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and accordingly the peculiar Articles of the Christian Religion, &c. were not explained by the Promises and Prophecies of the Patriarchal or the Mosaic Dispensation.—What then becomes of the Examiner's supposed Incoherence and Confusion of Systems, and the Violation of the Order of Things, so liberally imputed to the Principles of the common System ?—Again, the Law does often indeed instil a Spirit of Terror and Bondage, and the jsews, as the Apostle tells us, were all their Lifetime subject to Bondage, through Fear os Heath; for who ever asserted, in Contradiction to the same Apostle, that Righteousness could be by the Law, or that by the Works of the Law Men could be justified? All the Texts of this Nature therefore prove no more than the Insufficiency of the Jewijh Dispensation in itself for the Purposes of Salvation, and establish the Ground, the Claim of eternal Life in the imputed Righteousness of Christ by the Covenant of the Gospel, the spiritual Covenant. A preparatory Religion could not, in the Nature of Things, make the Comers (hereunto perfect; and accordingly the multifarious Rites, Ceremonies, and carnal Ordinances under the Mosaic Occonomy, were Things purely local and temporary, well adapted to the Genius of the Jews, as a Nation, and to the State of Religion in those Ages of the World.—Now the Promise of a Deliverer, a Redeemer, &c. made to the Patriarchs, and conHi b 2 firmed

firmed to the Jews by a regular and gradual Suecession of Prophecies and Revelations, did not import the utter Abolition of their religious Polity, nor consequently inspire them with unseasonable Prejudices against their own System: and for the same Reason, the Doctrine of a future State, or Salvation by Faith in this Promise, was not at all repugnant to a System whose temporal" Promises "were attached to Works." In a word, the spi* ritual or Christian Covenant is one Thing, and the spiritual or Christian Religion another: God did not " reveal the universal Religion" by giving the universal Promise; and consequently as the Ærahamic and Christian Covenants were fundamentally indeed, but not systematically the fame, so the Hopes of this Covenant might be, and were administered and preserved by a Dispensation, whose external Constitution was very different from that of the final and ultimate Religion. Nothing more was requisite for the Preservation of these Hopes than a System which should maintain the Religion of the Patriarchs in it's primitive Purity, and teach and inforce the Worship of the one true God, in Opposition to the idolatrous Notions that were, for Reasons best known to infinite Wisdom, to diffuse themselves over the whole World: and this Point was most effectuall secured by the Mosaic Institution.—Thus then the " particular End and ** Design of the Jewijh Law" appears to be

perfectly perfectly suitable to the Nature of a preparatory Religion.

But we are further told, that this Doctrine "has nothing to countenance and support it in "the Old Testament," and that " it directly con"tradicts many Texts in the New. (p. 230.) The Old Testament, says the Examiner, " never declares "that the Law was given to perpetuate and pre<* serve these particular Doctrines which his Lord"ship has assigned to the patriarchal Religion." (p. 250.) I know not indeed what Rule of'Arithmetic the Examiner may have recourse to, but sure no logical Principle can multiply one general Hope into many particular Doctrines.—Well—but the Law was not given to perpetuate this general Hope, for it says nothing about it.—It is very true, the Promises contained in the Book of Genesis are not repeated in those of Exodus, or Deuteronomy. And Reason good; for what had an Institution purely local and temporary to do with a general'andspiritual Promise? If this Hope was preserved under the Law, if the Book of Genesis was a Part of the Jewijh Canon, if the subsequent Prophecies referred to this Hope, and gradually prepared the Way for the Reception of the promised Deliverer, the Silence of the Law is no fort of Objection to his Lordship's Hypothesis. But this, it seems, is not all——for " we may oppose, continues the

B b 3 ?' Examiner, "Examiner, not only the bare Silence of the Old "Testament to this Hypothesis, but likewise it's "typical and jigurative Representations of the "Gospel-Doctrine." (ibid.) Of what GospelDoctrine? Os that which was delivered previously to Types and Figures? It is acknowledged, there are many Types and Figures relative to, and presignificative of evangelical Truths, Doctrines, and Institutions &c. which are therefore said to be virtually contained in the Jeivijli Religion; but would it not be a " wanton and fantastic, a capri"cious and perverse" Abuse of common Sense, to number explicit Blessings, and literal Promises among these ?—" His Lordship has observed too, "we are told, that Moses was sent to revive the "Knowledge of the Supreme Being among the "Israelites, who remembered nothing of his real "Nature, and Attributes. Accordingly we find, "says our Author, that the Supremacy of the one "true God is plainly and clearly inculcated in "every Page of the Law. And if his Promise of "Redemption and a future State was to be revived "at the same time, why was it hot inculcated in "the fame plain, open, and explicit manner?" (p. 252.) Why it was not inculcated in or hy the Law, a Reason has already been assigned, viz. because it could not be with any Propriety. And after all, as great Occasion as there might be to revive the Knowledge of God's true Nature and

Attributes Attributes &c. among the Israelites; there might be little or none to remind them of his Promises. However, if there was Occasion to do this, there is no manner of Doubt but it was done, notwithstanding the Silence of the Law upon this Article.

But again; not only the Silence of the Law, but the open Declarations of the Gospel may be opposed to the common System, according to the Principles of the Examiner. He refers us therefore to certain Texts in St. Paul's Epistles, and to "the numerous Passages cited in the first Chapter "of his Work," which amount to nothing less than a Demonstration, "that the Promise of Salvation '* by Faith in Christ. was not revealed under the "Law" and that " Christianity is a revealedMy"jiery, or contains a System of Salvation unknown *' and unpublished before the Coming of the Sa"viour." (p. 253.) We must desire the Reader to turn back likewise to the first Chapter of this Treatise, where, it is hoped, he will find thi« Matter adjusted to his Satisfaction; and in the mean time we will content ourselves with observing, . or rather re-observing here, that the above Inferences drawn by the Examiner from these Texts are so far from being prejudicial to the Cause of the common System, that the Advocates of it make the very fame Deductions and Applications. For unless it will necessarily follow, that there was

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