whole of Christ's observance of the rituals of the legal covenant was a mere shadow of his fulfilling the divine law in the hearts of men. Christ Jesus thus continued veiled under the letter, performing shadows and signs, until the veil of the outward temple was rent and the flesh lost its prisoner: so that types and shadows were no longer of any use. But under the law of Moses, while an infant in the flesh, Jesus Christ as the head of every man, was circumcised, as a sign of the final circumcision of every man's heart. And before Christ entered into his prophetic ministry (in which he foretold the salvation of all men) he was baptized with water, as a shadow of that inward baptism under the sanctifying influence of the holy spirit of divine light of which all men must partake in being saved from sin. I find that according to the dialogue which passed between John and Christ before baptism, that this ordinance adminis tered on Christ, was to fulfil all the outward righteousness required in the law of Moses by outward washing; for Christ said to John,“ suffer it to be so now for thus it behooves us to fulfil all righteousness." Which clearly implies this outward ordinance would be no more required after that time, when fulfilled on the head of every man. A voice descended from heaven," this is my beloved son hear ye him." Then let us hear him and believe, that we have nothing to do to fulfil what Christ has already fulfilled for every man. Shall we say every man must do the work over again, as though Christ had not done enough? God forbid. For he has sufficiently redeemed us from the law of outward ordinances, by a perfect fulfilment of them all, in behalf of all his followThen we are no longer under outward ordinan

ers.

ces.

But when the hour drew nigh in which Jesus Christ must make the one offering for sin, in the figure, he having one more outward ordinance to fulfil before the sin offering; viz. the passover of the unleavened bread, he gave his disciples directions to prepare for that Jewish fast, that he might eat of it with his twelve representatives of the twelve tribes of Israel, before he should.

be put to death in the flesh. A part of which passover, has been used since, by very many professors, who for the want of more light, have supposed it to be a gospel ordinance, although it is never called so in the New Testament. However, it is called the Lord's supper, because he partook of it on the closing eve of the law dispensation. In the 22nd Chap. of St. Luke, this ordinance is once called the feast of unleavened bread, which is called six times the passover, and once the time to keep it is called the day of unleavened bread, which could never mean any gospel day to be observed.

This bread without leaven under the law, prefigured the bread of life in the gospel as given to man, unleav ened by creature works.

The paschal lamb must be a yearly sacrifice under the law, lest the destroying angel should slay the first born mail child among the people. But when Christ our passover who is the first born of every caeature was slain, that yearly sacrifice could be required no more of the people, nor any thing belonging to that passover. This ordinance has been corruptly called sacrament among the Protestants, a term borrowed from the heathen mythology, and was used in their military oaths, and has since been handed down to us through the apostacy of the church of Rome, that mystical Babylon.

Now leaving the passover, let us follow Jesus Christ to Calvery's bloody suminit, where he treads the wine press alone, and among the people there was none to help, as he had foretold his followers, St. John, 10. 15, 18. "I lay down my life for the sheep. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father." Here we see in the person of Jesus Christ, both the immaculate Lamb of God to be offered, and the power of God, to officiate in this one sacrifice. He was not put to death on the cross in the spirit, but in the flesh. 1st Peter, S. 18. "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the

spirit." So that in his flesh he abolished the law of outward ordinances, which all belonged to the flesh and not to the spirit, nailing them to his cross. And thus he redeemed all, both Jew and Gentile, from the law of outward ordinances and that through the veil of his flesh being rent on the cross. And in the moment this

was done, Jesus cried "It is finished." Then the flesh gave up its prisoner to God. And the veil of the Jew

ish temple was rent from top to bottom, as a token of its being no more wanted in divine service. To those words, "It is finished,” all nature seemed to respond the loud AMEN. The earth shook to the centre, in uttering its voice of assent through the medium of rending earthquakes, which shook asunder those adamantine rocks which had long hung in repose on her bosom.The sun was veiled, in token that the glory of the first house was gone the Moon became as blood to show there was now blood enough shed in sacrifice. the Law of God would require no more. All seemed to bear witness, "It is finished." Here ended the first testament, leaving a door open for the introduction of the New Testament,

ON THE NEW TESTAMENT AND APOSTOL

IC DOCTRINE IN ALL ITS PARTS.

CHAPTER 1.

THE INWARD SPIRITUAL LAW OF GOD, THE
ONLY RULE BY WHICH WE SHALL
BE JUDGED.

SEC. 1st. The holy law of God, by which the hearts and consciences of men are righteously governed under the gospel dispensation, is wholly spiritual, as God is a spirit and the Father of our spirits, which spirits constitute the inward man to be governed as the angelic

nature.

ROM. 7. 14. "For we know that the law is spiritual." 16. "I consent unto the law that it is good

This is not spoken with reference to the law of Moses, which law imposed carnal ordinances and divers outward washings, contrary to the law of the Holy Spirit.

SEC. 2nd. This spiritual law excels the law of Moses, for with that, inspiration finds fault; but recommends this Rom. 7, 12. "The law is holy, and the commandment holy, and just and good." Whereas the law of Moses commanded carnal outward ordinances. SEC. 3rd. This holy, just and good not written on outward tables of stone, and heart of mankind. Heb. 10. 16. laws into their hearts, them." Rom. 7. 22.

law of God, is but in the mind "I will put my and in their minds will write "I delight in the law of God after the inward man.” Ps. 40. 8. " delight to do thy will, God: yea, thy law is within my heart."

O my