ceptable sacrifice than Cain. Hence by faith, Noah prepared an ark, as beholding Christ set forth in that ark; "the hiding-place from the wind, and a covert from the tempest." Hence by faith, Abraham offered up his only begotten son, expressly with an eye to the offering in after-ages of God's only begotten Son. (Heb. xi. throughout.) Hence David eyed Christ, in this promise of God's building him an house, and the salvation of his people: and in the confidence of which he took comfort, amidst all the sad circumstances of himself and his children; the Lord having made with him," an everlasting covenant, ordered in all things and sure." (2 Sam. xxiii. 5.) So that those holy men of old, and all the faithful in like manner, in every generation of the church, before the coming of Christ, lived in the full assurance of this faith. They beheld the promises afar off; but this had not the smallest effect to lesson their conviction of them. Their faith gave to their minds a present subsistence of them. It substantiated and realized them, as if they had them in actual possession; and like those glasses, which magnify and bring home to the eye the object, however remote, in full vision; their faith gave as great an assurance of their reality, as had they lived in the days of Christ, when the Son of God went in and out before his disciples in Jerusalem.

I must entreat the godly reader not to pass away from this view of the subject, until that he hath first examined his own personal interest in the same, You profess to believe in all the great and distinguishing doctrines of the gospel. But the question is, how is this manifested? The personal knowledge of, and communion with, the glorious persons in the GODHEAD, in, by, and through the Lord Jesus Christ, is the only standard to ascertain the spiritual church of Christ. Where these things are known, lived upon,

and enjoyed, they realize and substantiate, and prove all the glorious truths of revelation. They are inlaid in the soul, like the Mosaic pavement of the tabernacle. They are incorporated in the renewed nature, "in the hidden man of the heart." Carnal, unenlightened, and unregenerated persons, will talk of these things; yea, and acknowledge their conviction of them; but this is only in reason and argument; and there is as much difference between the mere consent of the understanding in head knowledge, and the spiritual apprehension in heart influence, as between the mere sight of food, and the partaking of it. The reader will do well to form his faith according to the standard of those holy men of old. And very sure I am, that not one of them possessed our advantages. The highest attainment of the highest saint of God, under the Old Testament dispensation, looked but to the coming of Christ. You and I have seen him come. He hath done what was only then predicted of him. "He hath finished transgression; made an end of sin; made reconciliation for iniquity; and brought in an everlasting righteousness." (Dan. ix. 24.) Hence, therefore, if all the saints of God, in those days, lived and died triumphant, in the prospect of Christ, coming for those blessed purposes; what ought our faith now to be, in what Christ hath done in the full accomplishment? Surely, we have cause to blush, as we read the history of those men; who, after they were illuminated, " endured a great fight of afflictions, and took joyfully the spoiling of their goods, knowing in themselves that they had in, heaven a better, and an enduring substance." (Heb. x. 34.)

But we must not stop here. In the view of those gracious discoveries made to David, on this most interesting subject, as it concerns the church of Christ, it will be proper to look somewhat more

closely into the several features of it, in order to mark the Lord's loving-kindness to his people; a sense of which so wrought upon the mind of the patriarch, when under the impression, that he went in before the Lord, and cried out, "Who am I, O Lord God: and what is my house, that thou hast brought me hitherto? And is this the manner of man, O Lord God? And what can David say more?"

It hath been already observed, that David understood those promises to refer to the person of the Lord Jesus Christ. And had we any doubt on this ground, the words which the Holy Ghost, by the mouth of Peter, on the day of Pentecost, delivered to the church, would fully remove. Speaking of David, the apostle said, "that being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; he seeing this before, spake of the resurrection of Christ." (Acts ii. 20. 31.)

But where are we to look for this oath? Nathan in his message to David, from the Lord, spake nothing of it. And yet the Holy Ghost was graciously pleased that the church should know that the glorious truths promised to David by the Lord, through Nathan, was confirmed by an oath. And if the reader will look for it in the 89th Psalm, and especially from the 19th verse to the close of the 37th, he will find the whole; both the oath, and the solemn transactions respecting it, recorded to the fall: "Once have I sworn by my holiness, (saith God) that I will not lie unto David." I pray the reader to remark with me, the graciousness of God in this, as well as in numberless other occasions, revealed in the Scriptures. God swore once, it is said. But God delights to speak of it often. (See Psalm lxxxix. 3.) And there is a great blessedness in this once swearing; because that once is enough, for God's oath is irrevocable. And there

is another great blessedness in the oath of God; namely, in that "he hath sworn by his holiness." As much as to say, Let me cease to be holy, if I break this oath. So that the church of God, whose whole nature by the fall, in every individual instance, is unholy in herself, yet from being chosen in Christ, and accepted in Christ, hath the holiness of Jehovah pledged to her in covenant promises, for the fulfilment of all blessedness in the person of Christ, and interest in all that is due to the work by Christ: God having sworn for both, by his holiness, that he will not lie to Christ.

And the subject extends still farther, in relation to our Lord Jesus Christ. For, speaking of Him, under this endearing character, the Lord said, while describing his house, and his kingdom to be for ever, "If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men, but my mercy shall not depart from him." Perhaps it may be asked by some, Can such things be said of Christ? Was he not "holy, harmless, undefiled, separate from sinners, and made higher than the heavens?" The answer is, what is said of Christ in this Scripture, is said of him as the Head and Surety of his people. And therefore, though in himself, "he knew no sin, neither was guile found in his mouth;" yet as the representative of his body the church, he "bore all their sins, and carried their sorrows, for the Lord laid on him the iniquity of us all." Hence we read, he was made both sin and a curse; sin, for us, when he knew no sin; and a curse, to redeem us from the curse; and "that we might be made the righteousness of God in him." (Gal. iii. 13. 2 Cor. v. 21.)

And this is the very marrow of the gospel. This is the whole sum and substance of redemption. So spake the Lord by his servant the prophet; and so

by faith the Lord's people live in the enjoyment of it. "My righteous servant shall justify many, (saith the Lord) for he shall bear their iniquities." (Isaiah liii. 11.) Hence we hear the holy Sufferer, when speaking in the Spirit of prophesy, expressing hinself in the words of the foregoing Psalm: "But thou hast cast off and abhorred; thou hast been wroth with thine anointed. Thou hast made void the covenant of thy servant; thou hast profaned his crown, by casting it to the ground, and the like." (See Psalm lxxxix. 38, to the end.) And these things were all, and more literally, fulfilled in the person of Christ; when, as the Head and Surety of his church and people, he stood forth under the pressure of our sins; and when in the accomplishment of our salvation, he sustained those agonies in the garden and on the cross, which are so circumstantially related by all the evangelists. I stay not to particularize. The limits I must observe in this little work would not admit of it. But let the reader, in faith and meditation, follow Christ to the garden of Gethsemane, and to the foot of the cross; and if he be under divine teaching, the wonderful subject will overwhelm his mind with the striking correspondence beween the relation of the prophets and evangelists; that of the Lord Jesus alone, both wrote; for to no other could they ever refer.

And from what hath been before observed on this subject, it will as plainly appear, that in common with other of the Old Testament saints, to whom the days of Christ were seen afar off, David had such spiritual apprehensions in his mind of the person and sufferings of Christ, and the glory that should follow. When Nathan brought this message to him from the Lord, he could find no words to express himself, but to exclaim, "Who am I, O Lord God; and what is

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