mitted to fucceeding ages: fo that the Sinai covenant was inforced not only by the temporal promifes which it literally contained, but alfo by the fpiritual promifes, which the letter of that covenant pointed out.-As this is plaufible, it merits to be thoroughly examined. That types not explained, were too obfcure a medium, for conveying the pretended fpiritual fanctions of the Sinai covenant, especially to fo grofs and carnal a people as the Jews, will be proved § 5. Now no explanation is given of the types, in the books of the Old Teftament, which were the only rule of faith and practice to the Jewish church. And furely, that which was intended as a principal fanction of the Sinai covenant, would not have been left to fo treacherous and uncertain a method of tranfmiffion as oral tradition. We are

told, 2 Cor. iii. 13. that " Mofes put a veil 66 over his face, that the children of Ifrael could "not stedfaftly look to the end of that which is "abolished," i. e. could not difcern what was typified by the precepts and fanctions of the temporary Sinai covenant. Surely, cafting a veil over an object, and holding it up to full and open view, are two things fo very oppofite, that a fcheme to do both at once, could never enter into any rational mind. If the meaning of the types was delivered to the Jewish church, a typical delineation would no more have veiled from them the fpirit of the law, than the meaning of a Greek or Latin clafick is veiled from a boy at fchool, by publifhing it along with an exact literal tranflation into his mother language. The nature of types demonftrates, that they can have no existence, where there is nothing to be veiled or covered. If therefore, when the law of Mo

fes

fes was given to Ifrael, the fpiritual sense of it was known, or was intended to be revealed, a carnal veil to conceal that fenfe, muft on either of thefe fuppofitions be abfurd and prepofterous. So that the typical genius of the Old Teftament, inftead of proving, plainly confutes the alledged fpiritual fanctions of the Sinai covenant. God faw proper, under the Jewish dispensation, to give fome delineation by types and prophecies of the promised Meffias, and the bleffings of his purchase; that when the Meffias fhould come, the exact correfpondence of the gospel-difpenfation, to what had been delineated fo many ages before, might afford evidence, that both the Old Teftament and the New were of divine original. But it would have been highly improper, that the delineation should have been fo plain, as to bę understood by the people of the Jews, at the time it was given, or at any other period, while the ceremonial law remained in force. The knowledge that their religion was only a fhadow of good things to come, would have greatly leffened their esteem of its excellency; nay, would have rendered the yoke of the ceremonial law fo galling and burdenfome to them, that they would have been forward, without the divine permiffion to shake it off. But perhaps the saying so much upon this head can hardly admit an apology, after the clear light in which it has been fet by Bifhop Warburton in his Divine Legation, and the author of The argument of the Divine Legation fairly ftated, and of the free and candid examination of the Bishop of London's elegant fermons. My only plea is, that the best books do not always happen to fall into the hands of those who perufe meaner compofitions. And it seemed to me lefs culpable,

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culpable, to adopt fentiments, which I could not improve; than to do wrong to my argument by omitting an effential branch of it, and perhaps alfo to raise fufpicions in fome of my readers, that I declined meddling with a knotty objection, merely because I was confcious I could not refolve it. Upon the whole, I firmly believe that Canaan was a type of the heavenly inheritance. But this only proves, that it reprefented heaven, as the Jews who poffeffed it, reprefented the heirs of heaven. It does not prove, that the land flowing with milk and honey, was bestowed, to reveal and feal to its inhabitants fpiritual and heavenly bleffings.

§4. The unchangeable faithfulness of God is another proof, that fpiritual and heavenly bleffings were not conveyed by the Sinai covenant. Antecedently to that æra, Mofes and fome others. of the children of Ifrael were under a covenant of grace. The Sinai covenant therefore being made with Mofes, as well as with the body of the Jewish people, Exod. xxxiv. 27. could not be a covenant of works, for obtaining eternal life. An oppofite way of falvation by free grace, had been established long before, which no conftitu tion or covenant could abolish. "The cove"nant that was confirmed before of God in "Chrift, the law which was four hundred and "thirty years after, cannot difanul, that it fhould "make the promise of none effect." Gal. iii. 17.

The gofpel covenant is not according to the covenant, made with the Jews, when they came out of Egypt (v), but effentially different from it, being a better covenant, established on better promifes (w). Therefore as the gospel covenant (v) Jer. xxxi. 31. (w) Heb. viii. 6.

bestows

beftows fpiritual and heavenly bleffings, it is evident, that the Sinai covenant does not bestow them. The bleffings of the Sinai covenant, were patterns of the heavenly things (x), fhadows of good things to come (y), and furely patterns and fhadows differ in nature from the things of which they are patterns and shadows.

The beauty and renown of the Jews, or their dignity, privileges and advantages by reason of the Sinai covenant are reprefented by Ezekiel (z), as fomething external in which they trufted, which led them to play the harlot, and to confecrate to their idols, what had been bestowed upon them by the bounty of God. Such felf-confidence and alienation of heart from God, is often occafioned by outward profperity. But the influences of divine grace produce other and better fruit.

§ 5. Divine illumination is one of the most important spiritual bleffings. But it was not promifed to God's antient covenant people. And to. the greater part of them it was not vouchfafed. "The Lord gave them not an heart to perceive, "and eyes to fee, and ears to hear (a)." This may be one reafon, why the Old Teftament difpenfation is termed darkness (b), and a dark place (c).

From this defect in the Sinai covenant, two proofs of what I have been afferting, naturally. arife. Divine illumination is bestowed on all interested in the gospel covenant, agreeably to the promifes, Ifa. liv. 13. "All thy children hall be taught of the Lord." Jer. xxxi. 34. "This

(x) Heb. ix. 9, 23. (y) Col. ii. 16, 17. (x) Ezek. XVI. 15, 20. (a) Deut. xxix. 4. (b) 1 John ii. 8.

Heb. xii. 18. Ifa. ix. 2.

(c) 2 Pet. ii. 19.

fhall

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"fhall be the covenant, that I will make with "the house of Ifrael, after those days, faith the "Lord, I will put my law in their inward parts,

and write it in their hearts, and they fhall "teach no more every man his neighbour and "every man his brother, faying, know the Lord, " for they shall all know me from the least of "them to the greateft." But this fundamental fpiritual bleffing, without which there can be no holiness here, and no meetness or relish for the heavenly glory hereafter, was imparted to a small proportion of these interested in the Sinai covenant. Confequently grace and glory, which are ufhered in by divine illumination, were not conveyed by it.

Again, men not divinely enlightened, but whose minds were blinded, as we are told, 2 Cor. jii. 14. the minds of the Jews generally were, must be greatly indifpofed to raise their thoughts to things future and invifible. If therefore fpiritual and heavenly bleffings, were veiled from their view under dark and figurative reprefentations, and not promifed to them in plain and explicit language, these bleffings could not be intended as any part, far lefs, as the chief part of the fanction of the Sinai covenant: because obscure hints of them must needs escape the notice of fo grofs and carnal a people, and therefore could neither affect their hearts, nor influence their practice. Surely, infinite wisdom could never defign a promife as the great foundation and fupport of obedience, which the temper and fituation of thefe in covenant with God incapacitated them to underftand, fo long as inftead of being clearly notified and promulged, it was induftrioufly fecreted from them by types and obfcure prophecies,