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sue after Jacob, when they were so provoked by the destruction of the Shechemites, viz., " that the terror of the Lord was upon them," it is very probable, that this was the terror that was set home upon them. They remembered the amazing destruction of Sodom, and the cities of the plain, that came upon them upon their abusive treatment of Lot, and so durst not hurt Jacob and his family, though they were so much provoked to it.

Another way that this awful destruction tended to promote this great affair of redemption, was, that hereby God did remarkably exhibit the terrors of his law, to make men sensible of their need of redeeming mercy. The work of redemption never was carried on without this. The law, from the beginning, is made use of as a schoolmaster to bring men to Christ.

Bat under the Old Testament there was much more need of some extraordinary, visible, and sensible manifestation of God's wrath against sin, than in the days of the gospel; since a future state, and the eterna! misery of hell, is more clearly revealed, and since the awful justice of God against the sins of men has been so wonderfully displayed in the sufferings of Christ. And therefore the revelation that God gave of himself in those days, used to be accompanied with much more terror than it is in these days of the gospel. So when God appeared at Mount Sinai to give the law, it was with thunders and lightnings, and a thick cloud, and the voice of the trumpet exceeding loud. But some external awful manifestations of God's wrath against sin, were on some accounts especially necessary before the giving of the law: and therefore before the flood, the terrors of the law handed down by tradition from Adam served. Adam lived nine hundred and thirty years himself, to tell the church of God's awful threatenings denounced in the covenant made with him, and how dreadful the consequences of the fall were, as he was an eye witness and subject; and others that conversed with Adam, lived till the flood. And the destruction of the world by the flood served to exhibit the terrors of the law, and manifest the wrath of God against sin; and so to make men sensible of the absolute necessity of redeeming mercy. And some that saw the flood were alive in Abraham's time.

But this was now in a great measure forgotten; now therefore God was pleased again, in a most amazing manner, to show his wrath against sin, in the destruction of these cities; which was after such a manner as to be the liveliest image of hell of any thing that ever had been; and therefore the apostle Jude says, "They suffer the vengeance of eternal fire," Jude 7. God rained storms of fire and brimstone upon them. The way that they were destroyed probably was by thick flashes of lightning. The streams of brimstone were so thick as to burn up these cities; so that they perished in the flames of divine wrath. By this might be seen the dreadful wrath of God against the ungodliness and unrighteousness of men, which tended to show men the necessi ty of redemption, and so to promote that great work.

V. God again renewed and confirmed the covenant of grace to Isaac and to Jacob. He did so to Isaac, as you may see, Gen. xxvi. 3, 4: “ And I will perform the oath which I sware unto Abrahamn thy father; and I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed.” And afterwards it was renewed and confirmed to Jacob; first in Isaac's blessing of him, wherein he acted and spoke by extraordinary divine direction. In that blessing, the blessings of the covenant of grace were established with Jacob and his seed; as Gen. xxvii. 29: “Let people serve thee, and nations bow down to thee; be lord over thy brethren, and let thy mother's sons bow

down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee." And therefore Esau, in missing of this blessing, missed of being blessed as an heir of the benefits of the covenant of grace.

This covenant was again renewed and confirmed to Jacob at Bethel, in his vision of the ladder that reached to heaven; which ladder was a symbol of the way of salvation by Christ, for the stone that Jacob rested on was a type of Christ, the stone of Israel, which the spiritual Israel or Jacob_rests upon; as is evident, because this stone was on this occasion anointed, and was made use of as an altar. But we know that Christ is the anointed of God, and is the only true altar of God. While Jacob was resting on this stone and saw this ladder, God appears to him as his covenant God, and renews the covenant of grace with him; as in Gen. xxviii. 14: " And thy seed shall be as the dust of the earth; and thou shalt spread abroad to the west, and to the east, and to the north, and to the south; and in thee and in thy seed shall all the families of the earth be blessed."

And Jacob had another remarkable confirmation of this covenant at Penuel, where he wrestled with God, and prevailed; where Christ appeared to him in a human form, in the form of that nature which he was afterwards to receive into a personal union with his divine nature.

And God renewed his covenant with him again, after he was come out of Padan Aram, and was come up to Bethel, to the stone that he had rested on, and where he had the vision of the ladder; as you may see in Gen. xxxv. 10, &c.

Thus the covenant of grace was now often renewed, much oftener than it had been before. The light of the gospel now began to shine much brighter as the time grew nearer that Christ should come.

VI. The next thing I would observe, is God's remarkably preserving the family of which Christ was to proceed from perishing by famine, by the instrumentality of Joseph. When there was a seven years' famine approaching, God was pleased, by a wonderful providence, to send Joseph into Egypt, there to provide for, and feed Jacob and his family, and to keep the holy seed alive, which otherwise would have perished. Joseph was sent into Egypt for that end, as he observes, Gen. 1. 20: "But as for you, ye thought evil against me; but God meant it unto good, to save much people alive." How often had this holy root, that had the future branch of righteousness, the glorious Redeemer, in it, been in danger of being destroyed! But God wonderfully preserved it.

This salvation of the house of Israel by the hand of Joseph, was upon some accounts very much a resemblance of the salvation of Christ. The children of Israel were saved by Joseph their kinsman and brother, from perishing by famine; as he that saves the souls of the spiritual Israel from spiritual famine is their near kinsman, and one that is not ashamed to call them brethren. Joseph was a brother, that they had hated, and sold, and as it were killed; for they had designed to kill him. So Christ is one that we naturally hate, and, by our wicked lives, have sold for the vain things of the world, and that by our sins we have slain. Joseph was first in a state of humiliation; he was a servant, as Christ appeared in the form of a servant; and then was cast into a dungeon, as Christ descended into the grave; and then when he rose sut of the dungeon, he was in a state of great exaltation, at the king's right hand as his deputy, to reign over all his kingdom, to provide food, to preserve life; and being in this state of exaltation, he dispenses food to his brethren, and so gives them life; as Christ was exalted at God's right hand to be a

Prince and Saviour to his brethren, and received gifts for men, even for the rebellious, and them that hated, and had sold him.

VII. After this there was a prophecy given forth of Christ, on some accounts, more particular than ever any had been before, even that which was in Jacob's blessing his son Judah. This was more particular than ever any had been before, as it showed of whose posterity he was to be. When God called Abraham, it was revealed that he was to be of Abraham's posterity. Before, we have no account of any revelation concerning Christ's pedigree, confined to narrower limits than the posterity of Noah: after this it was confined to still narrower limits; for though Abraham had many sons, yet it was revealed, that Christ was to be of Isaac's posterity. And then it was limited more still for when Isaac had two sons, it was revealed that Christ was to be of Israel's posterity. And now, though Israel had twelve sons, yet it is revealed that Christ should be of Judah's posterity: Christ is the lion of the tribe of Judah. Respect is chiefly had to his great acts, when it is said here, Gen. xlix. 8: "Judah, thou art he whom thy brethren shall praise; thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee. Judah is a lion's whelp; from the prey, my son, thou art gone ap: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up?" And then this prediction is more particular concerning the time of Christ's coming, than any had been before; as in ver. 10: "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be." The prophecy here, of the calling of the Gentiles consequent on Christ's coming, seems to be more plain than any had been before, in the expression to him shall the gathering of the people be.

Thus you see how that gospel light which dawned immediately after the fall of man, gradually increases.

VIII. The work of redemption was carried on in this period, in God's wonderfully preserving the children of Israel in Egypt, when the power of Egypt was engaged utterly to destroy them. They seemed to be wholly in the hands of the Egyptians; they were their servants, and were subject to the power of Pharaoh; and Pharaoh set himself to weaken them with hard bondage. And when he saw that did not do, he set himself to extirpate the race of them, by commanding that every male child should be drowned. But after all that Pharaoh could do, God wonderfully preserved them; and, not only so, but increased them exceedingly; so that instead of being extirpated, they greatly multiplied.

IX. Here is to be observed, not only the preservation of the nation, but God's wonderfully preserving and upholding his invisible church in that nation, when in danger of being overwhelmed in the idolatry of Egypt. The children of Israel being long among the Egyptians, and being servants under them, and so not under advantages to keep God's ordinances among themselves, and maintain any public worship or public instruction, whereby the true religion might be upheld, and there being now no written word of God, they, by degrees, in a great measure, lost the true religion, and borrowed the idolatry of Egypt; and the greater part of the people fell away to the worship of their gods. This we learn by Ezek. xx. 6, 7, 8, and by chap. xxiii. 8.

This now was the third time that God's church was almost swallowed up and carried away with the wickedness of the world; once before the flood; the other time, before the calling of Abraham; and now the third time in Egypt. But yet God did not suffer his church to be quite overwhelmed; he

still saved it, like the ark in the flood, and as he saved Moses in the midst of the waters, in an ark of bulrushes, where he was in the utmost danger of being swallowed up. The true religion was still kept up with some, and God had still a people among them, even in this miserable, corrupt, and dark time The parents of Moses were true servants of God, as we may learn by Heb. xi. 23: "By faith Moses, when he was born, was hid three months of his parents, because they saw that he was a proper child; and they were not afraid of the king's commandment."

I have now gone through the third period of the Old Testament time; and have shown how the work of redemption was carried on from the calling of Abraham to Moses; in which we have seen many great things done towards this work, and a great advancement of this building, beyond what had been before.

PART IV.

From Moses to David.

I PROCEED to the fourth period, which reaches from Moses to David. · I would show how the work of redemption was carried on through this also.

I. The first thing that offers itself to be considered, is the redemption of the church of God out of Egypt; the most remarkable of all the Old Testament redemptions of the church of God, and that which was the greatest pledge and forerunner of the future redemption of Christ, of any; and is much more insisted on in Scripture than any other of those redemptions. And indeed it was the greatest type of Christ's redemption of any providential event whatsoever. This redemption was by Jesus Christ, as is evident from this, that it was wrought by him that appeared to Moses in the bush; for that was the person that sent Moses to redeem that people. But that was Christ, as is evident, because he is called the angel of the Lord, Exod. iii. 2,3. The bush represented the human nature of Christ, that is called the branch. The bush grew on Mount Sinai or Horeb, which is a word that signifies a dry place, as the human nature of Christ was a root out of a dry ground. The bush burning with fire, represented the sufferings of Christ, in the fire of God's wrath. It burned and was not consumed; so Christ, though he suffered extremely, yet perished not; but overcame at last, and rose from his sufferings. Because this great mystery of the incarnation and sufferings of Christ was here represented, therefore Moses says, "I will turn aside and behold this great sight." A great sight he might well call it, when there was represented, God manifest in the flesh, and suffering a dreadful death, and rising from the dead.

This glorious Redeemer was he that redeemed the church out of Egypt, from under the hand of Pharaoh; as Christ, by his death and sufferings, redeemed his people from Satan, the spiritual Pharaoh. He redeemed them from hard service and cruel drudgery; as Christ redeems his people from the cruel slavery of sin and Satan. He redeemed them, as it is said, from the iron furnace; as Christ redeems his church from a furnace of fire and everlasting burnings. He redeemed them with a strong hand and outstretched arm, and great and terrible judgments on their enemies; as Christ with mighty power triumphs over principalities and powers, and executes terrible judgments on nis church's enemies, bruising the serpent's head. He saved them, when others were destroyed, by the sprinkling of the blood of the paschal lamb;

as God's church is saved from death by the sprinkling of the blood of Christ, when the rest of the world is destroyed. God brought forth the people sorely against the will of the Egyptians, when they could not bear to let them go; so Christ rescues his people out of the hands of the devil, sorely against his will, when his proud heart cannot bear to be overcome.

men.

In that redemption, Christ did not only redeem the people from the Egyptians, but he redeemed them from the devils, the gods of Egypt; for before, they had been in a state of servitude to the gods of Egypt, as well as to the And Christ, the seed of the woman, did now, in a very remarkable manner, fulfil the curse on the serpent, in bruising his head: Exod. xii. 12, "For I will pass through the land of Egypt this night, and will smite all the first-born in the land of Egypt, both man and beast, and against all the gods of Egypt will I execute judgment." Hell was as much and more engaged in that affair, than Egypt was. The pride and cruelty of Satan, that old serpent, was more concerned in it than Pharaoh's. He did his utmost against the people, and to his utmost opposed their redemption. But it is said, that when God redeemed his people out of Egypt, he broke the heads of the dragons in the waters, and broke the head of the leviathan in pieces, and gave him to be meat for the people inhabiting the wilderness, Psal. Ixxiv. 12, 13, 14. God forced their enemies to let them go, that they might serve him; as also Zacharias observes with respect to the church under the gospel, Luke i.

74, 75.

The people of Israel went out with a high hand, and Christ went before them in a pillar of cloud and fire. There was a glorious triumph over earth and hell in that deliverance. And when Pharaoh and his hosts, and Satan by them, pursued the people, Christ overthrew them in the Red Sea; the Lord triumphed gloriously; the horse and his rider he cast into the sea, and there they slept their last sleep, and never followed the children of Israel any more; as all Christ's enemies are overthrown in his blood, which by its abundant sufficiency, and the greatness of the sufferings with which it was shed, may well be represented by a sea. The Red Sea did represent Christ's blood, as is evident, because the apostle compares the children of Israel's passage through the Red Sea to baptism, 1 Cor. x. 1, 2. But we all know that the water of baptism represents Christ's blood.

Thus Christ, the angel of God's presence, in his love and his pity redeemed his people, and carried them in the days of old as on eagles' wings, so that none of their proud and spiteful enemies, neither Egyptians nor devils, could touch them.

This was quite a new thing that God did towards this great work of redemption. God never had done any thing like it before; Deut. iv. 32, 33, 34. This was a great advancement of the work of redemption, that had been begun and carried on from the fall of man; a great step taken in divine providence towards a preparation for Christ's coming into the world, and working out his great and eternal redemption: for this was the people of whom Christ was to come. And now we may see how the plant flourished that God had planted in Abraham. Though the family of which Christ was to come, had been in a degree separated from the rest of the world before, in the calling of Abrahain; yet that separation that was then made, appeared not to be sufficient, without further separation. For though by that separation, they were kept as strangers and sojourners, kept from being united with other people in the same political societies; yet they remained mixed among them, by which means, as it had proved, they had been in danger of wholly losing