempted, he is able to fuccour them that are tempted," Heb. ii. 17, 18. To this high honour the glorified body of Chrift is called, after it had been made perfect, and thence become the author of our falvation: whereas of Aaron's priefthood it is faid, that "the facrifices which were offered year by year continually," under it, "could never make the comers thereunto perfect,” Heb. x. I. Are Aaron and Jefus Chrift now equally objects of our adoration? or are we equally to withhold our worship from both, him who cannot, and him who can fuccour us? from him who daily fhed the infufficient blood of bulls and goats, for the errours of the people, and from him who abolished the facrifice and offering by the one facrifice, the one offering of his own "prepared body, which came and bled for us, that we might be enabled to do thy will, O God," Heb. x. 5, 6, that we might be a party to the new covenant? The doctrine of the apostle is therefore here manifeftly, that, inasmuch as the flesh and blood of the man Jefus is now in union with the eternal Godhead, and that in the world he had fuffered fo much for us, and had called us brethren, we may entertain great hope in the mercy of him, whofe experience of human infirmities and temp.

tations,

tations, can caufe him to have compaffion on us; and therefore we are defired to call upon God through these mercies; through Jefus Chrift, his name, as our ransom from death, abolished by the death of his human body. It is not to the unlearned reader" that I refer what I have now written, for I do not expect it to have any weight with fuch as have not read the law of Mofes, and compared the types of the Jewish ritual with the great event of which it was the fhadow; and also attended to the courfe of the apoftle's argument throughout his epistle to the Hebrews. Before I conclude this comment, I must infift upon the circumftance of the law having been no more than a fhadow of the things to come, and not the exact portraiture; and therefore cannot refrain from expreffing my furprize at feeing Aaron and our bleffed Lord fo clofely brought together and affimilated by Mr. Lindley, who will not admit of even a fhadowy representation, throughout the law, of that which was to come, when it happens to typify that which opposes his own fyftem. But as I have the word of God for it, I fhall venture to affert, that the govern ment of the Jews, by God, was an epitome of the government of the afterwards adopted world; that the felection of the Jews, for the faith of Abraham their father, was an instance of the value of faith in the pure eyes of God, and an epitome of the adoption "of many fons," to be elected through faith in Jefus Chrift; that the purifications by blood, and the atonement, by facrifices for the people, were a type of that great facrifice of the body of our Lord, offered once for our atonement, by which we are reconciled and restored to that bleffed hope of everlasting life, which we had forfeited as heirs to the tranfgreffion of Adam: for as in Adam all men died, and as the law was given that fin might abound, fo by Jefus Chrift are all men made alive, and by the abundance of fin, his grace has the more abounded to U

us

us by faith in our redemption by the blood of the new covenant, to which the old covenant was a guide, that new covenant, of which the man Jefus perfected by death, and in eternal union with God, is the mediator. Let us then, on our part, declare, that we will be to him a people, as he has, upon his, promised, that he will be to us a God; and let us, when we hear the voice of "the Son of God" from our graves, acknowledge" the God who quickeneth the dead," and "rejoice in the appearing of the Son of man coming in the clouds of heaven;" when we confider that for our fakes he took our nature upon him, that he might have compaffion upon our infirmities; and that he is our appointed judge, "because he is the Son of man."

CIII.

Mofes is faid to have been the fervant of the Lord who faved Ifrael out of the hand of the Egyptians, Exod. xiv. 30, 31; and also to have been a faithful fervant in the house over which Chrift is Lord, as his own house, Hebrews iii. 5, 6. It was to Chrift then, that Mofes was a faithful fervant. Jefus Chrift is therefore one with the Father, the Lord who faved Ifrael out of the hand of the Egyptians. And this is farther confirmed by the declaration of the God of the Jews, who says of Mofes, " My fervant Mofes is faithful in all mine house," Numb. xii. 7. See alfo 1 Cor. x. 9, quoted above, p. 52.

CIV.

As it is already laid down, and, I prefume, well remembered, that all are to be judged by our Lord Jefus Chrift, when he fhall come in his glory on his own day, with the holy angels, bringing his reward with him, and recompenfing every man according to his works, I fhall not repeat the proofs of it. "Of the Lord then, whose coming draweth nigh," St. James fays, "be ye patient therefore, brethren, unto the coming of the Lord;

the

judge ftandeth before the door; we count them happy which endure; ye have heard of the patience of Job, and have feen the end of the Lord: that the Lord is very pitiful and of tender mercy," James v. 8, 9, 10, 11. The patience of Job is here urged as an example to them who were defirous of haftening the day of the Lord; but the patience of Job was in waiting the end of God, whofe pity and tender mercy at length amply rewarded his refignation. The pitiful and tenderly merciful Lord, who fhall recompenfe them who, after the example of Job, and "the prophets, who spoke in the name of the Lord," with patience wait for his own appointed day, is therefore the fame God who rewarded Job, and for whofe coming the prophets waited. But St. James goes on and fays, that with refpect to fick perfons the elders of the church are to be called for, and to pray over them," and the prayer of faith fhall fave the fick, and the Lord fhall raife him up," James v. 14, 15. This is in context with the preceding paffage, which renders it manifeft who the Lord is that fhall hear the prayer of faith, and heal the fick; even the fame Lord of whom St. Peter faid to Eneas, at Lydda, "Jefus Chrift maketh thee whole, arife," Acts ix. 34; who faid himself to her that, with full affurance of his power, touched but his garment, and had her iffue of blood ftaunched, “daughter, be of good comfort: thy faith hath made thee whole," Luke viii. 48: and who, without the intermediate ufe of any other name, faid to the leper who befought him with a prayer of faith, * “I will; be thou clean," Luke v. 13: of Jesus Christ then we are to afk and have. He therefore is one with the

Father, God.

U 2

CV.

* Quere, How does this ftand in the French? is it je fouhaite ? or if it be, what does it fignify? See Apology, note, p. 5.

CV.

In the commencement of his epiftle, James calls himfelf a fervant of God, and of the Lord Jefus Chrift," James i. 1. As a reason why we fhould "not have the faith of our Lord Jefus Chrift, the Lord of glory, with refpect of perfons," James ii. 1, he fays, "hearken, my beloved brethren, hath not God chofen the poor of this world, rich in faith, and heirs of the kingdom which he hath promised to them that love him ?” James ii. 5. "If ye have respect to perfons, ye commit fin," James ii. 9. "For he shall have judgment without mercy, that hath fhewed no mercy; and mercy rejoiceth against judgment," ii. 13.

CVI.

In order to avoid repetition of arguments already ufed, I fhall obferve upon but one paffage in St. Peter's first general epistle in its course,

"The elders which are among you, I exhort, who am also an elder, and a witnefs of the fufferings of Christ, and also a partaker of the glory that shall be revealed: feed the flock of God which is among you," "neither as being lords over God's heritage, but being enfamples to the flock. And when the chief Shepherd shall appear, ye fhall receive a crown of glory that fadeth not away," 1 Pet. v. 1, 2, 3, 4. If it be remembered that this charge comes from St. Peter to men engaged in the fame occupation as himself, it is but reafonable to fuppofe that he had in mind those words of our bleffed Lord when he conferred the charge of his flock upon him, which were fo emphatically fpoken, and fo affectingly received by him. After his refurrection from the dead, Jefus having on the third time fhewed himself to his difciples "when they had dined, faith to Simon Peter, Simon fon of Jonas, loveft thou me more than these? He faith unto him, Yea, Lord;

thou