tures, with reference to this very thing. Thus the kingdom of God is a figure, which Christ and the apostles apply often in the same expression, to represent both the church at large and the kingdom which Christ sets up in the heart of the believer.

IX. David was a type of Christ. This we learn by the application of the sixteenth Psalm to Christ, by Peter on the day of Pentecost; together with the similar application of other passages in the Psalms to Christ, where David was speaking in the first person. I have not space here to trace the resemblances between David and Christ; and refer to it only for the purpose of saying that it explains many things in the Psalms, where David speaks in the first person, which could not apply to himself. This is important to be borne in mind in reading the Psalms. It relieves all the difficulty felt by many on reading those Psalms in which David prays for the destruction of his enemies. These enemies are the enemies of the church; and their destruction, for the salvation of the church, was a laudable object of desire.

X.

The burial and resurrection of Christ, according to his own testimony, was typified in the prophet Jonah.

XI. We have reason to believe that the polluting effects of sin were typified by the loathsome disease of leprosy. This disease polluted and corrupted the whole body, even while the person lived; and it seems to be referred to in Isaiah's description of the

sins of the Jewish nation, which forcibly describes the state of the unregenerate heart: "The whole head is sick, and the whole heart faint. From the soul of the foot, even unto the head, there is no soundness in it, but wounds, and bruises, and putrefying sores." The ceremony of cleansing the leper, also, is evidently designed as a type of the cleansing of the soul from both the pollution and guilt of sin by the blood of Christ. The priest took two birds, and killed one of them, and dipped the other in its blood, and let it go free. This represents the sinner set free from the sentence of death by the death of Christ. The priest, then, with a branch of hyssop, sprinkled the leper with the blood, and pronounced him clean. This appears to represent baptism, which signifies the application of the blood of Christ by faith to the heart of the Christian, producing inward purification; as the apostle says, "purifying our hearts by faith." This seems to be alluded to by David, when he says, "Purge me with hyssop and I shall be clean," &c., and by the apostle John, when he says, "The blood of Jesus Christ cleanseth from all sin."

PRACTICAL REMARKS.

1. We learn from this subject why so many Christians live in slavish fear, and are all their lifetime subject to bondage; and why the awakened sinner so frequently remains for a long time in a state of distress, with protracted convictions, instead of coming

out into the liberty of the gospel. Oftentimes the Christian, when he has been betrayed into sin,-when he has felt or done wrong, seeks peace of conscience by resolving to reform. But this gives him no relief. This is going to Mount Sinai, which gendereth to bondage. It is seeking justification by the law. And all who seek justification by the law, are the children of the bondwoman. This does not relieve his conscience, and he goes on, burdened with guilt and trembling with fear, groping on in the dark, and going still farther from God. It is, doubtless, this servile spirit of bondage, which often leads young converts to backslide from God. But instead of this, we should go to Mount Sion, and behold the cross of Jesus Christ. There is no terror there. The cross speaks peace to the troubled soul. Here we find not the spirit of bondage, but the spirit of adoption, whereby we cry, "Abba, Father." So it is with the awakened sinner, if he would go to Mount Sion, as soon as he beheld the cross his burden would fall off, and he would be delivered from the terrible bondage under which he groans. But he goes to Mount Sinai; and that thunders terror in his ears. He goes about to amend his ways,-to do better, with the hope of preparing himself to be converted; but all this only brings him still deeper into bondage. But if he would come at once to the cross, he might obtain immediate pardon and peace. No sinner was ever sent empty away from Mount Sion, where he had been to get a sight of the cross. Beware, awakened sinner. "What saith the Scripture? Cast out the bondwoman and her son for the son of the bond woman shall not be heir

with the son of the free woman." If you continue in this state you will be cast out like Ishmael. No one will enter the promised inheritance in this way. You must give up your self-righteousness, and seek adoption into the family of God as an heir of promise, through the grace of God in Christ, or you will certainly be cast out. Nor will it be any advantage to you, in this case, that you have been baptized, and brought under the covenant. Ishmael was the natural son of Abraham, circumcised and brought under the covenant. Yet he was cast out. Here, also, is a solemn warning to mockers. Ishmael, the son of the bondwoman, mocked Isaac, the child of promise; and he was cast out of his father's house. So now, the sons of bondage, who mock at the heirs of promise, will be cast out of the house of our Heavenly Father, into outer darkness, where shall be wailing and gnashing of teeth.

2. We learn from this subject that there is no salvation by Moses. He could lead the children of Israel only to Jordan. It required another person,-Joshua, whose name signifies a Saviour; and who seems to have been a type of the risen and triumphant Saviour, -it required him to introduce them into the promised land. So the law, which was given by Moses, cannot bring us to the heavenly Canaan,-it can do no more than to bring us to Christ. This shows why so many, who are awakened and convicted of sin, never come to any thing. They go no further than Moses leads them; and with the unbelieving Israelites, they will fall in the wilderness. Moses is their leader, and he cannot carry them over Jordan. Convicted sin

ner! you must leave Moses, and fly to Christ, or you are lost! No matter how deep your conviction. The law can do nothing for you but to convict and condemn. And no doubt multitudes are now in hell, who have been under deeper convictions than you. Take warning by the Israelites who fell in the wilderness, and flee to Christ. He, like Joshua, will give you

rest.

3. We learn from this subject the necessity of a Mediator between God and man. Moses was a type of Christ, in his character of Mediator. The people were taught the necessity of a Mediator, in an impressive manner, as they stood before Mount Sinai. They saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and they removed and stood afar off. And they said unto Moses, speak thou with us, and we will hear; but let not God speak with us, lest we die. And so terrible was the sight that even Moses said, I exceedingly fear and quake. They saw that they were sinners, and that they "could not endure that which was commanded," nor stand before a God of infinite holiness, who is a consuming fire to the wicked. But what was the glory of Sinai, compared with the unveiled glories of the blessed and only Potentate, the King of kings and Lord of lords, who only hath immortality, as it appears in that light which no man can approach unto? And, if the children of Israel, God's chosen people, could not endure the glory of Sinai, which was but a figure of the glory that shall be revealed, without some one to stand between them and God, can you, O presumptuous man, stand up in your own confidence,