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rically; for, the grace or favour of God was bestowed on the chosen race, and truth, or the revealed will of God, did come by Moses. It must therefore be sonje species of grace and truth, of which the Apostle here predicates; the publication of which species constitutes what is called the Gospel. And this all know to be redemption from death, and restoration to eternal life.
Again, to this part likewise, let us once more lear the learned Apostle: As by one man sin entered into the | world, and death by sin; and so death passed upon
men, for that all have sinned: for until the Laro, sin was in the world, but Sin is not imputed where there is no Law. Nevertheless Death reigned from Adam to Moses *. It is St. Paul's purpose to shew, that death came by ADAM through sin, and so passed upon all men; and that life came by JESUS CHRIST: But having said that Sin, which brings forth Death, is not
imputed where there is no Law, lest this should seem to i contradict what he had said of Death's passing upon
all men, he adds, nevertheless death reigned from Adam to Moses ; taking it for granted that his followers would understand it must needs reign from Moses to CHRIST, as having made Sin's being IMPUTED to consist in there being a Law given. Now I ask how the Apostle could possibly say, that death reigned under the Mosaic Dispensation, if that People had the knowledge of immortal life to be procured by a Redeemer to come, any more than it can be said to reign now with the same knowledge of a Redeemer past; since we agree that the efficacy of his death extends to all preceding as well as succeeding Ages ? Accordingly in his epistle to the Corinthians he calls the Jewish Law, the SIINISTRATION OF DEATH, and the MINISTRATION QF CONDEMNATION t. * Rom. v. 12, et seq.:
$ 2 Cor, iii. 7, et seq.
2. In his epistle to the Galatians, he says; -Before FAITH Came, we were kept under the Law, shut up unto the FAITH which should afterwards be revealed*; i. c. we were kept in subjection to the Law of Moses; and, by that means, shut up and sequestered from the rest of the Nations, to be prepared and niade ready for the first reception of the FAITII, when it should in God's appointed time be revealed unto men. From these words therefore it appears, that till that time, the Jews had no knowledge of this FAITH.
So much we must have concluded though he had not said, as he does afterwards, That till that time, the Jews were in bondage under the clenients of this world t. Now could men acquainted with the doctrine of life and immortality be said, with any sense of propriety, to be in such a state of bondage? For though men in bondage may have an idea of Liberty, yet of This LIBERTY they could have no idea without understanding, at the same time, that they were partakers of its benefits.
3. In his second epistle to Timothy he expressly says, That Jesus Christ HATH ABOLISHED DEATH, AND HATH BROUGHT LIFE AND IMMORTALITY TO LIGHT THROUGH THE GOSPELI. But now. if Death were abolished by Jesus Christ, it is certain it had reigned till his coming: and yet it is as certain, that it could reign no longer than while the tidings of the Gospel were kept back; because we agree that Christ's death hath a retrospect operation : therefore those under the Law had no knowledge of life and immortality. Again: If life and immortality were brought to light through the Gospel, consequently, till the preaching of the Gospel, it was kept hid and out of sight Ş. But if taught by. Moses and the
+ Chap. iv. ver. 3. 1 2 Tim. i. 10. See note (SS) at the end of this Book.
* Gal. iii. 33.
Prophets, it was not brought to light through the Gospel: therefore the generality of those under the Law had no knowledge of a future state. But Scripture is ever consistent, though men's systems be not. And for this reason we find that life and immortality, which is here said to be brought to light through the Gospel, is so often called the MYSTERY OF THE GOSPEL that is, a mystery till this promulgation of it by the disciples of Christ: IVhich had been hid from ages and from generations, but was then made manifest unto the Saints t. The term was borrowed from those famous Rites of Paganism, so named; and is applied with admirable justness. For as the Mysteries were communicated only to a few of the wise and great, and kept hid from the populace: so life and immortality, as we shall see, was revealed by God, as a special favour, to the holy Patriarchs and Prophets, but kept hid from the body of the Jewish Nation.. :
4. The Author of the Epistle to the Hebrews says: That THE LAW MADE NOTHING PERFECT, BUT
BETTER NOPE DIDI.. Now, that could not be said to be brought in, which was there before. And had it been there before, the Law, it seems, had been perfect; and, consequently, would have superseded the use of the Gospel. Therefore this better hope, namely of immortality in a future state, is not in the Mosaic Dispensation. Let us observe farther, that as the Gospel, by bringing in a better hopé, made the Law perfect, it appears, there was that relation between the Law and Gospel which is between the beginning and the completion of any matter. From whence these two consequences follow: 1. That the Law wanted something which the Gospel supplied': And what was that something but the doctrine of a future State? 2. That the Law must needs make some preparation for that better hope which the Gospel was to bring in. What it was, the same writer tells us, namely, That it had A SHADOW (oxudu] of good things to come, but not the VERY IMAGE [eixóvce] of the things *. Hence it is evident that by this shadow is meant such a typical representation, so faintly delineated, as not to be perceived by vulgar eyes, intent only on a carnal Dispensation. This was contrived for admirable purposes : For if, instead of à shadow or faint outline of a design, the Image itself, in full relief, had glaringly held forth the object intended, this object, so distinctly defined, would have drawn the Jews from that Economy to which it was God's pleasure they should long, continue in subjection : And had there been no delineation at all, to
THE BRINGING IN
See note (TT) at the end of this Book. t Col. i. 26. 1 Chap. yii. ver. 19.
become stronger in a clearer light, one illustrious evi'dence of the Dependency between the two Religions had been wanting.
Again, the same Writer, to the same purpose, speaking of Christ, says, But now hath he obtained a more excellent Ministry, by how much also he is the Mediator of a BETTER COVENANT, which was esta-blished upon BETTER PROMISES. For if the first Covenant had been faultless, then should no place have been found for the Second f. 1. We see that this better Covenant was established by Christ, and not by Moses. 2. If the first Covenant had been faultless, that is, had contained better proinises, or taught the doctrine of a future state, there had been no room for a second.
Chap. X. ver. 1.
# Chap. viii ver. 6; 7.)
To sum up all, This admirable writer gives in the last place, the fullest evidence to both parts of the proposition, namely, “That temporal rewards and punishments were the sanction of the Jewish Dispengation; and that it had no other.” For in the second, chapter we find these remarkable assertions :
Ver. 2. For if the word spoken by Angels was stedfast, and every transgression and disobedience reCEIVED. A JUST. RECOMPENCE OF REWARD, How . shall we escape, &c.
Ver. 5. For unto the Angels hath he not put in subjection the WORLD TO COME, whereof we speak.
Ver. 14, 15. He [Christ] also himself likewise took part of the same [flesh and blood] that through death he might destroy him that had the power of death; that is, the Devil; and deliver them, who through fear of Death were ALL THEIR LIFE-TIME subject to bondage.
Let us lay these three texts together. And we shall find, 1. from ver. 2. that the sanction of the Law, or the word spoken by angels, was of a temporal nature -every transgression received a just recompence. 2. From ver. 5. that the Law taught no future state the world to come not being put in subjection to these angels. And 3. from ver. 14, 15. that the people had not the knowledge of such a state--being all their life-time subject to bondage. For the Devil is here said to have power of death, as he brought it into the world by the delusion of the First Man. Therefore, before death can be abolished, He, who had the power of it, must be destroyed. But his destruction is the work of the SECOND Max. Till his coming therefore, the Jews, as we are here told, were through fear of death all their life-time subject to bondage. Christ then brought them into the glorious liberty of VOL. V.