bore to each other the relation of type and antitype; Christianity being really that scheme of religion which was intended to be taught in the significant rites and ceremonies of the elder covenant consequently, that the former dispensation was as much truly superior to the latter, as the substance of a thing is to the shadow of it. Thus to enlighten the understandings of the Jews, as to the real character of that dispensation, is the object, as I have just now insinuated, on which St. Paul is principally intent in his epistles to the Romans, Galatians, and Hebrews.

Now, as it is my design in the following Discourses to illustrate the Apostle's general argument upon this subject, by a particular detail of typical resemblances between the two institutions, the plan or method of inquiry I propose to follow is this:

First, I shall consider such institutions of the Jewish ceremonial Law as were of a sacrificial nature under which head I propose to include all the offerings of the Law, of every sort, and by whatever particular name in scripture they may be designated, and whether consisting of animal or vegetable oblations.

In the next place, I mean to consider such institutions of the same Law as related to the ministration of Aaron and his sons in the priesthood: under which head, again, it is my intention to

include whatever was enacted either concerning the form of their consecration to that office, or concerning the duties which they were consecrated to perform.

In the next place, I shall consider such institutions of the same Law as related to the holiness required from the Hebrew worshipper: under which head I shall comprehend whatever was prescribed and laid down in the same Levitical code, relative to the distinctions between clean and unclean things, and to the ceremonies of purification.

Lastly, I propose to consider such institutions of the same code as related to the times or seasons appointed to be solemnized as sacred; in doing which, however, it is my intention simply to confine myself to the consideration of the three great festivals of Passover, of Pentecost, and of Tabernacles; because it was during these occasions only that the entire male population of Judæa was required to assemble at "the place which the Lord "should choose to put his name there."

The division of the subject, as just stated, will clearly comprehend every particular of the Jewish ceremonial Law, which can with propriety come within the scope of such an inquiry as the present. Throughout the whole progress of it my design shall be simply this, to exemplify and confirm the doctrine of the Apostle, that in the Law

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we have (to use again his own language) a "shadow of good things to come;" or, in other words, to point out and explain in what particular instances the ceremonial institutions of that Law were figurative of the Gospel dispensation: the conclusion with which I should be desirous of impressing the reader throughout, being the following highly important and interesting truth, that it is the same scheme of salvation, through Jesus Christ alone, which is contained in the Law and in the Gospel; the only difference being, that what has been clearly and plainly revealed in the latter, was concealed in the former under ceremonies of a mysterious and typical import. To convey instruction by significant signs and actions was a mode of teaching not unusual in those days; and, moreover, it suited the purposes of divine Wisdom, for reasons best known to itself—and which reasons it is plain that we (constituted as we now are) cannot adequately understand-before it allowed the entire light of evangelical knowledge to blaze forth upon the world, previously to hide and obscure it.

Before, however, we enter upon our proper subject, I will pause to corroborate the conclusion intended to be arrived at, (the reader will pardon the anticipation, which with this view is necessary,) by regarding the question, during the remainder of the present Discourse, in another

light, viz. by considering the antecedent probability, that the Jewish dispensation must have had some reference to a scheme beyond itself; I mean, if God Almighty's extraordinary dealings towards the people of the Jews be for a moment considered.

Let us then begin with the call of Abraham. We read, that while he was dwelling in the land of his fathers, he received an express commandment from the Deity, enjoining him to quit his kindred and his father's house, and to go and settle in a country which God would shew him. For the prompt obedience which he displayed upon this, as well as other trying occasions, (supposing as it did, on his part, the most implicit confidence in the divine assurance,) the Almighty entered into an express covenant with him; promising, not merely to put his seed into possession of that land whither he commanded him to go and dwell there, but to render all the nations of the earth blessed in his posterity: and, as the outward sign or seal of this covenant, he instituted the rite of circumcision. Moreover, in all the circumstances which subsequently befell this patriarch, we observe a specimen of that particular providence which afterwards, in so remarkable a manner, attended the children of Israel, his posterity.

Again we read, that after two generations the

descendants of the same man, by a series of the most singular occurrences, were brought into the land of Egypt; where, agreeably to the divine promise long before given, they multiplied so exceedingly, that a subsequent king of Egypt, who, as the scripture says, knew not Joseph, considered himself compelled to have recourse to a political measure of the greatest barbarity, to stop their increasing population.

Let us consider next the call of Moses. When a child, his life was saved by a peculiar intervention of Divine Providence; for having been exposed, in consequence of the edict before alluded to, to perish upon the waters of the Nile, he was found by Pharaoh's daughter, who caused him to be nurtured and educated as her own son. The consequence of which royal patronage, extended towards him, was, that such an education was given him, as, even in point of acquired ability, rendered him a fit instrument to be employed by Divine Providence for the use which was afterwards made of him. When arrived at years of maturity, he was compelled to leave the land of his nativity; because, having one day seen an Hebrew ill treated by an Egyptian, in avenging his countryman, he had been the means of slaying the oppressor. He went into the land of Midian; married, and settled there. During his abode in that place, we read that while he