Free-thinkers, is to propose them fyftematically,

and in a chain".

But what will these Philofophers and Freethinkers fay, if we offer them a chain of Prophecies, which have no more connexion than a chain of fand; and no more order or gradation than a fortuitous heap of Pagan oracles? A chain, which prefents them with the most plain and distinct Prophecies of Gospel truths; where both our own principles, and the nature and reason of the thing, would difpofe us to look for the more faint and obfcure ones? A chain of Prophecies, thus circumftanced, would be fo far from ferving to bind or entangle this Proteus of a Deift, that it tends only to difgrace the advocate of revelation.

In Poetry, perhaps, this usegov golegov might be in its place, and find an example to do it credit, in the famous golden chain of Homer, where the upper links must needs be supposed the brighteft, as being nearest to the throne of Jove. But it is in Divinity, I conceive, as in the other Sciences, where truth keeps gradually opening 'till it comes to it's meridian.

However, his Lordship affures us, we never fhall fucceed in the argument with the w Dr. Warburton's Sermons, vol. i. p. 125.

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Deifts,

Deifts, unless we confront them with this chain of Prophecies in good time. But then, why will he draw us into principles, which are evidently inconfiftent with the fuppofition of fuch a Chain?

Upon the whole, it seems to be the common opinion of Divines, that we shall be unable to defend Revelation, unless we suppose these two things; 1, That it always contained the doctrine of a future ftate, and that the Spiritual character of the Meffiah was opened from the beginning: 2dly, That it has provided, for it's own fupport, a long and well-connected chain of prophecies. And yet, moft true it is, (and as strange, that so obvious a truth fhould not be perceived) that these two Principles are abfolutely inconfiftent and destructive of one another. *

A late writer undertakes to fhew, that "natural "and revealed Religion, have, upon the whole, been "progreffive, from the creation of the world, to the "prefent time *."

To fay that revealed Religion has always been progreffive, is only faying, that there has been a regular order and series of revelations, which gradually opened and unfolded the will and counfels of God. The progreffive fcheme, therefore, is the fame with the chain of Prophecies above-mentioned; it is not a new Syftem, but only a new name for an old one.

The question then is, whether the learned perfon, who has prefented it to us under this new title, has fupported Preface to Dr. Law's Confiderations.

But it is time to return to his Lordship's interpretation of the paffage in the book of

it with more fuccefs, than those who went before him. To determine this, we must examine what doctrines he affigns to the ages preceding the Law, and to thofe under it. Now, he holds, that the promise of redemption and a future state, was revealed immediately after the fall, anď made the fanction of the primeval Religion †. He holds, too, that the fame promife was renewed to Abraham, who was made acquainted with the death and facrifice of Chrift. And he supposes likewise (for without this, the other is nothing to the purpose) that Abraham and his family were to propagate this doctrine, together with it's confequences, wherefoever they went ‡.

We proceed next to the Jewish revelation, which, according to the progreffive fcheme, fhould reveal a new fcene of myfteries, relating to the redemption of mankind. For he pretends to have proved, "that the feve"ral difpenfations of Religion have been gradually open

ed, fo, as regularly to rife out of, and improve upon, "each other **.” Yet here he owns, that "the Law was a school-mafter, to teach the Jews the rudiments of Religion ++." And yet it was given (if you will believe him) after their forefathers had been initiated in the most fublime doctrines of Religion, or the redemption of mankind, by the facrifice of the Son of God. And now what is become of his progreffive motion, (unless it fignifies, the advancing backwards) if we affign only the carnal rudiments of this Religion to the age of the Law, and its more spiritual and perfect principles to the preceding times ?

He fays, that Abraham and his family were commiffioned to propagate the doctrine of the redemption of mankind, by the facrifice of the Son of God, " together "with its confequences, wherefoever they went." And yet, he holds, that the province of Mofes and the Prophets did not extend thus far; but that preaching up the knowledge of the one fupreme God, was the principal † P. 54. + P. 65. ** P. 143. tt P. 97. . Job;

Job; and to fhew that it is directly repugnant to many things advanced in his own Difcourfes on Prophecy.

end of their miffion; and that belief in him was all which was then required *. If therefore the several revelations were fuited to the refpective circumftances and capacities of the people to whom they were given, it will follow, that the world, in the time of Abraham, was ripe for the fublime doctrines of the Gofpel, together with the knowledge of the one true God. true God. It will follow alfo, that the world, in the time of the Jewish Prophets, was ripe only for the laft of thefe doctrines, and not for the firft. It may poffibly be fo; for the world might go backward in religious knowledge. But the misfortune is, that the learned Doctor cannot go backwards with it; as he has engaged to accompany it only in its progreffive

motions.

"The Prophets (fays the learned perfon) were fent to prepare them for, and gradually open to them, the "profpect of that great and univerfal bleffing, the end "and completion of all his promifes-the Meffiah; in "whom were laid up the fure mercies of David; mercies "of a much higher nature, than any of those which "they were then expecting; who fhall procure for "them a far more noble and extenfive kingdom, than "they had ever dreamt of: fhould make them brethren "and fellow-citizens with all the world here, and fellow"heirs to a more valuable inheritance in the world to "come t."

If the Jews did not dream of any spiritual deliverance, or inheritance in the world to come; we muft fuppofe the Prophets did not explain the fpiritual character of the Meffiah, or the real nature and conftitution of his Kingdom. They did not therefore improve upon, but fell far fhort of, the character and defcription of the Meffiah, which had been given in the Patriarchial ages.

P. 139, 140.
0

5

† P. 90, 99. ·

"The

"The bleffings belonging to the special covenant, given to Abraham, and to his

But why (unless the learned Doctor's scheme from progreffive is become retrograde) was there a gradual, that is, partial and inadequate revelation, of this grand bleffing, in the very centre of that holy family, to which it had been completely and perfectly revealed fo many centuries before?

The learned person objects, that the authors of other fyftems are forced to make the ftate of the world often go backwards, to rife and fall again; and be "filled with breaks and inequalities; inftead of obferv

ing that regular, even progress, which will appear in "all parts of the divine oeconomy *." But, does not he himself incur the very abfurdity which he fo freely ridicules in others? For how can he preserve a regular even progrefs, whilft he contends that the character and kingdom of the Meffiah were more perfectly and accurately delineated in the age of the Patriarchs, than in that of the Jewish Prophets?

He affirms, that the Ifraelites could not have a more perfect covenant, that is, fuch a one as contains the promife of eternal life; because they were not yet ripe for the reception of this doctrine +." But if the firft and more early ages were capable of receiving it, how can he affign this incapacity to the Ifraelites in the time of Mofes, without contradicting, and even inverting, the order of his fyftem?

The learned Gentleman obferves, that "The whole inftitution of the Jews was a ftate of difcipline and bondage under the elements of the world, a fort of fervile "confinement and tutelar regimen, conducting them by "present temporal rewards and earthly profpects; afford❝ing, only a dark, diftant intimation of better things, and introducing these in figurative reprefentations, by facrifices, types, and emblems; till they, as well as the * P. 38, 59. † P. 93, 98.

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