tó know, hierographically to Senfe; that which was to keep the very Way to the Tree of Life, the Evidence of the Foundation of the Chriftian Syftem; of the Trinity; of making the Covenant for the Redemption of Men; of taking the Man into the Effence; of the commemorating of the Covenant; and typically of the Manner of performing it; of exhibiting it above as a Propitiation for Men, which feems to have been referved to a very proper Time. I must make a fhort Digreflion, and fhew the Doctrine of the Times, and from what Authority those who propagate it have taken it; that thofe, who are not yet determined, may fee the Evidence and the Profpect on each fide, before they make their Choice. I ought to make Apologies for treating fo fublime and fo extenfive a Subject, in fo concife a manner; but many Reasons force me to let it go fo.

I have laboured to fhew the Perfection of the Hebrew Scriptures; I have fhewed the State of Man before and after the Fall; I have proved a Trinity of Perfons in the Effence; I have fhewed the Object which the Jews worshipped, and that which the Gentiles worshipped, and many of the Rites and Ceremonies performed by each; their Philofophy in grofs; and many other Things of Antiquity, which I thought were VOL. VI. necef

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neceffary to be known. But many who think themselves fecure, feem to think thefe Matters of Speculation, and that nothing is of any Moment, or worth reading, unless you tell them the Defign of the Discoveries, and why it concerns them to know fuch Things. I am now coming to the main Point, to fhew what Benefit Believers are to have from the Aleim; fo must state the Cafe, or recapitulate it in a few fhort Hints. How thefe Things were understood, and how they are misunderftood now, fhew the Authors of fuch Miftakes, and the Confequences.

Man was created a free Agent, enabled to be directed by the Aleim, but liable to be tempted, to follow the Imaginations of other Beings, or of himself, and so to aim at Self-fufficiency or Independency.

I have fhewed that the first Institution was to avoid eating of the forbidden Fruit; believe, eat of the Tree of Lives, and be tranflated to Happiness.

I have fhewed that he was tempted, forfeited that Happiness, became mortal, a Criminal, and miferable.

The fecond Inftitution was believe, love the Aleim, and those who love them, represent the Manner and the Means of

Sal.

Salvation typically till it come, and be faved. 1

I have fhewed that Believers, and the Jews, exhibited these Types, in hopes of Salvation from the true Aleim; and the Heathens did the fame, in hopes of Happiness from the Shadows, the Names.

I have, in many Places, proved that all the Ancients, after the Fall, expected to be faved by Sacrifice, and that they thought the Brutes not fufficient: But the Jews expected an higher Sacrifice, and the Gentiles frequently, in their greatest Straits, offered human Sacrifice, nay even their Firft-born.

I have fhewed that both Sides, all Mankind, believed that the fame material Agents did every thing in this material System; the Believers and Jews, by God's Creation, Formation and Appointment; the Heathens fo, at first, and afterwards mistook them for Aleim.

I have alfo fhewed that, after the Confufion of Tongues, the Heathens preferved little Knowledge of their Gods, or of their Services, and the Poets, &c. by their allegorizing, deftroyed most of that little they had preferved.

In this State of Confufion, the Philofophers found that the Air was no God; D 2 knew

knew nothing of any other; found that this Syftem was inanimate, and concluded there must be fome Mechanism, Property, or Fate, that governed it: Others, ignorant of any Rules or Duties, began to set up Morality, and, with what they called Reasoning, demonftrated that they knew no other; and fo, that there was no other certain Way of attaining Happiness. This is the greatest Temptation that can be of fered to Man; and, in another Shape, was what the Devil firft put upon Man, when Man had it in his Power, by obferving the Institution, to have made himself happy, viz. not to depend upon that, but to make himself happy by his own Means, or his own Way, which put it out of his Power: Yet fuch is the Vanity of Man, in the Condition that put him, that whoever proposes any thing of this kind, will always be heard with Applause.

I have fhewed that after the Jews, by being in Captivity, had loft their Language, and the Knowledge contained in the Scriptures, they imagined that their Deliverer was to be not a Sufferer, but a great Prince; fo that the Types which reprefented him were Originals, and were to deliver, redeem them from Sin.

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The Sum of their Inftitution was, that they should have no other Aleim; no Hope of delivering themselves from Sin, but by the Name Jehovah: So whoever fet up either the Types, or their own Righteoufness, or any other Means than fuch as Jehovah appointed and accepted, made thefe Means Aleim.

The Pharifees, towards the End of their State, had placed their Hopes in a strict Obfervance of the typical Services which were in their own Power, and which they could perform; and fo, though it was performing Part of the Inftitution, they attributed the Means of Salvation to themfelves, and neglected to attribute it to him who was to have been reprefented by those Shadows, fo were guilty of having other Aleim.

In this State, Chrift found many of the Jews, and fome of the Gentiles; and tho' he performed all the Miracles which were predicted to be the Evidence of his Perfon, and though he performed all Righteoufnefs, yet these blind Notions fpurred on the People to put him to death, and thereby he performed the Remainder; fo all that was typified of him, and made Satisfaction for the Sins of all Men. D 3

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