the Gospel? the Law fulfilled (o):”—“ I have often asserted," says Chrysostom, "that two covenants, two handmaids, and two sisters, attend upon one Lord. Christ is announced by the prophets; Christ is preached in the New Testament. The Old Testament declared beforehand the New, and the New interpreted the Old (p). '

Among the many references in the New Testament to the Old, which might be enumerated, I shall only mention the following declarations of our Saviour, sufficient indeed of themselves to prove the truth of this part of the article: "Search the Scriptures, for in them ye think ye have eternal life; and they are they which testify of me (q)."-" Had ye believed Moses, ye would have believed me; for he wrote of me (r)."-" Think not that I am come to destroy the law or the prophets; I am not come to destroy, but to fulfil (s)."

The article proceeds to state that CHRIST IS

THE ONLY MEDIATOR BETWEEN GOD AND

MAN, BEING BOTH GOD AND MAN. It has been already proved that Christ partook both of the divine and human nature; and St. Paul expressly says, "There is one God, and one

(0) Quæst. et Resp. 101. (q) John, c. 5. v. 39.

mediator

(p) Hom. 111.

(r) John, c. 5. v. 46.

(s) Matt. c. 5. v. 17

médiator between God and men, the man Christ Jesus (t)." Christ is represented, both in the Old and New Testament, as the only Redeemer of mankind, as the only sacrifice for the sins of the whole world. His merits will extend to all who lived before and after the promulgation of the Gospel: "As in Adam all die, even so in Christ shall all be made alive (u)."-" He is the Lamb slain from the foundation of the 'world (x)."

WHEREFORE THEY ARE NOT TO BE HEARD, WHICH FEIGN THAT THE OLD FATHERS DID LOOK ONLY FOR TRANSITORY PROMISES.

Though we now perceive the completion and application of all the prophecies, allusions, and types in the Old Testament, concerning the benefits to be derived from the incarnation and sufferings of Christ, yet we should remember that the exact meaning of these passages was by no means fully understood before the promulgation of the Gospel. The belief, however, of the patriarchs in the promise of a Redeemer, and their expectation of a future life, appear eviIdent from their history in the Old Testament, and from the testimony to their faith given by the Apostle in the eleventh chapter of

(t) 1 Tim. c. 2. v. 5.
(x) Rev. c. 13. v. 8.

1.

Hebrews.

(u) 1 Cor. c. 15. v. 22.

Hebrews. And it is certain that those who lived under the law, collected from their Scriptures general ideas of God's design to bestow upon mankind some signal blessings through the means of the Messiah, and therefore they were naturally led to extend their hopes and expectations beyond the transitory promises of the Mosaic dispensation. Even Bishop Warburton acknowledges that the doctrine of a future state became a national doctrine among the Jews about 150 years before Christ; and it is well known that the opposite opinion was the distinguishing tenet of the sect of the Sadducees in the time of our Saviour. David Levi, the learned Jew of the present time, contends, that the Jews were certainly well acquainted with the doctrine of the resurrection in the days of Isaiah, who lived about 800 years before the birth of Christ; "nay," says he, "I am confident that the resurrection was taught by Moses himself;" and for this opinion we seem to have the authority of our Lord himself, when he attributes their want of faith in him to their not believing or not understanding the writings of their lawgiver: "Had ye believed Moses, ye would have believed me, for he wrote of me; but if ye believe not his writings, how shall ye believe my word (y)?" Our Saviour's

(y) John, c. 5. v. 46 and 47.

Saviour's answer also to the insidious question of the Sadducees concerning the seven brethren who had married one wife, "Ye do err, not knowing the Scriptures (a)," plainly implies that the doctrine which they denied, namely, the resurrection of the dead, was contained in the Scriptures. Not to mention what might be adduced in support of the supposition, that Adam and his immediate descendants received positive information concerning the nature of the benefit to be procured by the promised "Deliverer," the translation of the righteous Enoch must surely have been considered as very striking evidence of another and happier state of existence. It is expressly said of Abraham, that "he accounted God was able to raise up Isaac even from the dead (y);" and of Moses, that "he chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season, esteeming the reproach of (or rather for) Christ greater riches than the treasures in Egypt, for he had respect unto the recompence of the reward (z)." And after enumerating various examples of faith, the Apostle adds in the same chapter, "others were tortured, not accepting deliverance, that they might

(x) Matt. c. 22. v. 29. (y) Heb. c. 11.v. 19. (z) Heb. c. 11. v. 25 & 26.

might obtain a better resurrection (a)." Job comforts himself with the following reflection, from which it is evident that he believed there would be another life, in which he should be rewarded for all his sufferings: "I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold, and not another (b)." David says of himself, though the words, agreeably to the double sense of prophecy, were afterwards applied to Christ, "Thou shalt not leave my soul in hell, neither shalt thou suffer thine Holy One to see corruption. Thou shalt shew me the path of life; in thy presence is the fulness of joy; and at thy right hand there is pleasure for evermore (c);" from which it appears that David hoped to be restored to life after death, and to enjoy happiness in the presence of God. To the same purpose he says in another Psalm, "God has delivered my soul from the place of hell, for he shall receive me (d);" and in the following passage he contrasts the success of the wicked in this world

with

(a) Heb. c. 11. v. 35. (b) Job, 19. v. 25, 26 & 27. (c) Ps. 16. v. 11 & 12. (d) Ps. 49. v. 15.