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Now the Dead cannot arise to perform these Offices; The Dust cannot praise God, &c. They that go down into the Pit cannot hope for God's Truth, or Mercy, as the Expression may be without Force understood: and accordingly with respect to the Discharge of preparatory Duties, and Obligations, &c. Death, or the Grave, may truly and literally be said to be a State of Silence and Forgetfulness !—And after all, such Expressions as these, in the Mouths of good Men, such as were David and Hezekiah, are not the Language of Despair,

but of Humility. But once more; "David

*' himself, says my Author, informs us, that he '* found it painful and difficult to account for the "Prosperity of the Wicked: and informs us like*' wise, that he searched the SancJuary of God, or "the divine Law, for this Purpose. And yet he "tells us, that the best Solution he could find, even "in examining these holy Oracles, was, that this "Prosperity was short and transient, and would "be soon succeeded by a terrible Reverse." Psalm lxxiii. 16. 17. &c. (p. 63.)—Upon which it may be observed, that if David believed the public Sanctions of the Law, viz. temporal Rewards and Punishments were the whole and sole Sanctions of Religion, any Prosperity of the Wicked, os any Duration, must have been unaccountable to him: for according to this Principle the Wicked should always have been in Adversity, and the Righteous

prosperous. prosperous. Now David could not but have taken Notice that this was so far from having been invariably the Case, that in some Instances he must have observed the very Reverse of it. With respect to notorious Wickedness triumphant through Life, he could not be mistaken; and therefore, if we suppose he saw not the Solution of the Difficulty in a future State, it will be impossible to assign a rational Motive to his Piety. Common Sense therefore will, I presume, direct us to conclude, that even though David might in some measure, and, generally speaking, account for the Prosperity of the Wicked, when he saw it succeeded " by a terrible "Reverse;" yet that when he did not see this, he had Recourse to the Solution of the Difficulty in the Doctrine of a future State. And consequently nothing in the above Passages can imply his Ignorance of it. But this Argument I may have Occasion to enlarge upon hereafter.

I have now gone through the Examiner s jirst Chapter, and as I do not know that I have overlooked any thing material, so, I hope, I have not left it unanswered.

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CHAP. n.

TH E second Chapter of the Work before us contains Remarks on the Bijhop O/xondon'j Defence of the antient Prophecies; with some Observations on what has been lately advanced by Dr. Middleton and Dr. Sykes, on the Subject of Types and Secondary Prophecies. "In the "foregoing Chapter the Author tells us he has "proved that the Notion of the common System "which makes Redemption and a future State a "popular Doctrine amongst the antient Jews, is "confuted by the plain and express Authority of "the New Testament; and in this he endeavours "to shew, that it will disable us from defending "the Old, or giving a satisfactory Answer to the "Objections which Unbelievers bring against the "antient Prophecies." Here again the Examiner amuses his Reader, and deceives himself, by confounding the Idea of Redemption by Christ, and that of a future State in general. With respect to the latter we have observed, that the Belief or Expectation os it was founded on certain Promises and Prophecies, which could not possibly have been understood in a temporal Sense; with respect to the former, considered as inclusive of the whole Gospel Dispensation, it will, I trust, appear that nothing which is here said upon the Subject of . 'Types,

Types, &c. can be applied to the Prejudice, or Subversion of the common System.

The Examiner introduces this Chapter with acquainting us, " that the Futility of this System M cannot be better or more effectually exposed, "than by shewing to what great and inexplicable "Difficulties it reduced the truly learned Prelate, "in his -Defence of Types and secondary Prophecies, "against Mr. Collins, the Author of The Grounds "and Reasons" &c. and Lord Bolingbroke's Oracle, it seems, on this as well as on other Occasions.— Mr. Collins s " Arguments suppose then first, that "these Modes of Information (viz. by typical or "figurative Predictions, or Representations) are "neither reasonable, just, nor proper; as not "agreeable to the fair Rules of Criticism and sound "Logic." I say, by typical, or figurative Predictions or Representations, to distinguish the Prophecies, &c. relative to the spiritual Blessings and Doctrines of the Gospel, or the Kingdom of Christ, which were "clearly and openly predicted and "displayed for the present Information of the ""Jewijh Church," from other Types or Emblems ofspiritual Truths, or future Events under the Gospel, which had not their proper Explanations annexed to them, but were left to be illustrated by their respective Antitypes. That the Manna which the Jews fed upon in the Wilderness

was was prefigurative of the spiritual Bread from Heaven; that Jonas' being three Days and three Nights in the Whales Belly, was emblematical of the Burial of Jesus Christ; or the lifting up of the Serpent by Moses of his Resurreclion; were Secrets no doubt to the antient Jews. I do not apprehend that the Bishop of London, or any Patron of the common System, supposes otherwise; nor is there any Occasion he should; for what have these Types to do with literal, or figurative Declarations and Promise of future Blessings, of which the general Sense could not be misunderstood, or with typical Prophecies and Representations, evidently " signi"ficative of spiritual Blessings to come?" And yet, though the Jews could not ascertain or foresee, the great Events, or spiritual Blessings of the Gospel, typified and prefigured by preceding Events, or temporal Deliverances under the Law, they must naturally have considered such Deliverances as typical in general, and, according to his Lordship's Expression, " as Arguments to encourage the Hopes of spiritual." God's Promises, were many of them of a spiritual Nature, and relative to a better Hope, or spiritual Covenant; so that temporal Deliverances, as the great Prelate observes, being the actual Performance of one Covenant, were a great Security for the Performance of the other; they cherished the Expectations of a Vol. I. X better

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