him forth to be a deliverer to his people, Exod. iii. 2. And the ang of the LORD appeared unto him in a flame of fire, out of the midst of the bush, and faid, I am the God of thy father, the God of Abraham, the Gon of Ifaac, and the God of Jacob. Obferve here, that the Angel of the LORD fays, I am the GoD of thy father, the God of Abraham, the God of Isaac, and the GoD of Jacob; that the Angel here mentioned is GOD, and that GOD is the Angel, is undeniable, therefore to prove CHRIST to be the Angel of the LORD here mentioned, is proving him to be JEHOVAH, the GOD of Abraham; and if the Angel fays, I am the GOD of Abraham, what impious race fhall dare to deny it, when God himself affirms it? Yet, O amazing! the malice, prejudice, and ignorance, of the Arian tribes is beyond the malice of the devil; who deny that CHRIST is of the fame nature with the Father, and co-equal with him in glory; not knowing, through ignorance, and not believing thro' prejudice, that his name JEHOVAH is as effential to his divine nature, as his name JESUS is to his human nature; and his name JEHOVAH fignifies, which now is, which always was, and ever will be; therefore he fays, I am that I am; I am the firft, I am the laft, and befides me there is no GOD, Ifa. xliv. 6.

Friendly. peared to him?

But what did God fay unto Mofes when he ap

Truth. The infpired writer gives a fatisfactory anfwer, in Exod. iii. 7. and the LORD fa d, I have furely feen the afflictions of my people, which are in Egypt, and have heard their cry, by reafen of their taskmasters; for I know their forrows, and am come down to deliver them out of the bands of the Egyptians; come now, therefore, and I will find thee unto Pharoah, that thou mayest bring forth my children, the children of Ifrael, out of Egypt: Mafes pleads his inability for fo great a work, but God promised to capacitate him for the undertaking; and that by a mighty hand, and an out-stretched arm, he would bring them forth, by figns and by wonders; and that Aaron his brother should be a mouth to him, and that he should teach them what they fhould do. So Mafes and Aaron went unto Pharoab, with a Thus faith the LORD GOD of Ifracl, let my people go; but Pharoah faid, who is the LORD, that I fhould obey him to let Ifrael go? I know not the LORD, neither will I let Ifrael go. Upon this he increased the burdens of the people, and used them still more cruel, therefore, fays Pharoah, let there be more work laid *pon the men; and that is not all, for he denies them straw

to compleat the work with, and yet demands a full tale of brick, though there fhould be no ftraw given them. Agreeable to this order, Pharoah's tafk-mafters fay unto them, fulfil your work, your daily task, as when there was ftraw. Then they told Mofes and Aaron that their meffage of deliverance was but a fword in Pharoah's hand to flay them. But Mofes laying their complaints before the LORD, he renews his promife, by telling him what he would do unto Pharoah, and that he would give the land of Canaan to the children of Ifrael, according to his covenant made with Abraham, and that he would accomplish it by his name JEHOVAH, which denotes, that he always was, that he now is, and ever will be, faithful to his word. Therefore Mofes and Aaron renew their petition to Pharoah, confirmed their miffion by many miracles, and fore plagues upon Egypt; but Pharoah, though he often promifed, yet his hardened heart would not let Ifrael go; Then the LORD promifed fes, that he would bring one plague more upon Pharoch, and then he would let Ifrael go; he fhall furely thruft you out hence altogether, Exod. xi. 1. Thus faith the LORD, about midnight I will go out in the midst of Egypt, and all the firft-born in the land of Egypt fhall die, &c. But as a token. of the prefervation of the children of Ifrael, he ordered that a Jamb, according to their tribes, fhould be flain, that the blood fhould be fprinkled upon their door-pofts; that when the destroying Angel faw the blood he might pafs over their houses, and not imite them. And the children of Ifrael did as Mofes commanded them; and it came to pass about midnight, that the LORD fmote all the first-born in the land of Egypt, for there was not one house in which there was not one dead, and there was a great cry in Egypt. Then Pharoah called for Mofes and Aaron by night, and faid, rife up, and go forth from among my people, both you and the children of Ifrael, and ferve the LORD as you have faid; be gone, and bless me alio. And the Egyptians were urgent upon them, that they might send them out of the land in hafte. And it came to país at the end of tour hundred and thirty years, even the felf-fame day it came to pass, that all the host of the LORD went out of the land of Egypt; which is a cogent proof of divine faithfulness to his word of promife, made to Abraham, Gen. xv. 13, 14. which was a night much to be obferved unto the LORD by the children of Ifrael, for bringing them out of the land of Egypt. But this leads me, my dear Friendly, to that dark and fhadowy field, yet, to the eye of faith, adorned with all the brightness of Heaven, the decoration of infinite wisdom, the accomplish

ment of infinite love, the work of infinite power, the admiration of Angels, the joy of Saints, and the feaft of the church of GOD. I mean the appearances of the love of God to his people, under the types, fhadows, and adumbrations, made known to us by the children of Ifrael's deliverance out of Egypt, their forty years travel through the wilderness, and throughout the Mofaic difpenfation, or the ceremonial law; which fome great divines have aptly called, one of the richest cabinets of divinity, full of ineftimable jewels, and, I add, locked up under a cloud; and indeed the whole economy of its fervices, the temple, the ark, the mercy feat, the covenant, the manna in the wilderness, the waters from the rock appear but with a dark aspect to a carnal mind, because they were but shadows; but, fays the Apoftle, Heb. x. 1. it was a shadow of good things to come; and what good things were to come, that these types and figures did adumbrate, the fame Apoftle explains, Col. ii. 17. which are a fhadow of things to come; but the body is of CHRIST; or, as the Syriac verfion renders it, the body is CHRIST: The fum and substance, the full accomplishment, the effential fignification of them was CHRIST; the good things to come, were the bleffings of grace and glory, of life and peace, of joy and falvation to come, to break forth, in the fulness of time, in all their elective nature, their perfuafive power, and accomplished glory.

Friendly. I am glad we are come to this topic, it will rejoice my heart (as it is a joy I have much longed for) to have the Mofaic veil removed, the fubftance therein contained made known, the shell cracked, the kernel eat, the cabinet unlocked, and the jewels poffeffed.

Truth. Indeed, my Friendly, I am glad to hear that you have fuch an idea of the glory contained in the types; in our dilucidating upon them, we fhall, by the bleffing of the HOLY GHOST, find them very fertilizing and engaging to our minds, as the whole of the Gospel is contained in them, and fhadowed forth by them; by them the Gospel was preached to our forefathers, and, by faith in them, they obtained a good report, thefe all died in the faith, Heb. xi. 13. I fhall therefore begin with the pafchal lamb, mentioned in Exod. xii. 5. First, It was to be a lamb without blemish; fecond, this lamb was to be in; third, roafted with fire all of him; fourth, eaten ; fifth, with bitter herbs; fixth, with their loins girt; feventh, with fhos on their feet; eighth, a staff in their hand; ninth, the blood of the lamb was to be preferved; tenth, to be pr nk ed for their preservation.

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Firft, It was to be a lamb without blemish, or one that was complete, without any imperfection, and of the male kind.This was a lively prefiguration of CHRIST, as a lamb; which character and title he bears frequently in the word of GOD, behold the Lamb of GOD; as a lamb is a meek, harmless, inoffenfive creature, this character CHRIST applies to himself; learn of me, for I am meek and lowly in heart. As the pafchal lamb was feized, and feparated from the rest of the flock, fo CHRIST was not only feized by the hand of divine justice, as the finner's furety and bondfman, feparated by choice from among his brethren, but was fet apart as the victim to be flain, on which account he is faid to be the Lamb flain from the founda tion of the world. Awake, O fword, against the man that is my fellow, was the decree of heaven. But obferve, it was to be a lamb without blemish; which did adumbrate and fhadow forth the perfections of the facrificed JESUS, in his nature, life, and death. Firft in his nature, therefore called by the angel, Luke i. 35. That holy Thing which shall be born of thee; from which the Apoftle Peter calls him, in Acts iv. 27. the boly child JESUS; therefore, fays our LORD, the prince of this world cometh, and findeth nothing in me. Now obferye, the human nature of CHRIST was the formation and extraordinary work of the HOLY GHOST in the womb of the virgin, thereby his human nature was a perfect portraiture of the law of Gon; as every thought of his heart, and defire of his mind, was as holy as the law of Gop is holy, as pure as that is pure; therefore, fays CHRIST, P. xl. 8. yea, thy law is within my heart. I mention this, because there are many chriftians that rejoice in CHRIST's life and facrifice, yet do not fee that the purity and perfection of his nature, was abfolutely neceffary to render his life and facrifice acceptable; though fure I am, that the perfect holiness of his human nature was as neceflary to render his facrifice acceptable, as his divine nature was neceffary to make that facrifice meritorious; for one finful thought would have spoiled ali; but the prophet obferves, Mal. ii. 6. the law of truth was in his mouth, and iniquity was not found in his lips. But fecondly, the lamb without blemish may typify the perfection of CHRIST's life, that it was every way adequate to the law of God, thereby the LORD was well pleafed with him for his righteoufnefs fake; thereby it is that his church finds fuch fecurity therein. But thirdly, it may point out the perfection of CHRIST's death; as his human nature fuffered in union to his divine, it thereby became not only meritorious, but proved itself to be a perfect, finless facrifice, 1 Pet. i. 19.

lamb flain without spot or blemish: Or fourthly, it may denote the anointing of CHRIST to his office by the HOLY GHOST, P. xlv. 7. But the fecond thing obfervable in this type was, it was to be flain in the evening, which did prefigurate the death of CHRIST, of which the apoftle fpeaks, Acts ii. 23. He being delivered by the determinate counfel and foreknowledge of GOD, ye have taken, and by wicked hands have crucified and Bain. To CHRIST's death the faints in glory owe their triumphs-it tunes their golden harps, and raifes their fongs above the notes of angels, Rev. v. 9. For thou waft flain, and baft redeemed us to GOD by thy blood. Indeed CHRIST Will bear the marks of honour, his fears of triumph, the testimony and dear memorial of his dying love, to the days of eternity, Rev. v. 6. and in the midft of the elers food a lamb, as it bad been flain; which made a dying chriftian, after she had been expreffing her love to CHRIST, fay,

I'll fit beneath the throne, and view

His dying marks appear

Afresh, in all their glory new,

To raise my prailes there.

He bears the print of every wound

He bore upon the tree,

The fpring from whence the joys abound
Of life and love to me.

Thirdly, the lamb was to be roafted in the fire; not to be eaten fodden or raw; which points out typically the manner of CHRIST's death; that he was to fuffer the fire of JEHO VAH's wrath, to be parched in the flame of his indignation, which made him to cry out, I thirst. The lamb was not to be eaten raw or fodden, which in the moft lively manner, points out unto us, that it was not the life of CHRIST, nor the death of CHRIST, that will fave the foul, (barely confidered) but it is his bearing the curfe for us, that delivers us from the curfe, or the apoftle's phrafe is, being made a curfe for us, Gal. iii. 13. As fire is of a confuming nature, and gives the greatest fenfation of pain to the fufferer, fo the fire of JEHOVAH's wrath confumed the life of CHRIST's human nature, made his foul exceeding forrowful, even unto death; to before amazed, until he fweat great drops of blood falling to the ground, and cried out, I am poured out like water, and all bones are out of joint; my heart is like wax, it is melted in the midft of my bowels, my ftrength is dried up, like a potsherd; and