It is eafy enough to draw over a few Texts to the Purpose of a favourite Hypothefis, if we are determined to consider fuch Texts as wholly unaffected by others, or independent on the main Design and Tendency of the facred Writings, or not subject to the general Rules of Reasoning, or Interpretation. “St. Paul observes, fays our Author, that Jesus Christ was fent to fhew Light unto the People,

(i.e. the Jews) and to the Gentiles. It is plain "from hence, continues he, that he was a Light "to the firft, in the Sense in which he was a Light "to the last: and therefore as he was a Light to "the Gentiles by revealing the Mystery of Redemp"tion, in a Restoration to Life and Immortality, "to them abfolutely unknown; it seems to follow, that he alfo enlightened the Jews by the "Manifestation of a Truth equally unknown." (p. 7. &c.)—Very right; for the Truth abfolutely unknown to both was " the Mystery of Redemp❝tion in a Restoration to Life and Immortality" in and through Jefus Chrift.-Again, "St. John,

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speaking of the different Doctrines of the Jewish "and Chriftian Dispensations, fays, the Law was given by Mofes, but Grace and Truth came by Jefus Chrift. If Mofes taught the Doctrine of Redemption in common with Jefus, Truth and « Grace must have been given by Mofes together "with the Law. For the Doctrine of Redemp"tion contains that Grace and Truth revealed in

"the

"

"the Gospel." (p. 39.)-But does the common System affert, that " Mofes taught the Doctrine of Redemption in common with Jefus ?" Or, must we believe that there was no Truth or Grace under the Jewish Dispensation, or no Promise on which a general Hope might be reasonably founded, because Grace and Truth were more eminently difplayed by the Gospel, and the Means of Salvation were clearly revealed to Mankind? Or, did Christ give us no Law, because the Gospel fuperfeded and evacuated the ritual, or preparatory Law of Mofes? "The Doctrine of Redemption contains indeed "the Grace and Truth revealed in the Gospel;' but the Promife of that Redemption, though delivered in obfcure Terms, muft ever have been a Comfort to the religious Jews in all Ages.We obferved before, that the original Promise made to Adam must necessarily have been understood in a spiritual, though not the fpiritual Senfe, as having Relation to another Life. Nor could any other Sense be put upon the subsequent Promise made to Abraham; as we shall see more at large by and by.―These Promises and Prophecies the Examiner himself calls the Palladium of the common System, (p. 28.) and the Palladium they still are, notwithstanding the different Notions that have been advanced with respect to the Mystery of the Gofpel.-The Examiner feems to exult in the Advantages he makes of these Notions, (p. 41. &c.) which

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which it concerns not me to rectify or reconcile, any farther than the preceding Remarks will naturally do it.The Doctrine of Redemption by Jefus Chrift, viz. the whole Gospel Syftem, with all it's Branches, was a Mystery both to Jews and Gentiles, as we have already observed: but still it was a Mystery to the Gentiles in Contradiftinction to the Jews: because the former were utterly ignorant of the Promises in which they were so nearly interested, while the latter, to whom belonged the Promifes, &c. could not but expect a spiritual Bleffing configned to themselves, and all Nations, in the very Promises of which they knew not the whole Import, and full Extent. A due Attention to which Truths will, I truft, confute all the Examiner's Argumentation upon this Head.

I think it needless to pursue my Author through his Explanation of the feveral Texts of the New Testament cited in this Chapter, (p. 39. &c. &c.) all which, he maintains, muft neceffarily fuppofe total and abfolute Ignorance in regard to fpiritual Matters, or fuch as relate to a future State, before the Publication of the Gospel. Thefe, I hope, the judicious Reader will fee fufficiently obviated by the foregoing Remarks; of which the Sum and Substance is this ;-that the Knowledge of Salvation by Jefus Chrift is one Thing, and a general Truft in a general Promise another;

that

that Figures and Types, and the Shadow of good Things under the Law, did indeed conceal the great Articles of the Gospel Dispensation, but have nothing to do with Hopes of Immortality grounded upon other Principles;-that neither Jews nor Gentiles could be under the Law, and under Grace at the fame time, but yet that the Want of extraordinary Privileges could never deftroy natural and reasonable Expectations;-that both Jews and Gentiles might be faid to fit in Darkness, and the Shadow of Death, or Death might be faid to reign under the Law, becaufe Death was not actually overcome or abolished, or the Title to Life and Immortality fecured, before the Price of Redemption was paid by Christ upon the Cross;- that though the Letter killeth, and the Spirit giveth Life, yet we must understand this, and parallel Expreffions, as fignificative indeed of the Deficiency of the Law, which could not make the Comers thereunto perfect, or rather as importing the Deficiency of our Obedience, and confequently our Obnoxiousness to Death &c. thereby, but not as excluding all Hopes of Immortality, or cutting off a real, though unknown Intereft in the univerfal Redeemer.-In fhort, the Paffages referred to in the Examination must not be abfolutely, but comparatively understood; not as rendering prior Promises infignificant, and of none Effect to those to whom they were made, but as defcriptive of the declared Advantages, and explicit

and ascertained Privileges of the Gospel Covenant, or the Covenant of Grace.-This Interpretation of these Paffages takes no more Liberty than the general Tenor of Scripture, and common Sense, I apprehend, allow.-But if, after all, the Examiner will still infift upon the strict and literal Senfe of all, or any of the Paffages in question, I would defire to know how he would deal with a Writer, who should infer from our Saviour's exprefly declaring himself to be The Way, and The Truth, as well as The Life, that there never was any System of Morality, or Religion, any Knowledge or Apprehenfion of Truth before he came into the World?-Now if it would be fufficient Answer to fuch arguing to fay, that Jefus Chrift is The Way, or The Truth Kar ecoxny, by way of Eminence, I hope, we may venture to say he is The Life alfo in the fame Sense.—'Tis true, this Author tells us, that the common System difparages the Gofpel," and divides the Honour of "the Victory (over Death) between Mofes and "Jefus Christ." (p. 54.)—Does then the common System, by fuppofing the Jews to have looked upon God's Promifes to Adam, or to Abraham, &c. as relative to a future State, or a Reftoration to Life and Immortality, afcribe any Merit, or Share in that great Work to Mofes, or any one else? If not, the Honour of the Difpenfation is wholly and folely Christ's, even though the Revelation of