been forfeited by sin, the debt was always paid; and why then was not justice satisfied, but when this punishment was sure to be inflicted, it still required a further atonement? And as this atonement reached further than the present life, of necessity there was another life which was forfeited, and for which the atonement to divine justice was made.

And can there be a plainer description of a future state than this? when the offerer, who hath by his sin forfeited all title to life, brings his sacrifice before the Lord with hopes that some more perfect sacrifice would restore him to life; and with these hopes sheds the blood of the creature-This blood God absolutely forbids him to eat, and the reason of the prohibition is thus expressed-" I have instituted sacrifice to be 'a 66 type of the Redeemer-the blood in which is the life "of the flesh to be a type of his precious blood; which "he will shed to redeem the life of man; and upon "that account I have set apart blood for this use—* it "is to be put upon the altar to represent his blood who "is to make the real atonement for your life for all "the creatures in the whole earth are mine, and their "blood can have no merit with me-the blood of the "Redeemer alone can make an atonement for the life of man; and that life for which his blood is to atone, "cannot be present-You will all be gathered to your "fathers and see corruption; and therefore his blood "is to atone for your future life; and as the benefits "promised you through him are spiritual, you will then "feel the effects of his atonement, when your bodies "shall be raised from the dead; and ye who have be

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* Critici Sacri. Lon. 1660, p. 817. "Quâ re (Effusione sanguinis " super altare) adumbratus (inquiunt Doctores) est verus usus san"guinis domini ac servatoris nostri Jesu Christi, viz. quod solus sanguis "illius pro peccatis nostris effusus sit, placatio pro animabus nostris, & "reconciliatio, & sanctificatio nostra." Sam. Clark, A. M. Annotations in the Old and New Testaments, 1690, Note on Lev. xvii. 11. It is the blood, viz. of the sacrifice sacramentally and typically, and of Christ that makes atonement really. Rom. iii. 25. Col. i. 20. Heb. ix. 12. And Willet's 2d vol. Hexapla on Lev. p. 409. § H. Maius de Æcon, Temp. Vet. Test. p. 387.

"lieved and obeyed me, shall by virtue of his atone"ment be entitled to eternal life."

And this construction, it was proved, the words admit of; and it could not be mistaken by the Jews, because they could never imagine that the blood was to atone for temporal life; and therefore they did know from this text, in which it is so expressly and intelligibly revealed, that man will exist in a future state.

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I shall select but one passage more from the body of the law, the meaning of which is so remarkably clear and obvious, that whoever cannot here see the doctrine of a future state, must indeed put a veil over his face in reading the Old Testament. The holy Spirit, in reciting what God had done for his people, thus explains the intent of some of the miracles: "The Lord thy God humbled thee, and suffered thee to hunger, "and fed thee with manna (which thou knewest not, "neither did thy fathers know) that he might make "thee know, that man* doth not live by bread only, "but by every [word] that proceedeth out of the "mouth of the Lord doth man live," Deut. viii. 3.— And it is afterwards added-" who fed thee with manna, that he might humble thee, and that he might prove thee to do thee good at thy latter end.” Deut. viii. 16. In these words the holy Spirit declares, "God had made the Jews know that they could "not subsist upon temporal support"-that as they consisted of two parts, they could not live by bread only, but must have some support for the spiritual life of the soul as well as the body: for though he had delivered them from Egypt "by signs and wonders, "and a stretched-out arm," and had miraculously fed them in the wilderness with the bread of heaven; yet this temporal deliverance and support were not what

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* The future tense, "Man shall not live by bread only." But bread will support the present life; therefore there is a life which bread will not support, and that life must of necessity be either a spiritual or a future life, either of which proves the truth of what I am now contending for. viz. That this text is a demonstration that Moses hath expressly mentioned a future state.

man chiefly wanted, or what was to be his sole subsistence. Whilst the almighty "opened the doors of "heaven, and rained down meat upon them to the 66 full," at the same time he told them, this was not the support they were to live by; for they were not to rest on the outside, and feed on the husks of his manifestations. God had regard to the soul in all that he did for the Jews; but the natural effects of bread cannot reach the soul: which requires some other than temporal support. But what then is the support required? for if God made them know what they could not live by, certainly he also made them know by what man doth live. "Man shall not live by bread only, "but by every word that proceedeth out of the mouth "of the Lord shall man live." Therefore, whatever be the meaning of " proceeding out of the mouth of "the Lord," this doubtless was what man was to live by. Now, after sin had entered into the world, and mankind became subject to temporal and eternal death, Christ, by the all-sufficient satisfaction he paid to the divine justice, redeemed them from eternal death, and thereby became the sole fountain of spiritual and everlasting life. And the words directly relate to him, under the character of the giver of life; for all that proceeds from the mouth of Jehovah, is an expression used for the perfect manifestation of God in the flesh. It is used in this sense in the Old Testament (Deut. i. 26. § vii. 9. Jos. ix. 14. 1 Sam. xii. 14, 15. Is. lxii. 2. and is so explained by Christ in the New: for when he is treating of the same subject, (viz. manna) he uses a parallel expression, and calls himself the true bread of life, which cometh down from heaven, and giveth life unto the world and more directly he says of himself (John viii. 42.) "I proceeded forth, and came from "God;" and besides, his application of the words to the tempter, in Mat. iv. 4. Luke iv. 4. demonstrates, that they are significative of the divinity that was in him, and of that spiritual life which flowed from thence.

In this passage therefore the holy Spirit hath expressly revealed that the Jews were taught not to rest upon the types-God, he says, intended that they should, nay, he wrought miracles in order that they might look beyond them: for he taught them, that man could not subsist upon bread only-his soul required some subsistence as well as his body-and that the types rested in could not give; there being no other fountain of spiritual life but what flowed from a person of the Deity, who in the fulness of time was made flesh, and gave everlasting life unto the world.

And this interpretation doth not rest solely on the direct meaning of the words, though this indeed would be sufficient for conviction; but there is also another authority, the meaning of the words settled by that very person of the Deity, whose coming they foretold; for, upon the Jews telling Christ, John vi. 31, &c. "their fathers did eat manna in the desert, as it is "written, he gave them bread from heaven"-Je"Moses gave you not that bread from "heaven, but my Father giveth you the true bread "from heaven; for the bread of God is he which "cometh down from heaven, and giveth life unto the "world. I am the bread of life.”

sus answers

Now, as Jesus' answer, and what the Jews questioned him about, must relate to the same subject; so the truths which they establish are these; 1. That manna was a type of Christ; because by it God taught the Jews, that they wanted some principle of spiritual life, and there is no other but Christ; because our Saviour, proves, that he had in him all the real effects which were attributed to manna as a type; and also because he calls himself the true bread; which word is used to denote the real, the very thing or person typified, the antitype, in opposition to the type, or what was a sign of that person or thing. 2. And it was known to be a type of Christ, because God made the Jews know what was the principle of spiritual life; and as he did this by giving them manna, then they did

know that it was a type of Christ. 3. And this also proves, that they knew what was meant by "proceeding from the mouth of Jehovah"-For, if manna was typical of Christ the giver of life-and known by the Jews to be typical-and known from this expression : and when our Sayiour, speaking of his being the true bread of life in opposition to manna, says, "that he "came down from heaven, came from the Father to 66 give life to the world;" then these words of the New Testament must be of the same import with those of the Old for in both they are used upon the same subject, to describe the same person, considered in the same respect, as the giver of life, and therefore this is a proof from the reason of the thing, that the meaning of the words was before faithfully rendered; and the conclusion from them, as they stand now explained, is this:

Moses lays down a proposition, and positively asserts, that God had made the Jews understand it-Christ explains this proposition, and shews how it ought to be understood-Now he could not explain it in a different sense from what the Jews understood it in, because God made the Jews understand it in a spiritual sense, and in that sense Christ explained it; and therefore it is evident, from the testimony of two infallible witnesses, that the Jews knew Christ was to come down from heaven, and give spiritual life unto the world. And this is an express and a literal proof, that the doctrine of a future state was contained in, and was known to be contained in, the writings of Moses.

From the authority of these few texts, which have been at present considered, there is sufficient reason to conclude, that the doctrine of a future state is expressly mentioned in the writings of Moses. I pass on therefore to the second thing asserted, which indeed hath been in part already proved: for when God revealed a future state to the Jews, and the conditions upon which they were to be entitled to happiness in that state, certainly every Jew who desired and aimed