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and from him it will be the same to the end of the world-" There was never any other name given among men, whereby sinners might be saved, but "that of Jesus Christ." Now the promises annexed to the gospel-covenant as such, were always the same; for that covenant regarded men as sinners-It promised them remission of sins-The benefit of having their sins remitted is not a temporal one-because sins are therefore remitted, that sinners may escape the punishment which was their due; but under the gospelcovenant, as such, the punishment due to sinners is not inflicted in this world; for remission of sins through a mediator and the divine favour and a title to happiness, are the privileges of the gospel-covenant; and all these privileges are of a spiritual nature, and regard sinners not merely as living in this world, but as candidates for another. And these privileges of the gos pel-covenant are delivered by Moses in the Old Testament, as well as by Christ in the New: for both in the Old and New Testaments everlasting life is offered to sinners by Jesus Christ. Indeed, this gospel-covenant was administered in a different manner before our Saviour came, from what it hath been since; and it is for want of attending to what would of necessity follow from such different administration, that the end and meaning of the Mosaic law hath been so greatly mistaken: for if men had well understood the reasons of that different administration, they could never have fallen into these two dangerous errors, which laid the foundation of an opinion, that Moses had not treated of future rewards and punishments. And the

1. First error arose from mistaking the end and significancy of the types.-Now a type is an outward and visible sign, instituted by God to represent some spiritual person or object-That the outward and visible sign was instituted to this end, is evident from hence, that the gospel covenant was revealed upon the fall, and the types were instituted at the same time, to create and preserve faith and hopes in what was promised by that

covenant. The time of their institution appears from Abel's offering sacrifice; and the end of their institution from his offering through faith in Christ. Now faith in Christ being a qualification for receiving the benefits of the gospel covenant-and sacrifice being the typical rite by which Abel expressed that faith-This typical rite therefore must have been instituted to this end, because without such institution it was contrary to all principles of reason, that there should be any connection between the ideas of faith in Christ and sacrifice. This typical rite then, which is the sum and substance of the law, and which with the sacrificial rites makes up a great part of it, was instituted upon the fall along with the gospel-covenant. And it appears from this one instance (to omit others) for what end the types were instituted. Now, if the end of instituting them was to preserve faith and hopes in what the gospel-covenant promised, then they must have been significant of what was promised-To be able to preserve faith and hopes is not the attribute of an insignificant rite-before it could be able to do this, it must have spoke an intelligible language: for when God revealed to fallen man the promise of life and immortality, and instituted an outward action to keep in mind what he had promised, certainly that action was expressive of this promise; and what it expressed was as well understood by the Jews, who knew the gospel-covenant, as it is by us; for the whole of this covenant is spiritual; and wherever the covenant was known, there it was also certainly known that the types were spiritual, because the covenant was always a sure key to decypher the types. And why then might not a sacrifice speak the same thing as intelligibly to a Jew, as the holy communion doth to a Christian? Since, though the one looked forward to what should be done, and the other looks backward to what hath been done, yet they both regard the same part of the gospel-covenant-the death and satisfaction of Christ.

This then was the end and significancy of the types

-The gospel-covenant was revealed upon the fall-and the types were then instituted to the end that they might preserve faith and hopes in what was promised by that covenant-the immortality which fallen man had forfeited, was therein promised to be restored him through a Redeemer-and the infinite wisdom of God so contrived the types as they might in the most intelligible manner (that material objects can describe spiritual) signify the Redeemer, and immortality through him-and as this gospel-covenant was always known to some believers; from hence therefore it is certain, that at all times, from the first institution of the types till their completion by Christ, believers understood the types in a spiritual sense, and knew that they related to the Redeemer and immortality through him, which were promised by the gospel-cove

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2. And from mistaking the end and significancy of the types, a second error took its rise, viz." That be"cause the types could not give, therefore they did "not teach eternal life; which error hath been already exploded: for the law was founded upon the gospel-covenant, and the types were instituted to teach men what was promised through him who was to fulfil that covenant; so that though the types of themselves could not save, yet the gospel-covenant certainly could, on which they were founded, and to which they referred. But then, before Christ came, the salvation to which men were entitled by that covenant, must of necessity have been differently worded from what it is since. Before he came there could be no institution which could actually give or confer eternal life-It might indeed be offered and set before men-And it was the types pointed at Christ, and through him to eternal life-but then Christ was the middle term, and without him there could be no possible connection between the types and eternal life; therefore, before Christ came, eternal life could only be offered, set before, and promised to mankind. To give and to con

fer life is the attribute of our Redeemer-and when he came into the world, he assured his disciples and the Jews, "that he came down from heaven to give eter"nal life unto the world." Of necessity then the Old Testament must be worded different from the New in this respect. But nevertheless it will not follow," that "because eternal life is now given us by Christ, there"fore it was not promised by Moses:" It will rather follow, that the New Testament being the completion of the Old, whatever is fulfilled by the one, was promised under the other. And as eternal life was promised under the law by the gospel-covenant, then certainly that promise was a sufficient sanction to enforce obedience upon: for, before Christ had done and suffered what was foretold, the happiness promised through what he was to do and suffer, was then the strongest obligation to obedience; and so far as it was an obligation, it was also a sanction to enforce that obedience. Now the New Testament is very express, that eternal life was promised through Christ under the law-the articles and the homilies of our church assert the same and texts have been now produced from Moses, wherein he secures obedience to his laws upon motives drawn from the gospel-covenant, and enforces it upon the sanctions of these rewards and punishments which that covenant offered; and therefore it can be no objection to these sanctions—that eternal life could not be had by the law, since it was promised under the law; and upon that promise of eternal life the sanctions of the Mosaic dispensation are established.

From the time of the fall then there hath been but one way open to heaven, and that was through Christ; and all believers, before and under the law, hoped for pardon of sin and salvation through him. In hopes of that pardon and salvation they observed the typical services. It was upon that account they believed and obeyed. And when God made faith and obedience absolutely necessary conditions to attain these ends,

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certainly he thereby made pardon of sin and salvation the sanctions upon which he enforced faith and obediBy the gospel-covenant therefore from Adam to Christ, the divine laws were established upon the sanctions of future rewards and punishments, and they will be the same from him to the end of the world; for the benefits of the gospel-covenant are such, as will induce all considerate men to believe and obey in hopes of receiving them" Whilst they go through this "vale of misery, they will endure the cross for the joy "that is set before them-Whilst they run their course they will keep their eyes fixed on the prize of their high calling," Heb. xii. 2. And they will follow the "example of the great apostle, "Who, because there was to be a resurrection of the dead, both of the just "and unjust, did for that reason exercise himself to keep a conscience void of offence, both towards God, "and towards men," Acts xxiv. 15, 16.

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