b- 5 THEOLOGICAL SEMINARY, \ Princeton, N. J. \ From the Rev. W. B. SPRAGUE, D.D. Sept. 1839. | 'w Casi'.^CXL-. Division, :T.c..;C=aaotf=a>j r :f==^^ r. a-' / C T H F CURE of DEISM: OR, THE Mediatorial Scheme JESUS^ CHRIST The Only True Religion. In Answer to the O b j e c t i o n s Oarted, and to the very imperfedl Account of The Religion ^Nature, and of Christianity, given by the Tv/o Oracles of Deism, the Author of Chrijlianity as old as the Creation y and the Author of the Chara6lerijiicks. WITH An APPLICATION to Papijls, fakers, Socinians^ and Scepticks, AND An APPENDIX, in Answer to a Book en- titled, The Moral Phllofopher^ or a Dialogue between a Chriftian Deijl and a Chriftian Jew. In TWO VOLUMES. The Second Edition^ corrected and improved with large Additions, In a New Method. By a Country Clergyman. VOL. II '*^ ^^ o'vitv^ ^ — . . \ _J 't / came not to dejiroy the Law, but to ftdfil it. Ye believe in G o D, believe alfo in M E. LONDON: Printed for the A u t H o r ; and Sold by W. I n N Y 3 and R. M A N B Y, at the Weft-End of St. Pau^s, M.PCCXXXVU THE CON.TJ.NTS Of V O L UME II. C HA P. XV. Of the inward Aids of the Chriftlan' Religion, T\H E Deifls'ftient with the refp?04olhe in!ter- nal Aids, external Motives, and the Helps and Inftru merits appertaining to Religion Pagei Internal Aids a new Ad'vocate to the Regent Po^jjer of Maits ASliom^ ib. to the End of the Chap. fhe Heathen Philofophers fenfible of the JVant of this inward Affifiance which the Deijis defpife ^^ The Neceffityofit _;■ '•.. . ; - 5 Ai a Counterbalance to the Evil Spirii: j A new 'Principle to the Flejh ' .7.""' 10 As Helper of our Infirmities in Prayer, with Groans ' unutter*d ' ' 12 Gifts extraordinary, and ordinary . 15 Jiow a Seal ib. How an Earnefl ib. In what P/iip and Methods ^ a Mcjdtorf Advocate^ '\ and Affijlant ' ^ ' ^:;^ ,":— J , 17, &C. Born of the Spirit, the Occaffon~of' it ' 24 How God the Giver of a New Heart, <^c. 25 All the OperaticTns of the Spirit conjlftetit with our- Liberty " ib.- A I'ru^ rhi CONTENT?. CHAP. ML Of Helps sid Instruments. Tfir^ : : i f^^ OsTiSyiT. cjif%£€rl, 'vcJi- refte^ it My- fieri ; iZ:^ c^Jsja U'i e{ the Book ^ Revds- Us%i ' 157 ^Jle Z^-r.ziar: JLicmai cf MiSfrj fst im a /rar * ** p — Cc? GiTTuztr': cf j* ' aUEftfrn, ar MiiUr: cf Dksy 1 1' 7 92r S§thi^ ef the Da^i aeteaed 2 = c IFbBorc the gregt Etimiei tf Fake ^rS Reefer.. ft^ CONTENTS. Di-.'m^ p'tk^i tsib uber istcs Nuare ^ ^}itff '-' -^ -'^- -^^ '-' 212 2. Sc'iifidians ' " .' ^20 :; . Drifts ; :hr.^ TJlrkfJ-' ; srlFil'-i ^r=rs s: hrje rje : TThrc is rrirr.'i -^i'^r tcfm ' ' kii it, fffp.^:.'. y^rr: jJ r-ziy::] JL ^ : : 2 Tbeprifen: Bimop f ' SsLlifboryV sf.^^.-r :hf G^ fd the Replbliration of :he Liw 01 N^rore* /nr^ nr « fszl^ Sfera^ 5f2 > :r j *: ' .- . r' ■ ^ -»■ of Chriftianicy as old ^ffati is :« : :^ Bq^s had SaijeSi m the fr^ai Gezff'&tiz: :-- Tbe Da^s ^4"^ OI^^SiMr U the Ckrijisx F^o yyr*i t3 ihdr e^SM Cem^ience^ cmS psir-fJ tz be the SzH>srfitm tf mat:^£ RfS^m 1^9 '^Tixtnu C^'c^Devm C'r^I^vd^Bit «ci i_j . 5rr. Tc^ Corrupccrs cf t'c^ F«.'/», isSrijud /s ::- .'-> the Immany TietnteDe^Z. - _ -- '.-^- : Sodfiuns - ^3^ -f 5 ASJsrfis to :hi Sc^pdck*. 'i- Dnsifn ^ the Tdihy t9 axf^T the ImctrsSl^ azJ FySj thry cr: piOy cf^ ' " ~ ' \ ' _ ' 264 Jftfir Oy-iJjifKS ^re^r^j; iy F*0^ ^^ '^ £w- «£r&v r* car /jd^ is had* »:er moral Certmmti : AkJ trs: iru; CfTzszMty dses meiz^ i^f £m - tdic h% ftogreis r X^kfbETS tf the FJA bUr^sIfi t* iBt^SJbr l!fct» Jmrn^tBtj 283 ii' rjje CONTENTS. . CHAP. VII. Of Helps and Instruments. PUblick Worjh'ip founded in natural Religion, as we are fociable Creatures 130 Tbe Danger of forfaking the AJfemhling ourfelves to- gether^ 131 'The Rcafon why general Rules only laid down in Scripure for publick PForJhip 134 The heft Reply to the Deifts Contempt of the Clergy 138, &c. Neeejfity of puhlick Preachers proved fr^gm Charac- X.tx'\^\z\i% Scheme of deftroying them 141 CHAP. XVIII. Of the permanent Efficacy and Obligation of Faith in the Mediator, > A RecapituiaiioH to' believing in' the Mediator, Jt^^ as well as in God 150 .This Belief the leading Article, and moft concerning , '5^ The fir(i Ob jetton anfzver d, with refpeci to My- fiery ; the conflant Ufe of the Book of Revela- tions 157 ,fl^e Scripture Account of Myftery .fet in a true ;:. Light , 158 The Corrupters of it 182 The Coincidence of Faith and Knowledge, Faith and'Reafcn, in Matters of Duty 189 The Sophiftry of the Deifts deteBed 206 Who are the great Enemies of Faith and Reafon, I. ^be Fapifts. The Extremes Popery^ (tnd ff/^rcONTErsTtl Deifm, produce each other ^ in, the Nature of Things • ■ • ^ ' — ■ -' 212 cC^(? latent Danger to the^ ProteJi^iitf,Religioniand prefent happy. EJlahlijbvient.dete^ed^ .. ^ ' ■ 21^ 2. Solifidians ." ./ _22o 3 . Deifts ; their tVickednefs and FollyJh'eHvn at large under, the Obligations of Faith, as a moral Vir- tue : Which is proved againji them ' ^21 Their Ohje5iions anfwer^d ibic^. Faith in God as a Rewarder, thefirfi Principle and - Bafts of natural Religion. The Deijls in rejeSIing itf effectually fubvert all natural Religion 232 See alfo the greatefi Part of the laft Chapter The prefent Bifhop of SalifburyV affirming the Goj- pel the RepiJblication of the Law of Nature, true in a quite different Senfe than the Author of Chriftianity as old afferts it in 233 Deifts bad Subje^s to the prefent Government 237 The Deifts grand Obje^ion to the Chrijlian Faith . folv'd to their own Confcience, and proved to be the Subverfion of natural Religion . 239 ^The.true Caufes ofDeifm difplay'd, ibid, and 24.0, &c. The Corrupters of the Faith, intredted to confider the Immorality they are guilty of . 256 The true Defign^of that Corruption fhewn ibid. The life and Neceffity of Fmth proved againji the Socinians 259 ' An Addrefs to the Scepticks, or Doubters of the ; , paith^ ■ to confider the ImimralUy and Folly they are guilty af ' ' ' \ . . .. 264 ftheir Objeoiions anfwer*dy h'y proving that the Evi- , dence of our F^iib is built upon moral Certainty : And that That CertaiMy do/s not in the leajt dimi- nifh by Pfogrels cf Time 270, 2.78 Wh'en the Son of Man comtth, /hall he find on Earth, explained 281 The Negle<5lers of the Faith intreated to confider tbein Immorality 283 rhe CONTENTS. CHAP. XIX. h proper Anfwer to the Deift objefting the Want of Univerfalify to the Chriftian Religion. THEIR OhjeB'wn Jlated at full Lengthy and in all its Strength 290 The I. General Anfwer 294 2.. General Anfwer 295 3 . General Anfwer 312 4. General Anfwer ' 3^2 The firft particular and proper Anfcver to them 327 •^The fecond 328 ^he third • 331 .216(? fourth ■ 336 T'-^^ fifth 337 "Their S-jJlem of MoraUt'j;^ or natural Religiany fun- damentally wrongs at large . ibid. The Defideratum or Medium for demonftrating Morality and true Religion^ which feenCd want- ing to Mr. l^ocke, hinted at, and fupplied' 341 That Catholick Principle of natural Jleligion, that God is a Rewarder, the Primordium of Chri- Jiianity, is the Confutation of the four feveral Sorts of Deijls . "ibid. And Supplies the only Thing wanting to that excel- lent Bock ; The Religion of Nature delineated, to make it tx\i\y delineated 343 // lays the Foundation for a clear Comlufion, to in" fer the Chrifiian Doctrine of the 'Refurrediori of „ the Body . _ . '-345 An Apology for imputing Atheifm' /^ thhn 349 CON- CONTENTS O F T ri E APPEND IX. SOME fur prizing Particulars in the Moral Philofopher Page 4 Contrary to all other Deijls he admits the Refur- reftion of the Body ib. y^nd. What is commendaUe in him, contends for the governing Influence of future Rewards and Punifhments, and the Ufe of Prayer againjl Atheifm and Fatalifm, a great feeming Ene- my ^o loth of. th^m' -^ .. T:--'. ,' 5 ^^jv Deifni Delineated wfg^/^i^^w hem a letter Title to my jBook ■ 7 ^Second Peculiarity is the Name Qhvi^i^ti Deift^ and CWi^idiVi Jew 9 Hefets up for a fifth S;pecies 0/ Deifts 1 1 yf2l6ir^ Peculiarity is his New Specimen of Wri- ting in the Moral and Philofophical Kind 1 3 The Spread of Deijm ' 16 The Arrogance and Obftinacy of this Author^s Stylt ^7 He rsquires Revelation to be Perfonal to every Man 19 His Mafterly Skill in Socinian Subtleties ib. His Jgree?ne72t with the Two Oracles I have anfwerd ib. His ^)6^ C O N T E N T S. Allegory, and Abfurd ; he allows ?io having Virtue in Cbri/l*s Death^ hid Example 22, 23 ^f\ \J3.,M 'His Reajbm'a^di'er^d ' ^jitne ^^his\fhc)i)ifijfe^cies ' p j * 4 His Second grand Impeachment againji ChriJHanity, is leveled at the Pofitives] ; 46* &c. His Third Impeachment at the Clergy 67,^ &c. A ■pr-cper-rExoeiuktioj^ wif^ th'^s^ fir^age IKriter -. '-i'l 'At Vdrr^-kt' S ^^\LYi \ - . &,, ^^H^ 1?C^3^SS|'.^& )i^^S^^sSa& ^L^ISmlX^ '' ■'"'^''^•"^"''^jSnS ^^P^k ^^i^^ijiit r . J i . ■ V^ 9^^ ^LjjjTrl.i .V. -■ ni'j-.iqS ■ § , J V^iiii^ .A\i/j. i£3idc;oiu:i-i , i ii.^. isToTl^.'j ':i ^•v jOC iM C H A P. rl CHAP. XV. Of the INWARD AIDS Chrijiian 'Religion, of the ''^M H E Author of Chrijiianity i^J c H A P. ^-'^^ old, &c. has given fo imper- XV. fed: an Account both of Na- ^^^^V^^ tural Religion, and of Chri- ftianity, as in a manner to be totally filent as to the internal Aids^ external Motives, and the Helps and Inflniments that appertain to Religion ; neceflfarily arifing out of the Nature of Things, as Man is a religious, fociable Creature, and of a weak impotent Na- ture, ftrong Paflions and unruly Affeftions, great Hindrances of Religion. The firft is a new Advocate to the Regent Power of Man*s Adions j the fecond is a Balance to the PafTions ; and the third mightily promotes Religion as he is a fociable Creature. I (hall endeavour to fup- ply his Defeds, and treat of each of them. First, of INTERNAL AIDS : It does not comport with our Author's vain-glorious Princi- ple, the All-fufficienc^ of human Reafon to attain the Favour of God in all Circumftances of Op- portunity, as well in Heathen as Chriftian Re- gions, to admit of this. For, as they fcorn ex- VoL. II. B ternal 2 DEISM Delineated. CHAP, ternal AfTifl-ance of a Revelation from God ; or, ^^L^, which is the fame thing, every part of it, buc ^^'^^j'^ vvhat is a Republication of the Law of Nature, which they call their internal Revelation •, they are above being beholden to this, the Promife and AfTurance whereof is only derivable from that Revelation they reje6t. Befides, this Au- thor * denies it to be confident with the Good- nefs of God, to permit fuch a fubtle evil Spirit as the Devil to tempt Mankind ; which not only fruftrates the Ufe of fuch a Counter Aid of the good Spirit againft him, but feems to deny the Being of the Devil, or God's Governance over him, and us. Yet the Heathen Philofophers were perfeft- Jy fenfible of their want of this Afllftance, which they thought neceffary as well for knowing the Truth, as for enabling them to do good, as might be made appear from variety of Infrances -f ; and in their Senfe of the want of it, they likewife panted after a Revelation of the Will of Heaven ; infomuch that in reference to fuch fenfible Wants the Language of Scripture imputes that to be a Defire in them, which they explicidy knew no- thing of. Thus the • Mefjiah is called ^he Defire of ail Nations J, and the Expediation of the Gen- tiles il ; and the Creature, general Mankind, to b^ in earnefi Expeoiation to be delivered from the Bondage of Corruption, the Redemption of the Body from the Grave 4- : Both which Defire and Kxpedlation, fo good and advantageous to the Human Creature, the modern Deifts unnaturally * Page 351, 352. f Which are well collefted In Hijloire de la PhilofopjAe Payenne, Tome Premier 8vo, 1724, p 374 to 389. Vid. Alnetan Slua-Jt . Lib. XI, CIO. % ^i^g. ii. 7. 11 Gen. xlix. lO. 4- ^<"'*' ^i"- *9' 21, 23. difclaim. DEISM Delineated. 3 difclaim. So loft, and fo much worfe is the CHAP. Condition of thofe who contemn, than of thofe ^^^^iiJ who never had the ufe of Revelation. ^^ If they would reconcile themfelves to the Sen- timents 4f the wifeft and moft fenfible ancient Philofophers in this matter, they might, by an eafy Tranfition, be brought to the Acknowledg- ment of Revelatiojt by the fame Spirit -, the writ- ten Word of which, in the Opinion of fome Chriftians, affords fuch efFed:ual Afliftance, as to fuperfede the occafion of inward Aid. The firft may be called the fiill [mall external Voice wherein God is prefent, and more certainly fo than in Earthquakes, and Whirlwinds ; yet it is moft certain, he is moreover inwardly prefent by his Holy Spirit. But as long as they rejed: both, they evidently make it appear, that they have a Perverfenefs in Principle, and Degeneracy of Reafon beyond common Mortals. I SHALL here take an occafion to quote fome Paflages from Dr. Samuel Clark. " In Experi- " ence and Pradice it hath appeared to be alto- " gether impoftible, for Philofophy and bare ^ " Reafon to reform Mankind efFedually without *' the Affiftance of fome higher Principle. — So *' that without fome greater Help and .^HTiftance " Mankind is plainly left in a very bad State. *' Indeed in the original uncorrupted State of " human Nature, before the Mind of Man was " depraved with prejudiced Opinions, corrupt " Affeftions, and vicious Inclinations, Cuftoms " and Habits, right Reafon may juftly be fup- ** pofed to have been a fufEcient Guide, and a " Principle powerful enough to preferve Men in " the conftant Pradice of their Duty : But in *' the prefent Circumftances and Condition of .** Mankind, the wifeft and moft fenfible of the B 2 *« Philofophers 4 DEISM Delineated. CHAP." Philofophers themfelves have not been back- XV. a ward to complain, that they found the Under- ^"^^"'f*''''^ <■'■ jlandlng of Men fo dark and cloudy, their PFills *' fo biased and inclined to Evil, their Pajfwns fo »* outrageous and rehdling againjl Reafon, that they *' look'd upon the Rules and Laws of right " Reafon, as very hardly pradticable, and which " they had very little Hope of ever being able " to perfuade the World to fubmit to : In a " Word, they confefled that human Nature was *' ftrangely corrupted, and acknowledged this *' Corruption to be a Difeafe, whereof they knew *' not the true Caufe, and could not find out a ** fufficient Remedy : So that the great Duties " of Religion were laid down by them as Mat- " ters of Speculation and Difpute, rather than as " the Rules of Adion ; and not fo much urged " upon the Hearts and Lives of Men, as propofed " to the Admiration of thofe, who thought them " fcarce poffible to be effedtually pradifed by " the generality of Men. To remedy all thefe " Diforders, and conquer all thefe Corruptions, " there was plainly wanting fome extraordinary " and fupernatural AJfiflance, which was above " bare Reafon and Philofophy to procure, and *' yet MMchout which the Philofophers themfelves " were fenfible there could never be any truly " great and good Men : 'Nemo unquam vir mag^ " nus fine Divino Afflatu fuit *." Cicero. He had before t given a beautiful Defcription of the Corruption of Nature from Tully as the Ground of this Afliftance. If we had come into the World in fuch CArcumJlances, as that we could have clearly and diJiinoJly difcerned Nature herfelf-^ * Ei'id. of Nat. Rel. Sec, p. 238, 239, 240. ■\ Pag. 196, 197. iUia DEISM Delineated. 5 and have heen able in the Coiirfe of our Lives CHAP. to follow her true and uncorrupted Dire£iions -^ ^Ylj this alone might have been fufficient, afid there^^""**"^ would have been little need of Teaching and Injlru- £iion. But ?jow Nature has given us only fome f?nall Sparks if right Reafon^ which we fo quickly extinguijh with corrupt Opinions^ and evil Pra- £iices, that the true Light of Nature no where ap' fears : As foon as we are brought into the Worlds immediately we dwell in the midfl of all IVickednefs^ and are furrounded with a ?iu?nher of moft perverfe and foolifh Opinions ; fo that we feem to fuck in Error even with our Nurfes Milk : Afterwards when we return to our Parents and are committed to Tutors ; then we are further Jlocked with fuch variety of Errors, that Truth becomes perfectly overwhelm^ d with Vanity \ and the mofl natural Sentiments of our Minds are entirely fifed with confirmed Follies : But when after all this we enter into the World, and make the Multitude, con- fpiring every where in Wickednefs, our great Guide and Example \ then our very Nature itfelf is wholly transformed, as it were, into corrupt Opinions. Now * this Divine Aff fiance is vouchfafed to *' Men under the Chriftian Difpenfation in fuch " a manner, as appears to be undeniably agree- " able to the natural Expeftations of right Rea- " fon, and fuitable to the befb and worthieft *' Notions, that Men have ever by the Light of '* Nature been able to frame to themfelves con- " cerning the Attributes and Perfeflions of God. *' If ye, fays our Saviour, being evil, know how to " ^'^^ iy^'^d Gifts unto your Children, how much *' more fhall your heavenly Father give the Holy " 'Spirit to them that ajk him ? Luke xi. 13. The * Pag. 280, 281, B 3 " Effefts 6 DEISM Delineated. C H A p. t' Effeds of this Divine Affiftance evidenced ^^Lj*''' itfelf in a very vifible and remarkable manner -""^v^^ti jj^ the primitive Times, by the fudden, won- " derful and total Reformation of far greater " Numbers of wicked Men, than ever were *' brought to Repentance by the Teaching and *' Exhortation of all the Philofophers in the " World*" I PRODUCE one Authority more, Mr. Locke. " / am far, fays he, from denying, that God " can or doth fometimes enlighten Mens Minds " in the apprehending of certain Truths; or " excite them to good Aftions, by the i?nmediate *' Influence and Jffifiance of the Holy Spirit.'* And on Rom. viii. 8. " 'Tis the Spirit of God " alone that enlivens Men, fo as to enable them " to cafl; off the Dominion of their Lufts.'* And on v. ii. " Here he [the Apoftle] fhews, ** that Chriftians are deliver*d from their carnal " finful Lufts, by the Spirit of God, that is ^' given to them, and dwells in them as a new " quickening Principle and Power, by which " they are put into a State of Spiritual Life, " Wherein their Members are made capable of '* being made Inftruments of Righteoufnefs." *' To thefe I muft add one Advantage more *' we have by Jefus Chrift, and that is the Pro- " mife of Afliftance. If we do what we can, " he will give us his Spirit to help us to do *^' what, and how we Ihould. *Twill be idle for '* us, who know not how our own Spirits move " and ad us, to afl» in what manner the Spirit * As appears by that of Orig. advcr. Celf. Lib. I. nei£^! ft£V 7o7f "Eaamo'/c « 77$, &c. And that of Z,«iff/7H/. Lib. IIL Da mthl 'virum, qui Jit iracundus, maledicus, effranatus ; pau- cijjimis Dei 'verbis tarn pU:idum, quam ovem reddam. Da Ubidinofumt &C. " of DEISM Delineated. 7 of God fhall work upon us. The Wifdom CHAP, that accompanies that Spirit knows better than ^^• we how we are made, and how to work upon ^"^^/^^ us. If a wife Man knows how to prevail on his Child, to bring him to what he defires ; can we fufpeft that the Spirit and Wifdom of God fhould fail in it, though we perceive or comprehend not the Ways of his Operations ? Chrift has promifed who is faithful and jufl:, and we cannot ^oubt of the Performance*" That Spirits ad upon Spirits there can be as little doubt, as that Bodies aft upon Bodies : And that there are certain ways of filent Communication, Infmuation, or Suggeflion of Thoughts or Ideas, the Spriqg of Alteration, and proper Spheres of giving or receiving Im- preffion, according tq the Rank and Capacity of the Spirit giving, or receiving it ; as there are Laws of Motion with refped to Bodies, and their Sphere : And that the fupreme Governor fuperintends them both. And, as in his Go- vernment of the natural World every thing depends upon his immediate Influence, and the conftant Renewal of that Influence, for the Pre- fervation and Direction of their Motion, ac- cording to their Nature ; fo, in hi§ Government of the moral World, it is confonant to natural Faith to believe, that moral Agents depend upon the Influence of his regular Concurrence, and ordinary Afliftance in a way fuitable to their Nature and Faculties, and the Liberty they are invefted with. Confequently, that the HOLY SPIRIT may imprefs our Spirits with fuch Thoughts and Cogitations as are the Seeds of good Adions ; as certainly, as the evil Spirit * Reafonahl. of Chrijl, p. aSg. B 4 infinuates 8 DEISM Delineated. CH A P-infinuates and injeds fuch Motions and Ideas, as i^^Jl^are the certain Beginning of Sin and Wickednefs, ^^^ if not timely refilled and fupprefs'd ; and fo be- come an Aider, Advocate, and Comforter to us againft ttie Vigilance of evil Spirits, the Impor- tunity of Temptations, and the Unreadinefs of our ovrn moral Powers. It is reafonable to be- lieve, whereas they who chufe evil Courfes, and fide themfelves in Oppofition, don't want a fu- perior Power, fpiriliial Wickedftefs in high Places^ to animate and carry them on to all Vice and Depravity •, that they who follow God, and prefer his ways of Virtue, Truth, and Liberty, mod certainly have an Encourager and Promoter of their Caufe, fuperior to the other, for carry- ing them on in Virtue unto Glory. As the evil Spirit is vigilant and in^tent upon deceiving the Underftanding, corrupting the Will, and tempting the Affedions ; fo the Holy Spirit is more careful and prefent than the D^Einon of Socrates, to check and dijfuade all thofe who de- fire his Aids and cultivate his Afliftance, from what is wrong and unhappy in the Event. And if Chrijlians would be faithful to that heavenly Monitor againft Evil and Advocate for Good, it wou'd be equivalent to the original Strength and Genius of Man's Underftanding, Will, and Affedions, which have feverally faulter'd, and been weaken'd with Sin. Moreover, the Mediator helps and honours Worm Man, whom he ftoop'd to vifit and re- deem, with the Miniftration of eled Angels^ Fellow Servants of a fuperior Order, upon occa- fional Guards and Services. We are fure, tho* we need none to help us to offend God, from Matter of Fa6l of ^d Experience, that there are fuddenly and imperceptibly, ftrangely, and ftrongly DEISM Delineated: ^ ftrongly darted into the Thoughts of Chriflians, C H a P, whilft they are exercilcd in Prayer and other XV. holy Things, fuch foreign improper Things, as '<-'^v^>J are the too frequent Occafion of Wanderings and Coldnefs, as if defigned to intercept prevailing Fervency, and fufpend any Imprefiion upon us for Good : Which can be refolv'd into no Caufe, but the Eitorts and Agency of the evil Spirit. And Experience attefts further, that Thoughts which favour of Impurity, or Blafphemy, or other Iniquity, are irrefiftible as to their firft Entrance and Beginning in the Mind, therefore not im- putable to us as Sin, before they have gain'd a Continuance there by our Confent and Appro- bation, And we are as certain from Revelation, that the Devil is indefatigably vigilant * in laying Snares for our Ruin, and ftrangely fubtle in his Devices -f and Temptations, which we are charged to be aware of ; and to pray, as well as watch thai we enter not into them^ for this Reafon, becaufe the Spirit is willing, hut the Flejh weak 11 ; we fhould in trayer apply to and at- tend upon conftant Aid from above, that the willing Spirit may be made ftronger to reftrain the yielding Flefh. Though we delight in the Law of God after the inward Man, % which fhews the Law to be spiritual in that Senfe, ver. 14. and alfo that every Man has that Teftimony within himfelf of the original Uprightnefs of his State and Nature, yet the haw of the Members; which wars againfl the Law of the Mind, would always bring it into Captivity to the Law of Sin, if fupervening Afliftance did not turn the Scale. * 1 Vet. V. 8. 2 Tim. iii. 7. f 2 Cor, ii. n. \Mat, xxvi. 41. XRom. viii. 2*2, 23, ^c. It lOb DEISM Delineated: CHAP. It would be an unequal Combat for the con- XV. fefs'd Weaknefs and Degeneracy of human Na- ^-^"V^ture, to engage both againft the Devil and the Flefli -, if tjiere was not Aid ready at hand fuperior to both of them. Therefore the Apoftle, in the Perfon of an unconverted Jew^ and Gentile, both of whom he had concluded under Sin, and in the mod inoffenfive Metafche- matifjn of himfelfy had convicted each of them, in their Turns, of Wretchednefs, cries out, O wretched Man that I am, who Jhall deliver me from the Body of this Death ? In the following Verfe, he thanks God thro* Jefus Chrijl (which not being a direfl Anfwer, it may be queftion'd, as Mr. Locke has obferved, whether i\ %«p/5 rs ©fa, which is the Remedy, is not the true Reading, being a more dired Anfwer) and in the following Chap. ■\ propofes the 07ily Remedy for being freed from the Law of Sin and Death, and that is, the Law of the Spirit of Life in Chriji Jefus, For the Spirit of Chrift attending his Gofpel (and he that has not his Spirit is no real Chri- llian^ as it is the Spirit of Adoption, is a new Principle to the carnal Mind, both for freeing it in its Anxiety from the Condemnation of Sin, arifing from the tranfgrefs'd Law of Mofes, and the unperform'd Law of the Mind, /. e. the Law of Nature ; and from the ill Confequences of Death, which has no harm In it after its Sting is taken away, viz. the Guilt and condemning Power of Sin : And likewife a new Principle leading to eternal life, by diredting, foliciting, and helping our Infirmities of the Flefh to a prefent Newnefs of Life, not to live after the Flelh but after the Spirit, or the Law of the Spi- rit, i. f. the Gofpel. , ■f Rom. viii. 2, 9, ^c. For- DEISM Delineated. ir Forasmuch as they who govern themfelvesC H A P. by the old Principle or Rule of Adion, the Law ^^' of the Members or Flefn, controuling the Mind'^"'^ and bringing it into Captivity ro the Law of Sin, cannot, of themfelves, tree themfelves from Sin ; and as long as the Mind fubmits itfelf to that Law, it is carnally minded, is in a State of Enmity againfi God^ cannot pleafe him ; becaufe, being habitually fubjeft to a contrary Mailer, and a contrary Law, it is not (at the fame time) fubje^i to the Law of God, neither indeed can he ; the Law of Contraries makes it impoflible that it (hould. But when the Mind fubmits to the Law of the Spirit of Life (as all who put on Chrift, or take the Profeflion of Chrijlian upon them, are obliged to do ) then it is fpiritually minded, minding the Things of the Spirit, and being fo guided and governed is pleafing to God j and the blefled Effe6l of that, is Life and Peace, Remiffion of Sins, and eternal Life : For the Spirit, that raifed Chrift from the Dead, dwells and refides in them likewife, to raife them from the Dead to eternal Life ; as in ver. ii. Then being led by the Spirit of God as we were devoted in Baptifm, and having that Teftimony of our Confcience that we are govern'd by his Word, and a(5l as becomes our Baptifm and Calling in Chrift, it heareth Witnefs with our Spi' rit, that we are the Children of God, ver. i6. The Apoftle*s Inference is very juft, 'Therefore Brethren, we, as many as profefs ourfclves Chri- ftians, are Debtors 7iot to the Flefh, to live after the Flefh, but to the Spirit, to mortify the Deeds of the Flejh, in order to enjoy the Redemption of the Body from the Grave, and the Glory that fhall he revealed in ^ the eternal Life enfuing, which the Faithful groan after in their mortal •V perfecuced t 12 DEISM Delineated: CHAP, perfecuted Bodies ; as all Mankind, unwilling to XV. die and part with their Bodies for good and all, ^■^■V^*^ groan for a Refurredlion in the conftitutional Defires of their Nature. So far is it from the true State and Conftitution of Things, that the Body is the Prifon of the Soul, that it is its dear and ever defirable Partner, an eflential Part of the Nature and Being of Man, to revive again and live for ever. For as many as are led by the Spirit of God are (adopted) Sons of God : And therefore Heirs hereafter with Chrift, of that Redemption, and Glory, which he is now in PoiTeflion of In the Hope of which incomparable Glory we are fa'ved in the Sufferings of this prefent Life, counting them, tho' fo much the Lot of Chri- flians at that time, as. nothing in the Compa- rifon. Befides that Hope, Chriftians, who are led by the Spirit, and by being adopted to that future State, have this further Advantage, that the fame Spirit is ready, invifibly, as the Things hoped for are invifible, to help our In- firmities ', when in our DiftrefTes we" pray to God, and yet know not, in particular, what to pray for as we ought, whether for Increafe of Pa- tience under, or Deliverance from them ; hut the Spirit itfelf (which worketh thofe Defircs of Glory and eternal Life in the Adopted) intercedeth for lis with Groanings that carUt he utter'* d, i. e. filent, fervent, moving, and efieflual, fuch as becomes adopted Sons, and according to the JVdl of God towards them ; what is beft for them at fuch prefTmg Junftures, which the Spirit knoweth, tho' they don't ; and therefore fupplies their mental Prayers with that filent Sorrow and Sigh- ing which is the moft moving: Silence proceed- ing from inward Grief at 3in is moft loud, and moving DEISM Delineated. 13 moving to the Ears of Heaven ! By Parity ofC H A P.' Reafon it may be concluded, that when the li^^i^ Matter of our other Prayers and Addrefles are ^^ according to the known Will of God, the Holy Spirit excites fuch filial Freedom and Chearful- nefs, fervent Defires, devout Affedtions, and Poftures of Mind, as are fuitable to the refpeftive Matter and Subjedl of them : For that, in refpedb both of Matter and Manner, is praying in the Holy Ghofi, Jud. 20. As God formerly in peculiarity of Favour dwelt among the Jews by 'Tabernacle, and by Temple, with a Partition Wall exclufive of the Gentiles ; fo, upon the Ruins of the Temple, when the Duration, or for ever of that Difpen- fation was at an end, the Habitation of God thro* the Spirit * was erefled indifcriminately in the Hearts of all who embraced the Faith of Chrift ; and the powerful miraculous Operations of the Spirit, fo commonly difplay'd among the Gen- tiles, demonftrated to the then Jews, that God dwelt as vifibly among the Gentiles as ever they could pretend he had done among them ; and confequently that their Peculium and Adoption to Favour \^as at an end. And as the Ufe of a Seal was to render a thing peculiar and appropriate, fo by the unde- niable Gifts of the Holy Ghoft, the Gentiles, to the ample Convidion of the other, were fealed and appropriated a chofen Generation, a, royal Priefihood, a peculiar People, an holy Nation, -f as well as they had been, being /^;?^y?^<:/ in Baptifm by Water, and the Renezval of the Holy Ghofl to all moral Holinefs, as thofe had been by Cir- cumcifibn to legal ceremonial Holinefs. The * Eph. ii. 22. t I Pei. ii. 9. Foundation, 14 DEISM Delineated: CHAP. Foundation, or Covenant, of God ftandeth fure, •t^J^ having this Seal, The Lord knoweth who are his, '^^^"^^^r. And as their Kings, Priefts, and Prophets, had their particular Anointing and Defignation from Heaven -, fo Chriftians having receiv'd a general Anointing, or the thing couch'd under that Symbol, i. e. SanftijBcation and Confecra- tion from the Holy Ghoft, in allufion to the other, are ftiled Kings and Priejls^ but no where Pro- phets ; for that laborious Office, as to the feach* i}]g. Exhorting^ and Reproving Part, was appro- priated to a particular Order of Men. Tho' Chrift prefenting thofe, who fuffer for him, to the Fa- ther as Kings and Priejis to reign with him^ feems to mean a particular Glorification of Honour for the Difgrace and Contempt they met with on Earth for the Sake of his Religion : Yet, even upon Earth, to ferve God and Virtue, is to Rule and be a King, in the moft valuable Dominion over a Man's felf -, and moreover to offer to God , Sacrifices enough^ being the higheft rational Ho- nour in the greateft moral Liberty. Hence that of the Stoicks, The wife Man onl'j has true Liberty^ loe fi)lely Reigns, he only enjoys Empire. With re- fped to the other, there is a Paflage i« Hierocl. Garni. Pyth. p. 24. to thiseffed, '* The wife Man « is only caM the PRIEST of God; he is *' only acceptable to Imn ; he only under/lands how " to pray to him, and only knows how to honour *' him, without confounding the Dignity due to him, *"* For in the firft Place, he offers hi?nfelf a Sacri- *'^ Jice, making his Mind the Image, and preparing ** himfelf to be his Temple ^^ It may be added, that as Man was made the Prieft of feature, to offer up to the Creator the Praifes of all inanimate and irrational Crea- tures, fo Chrift has obliged every Chriftian to be a Prieft DEISM Delineated. 15 a Prieft of Grace, for offering up to God conti-C H A P. nually his private Praife, Thanks, and Joy in the viXl^ Lord, for his Redemption by his Lord and Sa- ^"'"^ viour Jefus Chrift. No Layman then ftiould ma- lign the diftindtion of puhlick Prieft, ordained to offer up the puhlkk Sacrifice of Praife and Thankf- giving for that and all God's Mercies. Those prefent extraordinary Gifts \] of Chrift's Spirit, after his bodily Departure, were a plain Earnefi, and Jirji Fruits to the then Chri- ft ians, that Chrift had adually taken PoflTeflion of that heavenly Inheritance he had promifed his Followers ; and likewife of his indifputable Power of giving Life, and quickening whom he would, by a Refurreftion from the Dead, to Life eternal. And after the extraordinary Gifts of the Spirit ceafed, when their End ceafed, /. e. when the external Evidence from the Teftimony of Mira- cles, was finally feal'd and Ihut up : Such as the * Word of extraordinary Wifdom, Knowledge, Faith, Gifts of Healing, working Miracles, Pro- phecy, difcerning of Spirits, divers kinds of Tongues, and the Interpretation thereof; the Ufe and Defign of them being, as it is affirmed, for Signs ^ not to them that believe, but to them that believe not ; the miraculous Operations of the Spirit are principally called his Gifts, and every Receiver, was to minifter according to the Ana- logy or Proportion of that particular Gift, Faith^ or Talent in the Recipient in the firft Days of Chriftianity ; whilft his ordinary permanent Ope- rations are called Fruits, growing in that Soil of II Thefe are always diftinguifh'd by the Name ^Meifft^Trt^ or 7t^ irviVfjutViis^, very different from and' not fo laftingly valuable as the ordinary Fruits of the Spirit, ;. e. moral Vir- tues, * I Cor. xii. 8, ^c. f xiv. zz. 2 moral i6 DEISM Delineated: CHAP, moral Virtues and Difpofitions which are the Co- ^i^Y;, operation on Man's part. There remain'd, and '^^'^ remains, his ordinary Gifts and Aids, for the perpetual Edification of the Church in the Spirit o^Wifdom^ Under/landing, Counfel, Knowledge, of a found Mind, of praflical Faith, and Fear of the Lord, of Adoption, and Love, in exclufion to the Spirit of fervile Fear and Bondage ; Joy in the Holy Ghojl ; his Fellowfhip or Communion, his Comforti in Trouble ; his bringing things to Re- membrance ; our San^ification, and Regeneration by Water and Renewal of the Holy Ghoft, and every good and perfe^ Gift defcending from above. All thefe reft upon the Members of the Church as a Right jind Privilege, conferrable and improveable at the Requeft of their own Prayers in Chrift's Name for the Spirit ; and their Im- provement and Growth in thefe Graces depends upon the fru6lifying Ufe of 'their own Endea- vours. And this feems to be the Reafon, why we are never faluted with Grace and Peace in any of the Epiftles, in the Name of the Holy Spi- rit, except perhaps that from the feven Spirits, Rev. i. 4. as we are in that of the Father, and the Son ; becaufe the Spirit confers thofe Gifts and Graces as an aftual Right, in virtue of a Promife perform'd, given, and derived from the Father, and the Son -■, but we are divinely blefled in the Communion of the Holy Ghoft at the End of 2 Cor. And that Communication or Participa- tion with the Spirit we are obliged to cultivate, and refpedl with fuch a Deference and Decency of Behaviour becoming the Gofpel, as not to grieve -f or vex, but obey and be led by him, . f Eph. iv. 30, who DEISM Delineated. 17 who is the beft Comforter and Advocate we have C H A P. upon Earth. \^^r>^ For though we have the written Word (ori- ^^ ginally infpired by the Spirit) which is able to make wife unto Salvation •, and the Fads and Arguments of the endearing Mercy, Goodnefs, and Love of God, and of our Lord Jefus Chrift, are enough, as one would think, to warm our natural cold Hearts, and quicken our dead Pow- ers, and be unto us externally a fupernatural Af- fiftance that comes from God, for leading ouf Feet into the Way of Peace. Though Faith in the true Mediator, that new Medium, which the Reafon of Man could never, of itfelf, have dif- cover'd for alTuring him of Acceptance with God, as being fupplied from Heaven, and convey'd ia Scriptures wrote by Infpiration, may be called the /landing Infpiration of the Chriftian*s Reafon for that AfTurance, Confidence, Hope, and Truft. And though by natural Liberty of our Will we are free to Good as well as Evil : Yet we are fo carried away with the Stream, and alFedled with the Griefs and Joys of prefent Things ; and willingly follow the Fafhions and falfe Maxims of the World ; and the Biafs of our own ill Ha- bits, contrafted from too much Indulgence to bodily Affedions, and the hurry of worldly Af- fairs, the bewitching of ISaughtinefs does obfcure things that are honejl, and the wandring of ConcU'- i pifcence underinine theSifnple of Mind. Wifd. iv.i2. that we generally remain irrefolute and uncon- flant, forgetful and indolent to fpiritual Things, and heavenly Attainments. Nor (hould we ordinarily attain them, if the Holy- Spirit did not aid our Backwardnefs, quicken our Liftnefs, and co-operate with our Endeavours after them. How many things do Vol. ir, C we i8 DEISM Delineated. C H A p. we know in Holy Scripture that accompany Sal- ^^^Y^vation, and yet don*t know them, becaufe we don't duly confider, and tranfcribe them into A6lion as we ought, nor draw the proper, /. e. pradical Confequences from them ? After we have look'd into the perfedl Law of Liberty, how often are we, forgetful Creatures, like the Man beholding his natural Face in a Glafs, who, after he is gone from it, ftraitway forgets what manner of Man he was ? Therefore is the Holy Spirit fo ready and friendly to the Mind prefled down by the Body to bring things to Remembrance, * to make its heedleflhefs more attentive, and its difpofition to mufe upon many things more ferious and con- fiderate of the one thing needful ; holding the glafs of Refledion up in the Memory, for the Underftanding to look into again and again, till it has perufed the whole Man ; and fo making the Rule of Duty inwardly prefent to the Mind, inay liceralfy be'faid to put thofe Laws of the new Covenant inwardly in our Minds, and write them on cur Hearts^ 'Heb; viii. lo. Not that the. Spirit infpires new Truths, or Mcytives -, but fets the Light of the 'Truth of Scri- pture for DoSfrine^ for Reproofs for Corre^ion^ for InJiru5fion in Righteoufnefs more clearly and con- vincingly before the Underjlanding •, and the Motives to Duty more cogently and engagingly before the JVill^ to praftical Purpofes, as an Advocate of Virtue and Salvation ; and fo helps and afTifts the Client, the Servant of God and Chrift, to make good his Caufe of God and Chrifl:, * TIenus fum rlmarum, is a claflical and natural Defcri- ption of the Mind of Man ; and that of a Fool is, his imvard Part! an likt a brohn VtJJll, Eccluf. xxi. 1 4. and DEISM Delineated. i^ and his own Happinefs, againft the Sophiftry C H A P* and Temptations of the World, the Flelh, and ^^^, the Devil. ^ ^-n^^ And as he is indeed our Fellow-Labourer in that Defign of the Gofpel, and no more than an Afiiflant in that Work of Regeneration, San^ti- ficacion, and Rlghteoufnefs, that fhews that he does not do the whole Work ; but that our En- deavpurs are equally neceffary to aflift him to efFe6l all that he undertakes for us. Therefore are we commanded to work out our Salvation with fear and trembling, from that very confii- deration that Afliftance from him is prefent, be* caufe it is he that worketh in us both to will and do of his good Pleafure. He argues and debates with us from our own Conceflions, from the Faith we have embraced ; what manner of Per- fons it obliges us to be ; and fo by means of our Faith in Chrift (whom God appointed Mediator of his PVtll and Pleafure) worketh in us to will and do according to the Gofpel, which is the Law of the Spirit of Life : Thus he purifies the Heart through Faith, and through Obedience to the Truth, He recals Vows and Refolutions for bet- ter living, the IViW^ own Ac5ls and Deeds ; and pleads them afrefli before that Regent {advo- cating with us below, whilll Chrift advocates for us above) to fix its natural Inftability and Incon- ftancy. There is the Infpiration of Truth, and the Infpiration of Lies ; one from the Father of Truth, the other from the Father of Lies : the firft through the Medium of right Reafon, the right Mediator -, the latter thro' the Medium of Inconfideration, Senfuality, and worldly Love. Thus the Underftanding of Chriftians in general may, by afking it of God, be faid to be enhght- C 3 €n^d; 20 DEISM Delineated. CHAP, en^d^ and to have Eyes open to perceive the Senfc /^L^ of Scripture, the wonderous things of God's law, ''^ and the practical ufe of the Fear of the Lord, the faving benefit of Faith, and of the great Myfter'j of Godlinefs, God manifeft in the Flejh. And thus the Governors of our Church (as it is happily at this Day) are aflilled with the Spirit of Coimfel for giving Advice ; of Knowledge for diftinguilhing the Ends from the Means of. Rcr ligion ; of Wifdom for applying the Means to the End (the principal Senfe of Wifdom in Scri- pture ; ) and of a found Mind for the Regulation of their whole Conduft, in their high Sphere of bringing Minds to Chrift, the great Bilhop of Souls. Thus the unconftant defultory Will is more fix*d and fteady to that which is good \ by the frequent Importunities, urgent Advices, and re- peated Suggeftions of this divine Friend, watch- ing the moilia tempora fandi, and then putting into the Heart good Defires. Thus good Defires and Affections are kindled in Prayer ; and Comfort fprings up in Trouble •, and Chearfulnefs light- ens the burthen of Duty •, by his fuggefting and infinuating proper Thoughts and Ideas into the Mind, at thofe times. And fo the whole Man, by degrees, becomes a favourite Subjecfl of the Kingdom of God •, which confifts of Righteouf- tjefs^ Peace^ and Jo.y in the Hol'j Ghojl ; Jhedding abroad the love of God upon the Heart, to its great Joy •, and in the prefent Satisfadion of being adopted to his Favour, making the Spirit ral, emblematical, not the literal, is the true Senfe or Spirit of thofe Expreflions : Jnft as Spirit is oppofed to Flejh, and Letter, in the Types and Ceremonies of the Jews -, one kille.th, the other giveth Life, and Meaning. A s God is the Giver of our Faculties, and Exciter and Encourager to Good, whatever of that Nature is the free and wife Product of them, is, at the fame time, the Gift of God -, and the Praife and Glory is due to him : Mean time we fliall not mifs of our Reward for following his Counfel •, and confenting to be led by it to our own Happinefs ; becaufe that Good would not have been done, if God had not bellow'd the Faculty, the Opportunity, the Motive and Di- redtion for it. Thus he is faid to give a new Heart, and a new Spirit, yet he requires us to call away our Tranfgrefllons in order to make our/elves a new Heart and a new Spirit, i" There are ma- ny Expreflions of the" like Import, refolvable into the like Interpretation. And as he governs free Agents according to their Nature, and hinders not the badEffeds that refult from the Determination of their own Choice, he is faid in a figurative and foreign f Job. vi. 63. f Ezek- xvUi. 31. Senfe 26 DEISM Delineated: CHAP.^enfe to harden the Heart; whilft he has no ^JlX;^ Hand in it, any farther, than permitting Sin to ^^/^ produce its own Effeds, and operate upon the Heart, according to the hardening Deceivable- nefs of its Nature. He never gives any Man up to a fatal Blindnefs and Hardnefs of Heart, till he is irrecoverable by Perfuafion and rational Motives •, Dens fion deferit nift deferentem. Or, in other Words, Since you have forfaken me, I will forfake you alfo — Tou have not forfaken me, hut your own fives, faith the Lord, i Efdr. i. 25. The comfortable Truth therefore lies in the Middle between the two Extremes, which have both had their Run, and prevailed in their Turns -, the irrefiftable Grace of God, on the one hand ; and the no Occafion of the internal Aids of his Spirit, on the other. We ought certainly to covet earneftly the heft Gifts, and ftrive to re- gain, as much as we are able, that Degree of Perfedion of human Liberty, wherein Man was firft created. Every perfe5f, as well as good Gift comes from God. He only enjoys Liberty in its abfolute Perfedtion ; by being immutably free from allDefeds, and from all Inclination to Evil, which is a Defedl. That Immutability is pecu- liar and eflential to the fupreme Good ; nor is there any good in that Senfe, but one, and that is God : He is only infallible in Underftanding, and therefore impeccable in Will ; and neither one nor the other are communicable to any Creature. Therefore the Degrees of Good, or Perfedion of Liberty relative to their feveral Stations, com- municated to the rational Creatures he has made, is temper'd with a natural Mutability, or Poffi- bihty of inclining to Evil, and degenerating from what they are. Such are all the Angels, fie (bar get b even his Angels with Folly. The Angels being DEISM Delineated. 27 being placed in their Paradife or State of Proba-C H A P. tion, not as Man was by a primitive Pair and ^^^^ Succeffion, excraduce, but altogether at once in ^-^'v^^ their own produced Perfons, Tome kept not their firft Eftate ; and they that (land being capable of falling, are chargeable with Folly, by being capable of the Folly of thinking themfelves in- dependent of God, or infallible like him. And therefore Fallibility and Frailty from Angel down to Man is continually propt up by various gradations of Dependency, Recourfes, and Re- ligion unto God. Tho' Man, God*s youngeft Son, was endow'd with Liberty and Reafon a little lower than the Angels, as much lower as difcourfive Reafon is to intuitive Difpatch, and choice of Will with a Tempter, is to one without one, by being fta- tion'd, for a time, in the midfl: of fenfual Ap- petites and Objeds, whence more and more Occafion and Inclination to Evil ; ilill the Li- berty, fuited to his Station, was perfedl in its k'md^ having his primitive Inclinations caft and moulded upright and entire towards Good in de- pendence upon his Maker, the Author of all his Happinefs ; that dependent, imitative Image of himfelf, wherein God had fafliion'd his natural Liberty and moral Agency with a prevailing Biafs and Inclination within towards Good, liable to be altered by nothing but yielding to Sin thro' outward Temptation; but after yielding to It, the Biafs turn'd to the other Side, and made the great Alteration and Disfigurement in the Image of God -, what was unknown be- fore, a Temptation from within ever after fprang up, to folicit the natural Liberty and moral Agency ; that Temptation from within join*d to Temptation from without ftood therefore in the 25 DEISM Delineated. CHAP, the greater Need of the fupervening, balancing XV. AfTiftance, and Advocation of the Holy Spirit. '^^'''V**^ Man had continued in his firft Aptitude and Biafs, it may be, for many Generations, had not the I'empter (the firft L-jar and Hypocrite in the World, and the Father of all Lies and Hypo- crify fince) fo foon deceiv'd and prevaiPd with the falfe Pretence of the Knowledge of Good and Evil, before Lying or Hypocrify, or the moral Evil of Difobedience were known in the fublunary World : And by deceiving, 7nurder*d the Perfedion of his priftine Liberty, and in- verted the prevailing Biafs of his Conftitution from Good to Evil. The corruptible Body with its corrupt Affe(5tions has prefs'd upon, and too often infulted, ever fince, our Longing and De- fire after confcious primitive Liberty, and Refti- tude •, and a native Love of Truth, and a Jtatu- ral Abhorrence of Falfhood and Hypocrify as ^ our greateft Enemy, (till lives in us, as if every Man had been prefent with, and Partaker of that Tranfadlion. S o far is Freedom to moral Evil from being the true Liberty of Man, that it is adually his Weaknefs, Degeneracy, and too frequently his Servitude and Captivity. He has deviated very much ever fince from real Good ; which is the true Objedl of true Liberty ; and flufluated greatly in Error both about Good, and about Liberty ; and, becaufe of thofe Errors, there is a Neceflity for Laws to curb and reftrain the ill Effeds of them : till the Religion of the Me- diator Chrijl Jefiis came to Ihew him his true Good, and recover him to his true Liberty, and ftrengthen and perfedt him in it, as he grows up to that greater Perfe<5lion of it, at the Refur- redion, to a new and better ?ody, called the glorious DEISM Delineated. 29 glorious Liberty of the Sons of God ; by its glorious C H A P.' divine Means, Aids, Motives, and Helps •, to ^^1^ which all are entitled, who embrace it fincerely ; ^-^V^^ and all who rejed, are excluded the Benefit of any of them. And what are the Reftraints of the Gofpel upon the temerity of Man's Choice of Evil, but perfedl Peace and Freedom to our rational Spirit, and the compleateft Liberty of Mind that can be defired in this Life ? And what better verifies the ancient Obfcrvation of Job -, * Behold the Fear of the Lordy that is Freedom, and to depart from Evil is true Liberty ? The Truth of the Gofpel, that ■perfeSi Law of Liberty^ is that only which makes Men free indeed. If therefore the Deifis were indeed true in their pretended Refpedl:, or confident to the Obedi- ence of the Law of Nature, they fo much aflume to glory in, they would gladly come into the Chrifiian Meafures in earneft ; which glory in nothing fo much, as in improving Man's Liber- ty, and increafing his Inclination to perform that Law. I PRESENT them with a Paflage from Bifliop Taylor, " The Cafe of moral Adions and fpi- " ritual is all one ; for that A6tion is moral *' which is done in Obedience to a Law •, and a " fpiritual Adion is no more ; fave only it re- ** lates to another Law, to the Evangelical, or *' fpiritual Law of Liberty : But in the Nature " of the Thing, it is the fame ; and one may *' as well be chofen as the other, when they are " equally taught and commanded, and pro- *' pounded under the fame proportionable Ama- " bility ; and till they be fo propounded, they * Chap, xxviiit 28. " are v^'-V-^.c 30 DEISM Delineated; CHAP." are not equally Laws. Befides this, the de- Jjy^ " nying Liberty in all moral Things of Man- "^ ners, in all Things of Obedience to the Laws " of God and Man, and the allowing it in all *' Things under no Law, is a Dt^ftruftion of the *' very Nature and Purpofe of Liberty. For the " only End of Liberty is to make us capable ** of Laws, of Virtue and Reward, and to di- *' ftinguifli us from Beafts, by a diftindt Manner " of Approach to God, and a "Way of Con- *' formity to him proper to us -, and except in *' the Matter of Virtue and Vice, except in or- '.' der to Reward and PuniHiment, Liberty and *' Choice were good for nothing : For to keep *' ourfelves from Harm, from Foifon, and Ene- ** mies, a natural Inftind, and lower Appetites, " would ferve our Needs, as well as the Needs *' of Birds and Beafts. And therefore to allow " it where it is good for nothing, and to deny " it, where only it can be ufeful and reafonable, *' and fit to be done, and is given by the wife ** Father of all his Creatures, muft needs be " amifs." * I SHUT Up this Head with the Words of the Apoftle, Heb, xiii. 20, 23, which include the three Offices of our Mediator, King^ Prophet, Prieji^ and the inward Aids I have been treating of. Now the God of Peace that brought again from the Dead our Lord Jefus, that great Shep- herd of the Sheep, thro* the Blood of the everlafling Covenant, make you perfecf in ever'j good IVork to do his IVill, working in you that which is well- f leafing in his Sight. * Dua. Dub. Book IV. p. 752, 753; CHAP, DEISM Delineated^ it CHAP. XVI. 0/ EXTERNAL MOTIVES. N D E R this Head might be com-c HAP prehended Example -, which has an XVi. immediate lively Influence upon ^*^'V>^ fuch imitating Creatures as we are, kindling in us any laudable A(5lion that is done before us, fhaming and diflblving all Objection of Slothfulnefs, or Impradlicable- nefs. Nor can any Syftem of Religion pretend to a perfed Example of moral Behaviour but the Chriftian. I MIGHT mention the Wifdom, Decency, Honour, and Reputation of Virtue ; and the Folly, Bafenefs, Shame, and Odioufnefs of Sin, as having the Devil for its Author. And the Author of Chrijlianity as old, &c. fays, " Nothing •* operates more ftrongly, than the Defire Men *' have of being in Efteem, Credit, and Repu- '* tation with their Fellow-Creatures ; nor is it *' to be obtain'd without afting upon the Prin- " ciples of natural Juftice, Equity, Benevo- *' lence*.'* If this is the llrong Principle of Re- ligion with our Author, Chriftianity inculcates thofe Virtues far beyond his natural Religion. I PASS by the Love and Goodnefs of God in fending his Son into the World ; and the re- ciprocal Love refulting from the common Gra- * P. 16. titude ji DEISM Delineated. C H A p. titude of human Nature •, that has been often XVJ-mention'd before. ^^'^/^"^"'^ I MIGHT inftance the Motive of public Spirit from the Precepts, of not looking every 07ie on his own 'Things^ but on the 'Things aljo of others ; and the Duty of la'jing down our Lives for the Brethren. I MIGHT hint at, what is very little men- tioned, the Beauty and Lovelinefs of Virtute. Seeing the Scripture becomes all things to all Men, that it may fave fome ; accommodates itfelf to all Tempers and Difpofitions ; the Sloth- ful and Diligent, Sanguine and Cold, Generous and Difingenuous, Polite and Uneducated ; all have Motives and refpedive Arguments adapted to them, to excite them feverally to good living. But I felea the EXTERNAL MOTIVES exciting Hope and Fear, as what chiefly moves and-affefls human Nature, as we are made ac- coujitahle Creatures to the Author of our Being. The Chriftian Hope is eftabiifli'd upon the fure Bafis of glorious Re-ivards in a future Life ; which Faith in God's Promife in the Mediator, in whom all the Promifes are yea, and in him Amen, from the Fall of Man, is realized into a Subftance like their own Home, a Pledge of the befl: Rea- lity and State of Man, a certain Expe6lation of, and Dependance upon the 'Things hoped for, and into an Evidence of Things not feen, as operative and convincing, as if they had been feen ; over- coming the prefent World, and the word Thing in it, Death in its word Appearance ; defpifing alfo Crowns, the fined Thing in it ; and living above all its delufive Enjoyments, as Strangers, Sojourners, Pilgrims, ftcadily bending their Courfe to their proper, and that a better Coun- try, DEISM Delineated; 33 try, which had their Hearts, and influenced CHAP, their Adlions ; as may be feen in the Catalogue ^^^• of thofe glorious Martyrs and ConfefTors of that ^*^V*^ Recompence of Reward, Heb. xi. And if there were fuch fledfaft lively Efforts of this Hope before the Advent of Chrifl:, what abundance more muft there have been, fince bis bringing Life and Immortality to light by bis Gofpel ? It be- ing matter of perpetual Thankfgiving unto f5od ever fince, for having, according to his abundant ^ercy, begot us to a lively Hope, by the RefurreSlion of Jefus Chrifi from the Dead *. Happiness being the uninterrupted Inclina- tion of our Nature, and Mifery its contrary Averfion -, the wife Author of our Being has wrought the Paflions of Hope and Fear in us as Springs of Ad:ion, and a Spur to Induftry. The Body might be alive, but immoveable like a Tree ; the Underftanding would grow languid, and the Will unadtive, if the other did not bring in the Obje6is or Things that concern them to be occupied about. Reafon could have no concern in Futurity was there neither Hope, * nor Fear: And what is hope and fear of .Re- wards and Punilhmcnts but a State of Difcipline of native Self-love and Prefervation, and of its Tendency to Happinefs, ar,.' Avoidance of Mi- fery ? They are the Wings and Sails of the Soul in her feve'ral Motions. All the Pafiions are therefore given as domeftick Inftruments in every body's Hand for perfeding and accomplifiiing, or degrading and injuring his Nature, juft as they are applied, or mifapplied ; to the carrying on the Good and Intereft of the inferior Animal, or the fuperior Rational Part of his Conftitution ; * I Pet. i. 3. Vol. II. D or 34 DEISM Delineated' C H A p. or both jointly together, in Subordination one ^V^- to the other. Hope and Fear regarding Futurity,^ ^"^''^''''^^''^ with all the other Paflions, fpring out of Love^ as will appear a few Pages afterwards -, Happi- nefs or Mifery, here and hereafter, depend upon the regular Condudl, or irregular Mifapplication of our Love. If its fupreme Refpeft is placed upon God and the Happinefs propounded and profnifed with him in the Life to come, that fupreme Good is infinitely abundant to fill up every Man's Happinefs, being commenfurate to all his Defires •, and, at one and the fame Time, to fatisfy the Happinefs of all Men, all together, without any Envy or the leaft Diflatisfaftion at their Share ; then all the other Paflions placidly fall under due Government. But if the fame Refpedt is fnifplaced, and for fo long as it is fo, upon worldly Things, which put all together arc unable to make any one Man happy, and being limited in their Enjoyment, impoflible to be pofiTefTed by all together without the Lufts of Covetoufnefs, Ambition, &c, whence Wars and Fighting, and all Diforders in Society -, Rebellion of Paflions againft Reafon and Religion ; and, without Amendment, everlafliing Mifery. The Ofiice of Reafon then is not to fufpend their In- fluence, but diredb and regulate them to right Objeds ;. and eftimate thofe Objeds by the Mea- fures of Comparifon, how much our innate De- fire of Happinefs and Averfion to Mifery will be affected, and how laftingly involved therein. And becaufe he knows our Degeneracy, that as long as we continue in this World we are more affefted with natural Good and Evil, or Pleafure and Pain in prefent Senfation, and Be- lief of that which is future, than we are with moral Good and Evil, i, e, right or ivrc/ig^ fit or DEISM Delineated.'' 35 or unfit ; therefore has he gracioufly made our C H A P. Duty as to the latter, to be our Intereft as to ^^^i/ Pleafure and Pain, in the trueft and moft lafling ^^■'^V^^ Senfe, wifely and conftitutionly conneding them together : And in order to move and ex- cite us to the former, comftionly approaches and interefts himfelf in us, by Motives drawn from the latter i a very good Argument that the Author of Revelation was alfo the Author of our Nature. But to derogate from thefe un- queftionable right Motives of Revelation, fo furely founded in our Nature, is to impeach God, as if he did not know the Principles whereof he hath made us; or was not privy to the Degeneracy, approaching near to a moral Impotency, into which we are fallen. Tho' Mo- tives, or Aids, don't alter the nature of Virtue, yet they fo ftimulate and afUft the weak Nature of Man, and the ineffedual looking-on Power of Reafon^ as to render that prafticable and prompt in Performance, which would otherwife hardly be feafible. T o be wholly influenced by prefent Pleafure or Pain, is to ad not like a moral, but a natural Agent, or Brute ; but if we duly ufed our Rea- fon to weigh and adjufl the fleeting, infincere, and foon after repented Pleafure that tempts to Sin, with its everlafting Pain hereafter •, or the Ihort painful Endurance providentially attending upon Virtue and a good Confcience in this Life, with the ever- over-flowing Rivers of Pleafure in that which is to come -, which is moft reafonable, and moft for the Intereft of our Being to be pre- fer'd, we Ihould never miftake, nor fail of plea- fing God •, tho' in our uneducated Underftand- ings we happen*d not to make out d priori the Obligations to Virtue from the eternal Reafo.ns D 2 of 36 DEISM Delin^eatbd( CHAP- of Right or Wrong ; or not perceive enough ^^''^ the charming. Beauty of its Pradtice from the ^'^"^^"^""^ Relations and Fitnefs of Things, or Perfons. Becaufe God has been fo exadly careful in con- fulting the- Salvation of all, in the Revelation of his Will, as t* affix that, which all under- lland, ("the Ignorant as well as the more know- ing) eiernal Happinefs and Mifery, to the Things that are pleafing, and difpleafing to him. And he has not only encourag'd, but commanded our Hope and Truft in the one, aftd Fear in the other-, as the final EfFe6l and Adjudication of his Favour and Friendfhip, his Anger and Dif- pleafure. And it is in this way he commands us to fhew our Wifdom •, which begins in his Fear, and is perfeded in his Love. Earthly Paflions in i:}.^ often overbear Reafon with R^fpedt to wife Condudl for this World, much more to the Prejudice of the Wifdom that is from above ; Hieroicks repre- fents the Mind carried by its Paflions inclining to Sin, like fo many Weights of Lead hanging upon it, wo-Trip tkti yMvt^tffiv VTOfipereii "T^pog k«- iuccv. A IVeight which the Apoftle advifes to lay ajjde. And therefore there ought to be the greater Weight of more precious Things to poife, apd recover it out of that finking Condition, viz. the exceeding WEIGHT of Glory. I'he Duration and. Greatnefs of REWARDS and P'UNISHMENTS hereafter are revealed ac- cordingly from Heaven to be an Over-balance for the irregular Paffions of this Life ; that no Hope, nor Fear, Joy, nor Suffering, Love, nor Hatred, may ftand even in the Scales with what is- to come ; but be weighed down always ex- ceedingly, with the exceeding arJ eternal PFcigbi of Glory, Sind ihh Counter-balance of what is to '^' come DTSI-SM Delineated. 37 come when this fhort Life is ended, from anta- C H A P. gonift Objects certain to our Belief, is that which. ^^J[v* is ordained of Heaven, beyond all the Rules of ^'"^"'^'^ human Philofophy, for fecuring the Trant[ui]lity of Life. And thefe being adjufted to oirr-pre- fent Nature, af; a prefent neceiTary ' Difcfpline, are not only true genuine Motives, but fo abfo- lutely neceflary, that there wduld be very little Consideration of our Ways; lefs VirtaeV and no Endurance of Difficulties for its fake, without thofe Sandions to the Laws of it.' .\ That fome Virtuous fhou'd fall fhort and be difappointed of the external Favour and Blef- fing of God in this World, is intended to pre- ferve our Faith in another^ in due Health and Vigour, by keeping up its Pulfe in a breathing Exercife after a better State of Things : For, if every righteous Perfon was to be infallibly pro- fperous, and exempt from the common Hard- fhips and Oppreffions of Life, Virtue would be- come a worldly percenary Thing. Where would Patience, or Trial of Perfeverance, or Vidory over the World appear, or the particular Crown for fuffering wrongfully be look'd for ? If no j||k righteous Perfon was to be profper'd, but wholly tBf and univerfally neglected, where would be the • Appearance of Providence left for fuccouring fuch in Diftrefs.'* But if fome Care, and very often fignally too, is taken of them here, that is ample Confolation, there will be more taken of them in an after-State. Therefore are they required to caft the fure and fcedfaft Anchor cf • their Hope^ within the Vail*, to enable them to ride out the Storms, and ftem the Tide of world- ly Affeiflions and Defircs impetuoufly rolling * Heb. vi. 19, P3 this 38 DEISM Delineated. ^ YVT ^' ^^'^^ ^^y ^"^ ^^^^ ^^y ' ^"^ ^^ make that their ijryr^ Scedfaftnefs, /^^/ their Stand to Perfeverance, holding the PoJfeJJlon of it immoveable *, becaufe, the Things themfelves are fo, having God, not Man, for their Builder and Maker-, whereas Hope in the uncertain future Things of this World is but a Name, and the Pofleflion* of them little better. St. Paul exercifed himfelf in this very Hope to keep a Confcience void of Of- fence -j- ; and the Ground of living foherly^ righteoufl'j^ and godl'j in thn prefent World is laid in the fame %. Besides, if God in his great Condefcention to our future Happinefs, and to our prefent Im- perfedion and Ignorance, wherein it really con- lifts, has made his Laws and Commandments fo many DireAions and Qualifications for it, in the future Fruition of the Society of himfelf, and of good Spirits : And if that is the real Defign of prefent Obedience to the fociable Laws of Vir- tue •, why fhould we forget the Defign, whillt we are pradlifing the Qualification ? If the Com- mandments are Direciiom to our Happinefs, it muft neceflarily follow, That in keeping of them there is great Rezvard. Wise Men {hew their Wifdom generally by beginning at the End of the Adion. The efcaping the Pollutions that are in the Worlds and heiyig made Partakers of the Divine Nature \ the clean- fmg ourfelves from all filthinefs of Flefh and Spirit^ ■ and the purifyng ourfelves as God is pure^ are committed to the Efficacy of this hope ||, in Promifes, exceeding great and exceeding pre- cious i for which caufe we are laid to be faved • Heh. X. 23, t uicfi xxiv. 15. X Tit. ii. 13. y z Pet. j. 4. z Cor. vji. 1. i Jokjiiii. 3. h DEISM Delineated. 39 h^ it *. Why then fliould any be induced to fuf- CHAP, pend their Hope in another Life, whilfl they are ^^^^• doing the Will of God in this? It is to all in- ^'"^'V^*^ tents and purpofes invidioufly taking away that Spring of motion, which the Confticution of our Nature and the Wifdom of God have put into us towards virtuous Living, and then bantering and bidding us move in the ways of Virtue, heartlefs, and unconcern'd ; which is the fame thing as to (land ftill. That Man was at firft made prone to Good, appears from the firll Law or Covenant, whereof Punijhment is only ex- prefs*d as the Sanflion. But flnce the great Change in his natural Tendency to Evil, REWARDS become neceflary to be exprefs'd as a Sandion of the fecond Covenant, to animate and recover him to his Good ; and likewjfe PUNISHMENT, to awaken his Confideration, that he might not imagine that the zvhole of his Evil confifted in miffing that Reward. Whereas it is the important Concern we have in the final liTue, and everlafting Refult, that interefts us fo much in the Ways of Virtue -, and the Hope of the Prize fet before us, that quick- ens us in the Race, and gives Caution to our Feet. The Author of Chrijiianity as old\ &c. acknowledges -f "the Spring of all the Adions " of the Creatures is their own Good : We love " God, fays he, from i John iv. 19. becaufe he *■'' firft loved us ', and confequently our Love to " him will be in proportion to our Senfe of his ** Goodnefs to us.'* Yet, according to his ufual Fairnefs, fhamefully mangles the Argument of the Apoftle, and fupprejfes the Senfe of the di- vine Goodnefs, the very IVIeaning of the Words, ^ 'Rom. viii, 24. f Pag. 13. D 4 which . 40 DEISM Delineated. CHAP, which he would have every body elfe infenfible ^Jlfl^of, as well as himfelf: If you aik the Inftance' "''^"^of God's firft loving us, the Apofile had de- dared it juft before, ver. 9, 10. In this was manifefted the Love of God towards us, hecaufe that God fent his only begotten Son into the IVorld, that we might live through him. Herein is Love, not that zve loved God, but that he loved us, and fent bis Son to he the Propitiation for our' Sins. That Goodnefs of God in (hewing us our own Good, the only way to his Favour, and our own Hap- pinefs, js indeed intended of him, to be the true Spring of our Duty and Obedience to him. But this Source of Virtue in loving God, and keeping his Commandments, is utcrly re- je<5ted and defpifed by all thofe of our Author's Sentiments. They maintain the Sufficiency of Reafon to find out every Virtue, and all the Ways to God's Favour, independent of any ex- ternal Revelation from him; and likewife the Sufficiency of Virtue for its own Reward -, " that *' rational Aiiions carry with them their own Re~ " ' wards, and irrational their Punifhment : ** That the attradive Beauty and intrinfick Excellence of Virtue is fufficient Inducement to pradice it; without any Eye to Self- Ad vantage, or' .the ex- ternal Motives from Revelation.. But how con- trary to thefe are the Sentiments of Mr. Locky who was a Bigot to nothing but Reafon ? " How, " fays he, haih this one Truth [the Refurredion *' and Afcenfion of our Saviour] chang'd the *' Nature of things in the World? and given ■*' the Advantage to Piety overall that could **' tempt or deter Men from it. The^Philofo- ** phers indeed fhew'd the Beauty of Virtue : *■' They fet her off fo as drew Mens Eyes and " Approbation to her : But leaving her unen- " dowedj DEISM DELiNEATifii 4f ^ <* dowed, very few were willing toefpoufe her.C'H aTv " The generality could not refufe her their Efteem ^^^ *' and Commendation; but ftill turn'd their ^''^^'^ " Backs on her and forfook her, as a Match noE '* for their turn. But now there being put into *«. the Scales, on her fide, an exceeding and im- ** mortal fVeight of Glory -, Intereft is come about " to her, and Virtue now is vifibly the mod en- " riching Purchafe, and by much the beft Bar- " gain. That fhe is the Perfedlion and Excel- " lency of our Nature ; That fhe is herfelf a " Reward, and will recommend our Names to " future Ages, is not all that can now be faid of " her. 'Tis not ftrange that the learned Hea- " thens fatisfied not many with fuch airy Com- " mendations. It has another Relifh and Effi- " cacy, to perfuade Men that if they live well ** here, they fhall be happy hereafter. Open *' their Eyes upon the endlefs unfpeakable Joys *' of another Life ; and their Hearts will find " fomething folid and powerful to move them. " — Upon this Foundation, and upon this only, " Morality Hands firm. — This makes it more *' than a Name*.'* " Tho' human Law-givers, ** fay the Author of Chrijlianity as old, &c. are " forc*d to have recourfe to Punifliments, which *' are not conneded with the things they forbid •, " yet a Being of infinite Power is not thus ftrait- '* en'd, but may make one the neceflary Confe- " quence of the other : And indeed how can it " be otherwife, fince Good and Evil have their ** Foundation in the efiential Diiference of ** Things, and their Nature is fix'd and immu- " table : And confequently our Happinefs de- *' pends on the intrinfick Nature of the one, and " pur Mifery on the intrinfick Nature of the * Reafinabl. of Chriji. p. 287, ^c. " other." ^z, DEISM Delineated: ^ XVI ^ " °^^^^ **" ^^^^ fliews his true Sentiments^ it^,^^ notwithftanding his occafional mention of future Rewards and Punilhments, that hereafter no po- fitive Rewards or Punifhments are allotted to Mens Adions, but that the natural Confequence of thole Adions in the inward Senfe Men have of them, is the fole and only Reward and Punilh- ment ; which will be confidered afterwards. These muft be acknowledged highly refined Principles of Virtue ; fublime foaring Notions, calculated rather for the Admiration, than the real Praftice and Service of it ; to attract and engage the Minds of Philofophers o«/y, and over- look and difmifs every body elfe from being Followers of it. He that can receive ity let him receive ii. If the Promife of this Life added to that which is to come effedually induces but few fincere Votaries ; the Number muft be greatly diminilhed, if the future World muft be thrown out of Confideration, and denied its proper In- fluence ; which is fo peculiarly appropriated to fecure and promote its Pradice in all its Branches. I T muft be confefled likewire, That thefe Sentiments, fuch as they are, are perfedly con- fonant to the Syftem of modern Deifm. For, if the future World, and our happy or unhappy Condition there, can only be known by Reve- lation, it muft be inconfiftent with their recom- mendation of Virtue, to admit of Motives drawn from thence, as long as they rcjeft Revelation. The wiccy Earl of Rochcfter fpoke their Senti- ments at once, " That they were equally difre- " gardful of Rewards, as Punijhjnenii ; one as "• too high to attain by our flight Services ; the *' oiher. too extreme to be inflided for Sinf." * Pag. 21, c 2. t '^"'"^ Pi^Jf^i^s of kh Life, p. 54. The DEISM Dfuneated. 4% The Vulgar of the Heathen World feem to have CHAP; had much the Advantage over moft of their ^^J^ij Philofophers in this matter. They for the moft '^•Or^*' part tenacioufly believed a future State, where the Wicked in general were to be puniflied, and the Good rewarded ; tho* the Particulars of it were as ridiculous, as Poety could invent it: Still the Thing, in its confufed Notion, had an In- fluence upon their A<5tions. Whilft their Philo- fophers made a fhift to difpute themfelves very cunningly out of the Belief of it: Conjedlure and Problem was all the Certainty they had to rely upon, which had no more Influence than a Dream. S omnia funt non docentiiy fed optantis i|. They could fhew their Eloquence faft enough in ^raifing Virtue, whilfl: they left the Pradice to the Vulgar, and made good the Saying, V'lrlui laudatuVy i^ alget. Thus Sadoc the Founder of the Sadducees, giv*. ing Ear to his Mafter Jniigonus, " who often *' inculcates to his Scholars, that they ought not *' to ferve God in a fervile Manner with refpeft *' to the Rewards, but out of the filial Love *' and Fear only, which they ow'd unto him, •* inferred from thence, that there were no Re- ** wards at all after this Life, no Refurredion, ** no future State, but all the Rewards which " God gave to thofe who ferved him were in « this Life only. * " The primitive Epicureans^ tho' they denied Providence having any concern with the prefenc World, yet declared their Adherence to Virtue for the fake of the Delight and Pleafure of it. The Sloicks admitted Providence in part, and Fate in. part ; but when Pain and Suffering hap- II Cicero. * Pridfaux't Cgnneftion, Vol. II. P. i. p. 68. pcn'd ^4 DEISM Delineated. CHAP. pen'd to Hand between Virtue and its own folc •XVI. Reward in this Life, and offered to reflify their ^^'^''^^ Notion, and place their unfupported Heroifm fomewhere' elfe, they were forced to fly in the Face of Nature, and deny with Tears in their Eyes, and aking Hearts, That Pain or Suffering in this World was any Evil. The Cafe of Poffi- donius is well known. And as nothing can be a Support under Evil but the Hope of after-Good, their Dirtrefs was very pitiful in the want of Revelation to- afTure them of that after-Good. For the Hopes of that after-Good is a Balance to the Evils, Misfor- tunes, and Inequalities of Life prefent ; and the proper Recourle to and Anticipation of that, brings the Happinefs of xhM Life upon a Level and Equality. - " Thofe jufl: Meafures (fays " Mr, Lock) of Right and Wrong, which Ne^ *' ceflity had any where introduced, the Civil *' Laws prcfcribedi or Philofophy recommend- *' ed, flood not on their true Foundation?. *' They were look'd on as Bonds of Society and *' Conveniencies of common Life,- and laudable ** Pradices.' But where was it that thtxr Obli- *^ gation was thoroughly known and allowed^ >* and they ■ received as Precepts of a Law ; of ** the higheft Law, the Law of Nature ? That *' could not be without a clear Knowledge and " Acknov»^lcdgment of the Law-maker, and the *' greaf Rewards and PuniJbmenlSj for thofe that " would or would not obey them, i" " But when St. Paul addreffed his Audience, at Aihi'ns, which cc/hfifted of thefe two fort of Philoibphcrs !|, he infinuates not one Word into their darling Notions of the Beauty of Virtue-, -.f Rcokiidbl.'-of ^jriji. p. 275. fi Aas T(\'\i. i8, i^c or DEISM Delineated; 4J or its Self-competency for a Reward ; nor yet^ ^ ^l^lJ exhorted them to Repentance from the Bafenefs v^-J^^ and Turpitude of "Vice ; but from the folid ^'^ Topicks of ReHgion, the Confideration of God as Makg-, Benefador, and Judge of the World in Righteoufnefs ; acquainting them with the particular Perfon, Jefm^ ordain'd to be the final Punirtier, and Rewarder of Mens Adlions ; and therefore were commanded, in his Name, to Repent ; upon the Affurance given of that Ap- pointment, from God's raifing him from the Dead. This was adding the Knowledge of the Saviour of the World to the true Creed of Natu- ral Religion, viz. That God is, and that be is a Rewarder of thofe that diligently feek him. .'' A Creed undoubtedly derived down upon the World, from the Original Promife of the Mediator, And they, before the Flood, who diligently came to God, and worihipp'd him in Virtue of the; Second Article of it, worihipp'd, in elFed, in Virtue of the Mediator, through whom God made himfelf, according to the Intent of Promife, a Rewarder of thofe who walk'd in his ways ; and confequently a Punifher of thofe who did not : and to convince the Ante-diluvian World, that he, the Lover of Virtue, and not Virtue itfelf, was the Rewarder of its Servants, tranflated Enoch to himfelf ; a Demonftration that another World, not this, was, from the Beginning, intended to be the Reward of that Faith in God, and that Righteoufnefs which flowed from it. And Job after the Flood, with- out any exprefs Prophecy to revive and fupport the Fairh of that Promife (which was the Intent of Prophecy * in virtue of the Tradition of it, * As the prefent Bifhop. of Salisbury has excellently made appear. was %^ DEt8M Delimeated: CHAP, was accepted of God, and had that Confidence ^^^^^I. in his Redeemer as to expe6t f the Refurreftion ^•^v^^ Qf i^ig Body from him. So that as Prophecy went out from the Beginning, to one Lineage, wherein it was to have its Accomplifhment in the aflual Appearance of the Mediator ; fo the Tra- dition of it went out alfo from the Beginning to all the reft of the World ; and God is no Re- fpefler of Perfons, but in every Nation he that feareth him, and worketh Righteoufnefs in con- fequence of that Faith, is accepted of him. In the firft Covenant God is exprefly men- tioned as a Punifiier, which implies a Rewarder i in the fecond exprefly mention*d as a Rewarder : ^he IVages of Sin is Death, but the Gift of God eternal Life through Jefus Chrifl. Man being for the Tranfgreflions of the firft Covenant under a State of temporal Punifliment, the mention and Belief of God as a Rewarder was moft wanting, and agreeable to human Nature, to recover the Balance of the Paflions to their primitive Sub- miffion to Reafon. That Speciality of Belief, as neceflary to Religion, as the general Perfua- fion that God is, direcflly leads to, and implies Rewards in a future Life. For, if God does not in Fadl, always reward his Servants in this, it demonftrably follows that he will as afluredly do it in another World, as that he exifts. Many of the better Philofophers, as Socrates, EpiElC' tusy who joined Profit and Self-advantage to Vir- tue, and made them infeparable in the Iftue, and in the Care of the Gods, feem to have been Retainers to this very Faith, ylrian upon the latter argues, *' That if Piety and Profit did •f- Sec this dfarly made out in the fame Book, by the fame Author. " not DEISM Delineated* 4^ ** not go together, Piety would be prefervM in C H A P,' " none ; the Reafon is, becaufe nothing is fo na- ^^ii. ** tural to us, as to affed and purfue our own ^■''VV' •' Advantage ; fo that if you place what is holy •' and juft in that which profits, you preferve •' them •, but if you feparate what is honed from " what is advantageous, you deftroy what is juft ** and honeft, as being weighed down by Pro- *' fit *." Socrates is reprefented by Cicero de Leg. I. as openly detefting thofe who firft di- vided the Profitable from the Hfoneft, and thought that Gain was not confined to the Bounds of Vir- tue, becaufe he held that Dodlrine to be the Source of all Crimes. How very falfe therefore, as being fo very unnatural, is the Religion of modern Deifts ? Who are fo romantick in their Commendations, and pretended Purfuics of the Beauty and Charms of Virtue, as to efteem the Motives of Profit, Self- Advantage, or future Rewards, mean, for- did, and fervile. And as this faulty Notion is fyftematically efpous'd by a much more confi- derable Pen, than the Author of Chriftianity as eld, &c. I proceed to confider, and refute his pernicious Sentiments, from the Nature of Things. This very Author acknowledges, " The Sum of *' Philofophy is, to learn what is jufi in Society, " and beautiful in Nature, and the Order of the " World t." They are chiefly contained in the famous In- quiry concerning Virtue. ** Nor do we i^y, that " he is a good Man, when having his Hands tied ** up, he is hinder'd from doing the Mifchief he " defigns, or (which is in a Manner the fame) *Lib. I. cap. 27. Lib. II. cap. 22. Lib. III. cap. 3. f Charail. Vol. III. pag, i6i. when 4^^ DEISM Delineated; CHAP." when he abftains from executing his ill Pur- ^^L, " pofe, thro' a Fear of fome impending Punifh- ^^*^^ " ment, or thro* the Allurements of fome exte- " rior Reward. || " This noble Author makes the Goodnefs or Illnefs of Man to depend upon his Affeolion ; who then only, as it afterwards follows, " is fuppofed Good^ when the Good or " 111 of the Syftem to which he has relation, is *' the immediate Objefl of fome Paflion or Affec- •^ tion moving in him.'* " Whatfoever there- *' fore is done which happens to be advantageous •' to the Species [or Publick] thro* an Affedion *' merely towards Self-good, does not imply any " more Goodnefs in the Creature than as the " Affeftion itfelf is good. Let him, in any Par- " ticular, a6t ever fo well, if at the Bottom ic *' be that felfilh Affedion alone which moves, " he is in himfelf ftill Vicious. Nor can any *' Creature be confider'd otherwife, when the " Paflion towards Self good, tho* ever fo mode^ *' rate^ is his real Motive in the doing that, to " which a natural AfFe<5tion for his Kind ought *' by right to have inclined him * '* So that Self-Affedlion or Confideration of private Good or Intereft, tho' ever fo moderate, tho' confident with, tho* fubordinate to the Good of others, and the Intereft and Advantage of the Publick, muft not be admitted at any rate, as a Motive to ferve the Publick •, but rejeded as vicious, ill, unnatural, depraved. And the good, natural, juncorrupt Motive for ferving others and the Publick, muft be drawn from Afieftion to others and the Publick only, under the Witnefs and Infpe6lion of the governing Mind, or Deity ; that this gives Denomination of Viriuey Worthy II CharaSl. Vol. II. pag; 21. *Pag. 25. Honejl'^j DEISM Delineated; ^^ Honeji'j^ Integrity , Rights Moral Beauty, Order ^ CHAP. Harmony^ Sec. And cohfequently that pradtifing ^VI. upon the Motive of Self- Advantage, or private ''*^^^*''"'**^ Good, muft be the reverfe. *' Now, as to the Belief of a Deity, and how " Men are influenced by it ; we may confider, " in the firfl Place, on what Account Men yield *' Obedience, and a6l in Conformity to fuch a " fupreme Being. It muft be either in the Way *' of his Power, as prefuppoling fome Difadvan- *' tage or Benefit to accrue from him : Or in " the fVay of his Excellency and JVorth, as think- *.' ing it the Perfedlion of Nature to imitate and " refemble hitn. If (as in the firft Cafe) there *' be a Belief or Conception of a Deity who is *' confider'd only as powerful over his Creatures. *' and enforcing Obedience to his ahfolute JViU '* by particular Rewards and Punifhments ; and " if on this Account thro' Hope merely of 7?*?- " ward, or Fear of PuniJJjment, the Creature be " incited to do the Good he hates, or relirain'd " from doing the 111 to which he is not other- *' wife in the leaft Degree averfe ; there is in " this Cafe no Virtue, or Goodnefs wbatfo- «' ever f." Again : *' Nor can this Fear, Hope [of fu- *' ture Punifliment, or Reward] ccnfiji in reality '' with Virtue, or Goodnefs •, if it either ftands *' as ejfentidl to any moral Performance, or as a '* confiderable Motive to any Aft, of which fome *' better Affedion ought aloyie to have been a '' fufficient Caufe. It may be confidtr'd withal, " that in this religious fort of Difcipline, the t C^^r«<^. Vol. 11. pag. 54, 55, •Vol. II. E *^ Principle ro DEISM Delineated. CHAP. " Principle of Self-Love, which is naturally fo XVI. 44 prevailing in us, being no way moderated or ^""^^^ " reftrain'd, but rather improvM and made " ftronger every Day by the Exercife of the " Paffions in a Subject of more extended Self- " Intereft •, there may be Reafon to apprehend " left the Temper of this kind fhould extend " itfelf in general thro' all the Parts of Life. " For if the Habit be fuch as to occafion, in " every Particular, a ftrider Attention to Self- " good and private Intereft, it muft mfenfii;ly di- " minijh the Aftedions towards publick Good, " or the Intereft of Society ; and introduce a *' certain Narrownefs of Spirit, which (as fome " pretend) is peculiarly obfervable in the de- " vout Perfons and Zealots of almoft every re- *' ligious Perfuafion l|." Here are, feveral Things fuppofed ; That the Deity influences Mens Aflions but two Ways, by the Way of Power, or by the Way of Ex- ample. Yet afterwards, in order to give the Pre- ference to 'Tbeifm above ^theif?n, he admits of another, the Infpe^lioji of the fupreme Being for producing the Sha7ne of 111- doing, and the Ho- nour of Well-doing, in this -prefent Life *. The Deiftical Scheme will admit of no higher End of the Deity's being Speflator of human Adion : Becaufe the Shame and Honour to be divulged hereafter in Retrofpe(5t to paft Beha- viour here, fuppofes a folemn Judgment to come, which neceflarily moreover fuppofes pofuive le- gal Rewards and Punifhments (for what Occa- fion for a Judge to diftribute Rewards and Pu- ll QharaH. Vol. I!, pig. 57, 5 S. * Jhid. pag. 57. nifhment?, DEISM Delineated. 51 nifhments, which, according to them, are andCHAP. can be no other than the natural Confequences of li^-^ Virtue and Vice ? ) And as pof.tive legal Rewards ^^"^ and Pu nifhments cannot influence, becaufe they can't be known without Revelation ; as long as they rejeft this, they can do no lefs, confiftent- iy with themfelves, than reje6t the Influence of the other *, and fo confine Shame and Honour refuking from that Infpedlion to this Scene of Things only : where, I am of Opinion, it will have no Influence upon private Adions, but up- on a Suppofltion of their being brought to Ac- count in the open publick Judgment declar*d by the Gofpel. H E allows of the Influence of the Deity by way of Infpedtion to the End mentioned ; and alfo of Example in Benevolence and Beneficence, as the only genuine virtuous Spring of A(5tion, as far as the Confideration of Deity has any Share in it : And difallows the Influence of his Power^ as the Oppofite of it. But then he fliould not have connected to that Confideration, as he does. Rewards and Puni/hments. For all the Ideas of them, with refpeft to their taking place, are relative, not to Power, but to Jujlice : And in order to depreciate the Motives that are virtu- oufly and dutifully drawn from Rewar(?s and Pu- nifhments, he places the Deity in a quite diffe- rent Afpeft before thofe who make ufe of thofe Motives, than what they behold him in, who are actually influenc'd by them. They don't at all view him in his Pidure of Po-zver^ pxercifing an ahfolute Will, or enforcing Obedience by particular Rewards and Punifh- ments. "Who but a Deiji has fuch an Idea of E 2 God, 52 DEISM Delineated. CHAP. God, in his reveal'd Will ? No, they look upon ^"^hj his Will, not as abfolute, or capricious, but as ^''^'^*'''^ governing by the Reafon and according to the Nature of Things, as has been fhewn -\ ; and that his -partifular Rewards and Punifhments flow from his Wifdom and Goodnefs, and will be duly put in Execution by his Juftice. The previous denouncing fuch Sanftions is a Contradiction to an arbitrary Will ; becaufe it gives every Body an Opportunity to a6l fo, as to efcape any ill EfFefls from fuch a Will. Whether there is in- deed Virtue and Goodnefs, which he denies to be in A6tions influenc'd by fuch Motives, will be confider'd in its Place, He 'fuppofes further, that Self-Affe£lion or Regard to private Good in this World, being it- felf a vicious Motive with Regard to ferving the Publick and confulting the Good of others, as he had maintain'd before || -, fo here % the Exer- cife of that Self-Love improved-and made ftrong- er in a Subjefl of more extended Self-Inter efl, /. e. future Reward in another World, fpoke of in the Paragraph before, has a Tendency to diminijh the Affeoiions towards Publick Good or the Intereji of Society : And he confirms this by the Exam- ple of the Narrownefs of Spirit obfervable in de- vout Perfons and Zealots of every Religion. I ihall not anfwer for every devout or zealous Per- fon even of the Chriftian Religion, becaufe fe- veral exert a Zeal without Knowledge where to place it, or Prudence when to ufe it ; and there- fore the Fault is wholly in them, if they are found wanting in that, or any Inftance of Mora* ■\ Throughout Vol. I. H CharaH. Vol. II. pag. 25. J Bid. pag.'58. lity, DEISM Delineated.' 53 lity, and not in the Chriftian Religion, which CHAP, infpires the contrary. ^^J^ To the reft of his Aflertions I anfwer, and hope to make appear both from the Nature of Things, and from the reveai'd Will of God, Tbai moral Obligation is founded upon Self- Affe5lion or Regard to ■private Good^ influenced and direct- ed by the /Authority of God as its Bafis. And that the Practice of Morality is primarily^ and mojl Jlrongly influenced from Motives and Confidcrations of the Good and Happinefs^ of the Agent. By SELF-AFFECTION I mean the Affec- tion a Man regularly has, or ought to have for himfelf, in the compleat Senfe of Self. As the main Duration of his Being lies in Futurity^ his chief Good or Happinefs, or Confideration of Self muft therefore lie there- *, which he is to love and regard as the ultimate End of his A6lions. The Nature and Kind of his Good and Happi- nefs muft be according to the Nature and Kind of his Being. If that is complex in the Union of Body and Mind now, it will be more perfedl hereafter in the greater Perfedlion of both of them : If the Mind confifts of Faculties fuited to the Perception and Enjoyment of Good (fup- pofe Underftanding, Will, and Affedions) there muft be relative Objedls fuitable to thofe Facul- ties both here, and hereafter. In order to enjoy Happinefs here and here- •after, our wife Maker has accordingly confti- tuted us reafonable, fociahle, accountable or reli- gious Creatures. To confider.the Relations we ftand in, regulate our Affedtions, diftinguifh na- tural Good from moral, true Happinefs from E 3 falfe. 54 'DEISM Delineated. CHAP, falfe, fhort Pleafure or Pain from what is laft- ^^^- ing and more concerning, in order to reform and ^''^^^"**''^ regulate the Elefiion of the Will, and fuperin- tend all Acflion to the ultimate End as fociahle^ made to enjoy our Good not folitarily, but in So- ciety, both in this World and the next ; and being made fenfible of the fame, we are imprefs'd with natural Love and Affedion to Society, as well as to our private Selves^ as we are Accoujttable and [Religious : We fubmit our Reafon to his who gave us our Being with our Reafon, in cafe he has truly revealed any Directions to our ul- timate Happinefs, which we could not otherwife have found out ; and think ourfelves bound to underftand, and do his Will, and be affeded with the Sanations he has annex'd thereto. Man then being conftituted to enjoy his Good or Happinefs in Society, his Good, as a fociable intelligent Agent, muft be implicated with, and conne5led to the Good of others, intelligent of their Good as we are of ours ; our Mores or Manners refpefling their Good, the Rules and Diredions concerning it, in Conjunflion with our own, makes it moral Good ; and others being fenfible of that Communication with and Refpedt had to them, gives it the Idea of Good, But all that NecefTity, Force,Compu]fion being fet afide, which fubvert the Liberty of the Will, and for that Reafon are Contraries to Virtue and Morality, the Qualification ; and no Jefs fo to Happinefs itfelf, v/hich is the End. Since Hap- pinefs fo much depends upon the Choice of the WiU, that if it was forc*d upon, it* would infal- libly difguft a free Agent : it remains that Vir- tue and Moriility mult be the Choice of the Will, and \-o/^^ PEISM Delineated. 5^ and Purfuit of the Affections, as well as the Dif- CHAP, covery of the Underftanding. The Qijery then ^^^' is, .what obliges or induces to this moral Good •, or, upon what Foundation ultimately, is the OBLIGATION to it laid ? and what /^z/m it being laid ? and confequendy what is it that primarily, and mod ftrongly moves Man to it ? The true Anfwer, I prefume, is Self-AfFe6lion, or the Regard the Man has to his main Happi- nefs, as his ultimate End. And this will appear vVhether the Motive is drawn (i.) from Affedion to Society or the Publick. Or (2.) from the Rea- fon or Relation of Things. Or (^.) from the Command of God. The Obligation may be confider'd externally, as propounded to the Mind ; or internally, as laying hold of the Will, caufing its Eledion, and ftimulating to Aftion. I. In cafe the Motive is taken from Affec- tion to the Publick, or the Good of others. That the Will may not verge the wrong Way, nor Reafon be guilty of Overfights thro' the Cor- ruption of Nature, we are provided with natural .Injiinofs and AffeBions^ to prompt the Reafon and folicit the Will to the doing beneficent, kind, and humane Aflions. And where we are the mofl obliged in the Reafon and Relation of Things, there the Affedion is the ftrongeft, proportionably to the Nearnels of the Relation. ,So that fome Adions of the grcateft Confequence to Society are fecured by three Laws, and the Performance induced by as many Motives. Pa- rents, for Inftance, are obliged not to he hitter to- wards their Children by Inftind:, by Reafon, and by the Law of God ; fo, that of honouring Fa- ther and Mother is founded in all three. The E 4. Affedion 56 DEISM Delineated. CHAP. AfFedlion lefifens as the Sphere or Circle enlarges ^^^- from the neareft to felf^ to the outmoft Circle of ^^•^V^all, all Mankind, which is ftill SELF at the fartheft Diftance ; and tho' Man is reftrain'd from the commerce of Beneficence by the limi- tation of Power, yet he is indefeafibly entitled to the Benevolence of the Mind, and to all the good Effedls of that, as Opportunity offers. To be . defeflive therefore in, and infenfible of the obli- ging Inilinds of Nature in the nearer Spheres within our Power, is a greater Crime than to be defedive in the remoteft, and fuch a Violation of the Law of Nature, as to be "joorfe than an In- fidel -, for that is a TranfgrefTion of that Faith of Nature^ which the Heathens for the moft part flriftly obferve. Charity the moft extcnfive of all is required to be added to Brotherly-Kindnefs, i. e. the Love of thofe of the Houfhold of Faith, which is to be added to Godlinefs * as foon as we enter that Floufhold. This Publick-Affedlion is not wholly the Gift of Nature *, for then every one would be poffefs'd of it, and where would be the Virtue ? But it is a reafonable, religious Improvement up- on the Foundation of Nature ; and is to be taught, regulated, and conduced to make it a Virtue. The Meafure by which it is to be re- gulated and conducted is the Love of ourfehes, truly confider*d and underftood ; that is cer- tainly the firft Affection and the ftrongeft Prin- . ciple in any Agent, expedted to fhew his Love to the Publick. » Every Man is fuppofed, other Circumftances being equal, to love himfclf in the higheft De- * 2 Pet. i. 7 gree, DEISM Delineated; ^7 gree, preferably to all others, at all times, andCHAP. therefore not to love himfelf more at one time ■ •^^^• than another, but to the End of his Days to ^-^^Y^^ carry an Affedion to true Self, paramount to that of other?. Upon this, mutual Love is grafted, and regulated by it. Upon this Principle hu- man Society, in its prefent indigent Condition, is tied together by innumerable Ligaments : By as many Conveniencies of Life as the infinite Labour and Contrivance of Man has furnifhed for the Gratification of Self-AfFedion, and fup- plying thofe Wants which no Man is fufEcienc to of himfelf -, but are readily furnifh'd by mu- tual Ufefulnefs and correfponding Commerce. And whilft the Self-Affedion of one Man is juft and honeft, civil and complaifant to the Self- Affedion of all other Men, he enjoys all the Good of Society. In A(5ls of Beneficence and publick Spirit the Thoughts of Self-Advantage muft be difcarded, in one Senfe •, that is, if the Adion is done merely, or principally out of a Profpeft of Vain- glory, to be talk'd of by Cotemporaries, or Af- ter-Ages (and who can tell whether the cele- brated Deed of Regulus had any other Motive? *) This is an irregular ferving ourfelves, and not * As to any other Pretence of being a Virtue fee a few Pages after. LaSiant. de falfa Sapientia, Lib. III. cap. 26. according to his ufual Eloquence, obferVes of this fort oi falfe Virtue, Ita Jit ut nihil aliud ex ^virtute captetur niji Gloria. Sed hac aut fufewacua^ •fif hre'uis ejly aut prams hominum judiciis non fequenda. Nullus igitur ex "virtute fruSus eji, ubi •virtus mor talis eji, is" caduca. Ita qui hac locuti funt^ mnhram quandam 'virtutis 'viderunt, ipfam 'virtutem non 'vide- runt. Defixi enim fuerunt in t err am ', nee niultusfuos erigebanty ut earn pojjknt intueri j quce fife a call regionihtis oflendebat. the ^8 DEISM Delineated. CHAP- the Publick. Though we fhould give all our XVI. Goods to the Poor, or lay down our Lives for the ^*'^'''''^^'*'^ Brethrejt^ if we have not a real Love for the Poor and confcientioufly intend their Good ; or, if we have no Fidelily to the Chriftian Caufe, nor defign the Confirmation of that glorious Faith ; we have no Charity, either to Man, or God ; we ferve not the Publick, but our own Vanity altogether. But if we take in the due Confideration of Self-Affedion, what we (hall be benefitted in this Life or the next ; by loving the Publick and ferving it when we are called, to bear fome La- bour, Hazard, or Expence ; when we confider that the Enjoyment of our Good and Happinefs in Society here runs parallel with the Happinefs and Profperity of that Society : Tho* every Sub- je(5l has a natural Right, by the Appointment of God, to Happinefs in Society, and for that Rea- fon every fupreme Magiftrate is called the Mi- 7iijler of God to that Subjedl for good ; yet as Pri- vate Good is embarqu'd in the Ship of Publick Good, every one in Society is bound to pro- mote the Happinefs of others as well as him- felf, and by doing fo has a Claim from the So- ciety, as well as from God, for fecuring his own ', and confequently forfeits that Right to his own Welfare, by difturbing, or intercepting that of others ; (put by confuking both we are laying up a good Foundation moreover againfb the Time to come, and (htll reap hereafter ac- cording to the Plenty or Spare of our fowing here •, what Opportunity fiiould we decline, or Danger flinch from, when we fee ourfelves like to reap the Advantage of it r If we liave not our Rccoaip'jnce here, wc are fure of it here- after. DEISM Delineated. $g after, for whatever we may lofe, or poftpone inCHAP, the various Ways of doing good to others ; fee- ^^^il. ing a Cup of cold JVater fhall not mifs of its Re- ^^ ward. This is regarding our Citizenjhip as we oiJght to do, in both Stages of our Being ; here we have no continuing Ci:y, living upon bits and crumbs of broken Happinefs ; in the immove- able fucceeding one is the happy Society, when we fljall fit down with Abraham, Ifaac, and Ja- cob to a full Meal of Happinefs, where Charity never faileth, thither we are bid to aim, and have our Eye and Converfation principally turn'd to. There is the Publick, all good Men are invited to partake in, and therein feek their Advantage for ever. And the more they feek it, the more their Benevolence flows, the more their Endea- vours flourilli for promoting the Good of others here. Thofe Motives of another World being the appointed Balance againft the Exorbitancy of every earthly Paflion, to keep it from degene- rating to a Selfifhnefs, inconfiftent with the Good of others ; and that lafting regard to felf there, recovers us to the true Love of ourfelves and others here ; preventing the ill Effects and Dif- orders arifing from falje Self-Intereft, Ambition, Envy, Avarice, Revenge, Malice, Inju^ice, Op- preffion, Fraud, i^c. So far is it from being Selfifj^ Mercenary, or Servile to be moved and induced by thefe Rewards in performing the re- lative Duties of Society, that nothing can begin, or perfect them fooner -, inftead of irfenfibh di- mimjhifig the AJfetlion towards publick Good or Jh- tereji of Society^ as this Author impeaches, it !crn- fibly and moil mightily tends to augment and advance it. Besides, 6o DEISM Delineated; CHAP. XVI. Besides, if true Self-affeflion is the Meafure ^^'^^^^^^^and Standard of publick Affeftion, how fhould that be vicious, or depraved, or defedive, or de- ferving to be excluded, which is to meafure out the Virtue, Proportion and Quantity of the other ? For fhould publick AfFeftion run fo high, in voluntary Oblations, as to throw away Life in a miftaken Notion of ferving others (no Law of God or Defence of the Community requiring it) it ought to be branded as ridiculous, romantick, , nay, as a Crime againft the Publick, being in Truth a Violation of that Self Affedlion and Pre- fervation whereon the Publick fubfifts : An In- creafe of fuch Inftances would be its Ruin, as the Care of every Individual duly preferving felf^ and referving to commanded Occafions, is its common Prefervation. So facred and perfonal is Prefervation to the Intereft and Happinefs of SELF, that in equal Circumftances, it takes place of regard to all others ; and at Years of Difcretion is unalienable ; as is every Man's pri- vate Judgment of the ejfential Means tending to that End. What is the Publick to any private Perfon unlefs his Intereft and Good is included fo as to enjoy in Partnerlhip with it, contentedly fhare- ing Profit and Lofs, according to his Station ? The Comforts and Benefits he confults to him- fclf, are propofed only to be enjoy'd in concert with the Good of cxhers, which together with himfelf make the Whole. Does not the diligent Bee, whilft it is clubbing its particular Induftry and Fidelity to its Publick, propofe to enjoy in Winter the Fruits of Summer toil, as fecurely as the bell of them ? When true Self- advantage moves DEISM Delineated. 6t moves and flimulates to Adion with this Regu-C H A F. lation and Deference, it moves as God, and Na- v^il> ture, and Society would have it, the Man is per- ^^'"^^^^""^ forming the Condition of his Bond, both to God, and Society -, in Spite of what the faid Author affirms as above. No Creature can he conftdered otherwife [than vicious] when the Pajfion towards Self-goody though ever fo moderate^ is his real Mo- tive. And when it moves in that moderate fub- ordinate Sphere, the more diligent we are in that Purfuit, the truer we are to the Publick, as well as ourfelves. For if the Good of the Publick confifts ia the aggregate Good of fo many Particulars as that Publick confifts of, when every one purfues his own Profperity in Connexion with that of others, every one promotes his own and others at the fame time ; and fo doing right to every Man, and himfelf, takes the right way of pro- * moting the Profperity of the whole. And when the Love of Self joins, as it always ought, to make it true Intereft or Love of Self, with the Love of others, the Adlion is carried on and performed fo much the better, with the Increafe . of a double Power of two Motives, both Social, Rational, and Virtuous. Nor is Self-advantage any, Bribe to the Action, becaufe that Confide* ration is part of the Adion, and part of the Vir- tue ; the principal Stake, and the Primum Mo* hile, moving every Man to a6t what is beft for himfelf, both in his Publick, and Private Capa- city. The Advancement of Self-happinefs is the «/- timate End ; and the fincere Endeavours of every one jointly in his Sphere, to promote the Hap- pineft 6t DEISM Delineated. CHAP, pineft of others, are the Means fubordinate to ic ^/^lij^y the Appointment of God. By fuch Means a ^^^^*^ Man may merit of Society \ but neither by the Means, nor the End can he merit of God •, be- caufc both were his Duty -, and as fucb will meet with the Approbation of God, himfelf, and all wife Men. I CONCLUDE therefore that the Motive or mo- ral Obligation to that fociable Action or Virtue has the Self-good and Happinefs of the Agent, in its true Senfe, for its Bafis. To feparate that and expel it out of the Adtion as excentrick, is to call a Damp upon publick Good, and put afunder what God and Nature have join*d toge- ther. The Prudence and Self-Approbation of the Agent will always be grounded upon a joint Promotion of the Good of each, and in the Ne- gleft of neither. And though the Praife and * Efteem of others, whether cotemporary, or in diftant Times, refpe(5ls the Agent only from tTie Good others receive from his Aftion, yet thole Admirers muft fuppofe the other Confideration to make it prudent, and compleat the Glory of it ; • according to that Maxim, If thou art IVife^ thou Jhali be Wife for thyfelf^ Pro v. ix. 12. No body therefore denies what our Author fays when he further explains himfelf, Mifcellan. Reflet. * *' That for a Creature whofe natural '* End is Society [he ftiould have faid Happinefs *' in Society] to operate as is by Nature [better^ *' by the God of Nature] appointed him tozuards •' the Good of fuch his Society, or Whole, is in " reality to purfue his own natural and proper f Charafts Vol. III. pag. 22%. <' Good, PEISM Delineated. 65 ** Good. And that to opersitt contrary-wifey orCHAP, *' by fuch Affeftions as fever from that com- ^^h. " mon Good, or publick Intereft, is in reality, ^'"^''^^ *' io work towards bis own natural and ;propr V III." And thus with refped to Puhlick Spirit ^ and Generofity^ every Perfon, in every Station of Life, rfnay perform Heroick A6lions, according to his Sphere ; or in the Words of an ingenious Wri- ter "f", " No external Circumftances of Fortune, " no involuntary Difadvantages, can exclude *' any Mortal from the moji heroick Virtue, For " how fmall foever the Moment of publick Good ** be, which any one can accon[)plifh, yet if his *' Abilities are proportionably fmall, the ^O' «* tienty which exprefles the Degree of Virtue^ ** may be as great as any whatfoever. Thus ** not only the Prince, the State/man, the Gene- *' ral, are capable of true Heroif?n,' tho* thefe ** are the chief Charaders, whofe Fame is dif- *' fufed through various Nations and Ages ; but " when we find in an i>oneJi Trader^ the kind *' Friend , the faithful prudent Advifer^ the cha- •' ritable and hofpitable Neighbour, the tender Huf- *' band and affectionate Parent, the fedate yet " chearful Companion, the generous Affijiant of ** Merit, the cautious Allayer of Contention and *' Debate, the Promoter of Love and good Under- ** y?*?;?^^';?^ among Acquaintances ; ifweconfider, " that thefe were all the good Offices which his *' Station in the World gave him an Opportu- ** nity of performing to Mankind, we muft •* judge this Chara^er really as amiable^ as thofe, f Inquiry conctrning moral Good and Evil, hy Hutchefon, pag. 194. " whofe 64 DEISM Delineated: CHAP." whofe external Splendor dazzles an injudi- ^^}^ " cious World into an Opinion ibal they are the "^^^V^ « only Heroes in Virtue:* But publick Spirit or Love of Country in Governors and Rulers of Society, befides Care at home, has a larger Extent of Confcience and Sphere of Duty with regard to other Countries (and almoft all other Countries, by Navigation, are Neighbours to a maritime Power.) For as their private. Kingdom is but as one Individual in refped to all others ; fo, when no Injury is offer'd, mediately or immediately, none ought to be done purely to the Advantage or Extent of Empire of that particular Kingdom ; that being a vicious 'Self-love, a kind of Piety to Country that is really impious, being a Sin againft univerfal Benevolence, the publick Spirit or Humanity due to the Rights of all Men, and confequenrly fuch a Love of Country like the Rojnans *, and lately the grand Monarch, which gloried in the Conqueft of innocent Neighbours, was as unfit to be recommended by the Gofpel, as Piracy, or Robbery: The Romans terminated their Virtues to this World, and whilft they were feverally free Agents incorporating themfelvesto that End, they became Inftruments in the Hand of Providence for mighty Purpofes, in taking Provinces of the World from others and giving to them ; that being their View and their Heaven to enlarge the Bounds of Empire, to enjoy their own Liberty, and take away that of other Peo- ple. The Virtues fubfervient to that End were Roman Virtues, full of Renown. And fo long * Quae omnia non utique Virtutes, fed Virtutum funt ever- fiones. Vid. La^. Lib. VI. cap. 6. DEISM Delineated; 6^ as they pradifed them more Majorum, as a Law CHAP, and Fafhion of a Roman, i. e. with a Thirft o[,^^J^ publick* Glory, join'd to a Contempt of private Wealth and Luxury, they increafed in Empire ; kept that, and Liberty*: But as faft as Cor- ruption enter'd, loft both with the fame Pace, they advanced in each. But the Virtuq of Greai Briiain and its Rulers is much more glorious in placing itfelf in the reverfe ; who, having it in their Power, according to that certain Maxim of TuUy, ^i mare tenet, eum necejfe eft RERUM potiri, (And is there any other Empire upon this Globe fo large as the Ocean ? Or fo fitted to hold the Balance of at leaft Europe, Africa, and America ?) YeC religioufly abftain from encroach- ing upon any of the Rights and Liberties of any of their Neighbours ; placing the very Honour and.Confcience of their Dominion, in preferving the Peace, and preventing any dangerous En- croachment, one upon another, among neigh- bouring and refpedful Nations. It is commonly faid, that Compaffion, Grati' tude, Frlendfhip, are difinterefted, and have not their Motives from ' Self-advantage ; which is true in a comparative Senfe ; that there is lefs Confideration of immediate Self in them, than in other fociable Efforts : But ftill Self moves in each of them, and not at all to their Difparage- ment. Thefe Benevolences are originally found- ed in Inftindl, or that Affedion to Society plant- ed in us, as their Source ; and are cultivated by Reafon and ConGderation : For as mucfe as fome * Patriae rem unufquifque, non fuam, augeri properabat, pauperque-in divite, qiiam dives in paupers imperio verfari inalebat. Vat. Mtijc. Lib IV. cap. 4. -Vol. II F Pcrfona 66 DEISM Delineated^ CHAP. Perfons degenerated from Humanity and Reafon XVI. are found void of them. Notwithftanding thefe ^'^^/'^^^ Inftinfls and Affections for Society are as necef- fary to folicit Reafon to do good to the Publick, as Hunger, and Third, and Wearinefs, arc ef- fential to put Reafon, otherwife forgetful, in mind of providing for the Nourifhment and Sup- port of the Individual. The firft very naturally and inftantaneoufly flioots up from the univerfal Root of Inftindl, for refcuing from thofe Evils our common Na- ture is liable to •, nor can any refufe it to a pro- per Objeft, but fuch as are loft to Humanity, The aflifting fuch unhappy Objefls is fo far from oppofing Self-affe£tion, that it is an adlual re- lief to its Commotions ; a probable Security moreover of the like Ufage under our Misfor- tunes •, and without doubt a well-pleafing Sacrifice of Thankfgiving to God, that we have hitherto efcaped. Gratitude has its Foundation likewife in Nature, and in fuch a vehement Attradion to Benevolence, and reciprocal Returns to the Be- nefaftor, according to our Ability -, and fo ftrong an Impulfe upon the Will, that it is in a manner irrefiftible ; if any thing can be faid to conjlrain and compel it, it is that, and that is faid of the Love of Chrijl conferr'd upon Man. And are not thofe Returns both in Nature, and Grace, the moft generative and produdlive of frelh Be- nefits ? and can Self forget that ? Friendship is very often grounded in a na- tural Affinity and Cognation of Souls, from a perceiv'd Similitude of Manners and Difpofi- tions : I3iEISM Delineated. 67 tlons : We cannot chufe the Nearnefs of our CHAP. Blood, whilft an Union as near, and dear, and ^^^i. faithful, is frequently chofen ; and that lives ^'v^^ and fubfifts upon mutual Kindnefles and a Reci- procation of good OiEces, which fuppofes Self on both fides. But what an incoherent recoiling Obje61;ion does Chara^eriJHcks bring againft Cbrijiianiiy, becaufe it does not exprefsly allot extraordinary Reward hereafter for extraordinary Friendfhip between two particular Perfons here? Does not that reftrain and confine his own boaft- ed Benevolence, which he makes fo generally obligatory ? And can he confidently declare that to be fo particularly rewardable, which is a ma- nifeft and fometimes vicious Limitation of, and Exception to his own Principle ? It is a fign he was hard put to it for Obje6lions, when he makes ufe of fuch. Do not thofe Friendfhips mutually reward themfelves, when that peculiar Relation happens to be forrn'd by a Confent and Harmony of Minds , mutual Efieeniy and reciprocal Tendernefi and Affeolion^ by blazoning Fame and making two Heroes ? Does Chriftianity, which in all things improves Nature, forbid it ? Does it not leave Nature to its own Attra6tion in Simi-^ Ittudes, when they happen to concur ? And are there not accordingly Inftances of fuch particular dear Friendfhip among Chriftians ; whilft that Religion nobly enlarges the Affection, and would bring all Mankind into the Sphere of its Attrac- tion ? And is not the Inftance of the greateil Friend to Mankind our Saviour^s dying for Ene- mies, illuftrated from that very Exception he brings againft the Apoftle ? Rom. v. 7. * '^'CharaSi. Vol I. pag. 102. , F 2 Did 6S DEISM Delineate^. CHAP. XVI. Did not their very Enemies, with great Ad- miration, give that Charadler of the primitive ChrilVians, See how they love one another ? And does not Simplicius, who has wrote fo very well upon Friendlhip, declare, " That a few In- *' ftances would be fome Comfort in this mife- '* rable Age •, when the Vices and Vilenefs of " Mankind feem to have baniflied it almoft quite " out of the World : * " Confequently, that fix or /even Pair of Friends in fo many Ages are mention'd as an extraordinary Thing. Whereas it was fo common and fo much better enlarg*d among Chriftians, it has fcarcc been thought worth mentioning. So much, in all thefe Refpe6ls, is private Good and Advantage affianc'd with, and con- nected to the Good we do unto others. II. Suppose the Motive drawn from the Re- lation, and Reafonablenefs of Things. This in fome Refped: coincides with the former. In one, the Agent is confider'd as he ftands affe5ied, in the other, as he is related to Society. But this takes in the Fitnefs and Congruity of the Ac- tion, and derives the Motive and Obligation upon the Agent from the Confideration of his being fo and fo ftation'd and circumftanced in Life, equally excluding, with the former, Self- Advantage or Happinefs as a faulty Principle. This is true, like the former, but not the whole Truth of the Cafe, that gives Force to the Mo- tive, Spring to the Adion, and a Tie to the Obligation, according to the STANDARD of Nature. * Com. on Epi£I. Chap, xxxvii. ^ For DEISM Delineated^ 69 CHAP. For what is Fttnefs and Congruity as applied ^^^^^. to Adlion, but a relative Name and Confidera- ■'"^ tion of that Adion, as it has a Tendency, and is adapted to feme End and Purpofe ? All Adion has fome End, and every Agent is fuppofed to propofe that in the firjl Place, as his Mark, to give a Scope and View to v/hat he is doing. Fit- nefs then muft be in the Nature of a Means to attain, or a Salification to enjoy that End." Now the End is aftually fix*d and dated by the WILL of God, who is likewife fuppofed to have propofed it, as the Scope of his ^yorks and the Purpofe of his Ading. The End being fix'd, the Means and Qualifications refpeding that End are likewife fix'd, and connected toge- ther infeparably in the Nature of Things he has made j nor can any Agent make any Alteration either in the End, or the Means. If therefore he chufes and defigns the End, he is neceffarily and invariably obliged to chufe and purfue the Means in order to it. To have RefpeU unto the Recompence of Re- ward, is to confider the ultimate End of our Ac- tions, and intend the Glory, Fruition, or Vifion of God -, and if the Virtue of Righteoufnefs and true Holinefs^ or Holinefi of Truths Eph. iv. 24. is the preparative Qualification and improveable Image of God for that Enjoyment, that End muft be the fupreme Meafure and Obligation of all our moral Aftions ; as the Conformity of our particular fubordinate Adions to the feveral Laws and Rules of Virtue (all being to many Direc- tions and Cautions to that End) conftitutes their particular and fpecial Morality, F 3 That ^^v^ What is Pnhlick-Affenion but multiplying the Love of Self, by the Rule and Order of Ci- iizenjhi]) in both Worlds ? What is the moral Tafle^ but that Hunger and Third in our Nature after Happinefs ; di- re6led to llighteoufnefsy in order to accomplifh it, and be fatisfied ? What fideration, as Means to that End ; if they offer true Means to that End, they cure Ignorance and Miilake ; but it is the Office of the Underftanding to diftinguifti of that as its pro- per Objeft. The Underftanding is the mental Eye of the Agent to fee his Way to the End : But it is not the Eye that moves the Feet to walk in the Way, but the Will ; Self- motion fprings from that, and that is the only moral Agent in the Man, and when it chufc» an A£lion or Means to that End, it becomes moral. He (kysipag. 52, the trueft Definition of Natural Religion is. The Pur/uit ofHappinefs by the FraSiice of Reafon and Truth, It is plain then, that he very rightly makes Happinefs the lEnd of his Truth : But the Praiike of Reafon and Truth feems a very unaccurate Expreffion ; had he faid chufmg true Means by the Difcernment of Reafon, and putting them in praftke to that End, he would have made his Truth both eligible and prafticable, and fo brought it into Morality. His Syftem of Truth is vaftly beholden to Revelation, tho' unacknow- ledg'd, and made all to proceed from a mere Philofopher : But what Philofopher before the Appearance of the Gofpel ever taught fome of thofe Truths, or put any of them in fuch a Light as they appear in that Book ? However the Deills have no Reafon, as I doubt fome of them think they have, to plume themfelves upon it ; for they can find no Arguments there to contradiSl Revelation ; but they may pleale to read their own Condemnation in thele Words of the Author. " Here I begin to be very fenfible " how y6 DEISM Delineated, CHAP. XVI. What is the Faculty of Reafon given for, ^^'^^^'^^but to find out Truth, and the Relation of Things, and Perfons, as they affe5l and concern our Happinefs ? Speculative Truth, and Rela- tion * may ferve for Contemplation, and enter- tain the Faculty hereafter, when it is more at leifure. But now is the Scene of Adion, Proba- tion, and Diftindion of the Ways and Means which lead to our End. Tho* it (hews the Will the Reafonahlenefs of the Adion never fo clearly from Truth and the Relation of Things, it only clears the Eye- fight of video meliora proboq\ the Judgment is often convinc*d, and the Man no Convert. But the Will is guided mofl in its Choice by the Motive, and gain'd by the Con- fideration of Advantage and Happinefs \ and that, which is eternal^ is adapted to influence moft, and prefer that Choice as moll reafonable, which makes it an Agent to the bejl Purpofe. «* how much I want a Guide. But as the Religion of Nature ** is my Theme, I muft at prefent content myfelf with that ** Light which Nature affords; my Bufmefs being, as it ** feems, only to Ihew what a Heathen Philofopher without " any other help, and almoft ttV7t)Ji'Jhi.KTQ; may be fup- " pofed to think. I hope that neither the doing this, nor any " thing elfe contain'd in this Delineation can be the leaft Pre- " judice to any other true Religion. Whatever is immediately " re'veal'd from God, muft, as well as any Thing elfe, be " treated as being nvhat it is ; which cannot be, if it '\s nojt ' ** treated with the higheft Regard, believed and obeyd. That " therefore which has been fo much inhfted on by me, and is «* as it were the Burden of my Song, is fo far from under- «• mining true repeat d Religion, that it rather paves the Way «' for its Reception." fag. 211. * See the prefent Dean of Chrifl-Churclh Anfwer to Chri- ftianity as old, &cq. pag, 245. So DEISM Delineated. 77 C H A P. S o high as you can lay the Suppofition or De- ,^^}1m fign of fixing fuch an End, and conftituting ^'^^'^' fuch a Society, or Syftem, fo high you may place the Relation, Fitnefs and Obligation : One will be immutable and eternal in the fame Senfe the other is. But the a5lual Commencement' of the Relation, Fitnefs, and Obligation, can be no older than the firft beginning of fuch a Syftem, or Society •, being no more in Fa(ft and Reality than the Confequence of the adual Exiftence of fuch Beings. I F the WILL of God is the Meafure of his Power in giving Exiftence to fuch a Syftem, and like wife of his Goodnefs in communicating Happinefs, and fixing that for the End ; which muft be granted, unlefs you affirm he is a necef- fan, not a free Agent with refpedl to the Ef- -fedls either of his Power, or Goodnefs ; and if the £nd was fix'd by his Will, and that End is Happinefs, then all Notion of Arbitrarinefs is fhut out from hisy^'iW. And as the End determines the Means, and he could not will any Means inconfiftent with the End that he had willed, then the moral Vir- tues proceed likewife from, and are fix^d by his Will, as well as the End. Then the moral Rea- fon, Relation, and Fitnefs of Things feem to depend upon his Will^ and not his Will upon them for its Determination *, feeing they receiv'd their' confequent Being, Exiftence, and Confti- tution, from the previous Determination of that Will. Wifdom and Power being eternally at- tendant upon that Will when it has a Mind to a^ ; ever knowing what is beft, fecures the ever willing j9 DEISM Delineated. CHAP- willing what is beft ; ever willing what is beft XVI. eftablifhes eternal Holinefs, out of which arifes ^■^V^^ eternal Goodnefs and Juftice ; out of thsm arife his Commands, which are holy, juft and good. Concerning thofe other Perfeflions, the Exercife whereof " depends upon his [God's] *' J^ill ; fuch are his Juftice, Veracity, Good- *' nefs, Mercy, and all other moral Perfedions ; " the abfolute Immutability of thefe is not in- *' deed fo obvious and felf-evident ; becaufe it " depends on the Unchangeablenefs, not only of *' his EJfence^ but of his IFtll alfo. Neverthe- *' lefs, upon careful Confideration, the Unchange- " abknefs of thefe likewife will no lefs certainly " appear: Becaufe in a Being who always knows " what is right to* be done, and can never pof- *' fibly be deceiv'd, or aw'd, or tempted, or " impofed upon ; his general IVill or Intention, " of doing always what is beft and moft fit and *' right, will in Reality, though not upon* the •' fame Ground of natural Necejfity^ yet in Event, *' and upon the whole, be as certainly and truly *' unchangeable^ as his very Eftence itfelf — With " the Father of Lights, there is no Variablenefs " nor Shadow of Turning.*" The fupreme Per- feftion is the Meafure of all Things : Return eji index fui^ ohliqiii. And if that is the Re5fitude of the divine Will to be ever fteddy to Good, and determin'd to that which is befi in the whole, in the Conftitu- tion of Things he has willed ; the moral At- tributes feem to flow from that, as their Foun- tain ; his eflential Holinefs is his effential, yet • Dr. ClarK%?ojihu7noui Serm. Vol. I. pag. 147, 148. free DEISM Delineated. 7^ free Adherence to Good. For whatever is morale H A P, in God, or Man, muft have JVill and Choke for ^^jl, its Root and Origin. The Choice or Energy ^'^V^ of the Will, the univerfal Principle of moral A6lion, authenticates the Adion, and denomi- nates it moral ; chufing, God leading the Way to (hew what is, and is not Good, what he marks, diftinguifhes, and direds to be fo, and avoiding what he difapproves and forbids, fo thac Will to Good is the fame in kind in God, in An- gels and in Men, tho' they differ in Degree, i, e. in Adherence to Good. Man's Degree is to he Followers of God as dear Children : — Rom. xii. 4. Abhorring that which is Evil, cleaving to thai which is Goo^jfuitable to his diminutive Human Capacity, And as the whole of Morality feems to be a Syftem of pr apical Means and Ends, graduated into feveral intermediate Ends, and all fubordinate to the ultimate End ; the Rule of Morality, Good and Evil, Right and PFrong^ Fitnefs and Unjitnefs, feems to be fix'd in the fix*d Refped of the Means to the End ; intend- ed, chofen, and put in pradice for the Sake of the Ends that are intermediate, and that which is ultimate. And the Gradation of Good and Evil, Right and Wrong, &c. will arife, as the Means affedl it, i. e. promote, or hinder the me- diate, or ultimate End : The laft being the greateft Concern to the Agent. And the Difiinc- iion pf Good and Evil, ^c. will confift and be ji}c'd in the fix'd Suitablenefs or Agreement, Dif- agreement or Contrariety, of the Means to the rcfpedive Ends. And that Diftindion will be as durable, and immutable, as the Will of God has aftually fix'd the ultimate End and Enjoy- ment of Happinefs in another World, and the fubordinate End or Tafte of it in this, for every Member Jo DEISM Delineated. CHAP. Member of Society ; and immutably conne«5ted »vJ^v^ the Means to the Ends. And as God governs '^^"^ by the Truth and Righteoufnefs of that Rule, and by the Improvements made to it by his re- veal'd Will •, that Rule, with the Improve- ments, where difcover'd, is a fix'd Law both to God, and Man. And confequently Righteouf- nefs, Truth, Love of Virtue, and Hatred of Sin, i^c. in the Proceedings of Men, will be of the fame kind in the Proceedings of God, but of a larger Compafs, Commands therefore refulting from his Will being always fo laid in the Nature and Rela- tions of Things, as to confult the beft, i: e, Happinefs of the moral Agent, he governs ac- cording to his free Choice of Happinefs ; it is much the fame Thing to fay, the Thing com- manded is finally holy, jufl:, and good to that Creature, becaufe he commands it, as to fay be- caufe it is holy, juft and good in its own Nature to that Creature, therefore he commands it. Since the Fitnefs of Things does not exift before the IVill of God, to difpute whether the Fitnefs of Things, or the Will of God obliges, is a Difpute only of Words. The Goodnefs of Things confifts in their Fitnefs for anfwering the Ends they were appointed to ; the Goodnefs and Virtue of Agents in this World appear in re- gulating their Adions in Conformity to the Will of God, which has chofen and fitted fuch and fuch Adions to the final Happinefs he has con- ftituted Man to ; and to confult that in his moral Conduct, is the fame Thing as to confult the Glory of God, or the Glory of fuch an Ap- pointment. Such a moral Fitnefs of the Means relative to his own Happinefs, the End accord- ing DEISM Delineated. 8t ing to the Will of God, is the Rule or Law CHAP, of his A(5lion, and of his Obligation. And fo ■^^^• every Sin againft God and our Neighbour is a ^^'^V^*^ Sin alfo againft a Man's felf, being a Tranf- greffion of that Law, which is a Diredion to his own Happinefs. In the laft Place, III. SUPPOSE the Motive drawn from the Com- mand of God. But he knows- our Nature tOo well to give forth Laws and Commandments without annexing San^iions to them. He knows he has no Authority over the free Choice and cledlive Faculty of Man in Comparifon of what thofe Sanations give him. Had he ordain'd us for Mifery, we could have no Refpedl or Obli- gation at all to him : But as he propounds Hap- pinefs, as well as Mifery, to our Choice^ at the Option of our own Behaviour ; and has done fo very much to fecure and incrcafe Man's Happi- nefs, when he firft prevaricated with it, thac obliges us indeed to him. And as our Happinefs is complex with re- fpeft to both Parts of our Conftitution, and in both Stages of its Duration ; what it mifles in one, to be compenfated in another j he only can lay the compleat Motive^ and the lafting Obligation before us, to induce us paramount to all others, at all Times, and in all Places, to obferve his Will. In doing that, we fecure the divine Favour, which includes a Security of our Happinefs in both Parts of our Nature, and in all its Faculties. And as the Commands of God are Diredions and Qualifications for our Happinefs, by conneding that Means to that ■End, what can poQibly be wifer, or more pre- vailing upon a free Agent, than to affix thac Vol. ^, G Sane- 82 DEISM Delineated. CHAP. San<5lion to the Command, as a Reward of the ^^L^ Adion, which is the ultimate End of it -, and ^"^v^^ Cq bringing the End of the Adion before the Agent, dire»5l his Choice, and oblige, and induce him more powerfully- to it? The trueft Method of inveftigating any Law whatfoever is, firft to enquire the End of the Law, and then. the Means of performing and fulfilling it. What can animate Man more to be chearful in doing all the Good he can to his Fellow-Creatures, than the Confideration of the greater Good he (hall lay up and receive for fo doing ? And that the very Means of attaining Happinefs above, is the communicating Happi- nefs here below ? Or what can better reduce all the felfifh AfFedions, the Authors of fo many fublunary Mifchiefs, into due Order and Subor- dination to the general Good, than the Certainty of lofing a greater Intereft hereafter for the fake of attaining a lefs, and fo much the lefs as be- ing a repented, mokfted, or envied Good here ? Univerfal Happinefs is God*s End and View in the Creation and Redemption of the World ; and as that Whole confifts of fo many Indivi- duals, when every one purfues future. Felicity by the Means in his own Power, which are fo many providential Diredions to every Man (that of contributing to the Happinefs of others, being one amongft the reft) he concurs with God's Defign, and not only prays, but contributes to his Kingdom coming daily to Perfedlion, coming where it has not yet enter'd ; and where it has, coming daily to greater Perfeflion of Rule over us. And as he never reaps but where he has fown, and according to what he has fown j and has made DEISM Delineated 83 made Virtue natural to our Reafony to our Affcc- CHAP. tion to Society, and alfo to our Defires of Hap- ^^I- pinefs in this World, and the next : In exciting ''"'^^V^^ to the Praftice of it, he makes ufe of Motives fometimes from one, fometimes from the other, but all terminating in the Interefl and Advantage of the Agent here, and hereafter. When he addrefies to Reafon, he expoftu* lates with, and adjures that, to confider our Ways, pnder the Path of our Feet, whither they are tending, and what will be the Confequence of our Doings. Confideratlon being the adlual open- ing the Ey of the Mind within us ; earneftly direding its Thoughts, which are its mental Sight of the Invifibk^ yet incomparably more importing Man, than all the vifible Things that furround him. Thus the Faith of Abraham in his Life of religious Confideration faw the Day of Chrift, and was glad. He appeals to the Sen-* timents of Equity, Juftice, Right and Wrong, Good and Evil, which immediately and inti- mately fpring up in our Reafon, upon the lead Confideration of Society and its feveral Rela- tions, as an innate Law, as fo many confcious Maxims and known Truths previous to his Re- velation, to try the Equity of his reveal'd Will, and to compare and meafure their own Ways by the fame. And as the End is intentionally known before the Means, that gives Confcience the Province of approving, or dilapproving ; as the Adion has a Tendency to advance, or ob- ftruct our Happinefs. We have a Confcience or Perception likewife wrought in us for publick Good -, that Totals of which we make one, and whofe Intereft, in moft Refpeds, is one with ours ; that gives the Senfe of Honour or Praife, G 2 Shams §4 DEISM Delineated. CHAP. Shame or Reproach, as our Actions have benc- ^^^' fitted or preiudic'd, help*d or harm'd that. That Love to Society implanted in us, the great Patron and Protedor of it would not have withdrawn, but ftill continued to our perfonal Enemies, becaufe they are yet ftill of the fame Society with us ; leaving the Vengeance or Re- drefs of every tolerable Wrong, confident with the Being of Society, to himfelf : That we ought to imitate the great Father of it, being in that like Children to their Father ; and, co-operating with his Providence, according to our Sphere, beftow our general Good, Kindnefs, and Bene- volence, and not limit it, nor pafs over the Op- portunity he has given us, becaufe the Objedl has been once an Enemy, left a cancelled Obli- gation return upon us *, confidering ourfelves how much we receive from, and yet how often we offend God. And why are we commanded to imitate him, the Head of the Society, in that Particular, but becaufe our Happinefs in Society confifts in,- and is improved by it ? Thus the Love of Enemies, being one Branch and Particular of the univerfal Law of Benevolence, is the Law of our Nature, and the neceflary redintigration of Society -■> and therefore is fo ftridly enjoin'd, enforc'd, and inferted into daily Prayer by Chri- ftianity, which is the Perfeder of every thing that is good in this World, and the next. And therefore the Deiftical Ridicule of this Duty is a ftanding Monument againft them, as well of the Shallownefs of their Heads, as of the Badnefs of their Hearts, with refpefb to So- ciety, and Human Nature. And why is that Publick good, the Co7iverfwn of a Sinner, fuch great Sinners againft God and the Publick, from _ the DEISM Delineated. $^ the Error of their fFays, fo much recommended, C H A P. but for the fake of that increafe of Happincfs ^^^• it brings to Society, and to the Converter ? '^-^'Y^^ In doing good to others, the Example of God and Cbrijl are propofed, and likewjfe the laying up a good Foundation againjl the lUme to come, and reaping plentifully, that the Chriftian may be moved by one, or both of them, as he is difpofed. Some Virtues and Duties are pro- pos'd and prefs'd, fometimes upon a Temporal Advantage, at other times upon an Eternal. And fo the Scripture becomes all Things to all Men, that it may gain fome by all, as they are difpos'd to be gain'd by any. Means. Why are we bid to love God with all our Hearty with all our Soul, &c. but becaufe that Love, as it adds nothing to God (did it add any Thing we fhould be fuperior to him) re-a5}s upon ourfelves, by an Expanfion of ourfelves towards him in an Unity of Will ; and, railing the Love of our own Happinefs in him, throws off the falfe, and fixes the true Love of our- felves and our own Good, where it ought to be. That Love does not caft out the Love of our- felves, but encourages it as its Foundation ; when it is perfed, it cafteth out Fear ; and fo increafes the Love more and more : And as we know it confults our Intereft, we refign our- felves to him in a great Meafure, without fo much as thinking of that, in Confidence of his taking care of it. But, when we have erred and flrayed very much from hin), nothing but a State of Danger, G 3 or 86' DEISM Delineated. CH^P. or the Confideration of the negleded Motives s^J^lijOf Rewards and Punifliments, which lay hold ^'^^^of the ftrongeft Principle within us, SELF- PRESERVATION, can recover us : The ge- neral Excellency of Virtue, and the Turpitude of Vice are weak and incompetent Topicks in fuch a Cafe ; but when the Eye of the Mind is open'd by Confideration, to fee the feveral Ends they lead to ; then the Excellency of the one, and Turpitude of the other, is fenfibly and com- pleatly perceiv'd. For what is the Excellency of Virtue -, it mud be excellent for fomething, and what is that, but as it is the beft Accommodation and indif- penfable Provifion for our Happinefs in both Worlds ? And what is the Turpitude of the other, but as it deceives and betrays us into Mi- fery in both ? And what is Folly but the Senfe of a wrong Choice, and falfe Purfuir, for which we hate and loath ourfelves into Repentance, and true Love of ourfelves -, for being fo unwife as to love every Thing, and every Perfon better than felf ; -for being fo very thoughtlefs as to endeavour to monopolize Vice, by railing ac- cording to the common Mode, at the Pradlice of that in other People, which they pamper and indulge in themfelves. What is Repentance but a Retradation of a wrong Choice of Happinefs exchanged for a better? And what is Wifdom but the Senfe of the Neceflity of pradlifing Vir- tue, and adually letting about it ? Then we underftand the Meaning of the Word ongbl to Fear, and ferve God 5 when our Happinefs, or Mifery depend upon our Care, or Negledl in doing it. For the Fear of the Lord is ail Wifdom^ and tn all fViJdom is the perforjnance of the Law^ and DEISM Delineated, S7 ^d the knowledge of his Omnipotence, Eccluf. CHAP. xix. 20. ^^^- , All the Paflions are fubfervient to the de- termin'd Choice of the Will ; being every one of them fo many Modifications and Efforts of itfelf towards its Obje6l, or its Good or Happi- nefs (be it chofe right and wifely, or wrong and foolifhly) whether in the concupifcible, or ira- fcible Kind. The Greeks rightly name it to iye- /xov/Kov or TO Kvrs'isffiov. For it governs all the Powers of the Agent with an Imperial Autho- rity i they wait accordingly at its Levee and re- ceive Orders, and change their Objeds, as the other changes its Objed, or its Notion of Happi- nefs. The Eleftion of the Will having fix'd its Objed as its Good or Happinefs, the Adhefion of that Faculty to that Objed is its Love, and the Avoidance of the contrary Evil its Averfion or Hatred : And as that Adhefion of Will or Love of the Objed is a King of our own cha- fing, no wonder we are fo willing to obey its Laws. If the Good or Evil is prefent, Love and Hatred is modified into Complacency or Joy, or Grief and Anger : If future, into De- fire and Hope, or Fear and Caution. So tha|;^ the Ferfon who loves any of the Things of this World fupremely, has a different Happinefs and a wrong Objed of all his PafTions, in refped to him who fupremely loves God and Goodnefs ; which verifies that Maxim, If any Man love the World, the Love of the Father is not in him. In the State of Innocence the Paflions were fubjed to the Underflanding or difcerning Faculty of the Soul, but, upon TranfgrelTion and wrong Choice, went over to the Government of the Will or chufing Faculty of the Mind, and un- G 4 der 8S DEISM Delineated. CHAP. (3er that Obedience have continued ever fine?. y^^_^ Nor is there any pofTible Way of governing them to any Eft'td, or fetting them to tolerable Rights, but by rectifying the Eledion of the other. For this reafon Love is direded to abound more and more in Knowledge^ and in all Judgment^ that zve may approve things that are excellent^ that IV e may be fine ere and without offence^ Phil. i. 9, 10. • When the right End is pitch'd upon, the Leader Love, and under that all the reft, fall into Order, and Subordination ; and then all the Commandments refpeding God, or our Neighbour, are perceivably fumm'd up and praclifed in the Love of each of them ; whilfl: the true Love of Self is the Foundation of them both. As Love is the fupreme governing Paffion, nothing is, or ought to be its chief, mod pre- ferr'd, conftantly adhered to Objedt, but what is its fupreme End, viz. God, and Happinefs in his Favour ; and if Charit'^, for the greater En- joyment of our Neighbour, is the End of the Commandments refpedting him, we perceive the Reafon why Religion is fumm'd up in the Love of God, and our Neighbour. And if all true Religion of the End refpe6ting them confifts in the Love of them, how devious and abfurd is that modern Pretence to true Religion, which erefts its Syllem upon dry Rationality j pure Underjlanding, and gazing Admiration? If the End God has propofed to our Ac- tion is the true End of our Aftion, and is the firfl: Principle of a religious Converfation ; and all moral Adtions are denominated from their End and Intention, more than their Effedls and Events -s DEISM Delineated. 89 Events ; it is an allow'd Maxim, that whatever C HAP. is the firft Principle in conftituting a Thing, ^^h, ought often to be recurr'd to, to keep it from ^"-OP^ deviating. Habits, being an Aggregate of many lingle Ads, are of the very felf-fame moral Spe- cies with the particular Ads which compound them. And when the Love of Virtue is put co the y^T?, what it is that in reality ftill feeds and fupplies that Love, our Author is forc'd to own the Truth again ft his Confcience, and the whole Defign of his Book. " 'Tis certain, fays he, " on the other Side, that the Principle of Fear *' of future Punifhment, and Hope of future Re- *' ward, how mercenary and fervile foever it " may be accounted, is yet in many Circum- " fiances a great Advantage, Security, and Sup- " port to Virtue *.'* Was Socrates*^ Love of Virtue mercenary and fervile, who is the bcft Deijl upon Record, ex- cepting Joh. When jfhe genuine Nature of the Love of Virtue is called in Queftion in Specu- lation, whether the Love of it is, for its own fake, or for the fake of Benefit and future Re- ward ; is there any poflible Way of deciding it better,' than recurring to a Tefl ; and that Ted a Matter of Fa6t ? And did not both thofe great Heroes fupport themfelves and their Virtue in their greateft Diftrefs, upon the future Profped of the Favour of God ? And as they lived, and loved Virtue upon that untraverfible Principle of natural Religion, God is, and is a Rewarder of thofe that diligendy feek him, in the Defire, andSenfe of the want of Revelation, fo they died in the Love of Virtue upon the fame Principle. * Chara^, Vol, II. pag, 60* For go DEISM Delineated* CHAP. ^^^- For they were genuine Deifts according to ^'^'^'"^■''^ Nature, living in the Fear of God, and there- fore were Realijls in their Refpeds to Virtue. But the modern Deifts, who ered: their Syftem upon the Principles of this Author, may entitle themfelvcs to any Name fooner than true found Deifts. They make mighty high Pretences to the Love of Virtue, upon the old Stoical Prin- ciple of being its own Reward, exclufive of the Fear or Favour of God ; and fo are mere No- minals in the Love of it, and are like to be left in the lurch, as Brutus was, with the Name Vir- tue. For this Author, more exalted in his own Opinion, than in Title, derides the Fear of God as ridiculous Cowardice, and any Regard to his Rewards as no lefs ridiculous Avarice * The Stoicks flood to their Principle in their acuteft Sufferings. But this Author fhews himfelf Ma- iler neither of their Courage, nor their Con- fiftency. For when his a% nominal Virtue is put to the Pinch, then he calls in Rewards, Rewards to its Security and Support, at the fame time he profefledly derides the Belief of them. Is not this a great Inconfiftency in his moral Ar- chitedlure ? He neither builds in the Stoick Or- der and Proportion, nor in the Socratick ; but makes a Jumble of two Contrarieties to ere<5t one Whole. Is that moral Syftem beautiful, or deform'd, which is deftitute of an intelligent fuper-intend- ing Power, whofe head Bufinefs is to reward, and punifti according to the Agent's Deport- ment ? Is that Building of that great Connoijfeur * Chara^. Vol, I. pag, 1 29. in DEISM Delineated. gt in Beaucy, or the Admirers of it moft to be ad- C H a P. mired at ? The Antinomian Principle of ferving ^VI. and pleafing God, after difcarding any Obliga- '^^'V^^ tion to his Laws and Commandments, is not more abfurd or fantaftical. Befides, they who niake their Duty their Intereil, and engage themfelves to Virtue, as God would have them, for the Sake of the folid Reward he has annex- ed, have ail the ideal Charms of the Beauty of Virtue, Honefty, moral Tafte, as entire to en- Certain them by the Way, as thofe Inamorato's or Don ^ixol^s of abftrafted Charms, who fcorn their fupreme Intereft in the Purfuit. And therefore where fuch an Interejl joins in the Pur-s fuit of Things lovely, the Scent muft be ftronger,' and the Chafe furer and brifker. And thus we rightly intend and purfue the Good and Happinefs of Ourfelves, the Service of God, and the Benefit of our Neighbour, in one and the fame Aftion. For God has made our Duty and Intereft, his Glory and our own Good the fame Thing ; they are but different Exprefllons importing the fame Meaning. Man's Happinels was the certain End of God, in creating him ; when that is intended, his Glory is effedtually intended, tho' unmentioned : When an intended Work is accomplilh'd, and the Work-Mafter attains the End propofed from it, he at the fame Time attains all the Glory re- fulting, or defired from it : And when the Glory of God is mention'd as the End of our Ac- tions, what does that point to, but a due Care over them, not to difappoint him of his End in creating and preferving us ? When mention'd as the End of our Praife, what is that but ac- l^nowledging to his Bounty the Receipt of our Happinefs f gi DEISM Delineated; ^ Y^'^^' Happinefs ? So that if God feeks his own Glo- AVI. XVI ry, by communicating of his Goodnefs towards our Happinefs, we can never otherwife feek his Glory, but by making his Methods effedual to our own Happinefs in his rewarding Favour ; at the fame time we defign our own true Happi- nefs in all that we cio, we defign his Glory : PFe eat, and drink, and fhould aft in all other Things to our own Happinefs, therefore are we bid to do the fame to the Glory of God ; and to glorify his Goodnefs by our Thank/giving. Wherein does the Glory of a Governor confiTl but in confult- ing the general Happinefs of the Governed ? If that is the Scope of his Power, and the Aim of his Authority, and God is our fupreme Gover- nor, Good, or God for that purpofe, we can ne- ver think of our own, in concert with the ge- neral Happinefs of Society here and hereafter, but we think of the Glory of God. The Deijis therefore, who neither intend his Glory, nor their own future Happinefs from his Rewards, in any thing they do, do violently and unnatu- rally remove the moral Anions of Men from the Center God has appointed to them. No well-meaning Chriftian, who duly de- f5gns his own eternal Happinefs, ought there- fore to be difquieted ; tho* I am afraid not a few have been put under falfe Fears, where no Fear was, left they fhould be Hypocrites, becaufe they don't feel in themfelves that they love God, 'and Virtue enough for their own Sake, but un- luckily happen to think at the fame Time, of their own Advantage by it. That Expreffion for their ozvn Sake, tho' very common, when it comes to be examin'd, is doubtlefs nothing more than a Stricture of Piety, and an ex- alted DEISM Delineated. jpji alted Commendation of God and Virtue, andCHAP. ought to be conftrued always, in this Life at ]^^li, leaft, with that Qualification. Tho* the King- ^-O/'^^ dom of Heaven confifts of Righteoufnefs, as being the Law of that Kingdom, yet that Law Is admirable and amiable with refpefl to its hap- py Confequences upon the Subjeds. For in a ftridt Intendment, exclujive of all Thoughts of our own Intereft therein, it is, I. With refped of God ; without Faith, the Scripture tells us, it is tmpJJlUe to fleafe him \ and what is that Faith, but as it follows, that he is, and is a Rewarder of thofe that diligendy feek to pleafe him ? The true Notion therefore is not to pretend to love Virtue for its own Sake, but for God's Sake, i. e. to do good not for fecular Ends and Expectations, but with in- tuition on his Command, who fees in fecrec whatever is intended to him, and will hereafter reward openly for it. 2. With refpecfl to our- felves it is, in Fad, imprafticable in this- State of Things. ' But what is worfe, a kind of fetting up for Independency, or a fcorning to be be- holden, or acknowledge ourfelves to be what we are, dependant needy Beings ; an adual under* valuing of God's Rewards •, prepofterous and inconfiderate Arrogance in fuch indigent Crea* tures as we are, it is a falfe ftating our owii Cafe, and therefore muft be a wrong Scheme. D o we pretend to add any thing to God, by pretending to love him for his own Sake? Does he really (land in any need of our Love, or .can we think it is requir'd of us on his own Account ? If not, let us make Senfe of it, and love him as heartily as qver we. can». by keeping his p4 DEISM Delineated. CHAP, his Commandments for our own Sake. For y^^}lj we indeed ftand in need of all the good ^^^'^Effeds of thofe ardent Streamings and Incli- nations of the Mind towards the Author of our Felicity, as they return upon the Mind with Interell, add great Improvement to it, by- refining it from the Love of this World, and fitting it for a better. The End of loving God is to be like him, and the End of that is our own Happinefs. Our Love of God is not a giving, but an indigent receiving Love ; we love him becaufe he firft loved us, a Love of Gratitude for his relative, munificent, and undeferved Kindneffes. What have v/e to give, but the litd'e Nothing of our Thanks, which acknowledges our De- pendance, his Fulnefs, and our Need of Re- ceiving ; and is fo far acceptable to the ge- nerous Giver of all our Enjoyments, and of our Hopes of more ? So that to pretend our Love of God in this Life ought to be fo funtle, pure, and i{}imix'd, as to have no other Objeft than ' ■ merely ihe Excellency of that Being itfelf, in order to render it acceptable, or convince our own Minds of the Sincerity of our Love towards him, is indeed to rriake our Love unacceptable to him, to convidl ourfelves of Hypocrify before him, and of being Flatterers in Love, and Sy- cophants in Devotion. But the more dependant we make ourfelves on him in acknowledging the Receipts of all that we have in this Life, of the Means of Grace, and the Flope of Glory in the next, then our Love and Devotion refpefling him as what he is to us, our Bmefathr in thefe Things, is truly fateful DEISM Delineated 95 grateful and becoming us ; and therefore grate- C HAP. ful and acceptable to him. And the offering i^L^ fuch Love muft appear to the Heart «nd Con- ^^ fcience to be perfedly fincere and dutiful in fuch Creatures as we are ; becaufe it proceeds from the Senfe of our Dependancy, as being his Crea- tures^ recipient and expe£tant of all our Good, If our Author admits the 'Thought of Self-Hap- pinefs and Fruition * or Gratitude -f into the Love of God, then he admits Self-Interejt -, then he excludes pure Efteem, Excellenc^y and own Sake : And therefore can be no Apolog'j for jhat Principle. I T is ridiculous in him to alledge there, in order to remove Mercenarinefs out of Religion, and make it liberal: " How fhall one deny " that to ferve God by Co7npulfwn, or for In- ** tereft merely, is fervile and mercenary ? '* For who that confiders either the Nature of God or Man, can grant it mercenary to ferve him in the Way he himfelf requires, and from the Motives all his true Servants recorded in Scripture have aoiually ferv'd him ? Was their Religion fervile and illiberal ? Does the greateft Wifdom we are capable of in declining the greateft Evils that can befal us, deferve the Name of Compulfwn ? Or to purfue the greateft Happinefs of our Na-? ture, is that a reproachful Interefi? He re- proaches only himfelf and his own Syftem, by adding in the next Page, " That altho* this *' Service of Fear be allow*d ever fo low or " bafe ', yet Religion ftill being a Difcipline and " Progrefs of the Soul towards Perfection, the " Motive of Reward and Punilhment is Pri- * Cb^aii. Vol. II. p3g, 270. t 3i(i. pag. 272. " mary 96 DEISM Delineated. " mary and of the higliefl: Moment wit " till being capable of more fublime Inftruc- CHAP. " mary and of the higliefl: Moment with us; XVI. (c • • -" - - -- - - ^^'^" tion, \tf^ are led from this fervile State to *' the generous Service of Affe^ion and Love? " If the Motive is Primary in ferving God in this World, why does he prefently after in the Margin inconfifliently make it only Supple- menial ? Besides, it is a more liberal, and lefs mercenary Morality, by Faith and Hope to ex- ped: the Reward of Happinefs, from the inter- pofing Difl:ribution and Allotment of our Hea- venly Governor, fulfilling his general Promifc, than to depend upon and be wholly influenced by a Stoical Notion of rewarding Happinefs, as neceflarily and infeparably connedled to Virtue by a blind Fatality. Neceflity and Fate would, in that Cafe, prefide and be the only Deity, and there would be no longer room for Faith, or Hope, or Prayer, which helps to qualify the Soul with virtuous Difpofitions -, at the fame time it refigns up itfelf in SubmilTion to all the Difpofals of Providence in this World ; but any Regard to the heavenly Will, or his Difcri- mination in the next Life, would become ufelefs, upon that Suppofuion. If Love confifts in an Union of Mind and Inter-eft, Inclinations and Defigns, we muft forego our own miftaken ones, and, by Imitation, unite ourfelves to thofe of God; and the Proof of that Progrefs in uniting ourfelves by Love to him, is keeping his Commandments ; which are Prefcriptions, as well for our unlearning Evil, as learning Good, and correding the falfe Love of Self into that which is good and true and divine, by copying after God in fo many Attitudes of Like- ned t)ElSM DfiLIliEAtED. 97 hefs and Similitude. - So that we love God becaufeC HAP* be firjl loved us, in firft making Man in his ^^^• own Image ; and when he had unmade himfeJf^ "w^/^ by Tranfgreflion, making him over again as it were, by fending his Son in the Likenefs of Man. What makes the tJappinefs of God, makes alfo ours, by Imitation and Communication» When the'Love of him perfects us in the Imita- tion of liking, defiring, and purfuing the fame Things and Views with him, it gives us Pofief- fion of him, makes us partake of his Happinefs^ and derives it upon ourfeives. The more w(i know andconfiderGodandhisWaySjthe morew6 love, the more we imitate, the more we are like him. And his Perfe(5lions of Holinefs^ Jujiice^ Mercy, &c. are the Exemplars of all Virtue, the Patterns of our Imitation, the Objedls of our Love, and the Source that communicates Happinefs to us. And as that future Fruition (fonfifts in delighting in God, being like him^ and receiving of his Abundance in proportion to the Increafe of our Likenefs, we muft carry Oil in the Lamp with us ♦, for there is none to be borrow'd, or bought at the unexpe6led Hour i but we muft be previoufly fitted with fome Likenefs and Qualification, in order to be changed into and inverted with more glorious Likenefs •, and if we don*t learn to lOve God in this World, where we go to School to learn ir> We (hall have no Notion of it hereafter, and fo be deftitute of all Qualification for Happinefs in his Prefence. So -that all our Love tor him here, is for the fake of being happy with him for evermore. You II, H Is 93 DEISM Delineated. CHAP. ^^^I. Is it culpable? Is it not rather commend- ^*^''^^''"'**'^ able for a Traveller to think of his Journey's End ; or a Stranger of his Home ? This was certainly the Viaticum, or Provifion in the Way, of the old Heroes of Faith in their Road to Heaven, infomuch that one of the Greek Com- mentators affirms, that the Thoughts of return- ing home, and being Strangers or Sojourners in this World, is the firji Virtue, and ever'j ^rtue in this JVorld*. Thefe Candidates for Heaven, and wife Oeconomijts of Happinefs, having no exprefs Revelation of the Gofpel, but as it ferved to fhew their Faith, that a heavenly Country was to be preferred to an earthly, wifely follow'd the Didates of Nature in preferring a greater Good to a lefs, and a lefs Evil to a greater, in Virtue of the Promife of God to Jdafn, and af- terwards renew'd to j^braham. But the noble Author lull cited deviates from Nature, in order to attain his malevoIeiTt Ends againft Revelation, (in Oppofition to which he feems to have had the moft unnatural Preju- dices) by a general Law and Principle of his Syftem of Virtue, he difcards the Confideratiori of private Good, or Self' Affection, from havino- any Share in it ; difcards alfo the natural Dic- tates of common Prudence and Confcience, for preferring the greater to the lefs private Good ; and depreciates the Virtue built upon that Prin- ciple of common Senfe, and Nature, under the Notion of a Bargain, His Words are, K6(r(j.ii TiiTis. Chryfi. Heb. xi. 13, And I may add, tho' they were Strangers in this World, they were intimately known to and acquainted with the Maker of it, ♦* Now DEISM Delineatei) 99 CHAP- '* Now the more there is of this violent ^^^^ " AfFeftion towards private Good, the Icfs Room ^^-^"V^^ " is there for the other fort [AfFedlion] towards *' Goodnefs it/elf^ or any good and deferving Ob- *' jecl, worthy of Love and Admiration for its " own fake ; fuch as God is univerfally ac- " knowIedg*d.'* And afterwards fpeaking of Refignation to his Will, that there is " no more " Worth or Virtue [in fuch an Inftance] than " in any other Bargain of Inierefl: The Meaning *' of his Refignation being only this, That he " refigns his prefent Life and Pleafures conditio' " jMlly^ for that which he himfelf confejfes to he *' beyond an Equivalent ; eternal Living in a State *' of highefi Pleafure and Enjoyment *.'* And elfewhere, " I know too, that the *' mere Vulgar of Mankind often (land in need " of fuch a re6lifying Obje6l as the Gallows be- *' fore their Eyes. Yet I have no Belief that *' any 'Man of a liberal Education^ or common ** Honefl'j^ ever needed to have Recourfe to this *' Idea in his Mind, the better to reftrain him *' from playing the Knave. And if a Saint had *' had no other Virtue than what was rais'd in *' him by the fame Objedl of Reward and *' Punifhment, in a more difant State ; I know " not whofe Love or Efteem he might gain "be- *' fides: But for my own part, I fliould never *' think him worthy of mine t •" He adds in the next Page, " Nothing is ridiculous but what '* is deformed: Nor is any thing Proof againil ** Raillery except what is handfome and jtifi.'* And preiently after, " Nothing fo fuccefsful to * CharaSl. Vol. II. pag. 59, \ Ibid, Vol I, pag. 127. H 2 *' be 100 DEISM Delineate©; CHAP.*' be play'd upon, as the PafTions of Cowardice XVI. « and Avarice:* Is this his Ridicule of ChrijTtan Virtue? The Ridicule recoils and fixes only upon himfelf; ac- cording to his own Maxim, the Ridicule^ if ill ■placed at firft^ will certainly fall at lajl where it deferves *. And that is true enough, according to the old Maxim, Rifu inepto 7nhilineptiu5. See- ing then he ridicules the Inftinds and Operations of Nature and common Senfe, and the Influence of all Laws human and divine, in order to ridi- cule Chrirtianity ; I afk his Admirers, where does the Ridicule fall ? I would not have it fall, if it could be help'd, upon them, or their ador- ed Author ; becaufe in Truth, the Matter is too ferious for fuch Levity. H o w in Fadl is th^t common Honejly, which fuperfedes the Fear of the Gallows, firft educated in Subjeds, but from the religious Principle of the fuperior Fear of God, to whom they muft give an Account of their Actions ? If that had its due Effeft upon all Perfons, there would be no need of Civil Laws with fuch Sanations : For the Law is not made for the Righteous, who maintain their Charadler upon that Principle ; but for the Unrighteous, and Difohedient, who de- generate from it -, as Indiclments for the Breach of the Law fuppofes, and arraigns the Criminal firft and foremoft for 7iot having the Fear of God before his Eyes. If all the Laws Divine and Human fuppofe the Degeneracy of human Nature, and are grounded on it ; and the hea- venly Leginnture, and likewifethe earthly, fhew * ChareSl. Vol. I. .pag. lO. their DEISM Delineated. loi their Wifdom in providing Remedies and Helps C HAP. againft ir, and annexing Sandions to their refpec- ^^'b,. tive Laws, which give them all their Efficacy ; ^^^ is the Degeneracy of human Nature, to be ridiculed as a Phantom, a Thing confefsM and felt by all the wife Men in the World ? And are the Laws of God and Man to be banter*d and laugh'd at ? For to ridicule the Sandions, with- out which the Laws are but Cobwebs, is a di- red^ unavoidable Ridicule upon the Laws of both, A decent Laugh indeed ! It is true, Epicurus of old, and Hohbs of late, maintained the Principle of Self-Affe^ion and private Good ; but it was in the depraved Senfe, and vicious Extreme ; Self was all in all with them. They excluded Benevolence, Pro- vidence, and all Confcience towards God or Man out of their Scheme: And fo the Paffion for Self having no inward Senfe of God, nor of the Publick to regulate it in the Heart, whence it fprings, becomes Atheifm and the worft of Evils in Society. But with that Regulation and Re- ference conftantly guiding and direding it, it moves in Sphere, and does all Duty to God, and Man. iV-ccordingly Socrates^ and EpitletuSy the moft eminent upon Heathen Record, as well for the Praftice, as the Knowledge of mo- ral Virtue, both efpoufed this Principle under the fame Regulation ; and conduced their Actions by the Expeftation of the Favour of God, and his Rewards for well-doing. But this Vifionary in Virtue and Reformation having made a great Difcovery of the Poeth Meaning of. Senfus Com- munis *, that it fignifies Publick Senfe, or AfFec- * Chara^, Vol. I. pag. 103; H 3 tion. 102 DEISM Delineated. CHAP, tion, makes that his firft and only Principle of ^^'J[- Virtue •, and, at once, expels Regard to Self, to ^'^^y*^ Q,)^^ to any of his Rewards or Punijhjnents^ out of his Syftem •, at leaft from having any rightful Share in his Virtue ; fave only by the by at a dead Pinch future Rewards and Punifhments are, allow'd to fhovv their Heads. For he profefled- ly ridicules the having Refpedl to God's Rewards and Punifliments as Avarice, 2ind Cozvar'dice, as above gbferved, ^ Skin for Skin and all that a Man hath will he give for his Life % tho* it came from a wifer and more virtuous Deift, and a far better Philofo- pher than his Difciples can pretend our Author to have been, he rallies it * neverthelefs as He- terodox Sophiftry, as if it was unnatural. What is natural in the Confultations of every Agent is too filthy to mix with his pure Virtue ; that be- ing a Compofition of an Ideal^ 'Tranfcendental Notion oppofed to Self. Yet the Truth forces the Confeffion from him, that it is the Height of Wifdom, no doubt, to be rightly SelfifJj f . Why is Truth fo ftrong and prevailing but becaufe it is Nature P And why is Self-Preferva- tion the ftrongeft Principle within us, but becaufe it is the fume Nature ? As long as that Princi- ple fubfiils, and is influenced by a due Regard to him who is our Preferver, the Juggle and Fa- fcination of his pretended Virtue muft vanilli before it -, as being in Reality nothing better than the Nature, and the Self-moving Principle of Man inverted. Is that beautiful, or is it de-' form'd, which delineates real Life, and Nature ^Ch^ra^. Vol. If. pag. 123. \ Ibid. pag. 2\. in DEISM Delineated* 103 in an inverted Order? It may carry a grcatCHAP. Sound with it, as many other Cheats do, which ^VI. pretend the Good of the Publick and nothing ^""^'"'^''^^''^ elfe; but it is the Sound of Words and no- thing more that captivates the Admirers ; be- caufe in fadl and fober Senfe, it is impradicable by the Generality ; and I wifli that was not the Author's real Policy, to fee up Virtue upon a Principle plaufible (in falfe Theory) but in good Truth equivalent to being impradicable ; which, under the Name, effectually banilhes the Thing Virtue out of the World. If fuch a School of Virtue, fet up in Contradic- tion to real fra5iifing Nature, is a moral Defor- mity, then according to our Author's own Di- ftindtion, that fuch is tjhe Irue Objedjt of Ridicule, how can his Syftem efcape it ? If it is neither handfome nor ju^ to eftablifh an impradicable Foundation of Virtue, how can it be Proof againft that Raillery he would fet on Foot ? efpecially when the Laughing Faculty is generally moft lavifti againft your Impojtors and Pretenders to Things againft the real Powers, and known Movements of Nature. The Paramount of all Ridicule upon Record is, Parturiunt monies^ nafci- tur ridiculus mm. — ■ But if he digs a Pit for others, and falls into it himfelf, who will pity him, or help laughing ? For a Bull in Senfe is certi^nly to all IVIen of Senfe an aukward ridicu* lous Beau in fine Words,! Whence that ExprefTion, * / woidd not he guilty of fuch a Thing for the whole World ? Not from his fpeculative Publick-Senfe, but common Senfe, in the obvious Meaning, habitually taught * CharaSi. Vol. I. pag. 133. H 4 and 104 DEISM DELINEATEDr CHAP, and inculcated in Chrijlendom from that Maxim ^^h^ of Profit and Lofs, whofe Author was Chrift, If '^ a Man frooulcl gain the whole Worlds and lofe his own Soul. . If the Followers of this great Lover of Paradox, more than of Virtue, will vouchfafe to Ihew common Senfe in pradifing upon that divine Maxim, we are agreed. Epicurus, Hobbs, Spinofa, and almofl: all the eminent Atheifis and Fatalijls^ are recorded as paffionate Admirers and Extollers of Virtue for its own Sake, not for the Hope of any Reward after Death, but for the Excellence of Virtue it- felf, and the Advantage the Followers of it re- ceive in this Life ; which evinces, that it has been a general Combination to attack and fub- vert Religion, under thefe falfe Colours ; that the Pretences to this aerial Love of Virtue com- monly run the higheft where the Life of real Morality and Religion is made a Vidim, and lies bleeding and dying at their Feet : And that the owning or difowning the Being of a God amounts to one and the fame Irreligion, where- ever a future Judgment, the Influences of thofe Rewards and Punifliments (the Sinews of his Laws, and Inftruments of his Government) are denied or derided, and Duty and Obligation thrown off the Hinges : the Confequences, which naturally follow, are very plain ; The Worfhip of God is Enthufiafm ; Chriftianity an ImpoJi$tre ; and Heaven and Hell a Sweetmeat., or Rod for Children to take their Phyfick 'f". They ought to have no Influence upon Virtue according to him, for he fays a Man can be Good and Vir- tuous in no Degree till he likes and affeds Good- ■f An Expreffion of the Author K&CbarcUi, Vol. II. p. 247. nefa DEISM Delineated. 105 nefs and Virtue for its own Sake, and as amiable C H A P, in itfelfW. The Truth forces itfelf upon him a ^^li. little after, and he finds himfelf under a Necef-^ ^'v^^ fity to own 'tis certain on the other Side, that the Principle of " Fear of future Pimijhment " and Hope if future Reward^ how mercenary " and ferviie ibever it may be accounted, is yet, *' in 7nanj Circumjiances^ a great Advantage and " Support to Virtue J." What is this but ad- vancing a notional Principle, for fubverting the Virtue of Chriftendom, under a whimfical Di- ftindion ? Now according to the Obfervation of the Author of Chrijlianity as old, &c. That every Ex- ception to a general Rule is founded upon a general Rule itfelf; the above Exception, which he al- Jows of, muft certainly be acknowledg'd the iruejl, firfi^ fuperior general Rule •, being fo evi- dently founded in Nature and the Truth of Things-, confequently, that his Dodlrine of Virtue muft be excepted out of it, as an Extravagance and a Rant of Enthufjafn, being grounded in an un- natural Endeavour to put afunder what God and Nature have join'd together. Had he firft made a due Inquiry into Nature, he had made a better Inquiry concerning Virtue. For that which makes Virtue impra^icable to the Generality^ ac- cording to the Meafures of Man in his prefent State, can never be the Way to ferve Virtue, or recommend it, in good earnefi\ to Fraftice. What truer, and yet what worfe Chara*6ler can be given of the Deifs Religion, who rejed: Chriftianity, than that it is apparently bottom'd H Charaa. Vo^ II. pag. 66. J Ibid. Vol. L pag. lo. upon io6 DEISM Delineated. CHAP, upon Ignorance, or Mijlakes, both of the Nature XVI. of Ma7i, and God ? And that they fight againji ^-^^V^ true Religion (the invincible Gofpel) in the War of Ignorance ; as it is elegantly exprefs*d, Wi[d. xiv. 22. Their Blunders about the Goodnefs of God have been fhewn before, and Ihewn to be their Sheet Anchor. And as to the Nature of Man, is it not abfurd to go about to jlifie, fo inhumanly ftifle thofe Springs of A6lion in hu- man Nature ; and fo unnaturally baffle thofe De- fires of Reward, which natural Religion infpires i God is, and is alfo a Rewarder of thofe that Mi- gently feek him. And out of Spite to the Chriftian Revelation, which has made thofe Rewards fo bright and glorious, and attainable upon the mod rea- fonable Eafmefs, is it not monftrous in their Leaders to fet up an unnatural Dominion of Ir- religion over their wretched Votaries, by dii- couraging the moft effedlual Principles and Mo- tives to Virtue ? Does not Chrillianity cheriOi, cultivate, water thofe natural Seeds of Virtue, and pufh them to Growth and Increafe by the Profped: of the moft glorious Harvefi ? Does it not hold out a Crown of Reward, more pre- cious and ponderous than all the Crowns of this World, to the Faith of the true Followers of Nature and of God ? For every one who truly and diligently does fo, embraces and fuper -acids Chrifi ; who came to reveal. God, and Nature. The Sources of the divine Goodnefs, and Per- fedtipns, no otherwife difcovgrable, yet, being difcovered, are found perfedly fuitable, and en- gaging to our rational Faculties. Nor is there any true Syltem, either of the Nature of God, ©r Man, in his prefent degenerate State, but in his DEISM Delineated. 107 his moft wife and merciful Governmenn over U5,CH ap.' by the Mediator Chriji Jefus. And does not ^^'^• this judicious Obfervance of Nature demon- ^-OT*^ ftrate the Author of Chridianicy to be the un- doubted Author of Nature ? Whereas they muft make Converts to the Ignorance of God^ and Man^ and Nature^ before they can make Profelytes to their Deijm. In fhort, as at the Beginning, Jefus, and the Refurreclion, and his Judging the World in Righ- teoufnefs, thofe fundamental Reafons for Re- pentance, were receiv'd as balibling by the Epi- cureans^ and Stoicks, who of all the Seds of Phi- lofophers were moft contrary to Chriftianity *, fd. a modern Deijl feems to be an unhappy Compo- fition of both of them, and therefore nourifhes a double Spite againft that Religion. In con- tradiflion to the better Sentiments .of Socrales, he maintains with the Sloick, the Self-fufficiency of Man to all Virtue ; and that Virtue is its own felf-fufficiettt Reward -, he flights the Revivifcence of his Body^ as a Return to Prifon, ratjier than to an original conftituent Part of himfelf ; and therefore with the Epicurean indulges irs Grati- fication, and makes the moft of its fhort Conti- nuance, as an eftential Ingredient of his Happi- liefs * : And both Seels join in him, in laying afide the principal Care of divine Providence, by difannulling his fpecial Concern, to reward the Righteous, and puni/h the Wicked (the beft Thing worth the Concern of fuperintending Pro- * See Chrijlianlty as old, pag. 1 4. where the Author makes one 'End of regulating the Appetites, the conducing the more to the Pleafure of the Senfes, as one Cmfilfue7it of Man's Happinefs, which \Qxy well agrees with the Hiftory of Ep- curus. vjdence) io8 DEISM Delineated. CHAP, vidence) by the Hands of an appointed Judge^ in ^^^- the moft diftinguifhing, diftribucive, confpicuous, iV^^Y^v^^^j everlafting Manner before all moral Agents. And confequently, his Ill-will to Chriftianity carries a double Oppofition and Refiftance to a Jeftis or Saviour ; to a Refurre5iion ; and to his Judging and Difiributing future Rewards and Pu- nifhments. Yet, bating the Refurreflion of the Bod'j, and the Perfon to judge, Socrates could have inform'd him, all their Sentiments are con- trary to the Truth and Nature of Things, tho* he fhould not condefcend to be perfuaded by ChriJ} and his Apqfiles. I am afraid he believes with the Stoick, that all Sins are equal, becaufc he makes fo light of difbelieving the Gofpel. Who would imagine, yet fo it is, that fo fine a Genius, at ridiculing Chriftianity under the Name. of Enthu/tafm, fhould run into real En- thufiafm and Knight- Errantry himfelf, in order to explode it ? For the fame dazzling Ideal No- tion of Virtue, which led him to contradi6b, and be very polite in Bombaft -f , overfhooting the Powers •f- By Bomhnji I mean, that Excefs in Language, or Dis- cord in Sentiment oppofite to the true Sublime ; which owes its Beauty and Grandeur to the exprcffing Things in Con- formity to the Nature of Things. Confequently there may be a falfe Sublitne in Words of the pureft Di£^ion, agreeable and charming enough to thofe who don't underftand the Truth and Harmony of Things, whilft they are affefted with the fuperficial Harmony of Sounds and Fiddles, Words and Pe- riods. Cujufcunque orationem videris foHicitam et politam, fcito animum quoque non minus effe pufillis occupatum. Mag- nus ille remiflius loquitur et fecurius : quaecunque dicit, plus habent fiduciae quam curse — Oratio vultus animi ell : fi cir- cumtonfa eft, et fucata et manufada, oftendit ilium quoque non effe Jincerum, Sc habere aliquid fra^i. . Sen. Ep. 115. 'i'he jejunenefs of his Reafoning withcrf the Verdure of his Expreffions, DEISM Delineated: 109 Powers of Nature and Pradice, has alfo ledCHAP. many ^ietijis\], Myjlkks^ and pretended ^^^"^^ ,J^^^ of the Romi/h Church, which fets up its Throne ^^ - ' upon the plain Abufe of Nature and Chriftia- nity, into the like Enthufiaftick Extravagancies, Flight and Fancy, and Tokens of Want of Judg- ment. They would not touch, no not they, any of God*s Rewards, no not with a Pair of Tongs ; they would willingly, great Souls ! annihilate themfelves, and their Happinefs, before the Image of Virtue they have fet up in their own Fancy -, and be contented to damn themfelves eternally for the fake of the paflionate Love they have for God. But when you hear fuch Extravagancies, always beware of Cheats, Im- Exprefllons, and his Departure from Truth and Nature turns every Shew of Sublime into real Bombaft. For as Truth duly reprefented according to the Nature of Things is the moft fplendid, magnificent, and affefling of all Things, fo polifh- ed Words in rounded Periods deviating from the Nature of Things, are no better than a genteel Impofture with refpeft to right good Senfe, an irtful (^ackifh Deception as to Truth, and a Whorifh Paint laid upon Nature by a good Hand. A falfe irreligious Thought cover'd over with pretty fweet Words, is Poifon in a Sugar-Plumb : But I hope Religion is not like Italian Songs, where the worft Meaning of Words tuned with fine Sounds makes the beft Mufick; I " Contemplatinje Perfons ought to di'vejl ihemfehes of all " Affeaions to all things : fhey ought to rejea and defpi/e all " God's Gifts and Favours, aftd to Jlrip themfelves of all Incli- " nations e^^en for Virtue itfelf." Letter from Rome concern- *• ing the ^ietijls, pag. 85. Another of their Tenets is, « T^rue Contemplation muft keep " itfelf fix'd only to the Effence of God, imthout refleBing either « on his Perfons or his Attributes. And an A3 of Faith thus " conceinj'd, is more perfect and meritorious, than that tvhich " conftders God ivith the Divine Attributes, or cwitb the Per- " fons of the Trinity in it," pag. 74. Behold a manifeft Strain of refined fecret Deifm, harmonizing ill their high Flight, with open modern Deifm ' podors, 110 DEISM Delineated. CHAP, poftors, and Jugglers in Virtue, and tiie Lore XVI. of God. For Every fobcr-minded v/\Ce Chriftian will be fure to fhew their Wifdom in regarding their high- eft Intereft above all Things *, and conduct their whole Behaviour by that View, Becaufe indeed a due Regard to the Rewards and PuniflimentS of another Life, as brought to Light and admi- niftred by Cbrijl, have a fober, true, pra6lical sTendency for promoting the doing Good, incom- parably beyond any Deijiical Scheme. And there- fore that Diftin^ion which the faid Author would fet up between Virtue and Religion*^ as if the former was moft commonly diminijh'd and crampt by the latter, couches under it a fcan- dalous, falfe Reflediion upon the Chriftian Re- ;::ligion. As, to that Narrownefs of Spirit which he pre- tends is peculiarly obfervahle in the devout Perfons, find Zealots cf almoft every religious Perfuafion -f . And again, " If by the Height of devout Ex- ** tafy and Contemplation, we are rather dif- " abled in this Refpedl, and render'd more un- .. ** apt to the real Duties and Offices of Civil ' " Life, it may be faid that Religion indeed is *' then too ftrong in us [j." Chriftianity has no- thing to anfwer for, with refpeft to fuch Per- fons, who neither pra61ife nor underftand it v inftead of its being too ftrong in fuch Perfons, it is really too weak •, it only faunters, ads the Child, not the Man •, for it does not a6l and operate in fuch weak, 7?iij}aken Minds according to the * Charaa. Vol, 11. pag. 5, 6, 58, 88. \ Il?U pag, 58,116. 11 /^iV. pag. 8?. many DEISM Delineated iir many Principles, Precepts, and Examples of Jo-CH A P; ing good inculcated by that Religion ; no Defed y^lij of which can be laid to its Charge by its great- ^^«^ eft Enemies. The true Enthufiaft afluates and manages Religion according to his roving Fancy, but is not himfelf a6luated or managed by it, in its true Defign. Is any Servant alham'd of his Wages ? Or does he commonly do his Work the worfe for having Aflurance of receiving them ? Are not all Men, from the greateft to the leaft, Servants unto God ? The Service is un- profitable to the Mafter -, but the Wages is the making of the Servant : To ferve God is to ferve ourfelves, and the Happinefs he made us for. Sir Jfaac Newton, Princip. pag. 527, fays the Word God is a relative Term and has refe- rence to Servants. i^ND if this is the Conclufion and Sum of his beft Apology for his chymerical Syftem of Vir- tue, he had better faid nothing : " That by *' building a future State on the Ruins of Fir- *' tue. Religion in general, and the Caufe of a " Deiiy is betray'd •, and by making Rewards *' and Punifliments the principal Motives to *' Duty, the Chriftian Religion in particular is *' overthrown, and its greateft Principle, thac *' of Love^ rejeded and expofed *." For he quite miftakes the Cafe ; the Praflice of Virtue upon the Motive of Reward and Punifhment in a future State, is the Foundation of Happinefs in that State. How then can the Pradlice of Virtue be the Ruin of it ? It eftablifhes the Religion and Worfliip of the Deit'j upon the Bottom God himfelf has built it on ; which Way then is Re- * CharaSi, Vol, II, pag. 279. ligion 112 DEISM Delineated.' CHAP.ligion in general and the Caufe of a Deity be- XVI. trayed ? And if Chrijl is the Dijlributer of the ^^'^^'^"'*''^ future Rewards and Punifhments, and has im-' proved all the Virtues, and the Worfhip of God by new Means fuperadded to make all effedual ; how is his Religion overthrown ? Or in what manner is its greateft Principle, the Love of God and Chrijl^ reje6ted or expofed •■, when the whole Service of Chriftianity is a grateful Ac- knowledgment o^ that moji furprizing Love in the Benefits receiv'd, and to be receiv'd ? But is it not extremely furprifing and incon- fiftent in this high-fpirited Author, who pre- tends to be fuch a paffionate Admirer of di/in-^ terejled Love, Friendfhip, Virtue ; if he of all Men, (hould appear an Enemy to that Religionj and that Love, and to Chriftianity upon their account *, feeing nothing is more apparent, than that the leaft interefted, moft generous Virtue, moft captivating Love, moft heroick Friend- fhip, that ever yet reach'd the Ears of Mortals, enlivens every Page, and infpires the whole Sy- ftem ? Could he poflibly have been fincere in his own Principle, and at the fame Time forbear to love, adore, and become a Difciple to the Mediator of that Religion ; if not for his Bene- fits conferr'd, at leaft out of Ejieem of the tran- fcendent Excellency of his Adions and Compaf- fions ? To fcorn to be beholden to his Maker for the Hope of his Rewards or his AfTiftance in Virtue, is more than human ! And therefore his afpiring to a Sphere above mortal Capacity, and alluring Difciples after him, brings him down to a Pedant in Virtue and Humanity. His moral Beauty, and his pretended Love of it, are both mif-(hapen ! his Syftem a Sham, and a mean DEISM Delineated 113 mean Artifice to overturn the bed Religion inCHAP. the World. XVI. Besides, the Religion I am fpeaking of in- cludes his Virtue and more ; and therefoje can'c in itfelf be narrower than that. It teroies to work out our own Happinefs in both Worlds in dependance upon God's Favour through the Mediator \ which includes the whole of our Hap- pinefs in all our Faculties, of Body, and Soul ; confequently larger than Virtue in his Senfe, which he makes to confift in Affeclion to earthy Society -, and allows it to Atheijis^ as well as Deifts ; but not in fo perfedl a Degree *. As Chriftia- nity finds us a Man, it will make us a Man ; our ISlature and Conftitution now will be our Nature and Conftitution hereafter, only greatly improv- ed in both its Parts : So exadly does Chriftianity confult Nature and improve it. Whereas the Deiji configns his Body In the Grave to everlafting Oblivion •, fpurning the faid Religion, he fpurns all Belief of its Refurrec- tion ; drops half human Nature, and leaves ic in the lurch for any Revivification or Happinefs ; and fo betrays its Caufe, in Futurity^ in the earn- eft Expe5fation of the Creature^ and lofes it before all the World. Such wretched Confulters arc they of our common Nature^ and worfe Counfel- lors of its joint Happinefs ! They join the Op- pofers of Chriftianity from the beginning, in profefling to deride this Article of future Hu- * CharaSl. Vol. II. pag. 6, 57,69. And this Virtue he confines to Honefty, and diftinguilhes it Hkevvife from Religion in his EJfay on Wit and Humour, pag. 93, Vol. II. I man 114 DEISM Delineated. CHAP, man Happinefs, as a Hope more becoming PVorms ^^^^//^^z;; A/f;/, in.the Pharle of CVZ/^/if. For tho' ic is natural in us to have Affec- tion tddJDcieCy, as this Author pleads ||, can he deny it to be likewife natural in us to have Affec- tion for Ourfdves •, and that Affection fufcepti- ble of the Influence of Rewards and Punifhments from our Maker ^ as our greateft Concernment, as our higheft Reafon, as our Religion for lov- ing our Neighbour, and doing all the Duties to Society •, to the Needieft -, to Pofterity, who can't requite us ? Yet fo unconfcionable is he to God and Human Nature, as, the better to expel all Regard to God as a Governor and Rewarder, he tramples upon this chief Afpe6l and Confide- racion of Nature that is in every Agent ; and upon the other Senfe of Natural, fets up his Jialk- ing Horfe of Virtue, to fecure his Game of kill- ing Religion dead. Let Men think, as free of Prejudice as they pleafe, upon all Matters ; but it will be a Shame and Reproach, if their adual Free-thinking is nothing more than Half-thinkings upon the Na- ture of a moral Agent, and the true Reafons and Motives of Virtue, in real Life and Aftion. I fliall therefore apply the Words of this Author to himfelf, becaufe they fo exadly fit him, as he has degraded the Nobility of AuthorJJjip^ by departing fo fliamefully from Nature : " His *' Piece will be found ridiculous, when it comes- " thoroughly to be examined. For Nature will not *' be mocked. 'The Prepojfejfwn againfl her can t ^MKniwv >i sA^'fj Orig. cont. 240, || CharaSl. Vol. III. pag. 214. *' never. DEISM Delineated; ri^ ^* never he very lafimg. Her Decrees and In-CHAP. " ftindts are powerful ; and her Sentiments in- ■^^^• '' bred. She has a flrong Party abroad ; and as ^^v^^ ** Jlrong a one within ourfelves : And when any " Slight is put upon her^ ps can foon turn the Re~ ** proach, and make large Reprifals on the Tafle ** and Judgment of her Antagonifl *.'* To which. I add the Obfervation of Lord Bacon, " A lit- *' tie Philofophy helps to make an Atheijl, buc *' a great deal brings round to Religion^ And it has been truly obferved, that the Deifts are fo fuperficial in folid Learning, that was it not to prevent the Ignorant from being feduced by their fuperficial Writings, they would be the Contempt of all learned and judicious Chri- ftians. But Chriftianity infures the Refurr e5f ion o( thQ Body, which is that peculiar Life and Immorta- lit>' to both Parts of our Nature, brought to Light by the Gofpel ; which- eternal Life is the Gift of God, thro* the Mediator j who has the Gift put into his own Hands, to diftribute to the World. So very proper is it for him to have the final Allotment of the Ends, Happinefa and Mifery, who is the Head of all the appoint- ed Means, and the Author of eternal Salvation. And as eternal Life is at his Difpofal, and attain- able only upon the Conditions of his Gofpel ; not the natural Confequence of following mere Reafon for a Guide ; but a bountiful and gra- tuitous Superaddition, as I have made appear be- fore, where*s the Deiji*s Provifion for eternal Life? * Chora ff. Vol. I. pag. 354. I 2 A WISE ii6 DEISM Delineated. CHAP. ^^l;. A WISE Bargain, truly, to lofe the toialH-^p- '''^'^'^'^^'*'^ pinefs of his Nature in both its Parts ! For if Death, as he owns, is not a Ceafing to be, but a Separation of Soul and Body *, and the Re- union of them to a State of BleiTednefs is that Immortality and eternal Life, which is the Gift of God to the Faithful in Chrift, ex- clufive of all the Defpiiers of the Gofpel ; where are his Pretences to that Life of Body and Soul ? His Fate, as a Defpifer, is to perifh from all Enjoyments •, and therefore will find his Refur- rediion to Condemnation of Body and Soul ; which, being void of all Happinefs, has not the Name of Ltfe ; nor is it privileg'd with the Cef- liition of the being of either of them -, but a Re- ^ union for ever to fuffer the Indignation of God, upon both, for evermore, fufFering as they finn'd together. His vile Body will be rais'd by the Power of him he fo much contemns, and chang'd, not into- a glorious, but viler Body, and join'd to his infidel Soul, to believe too late, and be buffeted and vilified for an obftinate Fool, to all Eternity, for defpifing his Truth, con- temning his Revelation, and his coming to Judg- ment. So little Occafion had he to diftinguifh between the Jtheift and Bei§i, feeing their End is like to be the fame. And why fhould not their End be the fame, fince their Virtues are the fame ? For a Sinner to pretend in bis own Sufficiency to approach God, is the fame as to difown him to he what he is ; or a Sinner to be a Sfnner. Neither of them al- low of any pofitive Account hereafter, and in that Refpefl they are equal. And what fignifies al- lowing Virtue here in Namcy and God as an In- ipedor D EISM Delineated. 117 fpeftor in Name, or an Example of Benevolence C H A P. in Name ? When they believe no folemn Ac- ^^'^• count to be given, or that they fhall fufFer any '^■OP^ thing in Judgment from him. Is it fo ? then there is no Deficiency in Alhe'ifm from Deifm, except the Example of the Deity ; but all the Ufe the Dei^s pretend to make of that, is for Benevolence to Society in this Life •, and now if this Author allows the Pradice of Benevolence and all the human Virtues to the Atheifi in the Places above cited, he makes the Example ufe- lefs, and, by his own Conceflion, ought to have own'd hi?n upon Equality as to that alfo. Mr. Bajle proves the Atheist capable of their • Benevolence and human Virtues in various Places of his Didionary, from the Temper of fome. Education of others, Love of Fame, Senfe of Difhonour, Rewards and Punifh-ments of the Magiftrate, or fome Temporal Advantage *, not from the Inftindt of Confcience, not upon reli' gioiis Principles, to be fure. And if the Atheifb may be virtuous not upon a religious Principle ; then the Virtues of the Atheiff and Deis! are the fame, the Principle being the fame : Neither of fhem admitting, nor pradlifing upon the Reli- gion or Principle of being accountable to God. Our Author indeed reprefents the Atheift more fplenetick, and out of Humour, on Account of Diforders in the Syftem of the World ; and that is all the real Diftincftion I can perceive he makes out between them. For as to the Plea- fure and Pain naturally confequent to the Prac- tice of Virtue and Vice, which the Dei§i calls the fuller e Rewards and Puniftiments of them, they are Rewards and Punilhments only in Name ; nor can the Deift upon his own Principles pre- I q tend ii8 DEISM Delineated. CHAP, tend to any other Hereafter- Interest in Virtue, ^^^- but that Hereafter-Pleafure. Now if that Pl«a- ^''"'^''''^ fure is no more than the natural Confequence of Virtue, then it is infeparable from it •, and then the Jlheift is entitled to as good a Share of it as the Deift. Tho' he does not believe the Im- mortality of the Soul, he can make no Altera- tion as to its Afcer-exiftence : And therefore if he pradifes Virtue here upon the fame Principle with the Deift, the fame Confequence will follow his A(Stions, and be its future Appendix, whe- ther he intended or delir'd it, or not. This Au- thor declares either againft being bribed or ter- rified into an honeft Practice * by God -, which is • the fame thing as to defpife his Rewards, and defy his Punifliments, In Heathen Countries, ancient or modern, a Did.¥^g, 188. rally 142 DEISM Delineated; ■HAP. rally neglefted, as his Advice fuppofes ; inftead ^Y L^of fuperfeding, as he intended *, this helps to "^^ eftablifh an Order of Preachers^ and to recom- mend their ufeful Service. For are they not incumbent upon that very thing in Publick, to bring Men to know, and infpeft themfeives, by the Help of that true Knowledge whifh came down from Heaven, to give them the true Infight and Emendation of themfeives, as deriving from the fame Source whence came the Frame and Fabrick of their Being ? And- do they not in the domejlick Prefence of God, and Chrift, hold out that recognizing edifying Mirrour to the Face of the Congregation, that every one by the Refle6tion may fee himfelf for himfelf (not his Neighbour) what manner of Perfon he is ; and wjlruol^ reprove^ correil^ according to the Tenor and Diredions of the fame ; that every onegiving their conftant Attendance, ma'^ be tho- roughly furniJJfd to all good Works ? And do they not moreover befeech Men in Chriji*s Jiead, the great Teacher of all Righteoufnefs, both of the Religion of the End, and of the Means i who open'd the Way to the Favour of God, and came down from Heaven to eftablifh all the effi- cacious Means for furely conducing all Believers thither, to be reconciled to God and to their own Happinefs -, and conftantly purfue that End, in the conftant ufe of the appointed Means? Do they not labour in that very Thing, in befceching Men in the Bowels of Love to be reconciled to God ; and, as they are adopted, to become there- fore obedient Children in Chrift. 'Thus faith the Lord, and thus echo his Labourers, have I not * Charafl. Vol. I. pag. 167, 174. frafd DEISM Delineated. 143 prafd you as a Father his Sons, as a Mother herCU A P. Daughters, and a JSurJe her yowig Babes, that ye ^^^ll. would be my People, as I am your God, that ye *"*'«^ Jhould be my Children, and I be your Father^ 2 Efd. i. 28. And do they not labour in diftin- guifliing, diredling, and applying the Means, to the accomplilhing the Ends ? And fhew the So- phiftry of the deluding Pleafures, Honours, Profits of this World ; the Deceitfulnefs of Sin 5 the Devices of Satan ; the Honefty and Simpli- city of Virtue ; the Integrity of fearing and loving God, and keeping his Commandments ; and of believing likewife in the Mediator, and honouring him ; and of doing no defpite to the Spirit of Grace, but concur with his Afiiftance ; and faithfully perfevere to refped thofe as the faithful true Friends of their infallible Happinefs, pointing out to Chriftians fojourning in this World all the true Pleafures, Honours, Profits of it; and immenfely greater in that which is to come ? And if, in the nature of things, and fuccef- five Experience of the World, there will always be moft need of improving and encouraging that fecond Degree of Wifdom, of following good Advice, which is to fupply in the Condu<5l of Men the (generally abfent) firft Degree of Wifdom of doing always what is right and good of onefelf\ and if. there will always be Ignorance of faving Truth and religious Obligation in the growing Generation ; Mijiakes about Religion in very many ; Heedlejfnefs of the great concern in mul- titudes i and Forgetfulnefs of duty in all, even the moft knowing, even in Proteftant Countries ; and' that will continue as long as Chriftians are Men, incumber'd with Body, diverted with the Hurr'^ 144 DEISM Delineated. CHAP. Hurry of fecular care, and entangled with the ^VIJ- Love, the deceitful Charms of falfe Happinefs ^''^^^**'^in their Piirfuit of earthly Things, befides va- rious other Hindrances of Religion ; and as long as Men have, by Nature, an Appetite for, and a Relifh to fome Spice of Novelh^ in the En- joyment of the moft fubftantial Things that be- longs to their Suftenance ; I mean alfo of old falutary Truths, under new Lights and Repre- fentations making their Addrefs in the varying Language of every Age ; fo long the NeceJJity of publick Preaching will continue from Gene- ration to Generation, in the Chriftian World. If a Deuteronomy in the Mofaick Law, and a fecond Epiftle of an Apoftle (2 Pet_. \.) were neceflary for explaining, and putting in Remembrance thofe things already known to Chrijlians, in the Truth whereof they are already eftablijh*d ; the Rehearfal of thofe Scriptures, and upon that Rehearfal, bringing known Truths prefent to the Mind, ex- plaining, enforcing, and befeeching according to Times and Seafons, Needs and Occafions, will be perpetually neceflary to the Coming of Chrift ; and this doing the Work of an Evangelijl^ and making full Proof of the Miniflry, neceflarily requiring regular Appointment of, and Subordi- nation in the fame, will likewife in every Coun- try, more or' lefs, continue different Orders, Degrees, and Dignities. If they are not now the fupporting Pillars of Truth, in the Houfliold of Faith and Building of God, they are at leaft the Pilaflers of it, both Ufeful, and Orna- mental. I CONCLUDE this Head, with applica- ble Paflages out of the learned Dean Pri- deattx. " As the Jews had their Synagogues in " which DEISM Delineated 14^ «' which the Law and the Prophets jyere read C H A P. •* unto them every Sabbath ; fo the Chriftians ^^^• ** had their Churches, in which from the Begin- ^"^'V^ *' ning all the Dodrines and Duties of their " Religion were every Lord's Day taught, in- *' cuicated, and explain'd unto them. And by *' God's Blefling upon this Method chiefly was " it, that this holy Religion ftill bore up againft *' all Oppreffions, and notwithftanding the ten " Perfecutions, and all other Artifices and Me- ** thods of Cruelty and O.ppreffion, which Hell " and Heathenifm could devife to fupprefs it, ** grew up and increafed under them , which '* Julian the Apoftate was fo fenfible of, that *' when he put all his Wits to work to find out *' new Methods for the reftoring the Heathen " Impiety, he could not think of any more •' eff^edual for this Purpofe, than to employ his *' Philofophers to preach it up every Week to *' the People in the fame Manner, as the " Minifters of the Gofpel did the Chriftian Re- *' ligion. And had it not pleas'd God to cue " him off" before he could put this Defign in *' Execution, it is to be fear'd his Succefs herein *' would in a great Meafure have anfwer'd what *' he propofcd by it. But to Chriftians above *' all others this muft have been of the greateft *' Benefit. For the Dodrines of our holy Re- *' ligion having in them the fublimeft Principles *' of divine Knowledge, and the Precepts of " it containing all the Duties of Morality in the " higheft Manner improv'd, nothing can be of *' greater Advantage to us for the leading us to " the trueft Happincfs we are capable of, as *' well in this Life as in that which is to come, " than to have thefe weekly taught and ex- *' plain'd unto us, and weekly put home upon Vol. II. L " our ^-^V^u 146 DEISM Delineated. CHAP.*' our Confcience for the forming our Lives ac- .■^y^L j" cording to them. And the Political State or Civil Government of every Chriftian Country is no lefs benefited thereby, than the Church itfelf. For as it beft conduceth to keep up the Spirit of Religion among us, and to make every Man know his Duty to God, his Neigh- bour, and Himfelf ; fo it may be reckon'd of all Methods the moft conducive to preferve Peace and good Order in the State. For hereby Subjeds are taught to be obedient to their Prince and his Laws, Children to be dutiful to their Parents, Servants to be faith- ful to rheir Matters, and all to be juft and charitable, and pay all other Duties, which in every Relation they owe to each other. And in the faithful Difcharge of thefe Duties doth the Peace, good Order, and Happi- nefs of every Community confift. And to be weekly in{lru<5ted in thefe Duties, and to be weekly excited to the Obedience of them, is certainly the propereft and moft effedtual Method to induce Men hereto. And it may juftly be reckoned that the good Order, which is now maintained in this Kingdom, is more owing to this Method, than to any other now in Pradice among us for this End ; ■ and that one good Minifter by his weekly ■ Preaching and daily good Example, fets it ' more forward than any two of the beft Juftices ' of the Peace can, by their exadleft Diligence ' in the Execution of the Laws which they are ''entrufted with. For thefe by the ut moll: of ' their Coercions can go no farther, than reftrain ' the outward A6ls of Wickednefs •, but the ' other reforms the Heart within, and removes ' all thofe evil Inclinations of it, from whence " they DEISM Delineated. 147 " they flow. And it is not to be doubted, b'JtCH a P. " that if this Method was once dropp'd among ^VII. " us, the Generality of the People, whatever ^"'v""'*^ *' elfe may be done to obviate it, would in (cv^n *' Years time relapfe into as bad a State of Bar- " baricy, as was ever in Prailice among the " worft of our. Saxon and Danijh Anceftors. " And therefore fuppofing there was no fuch " thing in Truth and Reality, as that Holy *' Chriftian Religion, which the Minifters of " the Gofpel teach (as too many among us are " now permitted with Impunity to fay) yet the- *' Service they do the Civil Government, in *' keeping all Men to thofe Duties, in the Ob- " fervance of which its Peace, good Order and " Happinefs confift, may very well deferve the " Maintenance which they receive from it *.** A s long as Man is confcious of God, he is confcious of Religion to him, and that his Conduct in this World ought to be fleer'd by that Compafs to the Point of pleafing him. Therefore there are, as there ought to be, publick Explainers and Enforcers of that inter- nal Compafs of Adion. Confequently the Con- fer.vators of, and Pleaders at the Tribunal of Confcience, are the fure Supporters of Civil Tri- bunals, by promoting Virtue, the Balis, and fup- prefling Vice, the Bane of Society, at the Root and Source ; they ought to be acknowledg'd by all Men, that, doing their Duty, they are the beft of Friends to Civil Government. How far they are the Confervators of Learning, whence fo many Benefits flow to the Publick, is left to others to report. Nay, bf fo great Help to Piety, * ConneSlion, Part I. pag. 390, 391. L 2 Virtue, 148 DEISM Delineated. CHAP. Virtue, and the Furtherance of every Duty, is ^"^^J- the Miniftry in their weekly Miniftrations, (tho* ^^"^^^^^"^the Deijls malign the Service, and would preclude the Publick from that Benefit) that they have been able to effefl that Reformation^ which in- fpired Prophets, with all their Threatnings back'd with a Power of Miracles^ could not bring to pafs, according to another Obfervation of the iame truely judicious Author. " If it be ex- " amin'd into, fays he, how it came to pafs, " that the Jews were fo prone to Idolatry before " the Bahlonijb Captivity, and fo ftrongly " and cautioufly, even to Superftition, fixed " againll it after that Captivity, the true reafon *' thereof will appear to be, that they had the " Law and the Prophets every Week conftantly " read unto them after that Captivity, which " they had not before ; for before that Capti- *' vity, they having no Synagogues for publick *' Worfliip, or publick Initrudlion, nor any " Places to refort to for either, unlefs the *' Temple at Jcrufalem, or the Cities of the " Levites, or to the Prophets, when God was " pleafed to fend fuch among them •, for want " hereof, great Ignorance grew among the Peo- *' pie: God was little known among them, and *' his Laws, in a manner, wholly forgotten. *' And therefore, as occafions offer'd, they were " eafily drawn into all the Superftitious and " Idolatrous CJfages of the neighbouring Na- '* tions, that liv'd round about them, till at '* length, for the Punifhment hereof, God gave *' them up to a difmal Dellrudion in the Bahy- '• loni^ Captivity. But after: that Captivity, and " the Return of the Jez^s from it, Synagogues " being ereaed among them in every Ciry, to " which DEISM Delineated. 149 which they conltantly reforted to publick CHAP. Worfhip, and where every Week they had ^VII. the Law from the fir ft, and after that from ^'■^'"V^ the time of Antiochui's Perfecution, the Pro- phets alfo read unto them, were by Sermons and Exhortations there delivered, at leaft every Sabbath, inftrufled in their Duty, and excited to the Obedience of it ; this kept them in a thorough Knowledge of God and his Laws *." * I4em. Part. I. Lib. VL L3 CHAP. 150 DEISM Delineated. CHAP. XVIII. Of the permanent Efficacy y 0/ Faith in the MEDIATOR. and Obligation unto him, Recovery EEING then, in fine, that the Mediator was appointed of God upon the Fall of Man, as the Foun- dation of the new Covenant of Obe- dience, and all his future Mercies and the Fountain of his Remedy and being the Import of that never-fail- ing Promife of fubduing the Enemy of hisHap- pinefs, and of impartially bleffing all the Na- tions upon Earth -, and the original Ground of that diffufive fundamental Principle of Natural Religion, That he is a Rewarder of thofe that diligently feek to fleafe him : And that, in due time, after feveral Renewals of that faving Pro- mife, fonie good Preparation of the Knowledge 'of God, and of ourfelves in our lapfed Con- dition was imparted from Heaven with a long Series of Prophecy, connefted to the critical Time of Expectation ; he came into the World and manifefted himfelf in our Flefli ; and re- eftablifh'd the Religion of the End^ the original Law of our Nature in the three Branches fpeci- fied, and not only re-aflerted its Obligation from the general Corruption it was fallen under in Theory, and Practice ; but improved our Knowledge in many Particulars, to the Convic- tion, D EI S M Delineated. 151 tion, or at lead Admiration of ail acquainted C H A P. with it ; and not only taught a perfed Rule of ,^^^i^> Manners, but perfedlly obey'd it ; and to his ^'^'v^*^ divine Life added innumerable Miracles to prove himfelf the Son of God, Jenl from his Father,- the Father of all our Mercies, to give Life and Efficacy to the languilhing and utterly dif- hearten'd Religion of the Means^ Repentance and Prayer -, by dying a Propitiation for our Sins ; rifing from the Dead ; afcending to the right Hand of God a perpetual Interceflbr for us : And further, to enlighten thofe natural Means of finful Men, and faften the Engagement of the new Covenant, and perpetuate thofe Bene- fits, and incorporate them into our Conftitu- . tion, to retrieve the decaying Impreflion, and rivet them into our Body and Soul, he inftituted Baptifm and the Lord''s Supper ; and moreover procured to our Prayers in his Name, a new internal AJfifiance to our enfeebled Faculties ; and brought the Authority of God and himfelf over us to light, by bringing tlijj Rewards and Punilhments of his Laws to light, and to the AlTurance of his Difpofal of them at the laft Day ; and inllituted Helps and Inftruments for the Adminiftration of thefe Things, as we are fociable as well as accountable Creatures. And if this Mediator, Chriil the Lord^ rules, pre- fides, dirccls, and animates all thefe Things to the Glory of God the Father, now, and to the End of the World ; then, as the true Light that came into the World, a Law-giver of them feverally, able to [ave^ and dejiroy, he might well ena6l to the Confciences of all Men, to whom thefe Prefents and Bleffings of his Gofpel fhall come, Te believe in God, believe alfo in ME *. * John xiv. L 4 How 152 DEISM Delineated. CHAP. How fuitable to him, and gracious to us is that ^rlrt!^ Charafler^of him in the Volume of the Book, /. e. ^^^^ The Author and Finijher of our Faith ? Heh, xii. 2. * Thus fhould Chriji dwell in our Hearts by FAITH, fo as to be able to fay with his Apo- ftle, ^he Life that I now live in the Flc/h^ I live hy the Faith of the Son of God^ who loved me and gave hunfelf for me *, whom having not feen we love ; and in whom tho* now we fee him not, yet believing^ we rejoice with Joy unfpeakable and full of Glory -f , And this Ihews the true Sub- lime of thofe Expreflions ; he defired to know nothing hut JESUS CHRIST, and him CRU- CIFIED II : for fuch a Death, tho' the great Scandal at firft of a Saviour that could not fave himfelf, a (tumbling Block to the Jews^ and to Greeks Foolilhnefs j yet, with Refpedl to its in- eftimable Benefits, and the Methods of God in baffling the Devil, and giving Life to the World that way, is in that very Circumftance, preach*d ' and proclaim'^ by him, to be the Power of God and the Wifdom of God ; and therefore the Glory $, as it is the Bafu of his Religion ; and that Fool- ifhnefs of God in the Eye of the Gr*?^^ was wiier than any of their Philofophers, in Deeds and Doftrines, to make wife unto Salvation 4- The Death of the Mediator being founded in the Na- ture of the he^ Government of God over fmful Man, is the true Sublime of Divine Govern- ment, therefore the Apoflle might well place all his Glory, and confign all his Eloquence to it ; being fo much the Demonftration of the Spirit^ and of the Power of all Superior, Divine, and there- fore of all Human Reafon. * Gal. ii. 20. t I Pet. i. 8. j| 1 Cor. iv. 2. XGal. iv. 14. ^ I Cor. ii. 4. And DEISM Delineated, 153 CHAP. And elfewhere he accounts all Things as Lofs XVIII. in Comparifon of the tranfcendent Gain of the '^-OT'^ Excellency of the Knowledge ofCbriff Jefus *. For the incomparable Excellency of it confifts in making wife unto Salvation, by frff difcovering and enlightning the right Ends, and likewife the only true Means, of that true Religion of Man, that is acceptable to God ; and fecondly direct- ing how to apply the Means for the accompli fil- ing the End. A Man may be knowing in the End, and alfo in the Means, but he is wife as to neither of them, nor has any Title to the Cha- rade r of Wifdom (which is conftantly the com- plex Idea of a moral Agent applying the pro- per Means to the End he has pitch'd upon, fup- pofe his own Happinefs in this Life, and the next) till he has accordingly begun and perfe- vered to apply the Means agreeable to their Na- ture and Dcfign, to the Furtherance of that chofen End. And this is the Bufinefs and the very Affair of this admirable Faith with Man- kind ; which is therefore faid to abound to us ward in all WISDOM and PRUDENCE f : This is the Divine Glory and Guidance, invalu- able Comfort and Affurance of the Light, the Way, and the Truth that came into the World to lead Men to Heaven and Happinefs. This Belief, tam necejfitate Medii quam Pra* cepti, is, without Controverfy, the leading, ani- mating Article, and moft concerning Truth of the Gofpel (fuppofing the Belief of a God) the Corner-Stone whereon we build our Name and Difciplefhip, and the Reafon of the thence re- • I ?hil, iii. 8. t Efh, i. 8. fultlng 154 DEISM Delineated. C H A P- fulting Hope that is in us. This is the peculiar XVIII. Obhgacion why we ought to (hew ourfelves, a '"'^^''^'i''^*'''^ peculiar People zealous of good Works. This the good Chriftian Tree that bears the good' Fruit of Chriftian Works ; and we are order'd to make and preferve that Tree good, as it was firit planted, and improve it in its Growth, in order to produce its Fruit in due Goodnefs and Quan- tity. If no Tree, no real acceptable Fruit ; if corrupt, the Fruit can be no better * ; and where it is fomerimes,withoutFruit,or at other times the Fruit withereth and falleth off, it is twice dead, plucked up by the Root t. This is the Foun- dation or Covenant of God, thai ftandeth fure^ having this Seal, 'The Lord hwweth them that are his : and let kirn that nameth the Nafne of Chrifi depart from Iniquity. There are two moft dangerous and dege- nerous Extremes relating to this moft amiable and beneficial Faith. One is of thofe, who place all Religion in the End, without any, or . with- out fufficient Regard to the appointed Means, thinking there is no Religion, Neceffity, or very Jittle Ufe of them. The other is of thofe, who either place all, or the moft of their Chriftianity in refting in, with a Judgment and Zeal confin'd to the Means, without any, or without due Reference to the End they were purpofely ordain'd to produce ; foolifhly rating and efteeming them more ne- ceflary and valuable than the End they were fubfervient to. This Extreme produces great Variety .of Errors and Miftakes, more or lefs, *Matth. xii. 33^ + zjudtxz. injurious DEISM Delineated* i^^ injurious to the Chriftian Life. One makes aCHAP. good Foundation to be the whole Building,withouc XVlIl. fuperftruding what is required upon it; the '^^^V^*^ other builds without a Foundation. The latter over-values and miftakes the Dcfign of Faith, making the Means feparate from the End to be all the Yoke of Chrift ; the former undervalues and luperfedes it, by placing all in the End inde- pendent of the other. And therefore one and the other are manifeft Deviations from the true Chriftian Religion ; which is therefore true, be- caufe it requires them hoth^ and hath connefted the Means to the End, and commanded one for the furtherance of the other. And each of them are a notorious putting afunder what God and Chrift, his Gofpel and the Reafon of Things have join'd together in great Wifdom and Pru- dence. My prefent Concern is with the firft Extreme. And for the Convidion of thofe, who retain fuch pernicious Opinions, I propofe to ftiew the Religion and Neceflity of this Faith, in order to incite Endeavours for good Works in the Per- formance of the Religion of the End ; and to point the Way how to gain Acceptance with God for fuch Endeavours, that Way, as have been hitherto form'd independent, or rather in contempt of that Faith. The NECESSITY of which Faith I would be always underftood to mean, as confin'd to thofe Places where the Gofpel is fufficiently promulged to thofe who are to ad upon it. This I fhall do, after I have firft anfwered the remaining Obje<5lions of the Rejec- ters and Undervaluers of this Faith. I HAVE 156 DEISM Delineated. GHAP. ?^^^' I H Av E already fhewn, in proper Place, the ^""'"V^^ Wifdom and the Love of God in appointing a Mediator, and his great Love and Condefcenfion in offering himfelf, and coming into the World ; and that the Bafis of this Mediatorfhip (fmce it is revealed^ is, to the Admiration of all intelli- gent Beings in the World, folidly and moll ef- fedually built in the Nature of Thwgs, by the perfonal Union of the Divine, and Human Na- ture j for impartially confuking the Intereft of each, and making a perfect Reconciliation be- tween God and Man *, by giving the World a new Tranfcript of the Divine Will, after it had been obliterated and negleded, ftamping it with the Authority of God, and facilitating the conveying it, by degrees, into the Hands of every body ; by dying for the Sins of Men ; and interceding for their Pardon and for all Blef- fings, upon Newnefs of Life. I have fet forth the Profufion of the Wifdom and Goodnefs of God, in the Death of the Mediator, and (hewn the Weaknefs of the Exceptions to that Method of God's pardoning and faving Sinners. And likewife the true Ufe, and Defign of Baptifm, and the Lord's- Supper, the two Pojitives, as they are called, of Chriftianity ; That one is a foede- ral Initiation and Engagement, to have always a faithful Regard both to the Religion of the Means, and of the End, and to apply one to the Promotion of the other ,• and the other Sacra- ment is a frequent invigorating Recruit of the otherwife languifhing Difpofitions and Refolu- tions of the Mind, towards each of them. And in anfwering the Objedions, I clear'd the Divine Appointment from the Imputation of Arbitrari- nefs and mere Will, which vanifhes as foon as the DEISM Delineated. 157 the religious Ufe and Tendency appears. I haveC HAP. likewife made it appear, that all Parts of Human i^llf^ Nature are confuked and affifted in their moral ^^'^ Diforders by the healing Methods of the great Phyfician of Souls ; the Underftanding, Will, Memory, and Affedtions by the internal yiids, profpering and giving Increafe to the Application of the Helps and Injiruments to thofe Powers, in publick Worfhip. And as bodiJy AfFedions after fiilfe Happinefs chiefly fway and feduce the Man, I have particularly fhewn their defign'd Balance, and religious Controul, from the Motives of true Gain and Lofs •, Happinefs and Mifery, the Rcr wards and Punilhments of a future Life, in the Re-union of both Parts of our Nature, Body and Soul ; and that the affeded Negled of fu- ture Rewards in the Authors I have been anfwer- ing, is an artificial, real Subveriion of Natural Religion as well as Revealed. There remain fome Objeftions, which I proceed to confider. i. Is o( Myjiery ; which the Author of Chrifi'ianity as old, &c. treats as an In- confijlency, errant jumble *, Orthodox Paradoxes -f , ahfurd^ contradiSiory \\ , /acred Nonfenfe " to " fuppofe it dark'and myfterious in any Part, is " to reprefent it as unworthy of having God for its Author |. I. Of the Myftery of Faith. All thofe fpiteful Accufations of the Re- je6ters and DiminiHiers of the Chiiftian Faith will foon vanirti, if fuch Readers, to whom this Anfwer is addrefs'd, will be fo fair as to look *P^i. 74. iPag. 183. II Pag. 198. + Pag. 199. inco 15S DEISM Delineated; CHAP, into the New Teftatncnt, they will plainly fee /^*JJ^ their own Miftakes, and as plainly find that ^^^^^'^ Chriftianity is, in itfelf, entirely clear of thofe Imputations ; and that they ought to afK God's, and all Chr-idian People's Pardon for fuch unjuft Calumny. And, becaufe this reviling is fo very frequent, and injurious to the true Purport and Defign of the real Myftery, I fhall endeavour in the Spirit of Meeknefs to convince them of it. It will be requifite in the firft Place to give the plain Senfe and Importance of the Word as it occurs in the Scripture, (i.) In all the particular Pafifages : (2.) In the general Meaning and Idea refulting from them. First, it occurs and is applied to various Things, twenty-fix times, in the Singular, or PJural Number. To the Delivery of DoClrine in Parables •, whence the Teachable might learn enough, whilft the Incorrigible were taught in a manner they deferv'd, and was at the fame time lead prejudicial to the Publiiher *. To Types and Symbols -f. To Iniquity Ij : Even in St. Paulas Days fome began to corrupt the Gofpei, and fhew themfelves, in part, Perverters of its Defign of Godlintfs, unto Iniquity. To fome particular Doctrine of the Gofpei, explain'd only in part ; as the Refurreflion of the Body % •, the Manifeftation of the Son of God in the Flefh 4- '■> the Calling and Converfion of the Jews^ when the Fulnefs of the Gentiles is come in §. To the fpeaking Things in an unknown Tongue \\ \\ ; which was, contrary to the Defign of the Gofpei, * Matth.xiW. ir. Mark'vf. n. Lukexm. lO. f Eph. V. 32. Rev. I. 20. ^ alibi. II Thef. ii. 7. % \ Cor. XV. 51. ■ ^ I Tim. iii. 16. § Rom, xi. 25. 1| || iCor. XIV. 2. concealing DEISM Delineated. ig concealing them utterly and totally. To theCHAP. Dodrincs of Chriftianity in general 4-. XVIII. I N many Places it imports the Revelation of the Gofpel and Preaching of Chrift (whereon all the other Myfteries of Chriftianity depend) as a Thing before fecret, unknown, and hid, but afterwards revealed and made manifeft to Gentiles, as well as Jews. According to the Reve- lation of the Msflery which was kept fecret fince the World began, but now is made manifeft, and by the Scriptures of the Prophets according to the Commandment of the everlafling God, made known to all ' Nations for the Obedience of the Faith *. We [peak the Wifdom of God in a Myflery, even the hidden Wifdom which God ordained before the World -f . In whom [the Beloved, Jefiis Chrifl] we have Redemption thro* his Blood, the Forgive- nefs of Sins according to the Riches of his Grace wherein he hath abounded towards us in all Wifdom and Prudence, having made known unto us the Myjiery of his Will according to his good Pleafure ]]. By Revelation he made known unto me the Myflery (as I wrote afore in few Words, [recited from chap. i. 7, 8, 9. jufl before] whereby when ye read ye may underfiand MY KNOWLEDGE in the Myflery of Chrift, [i. e. Redemption thro' his Blood, the Forgivenefs of Sins, the Myftery of God's Will in Chrift, chap. i. 7 — 9.] which in other Ages was not made known unto the Sons of Men, as it is now revealed unto his holy Apojlles and Prophets by the Spirit ; that the Gentiles fhould be Fellow-heirs % ^^ niake all Men SEE, tpuTiffcu T«vT«?, illuminate ALL, a Word alfo 4- r Cor. iv. I. xiii. 2. i titn. iii. 9. * Rom. xvi. 25, 26. f I Cor. xi. 7. 11 Eph. i. 7, 8. X iii- 3> 4' 5» 6. often i6o DEISM Delineated. CHAP. ofcen iifed to exprefs Baptifm (vid. Suicer. XVIII. 'Thefaur.) what is the Felloiv/hip, [or with fome ^^'^*^''**'^ Copies diHovoiiix Difpenfation] of the Myjlery, which from the beginn'wg of the IVorld hath been hid in God *. 'That utterance may he given unto me, that 1 7nay open my Mouth boldly, to MAKE KNOWN thy Myfiery of the Gofpel f. To ful- fil the Word cf God, even the Myfiery which hath been hid from Ages and from Generations, but mii) is made MANIFEST to his Saints : Towhojn God would make known what is the Riches of the Glory cf this Myfiery among the Gentiles; which is Chrifi in you, the Hope of Glory \\. That their Hearts ?night be comforted, being knit together in Jove, and unto all Riches of the FULL ASSU- RANCE of underfianding to the Acknowledgement of the Myfiery of God, and of the Father, and of Chrifi ; in whom are hid all the Treafures of Wtf- dom and Knowledge X-, praying that God would open unto us a Door of Utterance, to fpeak the Myfiery of Chrifi That I may make it manifefi, as I OUGHT to fpeak §. The Author of IVifd. (vi. 22.) gives an Idea of Myftery, as a Thing not hid, but difdofed, fo far as the Truth is requifite : As for JVifdom what fhe is, and how fJje came, I will tell you, and will not hide M-^fieries from you : But will feek her out from, the beginning of her Nativity, and bring the Kiwivledge of her into light, and will 7wt pafs over Truth. And a judicious Author _{- has thefe Words to the Purpofe ; " The Myfteries *' of Religion were the Secrets of his [God's] ** Will before they were revealed, but after * — — J-'/r. 9. f vi. 19. II Col. i. 25—28. /% — — xi. 2. 3. § iv. 3, 4. 4 PViuhcot. Scrm. \q\. IV. pag. 306, 7. *' they CI li DEISM Delineated i6i " they are told us, they ceafe to be Myfteries. C H A p. *' And ic is no more a Myftery that God (in ^VIII. " and through Chrift) wiJI pardon Sin to all '^-'^V^^ that repent if they have done amifs, than it is a Myftery that Man that is rational and in- telligent ought to live foberly, righteoufly, '' and godly : And I do underftand it as well " that I ought to repent, and believe the Gof- *' pel, as I underftand that I ought to love and " fear God. All Religion is now intelligible: " The moral Part of it was intelligible from " the Creation ; that which is pure Revelation " by the Gofpel is intelligible ever fince, and " not a Myftery. Therefore we befool our- " felvcs to talk that Religion is not knov/able *' and we can't underftand ic : For underftand " it we may if we will ; for if it is revealed, " it is made intelligible ; if not intelligible, " ic is not revealed." I HAVE produced all the Places where the Word is to be met with, excepting Rev. x. 7. xvii. 5 and 7. a Book I pretend not to underftand the whole of, I am contented to think of it» I. That it very much refembles the Na- ture of a Scripture-Myftery in general, viz. plain and intelligible, and fo far good and profitable unto all, in part ; whilft ic is partly otherwife at prefent : Thus a great many pradi- cal ufeful Truths are interfpers'd, agreeing with other Scriptures ; and being compared together, both receive and give profitable Interpretation, intelligible unto Godlinefs: In that refped, blef* Jed is he that readeth^ and they that hear, and keep thofe thivgs that are written therein. Vol. II. M 2. As i62 DEISM Delineated. CHAP. y^^.^^ 2. As it is ftiled a Prophecy, chap. I ^. there begin the dvavoi^ru, Things hard to be underflood. The Jike St. Feler himfelf ac- knowledge of the Prophetick part of St. Paulas Epiftles, relating to the End of the World : Thofe are the fome Things hard to be under- flood in his Writings, or rather in that Prophe- tick part of them. And how fhould it be other- wife when 710 Prophecy is open and plain to the private Underftanding or Interpretation of him who wrote the Words, but to the Hcly Ghojf, who infpired them to be exp.lain'd by future Events. It may be obferv'd that the great De- fign of it is, to reprefent in a Scheme, or Af- femblage of Figures of Things rather than of Words, the myfterious untraceable Ways of the Alpha and Omega of all Things, in the Provi- dences and Difpenfations obfervable in the Go- vernment of the Church. But whereas it is told us by God, and muft be confefled by all Men, that they are not wholly to be folv'd by us, at prefent, it is by fo much the more proper, elegant, fublime, and inftru(5tive to reprefent the unfearchahk Part of the Divine Government in T)'/)fj and Synibols^ equally dark and ((Enigma- tical ; and in that Refpecft, how plainly may we un^erftand what the Vifion affirms of itfelf } chaj . xix. 9. Thefc are the true Sayings of God, xxi. 5. IVrite^for thefe PFords are true and faithful. xxii. 6. Mean time, that part of the Divine CEco- nomy, which concerns our Duty, is very clear, and no lels important. As fimilar Caufcs will have fimilar Etteds to the End of the World, and thofe Efteds will conltantly meet with Pro- I tedion DEISM Delineated. 163 teclion, or Chafiifement from the fupreme HeadC H a P. of the Church in Heaven, the Lord of all ; ^VIII. his feven Epiftles to the feven Churches, will be ^■O/'^*^ a Memorial to all Ages. For it is very re- markable, that the Commendations, Threat- nings, and Encouragements to thofe Churches, ch. ii, and iii. turn upon and are annex'd to the Ends of Religion or Deviations from them, viz. the Ei^t Bealitiidcs, and the only true religious Means of attaining them, viz. Faith in Chriif, under the Salutation of feveral Ideas of his Puif- fance. Name, and Charadler, and with much the fame fort of Rewards or Beatitudes in his Hand. That thofe Churches, or refpeclive Ag- gregates of individual Chriftians, ivhich live not up to the Light of the Go [pel, Jhall lofe it: That they Jhall, in due time, be vifited, who corrupt it : That the Lord Jefus zvill come quickly, and the Time is at hand, every Day and Year, with re- fped; to the Concern of every Individual, and as uncertain as human Life : That the Reward is to none, but he that over come th : That the Doc- trine of Balaam (throwing Humbling Blocks and giving unavoidable OffenceJ and the Seducetnents of Jezahel (which lead to Superftition and Ido- latry j are to be Jhumfd and repented of : That a Conceitednefs in being rich in Externals of Reli- gion, as equivalent to being rich in good Works, is the great Hypocrify of Religion •, a State of IVretchednefs, Poverty, Blindnefs, and Nakednefs : That Lukewarmnefs, or want of fufficient Zeal for the Religion of the End, when that is de- feflive -, or for the Religion of the Means where that is denied, or flighted, is the Ruin of the true.Chriflian Religion and its whole Defign. At all times it is very right therefore. That he that hath an Ear to hear, Jhould hear what the M 2 Spirit 164 DEISM Delineated^ CHAP. Spirit faith unto the Churches : And blejpd is ha ^V^Jf, that readeth, and the-j that hear the fVords of this ^^^i"^ Prophecy, and keep thofe things that are written [to this purpofe] therein ; for the Time is at hand. Suppofing this to be the Defign of that Pro- phecy, there is no more Abfurdity in calling it a Revelation that wants to be revealed, than in faying there is a Providence of God, whofe Ways we know not. Secondly, without having Recourfe to various Opinions about the Etymology of the Word Myftery *, we may eafily fix upon one uniform Idea of it according to the New Tefta- ment, and be agreed in one certain intelligible Senfe, as refulting colledively from the aforefaid Places, viz. a Difcovery, or rather a certain pro- fitable Parcel of a Difcovery of fomething ufeful frora God^ which was not at all, or not fo fully revealed, or made known BEFORE. This ade- quate Notion of Scripture-Myftery being laid down, it follows, I. T H A T the Myfteries of the Gofpel are fuch Difcoveries and Overtures of Knowledge, as the Reafon of Man could never of itfelf have found out. Had it not been handed down to us from the Writings of the Apoftles, to whom the Knowledge of Chrifl, and of the Holy Spirit was fo revealed, as to have the Privilege of fee- ing the one, and an extraordinary Fellowfliip with the ocher in working of Miracles ; we Ihould never have heard whether there was any Holy Ghofl, or an only begotten Son of that God, * Which may be feen by thofe who have the Curiofity, in Suker. Thefaur. & Vojf. Etjmol. 1 with DEISM Delineated. 165 with whom ourReafon is now happily acquainted. C H A P. For none can fay that Jefus is the Lord hut by the ^VIII. Holy Ghofl ; who fearcheth the deep things oi^^^^"^ God, and revealeth them to us. It belong'd to God only, to conftitute the Mediator between himfelf and Man ; and the Revelation of him, and the things of his Kingdom, muft netefTariiy therefore come unto Man, as it did, from Hea- ven. In that Senfe the Myftery was certainly above or beyond the Reafon of Man to have found out without an Information from above, by a Delegation from Heaven. All the colleftive Wifdom and Prudence of the Wife and Prudent of this World, could never have found out that Abyfs of God's Love and Wifdom in fending his Son into the World, for reconciling it to himfelf. And this very well explains Job. vi. 44. No Man can come u7jto me except the Father draw hlm^ i. e. as the next ver. fhews, unlefs he is taught of God. As the Words were addrefs'd to the Jews, it is peculiarly true of the7n, that none will receive Jefus for their expelled Mef?ab, unlefs they are firft convinced out of the Old Teftament, wherein they are taught of God concerning him : but it holds good in general, that none other will come to Chrift as their Saviour, except they are taught of God, or drawn by the Teaching of that Spirit which reveals Chrif in the Scriptures : And hereby know we the Spirit of God: Every Spirit or Do5irine co7nmanded to be tried^ that con- feffeth that Jefus Chrift is come in the FLfj^ is of God, I Job. iv. 2. This Faith cometh only of hearing the JVord of God ; not the natural, but the fpiritual Man is informed of it, 1 Cor. ii. 14, /", e. one who receiveth the R.evelation of the M 3 Spirit. ■ i66 DEISM Delineated, CHAP. Spirit. By comparing Scripture with Scripture, XVIII. the Je-cu might arrive at the true Knowledge of ^*'^^^^*^ their Mcffiah; but the Greek had no tafte left but for his modiHi Wifdom, whatever prefentcd itfelf, not having the current Scamp, was fcorn'd asFooliflinefs,and difrelifli'd as babhng: depend' ing wholly upon his natural Reafon, Fhilofophi- cal Deduflions, and vain Philofophy, he camiot poffibly know them that way, before Revelation difcovers them ; they are fpiritually difcern^d^ knowable only by Revelation from the Spirit ; nor can he receive them, as long as he rejeds that way of knowing: But admit that way of Knowledge, his natural Reafon plainly difcerns them, the Cafe is alter'd, and the natural Man becomes a fpiritual Man, The Myfteries of the Heathen Superftition were dark Frauds and Artifices of certain Con- federates carrying on Impofture for wicked Ends ; often placing Devotion iji Impurity behind the Scenes, and therefore hvc^aring the Imitated to Secrecy^ but always holding it unlawful co give the prophane common Worfhippers any written Knowledge of their Myfteries -, thus it was among the ancient Druids^ once the Oracles of this Kingdom *. But thofe of our holy Religion all tend to Holinefs and Purity, and are written * Non fas ejp exijlitnant ea, qtits de facris decent. Uteris mandare. Casl". de Bell. Gall. Lib 6. That the Heathen Myfteries were fliled JbW,opi)7tt fJ.vr!:eicty full of deteftable Iniquity, a.'id. PFlith. Eph. v. 12. Cicoo was both Fhilofa- phtVy and Prieji, and he joins both together in faying, J/lum quafi parent em hujus itni^jerjitatis m~cenirc d'ifficUe: iS cum in- 'venetis, indicare in 'vuJgus nefas. Lib. de Um-verf. pag. 2. *T-uas hard to difconjer tha true God, the Parent of the JJniverfe, and if you Jhould difconjer him, ''t'lvoidd be ladaivful to (ipprife iht common People of him. for DEISM Delineated. 167 for the Information and Edification of all ; be-C H A Pi caufe it is generally necefliiry for all to under- XVIJI. ftand plainly the principal Truths they import. '^-OT"^ And fo much, in Fafl, is difclofed to common ApprehenfionS) as is of belt Ufe to their Re- pentance towards God, and Faith in our Lord Jefus Chrift, for Pardon of Sin, and Accefs to worfhip God through his Mediation -, holding the Myftery of Faith in a pure Confcience and the pradice of all good Works. IT. The Myfteries of the Gofpel, the eter- nal Pur pofe [Eph.'m. II.) eternal Covenant^ {Heh. xiii. 20.) were gradually revealed and unfolded from Faith to Faith. The Series of twv ulmoiv^ Ages and Generations may be reduced to three, I. Wherein a Saviour was promifed {rom the be- ginning, upon the firft Ocrafion, to FALLEN Adam, Tbe Seed of the I'Voman JJjall break^ &c. and again renewed to Ahrahaviy that in his Seed all Nations Jhould be blejfcd. Faith in this Pro?nij} faved, and was in force till Faith in the adluiU Performance of it ; and that Promife was the latent Gofpel of the old World, and of the Mg- faick Difpenfation. When 2. It was further typi- fied and painted out {in claro-ohfcuro) by Sacri- fices, and Rites : The Old Tef}:ament being as the Moon fhining, by the Light of the unfeen Sun. 3. When the Sun of Righteoufnefs a6lually arofe, the Meffiah, called the lafi Age, Days, iSc. Hence it appears that true Salvation, i. e. Remiffion of Sins through the one Mediator, whom God ordain'd, is in Subftance and Efficacy one and the fxme fiving Truth from the Begin- ning of the World to the End thereof -, from fallen Adam to the laft Man-, only the Know- ledge thereof is more explicite at fomo time, M 4 than i68 DEISM Delineated. CHAP, than others ; and to fome People and Nations, ?^^^' ■ above others. The Revelation in its laft Per- ^^'^^''^fedion was according to Jot. i. 16. Grace for Grace, or Favour u}jlo Favour -, the Law of M-ofes a Shadow of good things to come, being Fa- vour under a Veil ; to uncover which came the valuable Favour and open Mercy of moft gra- cious T'ruth by Jefus Chrijl, properly meriting the Name of the Grace of God, (fit. ii. 1 1.) A Discovery h'j Degrees, till the Effufion of the Holy Ghoft after Chrift's Afcenfion, has all along been the CEconomy of God. The Patriarchs and Profits faw comparatively to what the Apoille faw, and we have read, but thro' a Glafs darkly ; yet with their lefs Know- ledge were, neverthelefs, holy Men. Whence it may be inferr'd, that a general Conception, or obfcure confufed Notion of the favjng Myfteries of Faith, is in fome Cafes a faving Knowledge ; at leaft, when and where farther Degrees of a diftinfl Underftanding is not attainable, with refpeft to the Capaciiies, and Opportunities of feveral People. Tho' the Evangelical Myfteries are revealed, and in that Refptdl fo far as they are {o, not hid to fome Part of the World, they notwithftanding retain the Vulgar Acception of the Word, i.e. unintelligible to a great Part of it ; fo much of it as the Gofpel has yet to in- ftrucl concerning thofe Truths. But bleffed are our Eyes, for we fee, ^c. III. It is to be obferved, that the MY- STERY of God and the Father, or God the Father, andofChrift of Chrift- of the Gofpel the Riches of Chrift [Efh. iii, S.) -: of the Glory of this My fiery - — - of full Aflurance DEISM Delineated. 169 AfTurance of Underftanding all the Trea-CHAP. iiires of Wifdom and Knowledge the Riches ^VIII. of his Grace wherein he hath abounded towards ^'-'^V*^ us in all Wifdom and Prudence the Myftery of his Will and St. Paul's own Knowledge of that Myftery difplay'd unto others, all con- fift, if we will let the Apoftle explain himfelf, {Eph. iii. 3 — 7. compared with ch. i, 7, 8, 9,) in the Knowledge of the Redemption we have thro* his [Chrift's] Blood, THE FORGIVENESS OF SINS ; revealed to Gentiles, as well as Jews. Other Scriptures make the Notion of the Name Jefus, i. e. Saviour and Redeemer, to confift in javing his People from their Sins, and the Know- ledge of Salvation [from Enemies, the Devil and his Works] to his People, to be in^ by, or for the Remiffion of their Sins i*. And confcquently the Salvation, which the Scripture is able to make wfe unto, through Faith which is in Chrift Jefus:^, and the Salvation, which is the END of our Faith \\, in the Myftery of Chrift, and the Gof- pel, are the fame thing with the Forgivensfs of Sin ; the Revelation, Knowledge, or Myftery of one, is the Revelation, Knowledge, or Myftery of the other. This is the pri-me Fundamental of our Knowledge therein, therefore called the Word §, the Gofpel 4., the Way **, of Salva> tion. New Tejiament, or Covenant -, wherein God will, upon that Faith, Repentance, and Amend- ment, remember Sin and Iniquity no more ; declar'd alfo to be the very Way of knozving the t Luke i. 77. X z Titn. iii. 15. jj i ?et. i. C). § Ads xiii. 26. 4- ^P^^- i- 13> ** ASisyMx. 17. which explains thofe Expreflions, an^^ of this Way, ch. ix. 2. fpeak evil of that Way no fmall ftir al}out that Way, ch. XiX. 9, 23 — — ^ after the Way which they call, b'c. ch. vi. 1.1,. Lord 170 DEISM Delineated. CHAP. Lord from the leaft to the greatejl^ (Jer. xxxi. 34.) y^^}^gl^^ i'idings to all Peo-ple-, the Peace of Gody ^^""^^ preaching Peace by Jefus Chrifl -, being faved, juflified finally ; Jo-j^ Eternal Life^ &c. Making known what is the Riches of the Glory of this Myftery, that our Hearts may he co?nforted ; and when Words fail of extolling the great Riches of that Grace, we are to abound therein with 'Thankfgiving *. Let the Peace of God rule -f in our Hearts, /. e, according to the Force of the Original, moderate and decide Controverfies ; to the which Peace we are called^ but not to doubtful Difputation in our Know- ledge of Chrift. That Love of Chrift pajfetb Knowledge^ i. e. excelleth, furpajfeth, according to the Original, all other Knowledge ; and that Peace of God in like manner, pafTeth all other Underftanding or Science, being a Peace which the World cannot give. And becaufe we may fo well underftand that Divine Science, the Powers of that Faculty {Si?n- plex Apprehenfio^ Judicium^ Difcurfia) improving in that part of the Myftery, according to what is commanded, are faid to be mod profitably filled with the Fulnefs of the Knowledge of God in Chrifl^ reconciling the fVorld to himfelf^ which is the Glory and Perfection of our Knowledge of them : Efpecially when they take into Confide- rarion the Fulnefs of the Godhead d^sNtWm^ in him bodily II for making him a complete Mediator of Redemption and Interceflion for us ; and that Meafure of the Stature of the Fulnefs of Chrifl to * Col. i. 27. ii. 2, 7. iii. 15. -f Rom. xiv. i. ^ Col. ii. g. which DEISM Delineated* 171 which they may grow and improve, and make a C H A P. perjeol Man in the Knowledge of that Myftery. ^VIU. The Love of God in fending his Son into the ^^"V^*^ World, and the Love and Humiliation of the Son taking our Nature upon him, and by his Death, Refurreftion, and Afcenfion perfe6ting our Peace and Reconciliation, is the wondrous Difclofure of the Myftery of Godlinefs, the Fountain of all Mercy and Pardon, Means of Grace and Hopes of Glory, the exciting Prin- ciple of Repentance and Prayer, and a perpetual Fund of Obedience, Thankigiving, and Adora- tion. Would we be informed wherein he hath tihounded towards us in all Wifdom and Prudence of the Myftery ? It confifts in the Redemption we have through his Blood, the Forgivenefs of Sins ac- cording to the Riches of his Grace *'. Or would we be contented with St. Paul*s own Knowledge of the Matter ? he declares it to confift in the fame f •, and confines himfelf to that Point |] ; and calls his writing of it, the [peaking the Wif- dom of God in a M^Jlery %. Would we know the great Article of Faith to which he would have all the Nations obedient, to whom the My- ftery, the Preaching of Jefus Chrift is made manifeft by the Scriptures § ; he acquaints us in the begining of that Ep. X that it is, concern- ing his Son Jefus Chrift our Lord, which ivas made of the Seed of David according to the Flefh, and de- clared to be the Son of God with Power, according to the Spirit of Holinefs by the Refitrreolion from the Dead. * Eph. i. y, 8. -j- — , — iii. J, 4, compared with tl^- i- 7' 8. II I Cor. ii. 2. % — ^^r. 7. \ Rem. xvi. 25, 26. 4. Ch. i. 3, 4, 5. To 172 DEISM Delineated. CHAP. XVIII. T Q the making known thh Gofpel of God, ^^"^^'^"^^"'^ and of Chrift, he declares himfelf made an Apoftle -, and that it is the Power of God unto Salvation to all that believe * The Son of God taking our Flefh, dying for our Sins, and rifing again for our Juftification, being the Summary of the Gofpel ; and the Proof of that Myftery cff Chrift, as to both Parts of his Divine and Human Nature, Son of God, and Son of Many he wifely reduces moreover to a prov*d Matter of Fa5f, to prevent all Philofophicai Speculation about his being the Son of God. For as he was Son of Man v-aroi cu^^et in cKspiiurog A«3'^» by taking our Flefti, (and dying) fo was it Matter of Fa5l, that he was 5"^?;; of God alfo v-urx tvsu-' \LU ayiQffWv^q^ by the Refurreclion from the Dead : There was the Power of the Proof of it, fufficient for any Chriftian, that the Holy one who faw no Corruption was the Son of God. All the after Miracles were wrought in the Name of CbriJ} rifen, and to atteft that Truth •, and what Truth, what Fa6l was ever fo well attefted by Hiftory ? For he not only wrought many Miracles by his own Power, and in his own Name (doing others, fometimes as the Prophet, the Sent of God, anointed with the Holy Ghoft and with Power) the Abundance of which St, John, in the Clofe of his Gofpel, makes a Cafe of Record, that he was the Son of God. But the Miracle of all was, his raifing h'unfelf from the Dead, as he afferrs of his own Power to do, Demonflration of Omnipotence ! Therefore doubt !efs the Son of God/ * Ro}n. I. 16. Would DEISM Delineated. 173 CHAP. Would we laftly. know, what the Apoftle v^liS ealls a great M'jfter^^ (and then we fhall have ^^ gone through all the Scriptures, where Myftery is mentioned in reference to Chrift, or his Di- vinity) there are but two Places, Eph. v. 32, I 'I'iin. iii. 16. And if all the other Pailages apply Myfter'j to practical Purpofes and not to Theories, even thofe Places where great is fu- peradded to Myftery, v/ill be found ftill more in the fame Defign. Eph. v. 32. The Spirit of Revelation condefcends to apply the Union be- tween the Hufband and Wife to illuftrate the intimate Love and Relation between Chrift and his Church ; but efpecially that Inftance of it in the preceding Verfe, For this Caufe JJoall a Man leave his Father, &c. and cleave to, &c. I'his is a great Myjler'^, but I [peak concerning Chrijl and the Church. That is, as the Man leaves his Fa- ther, i^c. fo Chrift left, as it were, his Father to be joined to his Church : Prodigious Love, and Condefcenfion ! And what better Argument for our Love, and Submifiion to him? I Tim. iii. 16. And without Controverfj, great is the M-jJlery of Godline/s : God was manifejl in the Flejhy &c. The Incarnation of our Lord and Saviour is worthily called a great Myftery, in- afmuch as the real Divinity and Humanity of Chrift, as Son of God, and Son of Man, is the great Point and Corner-Stone of Chriftianity. The Creed commonly call'd Athanafian, fays nothing but the Truth, a Truth worth all the reft -, " The right Faith is this, that we be- *' lieve and confefs, that our Lord Jefus Chrift " the Son of God, is God and Man." But how much is it our Prudence to obferve further, for 174 DEISM Delineated; CHAP, for what End is it divule'd ? to what Ufes ap- vi->/i>s> PO'"*^^*^ ^ ^"^ ^^^^ ^^^^ "^ MyRery defcribed ? ^^^'^^Not a Speculative, not a Notional one, devifed for Difputation ; but a truly quiet, religious, pradical, and exceeding wife one •, improveable to Godlinefs only, that is the Condudt of the Myftery, that is its very Propofal, that is the whole of its exprefs'd Contents, whenever we are fo wife as to lay afide vain Philofophy ; tho' we know and believe, or think we know and believe many things concerning it, we know them all amifs, if our Knowledge does not con- fine itCilf to this Point. The inconceivable Part, the perpetual Theme of Controverfy, is not the Myftery of Godlinefs, but that which is intelligible and matter of Fa^, plainly fet down, God manifejled in the Flejh : The Sum of that and the Scope of the Particulars following ji{Jiified in the Spirit^ &c. is GODLINESS ; that is the great Aim of this great Myftery ; confirm'd by and .confined to the Neceffity of holding the Myjiery of that Faith in a pure Con- fcience towards God and Man : next to the Be- ing of God, the Apoftle would have it ac- counted the moft certain Thing in the World ; and to be fo confefledly plain, as to be without any Controverfy among Chriftians. And it is the more obfcrvable, that this great Apoftle, who was favour'd with the laft Knowledge and Difcovery from the Lord Jefus himlelf, con- cerning the Myftery of himfelf, in his Direflions to Timothy, fiiould fix and afcertain the precife Meaning, fingle View, and entire Purpofe of it, to Godlinefs^ and a pure Confcience : To certain Godlinefs, not to doubtful Difputation •, to God- linefs and Plonefty, tending to heavenly Felicity, not worldly Wrangling. This is the worthy Subjed DEISM Delineated. 17^ Subjedl of reafonable Chriftlan Faith, becaufe itC H A P. is the Objeft of Reafon, as well as Faith, ever XVIII. iince Scripture has revealed it to Reafon. ^sV'V'**^ IV. Let it efpecially be obferved, that the Myfteries of the Kingdom of Heaven, not- withftanding they are revealed^ are revealed but IN PART. The Part that is indeed revealed or made known to its proper Faculty, the Un- derftanding, is fo far now not a Secret -, but a moft edifying Ground, and the fubftantialleft Reafon for Piety and Virtue, that ever was exhi- bited to theWorld. And fo far as it is difcover'd, is become a Matter of common Knowledge, and firm Afifent of the underflanding Faculty, which is, in a great Meafure, the true Import of Faith in Scripture. There is the bright, and there is the fhady Side of the Myftery, the tc? pt^ToV, and the to appt^rov ; one the fublunary ufu-frudu- ary Part for the prcfent Occalion of bringing us to Heaven ; the other the diftant, dark, imper- vious Side referv'd to another State ;<^o which we aflent in the general Method of giving Credit: to God, that whatever he certainly fpeaks of his own Nature, is certainly true, and may be ufeful to us hereafter by a more perfect Difclofure, in theVifion of God; a Vifion that is the Chri- ftian's reverfionary Knowledge and Fruition of Myftery. Had no part been difclofcd, there had been no Notion at all engendred ; but enough is open'd to kindle Defire, and ftir up human Endeavour, and completely do the Bufi- nefs of a Notion in fart \ which, in Truth, is ail the Notion that we Men, who are Notion-guided Creatures, have either of Things Natural, or Reveal'd. I. As 176 DEISM Delineated. CHAP, ^Vin. I. As to Things reveard, the Apoftles ^''^^'"'^"^'^themfelves writing in the true Sublime, or mofl: intelligible Character, that bs^longs to fuch Things as they refped us at prefent, confefs, that thfy hiew but IN PART and prophefied (/. e. inftru6t others, as Prophecy often fignfies in Scri{^ture, and efpecially in that Scripture, I Cor. xiv. I, Covet earnejlh the befl Gifts, but rather that }'r^-' DEISM Delineated. 1^3 rejefl his Divine^ as Son of God, and conftituteC H A P- him entirely of an Human Nature. The Sabei- ^^X^}^- Hans or Patripajftans incarnate God the Father^ inftead of God the Son. The Arians, whilft they allow, diminifli both the Natures of Chrifl: ; his Divine, by aflerting there was a 'Tme 'when he was not-, his Human, by fubllituting the UyoQ in lieu of the rational Soul. The Apolliiiarians deny'd his rational, whilfl: they allow'd him a fenfitive Soul. The Nejlorians held a len- der, extrinfick, imperfefl Union of the Divine and Human Nature, or Subftance \ whilfl the Eutychians maintained in Oppofition, that before the Union there were two, but after it no more than one Nature. The two lafl: quarrel'd bitterly about the Manner of the Union, which neither of them underftood ; and the lefs they underftood, the more they were enraged againft one another ; and as there was no Hopes of converting, they call'd in Blows and the Secular Arm to devour one another -, which finifh'd the Cataftrophe of the Eajlern Churches : But, that they might each be equally punifh'd, the Secular Arm of Ma- homet enflav'd them both without Diftinftion, and impofed the heavy Yoke o{ opprejfive Tribute^ ever fince upon all their poor fhatter'd Churches. So miferably have Hereticks in all Ages mangled and divided Chrijl Jefus into Parts and Parcels, Bits and Pieces ; in direfl Contradidtion to the fundamental Truth of his being -perfect God, and perfect Man, and fo a perfe6l Mediator between both. What, alas ! q,vc\ be a greater Crime or worfe Senfe of Herefj, than for the wanton Wit of Man to go about to put afunder that, for the Confufion and Devaftation of Mankind, N 4 whkK 184 DEISM Delineated. CHAP, which God has join'd together for their general XV"^- , Salvation ? Far be it from God, who does Right to all his fincere Worfhippers and the Faculties of all his Servants, to exped us to believe, i. e. un- derftand, the Part that is abftrufe, to which our Mind has very difficult, if any Accefs, with the fame Affection, Zeal, and fruitful Improvement, as what we do apprehend, perceiving our Rela- tion to it, and its Influence over us : To bid us fee what he has cover'd with a Veil, that be far from God. — If it is in a Manner morally impolTible for the Generality either to know the feveral Schemes and Hypothefes of Difputers, pr make any Judgment of thofe abftrufe Points jyhen known ; that fort of Knowledge could never be intended as generally fundamental, nor required of God as neceflary to Salvation ; not by him certainly, who never commahds any thing impofiible -, not by that Divine Wifdom, which is no Refpe(5ler of Parts or Perfons, and never wanted condefcending Goodnefs, or intel- ligible Expreflions to difcover every thing ne- ceflary fo clearly, or rather fo much the more plainly to all, as it was neceflary and funda- mental for all to know -, the better to work in every Soul the fubfequent End, Praftice, the ultimate Iflue for which we fhall all be judged. And to keep our Underftandings to their pro- per, profiting Meafure of Faith, the Apoftle encourages us to enlarge, range, and fatiate our Minds, not in the abltrafl Theory of God, or Chrift, not in the Abyfs of his Nature, but of Jiis Love: That is infinite, and no Comprehen- fion required of it -, this is likewife infinite, yet we arc bid to comprehend it 5 becaufe it is fo ^ much DEISM Delineated. 185 much our Intereft and Advantage to be drawnC Ha P.- to God by an Attraftion as ftrong as infinite ; XVIII. and becaufe we are to take meafure of it in our ^^-''V^^ Contemplation, there are Dimenfions given to it, Breadth^ Length, Depth, and Height ; that being fill'd therewith, we may be fiU'd, as it is exprefs'd, with all the Fulnefs of God. " It is true indeed, fays the prefent worthy Dean of Chrijl -Church, any Pains taken in fixing the Meaning of the IVords ; in Jiating the Docirines ', or freeing them from the Charge of ContradiBiony will be ufefully employ'd : Becaufe whatever Dodrines have been deli- ver'd by God, he hath given withal fufficienc Means of rightly underftanding them : And it is our Duty to ufe our belt Endeavours both to underftand them rightly, and to clear them from fuch Objedions as may be urged againft them. But to proceed farther than this ; to frame Hypothefes by which to folve Difficulties by us infohable, and to explain things by us inexplicable, is (to ufe the fofteft ExpreffionJ a very extraordinary Proceeding.** Myjferies of the Chriji. Rel. Serm. at Oxford^ pag. 23. The Author of CharaBerifiicks, " without " the leaft Difficulty allows of Myjlery in the •'* Honefium and Pidchrum *." Why not in this, which tranfcends all his Beautifuh ? 2. Not only in Scripture, but in Nature, how uniform is God, who has given us all things appertaining to Life and Godlinefs, Tavra vpog J«yv A(t) iwiistciv, m his Difpenfations of Know- * Charaa, Vol. III. pag. i8z. ledge? i86 DEISM Delineated. Chap. ledge? As in the former he reveals in parir, XVIII. and referves in part •, fo he dilcovers and obfcures ^'^'**'^in part, in the latter ; " concealing from the " Mind of Man any other Knowledge even of " fuch familiar things, but what concerns the '* Ways of ufing them ; and the Sciences which " are defign'd for the Knowledge of their Na- *' ture, difcover nothing in them but what is of *' ufe to us, and we find all things wrapt up in " fo much the greater Darknefs, the more we *' endeavour to penetrate into their Nature be- *' yond what is ufeful *." There are Spots and dark Places to be feen in the bright (hining Sun in the Firmament, upon a clofer Infpedion i it is therefore uniform, that there fhould be fomething obfcure and unintelligible in ihtSun of Righteoitf- nefSf which enlightens the moral World. Origen has with great Sublimity and beauty of Thought, obferv'd this Uniformity in the Revelation of the Words of God, as Author of that Revelation ; as in his Works, as Author of Nature, " That " he who acknowledges the Scriptures to have *' proceeded from him who created the World, " or is the Author of Nature, may well exped " to meet with the like kind of Unintelligibles, *' and Difficulties in them, as are to be met *' wich in the Conftitution of Nature f.'* I T is plain then, thatReafon and Nature is full as deficient in regard to the Modus and Manner of Things, as Revelation •, and therefore no more fault to be found with one than the other : which fhould afford an Argument of Simili- tude, that both derive from the fame divine Original ; and that the prefent Defedl of Know- * Principles ef Larvo in generaiy pag. 6. '\ Orig. Phil. pag. 23. ledge, DEISM Delineated. i^j ledge, as to the Manner of the Truth and Ex-C H A P. iftence of Things, is perfeftly and adequately ne- ^^^]bj ceffary for confining our limited Faculties to^^ their proper Subjed:, their Hoc age, to what verily and indeed concerns us in the one, as well as the other. Sir Ifaac Newton, that great Secre- tary of Natural Knowledge, fays, *' We do not *' at all know what the Subjlance of an'j thing is." Light itfelf, (the fame may be faid of Know- ledge if there be too much of it) if increafed beyond a due Proportion to our prefent Organ, caufes a very unferviceable Senfation, And Mr. Locke, " I may confidently fay, that the *' intelleftual and fenfible World are in this per- " fedlly alike. That that part which we fee of " either of them, holds no Proportion with " what we fee not •, and whatfoever we can *' reach with our Eyes or our Thoughts of *' each of them, is but a Point, almofl: nothing " in comparifon of the reft." " He that knows " any thing, knows this in the firft place, that " he need not feek long for Inftances of his Ig- "norance*." There is the Philofophy of Air, Fire, and Water, daily NeceiTaries, and abfo- lutely fo : But what is the Life of the Body concerned in this Scheme, or that .? What is more obvious or better known even to the Deiji himfelf, than the Omniprefence of God, that he is not far from anj of us \ that in hi?7i ive live, 7nove, and have our Being ? Yet what darker, more intricate, or unprofitable of Solu- tion, than the phyfical difputatious Difquifition of the fame .^ but what plainer, more certain, or more edifying Truth in all Nature, than the Thing itfelf ? * Human Underjlanding, B. IV. Ch. in..§. 23. And i88 DEISM Delineated. CHAP. \^^iiL/ ^^ ^^^'^ '^ ^^^ ^^^y Conftitation of Things ^'^'''^*''^ with refped to human Underftanding, and God has fet one and the fame Horizon to our Knowledge of Things natural and revealed i making them partly known fo far, and no far- ther than as they are of real ufe to us ; and partly unknown, fo far as it is otherwife : And if the innumerable acknowledg'd Myfteries of the former fo far tally with the few of the lat- ter, as that we learn one as well as the other by Degrees ; and before we know the Ufes of either, it may be affirmed of the Knowledge of each, that it was hid from us ; but when known, and fo far as is known, revealed, and no longer hid. Does it follow, either in Revela- tion, or Nature, that we know nothing, or not enough, becaufe we don't perceive the iotum eognofcibiie, the All of Things ? Or that fome Part is not clearly underftood, and good for Ufe, in each of them, becaufe fome other Part is occult and undifcover'd in them both ? And feeing it is regularly true and undenia- ble, chat Things known to us by the Light of Nature, are neverthelefs in fome refpedt unin- telligible and inexplicable, and we are informed of them but in pari, and yet fufficiently in- formed : Is it not agreeable to the common Reafon of Things, and the common Meafure by which Knowledge is dealt out to human Capacity, to allow of Myftery likewife in Re- velation ? and to confefs the Divine Goodnefs and Wifdom in one as well as the other ; i. e. fome part undifcovered and incomprehenfible, whiKl another, and that the better Portion, is plainly addrefled to the Affent of the Mind, conveyed DEISM Delineated. 189 conveyed over to our fpiricual Occafions, and isC H A P. thereunto very fufficient, tho* a Knowledge in ^^Ji[*, part ? s^V^ I T muft therefore be impious Scandal to Truth, and Offence to the God of Nature, to hear Men abufe their own Reafon, in exclaim- ing (0 bitterly, as they do, againft Myftery in his Revelation of divine Things. Not only thefe Men, but Mr. Bayle * and others, are moft immodeftly and outrageoufly guilty of this witlefs Ridicule. Can that ever be a Proof of an elevated Underftanding, or a clear Sight into Religion, which is fo apparent a Demon- ilration of the Shallownefs of one, and the Want of the other ? If Myftery and Natural Knowledge are not Inconjijlency^ errant Jumble^ ahfurd Nonfenfe, oppofite or co?itradi5Iory Terms, but CO- incident in the fame Subjedl, Nature ; Why Ihould Myftery and revealed Knowledge be ridiculed, and not admitted, in like manner, to be co-incident in the fame Subjedt, in Holy Scripture ? And becaufe this Faith is mifreprefented, as if the Excellency of it confifted in believing Impojfihiluies, I proceed to fhew : II. The Co-incidence of Faith and Know- ledge, Faith and Reafon^ in Matters of Chriftian Duty. A s Faith is the governing Principle of the Religion of the Means, fhedding its Influence and * In his celebrated Diftionary almoft every where ; and three of his four Explanations at the End, and in moft of his Writings that I have feen. Efficacy 190 DEISM Delineated. CHAP. Efficacy upon the Performance of the Religion ^^^JJ^of the End, and fometimes ftands for the ' whole of true Religion, Means and End (as where Salvation is afcribed to believing^ and Faith ftands for the whole Gofpel) it is the obedient Perfuafion or chofen AfTent and In- clination of the Mind to Truths and Dodrines difcovered to us by Revelation from Heaven, upon fufficient rational Evidence of its divine Teftimony and Authority, recorded and con- veyed down to us for regulating our Lives in all the Duties of Religion. And when we are firmly perfuaded of that ufe of them, and ap- ply them accordingly, we are faid to know them, and have faving Faith or Knowledge ; and fo having the internal Evidence of them, in their defigned Ufe and Application, verifies that of I John v. 10. He that believeth on the Son of God hath the IVitUffs in himfelf. And thus confining our Thoughts to what we may certainly and eafily know of the Mediator, from what is plainly written, and not think it advife- able to depart from that Knowledge, becaufe our limited imperfeft Faculties have not enabled us to underftand (^//, we (hall be entitled to the Benefit of thofe his Declarations, Te believe in God, believe alfo in me •, this is Life Eternal, to know thee the only true Gody and Jefus Chrifi whom he hath fent : blejfed are they who have not feen, andyet have believed. In fome Places of Scripture, Knowledge is differenced from Faith ; as, to one is given the Word of Knowledge, to another Faith by the fame Spirit* Tho' I underfland all Know- * I Cor. xii. 8, 9.— -xiii. 2. ledge. DEISM Delineated, 191 ledge^ and have F<:?i7^, fo that I could removeCHAP. Mountains. In which Places both Knowledge ^^^^h, and Faith are the extraordinary Gifts of the Spi- ^"O/"'*^ rit, current in thofe Days. Add to your Faith Virtue, to Virtue Knowledge. ^ Where Faith ftands for the Chriftian Religion, or the Aflent of the Mind embracing it in general as true ; and Knowledge for Prudence in the Conduft, as well as Proficiency in underftanding thofe Vir- tues in their true Circumftances that were to be fuperaddcd, mentioned in the Sequel. B u T in moft Places Faith and Knowledge^ to believe and knoiv^ are promifcuoufly put one for t*other. To inftance a few : By this we be-^ lieve that thOu cameft forth from God * j which our Saviour repeating in the following Chapter fays, They have known furely that I came from thee, and have believed that thou didft fend me: That ye may know and believe that the Father is in me, 4- — believe and know the Truth : J We have known and believed the Love that God hath 'to us. II The Reafon of the Difciples being flow of Heart to believe all the Prophets had fpoken, was their not underftanding the Meaning, that they certainly related to Chrift and his Sufferings : When our Lord opened their underftanding by expounding the Things concerning himfelf, that they might underftand and know them, from un- derftanding and knowing what they meant, they believed them. When he accufes the Worldly- minded with O ye of little Faith, § their Crime was, they did not with their Reafon confider how God cloathed the Lilies of the Field, and '\ 2 Pet. i. 5. * I John xvi. 30. 4. x. 38. X I Tim. iv. 3. II 1 John iv. 16. § Mmt. vi. 30. from 192 D E I S M' Delineated. CHAP, from thence infer the Sufficiency of his Goodnefs / XVIII. to cloath thefn ; much therefore to ufe one's ^''^''^^''^ Reafon in divine Providence, is to have much Faith. Why is the Woman of Canaa?i*s Faith called great by our Saviour, Mdllh. xv. 28. but becaufe her Reafoning upon the Goodnefs of God not to with- hold Crumbs of Favour to any of his Creatures, was very great and apparent in her Anfwer. There are many other Places where know and believe are the fame.* Te be- lieve in God^ believe alfo in fne — this is Life eter- nal to know thee the only, true God, and Jefus Chrijl whom^ &c. So the abounding, growing, nourifhing up in, and to the full AflTurance of Faith and Knowledge, are fynonimous. We fay we believe in God, yet w*e know him by our Reafon. Heb. xi. 3. By Faith we underftand that the PForlds where made by the Word of God : So that Knowledge and Faith feem to be co- incident in the popular, as Reafon and Faith are in the philofophical Senfe of thofe Words. ■ Man is born to knov; God, but that Know- ledge being impair'd by the Fall, and therefore not to be recover*d to its priftine Perfedion, by reafon of the Encroachment and Incumbrance of the Body, till we arrive at the next World ; makes that prefent proper Kn(^wledge we have of him from Faith or Revelation to coincide in that Point of bringing us thither, and Reafon working upon thofe Materials of Knowledge, . and exerting itfelf V/jjV^)' in fure and certain In- vifibles, according to its chief Fundion, meets * yob xix. 25. ■■ xlii. 2. Pro'v. xi. 9. Eccl. xi. 9. P/al. cxl. 12. If. xliii. 10. Matt. xxiv. 39. John iv. 25. xi. 24. I Cor. XV. 58. 2 Cor. v. I. 2 T&e/.i. 8. Heh. X. 34. I yohn iii. 3. ——v. 13. Faith DEISM Delineated. 193 Faith more than half the Way, and goes to C H A P. Heaven with it. Natural Reafon, as well as ^^^^ Faith in God, both agree in declaring that he is, ^^ and is a Rewarder of thole that diligently feek him : and as they agree in that Premife, by the Help of the Medium of Revelation, they agree iikewile in the Conclufion, explicit Faith in the Mediator, or the Gofpel. How that Faith mofl; readily follows and flows from the other, will appear afterwards. Faith extends itfelf to palt things, and to future : With refped to the former, it is hiftorical Knowledge grounded upon reafonable Evidence ; in regard to the lat- ter, the Anchor of Hope. As the Underftanding perceives the Ideas of Things to agree or difigree, have, or not have a Connexion together, whether immediately, or by the intervention of other Ideas, it makes an affirmative or negative Judgment, affents or diflents. What is made neceffary for it to per- ceive, and judge of with refped to revealed Truths, is Jiot above Reafon •, i. e. its Perception and Judgment, though it was above Reafon -, i. e. the Capacity of Man to have difcovered with- out the Help of Revelation. '^' Some things indeed, according to the " vulgar Way of fpeaking, are faid to be above " Reafon or beyond it; whereby is intimated ** that we may be capable of believing farther " than we underftand : This may be true in a *' qualified Senfe ; but in ftridnefs of Speeci", *' our Ideas do really extend, as far as Faith ex- " te-nds. As there can be no Faith without *' Alfent, nor any Affent but to fome intelligi- ** ble Propofition, nor any intelligible Propofi- VoL. II. O " tlon XVIII. 194 DEISM Delineated. *y?/wi^' " ^^°" without intelligible Terms that have pro- per Ideas to anfwer them •, it is evident, that our Ideas are of the fame Extent with our " Faith, and that we underftand as much, and " no more or lefs, than we believe We un- •' derftand for Inftanee, that there is a God, " and that certain Attributes eflentiaily and in- *' communicably belong to him. But as to his " particular EfTence or Subltance, wherein it *' formally confilts, or diltinguiihes him from " all other Beings, we believe nothing, becaufe " we are able to determine nothing. We un- *' derftand in general, what the Refurredlion of '* a Body means ; and what it is for a Body to " continue for ever in a State of Order, Tran- " quillity and Perfedion. As to the manner " how it fubfifts or afls in fuch a State, we can *■' believe nothing, neither is it requir'd that we *' fliould, more or farther than we underftand. *' We believe the Thing becaufe it is reveal'd, " and in Terms, the Meaning whereof is clear " and intelligible •, but the Manner can only fo " far be an Objed of our Faith, as it is of our '' Perception ; neither can a wife God require us " to believe what we perceive nothing of. As " to the Dodrine of the ever-blefted Trinity we " underftand what we mean by One, and what " by Three ; the Meaning of the Terms co- *' eternal, co-equal, or co-elTcntial is alfo known '* to us •, but how or after what manner a Tri- " niry of Perfons, or if that is not admitted, of *' any diftincl Qualities, Powers, or Operations ; " or in other Words of three, under whatever ** Diflincflion we receive them, ftiould confift " with the perfect Unity of the Divine E,ifence, " is what we can neither believe, nor be requir'd *' to believe any farther than we know. We " .believe DEISM Delineated. lor '* believe as far as we have Ideas, and where weC H a P. *' have no Ideas can have no Belief ; where our ^VIII. *' Reafon falls fhort and leaves us in the Dark, ^'^'V^^ " our Faith does fo too." *' W E have Ideas fo far as we believe ; or may *' have them, fo far as we are obliged to believe, " and diftinct Ideas too." " Revelation *' gives us new notices of Things ; it extends " and enlarges our Profped:, but leaves us the *' fame Faculties which we had before. So that " our Reafon has ftill the fame Ufe, only a " wider Compafs to employ and exert itfelf As " in all other Things propofed to our Belief, fo " concerning any Articles of Religion, we are *' to confulc the Light of our Mind, and ex- *'" amine by our own Faculties, how far they are " to be admitted, and with what Reftriflions ; *' what weight they fhould have with us ; and " what may be juftly inferr'd from them .? What " may be look'd upon as certain Truth ; and " what as being founded only in Probability or " Conjeflure." " The mod comprehenfive *' and general Rule is, that the bed Reafons, *' if it be neceflary to judge at all, fhould al- *' ways preponderate > and confequently the *' trueft Faith is that, which upon the whole is " moft rational. The Bible, by this Rule, will " be found the beft Syftem of Philofophy, and " a true Reafoner from the proper Lights and " Afliftances of it will differ very httle from a " true Believer *." Faith being the AlTent of the Mind, to know the Grounds of AfTent is the fame thing' * FiaWcs 'Tbeol. Spend . pag. 364, 5. O 2 as 196 DEISM Delineated. CHAP, as to know the Grounds of Faith -, and as It is XVIII. necefihry that a rational Mind fhould have ratio- ^'''^^^''*''''^ nal ground of Faith, fo it hns that ground fo long as it builds upon rational Evidence. Now in the Cafe of the Gofpel, the external Tefti- mony of the Witnefles, co-attefted by the intrin- fick Marks of Truth in the Record itfelf, is as rational, as fufficient Evidence of the Truth, as any pofTibly can be had, in the Cafe. And with rcfpf61: to the Myfrery of its Faith, we build our AfTmt both upon the Knowledge and Confidence we have in the Veracity of the Speaker, that he can neither deceive nor be deceived ; and the Senfe ol our Duty that we ought to receive a Revcrlation of his Will, when he pleafes to offer it ; and alfo upon our underftanding what is re- veal'd of the Myllery, though all is not •, and fo underftanding the Meaning and the Ufe of what is reveal'd of it, from a general implicit A61 of Faith, that what God fays is true, we receive and entertain it with a particular explicit Faith or Knowledge to the Ufe of Edifying. And fo our Faith in every fingle Article follows after Knowledge going before -, and we improve in Faith, by improving in Knowledge, as it is enjoin'd and recommended to our lateft En- deavours. W E can know then, judge, believe only that part which is revealed ; that belojigs to us, is made the Objeifl of our Faculties for applying it to iti proper Ufe and Intendment; and the Subje6l of tliat Trial, Proof, and Examination that is com- manded i but the J?crel Part of it belongs to God, and not to us, and being of no prefent Ufe to us, requires no prefent Alient or Belief from us ; where the Meaning is not made known or re- vealed DEISM Delineated. 197 vealed to us, no Meaning can be afiented to by C H A P. us; the Mind may as well aflfenc without aflent- ^^^I^- ing, as afient to what it knows nothing of. But '""'^ all the Articles that relate to our Salvation and the Favour of God, fo f:ir as they relate, arc fo clearly reveal'd with that univerfal Plainnels as becomes an univerfiil Fundamental, that Know- ledge and Faith kifs each other in regard to Ule and Meaning. And thofe other Particulars, which, with refpedl to the manner, are not cog- nizable upon our befl: Inquiry, according to our Capacity and Opportunity, are no Objefts of our particular Belief, till we arrive to underftand them in particular i and all the Time they -re- main above our Reafon, and our Judgment is lufpended about them, we employ both Reafon and Judgment to the bcft ufe, in leading very Chriftian Lives notwithitanding, and at the great Day enter into the Joy of our Loiti. This is the Senfe of the Church of Ejtgland in her Ho- mil). " Thofe Things in Scripture that be plain *' to underftand, and neceilary to Salvation, *' every Man's Duty is to know them, to print " them in Memory, and effectually to exercife *' them. And as to dark Myfteries, to be con- " tent to be ignorant of them until fuch time as ** it fhall pleafe God to open them unto him. " In the mean Seafon, if he lack either Aptnefs, " or Opportunity, God will not impute it to hi^ *' Folly *." '* We are no more to believe wc " know not what, than to believe we know not *' whyf.'* " Faith is the Conclufion of a " Syilogifm ||." ' * Second Part of the Homih of the Holy Scnpt-urcs.. f A'o?- ?v/s Reafon and Faith, pag. 64. jl Ihid. rag. 90. O ^ Of 198 DEISM Delineated. CHAP. XVIII. Of the Incarnation of our Saviour, for In- ^^-^^/^^ftanc;, God nnanifeft in the Flefh, we know, judge, and believe, that he is the only begotten Son of God by Nature, that the Divine and Hu- man Nature are united in one Perfon, the fitted and compleateft Mediator pofTible between God and Man, for doing every Thing related of him ; and we know that whatever is polFible, the Power of God can efFe<5l •, but how he is the Son of God, or the Son of a Virgin, or hozv thofe two Natures are perfonally united, we know, judge, and believe nothing at all, becaufe no- thing is reveal'd ; and that nothing is reveal'd is unqueftionably, becaufe we can't underftand it at prefent -, or becaufe, if we could, there is no Edification in fuch Knowledge -, the Apoftle afiuring us we can be edified by nothing but what we underftand *. But the other is a moft religious and concerning Truth plainly reveal'd to common Underftanding, to traffick withal to eternal Life -, and that is, by coming to God through him, as the Mediator of Redemption and Intercefiion, of Repentance and Devotion, as the Patron of our Acceptance, who getterh thee Pardon for thy Sins, the perfefl Teacher of God's Will, the Pattern of Obedience, and Judge of our Behaviour in Thought, Word and Deed, to give to every Man according to his deferving. And the common obvious Ideas of fuch a Son, of fuch a Father, raifes an Appre- henfion of his Dignity ; and no lefs AfFedion of Mind, as exalts the Love of the Father, and of the Son to the highefl: Degree conceivable ; which conciliates and attracts our Love to them * I Cor. xiv. Upon DEISM Delineated. 199 upon the Principle of the greateft Benefits re-^HAP. ceived, and to be received ; and ellabliHies ^^Ji^ our Truft, Honour ahd Adoration, as is it com- ^"^v^-^ manded. The infpired Writer direds what is to be done in the Cafe •, Secret Things belong unto the Lord our God ; but thofe 'Things that are revealed (fo far as they are fo) unto us^ and to our Children for ev'er^ that we fnay do all the fVords of this Law*. There is an untranfpaflable Gulph fix'd between Knowledge referv'd, and Knowledge communicated. There we have our way mark'd out, as it were with Kubricks, on this Hand, and on that ; direding where we fhould not, and where we may tread, and for what purpofe we are to travel in a Road, v/herein we are all to travel. Our Search is prohibited, and all un- due Temerity reftrain'd that prefumes to go be- yond its prefcribed Bounds, in queft of Intelli- gence in Things, where Intelligence is exprefly with-held by the Father of Light and Wilclom. But as to what is reveal'd to its proper Faculty, the Underdanding, fo far our Purfuits and F.n- quiries are animated and encouraged to proceed ; more efpecially when it propofes to draw thole Ufes and Improvements, which anfwer the de- clar'd Purpofe of the Revelation, that we may do all the IVords of this Law. How proper and becoming then is it to regu- late our Appetite after Knowledge by the Coun- fel of the Son of Syrach, Seek not Things that are too hard for thee^ neither fearch the Things that are . above thy Strength -, but what is commanded thje * Deut, xxix. 29. O 4 think 200 DEISM Delineated. CHAP, tbvik thereon with Reverence j for it is not needful ^^^^^for thee to fee with thine Eyes the Things that are ^^ fecret \ he not curious in unneceffary Matters^ for more 'Things are fhcwn unto thee than Men under- ftand^ and many are deceived with their ozvft vain Opinion *. Hardly do we guefs aright at Things that are upon Earthy and with Labour do we find the Things that are before us \ but the Things that are in Heaven who hath fearched out ? Touching the Al- mighty we can^t find him cut to Perfe5iion^ nor can we order our J^Vords by reafcn of Darknefs •\. Yet after all the Labyrinths of Difpute in Philofophic Theory, Chriftians are agreed (I fpeak to the Detfis) in the religious Senfe of one God, and of the Spirit of God fanctifying us, and in the general Pradlice of worfhippingGod through the Mediator, and in paying Divine Honour and Obedience to him, as well as to the Father, ac- cording to the Commandment. But why is the Veijl and Sceptick fo unfair, as to attend only to thofe Speculations wherein they differ, and not likewife to thofe Principles wherein they agree. They Ifand condemn'd by all Sides, and have no Right to condemn either, as neither joining in the Speculations wherein they vary, nor in the better Foundation vvhercin they agree ; nor yet to condemn both Sides, unlefs there happens a Want of Temper, fince that Foundation has been fhewn to ftand fo fure. Whether there be three Minds or one Mind, three Wills or one Will, fince it is agreed that the three Divine Perfons co-operate together in creating, redeem- ing, and fandifying ; they ad as one God^ the* not as one Perfon i therefore the Deifts have no * Ecd. iii. 21, tV. -f IVi/d. ix. 26. I Right DEISM Delineated. 201 Ricrht to be fo follicitous in a Difpure whereinC H A P. they have no Share, excluding two of the Per- XVIII. Ions from having any thing to do in their Sal- ^•^^'"^^ vation. I T remains then, that there is not that Dif- agreement between Reafon and Faith objeded by fome, and as weakly yielded by other Ibme ; but a pcrfeft good Underftanding, Friendfhip, and Harmony between them •, and that they are of mutual Service and fincere Benefit to each other. If Reafon feeks the Religion of the End, which is fo valuable, that it is defirous of know- ing it better, and of finding out the bcfl: IVIeans for perfoming it to the pleafing God, Faith is that obliging Friend offering that better Know- ledge, and bed Means ; and Reafon to prove itfelf what it is, accepts the Offer with all Thank- fulnefs, and, to improve, and enjoy the Friend- fhip as it ought, out of Love to the End fo much clearer brought to Light, makes ufe of the AfTiftance of Faith as a Means only of what it offers irfelf, but ftill the beft and only Means of pleafing God. And fo the moral Obli- gation of the Law of Nature becomes Religious^ and by believing alfo in Chrift, becomes Chrijlian, which is the Perfedion of all Religion. I. I F Reafon is taken for the umverfal La''JO of Reafon^ implanted in the Hearts of all Men, di- reding what is Good and Evil, Right and Wrong, in all Relations of Perfons, and Things, in their feveral Circumftances: The Chriftian Faith is fo far from difagreejng with it, that it is its pro- fcfs'd End and the declai'd Objed of all its Ef- forts, 202 DEISM Delineated. CHAP, forts, as coming from the fame heavenly Source ^^'^rlj "^ L5ght and Truth, to ratify all that kept to ^'^^^ its true Original, and fupply all that was want- ing, or irregular through Corruption, or Traft of Time ; and purpofely to furnifh the wanted, the mod efficacious, admirable Means in all the World for carrying it into all the Perfeflion it is capable of in Life. 2. If it is taken for the C/zr^/e', a.s Eccl.vn. 25. I applied my Heart to feek out Wifdom and the Reafon of Things j or the Ground or Motive of a Thing, as i Pet. iii. 15. Be ready to give an An- fwer to every Man that asketh you a Reafon of the Hope that is in you ; there arifes from Faith to this fort of Reafon, all manner of Concord, II- luftration, and Improvement. For in the moral Government of the World and the Truths re- lating to that (the Sphere of Truth, Caufe and Effe<5l, it efpecially confines itfeif co -, after fet- tling the Creation of the World, and the de- ftroying Deluge, both creating a moral Depen- dance, it fpeaks of common natural Truths only popularly, and occafionally) it opens the FOUN- TAIN of moral Caufes, and their Effetfts ; fhews ' the Concatenation between moral Means and Ends, and the Advantage of the beft: Means to the beft Ends ; and for Grounds and Motives of Aflion, and Forbearance of Adion, it produces and proffers the greateft and higheft that can be offer'd: Whilft it exhibits the Grounds of its own Stability as firm as a Rock, and. the Mo- tives of its Pcrfuafion to be the Strength of all Reafon, that can ever be collefted from the Truth of Record, or the Reafon of Things. Was it deferted of Reafon, it would fink intoCredulicy •, but as it elTentially founds itfeif upon rational Af- I lent, DEISM Delineated. 203 fent, it glories in the Name of Faith by main-C HAP. taining itfelf to be the higheft Reafon -, and there- ^V^^- fore can never difagree with Reafon, without dif- ^"^^t^ agreeing with itfelf. Thus when the Chriflian is order'd io be ready to give an Anfwer or Apology to every Man that asketh the Reafon or Ground of the Hope that is in hi?n, i. e. RemifTion of Sins, Accefs, and Acceptance with God, Refurreflion of his Body and eternal Life ; v/hat furer or more fatisfying, or more rational Ground can he fee forth to others, or fupport himfeif with, than Jefus Chrifl the Mediator ? By that Faith in him, he fan^iifies the Lord God in his Hearty in all thofe Particulars. 3. If it is taken for the underjlanding Faculty, as it apprehends, judges, and infers, as Dan. iv. 0,6. My Reafon rcturn'd to me, /. e, my Undcr- ftanding ; Chriftian Faith is the bed Friend it has in the World s it amicably corredls it, when it exceeds itfelf, by advifing to think f oh erly, and not more highly than it ought to think^ nor to pre- tend to he wife above what is written ; it diffipates Error and Vice which blinds and befools it, go- verning the Paffions that prejudice or precipitate it i it opens a new Fountain of the choiceft of all Knowledge for healing all its Matter's Infirmi- ties, and drinking thereat, may never thirft for other Remedies, there all its Powers are invited to regale themfelves with what they naturally pant after ; and encourages its difcourfive Faculties to examine themfelves whether they are in the Faith, or out of the Influences of it; to fearch, try, prove, and disapprove, as they find it right fo to -do. For 204 DEISM Delineated. CHAP. XVIII. For it is the Underftanding that difcerns and ^■'^'V^'*'' judges what is the Mind of God, and though it is not the Meafure of all Truth, yet it is, and muft be the Apprehendcr of all that concerns us to know of divine Things, to give thofe Things their moral and divine Operation upon us. The Will can't chufe without Knowledge, nor does its work by way of Charm. The Faith re- quir'd of us is both a Rational and Foederal Thing, and therefore muft be the Refult of the Under- Itanding, as well as the Will i we, otherwife, affent and covenant to we know not what. It is Reafon that brings us to Revelation, and fatif- fies us whether it really comes from God, or not ; and that would ftill be as a Book altogether without Meaning, was it not addrefs'd and fub- jeded to its Capacity to find it out, comparing fpiritual Things with fpiritual, and in what Ac- ceptation the Words are to be taken : whether Literal or Figurative ; in what Latitude or Li- mitation ; what the probable, what the certain Senfe •, what is to be inferr'd from ; and how it concerns us. For though all Propofitions and • Fads therein are true, yet fome concern us more than others, and fome Perfons more than others ; nor is it neceflary to be fatisBed in all Doubts, any more than it is, to have ^// Controverfies de- cided : whilft we are fure, thofe Truths concern us moft of all, which have eternal Life or Death annex'd to them. For thofe Truths carry the Defign of Chrirtianity along with them upon our correfponding Endeavours ; and whereupon the Spirit, which knows the Mind of God, has laid the chief Strefs and Concern, Thofe fhould be chiefly refpecled by all Chriftian People. Thus Chriftianity maintains itfclf a reafonable Service, by DEISM Delineated. 205 by requiring nothing in general to be believed, C H A P« that is contrary to Reafon, nor any thing with VIII. explicit Particularity, that is above the Apprehen- ^'"^^/'^*^ fion of it. The true Medium therefore is, to give to Faith the Things that are Faith* s ; in firft bring- ing the Difcovery ofthofe heavenly divine Truths, which were above the Capacity of human Under- ftanding to have found cut^ or have any manner of explicit Knowledge of, without the Afliftance of Revelation, And to give to Reafon the Things that are Reafon' s\ in allowing it the Right of its Province and the Ufes of its Func- tion, in modeftly enquiring, and ufefuUy finding out the true Meaning ofthofe reveal'd Truths. Mr. Leifm^ and Scepiicifvi^ with a Wink, (lily, but faithfully promoting them what they can : And thefe, overwitted by thofe Layers- in- wait, play into the others Hand unknowingly, and are in a true Difpofition to become Profelytes * For * None, in Faft, are more credulous Bigots than modern Infidels; they ftrain at the Gnat of wholefom Religion the faving Gofpel, and fnvalloav a Cavtel, i. e. as great a Load of Abfurdities as a Camel can carry. Take a Specimen from a few : They deny both the Interpofuion, and the Vengeance of God ; yet let them dig where they will in any Hill, or Vale upon Earth (if Tcneriff fays nothing, it is becaufe it is agreed upon the View, to be a Poji deh^vian Hill, fprung up from an Earthquake) undeniable Relicks, and Spoils of the pre- vailing Deluge flare them in the Face ; in promifcuous Irees^ Shells, Skellflons of Filh and Animals fubfiding in Countries abfolute Strangers to them- Yet they pleafantly maintain tha.t none of the Punifhments of God are fnal, but all for Correflion of the Offender. Then, feeing the Memory and Monuments of a Flood over the higheft Mountains (probably 15 Cubits according to Revelation) cannot be buried, they grant you a -partial Deluge, wife Fhilofophers as they are ! and fo moft abfurdly believe, that Water can climb up Hill, and by Miracle be fufpended in the Air, to make their partial Deluge : Whereas, by their own Conceffion, if it has covered the higheft Mountain, it muft by its o-^vn Nature, and without an interpofing Miracle, cover all Hills, and confequently all Habitations in the World. So ridiculoufly do they go about io evade one Miracle by believing a much greater. They believe God has a World of Goodnefs in him, fo far as to oblige him to confer upon them all the Happinefs their Nature is capable pf ; they feel and confefs the Imperfedlion and DEISM Delineated. 217 For the two Extremes having no regard to theCH aP. Medium, where the true Religion only lies, pro- XVIII. duce each other. Over-believing or Credulity ^^^"V^^ in Popjh Myfteries, contrary to all Rule and Reafon of believing, when it perceives its Folly, naturally produces No-believing, which is equal- ly contrary to the fame Rule and Reafon of be- lieving: And No-believing, or Infidelity, when tired and fick of itfelf, for want of fome Rule to guide its fluduating bewilder*d State, as na- turally runs into the other Extreme, in order to compenfate for its former Fault. How true in Fad is it, that Popery, in its warmeft Neft in Italy, hatches plenty of Deijls, fome adorned with the red Hat, fome with a Triple Crown *. " It is certain, fays Bifliop Burnet in his Travels, " that in Italy, Men of fearching Underftand- " ings, v/ho have no other Idea of the Chriftian *' Religion, but that which they fee receiv'd " " among them, are very naturally tempted to " difbelieve it quite ; for they believing it all " alike in grofs, without Diftindion, and find- " ing fuch notorious Cheats as appear in many " Parts of their Religion, are upon thatinduc*d " to difbelieve the Whole." In the Vulgar it generates little more than the old Deifm of Eu- rope in a new Edition of Tutelar Mediators ; in and Diforders of their prefent Nature ; yet they wont fufFer him to interpofe or reveal any Remedy, or prefcribe the leaft Thing to mend their Condition ; they would be well, but they will take nothing ! They deny the pojiti've, judicial Diftribution of future Re- wards and Punifhments, incredible monllrous Perfuafion I yet confefs the Providence of God ruling over this unequal Scene of Things. Can Tranfttbjiantiation be more infufterable than thefe Be- liefs, or betray more Credulity ? * ^antum profuit nobis heec Fabula Chrijii ' fhe 2i8 D E I S M -Delineated. CHAP, the better fort, viodern Deifm. And how eafily XVIII. j5 the }£^ji * and IVejl India Deifm turn'd into '^■^'V^^ Popery^ having fo near a Refemblance to one another ? And after the true Religion for another World and the Favour of God is rejected by them, which is the true Medium of believing, and alfo the Proteftant Syftem -, fome publick Religion mufh exi{^, and a worldly Religion, that of Papif:s^ prefenting itfelf, they are, when the proper Turn comes, and the Infeflion has generally fpread itfelf, ripe for it: for indeed fuch a Religion exadly fits them -, the Diefts'can ftill retain what they fet their Heart upon, the Love of their Sins, which they know in their Confcience was the fole Reafon of difliking the Religion of Proteftants : both thefe they retain with a good Grace •, Popilh Faith even counte- nancing and difpenfing with them in it, by eafy Pardons and Indulgences : and in running dov/n the Proteftant Way of Salvation by depretiating the Holy Scriptures as a Rule of Life and Salva- tion, the Papifts vie, and concur with them. A boundlefs Licentioufnefs of Pradlice, fuch as * Vid. Varen. defcript. Reg. Japan, pag. 200. As to the Weft Indies, the Similitude of Inhiananity is notorioufly con- fefted by the beft Writers of their own Travels. The Inha- bitants of Mexico and ?eru ofter'd up incredible Multitudes of human Sacrifices in the moft bloody Manner, to their Gods and Mediators ; and the Spaniards, no lefs bloody, {acrificed Milliofis of thofe Innocents to their Saints and falfe Mediators j whilft the true Mediator forbad it with the utmoft Abomina- tion. Cortes the Conqueror of Mexico, according to Purchases CoUeftion, pag. 990, pull'd down the Images of their Saints, and in their Room fet up that of the Virgin Mary. Where, you may find a Parallel between the Mexican Pagan Frjars, Nuns, ice. and the modem Popi^ Superftitions of that icrt. the 0EISM Delineated, 219 the Deifts glory in, whenever it becomes Natio-C HAP. nal, is moreover naturally and methodically r^jti difpofed (fuppofing Abbey Lands out of the ^'v^^^ Queftion) to feek its eale, in exchanging that publick Religion which gives no Quarter, or the leafl Indulgence to theV Vices, for that flatter- ing Public Siiperjlition which commutes for them at an eafy Price, and continues the Hopes of Heaven. S o fatal to ctir Publick^ and to every Indivi- dual of it, is unbounded Liberty in Principle, and Pradlice ! So perpetually feafonable, and profitable is the Controul of Scripture, and Rea- fon ! How jealous then in common Policy, (hould Protejiant Powers be of the fpreading^ or in the leaft countenancing fuch lewd, unreafonable, un- fociable Diffolutions, and Contradidlions of their own true Faith of Chrifl ? Since they are in un- deniable Danger of lofing the Heart and Con- fcience of every Subjedl converted to the other Religion. Though the Supremacy of the Pope is denied in Temporals, yet it is univerfally ac- knowledged by all of that Perfuafiori in Spiri- iuah^ for the Extirpation of Hereticks^ i. e'. Pro- teftants. Their Heart and Averfion will ever be the fame, and nothing but the Want of Power, and the prefiding Favour of God and Chrift difappoints them of it •, and every fincere Proteftant lliould moreover endeavour to prevent it, by the mild Ways and Reafons of his Reli- gion, for the fake of Chriji^ and the Profperity of his Kingdom ; becaufe every fuch Convert is a Subjed: likewife loft to his 7?iediatorial King- dom. I AM 22a DEISM Delineated. C H A P- XVIII. I A M the more confirm'd in this Obfervation ^^^''V^^from a Pafiage in Dr. Clark. " But above all, '* the greateft and moft effedual Means that we " can pofTible ufe to prevent thd Growth of Po- *' pery and Superftition, *is to be infinitely care- " ful not to run into that Atheifm and profane " Libertinifm, which is the contrary Extreme " to Superftition. For as unreafonable Super- " ftition enflaves the Minds of Men, and makes '* them fo uneafy under the Yoke, that they " often fly off into the contrary Extreme of Ir- ** religion and Profanenefs ; fo the natural Ef- '* fe6l of Profanenefs, when Men fee the in* " tolerable Confequences and Mifchiefs of it, is " to drive weak Minds into the other Extreme '* of Superftition. If therefore while we fly from " the Sijperftition of Popery, we run into the *' Contempt of all Religion j that profane Li- ** bertinifm will probably terminate in Popery *' again *.'* " The patronizing fuch a blind *' Faith, naturally tends to a total Infidelity -, as a " total Infidelity tends reciprocally to the Sup- " port of fuch a blind Faith and implicit Sub' '* jeoi'ion.** *' Will they not be carried away, " by Inclination and worldly Hopes and Fears, *' to turn Infidds firfl;, and then implicit Be- *' lieven? firfl: to believe nothings that they *' may with the more Grace profefs to believe *' every Tbing^^* according to the prefent Bi- fhop of Winchefler ■\-. 2. T H E Solifidians and other Sectaries in de- vious Notions of the Chriftian Faith, danger- oufly miftake, and difturb the Harmony and * Popum. Serm. Vol. VI. pag. 388. + See hisTrafts from pag. 498, to 502. Subordination, DEISM Delineated. 221 Subordination, which God and his Gofpel haveC HAP. eftablifh*d between that Faith, and the eternal ,?^^i^ Law of Reafon ; by exalting the former, which ^^^>*^ is but a Duty of the Means, upon the Ruins and Contempt of the perpetual Duty of the lat- ter: As if there could be any Value or Virtue in the Means unapplied to, or ineffeflive of the End it was purpofely ordained to produce, and fo clearly proclaimed to be fubordinate to the Accomplilhment of. But this more properly belongs to another Subjedt, the true Chriftian Intention and Defign of that Faith, where it is £?nbraced. 3. The Deijls and others are guilty of making an open Rupture between Reafan and Faith ; by flattering and exalting naked unaflifted Rea- fon to an Excefs, beyond the Conditions of Hu- manity, and contrary to the common Sentiments of the Wifeft, and almoft the general Voice of Mankind ; who have been all fenfible of a De- generacy in their moral Powers, and the Want of fome Redrefs. And now that complete Re- drefs of, and Confolation to, all thofe difquieting Ailments is come down from Heaven, and has difplay*d its healing Virtues and Ufes, itmuft be very unkind and ungrateful %o ply all its Force and Efforts, or play any conceited Artifice, So- phiftry, or Ridicule againft its beft and trueft Friend ; that brings Knowledge to its Ignorance, and Relief to its Doubts, perfed Peace and Reconciliation between Enemies v and, if there is not a Fault on one Side, mutual Love and Complacency, the original Felicity of our Be- ing. The Wickednefs and Folly of which Proceeding will better appear under the next Head. III. ne 222 DEISM Delineated; CHAP. XVJII. '^-^V^ III. The moral Virtue of taitk Ta king Faith in the Senfe before defcrib'd, I proceed to fliew how it is a moral Virtue, or what Share the Will of Man has in it, which makes him accountable to God for his Faith. It muft be acknowledg'd on all Hands, that the original, permanent Ufe of our Faculties, Un- derftanding, Will, and Affedions is, to afllft us to attain the true End of Man, Happinefs in this Life, and that which is to come. And it cannot be denied, that the Will is the ruling Fa- culty over all the reft, and, the Light of the Underftanding. being at hand and very much at its Command, confiitutes it the moral Agent in every Man ; for every Man has the Argument of Experience within himfelf fuperior to all the Subtleties of Difpute, that he can freely chufe, or refufe, after all is faid and done, with refpedt to the Objedl laid before him -, and be as certain of that M^«-moving, /^//"-determining Power in all his moral Adions, as he is of Motion ; tho' he is not able to anfwer the fuper-refin'd imper- tinent Objedions againft it. Nor is there any outward Reftraint upon his Liberty, but what he has the Freedom to throw ofFi nor yet any inward Hindrance or Fetters put upon it, but what is of his own occafioning ; excepting always one Reftraint, which he is not, nor ought not to be free from, and that is a Determination to Good : becaufe that is the Per- fedion of Human Liberty and Choice as it de- rives from God, and is the Liberty of God him- felf. DEISM Delineated. 223 felf, as I have before (hewn * : Nor is there any CHAP, other Fate upon Man (the Fate of God himfelf XVIII. if it may be fo exprefs'd) ejicepting that hard '"^^'V^ Condition of being condition^^lly fated to his own Happinefs according to the Circumftances and Opportunities put in his Power ; and, in or- der to render it his Happinefs, is ftill left to the Option of his own Choice, and the Refult of his own Endeavours. The Deifts allow this Fate and Deftiny to Happinefs, but in a very abfurd Senfe ; they oblige God to confer al] the Happinefs upon Man his Nature is capable of^ not as a Gift they would thank him for, or a Reward of his pro- mifing, but necejfarily due to their Behaviour ; and fo, they profoundly think, they fecure and can extort Happinefs, whilft they indulge them- feives in the Negledl of fome of the proper Con- ditions, and Qualifications. But God without Dominion including the Dependence of his Creatures upon his Will, and without fubfequent Providence diftributing Rewards and Punirti- ments proportion'd to Deeds, and fo appearing before all the World to diftinguifh the Good from the Bad, is nothing elfe but Fate or Nature, or fome other infignificant Name exclufive o( Go- vernor. But it is in vain to think of flattering or perfuading him out of his righteous Government in giving eternal Life on]y in Chriji J efus, and denying it to thofe who knowingly rejetl him. The Author of Chrijlianity as old, &c. re- folving, as he fays, to go to the Bottom of this Matter^ gives in this Account of Faith. " Faith * Pagi 26. of this Vol. " confider'd 224 DEISM Delineated. CHAP." confider'd in itfelf can neither be a Virtue, or XVIII. << a Vice, becaufe Men can no otherwife believe ^*^y^^sr^^ a Name which hath great Affinity « to a Word that fignifies eligible, not only be- " caufe Virtue is properly the Objed, but alfo " becaufe it is the Effed of our own Choice. Simpiic. on Ep'ul, c. i. As the Truth is an enlightning Principle of Piety, Virtue, and all Morality, the Will^ can help, as it too commonly does, receiving it to thai Ufi and Purpofe, whilft the Underftanding could not help receiving and acknowledging it as Truth : And therefore when the eledive I ower of the Mind entertains and applies it as fuch, it muft be its Virtue and Commendation-, and con- fequently not to do fo, muft be wicked and im- moral: It is called Mark vii. 22. «Cl)po.-vvvi Fooli/b- nefs; deftrudtive Imprudence •, when a Perion knows better Things but follows them nor, . which proceeds from the Heart and dcjiles the Man. 230 DEISM Delineated. CHAP. For Piety and Virtue being a moral Obligation ^^^^f,upon the Will, as the indifpenfable Qualification ^"^'^ of Man's Happinefs ; the Truth and Applica- tion of the Means, without which that Obligation can't be duly put in Praftice, is morally obliga- tory upon the "Will alfo : If one is a Dqty, fo is the other •, if one is necefiary, fo is the other. Thus Truth in the Underftanding diftinguifhing inie Good from falfe, in the only true Do^rine, and Inftru£iion of Happinefs, (the chief Enquiry after Truth) is chofen, and embraced in the Af- pe6l of being its Good^ with a careful Regard to thofe Refolutions it would bring in, whereon Happinefs depends, i. e, for Reproof ^ for Cor- reciion in Righteoufnels. I F Faith is a Conclufion of a Syllogifm for true Happinefs, and that Conclufion, as fuch, depends in part upon the Underftanding ; then Faith confifts in iht Fidelity of all the Powers conftitutlve of the inward Man, Underftanding, "Will, and Affe^lions, to Truth conftitutive of Man's Happinefs, called in Luke viii. 15. the honeft and Good Heart (a Word that comprehends thofe three Faculties) honeft, as void of Preva- rication, free from Excufes, Self-delufion ; good, as Self-determin'd to Self Salvation, his own great- eft Good, and to the Love thereof; and if the Excellency of it fo much confifts in Fidelity, it muft certainly be a 7noral Virtue. In the Under- ftanding that Fidelity becomes the Guide of Life ; in the Intentions Sincerity ; in the Affedions Pu- rity i in the Will a Choice and Determination cleaving to the Reivard of "V^irtue. For as every Word and Deed derives its Character of Virtue before God, from the Bent and Preference of the J^yUl ; it is not the knowing, afltnting, or approving DEISM Delineated. 231 approving Duty in the Underftanding that makes C H A P. Virtue, but by reducing it into Pradlice by the ^^'^ll- effectual Determination of the V/ill. The Vir- ^'^^"'^ tue then of thefe fort of Men, like the Gncfiicks of old, feems to confift chiefly in kiiowi?ig^ dt^- canting, and talking of it, and talking every body elfe out of the true Way to that, and Hap- pinefs. They appear contented Candidates for Heaven in the Province of Knowledge and No- tion, defirous of no other Proficiency in Virtue, than the fcientifick Stage of it, according to the Heathen Lucilius. Virtus ejl hominis^ SCIRE id, quod qiicsque hah cat res. Virtus, SCIRE, homirii, return, utile, quid fit honejium, ^((£ bona, qucB mala item, quid inutile^ turpe, honejium. Virtus, qucsrendcs finem rei SCIRE, modutn" que When Faith Is obedient to the End, as the Means and the moral Caufe of producing it, whoever v/ould obey the Religion of the End to the bed of his Power, mult conform to the Re- ligbn of the Means according as it falls into his Power, and arrives at his Knowledge : The moral Obligation to one is unqueftionable, there- fore the moral Obligation to the other fliould as litde be brought in queftion, fince Chriftianity has been proved to be a Scheme of the beft Means to that End. Nor is it poffible, duly confidering the Nature of God, or Man, for any Man to afiign a better, or any fo well adapted, in itfelf, to the compafiin^; of that End. 0^4 But 232 DEISM Delineated. CHAP. ^^^j[^ But what if Faith is the firft Principle, and •'^"^^■'^Bafis of Natural Religion as well as reveal'd ; and without it, there is a moral ImpoJJibiHty of Jileafing God? That God is, and is a Re'warder of thrtfc thai, diligently feek to pleafe him^ is the Creed of Nature ; and if a Believer in God does not exert his Faith to that moral Relation between God and Man, as a Rezvarder of fincere Dili- gence in ferving him, he cannot pojfibly^ as it is very natural to imagine, be the Servant of God, or God be otherwile pleas'd with him. "Though the Believer of God's Exiftence fliould be miflaken as to fome of his natural Per- fetflions, yet keeping his Faith and Reafon up to the religious Afpect of being a Rewarder, that fecures all his 7}ioral Attributes ; and actually exerts them, in fome indeterminate Manner, in his Government over Man. His Veracity in keep- ing Promip, whence the Notion of Rewarder implanted in Man's Reafon had its Confirmation from Heaven from the Beginning, before Adam was turn'd out of Paradife •, his Mercy ^ Goodnefs, and Love : And his being a Punijher neceffarily included in the other, fecures and exerts his Ho- lincfs, and Ji'.Jlics towards the TranfgrefTor. And that lays an implicit Foundation for the Love and Fear of God, and all moral Obedience. And therefore they who rejed; the explicit, have no- thing but implicit Faith to rely upon, which they take fo much felf condemning Pains to deride. Put the Author I reply to (more cfpecially one of them) take a more effedual Step, and do the Work at once ; in order to fupplant Chri- ftianity, they fubvert and tear Natural Religion •jp by the Roots •■» by rejeding God as a Re- Warder^ DEISM Delineated. 23^ ■warder, the general, common, natural PrincipIeC H A P. of all Virtue and Hope of Acceptance, they XVIII. efFedually reje<5t all his moral Attributes, and ''"^''^'*^ cancel all moral and religious Obligation to him. Now, does not Chrijlianity reveal and unfold that Faith, and render it explicit in all thofe Par- ticulars i how, and for what Reafon, and upon whofe Account, he is a Rewarder, and Pardoner, and Accepter of our Worfhip, and Service ; and how and in what prefcribed Method of the Di- vine Wifdom all thofe moral Attributes are to have their governing Influence, and take EfFedt upon us ? And if the other implicit Faith, wrapt up in Generals, was morally Obligatory, furely this explicit Faith muft be much more fo, as being fo much more fatisfaflory, and particular. This gives an immediate adequate Explanation of the Bifhop of Bangor (now Snlijhur'fs PafTage of Sermon before the Societ'j for propagating the Gofpel as cited by the Author of Chrijiianity as old, &c. pag. 68. where the Gofpel is ftiled a Republica- tion of the Law of Nature. I perfuade myfelf his Lordfhip had thefe original Truths in his View when he exprefs'd himfelf in that Manner, of which the other has taken fuch Advantage -, with this Key, the Affertion bears quite another Mean*- ing, than as it is ufed and adopted by that Au- thor and brought into Title •, for indeed the Gofpel requiring Repentance in virtue of its Explanation of the firft Promife, in its Precepts muft be declarative likewife of that original Reli-- gion, of the End, which was as old as the Crea- tion; the Breach of which Law of Nature was to be repented of At 234 DEISM Delineated. CHAP. XVIII. ^ -p tiie fame Time we know and believe how ^^V^^^^God is a Rewarder, we know how is a Pumfier-, and if this Faith employ*d to its proper Ends is abfolutely neceflary, where-ever it is fufficiently reveal'd, to gain A.cceptance with God and pre- vent the other Inconvenience; then it becomes Self-prefervation, the Tranrgrefllon of which I^aw is certainly a very great Sin : And I hope Self-prefervation will be allow'd to be a moral and the firft and greateft of the moral Virtues, tho* never once call'd (o. So likewife Faith accom- pliflies its End of good Works, tho' not call'd a moral Virtue, is neverthelefs, in the Nature of Things, the Head of all the moral Virtues in the Religion of pleafing God. Therefore that Foundation muft be falfe. That the Chriftian Revelation is onl^ a Means of Information^ with- out any Obligation of Believing *. Thus Faith is the Beginning of cleaving unto -j- God, and one of the weightier 'Things of the moral Law |], which mull certainly be meant of Faith in God^ and not towards Man, becaufe the parallel Place varies it the Love cf Godx. Befides, all Laws, Human and Divine, when they oblige to the End, oblige, at the fame Time, to the propcreft ALanSy in the SubjeCl's Power, for anfwering the End, and punidi tor the Negle6t. And when the LegiQator, at any time, ena^s and requires any particular, more explicit and effccftual Means for advancing and Securing the Law of the End, the Subject is par- • The Foundation of that Book, Chrijliamty not Myjie^ rious. f E:cJ. x."^v. 12. || Matth, xxiij. 23. J Luke xi. 42. ticularly DEISM Delineated. 235 ticularly and more efpecially oblig'd to a Com- CH ap. pliance; becaufe, in that Cafe, they become XVIII. the only legal and acceptable Means for fulfilling ^"-^"V^ the End. And when the Law of the Means does fo plainly appear to the Subjecfl, to be not only in Affirmance of the Law of the End, but entirely framed for, declaratively promotive of, and adually ferviceable to the End ; Do we then^ argues the Apoftle, make void the [moral'] Law tbro* Faith ? God forbid ; )'f^, we ejiablijh that Law. Whoever is honed and fmcere in pro- feffing Obedience to this Law, will be as fincere and obedient in embracing the other, and for the fake of the Religion of one, love the Re- ligion of the other •, if he confcientioufly holds to the one, he cannot in his Confcierice defpife the other. But, to be fure, if he is falfe to the End, he Tvill ufe all manner of Artifice to evade the Means. Or fliould he happen to doubt of the Law of the Means, and at the fame Time affe(5t to give out among his Neighbours, how true is he to the End! when he himfelf, and all his Neighbours fee that Law has no other View, but the fulfilling the End, and mult certainly for that Reafon proceed from the fame Fountain of Authority, the other took its Rife from : He muft foon either lay afide his Doubts ; or, if he fhould continue, and be troublefome with them, his Neighbour will folve them for him, and tell him a Truth he can't deny, that the true Reafoji of it is, becaufe he difliffeds and diflikcs the pnd, at the Bottom of his Heart. T\u% 236 DEISM Delineated. CHAP. XVIII. This accounts for that Scripture, why all '"•^"y^^ Men have 7iot Faith *, i. e. have nor an Inclina- tion of Will or orderly Bifpofition of Heart to fuch wife and worthy Things, as ordains them, fets them in order to eternal Life : The Reafon follows, becaufe they are unreafonalle and wicked Men, a.T.gf 2\2, Lfr. of this Vol. If DEISM Delineated. 239 CHAP. I F afcer this nothing can be added to (hew >^Ji?V, the Wickedncfs of refufing Obedience to the ^^^i*"^ Law of the Means, I fhall have Occafion after- wards to demonftrate the Folly of it to thofe who are fo wife in their own Conceit. Mean time, it may be proper to obferve how thofe things come about. And this will open the feveral Steps of Folly, in Mens Treatment of this Law of the Means, Failh in the Mediator^ in the Particulars before explain*d. Now, it being agreed on all Sides, that this Faith carries with it a declar'd moral Obligation, and moft divine Direction to Pu- rity and Hohnefs cf Manners^ therefore call'd hol-^ Faith ; where there is, and for fo long as there is an Irregularity, or Immorality in the Will as to that fort of Obedience to this Faith, in either not embracing it at all ; or not as what it really is j or not putting it to its de- fign'd Ufe; naturally produces a correfpond- ing Conducfl in the Underftanding, to keep up fome fort of outward Shew of Confiftency, or fom.e Kind of Senfe of inward Peace and Quiet in the Agent, fuch as it is. Therefore a refolv'd Adherence in the one fo commonly brings forth a Refufal ot the other ; a Corruption, or Latitude in one, a Corruption or Latitude in the other ; a Negled of the one, an Inconfidcraiion of the other. Hence it comes to pafs, in the Nature of Things, that fome are Rt'jeclers, others Cor- rupters by Principle ; fome Doubters^ others care- Jefs Negleders of it. I. The REJECTERS of this Faith are defired to examine their own Breads, whether fome 240 DEISM Delineated. CH A P. fome habitual Wickednefs in Flelii, or Spirit, XVIII. has not feiz'd upon thtrir Wills, and warpt its ^'■■'^^^'^'''^ Choice ? as it is a great Pravity of Mind to adt contrary to a known Duty, ftill refolving fo to do, and they receiving the Knowledge of this fame Faith as a Judgment impending over their A(ftions, breaking the Peace and Tranquillity within; whether in order to reftore that Peace, and patch it up as well as they can, they do not really make a Dupe of their Underftandings, pur- pofely fetting it to work to reverfe that Judg- ment, by all the Witticifms, Ludre of Words, artificial Exceptions it is Mafter of; and the Spirit of Difpute (from which nothing is exempt) foon helps them to it, when it turns itfelf againft the plaineft Works, or Words of God, notwith- flanding there is a peculiar kind of Self- Evidence in both of them *, efpecially, if they can form any more agreeable Project from a Notion of God*s Goodnefs with regard to the Pardon of Sin, which fhall, at the fame Time, be more eafy and indulgent to Sin ? This is a ferious Truth, and ic imports them to lay their Hand upon their Heart ; becaufe it can be proved upon them by Variety of Inftances -, and it is pity they fhould fo great- ly contribute and fubmit to the vvorft of deceit. Self-deceit, and yet be the laft in the Kingdom that don't find it out. I F they would pleafe' to ftudy a little better the Myjlery of Itjiquily, how it is allow'd of, and cherifhM in their own Bofom ; how it makes them fuch a Myflery, hid indeed to themfelves, but fufficiently reveaPd to others ; they would prefcntly underftand all the Myfteries of the Kingdom of Heaven. They would feel the lirft to be their Difeafe, and find the Myftery of Godlinefs DEISM Delineated. 241 Godlinefs and of Faith for a pure Confcience toC H A P. be their only Remedy ; and the only fafc Clew ^VIIi. for leading Human Nature out of the Labyrinth ^-'"V"**-^' They, and it are bewilder'd in. 'That Secret of the Lord is with the Ri^oteous only, fuch as are righteoufly difpofed to the Religion of the End, to fuch only does he Jhew his Covenant in the Me- diator : That will fhine out and comfort their Hearts as the only fure and profitable Philofophy *. It being the Defign of the Gofpel, in order co heal them freely, and friendly, to difcover them to Themfelves, and redeem them from Them- ftlves, by redeeming them from all Iniquity of FleOi and Spirit ; which tyrannizes over the Will and AfFedions, cheats and perverts the Underftanding in its perceiving, judging, and inferring the things that make for its Peace, and belong to the true End and Intereft of Man ; at the fame time, its Difcernment and Acutenefs in Civil Affairs is as bright as ever. But whenever the Proffer of that falutary Defign is feen and difliked, and the Service of Sin is ftill refolv'd upon, then the Will fends out its Commands to the AfFedlions to hate the Light, that makes fuch difagreeable Difcoveries ; and at the fame time Orders are iflued out to the Underftanding to ufe all its Arts in raifing Ob- jedlions, and crying it down as a Fidlion, and give it all the foul Play of Ridicule; Arbitrari- nefs in the Author of it ; Nonfenfe, Contradic- tion in its Myfteries i Satire upon the Priefts ; Needleflhefs of the whole, and every Mifrepre- fentation of every Part, that Partiality, Preju- Jujl. M. Dial, cum Tryp^. Vol. II. R dice. 242 DEISM Delineated. CHAP, dice, and inveterate Enmity can fuggeft. And X^^I^- all this for what ? For no other Caufe in the ^^'^'V^*^ World, but becaufe their Deeds are Evil ; the hidden things of Darknefs .loath Day and Dif- covery, nor can they endure to be molefted in their fecrct Faftnefs. They hate the Sight of their own evil Deeds, therefore hate the Light which brings that Sight ; the whole Courfe of their Life reclaims againft luch reforming Light, they can't endure to come near it, or hear its Per- fuafions with any Patience, tho' it is guilty of no other Wrong towards them, but perfuading them with all Tendernefs and Refpeft, to for- fake thofe evil Deeds that will be their Ruin. Present Confcience being the prefent Opi- nion a Man has of his own Aclions *, it comes to pafs that Faith and Works mutually match, and juftify each other in their Choice of one another. If there is a wrong Choice of Works, there will be a wrong, yet fuitable Choice of Faith ; and if the Vv^ill fuffers not the Deeds to fquare with the Faidi, the holy Faith muft either buckle to the Deeds, or be banifh'd quite away from the Obfervation of thofe Mifdeeds. As the Sight of the Eye depends upon the right Difpo- fition of the Organ, fo the Judgment of the Man depends upon the inward State, Condition, and Difpofition of his own Mind •, which fees, argues, and judges of Objefts, Things, and Perfons, juft as it is difpofsd and ftands affetled, * Tho' Confcience is an internal Judge of Man's Aftions, yet, like all other Judges, it ought to judge and determine according to Rule and Law prefcnbed to it, and not pretend to be a Rule and Law to itfcU": Still the Opinion and prefent Underitanding of the prelbibed Law governs the Man 5 but whilll it governfj is obliged to Uarn and liudy its Duty, as a Judge. So DEISM Delineated. 243 CHAP. So the Badnefs of the Deeds having got the ^X^ Mailery over the Will, the reafoning Faculties ^^'^ are fet to work to get Maftery over the Faith i a prompt willing Undertaking to get rid of a Belief which they can't think of without Pain I The Pain of parting from their Lufts, or the Grief of not being able to enjoy them under that Belief. And having play'd the Fool in be- ing a Slave to their Sins, muft needs be fo wife to give the World a Reafon to juftify themfelves in Print; to make a Party, and gather the Votes of fuch as are as bad, or worfe inclin'd than themfelves. — They animate one another. — ■ Thus pradical Infidelity becomes fo fruitful a Source of fpeculative controverfial Infidelity ; which is making bad worfe, and doubling the Folly, by (landing to it, and rendring them- felves incurable, and unperfuadable ; unkfs, per- chance, fome Remains of Honour and Ingenuity are left to read and weigh the Arguments on both Sides ; there being Shelter in Deijmfor Sin, and feveral flattering Covers for Iniquity, but hone at all in real honed Chriftianity : They who would lefTen the Civil War in their own Breafts, whilft they are determin'd to have Plea- fure in fenfual Irregularities, are therefore eafily profelyted to have no Pleafure in the Truth as it is in Jefus Chriji. But the Mifchief grows defperate by per- fevering long to have no Pleafure in that Truth for the Amendment of Life ; for the God of that Truth, not caring to be mock'd for his Kindnefs, turns the Mock upon them, and gives them up to believe a Lie, that they may be damned to gnafliing of Teeth, 2 "thef. ii. 10, R 2 &c. 244 DEISM DELINEAtED. CHAP. &c. For this Caufe^ (becaufe they received not XVIII. ^i^g 2L0XV of the Truth that ihe-^ might be faved) ^^v^^ Qq^ jgyjd^ jlrong Delufions that they fhould believe a L.\e^ that they all may be damn*d who believe not the Truths but have Pleafure in Unrighteoufnefs^ ev Tvi oilDAici, i. e. in Faipiocd (the Oppofite of it) for being unjuft and falfe to the moft inftruc- tive faving Truth. Do they pretend to be an Exception to that common Human Falacy, fa- cile credi?n!is quod volu7nus? Do they deferve to have Eyes, or the Ufe of Eyes, who hate the Light of the Sun ? This judicial Blindnefs as to moral and fpiritual Truth, is evident, both from the Nature of Things, and Matter of Fa6t. For the Will controuling all, and that being bent upon Works of Darknefs, the Underftanding is made a Vailil and a Pimp to its iniquitous Purpofes, and fo by long Slavery lofes its Di- ftindions and Di'redion in moral, or divine Things -, puts Darknefs for Lights and Light for Darknefs \ its natural Power of judging what is fit to be believed is inverted, and the Will takes its Place, and believes what it plcafes ; which accounts for another PafTage, By hearing ye fhall hear^ and fjjall not underfland^ and feeing ye fhall fee^ and not perceive. The evil Heart of Unbelief with regard to enlightning diredive Truth, is naturally addifted to believing the reverfe, which is the Lye, or Darknefs ; and fo being per- fuaded of the Lye, what is utterly falfe in Na- ture, and ruinous withal in its Confequences, it fhall become a morale but allupid fenfelefs Truth to them i and fo by long continued Prevarica- tion, and Unfaithfulnefs to the Light of Truth, Darknefs and Light fnall be both alike to them. When the Will leads the Underftanding, it is a Wickednefs punifli'd with Blindnefs ; when the Underftanding DEISM Delineated. 245 Underftanding direds and advifes the Will ac-CHAP. cording to the beft of its Knowledge, attainable -^^'^^ in its prefent Circumilan,ces and Opportunities, ^'^^^*°'^^ and happens to miftake, the Miftake is innocent. So far, in the Nature of Pravity incident to hu- man Faculties, is it from being true, " That *' Men can no otherwife believe than as things " appear to them,'* as before cited. For Chriftianity would appear quite another thing to its Oppofers, if they would lay afide Prejudice, Partiality, and interfering Interefl: arifing from Indulgence of vicious Habits ; thofe Hindrances being wilful and of their own chufing, they are guilty of chufing not to let it appear as what it is ; and if they fay they fee it as it really is, and not receive it, their Sin remaineth. And that Saying will be verify'd, if the Gofpel, after it is fo reveal'd, is hid, it is hid only to thofe that are loji, to all Reception of it : And alio that other, None of /Z)f W I C K E Dfhall underjiand, lut the Wife fhall iinderfland *; their Mind grows reprobate^ or undifcerning^ as in the Ori- ginal, i"" Evil Men and Seducers foall wax worfeandworfe, deceiving and being deceived. % And this is confirm'd by Hiftory, and Matter ofFa6l. Our Saviour told the Jews, ye will not come to me that ye might have Life II : Their Unbelief lay in their IVill^ and proceeded from it, they were fo unreafonably then, and to this Day, loft in Perverfenefs and Obftinacy, no otherwife accountable, but as above-mention'd, that nothing that then appear'd * Dan. xii. lo. f Rom, i. 24. J lim. iii. 13. II John V. 40. R 3 before 246 DEISM Delineated. CHAP, before their Underftanding could convince it j XVIII. ,-,Q^ pQj- [j^g S.ighc of Miracles. They, are fo ^''"''^^'^'^*''''^ notorious an Inftance, it need not be infifted upon ; nor yet our Lord's Declaration, that the Miracle of one lifing from the Dead would be inefi'edual to convince a refolv'd Infidel, fet againll the Faith of Revelation. This has been often urged, with great Advantage. But if they won't believe that, they will, 'tis hop'd, give Credence to a Diftate of Reafon and common Experience from one of their own Moralijls and Apoftles, that irregular Pleafure is a Caufe of Infidelity, and corruptive of Principles of Reafon. * However they can't refufe Belief to their o'^n Oracle, the w&Wf Author ofCba- ra^er. when he fays, *' 'There is a certain per- " vcrfe Humanity in us [Deijls] which inward' ** ly refijls the Divine Comimjfion, tho\ ever fo " plainly reveal' d' f ; it refpeds a particular Inftance, but is no lefs true, from him, with regard to the whole Revelation. H E R E is the Secret of Deifm blabb'd out by one of the fubdeft Oppofers of Revelation that ever wrote. It is not the want of fufficient Evidence to make it plain and Lj^onteftable, nor of its appearing plainly fo to tw Underflanding of DeifiS ; but a certain perverfe Humanity within them that makes them refift ; and they pervert phat Humanity within them, if not always, and in all Ferfons among them, thrp' a libertine criminal Senfuality i yet by an Iniquity o^ Spirit, a bloated Filthinefs, and faftidious Swelling that is worfe ; as being more obftinate and perverfe . * ^^a^v)^^i '7odV ct^'^ay. Aiiflot, f VoL I. pag. 358. in DEISM Delineated. 247 in its very Niiture, and harder ro be recover'd CHAP. to lubmictoany Convidion. Xvill. ^,x-\^^w/ But this their Iniquity of Spirit is no iefs contrary to the Law of Nature, and the old Philofophy, teaching Men their own Unworthi- nefs, and Ignorance, thaa is the former. Both are wide Deviations from the Religion of the End, and equal Fa lacy as to any pretence to Vir- tue s'lf a Man lo-ve Righteoiifaefs^ her Labours are Virtues, for fie teacheth 'Temperance and Pru- dence, Juftice and Fortitude, Wifd, viii. 7. And Iniquity of Spirit ftrengthens itkU in falfe No- tions of the 'Nature of God as Governor of the World, and alio in over-conceited Opinion of the Capacity of Human Reafon, Self fuffi- ciency and Independance upon God, (tho' an independent Creature is the greateft Abfurdity in Nature) indulg'd Arrogances of Spirit will as foon turn a Man into a D:;vil, as Gratifications of Appetite will into a Brute ; and render the Man more mifchievous upon Earth than any Brute. Spiritual Libertines have as much to anfwer for, as Senfual ; but feem to have the mofl deadly Difeafe upon them. : I mean, a mo- ral Apoplex'^, occafioned by the great Redundance of bloating Sufficiency. And as this Sufficiency and Fulnefs of SELF, fets itfelf in Oppoficion to humble Self-Knowledge and Self-Government,and renounces Dependance upon God for Knowledge or Condudl ; it muft be moft deftrudive to Man, and no lefs hateful to God : It muft be the moft pernicious and fatal of all Schemes both to the Honour of God, and Good of Men, I T is not one of your intermitting Vices, fuch as Wrath, Drunkennefs, Luft, Gluttony, R 4 which 24S DEISM Delineated. CHAP, which have Ibme lucid Intervals, and leave the XVIII. Sinner fome Seafons to recoiled and recover him- ^'"'^r^ felf to better Pracflice ; but this Difeafe is of the unbitermitt'it'g Kind, a continued high Fever of Soul, always thinking more highly of Self, than ought to be thought, lefs refpeftfuUy to God's Honour, and fubmiflively to his Ways with Mankind ; deflowers God of his Glory, and lays wjfle/the Salvation of Self, and Good of Mankind. Perverfe Obftinacy, Incunfideralion, Hajle, Anti- ciuilion^ Partiality, Prejumption, particular Envy, groundlefs Avcrjion and Prejudice, unreafonable Bigotry or Fondnefs, have as malign perverting Influence upon the Underltanding as the more immediate Lufts of the Plefh *. Ifaiah xxix. 9. reprefents the Jews as drunken, but not with Wine ; they ftagger'd, but not with Jircng drink ; and the Apofl:le lays in the Caution of being fober-minded, which fuppofes that there is fpiritual Drunkennefs and filthy Irregularities in the Mind, whereof the Body has no fhare. But nothing more than the Pride of Genius, which delights to parade in a Superiority of Un- derftanding, by cenfuring, and endeavouring to pull down what the united Wifdom of the Publick has approved of, and concurs in fub- mitting to, as moft reafonable and beneficial to the Community. This is the judicious Obfet^ vation of the Bifhop of London ; his Words are, * " Pride and Rei-enge are Immoralities within; wjiich " bend the Aiind as Ilrongly as any other Vices in the World. " Pf^«^/Pr^W;Vf will often put a Biafs upon it, as power- " ful as Debauchery .- and Pique, and ReJ'entment, will hinder '• Eye-figlit itfelf; and turn the plainefi: E'oidences into " Doubts, and often into Fahhoods, with the Man that is " aduated by them." Prelent Bp. of Winchefier% Trafts, pag. 463. " Others DEISM Delineated. 249 " Others are led by Pride and Self-conceit^ toCHAP. " raife Doubts and Difputes concerning any ^^J^I- " Opinions and Doc1:r ines which are generally ^"^^"^ " receiv'd and tftabliili'd, how evident Ibever " ic may be, that theDodtrines they oppofe are " agreeable to all the Principles of Virtue in ge- *' neral, and of Chritlianicy in particular. Such " Mendifdain to think in the common Way, and *' valuing themfelves upon a more than ordinary '' Share of Knowledge and Penetration, do al-^ " ways affed Novelty and Singularity in Opi- " nion. Which oppofing Humour was well ex- " prc-is'd by one of our modern Advocates for " Infidelity, in what he is reported to have faid " of one of his Fellow-labourers to this efFe6t, " 'That if his own Opinions were efiaUiJb'd to-day^ " he would oppofe the?n to-morrow^ PaftA.p.y^ 8. So fweet and intoxicating withal is the pre- heminence of leading a Party, tho' in the wrong, and to an ill end, and thro' labyrinths of Error ! This diffatisfied Spirit of oppofing the Divine Efiahlijhment in Heaven, among the feveral Or- ders of Beings, feems to have been the Sin of the Angels that fell^ and found no Repentance ; but it is the Prayer of Chriftians, that thefe Men may repent, in time. Mean time, their oppo- fing Spirit is punifli'd with the notorious Guilt of Self-contradi6lion and Inconfiftency ; and they have been able to produce no other Proof of the Self-fufficiency of their Reafon, than the T)efe5i of Reafon, and minute Philofophy in Abundance, with a notorious Defign of fub- verting the Religion of Nature they pretend to fav6ur, and levelling every thing to Atheifm, Now, was there any thing in Chriftianlty really oppofice to Natural Religion, or inju- ' rious 250 DEISM Delineated. CHAP, rlous to Morality, the Zeal of the Deijls, Sub- /•y^^^jedts of Great-Britain, would be commendable ^^ in oppofing the Religion of their Country. But if the whole is calculated purely in fubfervi- ency, and for the Promotion of that End ; if the Religion of the Means has that old Reli- gion of the End for the Objedt of its Improve- ment, to carry it on to its utmoft Perfedion, by all the Means, Aids, Motives, and Helps that were wanting: If it lays no Reftraint upon the Appetites, and PafTions, but what the Law of Reafon laid before, and nothing is condemn'd by that, but what this joins in the condemna- tion of: If there is no Pain in its Repentance and Self denial, but what is abfolutely neceflary, and muft be undergone for cure of that Difeafe Men feel within themfelves -, and that extraordinary Self-denial, and Lofs in times of Perfecution^ carries its -peculiar Recompence with it ; an hundredfold in this Life prefent, i. e. Joy and Satisfadtion of Mind in fuffering in fo good and fo recompenfing a Caufe, an hundred times better than all the Pofleflions of the World ; and in the World to come Life everlafting in a diftinguifh'd Sphere of Felicity : If in its ge- nuine Obfervance, it both conftitutes, and pro- longs the Happinefs of every Individual, and of every Community ; how fadly, how felf- convi<5tedly do they adl in Contradiflion to themfelves as rational Creatures, pretending Friendrtiip to the End, and yet jaftifying Enmi- ty and fierce Oppofition to the befl: Means for carrying it on ; tho' it is not only a Maxim of the L.-3i^ oi England, but of common practical Reafon all the World over, ^li adimii fnedium, dirimit Finem : tho' not one of them are able to deny ; and the Author of Cbrijlianity as old, &c. DEISM Delineated. 251 &c. in particular, confeffesic, * a MEANS to that CHAP, Eiid^ With what fhameful Con tradition do XVIIL they behave to the Duty of Subjeds, in labour- ^'"^"^^^ ing to fubvert the Religion of their Country, (wherein the Happinefs of us all is involved) and rp bring in Confufion and Mifery / Now if the Thoughts of fo many Abfurdities, big with Mifchief, are irrational, and didoyal, what is the wretched Fad, what Name is there for the zealous bigotted Endeavour, but confum- mate Wickednefs ? deferving, at lea fir, Abhor- rence of every wife Man, and faithful Subjed, from coming into their Meafures, at any rate, or under any colour of giving any Countenance to a Confpiracy againft yours, and mine, and every body's general Happinefs now, and here- after? And if this Religion of the Means has been (hewn to be a perfedly reafonable Service jn all its Branches, and agreeable in all its Sym- metries to the Nature of Things, as known by Reafon, and difcover'd by Revelation ; what wretched Philofophers, as well as bad Citizens, are thefe Men ? What poor Creatures are they in moral Senfe, and honeft good Reafon, dire- ctive to the Honour of God, and Good of Men. For, if the Religion of the End is univerfally neceffary to the Good of Men, by the Voice of Nature ; is it not for the Honour of God, is it not his peculiar Favour, to publifh the Knowledge of the Means, as to his Wifdom feenieth bed ? If that Religion of the Means is adually made publick, or faid to be fo, that obliges to a due Enquiry, and that neceflitates an effedual Com-. * J). 390J and feveral other Places. pliance. 252 DEISM Delineated. CHAP, pliance. If the Means are of his appointing, XVIII. vvi^Q can change them ; or dare to fubftitute ''*''^''*''^*'''^ others in their Room ? i^ndifthe Religion of the End cannot be perform'd, nor will be ac- cepted in a Chriftian Nation, without the other ; for any to apollatize from fuch Means is, in other Words, to apoftatize from the End, fubvert Natural Religion, and lb deftroy what they build, or pretend to build, with their own Hands. As I have abundantly Jhewn with re- fpeft to the ableft and acuteft of thefe Adverfa- ries, in his Inquiry concerning Virtue. These Men indeed talk of the Law of Na- ture, Benevolence, Love of God and Virtue, ^c. but it is nothing, as I have fhewn, but ^alk and Pretext, to pull down Chriftian ity, and, with that, root up Natural Religion. For what fignifies pretending to the End whilft they wilfully divert themfelves of the Means ? No D^}', no Place, no Perfon for puhlick Worjhip : Therefore it can be no Religion of the End, to them, fince they never meet together, in a re- ligious Way, to carry it on ; God is only a pri- vate Notion, not a publick God to them. And if they hold Communion with Cbriflians, they hold it in difhonourable Hypocrify. But if they will turn to the End with an upright Heart, which God, long-fuffering in Mercy, grant they may, they will tafte the di- vine Truth and admire the Reafoning of our blefled Lord : Jf any Man zvill do his Will^ he jhall know of the DoFlrine, whether it he of God. *If ye will perform the Religion of the End, and * I Job. vii. 17, receive DEISM Delineated. 253 receive the Means, ye may be added to theCHA?. Chtirch, but not otherwife -, for the Church of XVIII. Chrift is nothing elfe but the true Means to that ^'■''V^^ End -, fand in Fa<5l of Hiftory, as many as did believe Remiflion of Sins, in the Name o^ Jefiis^ and receive him as the Means of acceptable Re- pentance and Prayer, were adlually added unto the Church urnier the Charadcr of toOq caXo- (xivsj the Saved, or might be faved, in virtue of their own wife Choice and Preference -, ra- ther than any modern Notion of a Divine Decree of the Many, i. e. Number of thofe deftined to it.) The Do5trine was purpofely ordain'd and came from God, to enable Men to perform his Will the better, to give them Repentance to- wards God, gain them Pardon for their Sins, Accefs and Acceptance to their Prayers, and Peaqe and Joy to their fincere Endeavours of Duty ; the Joy of ferving God with a quiet mind ; which all the Learning in the World could never have difcovered (as is plainly fuppofed in the Words, being an Anfwer to that Queftion, How knozveth this Man Letters, having never learned ? ) if that Doflrine and Teaching had not defcended from the- Father of Lights, the God of all Mercy and Comfort, And where he wills the End to be performed more perfedly, he reveals and wills the Means. I F therefore any Man wills the End in the Hon e ft y of his Heart, he of courfe wills the Means with the fame Honefty ; and whenever he has that Will to both, his Knowle'dge of the Doflrine of the Means is in a manner prevented ; upon the firft Enquiry he is prepar'd to receive, he is ordained or fet in order to eternal Life ; neither is his Heart flow of believing, Faith flows 254 DEISM DELINEATEii. CHAP, flows in with e.ife, without Hefitation, and with XVIII. areat Joy. He fees the Doftrine of the ME- ^^'V^'^JDIATOR to be psifeaiy harmon'ous to the Nature of Gody and Man •, but, what is greater in it, to be the great Prop and Confolation of the drooping guilty Life of Man •, he receives his Sacraments as his Helps and Comforts ; he glories in the afforded Aids, and Inftruments : his Uprightnefs and Sincerity triumph in the Certainty of the Refurredion, looking for the Day of Judgment -, and to the Day of his Diftribu- tion of Rewards and Punifliments, as the great Principle of Confcience, the chief Intereft, thefu- preme Happinefs he has in View •, and both ob- ferves and remits his Duty with refpeft to all the Prohibitions, and the feveral Commandments, to be crown'd at that Day. Being truly attach'd to the Morality of the End he has a feeling Senfe within him, which none but fuch can have, beyond the Acutenefs of the mofl learned Evil- doer, in feeing the moral Ufe and Divine Evi- dence of the Means to be inconteftably good, and true, becaufe the Means themfelves are fo, to his own Knowledge -, he inftantly defpifes the little affefted Exceptions of the other, and knows where the Objeftion (licks, let them fay what they will : he brings a Mind to the Gofpel full of the Defign of the Gofpel, and therefore it clearly opens itfelf to fuch a Mind, and de- lights it ; he hears the Overtures, knows the Voice, comes to it, and finds Pafture i whilft the other makes a thoufand Excufes, all refol- vable into* one, " none fo deaf as thofe whol " won't hear.'* H E that is of God, and holds not that natu- ral Truth in Unrighteoofnefs, heareth God's TVords 5 DEISM Delineated^ 2^^ U^ords ; 'je therefore hear them mt^ hecaufe y C H A P. are not of God; if ye believe in him to any "^^Jif, purpofe, ye will believe alfo in me ; but he that ^"^^''^"^''^ has, and cherilhes the Spirit of Unrighteoufnefs, will, "for fo long, cherifh the Spirit of Jnti-ChriJ^^ or Refiftance to the Gofpel, in himfclf ; and that Man, throughout all Ages of it, will ever want Integrity towards its Truths, who is defedive in his Integrity towards its purifying Defign. Ic will never carry Evidence with it, whether in- ternal or external, fufEcient to convince and pro- felyte fuch a Perfon ; tho' that Evidence was double to what it is, was that poflible. But, if he is fincere and ads the Part of the Gentleman upon Honour, in his Declaration for fulfilling the Law of Nature, he will be altogether Chriftian, and look upon Chriji as the greateft Friend to that moft honeft pacifick Projed, that ever yet vifited this World : as being, in every thing of his prefcribing, the fole perfeft, the only effec- tual Means for bringing it to any Effedl ; and from liftening to him, become an Inftance of the Truth of his divine inconteftable Affertion, He that is of God, heareth God's IVords. For this is, doubtlefs, the moft ufual Way of his opning the Heart of thofe who hear his Gofpel ; and there is both Virtue and Piety in affenting to fuch a perfpicuous Propofition, and embracing fuch evident Means -, becaufe the Evidence and Perfpicuity are ratified in the Virtue and Piety of the End they promote. Such Means there- fore are certainly to be earneftly and worthily contended for, if it was only for the fake of fuch a worthy End. 'I F any Man therefore is averfe to the doing the Will of God, too much to be avow'd open- ly. 256 DEISM Delineated: C H A P ]y J or if indifferenc to ic, in PrincipJe, he has ^^^;[^the Difpoficion of an Autbo'- within him, to de~ ^^^^""'^^""^ dare upon Principle {tis he o( ChriJfiau'Jy as oldy &c. every where does) that the Means are not obHgatory, but arbitrary, indifereut, Jieediefs Thinf^s •, which is filing a Declaration before God, and all the World, againft himfelf, and all hi? Difciples, what little refped they bear to the End -, too fhameful for them to own ' but, at the fame time, too evident to be denied ! If therefore they know themfelves to be fuch no- torious Hypocrites as to the End, it is no won- der they are feen to be Unbelievers, or which is the fame Thing, in other Words, Hypocrites^ ia their Objecflions to the Means ; and the Parity of divine Juftice in allotting one and the fame Portion to Unbelievers and to Hypocrites^ * is admirably exad, as well as very terrible. They have been often put in Mind of the Danger, and Juftice of the Damnation hanging over their Heads ; from that I defift, having fufficiently (hewn the Immorality of their Unbe- lief ; that anfwers my Purpofe in fpeaking to the Rejeflers of this Faith, II. There are CORRUPTERS of the Faith. For this being a new explicit Principle for con- trouling all irregular Practice, when the Pradice will not be controul'd by it, it naturally be- comes difafFefted to the other, either in whole, or in part. If it cannot for Shame wholly throw it • off, it will, out of Favour to the indulg'd Irre- gularity, try Ways and Means to corrupt, or new model it, fo, as there (hall be, at leaft to * Luke.x\\.^(> hiatt.-xxw. 51. their DEISM Delineated 2^7 their Imagination, a better Underftanding be-CHAP. tween one and t'other. Either Ignorance of XVIII. Scripture, filthy Lucre, Luft of forbidden Piea- ^-''V^^ fure, of Party Honour, and fecular Ambition of a Se6t, or fome fin ifter^ View, as it predo- minates, takes the Chair ; 'and didlates to the Principle, " You cannot be my Guide unlefs " you bend and difpenfe fo and fo, it muft be *' done ; I fhall not difown you, if you do noc " me : I perceive how it may be done." Thus Corruption begins in Principle, and fpreads by Argument, and Men fide with it, as they find the evil Difpofition within towards Works of the Flefli terminating in this Life, like to be favour'd by it. For the Head of all Bereft is Carnality^ or Earthinefs. Sinceru7n ejl nifi vas, quodcunque infiindis acefcit. What tho' it occa- fions fome Self-condemnation within, no Mortal can deted that j if the Principle is ftuck to in Appearance, the Name of Faith remains, thac faves Appearances, and that is enough. And that has ever been done, by intro- ducing new tmfcriptural Terms into the Faith once deliver'd to the Saints ; for the defeating of which. Councils have been able hitherto to find out no better Method, at lead they have tried no other, than pioufly to fuperadd to the Faith other antagojiiji Terms, not fo much be- caufe they are to be met with in Scripture, as becaufe they import a Meaning effedtually con- trary, and prefervative againft thofe Expreffions and Sentiments, which firft began the Innovation. An p fo it will ever be, that corrupt Manners, in part refolv'd upon in fome Inftance or other, will ever b# refolv'd upon a corrup Creed to fup- Vot. H. S pur: 258 DEISM Delineated, CHAP, port theni. For Inftance, the more the Great- XVIJI. j^gj^ of fj^e Perfon, whom God fent into the ^-^/"^ World to take away Sin and give it Life, is lefien'd and degraded •, the more that, by a di- rect Tendency, lefiens our Notion of God*s Hatred of Sin -, our" Perception of his Love of the World ; and our Confidence of Accefs, and Acceptance-, of Remijfion of Sins^ and eternal Ufe i and confequently, the correfponding Prac- tice depending upon the Influence of thofe Truths, will all be proportionably lefien'd and abated, i. e. our Averfion and Avoidance of sr^ Obediy & credidijli, is a famous Socman Maxim ; and again Socinus difparages it at a very low Rate. " Faith as it applies Aflent of *' the Underftanding to the Truths of the Gof- '' pel, is not of neceflary Obligation, but a kind *' of Ornament at beft, rather than Matter of *' real Ufe -, admit it brings fome fmall Advan- " tage with it, yet the Want or Abfence will be " attended with no great Inconvenience ; you " may fay of it, as one did of the Art of Poetry, " Si adejl laudo, fi aheji non multum vitupero i *' what is faid of Meats may be faid of that, " 1 Cor. viii. 8. it commendeth not to God, " neither if we believe are we the better, neither " if we believe not are we the worfe, modo vit^s " fantlifjioma faha fit.** * * Ednuarcfs Prefer^atl've, Part III. /• 35. See more of thefe Sentiments, in Reland's Critical Refledlions on Maho- jnetanifm and Socia7nfm, p. 236. And it is pretty oblervable what the fame Author, p. 204, remarks of the Apojlate Emperor Julian, that he embraced the Sentiments of Aetius (whiUl he was a CJiriftian) which confifted in Opinions very little differing from Photianifm, i. e. Socinianifin. So near is the Affinity, and fo eafy the Tranfition or Apoftafy from Socianifin to Deifm. The Ratimial Catechifm, and moft of their Writings I have met with, drop all ufe of Chrift as a 'Mediator, &c. and the very mention of a Nenju Co'venanty which is the moft certain original Foundation of Chriftianity. Tho' fome of their Books retain the mention of Chrift as Mediator of IntercelTion in Heaven, yet was it poffible for God, who hever does an improper Thing, to appoint a mere Man in their Senfe, to be Mediator there, he could be no more in the Nature of Things, than an incompetent, partial, half Mediator, as I have before fhewn in the firji Vol. and without Omnifcience and Omniprefence to the Hearts of all Men, could not be capable of difcharging the Office of Mediator tx parte. S 2 But 26o DEISM Delineated. CHAP. But this is arguing upon a mofl: abfurd, pre- ^V^J^pofterous Suppofition, putting the Effed before ^'''^^'^^the Caufe, and making it independent of it; gathering Fruit without a Tree ; and recom- mending Virtue without any Principle of Virtue. For tho' it is never fo true, that the Excellency of Faith, and the Value of all reveal'd Knowledge is to be eflimated from its Defign and Tendency to better Mens Repentance, Prayers, and Prac- tices ; and the Meafure of Errors to be regarded from its Tendency to corrupt and fpoil any of thefe {luunoraltlx^ tranfgrefling the Religion of the End, being certainly the greateft Herefy^ and a Self-condemnation by Nature ; ) yet it does not follow, that the End can be accompli (h'd 'with- out competent Means, or a moral Effeft be produced without a moral Caufe. . If the End is perverted and in danger of being loft thro' the Perverfion and Deadnefs of the natural Means ; and thofe Means are qnickned with new Life and Soul, new principled with Acceptance and Aid from Heaven, and invigorated with Efficacy, Strength, and Alacrity of moral Operations ; and all thefe proceed from this Faith, it muft be obligatory and necelTary, v»^here it is prefented, and known to be given for that End, that moral Effedt of good Works, becaufe that End is obligatory and neceflary. More efpecially, fince God, who never does any thing in vain, has fo exprefly cotjimanded this Faith in iht Mediator^ and indifpenfably conne6led it to that very End -, we may be as morally cer- tain of the Truth and Meaning of that Com- mand, as of the Truth of the End. I acknow- ledge that when the End of the World comes, Faith vanifhes ; but as long as that is adjourn- 3 e^» DEISM Delineated. 261 cd, I affirm, this mud fubfift in full Force andCHAP. Virtue. It is an unaccountable Pcrverfenefs, /\I ^i^i and no lefs Inconfiftency to receive and own the^^'^ Revelation, where the Command is every where fo plain, and yet declare it not obligatory. I have before prov'd at large *, that it is not an arbitrary Command for commanding fake, but carries its Reafon with it ; that Faith in Chriji as Son of God, and Son of Ma}7, renders him the fiilef and abieji MEDIATOR, every way, that can be conceiv'd by human Reafon -, and how that Faith prefides over all the Means, and by a moral Operation adjufted to a moral Agent, carries with it the Power of the moft Divine Perfuafion for regulating and improving the Na- tural Religion of the IVTeans, Repentance, and Prayer, with proper Efficacy and Acceptance for '' perfefling the Religion of the End, to the faving of the Soul. Nature may rebel againft Principle, but where there is no Principle to controul the Re- " bellion, there can be nothing but Anarchy with all the Licentioufneft of Mif-rule, A Man may fometimes be worfe than his Belief and recover himfelf ; but it is as impoffible for him ever to be better, as for the Stream to rife higher, or be better in Quality, than its Fountain-head. Health and Poilbn may as well confilt toge- ther, in the fame Conftitution, as the fafe Way to Salvation, and a wilful Corruption of the Faith of Chrift in a meditated Departure from its true Ufe and Application for working out our own Salvation. » Throughout the firjl relume. ■i. S 3 According 262 DEISM Delineated. CHAP. According to Natural Religion, the XVIII. Principle of Virtue is the feeking to pleafe ^'^''"^^'''^^God by our Acflions, in the Belief of his being a Rewardor of thofe that do fo. That as we receive our Being and Powers of AcStion from him, fo we are to receive our Happinefs alfo from his rewarding Hands : Without this Faith it is impojfihle to pleafe him. Confequently, Vir- tue, or Works, are no longer Works, than as they are aduated by, and done in Virtue of that Faith -, nor will Faith be any longer Faith, than as It produces, and is bent upon producing Works: and Works fo perform'd receive their Virtue and Power of pleafing from that Faith ; whilft Faith itfelf is nothing at all without the other: but with them, 'makes them what they ought, or pretend to be, an A61 of Religion. This is the Tree that Virtue grows upon •, nor can there be any Fruits of true Virtue, in any Place of the Earth, without this Tree. • Now it has appear'd before that this Faith in God as a Rd-warder^ as general and implicit as it is, includes Faith in- the Mediatoj\ and fecures all the moral Attributes concerned in that glo- rious CEconomy ; and therefore may ferve, when duly kept up to, and reafon'd upon, to pleafe God, who is no Refpefler of Perfons, in any part of the Earth. But as that Faith, thro' the Favour of God, in all Chriftian Nations, efpe- cially Protejlant^ is become fo very explicit, and fo vei'y particular in all the Offices of a Media- tor, it obliges Men, as they explicitly believe in God, fo alfo to believe explicitly and particu- larly in the Mediator, in each of thofe his Offi- ces, as before explain'd. And when God, who before commanded the Adion, comes after- wards. DEISM Delineated. 263 wards, to any People, and explicitly, and naoft C H A P. exprcfly and very preflingly commands the ^^^i^ MANNER of the Adlion, and in that manner ^^^^"^'""^ difplays a Cornucopia of the mod convincing Arguments of entire Reconciliation, in Method and Manner of pleafing him ; if the Manner fo publilh'd, and indifpenfably infilled upon, obliges, as well as the Adlion, (it being fo ne- ceffary to comply with the eftahlifb''d Forms in Courts of Law and Equity, that all is rtjedled without it) they, who offer to rebel againft the Manner of the A6tion, rebel againft the A6lion itfelf, and make it of none effed to themfelves. Their Virtues may truly be Q3.\Vd fplendida pec- cat a (tho* the fame Virtues in a Heathen Coun- try are not fo) being wilfully deflituLe of the known Principle of Virtue -, where it is re- fraftory to Chrijl, it cannot be pleafing ; where it is ignofant of him, it may be acceptable to God ; and the Mediator, who died for all Men, may be their unknown Friend and Interceffor. But how (hould he regard thofe who have little or no Regard to his greateft Kindnefs, his Death, and Interceflion ? If that Tree of Chriftian ' Virtue is corrupt, the Fruit muft be the fame •, and the only VV^ay to mend the Fruit, is to mend the Tree in its Property of bearing what is accep- table to the Divine Majefty. The Tree is Truths from Heaven, and the Fruit is Holinefs in all its Branches. But if the Tree is fplit in halves (by denying the Divine Nature of the Mediator) and that half fubdivided by the Sociniam, how « •fhould Chriftian Fruit be expedled ? And there- fore the modo vita: fan5fimoma falvafit^ is a fandi- fied Pretence, and mere Cant-, a Ruination of Virtue, and of themfelves too, if they perfift S 4 therein, . 264 DEISM Delineated. C H A p. therein. Jiid fuch another falfe Courtfhip, ^^^j^ fawning Friendfhip, and flattering Admiration ^^'"'^ of its Beauty (in beautiful Language and mere- tricious Drefs of Words, as moft Flattery is ' made up of) as the Author of Jiiquiry concerning it profefles -, whilft at the fame time he fecretly (labs it to the Heart, depriving it of its greateft Recommendation, and moft intrinfick Value of pleafing God, by a dutiful Oblation, Humi- lity, and Dependence upon him, as a Rewar- der \ which is the true Principle of Virtue, and has been fo from the Foundation of the World, and that is Faith \ and may be call'd its «rv)(A« u'miov, and the Foundation of all acceptable Religion, Natural, or Reveal'd. Which being a dependent expedant Thing, Man is guided in either of them, by the Notion and Belief he has imbib'd of God that correfponds to it; and one of the AKCients accordingly makes that fuitable beco7ning Faith and EJlimalion of God the BaftSy and Foundaticn cf all Virtue * ; another the moft fovereign Regulator of all Gcdlinefs. i" Society in this WorkI and the next makes the Hap- pinefs of Man in both ; Law makes So- ciety ; and the Sanctions of Rewards and Pu- nifhments makes Law; which fhews the Diffe- rence and affords right Notions of Governor and Governed, Creator and Creatures, God and Man. III. There are DOUBTERS of this Faith, Scepticks by. Principle. I would obferve 3 few Things of the unreafonable, abfurd Condud: of ff,«(iol^HfAV ©?« Xo^AV T* K^ muv. Orig- Dial. I. ^. i. t To Kv^iuTtiTov -^ DEISM Delineated. 275 Sin, and Belief a Virtue, where there is /iiffi- CH A?, aenl Evidence : And as there is more of JVill^ XVIII. than Underftanding in Matters of plain, prafti- cal Faith, therefore Sin and Duty, Reward and PunifhiTicnc, are annex'd to the Tranfgreflion, or Obedience of Faith. No Man can have any Inclination that mathe- matical Demonftration Qiould not be true ; being oppofite to nothing that he chufes or refufes, as a moral Asrent, But when the Evidence of the other fort, as cogent in its kind, as the other in its kind, happens crofs to Inclination irregu- larly indulg'd, we know what a bad Chance it Hands, of being received : Here the Will is particularly affeded in the reigning Intereft of its Purpofes, and puts itfelf into an oppofing or refufing Pofture ; but being unconcern'd in the other Truth, becaufe no moral Good or Evil iffues from it, it has nothing to objedt. What gives the moral Certainty, is of like Nature with that, in many Cafes, which affords mathematical Certainty, /. e. if the contrary Sup- pofition involves a moral Abfurdity, or Impof- fibility in the general Courfe of human Belief, fafely trufting unfeen Things to be true ; which is fo abfolutely neceflary in the World, and is the Law that holds Society together, in its effen- tial Mutuality of Truft. If it is morally impof- fible it fhould be otherwife, with refped: to the firft Teftifiers of the Chriftian Faith, or their Conveyance of it to others, that they fhould be deceived themfelves, or have any Defign of de- ceiving others -, fuppofing Mankind to ad: upon the common known Principles which influence their Actions, and their own Faculties to be fo T 2 commonly 276 DEISM Delineated. CHAP, commonly true as not to deceive them ; then ^V^Jf,the moral Certainty of the Truth of their Tefti- ^'''^'^^'^ mony, and the Conveyance of it to us, is un- exceptionable. Whe N the Sceptkk pradifes his Doubts upon the Principle of believing nothing certain, nor any Perfons, nor any Record to be fufficiently cre- dible, becaufe there is a natural Pojfihilit^ of De- ception j he afts upon a Principle that diflblves, by fufpending the Obligations to moral Duties j he does his befl to bring Ruin and Confufion into Society •, he undermines the Support of all Civil Government, and Adminiftration of Ju- flice •, and overthrov/s all Hiftory, all Science, all Truft in the World : Which being fo dread- ful an Abfurdity, and fo great a Contradiction to the Perfedions of God the Author and Gover- nor of Society, againft his fuffering fuch an Evil and Deception in the World, it muft be morally impoflible that fuch a Principle can be right, or true-, and therefore Belief upon fufficient Evi- dence is morally certain and authentick. But to offer to lupport fueh a Principle by Tefti- mony of former Times, is intolerably worfe ; becaufe that is acknowledging the Validity and the fufficient Evidence of Teftimony^ when it makes for them, and doubting it always, as . often as it makes againft them. Mr. Hohbs himfelf is forc'd to allow " the *' admitting Propofitions upon l^rufl in many " Cafes, to be no lefs free from Doubt than per- *' fe6t and manifeft Knowledge: For as there is " nothing whereof there is not fome Caufe •, fo *' when there is Doubt, there muft be fome " Caufe thereof conceived. Now there be many 3 " things DEISM Delineated. 277 *' things which we receive from Report of other s^OH A P. " of which it is impoflible to imagine any Caufe ^^^^ " of Doubt : For what can be oppos'd againll ^'^^^^'^*^ *' the Confent of all Men, in things they can " know, and have no Caufe to report otherwife ** than they are (fuch is the great Part of our " Hifiories) unlefs a Man would fay, that all " the World had confpir'd to deceive him *." Now, tho* the Teftimony is never fo plainly from God, and the Record thereof fupported by the moft unexceptionable Hiftorical Evidence (which is all the Evidence the trueft Narration is capable of, nor is there any Evidence or Truth of Things furer than that of fome Hiftory) ftill, it is in the Power of Man, efpecially under the Biafs of irregular AfFeftion, or culpable Preju- dice, to fufpend his Aflent to Truths never fo well attefted, and conveyed •, by not fuffering his Underftanding to attend fufRciently, if at all, to the Credibility, or Importance of the Things fpoken of; regarding neither the internal, nor external Evidence that evince their Certainty, and their Excellency. And fuch is their Excel- lency, the lefs the Truth concerns us, the more faUible and various will human Judgment ever be J the more generally important thofe Truths are, fo much the clearer the Perception, fo much the more certain and unanimous the Judgment, I T is abominably fhameful in the Author of Chrifiianitj as olf^, &c. barely CO repeat the dale Objedion of various Readings in Diminution of the Credit of the Conveyance of thofe Truths, after they have been fo confounded in it, and put; * Tripos, or "Three Difcourfi-, pag. 36. T "2 to 278 DEISM Delineated, C H A P. to flight by PhiUleuthenis Lifftenfts^ and not able XVIII. to rally the leaft Reply, after fo many Years ^^■'^^'"^^ftudy for it. Efpecially, when it is confefs'd on all Hands, that no one Matter of Faft, or Faith, or Pra(5lice, in any of the material Things that concern Salvation, are in the leaft affefted by them •, but all remain as entire as if they came frefli from the Apojiles Hand-writing. They themfelves overlook abundantly more various Readings in every prophane Author of like Antiquity, as no Impeachment or Objedion at all. Besides there is a further moral Afifurance to Chriftians, in common, and Security enough againft any Doubting, from vionumental Pradice grounded upon the firft Eftablifhment, for pre- ferving the Memory from Father to Son, from Age to Age, in the Obfervation of Baptifm^ the Lord*s Supper^ Eajler-da^ annually, and the Lord's- day weekly ; which hand down the Death, Refurreftion, and the other great Articles of our Faith. The Refurredion of Chrift, and Afcenfion to Heaven, is moreover an eafy, fliort, effedual Argument to every plain Chri- ftian, of the Refurredion of our Bodies, the Immortality of the Soul, and a future State, beyond any labour 'd Proof. Nor, 2. Does the moral Certainty of the Evidence of Faith diminifli by Prcgrefs of Timr. For with Refpecl to that frjl and primary Care, there is, befides the Providence of God, the moral Argument from the Principles Mankind always adt upon, in the conftanr, and common Concern of tranfmitting to PoRerity important Fads and Truths, which concern them, as much as DEISM Delineated. 279 as themfelves. And if Men are (o careful of C H A P. tranfmicting to Porterity Greek, and Roman Hi- "^"^^if^ ftory of worldly Tranfadions, when, by the '"^ common VicilTitudes of earthly Dominion, the Concern of After-Ages will indeed diminilli, and die away in Procefs of Time in proportion to the Diftance; can they neglcdl to tranfmit that, with equal Care, wherein themfelves were fo deeply interefted, and lateft Poftericy no lefs ? The Intereft and Concern that Pofteriry may have in recorded Fads is one Thing, and the Truth and Certainty of thofe Fadls quite ano- ther ; the former indeed may thro* Diftance of Time and Place dwindle into nothing, whilfl the other remains, and will, as long as the Record lafls, for ever remain as true and certain, as at the firft recording; if true then, it muft always continue fo. Accordingly, who doubts the Truth of the Greek, Roman, or other authentick Hiftories, any more now, than a thoufand Years ago ? Whilft our immediate Concern in any of them is worn out and come to nothing. But in the other Cafe, the Truth and the Con- cern are the fame, and will remain fo to the End of the World ; I mean, that Men ought ever to fhew the fame Concern for Truths they may be morally certain of, and are as much in- terefted in, as thofe that firft committed them to Writing. If the Certainty of thofe Things whereof they affirm lofes any thing of its Force and Con- vidion, by Succeffion of Time, it muft proceed from the Diminution of the Reafons, and De- clenfion of the attefting Circumftances, which m«ide the firft WicnefTes and Teftifiers credible. T 4 Bui 28o DEISM Delineated. CHAP. But if none of thefe has lefTen'd or varied, nor /^^J^can IciTen or vary to the lateft Ages j then the ^^'^^^ Truth will be as well tellified to the lateft Po- ilerity (confidering the AfTiftance of Printing) as it was at fir ft, one Day in that Cafe certifieth another : /h it 'u:ai in the Begimiing^ is Now, ami ■ever Jhall he. If they were Eye-WitneJJes of the Fa(5ls at firft, they will continue the very fame, before the Eyes of all the reading, and t6 the Ears of all the hearing World, to the Confum- niation of all Things. If they were not only capable, but honeji^ faithful, confifient Witnefies ; not only honeft, and confiftent annong them- felves, but confirmed from Heaven by the Power of working Miracles ; not only confirmed from thence, but, like Lambs among Wolves, endured all Affliciion and laid down their Lives for the Teftimony : If their Teftimony was not only not contradicted, but co-attejied by co-temporary, foreign Hiftory of other Nations: And if all thefe were the ratifying Reafons, and afcertain- ing Circumftances of the Truth at firft, they will continue in the fame Force of Perfuafion and Conviftion for ever •, nor will they ever be fpent, or exhaufted : Becaufe they remain re- corded and reprefented in the fame unvaried State, for ever. Not to mention from Progrefs of Time the increafing Addition of Attcftations, from the gra- dual fulfilling of Prophecies, which remoteft Pofterity will have the Advantage of; and con- fequently that Progrefs of Time, inftead of in- validating, will accumulate Strength to the Evi- dences of Chriftianity, and banifti Infidelity jfrom oft the Earth, by the all convincing Luftre of its Truth, in the Experience of lb many Ages. The DEISM Delineated. 4j8j The farther the Stream of Prophetick and Even- C H A P;. tual Truth runs fronn its Spring Head, the firft Xvm. Promife of God to Man, the larger it grows, ^"^'V**^ it bears down all Denial, and drowns Scepcicifm, Claying hold of every Twig to fave itfelQ very deep. That mathematical Book therefore of a Re^ verend Author alluded to in the Margin, though I have not the Opportunity of feeing it, if it ftiould happen to be calculated to make out the Truth of that Text, Neverthelefs when the Son of Man Cometh^ Jhall he find Faith en Earth ? If that End is miftaken, the whole Procefs mufl: be a Miftake j or at lead an egregious Imperti- nence, as being founded upon a wrong H^jpothe- •fis, (though I rather prefume i\\2it fucb an Author could not be in earneft.) Nor can Mathematicks have any thing to do in the Affair, any farther than common Arithmetick counting up the afore- faid attefting Circumftances, and the gradual Diminution of their Credibility, in Time ; the contrary of which I have made appear. For the Faith there fpoken of cannot be underflood, and ought not to be extended to any other fort of Faith, than what our Lord was then difcourf- ing about, or its fimilar Cafe ; and that is plainly the Son of Man avenging the Ele5i fpeedily by the Deftruflion of the Jews : Yet they began to think the Delay fo long, that many cried out, JVhere is the Promife of his comifig ? Many forfook the affemhling themfelves together, and reverted to Judaifm -, and there were but few left, who be- lieved the Speedinefs of that Vengeance or Com- ipg of the Son of Man, till they were furpriz'd * Luke xviii. 8. with 282 DEISM Delineated. CH A p. with th6 Suddennefs of it. So likewifc at the XVIII, Day of Judgment, there will be but little ^•^V"*^ Faith as to the Suddennefs and Unexpcdednefs, though premonifli'd of it i Men will be equally furpriz'd, all too carelefs, and too many un- provided. I CONCLUDE therefore with Refpefl to the SceptickSy that they are not only inexcufable to them.felves, but Criminals againft God, and Society i by confidering fuch important Truths and fuch fufficient Evidences of them carelefly and negligently ; fufpending all proper Refolution, andafFefting always to doubt the Truth. Tho' if they allow any one thing to be certain^ fuppofe their own Exiftence, if they have not the Af- furance to doubt of that, that is fufficient to confute and confound the Abfurdity of their Humour. The Certainty of their own Exiftence unavoidably proves the certain Exiftence, the Nature, and Attributes of God ; whence follows the Truth of Religion, the Refutation of what is falfe, the fixing and afcertaining, and the clearing up of all Doubtfulnefs, in what is moft valuable and concerning. But it is certain they are fecret, tho' undeclar'd Enemies of the Faith, not openly throwing off Friendfhip to it, whilft they retain Hatred at the Heart, and confe- quently in their Adlions and Conduft are worfe than the Deijl^ who is an open avow'd Adverfary. And therefore it is inconfiftent in the larter, af- ter they have openly declar'd themfelves Enemies and Rejefters of Faith, to put on rhe Sceptick in their Argument ; for that is rejeding abfolutely and retaining it, at the fame time, at leaft in the appearance of Sufpence. , IV. Tkeri DEISM Delineated. 283 CHAP. IV. There are NEGLECTERS of this XViii. Faith, among the outward Proftfifors of it. As ^^-^'^'^ the three former are guilty of Immorality thro* a vicious Will, rejeding, or corrupting, or (ui^- pending Aflent to the Faith, fo thefe are guilty, by fufpending Pra6lice fuitable to it. Thefe are the moft numerous, and too many of them the Seminary of the other •, having a Tendency and Difpofition to grow up in time into fome of the former. When an Age is very much degenerat- ed in Pra<5lice contrary to its Principles, it is na- turally inclin'd and prepar'd to receive Principles that are more favourable to fuch Practices, and People fo difpos'd can hardly mifs of them, as they fo openly proffer themfelves every where -, and as they fpread and are imbib*d, the Over- flowing of Ungodlinefs rifes fo much the higher in its Stream, and will bear no Controul. All the holy Truths and Duties of Chri- ftianity, deriving from their Fountain-Head, Faith in the Mediator^ operate always, in all Perfons, in proportion as they are heartily affent- ed to, underftood, confider'd, and ufed as the Religion of the Means for carrying on the Re- ligion of the End, i. e. the fulfilling all obliga- tions to God, our Neighbour, and Ourfelves ; thofe true pra6lical Ends, for the fake of which, the other becom.e our Profefiion and Denomina-' tion. The degree of Piety and Good-works may anfwer up to, and be in the Proportion of Thirty^ Sixh^ or an Hundredfold i but can^t exceed : Therefore there muft be the like degrees and proportion in Faith caufmg thofe Produdions, by a more or lefs Confideration, or hearty Ap- plication of thofe ever neceflary Motives and Springs ;j84 deism Delineated. CH A P.Springs of Chriftian obedience, where-evcr that ?^^^' Faith is fufficiently promulg'd. A DUBIOUS Life made up of Ebbs and Flows of Virtue and Vice may very well become a dubious Faith of a future State, as was the Cafe of the Heathen Philofophers. But, with- out all doubt, it ought to be otherwife fettled with Chriftians. - The primitive Chriftians confider'd them, underftood them, and apply*d them vigoroufly as the moft divine Means, true in Proof, potent in Effefl to that End ; which made their Lives and their Faith fo glorioufly fhine before Men, zealous of good Works j fuffering any thing for its fake, and fo adorning the Doftrine of God our Saviour in all things -, neither being afliamed of Chrift, nor a Shame to him, in any thing * ; then did his Religion perfonally fhine forth in a convincing, divine, irrefiftible Evidence. Their Baptifm, as it ought, did indeed reprefent to them their ProfefTion, which is to follow Chriji and be made like unto him^ dying unto Sin and rifing to Right eoufnefs, and daily proceeding in all Godli- ?iefs and Virtue -, and the Lord's Supper, or break- ing of Bread frequently, refrefh'd them, com- forted them, and help*d to make them fervent in Spirit ferving the Lord. Faith in the media- torial Kingdom had a defpotick Rule over thofe hearty Subjefls, for Improvement and Perfec- tion in Godlinefs, and Goodnefs ; it had a Lordly * Dicimus et palam dicimus, et vobis torquentibus lacerati vociferamur, Deum colimus per Chrifiuniy Tertul. Apol. c. 21. Hac omnia faciunty non propter ardorem inanis Glorite, fed propter caritatem Felicitatu eterna. Auguftin. Dominion DEISM Delineated. 285 Dominion over the Difciple, when he took theCHAP. Name Chriftian, he fubmitted as to his Sovereign v^JJf*. Lord, the After- conduft of his Wiil, Words, ^"^"V^*^ and Deeds, they were all cheerfully and abfo- Jutely controul'd by its Laws : They never loft Sight of their folemn Engagements ; they daily remembred them as the Capital Maxim of their Conduft : whilft now-a-days every feditious Tribune of Self-fuJfHciency, or inordinate Affec- tion, difputes the Authority ; or is very in- different to the Government ; makes Sacramen- tal Refolutions in order to remember them no more, or be nothing the better for them. The Degrees of Faith, in the ordinary Courfe of Providence, will ever arife out of the greater, or lefs Degree of Mens affenting to, and putting them alfo in ufe as fuch, to fuch Purpofe. The modern Reafon why the Lives of To many Chriftians are unlike their holy Profef- fion is, becaufe they don't examine the Grounds and the Nature of their Faith, to know the Certainty and the Purport of it, for giving it an effedual Force upon their Minds, in referring its indubitable Defign to holy and righteous Prac- tice ; they have but an half-perfuafion of the Certainty of it, tho' attefted with a full Evi- dence ; they afford an indolent Affent in general that fuch things may be, rather, than that they affuredly are, and that our Salvation and Happi- nefs depend upon the right Reception and Ap- plication of them ; a Method of not difbeliev- ing, rather than believing in any Earneft, or to any Purpofe. How very many in thefe Kingdoms have been educated in the Chriftian Religion, yet how very few have embraced it as 286 DEISM Delineated. C H A P. fes the Effc-a of a deliberate Choice ? They be- ^^JjJ^ftov their fimple Approbation as on a Faihioii '^''^^''"*'^ or Cuftom of their Country, and had they been born and brought up in any other, of another Perfuafion, they would have done the very fame ; and therefore if the Falhion of the Faith fhould vary, or threaten a Variation by the Defertion of Numbers, they are ready to come into it : becaufe, as a perfonal, obliga- tory, covenanted, faving Thing they regard it not at all. This is that trequent, fruitlefs, feign- ed Faith, the reverfe of that unfeigned Faith which is appointed to head a pure Confcience. And what pity it is, what Reproach and Scan- dal to the Reafon of many Chriftians, that their continual Inconfideration, Negligence, and Care- lefTnefs in thofe Things which they profefs they do believe, and which they acknowledge they can do, fhould fo conftantly, and with fo much Aggravation, undo fo many of them ! They either confider them not as what they are. Means, but as what they are not •, and fo reft in them, as the End, 5r«pe'pyov tpyov, as able to acquit them of the moral Law, or difpenle with fome Difobedience, or raife Hope of Jufti- fication, or, thro' fome other falfe defeating Opinions mixing with it, defeat its Intention. Or, if chey take them to be Means, they never- thelefs employ them not at all, or negligently, and unconftantiy ; and fo either way fhame their Prof-fllon, and fo relinquish the ferene Benefits, Comforts, and Heavenly Benedi6tions o^ their Faith, for the horrible Accufation, and Con- demnation thereof. That DEISM Delineated. tiSy CHAP, That Animadverfion may poflibly be too XVIII. juft, with refpedt to feme few, ** who went ^'^'V'**^ *' from Church to Chapel, from Chapel to " Church, and were pun(5tual in all Church Ce- " remonies, without regarding the End for " which they could be inftituted : So^ that in- " ftead of being humble, affable,' and good, ** they have proved big with the worft fort of " Pride, Spiritual Pride •, cenfuring and de- , " fpifing their Neighbours, though ever fo *' good, if they were not as pundual as them- *' felves in oblcrving thofe Things ; and the " Conceit they had of their own Godlinefs, *' has made them as troublefome at Home as *' Abroad, as bad Wives as Neighbours.* " It is commendable to learn even from an Enemy. But thefe Confiderations do not fall under my prefent Defign. I CONCLUDE therefore, that this Faith in the Mediator, as before reprefented, purpofely reveal'd for influencing the Chriftian Life, and invigorating the degenerated Powers of Man to good Works, is fo necceiTary, fo morally ne- ctiTary to both, (where it is made known) that they depend upon it as their moral Caufe ; and confequently, that a Rejedlion, or Corruption, or habitual Doubting, or Negled in the former, is that inward Principle of Immorality, which produces the fame in the latter. Such as the Tree is, fuch will be the Fruit. Where there is Unbelief, there will be Impenitency, Apoftafy from Prayer, and a Subfidence into all evil * Chrijiianity as old, &c. pag. 132. Works 288 DEISM Delineated. CHAP. Works either of Flefh, or Spirit, or both. But ^^^J^when there is Faith towards our Lord Je/us ^'^'V^*^ Cbrijl in ferious Earned, and to its true Purpofe, there will be true Repentance towards God, with true Devotion, and every good Work : And the Increafe and Sreddinefs of every Chri- ftian*s Virtue wil) be in proportion, to their Increafe and Steddinefs in that Faith in the Mediator. CHAP. DEISM Delineated. 289 CHAP. XIX. A Proper Anfwer to the T>EiSTy objeSfing the Want of UniverfaUty to the Chrifiian Religion. Reserve this to the laft, andCHAP. thought once of throwing it into an ^^^ ^ Appendix, as being an Objection ^'^^''^^ rather to the Ways of Divine Pro- vidence, than to the intrinfick Me- rits of Chriftianity. But as thefe Objeiftors are very impertinent, in laying fo great a Strefs upon it, and immodeftly importunate in fo oftea repeating it, fince the firft ftarting by Por-ph^ry^ who was himfelf an Epicurean * as to his Philofo- pi^y» * For Epicurean read Vlatonlfi. This indeed maims that part of the preliminary Obfervation ; but as it is Truth, upon farther Inquiry, it muft in Confcience be fubmitted to. Ard. I take this Opportunity to thank the ingenuous Gentleman [See Fog^'s Journal i 3 AW. 1736. being a Letter from a Dei ft converted upon reading this Book] for his Correftion of the Miftake, and to beg the Corredion of all other Miftakes from every other learned Hand, in a Caufe of fuch Dignity and Importance ; promifmg, they fhall be publickly ac- knowledge, in Cafe they prove Miftakes, to the generous Correftor, who does me that Honour and Favour. I am the more obliged to the Candor of the learned Letter Writer, for inaking his Judgment of my imperfed Performance, from' the main Drift and Defign of it, and at the fame time generpufly overlooking not a few inaccuracies and leifer Faults, that efcaped in the hrft Edition by one Means or Vol. II. U other. 290 I>E LS M^XlEtlNEATBDJ CHAP, phy, and confequently unconcern'd as to Pro- XIX. njidence j the Objedion therefore from the Be- ^"^^^^^^^"^ ginning is plainly a wrejled Occ^^ion for afper- fing Chriftianity -, becaufe all the Lines being ftrait and fimply drawn from that true Center of Divi- nity, God in Chrijl reconciling the World to himfelf^ make the mod comprehenfive eftablifh'd Circum- ference of Reafon and Probity, true Religion and Divine Worfliip, godly, fober, and righte- ous Living. 1 fliall return them a PROPER Anfwer, by and by, after I have firft begg'd leave of the Reader to premife fome general Confiderations upon this SubjeA. The Obge<5iion in its full Strength, is as follows. *' If we fuppofe any arbitrary Commands in *' the Gofpel, we place Chriftians in a worfe *', Condition than thofe under no Law but that *' of Nature, which requires nothing but what " is moral ; and confequently the greateft Pare *' of Mankind, who are to be judg'd by the " Law they know, and not by the Law they do otlier, forming his Tafte like a Gentleman and Scholar, by the Rule of the iej Critick, J^erum iibi plura nitent- Non ego paucis -\.,^Offe?idar maculis, quas aut incur iafudit, Aut Humana f arum ca'vtt Ifatura. HOR. The Publick is the more engaged to his ingenuous Ac- knowledgments, becaufe he feems to place all the real Cliarms and Beauty of good Writing in Di. f| Page 365. ** the DEISM Delineated. 293 •' the Neceflities of Mankind and the GoodnefsC H A P. *' of God oblige him to have prefcribed an im- ^^^1. •« mediate Remedy to the Difeafe, and not de-^'^'^ ** ferr'd it for four thoufand Years together ? " * •* Is not this Notion repugnant to the, natural *' Idea "vye have of the Divine Goodnefs ? As *' likewife thofe exprefs Texts of Scripture, ** which declare God h . w Refpe5ier of Perfomy * ' that every one^ of what Nation foever^ fjjali be- ** rewarded according to his IVorks, and that M^n »* are accepted according to what they have^ and '* not according to what they have not." "^ If God '* never intended IVIankind fhould at any time be " without Religion, or have falfe Rehgions, and " there be but one true Religion, which ail have '* been ever bound to believe and profefs» the " Means to efFefl this End of infinite Wifdom, " muft be as univerfal and extenfive as the End " itfelf/' II This is the Obje(5tion in its full Length, and with its utmoft Force : It fuppofes feveral things in Contradidtion to Truth, and Matter of Faa. As 1. It fuppofes arbitrary Commands in the Chriftian Religion, which I have confuted at Jarge before -, and that the Receivers of its pe- culiar Inftitutions run greater hazard of the Favour of God, than the Rejedlers of them ; that thefe laft are free from panick Fear, whilft the other lie under endlefs Doubts and Fears. 2. That God did not prefcribe fufEcient Misans for Mens Happinefs at firft, from ihe • Page 363. + Page 371. |j Page 4. U 3 Beginning, 294 DEISM Delineate Di Chap. Beginning, or an innmediate Remedy to the ^^^^Diieafe ; but deferr'd it for 4000 Years till the ^^^''^"^ Time of Tiberius^ and then communicated it only to 2ifmall Part of Mankind ; and that it would be a Crime in thofe, to whom the Means and Remedy of Happinefs was not explicitly reveal'd, to endeavour to help themfelves in ' their dark and deplorable State: It fuppofes further, that the Means and Remedy is 7iot founded in the Reafon of Things ; the contrary of which laft Pofition I have made appear through- out the preceding Treatife. 3. That this partial Proceeding of Provi- dence is contrary to the Notion and Idea we have of the Divine Goodnefs j and to that Charafter, of being no RefpeEler of Perfons. And that, as there is but one true Religion, the Means ought to be as general as the End, and as explicitly known to one Nation as to another. Before I reply particularly, I would ob- ferve in general, i. Suppofing this World made (no uncommon Opinion) to fupply the Place of fallen Angels, one World arifing out of the Ruins of another ; God may chufe fo many Eled out of our World (and when a Perfon is ele5led ir feems to be to fome Vacancy) in what part he pleafes. Suppofing further, what feems highly probable, that thofe Angels were graduated and differenced by different Endowments, fome having one Talent, more t^vo, but moft of them five committed to them •, the Scripture aflually d'ftinguifhes them into Principalities, Power s^ xi'lders of the Darknefs of this IVorld, and fpi- ritual IVickednefs in high Places, all fighting in their Courfes, and contending ngainfb Men, efpe- cially DEISM Delink Ate 5. 295 chWy Cbrijiians ', then the feweft were to'b'e CH aP. elefted out of the Heathen Worlds feme our of "^^^^^ the Jews^ but mofl out of the Chrijlians^ who ^'""^"''''*''^ have receiv'd the five Takiits here below. God the Father^ Son, and Holy Ghofi, with the hoty Angels, all interefl: themfelves, and offer Qua- Jifications to the Cbnjiian, if they will but 'con- fent, and ufe proper Endeavours to be eleded. All that are called might be cljofen ; and it is thro* their own Defeft that many are called, and few chofen. The wicked Angels oppofe it wifh all their Devices, and -Might : And all thd Might and Chance they have in the Oppofitiort is owing to the Folly, Inconftancy, and Abufe of Liberty in the Candidate. And what fharperts the Vigilance and Keennefs of the Oppofition is; out of regard to their own Interefl ; that they might thereby prevent the 'Numbers of thfe Ele5l from being compleated, as long as they can, and fo .defer the evil Day, the \D/y of Judgment^ as late as poflible ; and towards alleviating the Miferies of that Day, in the mean time, gather up all iht AJfociates thtj cmy^'v^ the Calamity prepar'd for them. 2. I T is not true in Fafl, that God did not prcfcribe fufficient Remedy to the Difeafe,' of afford fufBcient Means for Mens Happinefs, but deferred it for 4000 Years till the Time of 'Ji^ herius. As the Will of God was directed by the greatefl Wifdom and Goodnefs in appointing different Degrees of Happinefs or Rewards hereafter, according to the different Ufe Men make of their moral Powers in purfuing it ill this Life, in the diligent and due Application of the Means he feverally put in their Power ; fo, from the firft Prevarication in Happinefs, or be- %>4 U 4 ginning 296 D E IS M DiiLINEATED. C H A F. ginning of the Difeafe, he prefcrib'd one uni- ^^^- form, potent, adequate Remedy, to fupply every ^*'''''^^'*'^''^ thing that was not in Man's Power, upon Con- dition of his diligently doing every thing on his p^rc that was in his Power, from the firft to the laft Man of our Race ; and fucceffively thro' all his Generations, and in every Country under Heaven •, which was the Promife of the Medi- ator m Paradife, in iht Seed of the Wo7nan^ as I obferv'd before. And this Means was difpensM to Mankind by the fame Wifdom and Goodnefs in the Diverfity of oue^ two^ and/w ufufruftu- ary Talents ; as it was more obfcurely, or lefs clearly, or, at length, reveal'd to perfetl Light ; whilft every Man had equall'j committed to him the one uftng Talent, of diligently feeking God as be is^ and diligently feeking to pleafe btm as a Re-warder^ committed to him, Wi TH refpefl to thofe who had the one Ta- lent of Means^ I took notice before "^ how that nniverfal Principle of Reafon, and Creed of Natural Religion, That God ts a Rewarder of thofe who diligently feek to pleafe hifn^ flow'd from that original Pro7nife of a Mediator to Adam. There needed but one Perfon, Melhufelah^ to convey it fafe to AWZ>, for he cbnvers'd with both of them. Enochs and doubtlefs others in the old World walk'd with God and pleas'd him in virtue of that Faith •, and Sacrifice was un- quellionably intimated tind infituted from Heaven, from the very firft, as obferv'd before, to con- ferve that Hope and Belief, and prcferve the Me- morial of that Aleans of pleafing Gcd without which Faith, of God being a Rewarder, in vir* * Voi: ]. DEISM Delineated. 297 tue of that Means, or Medium, it was impcjfi- CHAP. hie either in the old World, or the new, impli- ^^• citly or explicitly, to fleafe him. From Noah^ \^'y>^ who is called the Heir of the Righteoufnefs of Faith of the old World, the Promife with the Sacrifice flow*d down in two Channels,- one, in a diredl Line to Abraha?n, and fo to the Houfe and Lineage of David ; to Abraham the Pro- mife was renew'd of blefling all Nations and Kindreds of the World in his Seed, that fhould be born of the Virgin Mary. In the other, Promife and Sacrifice went out in a winding Channel, to water the rel^ of the Earth more fparingly, and with Interruptions from the In- habiters of it, till the Time of refrefhing (hould come from the Prefence of the Revelation of the Lord. Tho* the Pro7nife might be loft in a* fliorc Time, by the Unfaithfulnefs of Oral Tradition ; yet the fliedding of Blood in Sacrifice, and the NecefTity of Atonement remain'd all the World over ; and we find it in Fad, in the Difcovery of every diftant Territory of it, together with the Memory of the Flood convey'd down to all People ; whofe Reafon could hardly fail of con- neding the Sins of the /^^;/ World and the An^er and Hatred of God, to fuch-'x Judgment, and likewife his monumental, diftinguilhing, reward- ing Love of the Righteous, feeing almod all Mankind were drown'd, and but very few faved from perilhing by Water. Yet the Religion and Devotion of Sacrifice carried with it, in the very Face of the Thing, a Proof and a Teftimonial to every one's Reafon, that God was rcconciU- fillc to Sinners j and therefore a Rewarder of thofe 298 DEISM Delineated. CHAP, tbofe ivho diiigenlly feek to pleafe him^ and confe- ^^^^qucnily a Punijher of thofe who do noc. * This being fo natural, fo eafy, and fo uni- verial a Principle of Reafoning to all Mankind, carrying with it a Divine Authority as a Prin- ciple of Faith and Religion, to all thofe who would do their Duty in ufmg their Reafoh, in feeking God as he is, and pleafe him in Hope of his rewarding Favour. And thofe Gentiles who govern their Adlions by that Principle of Faith, are not fo much as one Remove from Jbraha?n. Having Faith in a future Country and better City, they have the Similitude of Children in that wherein Abraham was Father of the Faith- ful, and compleatly and emphatically Father of marrj Nations, they inherit that Country and City with him ; and fhare the Bleffing of M?- fes's Faith, who likewife had Refpe5i unto the Recompence of Reward ; all the Juft upon Earth lived b^ that Faith, fteer'd by that Compafs, and became faithful and juftifiable before God from their Fidelit-j, to that Expeftation. ^he Scripture forefeeing that God would juftif-j the Heathen thro* Faith, preach'' d the Gojpel [the Pro- mife, the fame Gofpel, the fame Promife to fal- len Adam, which preferv'd the jirfi fornHd Father of the World, and brought him out of his Fall, Wifd. X. I.] unto Abraham, In thee /hall all Na- tions be hlejfed. Gal. iii. 8. Tho* they loft the Promife, yetit was included in that true religious Principle of God's being a Rewarder •, and tho' Men want to be put in mind of their Promife, * Sacrifcaiit, adolcnt, libant, orantq} vorventqi J^lortales fuperis, fi quid ^tccavit inique ^ijquam, ut placati panas iramque remittant, yet D E I SM ■ Deli NEAT ED. 299 yet God does not, to give the Effed of it im- CHAf.' partially to all his dihgent, fincere Servants. Xix;* Inafmuch as the Mediator tafted Death for all^""^"'^^'^^ Men, and gave his Life a Ranfom for all, to be teftified in due time. And this makes good the Apojlkh Argument, why God would have all Men to he fav'ed^ and to come to the Knowledge of. tiji Truth, upon the Proof that follows, For there is one God (of the Gentiles as well as the Jews, the common Father of all Men) and one Mediator betwixt God and Man., the Man Chrijl Jefus * ; the Mediator, as Man., took human Nature in general upon him, which fhews the great Beauty of his own Exprefllon, IVhofoever /hall do the iVill of m^j Father which is in Heaven, the fame is my Brother, and Sifter, and Mother •, the Gentiles being related to him as well as the Jews, and equally ordain*d to truft in his Name ; that all the Defcendants of Adam might be equally his Brethren in the Flefh and Blood he partook of. He would have all Men, by their common Rea- foning upon his Good nefs, at all Times, and in all Places, to come to the Knowledge <)/^ that Truth, that he is a Rewarder of thofe who dili- gently feek to pleafe him : That includes and fecures the reft ; till /« his own due Time he fhall teftify the Mediator more openly and explicitly to all Nations. • And therefore the Hime Apoftle tells the Romans, that Word, or Righteoufnefs of Faith, which he preached, was in their Heart ■[", as well as the Righteoufnefs of IVorks, of the moral Law, which he contended alfo for, and proved to be written there. * I tim. ii. 4, ^c. + Rom. x.%. Christ 300 DEISM Delineated. CHAP. XIX. Christ is faid by his Spirit to have preached ^'^^y^^ to the Difohedient in the Days of Noah^ who had imprifon'd and inclos'd themfelves in Wicked- nefs, from all Reach and EfFefl of Preaching •, and concerning him the Prophets fearched and en- quired diligently^ what things the Spirit of Chriji which was in them did ftgnify. And the Strivings of the Spirit in all Men is the Striving of the Spirit of Chrifi: unreveal'd to them, but yet fubfifting in virtue of the Promife. Repentance from dead PForkSy and Faith towards Gcdy the fame Apoftle, Heh. vi. i, 2. fuppofes to be the Foundation of all Religion j which is unfolded in the Summary he gives in to the Elders of Epbe- fusy of his Preaching the Religion of Chrift, Repentance towards God, and Faith towards our Lord Jefus Chrij}^ A^s xx. 20. Repentance to- wards God — -becaufe, that refpefts the Reli- gion of the End, which was grofly and univer- jfally deviated from, and wanted to be amended ; then follows the only true Means and Direflion for accomplidiing that noble End to the beft of human Power, divinely comforted and fupported Faith towards our Lord Jefus Cbrijl* For, that God is no Refpe5ler of Perfons, or, in other Words, a Rewarder of his true con- fcientious Worfhippers, is the Expeflation and Voice of Nature, and wrote as it were upon the Heart of every Man, who duly exerts his Rea- fon and does his beft to ferve and pleafe him j and fnall meet Encouragement and receive the Benefits of the Mediator, , tho* unknown to them ; is it not well known to us that he is an Advocate not only for OUR Sins, but for the Sins of the WHOLE IVerld .^ Has DEISM Delineated. 301 CHAP. Has not God given the Light of Reafon, XIX. and in a manner enlighten*d every Man that ^"-''^''^'*^ Cometh into the World, religioufly ufing that Faculty, with Faith in himfelf, that he isy and is a Rewarder, &c. ? Seneca Ep. 95. comes very nigh this, if we might interpret Bonitas of Rewarding Good- nefs, Primus ejt Deorum cultus^ Deos creder^y deinde redder e illis Majejiatem fuam, reddere Bo~ nilalem, fine qua nulla efl Maj'^Jias. ** A Man *' enlightened with Philofophy, fays Socrates, ** ought to die with Courage and a firm Hope, ** that in the other World he (hall enjoy a Fe- " licity beyond any thing in this." *' The Soul " repairs to a Being like itfelf, a Being that is " Divine, Immortal, and full of Wifdom, in '* which it enjoys an unexprefllble Felicity, as *' being forced from its Errors, its Ignorance, '* its Fears, its Amours that tyranniz'd over it, ** and all other Evils retaining to human Nature. *' That Souls purg'd with Philofophy are re- ** ceiv*d into yet more admirable and delicious ** Manfions, which I cannot eafily defcribe j and " concludes, What I told you, is fufficient to " (hew, that we ought to labour all our life " time to purchafe Virtue and Wifdom, fince we *' have fo great a Hope and fo great a Reward** * And with refpe(5l to Promife, there is a very re- markable Paflage in the fame Dialogue ; ** If ^* both Ways [of learning Truth from others, " or finding it ourfelVes,] fail us, amidft all hu- *' man Reafons, we mull pitch upon the ftrongeft * ?lato^s Phedort, or Immortality of the Soul Of the Pagan Notion of Rewards and Punilhments, Fid. Alnet. Quxft. Lib. II. c. 24. " and 302 DEISM Delineated. CHAP, "and moil forcible, and trull to that as to a ^^- " Ship, while we pafs thro' this ftormy Sea, and v^^Y^^^ " endeavour to avoid itsTempefts and Shelves ; " till we find out one more fure .and firm, fucb ^^ as a Promife or Revelation, upon which we may *' happily accomplifh the Voyage of this Life, ** as in a V^efTcl that fears no Danger.'* There is the Trulh of the Godhead to be learnt from his Works •, there is the Relation they {land in, and the Obligalion of Duty to be gather'd and bofom'd up from the Refpedls and Circumftances, expeflant of a future Account, they are placed in to God, their Neighbour, and themfelves ; there is the long-fuffering continual Goodnefs of Divine Providence in the Diftribu- tion of fruitful Seafons, filling their Heart with Food and Gladnefs, a Gladnefs, from which they might plainly reafon out an encouraging Profpedl of iecuring his Favour for the better Things of a Life hereafter, in fome after Provi- fion for the better and more durable Part of Man. f.-Wn^T thoV the Reafon of the Men of their Country and Nations round about was dif- ufed, or abufed by hereditary national Idolatry, Superftition, and grofs Immoralities, flill there W2iS perfonal Confideration and Fidelity of Reafon left fand be thai is faithful in a little, is faithful alfo in much) to have made it equal to M. Anto- nius, Socrates, and Epioietus, one in the higheft, the other in the middle Station of Life,* the third a poor Slave. Tho' they knew not the particular Way and Method of rec9nciling the • Being once in the Senat6 ci Athens, 'accprding to Xenophon. pardoning DEISM Delineated. 30^. pardoning Mercy with the punifhing Jiiftice oF C H A iC God, they might be fo fure in general from the ^^^'' Goodnefs of God, that there was fome Medium ^•^'V**' for that •, fo as to keep any Innovator from the firft beginning, and thro' all Series of Time, from the Prefumption of inventing, appointing and multipl'jing Mediators, the irrational Source of all Superftition and Idolatry. I F God is a Rewarder, (the greater always in- cluding the lefs,) that implies and infers, that he is a Pardoner, that he is difpofed to be an En- courager, that there is an Ajjifter \ that there is mod likely a gratuitous Intercejfor and well ap- pointed Mediator •, and, according to the Ex- pedation and Philofophick Prayer of Socrates^ that he will in due time become an Inftru5for, Now this may lead to Repentance towards Gody becaufe it is, in effeft. Faith in our Lord Jefus Chriji, with a becoming SubmifTion, and in a rational Kind of Expe^ation ; which is in part acknowledging Chrift, and fo far Ju/lin Martyr acknowledges Socrates a Chrijlian. And there is intimation of many fuch, of whom it is faid, they have feen no Prophets, yet they JJoall call their Sins to remembrance, and acknozvledge them^ 2 Efd. i. 36. But the modern Deift infolently and moft un- gratefully fpurns at the Faith of our Lord Jefus Chrift, knowing what it is, and what are its pe- culiar Contents ; he repents him of that Faith, which effediually prepares and paves the Way to Repentance towards God for their guilty Mif- condu6l in the Religion of Nature ; and there- fore his Repentance is to be repented of, or elfe he muft never pretend to any Acceptame, to any Repentance^ 304 DEISM Delineated: C H A P. Repentance, or to any Prayer, of his own head- ^^^^ilrong devifing, or his own wilful Method, and Manner unfubmifTive. s^'Y^^ ° Thf.v might clearly argue, that the inviji- hie Godhead^ an all-prefent, and all-ft^eing Spirit^ could never be like the Reprefentations that the Devices of Men, foolifh in Wifdom, and vain rn their Imaginarions, could impart to Silver or Gold, or other Materials i that it mud be very abfurd and prepofterous to confine and confound fuch a Being with fuch Stuff, or the Cogitations of him with foch Nonfenfe, which ferved oriiy to vilify him with Contradidions inftead of glo- rifying him as God. Bind the Sacrifice with Cords, but let it be olfer'd only to the God of Heaven, without mixing any Idolatrous Manner, or Idol-Mediator with it, as Job^ that ancient Arabian, was free from ; and as their Hiftory relates, was pradifed in China tor many Ages, before Idolatry enter'd. And it is probable from Plutarch^ * That upper Egypt was for a long time free from the vile Idolatry they were after- wards fo infamous for ; they profefTed to wor- ship nothing but their God Cneph^ whom they affirmed to be without Beginning and without End i and tho' they reprefented this Deity by a Figure of a Serpent with the Head of a Hawk, in the middle of a Circle, yet they affirm'd this God was the Creator of all Things, incorrupti- ble and eternal. *' S o far, fays Sir Ifaac Newton, as we can *' know by Natural Philofophy what is the " firft Caufe, what Power he has over us, and • Dt Iful. kOf.r. p. 359 ., ,; " what DEISM Delink AT e'd. 305 •* what Benefits we receive fr©rri him, fo far our CHAP. '* Duty towards him, as well as chat towards one "^^^• *' another, will appear to us by the L'ght o^'''^^^*^'^^ *' Nature. And no doubt, if the Worfhip of " falfe Gods had not blinded the Heathens, *' their moral Philofophy would have gone far- *' ther than to the four Cardinal Virtues ; and *' inftead of teaching the Tranfmigration of *' Souls, and to worfhip the Sun and Moon, " and dead Heroes, they would have taught us " to worlhip our true Author and Benefador, as " their Anceftors did under the Government of " Noah and his Sons before they corrupted " themfelves." * But after the Corruption en- ter*d, then began the Blindnefs and Infufficiency of Reafon in their beft Philofophers ; they were carried away with the Stream, and by a volunta- ry kind of Overbearance fided with it. Tho* they might know it was an Abfurdicy and In- juftice to God the Creator, to worfhip the Crea- ture Ttfp« rh y.Ti7e pn Rev. ix, 1 1 . [j Riland, pag, 117. Idols, 3i6 DEISM Delineated. CHAP. IJoIs^ as before obferv'd) viz. his elTential Holi- ^J^^nefs and Purity, and Man's Sinfulnefs and Guile, ^^'^ which lays the Foundation of the Gofpel in the Heart of Man, and fuppofes fome one true Me- diator of Worlhip, Chrift reveal'd, and to be reveard. And therefore as they oppofe him in that faving Office, in a great Meafure knowing him to be appointed of God to that Office, and con- feffing him to be the MeJJiah ; they may be juftiy call'd the Eajlern Branch of Jlnti-Chrlji ; as Popery corrupting and idolatroufly invalidating that Office by the Worfhip of Saints and Angels, may be ftiled its IVeftern Bramh. So the judi- cious Dr. Prideaux has obferv*d, " That Maho- " met began his Impofture about the fame Time *' that the Bijhop of Rome^ by virtue of a Grant " (A. D. 606.) from the wicked Tyrant Phocds, *' firft aflfum'd the Title of univerfal Pafior^ and *' thereon claim'd to himfelf that Supremacy ** which he hath been ever fince endeavouring *' to ufurp over the Curch of Chriji, And from *' this time both having confpired to found •' themfelves an Empire in Impoflure^ their Fol* *' lowers have been ever fince endeavouring by •' the fame Methods, that is, of Fire and Sword, *' to propagate it among Mankind •, fo that " Anti-Chnjl feems at this time to fet both his *' Feet upon Chrifleudom together, the one in " the Eafl^ and the other in the IVefl *.'* And I would add, that as Chriflianity is univerfally acknowledged by the Mahometans to be the ne->it bejl Religion to their own, and they fpeak many honourable things of Chrift, representing Mabo- * llkoi Mahom. pag. 16. met DEISM Delineated. 317 met in his Journey to Heaven applyng to the In- CHAP, terceflion of Jejus^ and begging hh Prayers for ^^X. himfelf, upon any great Alteration (fuppofe from """^"V^ the Ruffian Power, the Patron of the fubdued, once flourilhing Greek Church there) there feems to be a providential Back-door open for Chriftianity 10 come in, and recover its place. And when ic pleafes God to put it into the Hearts of Popijh Princes to do Jullice in refloring the Key of Knowledge taken away from them, and their People, by Ufurpers of their Rights, (grievous Wolves turning all Religion both the Power and Form of it, into Prince and People's Ignorance and their own fikhy Lucre, lordly, but deteftable Ambition) pure Religion will enter their Terri- tories, at the Fore-door^ and the Kingdoms of the Earth will become as well the real, as the profefs'd Kingdom of our Lord Jefus Chriji, God having provided fufficient Laws and Remedies in his univerfal Kingdom of Reafon and Righteoufnefs, againft Sin and Wickednefs, and all moral Evil, if Men in the Liberty of their Will and their common Underftanding (the chiet Subje^s of the Kingdom) will be fo per- verfe and obftinate, as to join Hand in Hand and bring in moral Evil like a Flood ; he is not oblig'd to ftep out of the Way of his Providence in governing moral Agents, to put a ftop to it, but let it have its Courfe upon Childrens Chil- dren. Yet fo wicked and abominable is ouf Author, as to accufe his Providence as being the Author of it ; for is he " who does not hinder " a Mifchief when it is in his Power, thought *' much better than he who does it*?" Can * Page 352. there ^i8 DEISM Delineated* CHAP, there be a greater Villany imputed to the Gover- XIX. nor of the World, excepting that of inditing ^''''^''^*^''^ his Book? It is the fame thing, as arraigning > him of robbing upon the Highway, and break- ing open People's Houfes, becaufe he does not interpofe to Hop and hinder Men in thofe Mifchiefs, or chain up the Devil from tempting them. *' What human Legiflator, fays he, if he " found a Defedl in his Laws, and thought ic " for the Good of his Subjefls to add new Laws, *' would not promulgate them to all his Peo- " pie *.'* To which I anfwer with refped: to the heavenly Legiflator; he found no Defedl in his original Laws -, they, being founded in the Nature and Conftitution of Things, were very good, as were the Things he made. The De- feft fprung up in Man, fubjed to them, by yielding to Sin and the Tempter ; which in a rational Creature is as much a vain Oppofition and felf- confounding Contradidion to Reafon and to that Creature's Dependance upon God, as to the Nature and Conftitution of Things ; but when perfed Obedience could no longer be ob- ferv'd, in great Mercy and Condefcenfion a New Covenant was ftruck in the Mediator^ for rendring fincere Obedience not only acceptable, but re- wardable with an higher Gift of Happinefs and eternal Life than ever was before. Not that the Mediator added any thing new to the original Law, (that eternal Religion of the End, to laft and be obferv'd in the next future World, as well as in this) wliich was not * T^%c 362. really DEISM Delineated. 319 really included in it before, tho* the Degeneracy CHAP. of Man could not fo well difcern it •, but became v^il^ the Head of the Religion of the Means for ^'v^*^ Mens performing, in this World, that Religion of the End unco God. And till this new Re- ligion or Law of the Means was actually pro- mulgated to all the Subjeds ; all, before his coming into the World, and afterwards, every where, fhall be intituled to a Benefit from it, ufing their Reafon and Diligence in obeying the former Law, to the befl of their Power, coming to God, in that Faith of Nature, believing that he is, and is a Rewarder of thofe that diligently feek to pleafe him. To be a Punifher of Tranf- greffion fecures the Obfervance of a Law be- tween a Superior and Inferior *, but to be a Re- warder of Man's Obedience, which is not due by natural Right, very plainly fuppofes fome- thing more and better than a ?mtural Right ; implies a Covenant or Promife of giving what Man could have no Right of claiming, but in virtue of that Promife. This lliort Faith, Catholick to Mankind^ and plain to e^ery Man's Reafon, who would do the Will of God, upon the leaft Refledion, as it is the true Spirit that enlivens good Works and turns Morality into Religion, by compri- zing under it the Idea of a Rewarder, theGood- ntfs, Righteoufnefs and Juftice of God, the Springs and Powers by which he governs and judges the moral World : This Faith, I fay, being religioufly obferv'd, would have prevented Superflition and Idolatry all the World over ; thgle Innovations and Inventions of Men fthan which no Invention is more fruitful} for diligent- ly feeking to avail themfelves, and pleafe God IDOft 320 DEISM Delineated. CHAP, mod prepofteroufly, with Service, and by De- XIX. votion die reverfe of the other, a Contradidion ^'*^'''^'*''^ to his Nature, and their own't compromifing their Fears, and compounding their Sins upon the Merits of Ceremonies and Obfervances fo- reign to the Repentance of forfaking of them, and difregardful to God*s Goodnefs, and gra- cious Defigns of rewarding them hereafter for faithful Duty. *Till by degrees the World grew fo witty and wife at thefe Fooleries, that ac length by their Wifdom of Imagination, they knew not God -, neither by confidering the Worki did they acknowledge the Work- Mafter -, tho* by the Great nefs and Beauty oj the Creatures the Maker of them is proportionably feen. And, in that Difpofi- tion,was the more averfe to mind, or prone to for- get what he fhould fay to them, in any true Reve- lation of his Will from Heaven. I fhall once more prefent the Reader with the Words of the aforefaid very ingenious Author. " The King doth not think himfelf obliged " every Year, or every Age, to give the rifing *' Generation a new and immediate promulga- ~ " tion of his general Laws, nor' of his A<5t of " Grace, nor to repeat to them over again the *' Teftimony and Proofs of its Royalty and Au- *' thority. Yet the Children being Rebels ftill, *' may ftill be continued in their Baniflimenr, " for their own and their Parents Rebellion, if " they do not comply with the appointed Me- " thod in the Aft of Grace which was publifh'd *' in their Great Grandfathers Days. Is it not a " common Cafe among Mankind, that when any " King makes a I.azv with a Penally^ and pub- " lifnes it once thro' his whole Nation, he doth " not think himfclf bound to publifli this a-new, " as DEISM Delineated; 321 ' as often as new Subjeds are born in his Do-C HAP. minions ? And yet not only all the prefent ^^^• Subjedls, but their Pofterity alfo, who break '^""^"^ this Law, are in the common Stnfe of Man- kind, liable to the Penalty, becaufc *tis fup- pofed, that Nature obliges Men to commu- nicate fuch necefiary Knowledge to their Oif- fpring. Much lefs would any King, who freely publifh'd an Ad: of Grace to Rebels, think himfelf oblig'd in Juftice to repeat the Pub- lication of this Adi to every new Generation .of Rebels who (liould rifcj and continue ia the known and wilful Rebellion of their Fa- thers j for fince he was not obliged to make any fuch Act of Grace at firft, he can never be obliged to repeat the Proclamation of it.'* ■i— — The rebellious Children of thefe rebel Subjects may complain indeed, that they were never told, nor did they know the general Laws of the Kingdom, nor were they ac- quainted with the particular A6ts of Grace, and thefe fpecial appointed Methods of ob- taining Pardon and Favour. But if the ge- neral Laws of the Kingdom were fo far agreeable to the Laws of Reafon and Nature, that if they would but ferioufly confider with themfelves, and fet their Reafon at work in good earneft, they might find out not only ihcfe general Ltizas, but fo much alfo of the particular Methods of Grace, as to get fome Hope of Pardon and Acceptance, if they fincerely pradifed them i then, I fay, thefe Children are highly criminal for not applying their rational Powers to the Work, and for not feeking out and pradifing all that was within the Verge and Compafs of their natu- ral Powers, in order to be redgred ro the Vol, IL Y Favour 322 DEISM Delineated. CHAP." Favour of the King. And fuch criminal XIX. ' Religions, is obferved to be in Theory, and Practice, in vaft unequal De- screes ; from fome Knowledge of God, to no Notion at all. But thefe Matters have been urged by others with great Advantage of Rea- foning, therefore I pafs them over. I W o I' L D only put a clval Qneftion to them ; {m(it it is undeniable Matter of Fa(5t, that here a Bit of Rcafon, and there a Bit of Reafon is difpens*d to thefe Pagans •> is God, or Man in the Fault ? Does God do this, or fuffer it to be dont hiGwiiigh, ov ignoranth? Let them anfwer which way they will, they are not only faft in the fame Trap they lay for others, but by the Tenor of their own Argument, they fink into Ath&ifm. For, if the high-priz'd difputati*^ Bit of Reafon that fill to their Share is fo mifer- ably cultivated, as to rejedl future Rewards and * Chr-fiiamtj fls ola, S:Z. pag. 174, 561. Punilhmcnts DEj=,ISM Delineated. 337 Punlfhmcnc in the diftribudve Senfe, that rejects C H A P, the ifioral Attributes of God ; and that fets afide ^^^• God, as a Governor; and that to all Intents and ^^■'''"'^^^*^ Purpofes ba-ni/hei his Exiftence. They may if they pleafe, by their Management of their Bit of Reafon, be at the H-ead of the Animal World, that is folely governed by fenfible Rewards and Punifhments -, but then, they muft be contented to fubfide heloiv Man, whofe Charafteriflick is, a Medium between Brute and Angel. The Angela has his Reward in being Religious, and continues to be fo upon the intrinfick Merit of Virtue, that he may not lofe the Reward ; and therefore Mali's Reafon and Diftinftion is, to aim at their Reward, to animate him to attain their Virtue in a State competent to himfelf hereafter. But as thefe high-fpirited Perfons difdain thofe Profpedts, they mull neceflarily fall Ihort of thofe Attain- ments, which make them Man, and make them Religious. And therefore how certain foever, how manifeftly certain foever other human Crea- tures appear to be deftitute of Religion, (till they are upon a Par with thefe Belles hettres ; becaufe, funk as they are, they are neverthelefs, equally at the Head of the Animal World ? W'hat then do thefe refin'd Wits, thefe Railleursy ■get by thefe low Arguments, but to be convinc'd that Religion, Chriftian Religion is both Wit, and Wifdom ? V. I Would -particularly oh(evvc to ?ncdern Deifts that their Scheme of Morality, or Natu- ral Religion, is fundamentally wrong ; it is a Body without a Plead •, they muft begin their Syfl^em all over again. If they would entitle the Pra6lifer to any Benefit, they muft lay the Foun- dation where his Hope lies, in a future State, in Vol.. II. Z Faith 33S DEISM Delin£ated. CHAP. Faith and Dependance upon a rewarding Provl- XIX. dence •, of which Chiirtianicy is the clearcft ''*^'"^'^'*''^ Evolution, and Demonltration in the World. For as the End of Virtue is to fleafe God, the Foundation of Virtue ftandeth fure, and is ftarap'd in eternal Charaders and Relations ever fince the contrary of Virtue, Sin, enter'd our fublunary World, '.dthout Faith it is impojfible to plea/e God ; and what is that Faith that is the Rfgent of all HumanVirtue ? That God is^ ami is a Rewardefj &c. The Morality of the Heathens, who knew not the Motives thefe rejed, is there- fore preferable to their lefs moral Scheme. That Catholick Faith, that God is a Rewarder of thofe who dilige?itly fiek to plea/e biin, obvious to the reafon- ing Faculty, and univerfally diffufcd to the Ex- pedation of Mankind^ who would be Religious towards God (though derived from the original Promifc) in effed fecures, and implicitly ac- knowledges the GOSPEL, or the true ?noral Motives of the Chriftian Religion. For if God is a Rewarder^ that fecures and fuppofes their Accy's to and Acceptance with him, and Admit- tance into Heaven^ which are the three fandify- ing Benefits of Jefus Chriji cur Saviour : And convinces the Judgment of the Reafonablenefs of depending upon God for their Happinefs, in their befc Endeavours for fecuring his Favour, with refped to the Diftributions of a Life to come ; at the fame time it has its religious Ope- rations, in fubduing the Will and Affections, the moral, difobedient, and moft ungovernable Pare • in Man. In this Faith Euoch^ Noah, Joh^ &c. pleafed God, fteer'd their Courfe by this Pole Star, and pafied fafe through this troublefomc World. In this Ejcpcftation, and Reafoning upon the Goodnefs of God, Socrates, and innu- 3 merable DEISM Delineated 339 tnerable others in all Ages of the World, to be C H A P. colledled from the four Winds, under Heaven, ^^^• though explicitly ignorant of the true Mediator ^"^"V^-' Jefus Chnjl ', yet trujling religioufly in God, that the Judge of the whole Earth will at lafl do right to all his Creatures, when he takes an Account* and finally makes a Difcrimination of Virtue, and Vice, worthy of his holy Nature, and his wife Government v will neverthelefs through him, who equally died for thern, find Accep* tance with God, to be entitled to his rewarding Favour. That this is the only true Way of knowing, teaching, or pradifing Morality (or, in their own Stile, to knoiVy profefs^ believe^ and -praSlife it) is demonftrably evident from the Method of the Teacher of alJ Righteoufnefs, the bed Preacher of Morality in the World, as they themfclves acknowledge ; who, when he firft open'd to the World his moft fuper-excellent Morality, both with refped to the End, and to the Means of his Religion, crowns every one of his Eight Beatitudes^ feverally, with a f articular Reward, This is the Reafon why the Gofpel is fo conftantly reprefented under the Notion of a Kirigdom ; which fuppofes a Judge ; which in- cludes Rezvards and Punijhmetits eminently diftin- guiftiM upon the obedient, and difobedient to the Laws of the Kingdom. And it feems pretty remarkable, that the Commendations, Threat- nings, and Encouragements to the (cvtn Churches of JJia, and fo to all fuCceeding Churches, Rev. ii. and iii. turn upon thofe Ends of • Religion, or Deviations from them (the Eight Beatitudes) and the Means of attaining them, viz. Faith in Chrift", under feveral Ideas Z 2 of 34^ DEISM Delineated. CHAP, of Salutation, with much the fame fort of Re- ^^^- wards in his Hand, as obferved before. And it ^''^^'^^'^is obfervable that.Tr///^/ * brings Sc'ipio confefling himfelf much more a6live and vigilant in the Race and Purfuit of Virtue, from the Suppofi- tion of having; Heaven for his Prize. 'o But ihefe Gentlemen, wifer in their own vain Conceit than all other Teachers, rejedl the Re- furrcdion of the Body, rejedt future Rewards and Fumjloments as an Herefj^ in their general Syilem of Morality •, one of them admitting the Thoughts only in a particular Cafe, as ob- ferv'd before ; when they fpeak of them gene- rally as a Principle of Virtue and Religion, I appeal to all their Readers whether it is not moll conftantly, if not always, with Contempt and Derifion ? What is that but obftinately declaring how much they are bent to reproach and oppofe God, the Confritution of Things, and the Prac- tice of all wife Men in the World ? And with the like Self conceit of Sufficiency of Kno'wledge, difbelieve with the old Gnojiick Hereticks, the future Jud^nenl of ^lick a'nd Dead ? A N D thus feparating the Body from. the Spi- rit that enlivens it, they make a dead Carcafe of Morality. Shut themfelves out from the Pale of future Happinefs and Salvation : And fooner will the Publicans and Harlots ; Hottentots^ and LapltDtders enter into the Kingdom of Heaven and true Religion, than thefe modern Pharifees in Morality. They fuppofe an End, without competent Means, and Motives in the moral or rel!s;ious Condufb of Man ; v/hich is as D Smifio Silpiouls* enormous DEISM DEtlNEATED. 341 enormous an Abfurdity, as in Nature, to expe6l C HA P^. an Effect without a Caufe. They divorce the ^^^^^ Performance of Duty to God, our Neighbour, ^'"'^'*^ and Ourfelves, from the true Obh'gations and moral Reafons of thofe Duties. They feparate and diftinguifh Virtue from Religion^ or what amounts to the fame, Morahty from true real Chriftianity •, which is putting afunder what God, and Reafon, • and the Conftitution of Things have moft furely join'd together. And fo, by a Scheme of Irreligion and Confufioa refolutely divorce themfelves from the Favour of God, the common Honefty, common Rca* fon, common Faith, of Mankind. This Principle of Principles, efpeci.illy in its Evolution of the Mediator^ fcems to be that Deftderatimi or wanted Medium^ for makin^^ manifeil and projeding the Light of Proof for exhibiting a Dejnonjtralion of true Morality and Religion, which the great IVlr. Lccke perhaps had not the full Notion of in his frequent Decla- rations.; for ftill *, (tho' invited) he declined to give the Sample, how Morality is capable of De-. monftration; by which he mull: mean the Na- tural Religion of Man as he is a Sinner, manifeft- ed as we fee it has been in all its Dependencies,^ by that Light which came into the World to render it plain and perfpicuous. This great Fundamental of Natural Reli- gion, that God is a Rezijard^r, ^c. without Faith in which it is impoffible to fhafe hirn^ effeC' tually confutes all the four forts of Deifts. I. Thofe, who allow the Being of a God, bu,c ;* See JV|r. Lcckt% Letters, 7^ 3 ' deny 342 DEISM Delineated, CHAP, deny his Providence. For, if God is a Reivardery ^^^- that luppofes him a Punijher, and that implies ^'^^^'^*''^ Providence and careful Inrpedion over Mens Alliens, in order to fupport his Jufticc and Equity in Rewarding and Punifhing. 2. Thofe, who grant a Providence, but deny the DljUn£ii(^n between Good and Evil. For, if God is a Re-i warder^ and PuniJJjer, that can import no lefs than that there are fomeThings naturally />/fz7/?;;^ to him, and fome Things difplgafing ; which eftabliihes the etjernal Diftinflion between Good and Evil. 3. Thofe, who admit Providence, and the Difference of Good and Evil, but deny the Immortalit-j of the Soul. For, if Rewards are not diftributed in this Life according to Mens Behaviour by the conftant diftinguifhing Balance of Juftice, it is indubitably certain, it will be fo in an Afcer-ftate ; and that afcertains the Immortality of the Soul. 4. Thofe, who admit all the three former, but deny \ht pofitive Diftribution of Rewards and Punifhments in the future State ; and that Gofpel which has brought that Life and Immortality to Light •■, and by fo doing, fubvert Natural Religion. It is not the Writings and Opinions of thefe fort of Authors, or any of the ancient Piiilofo- phers that make and conftitute the Law of Na- ture, any more than the Opinions and Comments of Lawyers make the Law of the State -, but Reference had to Go to that fundamental Bafis of all moral Truth Z A and 344 DEISM Delineated. CHAP, and Virtue, viz. That God is, and is a Rewardei\ ^^%^ ^^ ^^ ^°^"^ ^^^ whole Plan of moral Bt- '^^'^haviour upon it, as well in the Profperity, as Adverfity of this dependent Life ; the S.ubftance, or rational Ground or Confidaice, (as in the Mar- gin) Heb. xi. I. of fuch unfeen Things heartily confided in, is Faith ; and out of that Direftion and Intention arifes the whole Concern and Ohli- gation of Morality which appertains to the Law or Religion of Nature. And therefore the Re- ligion of Nature, rightly underjlood, infers the only true Religion of the Mediator^ JESUS CHRIST, and eftabliflies the written Revela- tion of that JVay, Truth and Life in the Value, or in the Defires of all reafonable and unprejur diced Men, as the beft and moft perfed, as well as the only Manner., H O W God is a Rewarder, &c. with every thing elfe that follows from that Faith, being in all Wifdom, as well as Mercy, the fittejl both to the pure fpotlefs Nature of God, and the prefent confcious finfal State of Man. For if Natural Reafon fays, God is a Re- warder ; and the Voice of Nature fays, he hearetb fioi, much Icfs rewardeth. Sinners ; and the Expe- rience of Mankind confelles that if ivefay that ime have no Sin, we deceive oiirfelves and the Truth is not inus\ then there mufl be a //j;WPerfon, thro' whofe Hands the Rc--xard is conferred : and, pre- vioufly to that in order to preferve God whole in all his Attributes as he is infinitely worthy of them all, he muft become, or muil have been willing and qualified to be the righteous Mcdiian of the Difference, for reconciling the punifhing Juftice, with the iorgiving Mercy of God. And who is that but the Mediator I have been fpcak- ingof, and what is the Gofpel but the gocd Nezvs of Remifiion of Sins, and eternal Lif^, in that Method? Nay, DEISM Dbluieated. 345 CHAP. Nay, it infers Chriftianity in the great Ar- "^^•^' tide of the RefurrecUon of the B ODY. For, ^-^''^ if God is a Rewarder of Man, then Man doina his Duty in that Faith, will meet with a Re- ward worthy of God to confer. Now Sin, de- riving its Source from the Devil^ being, in his iirfl State, an unnatural Thing (for that can never be natural which is the Abhorrence of our Nature) as well to Man, as to the Confticutioii of Things, occafion'd the PunilLment, Dc:atl\ the Separation of Soul and Body, the two con- ftituenc Parts ; which Separation was to be fure unnatural to Man, and befide the original Defign ■ of his Maker. As the Sinner therefore rranf- greffes in that Bod-^ of Sin and Death which is Partner to the Soul ; if he is ever to be for^ given, and rewarded moreover, according to the Suppofition, for diligently feeking God, then he muft be recompens'd in both Parts of himfelf, which infers the Refurre6lion of his Body, wherein he both finn'd, and ferv'd God ; and there can be nothing to hinder fuch a com- pleat re-inftating Reward, but the Vsf-m.nx.Q'i Pozver in the Re warder ; a Notion repugnant to Reafon, ^nd utterly unworthy of God. But God having not only palVd the Sentence of Death, but in- flidled it moreover, fome Perlbn mult intcrpofe as a Saviour from him, to take off tiiat Sen- tence, and reilore the Body to Life ami Irduior" talit-j alio. « And who is that but Chrijl the Lord ? He, and he only is the Saviour of the Bods^ as well as of the Soul ; and, tho' the Immorra- Jity of the Soul was every where talk'd of and f^ehiiv'd in moil- Places, he was the fujl iliat brought 346 DEISM Delineated. CHAP, brought thar new Things the Life and Immorta- ^^^- lity of the BODY to^light^ by its R.furreJiion ; ^''"^^'"'**'^ which feems to be the true real Senfe of Gofpel Life and Immortality. And was not the firft Man prefently after the Sentence of Death, com- forted with the Fromife of this Redeemer ? And it is very obvious to believe, that Job had the Tradition and Relidi of this Promife upon his Mind for preferving his Integrity, in the Pro- fefllon of his immoveable Faith, that he knew that bis Redeemer liv^d^ 8zc. Mod certainly, God could never have been aia exceeding great Reward to Abraham^ Tfaac and Jacobs any other- wife than to their Faith and full Perfuafion of the Refurre<5lion of the Dead^ i. e. of their Body ; but mud prove a very defedive Re- warder, and might be afham*d to be call*d their God, if that v^d,s ViOt accomplifh'd ; if that was not fecured to them, he deferv'd not the Title of being their God, or fo much as their conftanc Friend. For, if he afTured and contraded him- felf to them to be their Gcd, whilft living in the Body ; they might, and did aflTure themfelves that God changes not, and therefore, tho' their Bodies died, there muft be an After-change in them, to make their Corruption live again, that they may be again redintegrated in their proper Perfons, Abraham, Ijaac and Jacob, and for ever enjoy the Confolation and Reward of their Tra- vail, of God's being not the God of the Dead, but of the Liijwg. Tho* there were a thoufand domeftick Proofs of his Love and Care, that he was Abraham''^ God, Ifaac^s God, and Jacob's God, yet where was the Evidence of his indi- vidual Love and Refped to the Compound of their Perfons, ii^ one half thereof was to lye always in the Grave ? therefore Abraham being dead DEISM Delineated. 34^ dead, Ifaac dead, Jacob dead, and (o everyCHAP. other diligent feeker of God, mud all become ^^fX. livings and their Faith fecures it to them. Tbs "^-O/"^*^ jufi Jhall live by this Faith^ and feed and fupport their prefent Life upon that pregnant Juiiice and Promife of God. Nor can any thing lefs be a proper Re- ward for good Men, who dihgently feek God, or worthy of him to confer. For tho' their Souls in a feparate State may be as happy as God intended they fhould be without their Part- ner the Body, yet, as the Death of the Body is the certain Puniihment of Sin ; if that PuniOi» ment continues for ever, he would for ever re- ward and punifli at the fame Time ; but that being inconfiftent as well with the Divine Per- fedions, as the compieat Happinefs of Man, there muft be a Re-union of Body and Soul to Life and Immortality ; that the Man may be compleated, and> releafed from all Effeds of Death, and live, and be entire, and be immor- tal alfo. The Body being an efiential Part of Man, according to God's original Compofition of his Nature, the Salvation of Man can never be compleated but in the Refurredion of that Part of him. For, according to the Nature of Things, as the Separation of Soul and Body is with the greateft Reludance ; not an originally natural, but a fuperinduced, violent State ; the Soul muft be fuppofed to retain an ardent Defire of Re-union to its dear Mate and Partner, (bet- ter habited and condiiioned) and that Defire, being reafonable, and as natural as the clofing of a Wound in the Flelh, would be fruflrated, and Man, the Delight of God, without a'Refurreflion of his Body, would remain unclothed, dif jund, without- 34^ DEISM Delineated. CHAP, wichout-himfelf, and befide-himfelf. So com for t- ■^^^^able and agreeable to the Nature of Man and the '^■^^^^^^''^ true Conftitution of things is the Religion oiChrifty whilll it confults the Relurredion of the Body. • But, I wonder, how any modern Beijl can look a Man in the Face, when, joining in a Rebellion againft Chriil and his Religion, he is in a diredt Confederacy for robbing every Man he meets of one half of his Conftitution, as far as in his Power, by denying the Refurreftion of his Body ; and at the fame time ferioufly ex- pofes (tho* under a Laugh of ridiculing the Contrary) the Ridiculoufnefs of his own Faith and Sentiments, in running dire(5lly counter to the true Nature and Conftitution of Things. For the Deijls I have been arguing with, rejedt this Faith, and the pofitive Dljiributions of future Rewards and Puniftiments, which can only be explicitly known from Revelation, either who is the Judge, or what will be the Sentence ; and lb by rejecting the poftlive Obligations of Morality and Religion, they confequently fubvert both the Law and Religion of Nature, Take away thofe Rewards and Punifh- ments, there will be neither Law nor Religion, and fo in proportion as you diminifti one, you lelTen the Ufe and Operation of the other, and flop their good Effed for this World, as well as for the next. Whoever is in earneft perluaded, and not afraid of the Certainty of them, in ge- neral, either in a real, or affected State of Na- tural Religion, will ever be fincerely difpofed to receive further Difcoverics from Revelation as ic ofi^ers, and be glad of an openings tor bringing their implicit, to the Light of that Failh, which is DEISM Delineated. 345J is explicit and particular in fo afFeding a Con- CHAP, cern. For reveal'd Faith is not only the Strength ^^^* and Stability, but the irueft and beil Explana- ^^^^V""^- tion of Natural Faith ; unfolding and difplay- ing as well the Knowledge of the true Nature of God and his Ways more and more perfecfl- ]y, as the Knowledge of the Nature of Man and his Ways •, revealing the true Source of the Corruption of Human Nature, to the Truth not only of its Cure and Remedy, but of its higheft Happinefs and greateft Perfedion. TE BELIEVE IN GOD, BELIEVE ALSO IN ME, And thus, I hope, I have not brought an unfupported, but a well grounded Accufation againft thefe Authors, that they have both been guilty of Mifreprefentnig, as well Natural Reli- gion, as Chriftianity. And that the Tendency of their Principles direflly lead to Atheifm ; and confequently thac the Condudl of their Difciples without a timely Change, and Repentance, will inevitably con- clude in it. And therefore it is hoped that they will at laft fee their dangerous Miftake, and candidly admit of this Cure. P. S. It has been difagreeable to my Tem- per, to bring a confequential Charge of Atheijm againft Perfons profejiing l!heifm. But I fnou'd have proved as unfair on the Side of Chriftianity and Truth, as they are partial and unjuft againft it, if I had not calmly and charitably laid the diredl Tendency of their Principles before them, and fupported it with convincing Arguments. If Natural Religion and Morality is the Spring- l Head 5^o DEISM Delineated. Cti A?' Head ot 'cW true Religion, and includes, by juft XIX. Dedadlion of Rcafon, latent Chriftianity in it 5 ^•^"V^ if true Natural Religion and Mor^tlity confift in p. Connexion of the Underftanding, Will, Ai^'edions, and Actions of Man to God, go- rerning by Rewards and Punifhments in a fu- ture State ", and if thefe Men poiibn Religion in this Fountain^ they confequently take away all true Religion in its firft Rife, and its after Reve- lation, in its Caufe and in its Effedl, which is the worft of Atheifm under a difguis'd Name. For that is no Religion, which cannot truly pleafe God, and will not benefit Man, in his af- ter State. Their whole Syftem, inftead of re- taining any Reafonablenefs, or Godlinefs in it, takes the Name of God, and Reafon, in vain. But without Faith that he is, and is a Re- ivarder^ &c. it is impojfihle to -pleafe him^ or to come to him by way of Religion. To believe merely with them that he is, does not conftitute Religion, unlefs it is believed alfo that he is a Rewardcr^ &c. that begins and ties upon his Fa- culties, the Attachment of Man's Behaviour and continual Dependance upon God*s Favour, his Divine Attributes, and his Providential Difpen- fations. And what is that when fully explained, but ye believe in God^ believe alfo in me ? It is impoflible to pleafe God, or come to him with- out bclicvi72g him a Re-izmrder^ Sec. Behold I come quickly i and my REWARD is ivith M E, to give to every Man according as his Work fj all be ? Rev. xxii. 12. So that a Door (Chrift calls him- felf thit Donr) naturally and freely opens out of Natural Religion ('as well as by Prefcription out of Judafm) into Chriftianity •, the latter being a Commentary, Supplement, and Complement to DEISM Delineated. 351 to the former : Shewing the only true OrlginalC HAP, of Sin and Error, how Men are naturally i^?l. Slaves to that, and Errors and providing, at ^^'"**'''^**^ the fame time, the only true Remedy for both. But they, who willfully bar the Door againft Chriftianity, and Oiut up their Windows againft its Light, prefer Darknefs to Light, dellroy all Religion both in the Text and in the Commen- tary, before God, and before Man. J. CHRIST is fo far from being a Fahle according to the Sarcafms of the Detjis, that Human Nature, and the Religion of Nature is rather the Fable, and J ejus Chnjl the M O R A L of it. And as the Infpiration of the Almighty'^ giveth Men Uyiderjiand'mg ; fiits Wifdom in the in- ward Parts, and gives Underjlandingto the Heart ', gives JVifdom to the Wife^ and Knowledge to them thaS know Underfiandmg ; by correfponding, as they ought to God and Nature, in Virtue of the Faith natural to Human Reafon, I'hat he is the Rewarder^ &c. So, all certain Divine Revela- tion, and true Scripture from Heaven, is, as it affirms, given by Infpiration, &c. for elucidating and revealing, ^or prrticularizing and catechizing from Faith to Faiih that glorious Primorditim^ that Piin^um /aliens of all true Virtue j as the Mediator Jefus Chrijl, is the Life, and Circula- tion of that Life, when onct formed within us by the Gofpel, and the Rcfurretlion^ and the Life, to confummate it in Happinefs everlafting. And let every modern Beijt, who manifeftly lacks that Wifdom, afk it of God, alk it honeftly, feek him diligently in the Faith of Nature 5 and God will give it him liberally j and upbraid him ?iot -, and that Reafon and Demonftration which he infills upon, :'. c. intrinfick Excellence^ will join with his 3^2 DEISM DELlNEATeU. CHAP, his God in telling him, he has it in his Hands 5 ^^^- and in bidding him read it over again ; if noE \/^Y^^ for the Penance of his Sins j at leail for the Im- provement of his Reafon, and for fhewing his better Refpeft to God, and to himfelf : making his humble Confeflion to God, and the World ; That the Authority of God, and his Holy Scrip- tures^ or God in Chrifl reconciling the World to himfelf^ is indeed Sacred and Divine ; fince it does fo evidently appear, That they inveft themfelves with that Authority from the Reafon of Things. And as the Kingdom of God, of Chrift, of Heaven, is indeed thus founded in the trueft Reafon within us, inward Convicflion, free Choice, and in order to that, publifli'd in the Revelation ; therefore it is fiid by the Founder, the Kingdo?n of God is IVLTH JN US ; and by the Apollle, that Chrift: the IP'^ord, is the Z.ight that lighteth every Man thai cometh into the World, to the Reafon of Things, which leads to that Kingdom of God in Chrifl. Which made Origen * appeal to Celfiis, Whether it ivas not the Agreeahlenefs of the Principles of Faith with the common Notions of Human Nature, which prevailed mo ft upon all candid and ingenuous Auditors of them ? Therefore the Sentence mufl: needs be juft, he that lelicvelh fhall he fa-ved ; and he that helieveth not is condemned by the Law of Nature as well as Chrift. But I hope, and pray, that timely Self- conviftion may prevent future Condemdation, and lead them into everlafting Felicity. Where I would gladly lodge all People who read this Book, and to that Amen fliall be the Fmis. * 'E/ ^y\ Ttt "f Tu^iui; ii^Mt/ Tali Kotvcui \^yj}^iv aayctyo' ^ivovTo-, [j.s.TV.Ti^'A'yi rat ivyvcci/'ovui dnisovmi mv }~iyo[jX" vay. Orig. coiit. Cclf. Lib. Jii. p. 139. END of lb J Sicond Volume. A N APPENDIX- In Answer to a BOOK, Intitled, THE Moral Philosopher: O R, A DIALOGUE BETWEEN A Christian DEIST, AND A Christian JEW. LONDON: Printed for the AUTHOR: And Sold by W. I N N Y s and R.Man by, attheWtft End of St. Paul's. MDCCXXXVII. A N APPENDIX In Anfwer to a BOOK, intitled. The Moral Philofopher, &c i^ H IL E this Edition of the forego- ing Sheets was pretty far advanc'd in the Prefs, there was publifh'd a remarkable Book, entitled, The Moral Phiiofopher, in a Dialogue between Pbilalelhes, a Chriftian Dr?ifi, and 7'be&- ph.wes, a Chriftian Jezu. I agree with the inge- nious Author, that the Matters therein confider'd and debated, are indeed of the iit?nofl Confe- quence in Religion : but that the Arguments on both Sides are impartially reprefented, I can by no means agree with him, for Reafons chat will ap- pear afterwards. In moft Sentiments, and in the Main of his Book, he is pleafed to accord with the Deijls I have lately confider'd -, and fo far he appears to be a real and moft zealous Dcift. This harmony of Opinion will be fhewn prefcntly. But as he A 2 differs APPENDIX, differs from Them in fome Things, the Lovers of Novelty^ in Rehgion, will doubtlefs be fur- priz'd to meet with thefe following New 'ThingSj which are nor, that I know of, to be met with in any modern Books of Deifm. (i.) This va- rious Author neither receiving the Chriftian Re- velation in "Whole, nor rejeding it in Whole, but by an affamed Prerogative above all others, ad- mirs and excludes, damns and commends by Parts and Parc-ls, juft as they favour or difagree with his New Syftem : He Teems to fet up an Office of ■Curiofities and new Difcoveries of many ftrange Things, with refpe6l to what is, and is not cer- tainly interpolated in that Revelation. * He, I fay, is fo far a Philofopher, as to receive the Re- furredion of the Body + into his Scheme, with fliture Rewards and Punifhments, calling it t the Abrahamick Religion. But I doubt, whether any fort of Deifts, whilft they continue fuch, will approve of his Conceflion, or thank him for this Article of Belief, For, fay they, we who are known to fct up upon the Foot of be- lieving nothing but what we thoroughly com- prehend with our Reafon, {hould we advance fo far as to fubfcribe to that very odd Difficulty of Faith, as all our Anceftors, of dear Memory, have ever acknowledged (and every Philofopher for that Reafon has fmiled at, and diflfented from ir) with what Face can we any more ap- pear to fcruple the lefier Difficulties of Chriftianity, as explain'd by the moft Rational, or forborn to be fo by the Wifefl ? You believe too much, Mr. Pbilaleibes, for an Orthodox Dei ft •, and too little for a Sound Chriftian. Which of the Two will receive you into their Number, or make • Page 44a t Page 548. t Page 349, their APPENDIX. their Acknowledgments for this Piece of Ser- vice, muft be lefc to the Event. H Q w E V E R this Philofopher ought to have juftice done him as to thefe Particulars ; and I contend in the firfl: Place among his Admirers, to appear with Pleafure, in giving him Thanks for the forefaid ingenuous Stipulations with the Chriflians, in the Caufe of Religious Truth. He not only admits of future Rewards and Pu- nifliments in an indefinite Senfe, but has the Grace beyond all Modern Deifts to contend for them in an unufual Manner •, his Words are, " It is certain that if God governs moral Agents *' at all, he muft govern them by Hope and " Fear, or by fuch a wife and fuitable Applica- " tion of Rewards and Punidiments, as the " different Circumftances of Perfons, and the ** Ends of Government require. And thefe " Rewards and Punifhments muft be fuch as " are not the natural, neceffary Confequences of " the Adions them^felves, fince every one muft " fee that this would be no Government at all, *' and that the Cafe in this Refped:, muft be " the very fame, whether we fuppofe any redto- " ral Juftice, or any Prefence or Operation of " God in the World or not. And yet this *' which is really no Government at all, is all " the general Providence which fome feem wil- " ling to allow." * And his Defence of the Ufe of Prayer from p. 179 to 197, againft Fa- talifm and Atheijm is very deferving of Com- mendation. These hopeful Advances ought certainly to be cherilh'd in any who calls himfelf a De'ifl^ * Page 189, 190. A3 and p APPENDIX. and not a Utile admired at from a wfw Oracle of that ProfefTion. The Penecrarion and Compafs of his Judgment appear indeed beyond the common Rate of Writers on that Side. He faw clearly the Abfurdity of Fatalifm and Atheifm, and the equal, but yet common Folly of thole who would fkreen that Opinion under the Name of Dt^iji. His love of Truth, at lealt the open Appearances of it, Cofi/ifiency, made him abhor fuch Contradidion in Name, as well as deteft the Scandal offer'd to himfclf re- taining the Name of Deiji : He has therefore very juftly cut the Name out of the Catalogue of all the Tribes of that Denomination. But I hope as he is fo far true to Reafon as to enlarge his Faith with the forefaid Articles, that, by the Influence of his great Judgment, he may happily bring them into the Fold of Religion ; and then I am loth to defpair, nay willing to hope, that He at the Head of them, and all the other Deifts will be fo good to Themfelves, and to the plain Confe- quence of Truth, as to proceed a few eafy Steps further, and then they, and he, will be not only almoft, but altogether fuch a true real Chri- ftian (inferior in degree) to St. Paul, a glo- rious Apoftle, and the great Hero of this Writer. For as long as he makes thoftr great Dudtrines the Bafis of his Scheme, which the other Chiefs either denied, or were perfe6lly indifferent to, he lays a real Foundation of God, and Mor.il Vir- tue, and at the fame Time excommunicates eve- ry Aibeiji out of his Society, whom the other ever hitherto carefs*d as being one with them. So far as he pleads the Caufe of God as a Governor, rhat he governs the Moral World by the Influences of thole GciJ/)( Truths •, lam ready to infer what he was going to fay farther, and fhall be allow'd . ; fo A P P EN p IX, fo to do by Himfelf : That if a Governor, he is queftipnlers the mo^ perfe£i q'c all Governors and Rulers over Men whatfoever, and that the greatejt Perfe^ion of Goodnefs, iVTercy, Truth, and Jullice muft fhine out in his Difpenracions towards the Children of Men, for illuftrating thofe feveral Perfedions, and celebrating this Divine Governor -, fuch as belt confults the Nature and Circumftances of Man, for his good, as a free, moral, accountable Agent, but a frail Performer of his Duty always in thisWorld ; and at the fame Time, moft magnifies the Honour, and bell marks out the engaging Excellence, and authoritative Amiablenefs of all his governing Attributes jointly, and feverally. If our Moral Philofopher admits this eafy Pofiulatum^ I hope he is the bet- ter difpofed both to admit and confider better of the Flea for Je[us Chriji in his feveral Offices. My obfcure unpracliced Pen, unfkilful of every palliating Artifice, and uncapable of add- ing Strength to any Thing but what down- right Truth affords, in common, to almoft every Chri- ftian, has already attempted fuch a Plea in the Mediatorial Scheme as the only true Religion ; and therefore am excufed from repeating here. I recommended it with all Candour, and with a very good Intention, to the ferious Thoughts of Deifts, and at the fame Time by way of Con- traft, delineated Deifm (which at firft might have been a better 'J^itle of the Book) becaufe a true Reprefentation of it is indeed one way to cure ir, without giving OfTence to thofe, who, not loving the Name nor the Application of any Medicine, may be apt to diftafte the kind Offer, however over- run with the Diftemper they don't care to own, and have, on that Account, the greateft A 4 need S APPENDIX. need of a Cure \ but if it has its Operation in fccret, in adminiftring a better Opinion orAp- prehenfion oi Chrijiianity, I have my Ends, yet perhaps by fo great a Genius and Magifterial a "Writer as our Author, it has yet been unfeen, or unenquir'd after by him. I have the more Reafon, I fay, to hope for a candid Audience from him, becaufe he is judicious and ingenuous enough to own *, " That the Means are as necejfary as the " End.'* Now the good laudable End, or Re- ligion of the End being Moral Righte- cufnefs and Obedience : I have evid-^ntly fhewn throughout the preceding Sheets, that ^theDifpenfation by Jefus Chrijl is the bejl Means in the World to that beft End ; that they have an intimate, efficacious Connexion with it •, that ■ if ever they are ineffedlual upon Trial, it is al- together from a Mifunderftanding, or Mifap- plication, through the Default of the Ufer ; and if he intends the moft congruous, by cor>generate\ Means, I have alfo fhewn, and fhall farther fliew hereafter, that the Pofitive^ Injiituted Parts of Chriftianity are of that kind. Now if the Refurredlion of the Body is granted, and future Rewards, eternal Life, as the Gift of God confided in $, does not that im- • port and point out Jefus Chrift in more Afpeds, and in an higher Station than Prophet orTeacher, or Deliverer of Jews onl-y |I, viz. as our Lo7'd, the Ratfer of the Dead, our Judge^ whom we < ought to honour ; our Rewarder, on whom we depend ; and if eternal Life fo infinitely difpro- portioned to our fhort Stage of defective Virtue - (as I have made appear, is the Gifi of God, it * Page 420. rt Page 419. X Page 394. || Page 349. muft APPENDIX. muft be fo to the Gentile^ as well as Jew, fince all Men meet the Wages of Death to which it is oppofed ; flill it is thro' Jefus Chrift ; and is conneded to the Belief of his being Son of God^ where-ever the New Teflatnent is publiflied, as well as to due Pra<5lice refulting from it. And therefore he is either more a Chriftian than he cares to own, or he does not really believe the Contents of thofe Doctrines, nor the New Tejfa- ment concerning them, whence he has taken i^em. How much that diffufive National Belief of Mankind, that God is a Reivarder of thofe who diligently feek to fleafe him, comprehends of the Spirit and Principles of Chriftianity' i See the Index of my Book, Rewards. 2. Another Peculiarity arrefls the Wonder of the Reader, which is the new Drefs of the Names, Chriftian Jew, and Chrifiian Deift. One would imagine at firft, it was owing to fome Jews and Detjis living in Chriftendo?n ; but that affords him nothing of the Grounds of fuch a Denomination. Perhaps it is, becaufe Names are fometimes given to put Perfons in mind what they fhould he, if fo, I hope they will both be converted in due time. But I rather take this frefh Inftance to be a farther Confirmatiorj of the Arbitrarinefs of impofing Names : It puts me in mind of the emphatical Name, Keep the Faith Barebones, in our late blefled and enlighten'd times, when inherent Chara<5i;ers were communicated with Names, and Saints infallible were ftampt unto their lives end, as foon as they came out of their Mothers Womb. But' why he fhould deliberately call the Jew Chriftian for efpoufing, as appears by the Sequel of his Book, and, according to the Letter of the 19 APPENDIX, the Scripture, adhering to the Three OfBces and Chara(5lers of ChriJ}, Prophet, Prieft, and King, (I wifh all Jews fincerely did fo) and, with the fame Deliberation, profefiedly calls himfelf a Chriflian, when he profefifes almoft in every Page that he receives and minds J ejus Chrijl no farther than as he is a Prophet^ or Teacher of moral Righteoufnefs ; whence this very odd un- equal giving and alTuming that Name in Whole, and in Part, and by one and the fame Perfon i upon what Account, I fay, can this ftrange Phsenomenon be prefented to the World by a Philofopher, unlefs it is to demonftrate to it, that he is contented with Two Third Parts lefs of current Chriftianity than the other, and that he is neverthelefs full as good, nay, believe him who can, the better Chriftian of the two ? Is it not a little ftrange and particular, that he fliould pretend the Letter of Scripture to fupport his Attachment to one Third of the Chriftian Dodrine, and yet refufe the other Two with difdain, when the fame literal Senfe is as obvioufly plain and frequent in maintaining one as well as the other ? If Figure and Allegory muft be called in for interpreting and fpiriting away one fort of Office and Charader, why is it not applicable to all Three ? And then Chrift vanifhes clear off the Stage ; but to keep him at one Corner of ir, and, to ferve a turn, not fuf- fer him to appear in real, full Charadler, but confine and degrade him to one of his illuftrious Appearances only, is dealing very unjuftly, and ungratefully by the beft Friend and Benefaftor to Mankind. This is opening and ftiutcing Holy Scripture with a Key of his own inventing, ot more Art and Dexterity, than the Pope ever pretended APPENDIX, M pretended to nave in his Cudody, for making it fignify not what it really fignifies, but what he plcafes to permit it to mean. Is this inter- preting or perverting, underftanding or con- founding, receiving or rejeding thofe Writings? "With like Confiftency, and full as much Truth, he might have called himfelf an Heathen Chvi- ftian, an Infidel Orthodox Believer in Chrift, or feme total Piece of a Thing. "D" We have heard of four Species of Deifts, and every one of them refutable from that Creed of Nature, that God is a Rewarder, &c. as I have fhewn in my laft Chap, but he allow- ing and appealing to that Principle^ fets up for a fifith Species, wifer, as he imagines, than all the reft. But did not the Heathens almoft in general retain that Belief? Wherein then is he wifer? Is it in embracing the Refurredtion of the Body ; and eternal Life as the Gift of God ? but both of thefe he borrows from thofe Scrip- tures he ungratefully abufes, and would betray to the other. So that his affumM Name Chri- fiian^ advances him no farther than a Heathen, (I wifh he was but half fo honeft and true to Difcoveries and Improvements of moral Truth, as was Socrates) faving his Belief of' the Refur- redion of the Body, fuppofing he believes that real Refurredion, which the Heathen Philofo- phers unanimoufly rejed:ed, whilft the Eajierns from all Antiquitiy held, and to this Day hold a Tranfmigr alien from Body to Body, and in that Senfe, a Life everlafting ; but that is fo far from being an Advantage to his Caufe, that it is the Miil-i^one that will fink it: For to embrace a greater fecming Difficulty, and, at the fame time, to reject and run away frig.hted at feem- I ingly 12 'APPENDIX, ingly lefs in the fame Revelation, and thofe as plainly, if not more frequently exprefled, be- trays a Spirit of Perverfenefs, Singularity, and Inconfiilency, the reverfe of real free Thinking, impartial Reafoning, and Inquiry. I F he alledges that his Zeal for Morality, and his Confideration of the Nature and Reafon of Things, determines him to this Partiality, and to that filching and mangling of Scripture, I mufh have leave to reply, having already made lOut at large, that the whole Mediatorial Scheme of the above three Offices^ is founded in the Na- ture and Reafon of Things, as well as in Scrip- ture -, and, upon this lalt recommending the Thing to the common Underftanding of Man, is found as derivable from one, as from the other : And feeing the whole and fole Defign of the pofitive^ peculiar^ injlituted Parts of it, at which he is fo furiouQy angry without Caufe, is really devoted (as I have made appear) in the greateft Propriety and divine Fitnefs for affifting and advancing Morality to the higheft Perfeftion of Performance that Human Nature is capable of; I may be allowed to obferve, efpecially fince he has advanced nothing to the contrary -but his own ftrong Afleverations, deftitute of Proof, That had he a little more Knowledge with his Zeal, or a little better confidered the Nature and Reafon of moral Things, or Fitnefs of Things in their Connexion and Tendencies, he had probably been of another Mind, and never have loft his time in writing new Inconfiftencies, or repeating old Abfurdlties. 3. The Reader without any Item given him, mud nec^arily obferve, and be furpriz'd with a APPENDIX. 13 New Specimen of Wricing in the Moral and Pbilofophic Kind. When new Things are offer' d, or old ftale ones retail'd to the candid Reader, it is ufual to exprefs fome Diffidence, or offer at feme Apology ; but this is fo very much in the Thrafonical Mood and Figure, tho' upon the moil ferious and important Subjeft in all the World, viz. what is the only true Religion, or, in other Words, what is the only true Chriftia- nity, that it can't efcape being obferved as re- markably heterogenous to the Subjedt. After heaping up a vaft Multitude of gracious Names upon his Adverfaries and their Tenets, for 450 Pages together (who are in truth, not the Clergy only, but the moft Pious, the moft Learned, the moft Honourable of every Deno- mination of Protejlant Chriftendom, and thither I fuppofe he would confine the Debate) fuch as Judaifm, Superjiition, Enthv.fiafm^ Ignorance^ &c» &c. And after throwing out fome fingular Darts of his Spleen againft the Clergy of that, and every Diftindion with all his Spice, with the utmoft of his (laying Force, allowing their well weighed and long tried Protejlant Reafoning upon Jefus Chrift: and his holy faving Religion, with refpe<5t to his being a Propitiation for our Sins, and a Mediator of Redemption and Inter- ceffion for reconciling God to Man, as well as Man to God, no better Quarter than Fiaving *, I can anfwer for myfelf, and may venture to do fo for the reft of my Brethren (if I might have the Honour to fpeaic for them) that we are ready to turn the other Cheek, and take a frefh Rap of his Reproach, fooner than return oppro- brious Language, or any one of his bafe, low- * jPage 215. '^ I bred, 14 APPENDIX. bred, viruIeriL lipithrts, Emoufiajtick Pulpiteers^ Theologafters^ Syjtem Mongers, SuperJlitiouSy Igno- rant, Impojlors, Cheats, Hypocrites ; that the clerical Religion is a Thitnble a^id Button, or Powder le Pimp* ■■> to oblige a Man in Preaching to talk Senfe, would be the moft unreafonable Nonfcnfe -f -, that the Belief or Ufe of the in- Jiituted Means, pofitive Parts or Doftrines of Chriitianicy, is the Clerical or Sacerdotal Chni^h- nity or reveal'd Religion t ; and in this inPiituted, political Religion of the Hierarchy, there is no Diftindtion of Clergy, or, they are fcarcely diftinguifhable jj, with much more of the like abufive Strain which adorns our Moral Philolb- pher, in his immoral profligate Libel againft them, and real Chriftianity. Pray, Brother Chriftian, as you love to call yourfelf, why fo very dtflitute of Temper, Meeknefs, and Moderation^ the very Spirit and Ornament of that Religion yo-j pretend to ? Does the Wraih of Man tnde.d work the Righ- teoufnefs of God ? Is that your way of readfng our Text? You give out " no Doubt but many •* large elaborate Volumes will be written, and *' a thoufand Sermons preach'd againft this your *' Book, in which my Adverfaries, fthey are your own Words) **" efpecially the Judaizing *' Part of the Clergy (by whom you mean all who retain the Notion of Jefus Chrift being an Atonement, Sacrifice, Propitiation for Sins, or the Mediator of Redemption, nnd IntercefTion for Mankind) "will clearly and triumphantly " confute all that I have faid, without anfwering • Page 95. \ Page 119. % Page 117. || Page 94. " any APPENDIX. 15 •* any one Objedion. " * But it is you. Sir, who write in the triumphant Style, and perhaps in bravado Terms, not to be met with out of the Precinds of the Bear-garden *, the Learned there, beft know whether it is according to the Laws of Heroifm to challenge Ravers and Mad- men, fuch as pretend to confute a Man without anfwering any one Objedlion, or beat him found* Jy without giving one blow •, and yet in th6 very next Page you fay, *' You Ihould rcjoicd *' to fee fueh Adverfaries (that can cope with *' you) among the Hierarchal Men, or Judai- " zing Part of the Clergy •, and if God will " fpare my Life 'till he ha^ rais'd them up, I *' fhould defire in this World no greater Blef- " fing." How much this is the menacing Elo- eution of the Gentry of the fame Place, 1 leave others to fay, and give their Opinion likewife, whether even the Braveft there are apt to brag the moft, or who they are that generally come off with theworft : It is already decided againft himfelf, if I may be perrtiitted the Words of our mighty Goliah^ " You may eafily perceive, *' that our greateft Talkers, and moft pofuivt *' Deciders, never think at all." f It is well (whilft I put the Negative upon myfelf) if lome little David o^ the Defpifed Clergy does not compleatly demolifli this vain Conqueror, and by the fame Afliilance, and for the fame Reafon, becaufe he defies the Divine Scheme and Ap- paratus of the living God refonctling the IVorld to himfelf by Jefui Chrlfi, B u T I forget myfelf, a new fet up Oracle has the Privilege of didating and being be- • Page 357. f Page 356. lieved i6 APPENDIX. lieved upon his own Word, as if Chriftianity was ro {land or fall by what he fays pro or con^ andean have no other Chance to be this, or that, or t*other, but juft as his Authority, againft all other Authority, interprets and determines. To- wards the Conclufion, he triumphantly foretells and pronounces out of his infallible Chair, the Spread of Deifm *, and echoes to, and will make good, as far as he is able, Theophanes's Obfervations in the Beginning. *' Had this " Malady of Deifm only infeded our Rakes and *' pretty Fellows, Men of little Senfe and lefs *' Virtue, it would not have much affected *' me ; but the Sore lies deeper, and the Ma- *' lignity fecms to fpread itfelf thro' the whole " Body, among Perfons of all Ranks, Qua- *' lities, and Charadlers, " £s?r. i* But while he is labouring his pernicious Point to overthrow the Holy Scriptures, the Oracles of the living God, he is fupporting the Truth of them by fulfilling what they have foretold. That in the latter Day, there fbould come Scoffers, denying the Lord that bought them. Still I truft in God, and the common R talon of his Readers, that they will not be fo complaifant as to give up their Senfes, together with the common ob- vious way of underftanding all Writings, for the Sake of the ftrange, violent, whimfical, in- confiftent Meaning he would impofe upon them ; efpecially, fince the literal obvious Senfe which he detefis and runs away from, is fhewn againfl all his Fallacies, to be perfedly confident with the greatell Honour of God, and Good of Men, and the Moral Truth and Reafon oi Things. * Page 434. ,t Page 14. I, who APPENDIX. i> : 1, who have lived much in the Country, and fo far from London^ and Opportunity of feeing New Books, muft own myfelf a Stranger to other Writings of this extraordinary Pen, and therefore can't tell whether this pofitive magifterial Method is his ufual, Conftitutional way of Writing upon every $ubje6t -, if fp, he feems to be refolved upon engrofling Infalli- bility to himfelf, and allowing no Body what- foever to be in the Right, \yh9 has the Misfor^^ tune to differ from him in Opinion, in any thing. But he is inconfillent with himfelf in Ihewing fo much Arrogance, and abfolute Contempt of his Adverfaries in the ^0^31 of his Book, and yet in his Preface^ putting on fome Modefty and Refpedt to other Perfons Judgment j as thefe are two very different Appearanceis of the fame Perfon, I atn willing to look upon the moft favourable, and believq, that his prefix'd love of Truth, will at length prevail over him to relax from his Pofitivenefsj and relinquilh that Peremptorinefs, which he can, to be fure, ill bear in other Writers ; and difpofe him to fubmit willingly to be overcome with the Re- venge of calm Reafoning, and found Argument;, ^ without aifning at the vaineft of all Vanities, I mean, the common Stage Prize, the Honour of the laji Hford: Unhappy Difgrace of Contro- verfy, and inftrudive Debate about Truth, ari- fing from any unperfuadable Litigant dealing in many Words ! for towards his Conclufion, he ap- pears to be of that very Temper by the Obftinacy of his Style, " That the Point can never be " fettled, nor the religious Peace of Mankind *' ever eCtablifliM upon a rational Foundation, " as long as the Neceffity or Fundamentality Vol. U. B '! of *' of fuch mere poUtive Laws and Inftitutes ^^Jflhall be allow'tl at all/'*- This fee ms' to'^e C'dgceriTiincd -Kefolutibn to bahiili CtiHftianitjr' f«s far as liisPen can contribute to it) out of thfe* tVorld, with its three great, divine, holy In- ftitiites/ whith are fd'pofiti'vely- appcfi'hted, B^f- ti/tfi,-tht Lord'-^ Suppef-^ and the Worfhip of God tkfrb' the Mediator j^/^^C/^r//?, irs peculiar Glory-'y and Diftin6tiori, to the greatelt Honour of God^^ and; to the higheli Benefit and Comfort of Men,' \ttwbc will olie'r to proted, or make any Apolo- gy for it : nayV- nocwkhflanding thak Po/itives appear to all o//jtfrreafonable' Men to be pUr-. palely calculated and ordain'd from Heaven asthe^ beft Means in the World for improving in, and cari-yifig on the Moral Law of -Riglkeoufnefs to.' the higheft.HdmanFerfefliorr s'knd' cbat they have a rational, moral Connexion vv'irh, Anda real efficacious Tendency to that Erid,' as Experience te'ftifies,where-ever' there are any r^al Terious' Ghriftians to be .fdrihd -, and 'Cbnfec^uencly woc- thy both of the Name, and of an 'uhiveilkl Re- ' ceptibn, as a Reafoniible Service^ the mdft defira-i'^ ble, perpetual, and on^ly true Religidn' that cart be^ propounded to the World, by degrees, or fettled at hft firmly in it: yet to 'him' jMei^. if fhall appear^ by h'lmCzW J* f^gJy Tc' 'fliaPl -bfe ac-" counted as th:e Reverfev be coriftrued,- be mif-- reprefented and traduced, as having no fuch tendency; Pag. I'^y, and thfbugheyut hi&' 'Book. BuD'thio* he appears refolutely^and inflexibly- bent upon his inglorious Point agaihft ctrmmori Convidlion, and ' thd' clcareft and llrongeft Ar- . gum^nt to the- contrary, ftill I hope he will at length, relent of this' Temper, and rather than- * Pagi?444- put APPENDIX, icf Jitit but the Eyes of every body for feeing dif- ferently ' from himfelf, begin to think there rriuft be fome^ Fault in his own, ,^ These are/oz« ^■.' '«•,• \'> " •Pagcg. t Page. 17c. t Page 146. 3 himfelfj;' himfelf, 'becaufe fuch a Dodrifteis "a flrong " Hold for Sin and Satan.'* But this is a grofs' Miftake bf his own, if not a wilful perverting- of the Faith. Is it not very ftrange, that the ilrong Expreflions of St. Paul in this, and the' foregoing Article, fliould not be able to'fet him to rights, efpecially fince he fhews fo rriuch de-- ference to him, in particular, as to. efteem him- *^ a better Cafuift and Expounder of the Doc-' *?' trines of Chrift, and of the true Nature^ *f"Genius, and Defign of Chriftianiry, than ail- ** the reft put together * ? " Yet it is notorious^- thatt he puts the God forbid upon any fuch fub-' verfive Inference, or Suppofition of that Kind. If any Chriftians flatter themfelves with the Hopes of Salvation upon eafier Terms than they ought, or indeed upon any Terms fhort of th&t End and Defign of Chriftianity, teaching them' tO' deny Ungodlinefs' and' worldly Lujls^ and live foherlj^ ri^htioujly., amd godly in this -prcfent Worldy they are certainly miftaken and mifinform*d. For theChriftian Repentance and Pardon is no man- net of Encouragement to Sin \ nothing can bel plainer than that Pardon is decla^red, and'Satif-' fa6tion made for repented Sins, dnd ho otherj (thoiugh he infmuates the contrary -f) and that" ibppofes time for perfeding the begun Reperi-' tance. He allows the " good EfFed of Repen- *'i tance,' is to leflen the Number of Mens SinSj • " and encreafe the "Weight and Value of their' ^ "good Adlions in the Day of Account J.'* Now what is the Ufe of Faith in our Lord Jefus Chrifi^ but td haften and perfed our Repentance towards God ? . With refpedt to Repentance, (1 might- add alfo Prayers, both of them being the * Page 331. 'f Page 149, J Pgfge 275, natural 5a A P P E KD 1.x, ftatural Religion of the Means for performing the Law of Nature, . the Religic^n of the End) he fays " all Revelation mud fuppofe Reafon, and " be founded in it, and cannot make any thing " fit, and reafonable, that Was not fo before*.'*. Now the Chriftjan Revelation, fuppofes this Duty fit and reafonable, the very Voice and Law of God, Ni^ture, jand Reafon^ yet in Commifera-^ tion, that it was dead ahd.periOi'd out of the World, :the Revelation of j^fus Chrifi prefents itfelf to.the World lying in Wicl^ednefs, in Aid- of that Duty, for the better quickening and en- livning id, not to connive at any Sin, but to for^ fake every kind univerfally, with all hafte and hatred; if the Knowledge, or. rather fome y^. fiirance. of God's Readinefs to forgive after mrl finite Provocations from Man, is necefTary to his Repentance, and if God's Method of aflur- ing the World of that, by the Death of Chrift, has a moral Tendency and an influential Power, not only for raifing up Repentance from the. Dead, but for animating it with Vigour, Jinxi: pufl:iing that Vigour on to Produdion of goodly Fruits mete for it, it muft be confeffed that th6 Knowledge of Jefus Chrift fuffering and dying for penitent Sinners, is the greateft Service that can be done to Repentance, as well as the moft ineflimable Blefling to that part of Mankind, to whom it is revealed. It cannot therefore be an indifferent thing to this Duty, nor to Man, whether Chrijt had fuffered or not, as this Author fuppofes -f" -, feeing it is in itfelf, in the proper and grateful Reflexions made thereupon, efficacious in promoting the iame. Not necef- fary in order to enable God, as he falfly argues, * Page 212 t Page 149. t© APPENDIX. j'^-. to pardon Sin, but neceiTary, becaufe in became him to forgive it in that manner, and that only. Nor is that way 6f remitting Sins any manner of Support of Unrighteoufnefs, or the lead Privi- lege to Iniquity •, becaufe Obedience to the mo- ral Law of Righteoufnefs, is not fuperfeded, buc advanced, nor is there any Pardon by Chrift to any wilful Sinner as long as he continues fuch. Every Chriflian's perfonal Righteoufnefs is as, necellary to join Chrift's Righteoufnefs in doing what he can, as the Righteoufnefs of Chrift is to join his for fupplying what he cannot, in order to a Fulfilment of the Law, for our Juftificacion before God : That Righteoufnefs of his is therefore by way of Transfer to the diligent Seekers of God, and Followers of the ^Holy JefuSy Called oar Righteoufnefs, and to all that join or ufe their own befl Endeavours, he is a complete Redeemer ; but to thofe who re- fufe them, wherefoever difperfed, whether they know Chrift, or whether they never heard of him, he is no Saviour at all. I T is furprizing that this accute Author Ihould aflually fuffer his own Scherne to lie under the real Imputation of being a Jlrong Hold for Sin dnd Satan^ whilft he falfly lays it at the Door of Common Chriftianity *. He maintains, that "this •' general Pardon, A6t of Grace, or Indemnity ** for all paft Sins, was never intended to be ex- ** tended farther (confined to the Sins commit- " ted under either the Jew'ijh or the Pagan " State i",) fo as to take in all, or any wilful ^' prefumptuous Sins committed under the Gof- " pel Difpenfation itfelf, after Men had fworn * Page 170. f Page 172. Vol. II. C *' themfelves $4- APPENDIX. " themfelves to Chrift, by Bciptifin or publick *' Profefllon, and thereby engaged themfelves " in the Chrifban Covenant," and this he would endeavour to fupport from Heb.y\. 4, 5, 6. x. 26. both which Places are undcrftood by all the beft Interpreters of Apoftacy from the Faith^ as well as Pradice of Chrillianity. But this difmal, difconfolate, unnatural Syftem of his in allowing, with fome Herecicks of old, no Repentance af- ter Baptifm, neceflarily drives Men to Defpair^ and that to be fure is not only a Sin, but ihe ftrong Hold of Sin and Satan : This is a dreadful Blait of his, not God's Difpleafure againft lapfed, compafiionable Human Nature. I have heard from him of Jewijh Chridianity, and Deijlical Chriftianity, but this is the moft horrible Chriftia- nity of all, it is fo cruel and inhuman, and yet it is his own new Chriftianity, frefti wrought out of his own Brains. What muft become of frail, unconftant Human Nature at this rate, fincerely beginning its Repentance, and fincerely driving againft its Sins, the perfedt Maftery of which is a Work of Time, and the good Eft'edt of Habit in Virtue, which, by- Degrees only, inures to Conftancy in Duty ? Is there no return to Duty after a Relapfe, fo in- cident to frefli Beginners in a virtuous Courfe, nor any Recovery or Hope of Reconciliation after a Prefumptuous Sin ? I thought the Hazard of fuch Sins was, not abfolute Defpair, but as the Pfalmijl defcribes, lefi thcj get the Do7nmon over me. GROT [US, Hamond, Stillingfleet, may con- fequently be in the right, and their Syftem not compa(5led of Iron and Clay, as he falfty al- ledgcs, 'JPPENbiZ 35 Jedges *, but feems to have its Parts regularly called, and intimately united together ; fince they equally confuit (what muft be be equally provided for in any true Syftem of Religion) the Honour of God, and the Frailty of Man, and harmonies to both of them, in the m oft fur- prizing Manner : Whilft his new invented one having little or no regard to either, muft appear to the prefent Generation, and Pofterity, (if it reaches fo far,) the greateft Botch and Bungle, and Difcord within itfelf, and Difcouragement to all who ferve God, that ever was offer'd to the World, becaufe it tends in every Chriftian Coun- try to overwhelm every Sinner with Defpair, inftead of recovering him from the Error of his Ways. Are you, Mr. Moral Philojopher, that perfed Man, as to need no Repentance ? — — It does not appear that you are, becaufe you fo little obferve the Decorum, and fo very much negled: the Charadteriftick of fuch a Perfon in bridling your publick Tongue, your Pen, no better than you do. But what is ftranger, in your Philofopher*s Prayer -f , there is no afk- ing Pardon for Sin, nor confefling himfelf an adtual Sinner, but if I Jhould err from the Pf^ay cf I'rulh ; and though you make him profefs his Depcndance upon God, you are ungrateful in ftiutting out all Thankfgiving from his De- votions for Mercies received ; and it might bet- ter have become a moral Philofopher, fo well acquainted with Revelation, and the Origin of Evil (not denied in other Places %,) to have ac- knowledged the Depravity of Human Nature more explicitly. So that in lieu of bringing a true Accufation againft thofe great Men " that * Page 158. t Page 426. J Page 231, 2. C 2 " they S6 A P P JE AT J9 ^ ^. " they don*t think ai-all" ypu have beftow'd wretch^ ed Self-accufmg Pains upon yourlelf;, in giving the World a Demonrtracion how void of Though^ i$ the Compiler of" your Book, and of Truth the Compofition. .And what a pitiful incon- fillent Declaration do you draw up againft the va,nifliing and almoft vanifh'd ; rigid Cahinijis^ when at the fame time you acknowledge they are better than their Principles, ai^d are not in- fluenc'd by them in Pradlice * ? . , 3. Another particular Reafpn why the Death of Chrift, as a propitiatory Sacrifice for Sir);, is not a meritorious Caufe is, becaufe it is. a ,;' moral, effective Means of;pur Sajya^ion and " Recovery" as above cited. A- yery fh,orE Anfwer may; fuffice to this, becaufe it will better fall under the Conlideration of Means ^ftervya,rds,. L'ani glad in the meantime that our Author' admit;s the Death of Chrift ,to be a, mpral and e;ffe(5tual Means of Salvatiopj in any §enfe. ; All the Difference ,betwix.t him and njK-is;^ \yhi,ch is rapft effedtual, and confequefifly the ip^ft mpral- Means^ hi^ Notion of Example fi'ngl:jy or the': common laudable Opinion, by way of ;gr4/f/«/ Rememhrancfy what, lie has fuffere^: upon .^ born IViU is daily curbed, difciplined in right Choice, advifed by its bed Friend, and animated in the purfuitofits Happinefs, and of the Ways of pleafing God by daily ftriving to relinquifh all love and liking to Sin, and daily advancing in Virtue and Holinefs of living : For why fhould not every Chriftian be fo true to his Name and his Difciplefliip, as to learn from him to die to and forfake his Sins daily, feeing Chrift purpofely died on Earth that we might forfake them, and fiteth at the Right Hand of God to intercede for our Pardon, and crown us with Life and all BlefTednefs, when we apply in his Name for the fame ? The various Af[c5i'wm^ upon men- tion of Chriji and Hopes of Glory in him, are daily iummoned up to Heaven to Things above, to attend that Life which is hid with Chrift in God, and to lofen their Embraces, and Attachment to Things on Earth. 2. I F we confider Baptifm^ he hlmfelf , owns Engagement in the Chriftian Covenant *, and his own allowed Senfe of the primitive Bap- tifmal Creed {-, both confpire to declare and argue it not to he a Mechanical Means of Faith and Religion, but rather a Rational Moral one ; and fo ferves to confute himfelf, and fave me' the Trouble, when he every where elfe, accord- ing to the Tenor of his Book, arraigns this and the other pofitive inftitured Parts of the Chriftian Religion, as no other than Mechanical * Page 172. f Page 395, 396. X4^am APPENDIX. S7 Means of Grace, and no better than ahfurd mn- fenftcal 'Things ; and, becaufe Baptifm, and Bread and Wine, were in the World before, and fometimes ufed by the Jews upon particu- lar pccafions, he amufes his Reader with a plea- fant kind of Argument, that Chrift injlituted neither of them, the' he exprefly commanded, and peremptorily requires the Application of them to his Religion, conftitutive as they are, with peculiar Additions of the moft folemn Parts of it ; and is not that a fufHcient, intelli- gible Senfe of being inflitiited by him ? What tho* no Moral Chara^er was annex*d by the Jevus in the folemn (not daily, curfory) Ufe of either of them, the denying of which without Proof, is a poor way of begging the Queftion ? Does if follow in the Chriftian Application of each, when one Thing is made a Sign or Symbol of another, external Vifibles of inter- nal Spiritual better Things, that therefore there is no Moral Charatfer required to be connected to, nor inward fpiritual Relation defign'd to be begun, or kept up in the Ufe thereof ? More efpecially feeing moral religious Words, im- porting Engagements and Relation to the Fa- ther, as one God, to the Son as Mediator and Prophet, to the Holy Ghoft, as San5iifier, Aider, Supporter and THreBor are, by his Gonfeflion *, annex'd to Chriftian Baptifm, and if annex*d, muft be to this Purpofe, and carry that Impor- tance ; and he can as little deny, but that morally religious Words, Do this in Remsmhrance of me ', this is rny Blood of the New Covenant zvhich is Jhed, &c. are exprefly incorporated into, and go along with the Lord's Supper. ?* Page 395' 396- » If 58 APPENDIX. If Bapdftn import;. Covenant, and implies Engagement, can he offer to deny any more, that there is no morai 'Truth nor Fitnefs in that Pofitive ? Can he, if he has any Ingenuity or Honour left, refufe, or delay to retraft his Book , full of fuch fenfelefs falfe Accufations ? For does the Underftanding apprehend any Thing that carries more moral Reditude with it, than keeping Covenant, and being true to Engagement ? Or does the Will almoft dare to recede from it ? Or the Paflions be any longer forward to rebel againft it ? And is not this Means and Method perfedtly fuitable and congenerate to all the Moral Powers- and Efforts of Man for Produdlion of Moral Righteoufnefs in Thought, Word, and Deed I 3. If. the Lord's Supper is refleded upon with any due Attention, that will be found to be far from being a Mechanical Means of Grace, but on the contrary to be replete with rational Truth, and moral Fitnefs of Things. Our Author where, (as above) he denies zhe Death of Chrifi to be the Meritorious Caufe, he is free to acknow- ledge it a Moral Means of Salvation ; tho' I will do him Juftice, that he means no more than fo far as an Example the moft perfed; in all the World, is a moral Caufe or occafion of imitating Righteoufnefs; that is all , the faving Virtue he allows \n Chrift pur Saviour and Redeemer. But that is but one ('perhaps the leaft) part of ih^ Remembrance of hi jji dyjtg and Jhe tiding his Blood for th? RemiJJions of Sins. If .his Exam-pie, and our Iin'hatipn in Virtue, is the Principal, or the whole lading Duty of the Remembrance, as he would fondly ftinc-.^ind confine it, tho' ic M is APPENDIX. 59 is never once faid or ofFer'd to the Communicant this is my Example, but this is the 'New Co- venant in my Blood, or, as it is varied, this is m'j Blood in the New Covenant, for the Re- mij/ion of Sins, then it ought to have been exprefs'd, that Chrift died for our Virtues, for the Jujl, not for our Sins, nor for the Unjuft ; if he foleiy and only died for what is to come after. A good Example has fome re-lation to, and con- nexion with Virtue, fo as to be faid to be or- dain*d for it ; Sins ftand in need of Propitiation, Atonement, Forgivenefs, not Virtue •, But how Ihould the Example of one be an Atonement, Propitiation for, or Remiflion of the paft Sins of another, it may poflibly be an Inducement to future Obedience, but how does the fame Example as fuch and no more, bring the need- ful Peace of Confcience and Satisfadion to the Mind, how paft Difobedience is forgiven and remember'd no more againft the Perfeverer in, after fober, righteous and godly Living? This is forcing Senfe upon Words, nor can it with any propriety be reconciled to the Expreflion of dying for Sins, or Forgivenefs of, or being a Propitiation for them, or making our Peace with God ; nor can any Figure of Speech, but that called Nonfenfe, make any Apology for it. I N fhort the Mediatorial Scheme in the New Covenant, which is recogniz'd in the Lord's Supper, ordain'd by the Mediator of it pur- pofely until his coming again, to preferve by that. Method, and keep up in that Solemnity, our Relation to himfelf as Mediator of our Redemption and IntercelTion, is a mod divine Scheme (not of Clerical, Hierarchical Inven- _ tion) 6o APPENDIX. tion) of the moft profufe ftupendous Love of Heaven, in conferring the greateft Benefits that God could befkow, or Man receive. If it is a Commemoration of the moft ineftimable Bene- fits, Favours, and Bleffings, then the Scene of Gratitude^ with all the Inducements and Obli- gations in the World, opens itfclf to the Heart of Man, furprizes his Attention, and de- lights his Remembrance. Than fuch Gratitude, fuch a bounden, fuch a willingnefs of Duty, can there poflibly be laid a more Divine, more Godlike Scene for attracting Human Nature, for convincing a Rational Creature, or tor prevail- ing upon a free moral Agent to do as he ought to do ? Who can refufe fuch an Invitation leading and haftening him to Repentance ? or not re- joice in feeing the Oppreffion of his guilty Fears taken off, and his Prayers carried up fafe to the Throne of Grace, and there received wich a clear Welcome, and all perfe(5t Acceptabie- nefs? Upon Remembrance of fo much Kindnefs, and fo great a Benefadlor thus dying for him, and of the New and better Covenant in his Blood for reception of accumulated Privileges and Bleffings, filial Freedom, fearlefs Frailties of human Nature, and the Opening the King- dom of Heaven and Glory to all Believers, who are honeft fincere Doers •, the Underjlajidhig of the devout Communicant is in raptures of Di- vine Sentiments, and yet is calm and undifturb- cd ; his Will is captivated to Godlinefs and Duty ; his Love and Ajfeutiom in remembrance of fo vaft a Love and infinite Afifcdion, confer'd, and ft ill prefiding over, is pre-ingaged to God and his Saviour, and not at liberty, for any long Time, to follow after Follies, or be led aftray with the Delufion of falfe perifliabie Happineis. Thus 'APPENDIX. 61 Thus all the moral Powers of Man are con- center'd with a treble Vigour in the Purfuit of Righteoufnefs, the Love of God and every Man, and in the lleddy Qualifications for his im- mortal Happinefs. And if all this, with much more, is and certainly may be the happy Con- fequence of a due Participation of the LordV Supper, I hope it will for the fake of its intrin- fick Excellence, be admitted by every body elfe, as a moral fitting Means, and in time, by our Author himfelf as a congenerate one, clofely united to, and wholly defirous of, the Religion of the End ; and I appeal to the Publick, whe- ther if I, in my Turn, fiiould call it 2i generative (moral) Means to that End, it would not much better exprefs its good Effedl and Defign, than when he from denying it to be congenerate, de- nies it to have any Connexion to the End -, which I have (hewn to contain no lefs than two Falf- hoods. If a Raven, Sparrow, or Lily may be a moral Means, I might add congenerate, for im- proving Faith or Truft in God's Providence, why may not thinking upon the Bread and Wine in the Lord's-Supper, thinking upon the Com- mand of receiving, thinking efpecially upon the End of receiving, be a mpral and congenerate Means of preferving Faith in the Mediator, keep- ing up our Senfe and Confcioufnefs of the New Covenant, and of our Entrance and Engagement in it? But it furprizes one moft of all to find this Author from our Saviour's Manner of moralizing Occurrences, multiplying Sacraments with the Pa- pilts, not only to feven but to feventy *. When * Page 204. I at 62 APPENDIX, at the fame Time he will not allow fo much as o«^ Sacrament upon any ont moral Account, and particularly explodes the two Proteftant Sacra- ments as being in his rafh Opinion, and mod cenforious Temper, void of ail Pretence of be- ing any moral congenerate Means at all to the End of moral Righteoufnefs. How thoughtlefs and fuperficial this is in fo profound a Writer, let others judge. After denying roundly, that there is any Religion at all in Pofitives, he in one PaflTage fpeaks with fome Diffidence * " If any Reli- " gion in pofitive Laws, it muft confift in keep- " ing clofe to the original Infticution \ " but he happens to be almoft as much miftaken in this, as in the other. For if moral Truth, Reafon, and Fitnefs mix with and prefide over thefe Pofitives, what is of a moral Character is varia- ble according to Circumjlaitces as the Providence of God is pleafed to vary them •, and confe- quently the original Defign of the two Sacra- ments may be punctually obferv'd and complied with, though all the original Circumftances are not, nor perhaps cannot fo well, for changeable providential Reafons, be punftually continued ; but may neverthelefs by human Prudence, which is always fuppofed to correfpond to Divine Pro- vidence, be varied to the Approbation of God, where-ever he has fuperinduced a genuine undif- fembled Reafon, for a prudential Alteration : in all fuch Cafes the everlafting equitable Maxim, I will have Mercy and 7iot Sacrifice, will be the Juftification over the Face of the whole Earth. * See the Index to his Book, p. no. III. The APPENBIK. 63 III. The third grand Topick of the Dialogue under Confideration is, the Compliments he abounds in every where, and makes a Prefenc of to the Clergy. Every Reader will perceive that to be one of the chief Defigns of writing, and a main Turn of his Book. With this View he affirms, by virtue of his own Authority, that the Sacraments were not intended as ftanding Laws of Chriftianity *, though the Revelation exprefly makes them fo, and that Maxim with refped to Baptifm and the Jezvi/b Cuftom to the firft Pro- felytes and their Defcendants, if the Root is holy^ fo are the Branches notwithflanding, as I have elfewhere made appear againft a celebrated Soci- nian ; he feems to appropriate Baptifm to the Phyfician of the Body, a Regimen by way of Cold Bath, but of no Spiritual Ufe -f*. That the ' Clergy, however, have no Part nor Lot in the Matter J, though the Nature of Things evinces the contrary, from the Confufion of what is every Bodies Bufinefs is no Bodies j Order muft arife, and fome particular Perfons muft fuccef- fively be appointed. So that his true Aim at the Pofitives feems to be levelled at them, to rake them down, find them nothing to do, and fo kick up their Heels, and pufh them clear off the Stage of Chriftendom, as utterly ufelefs in their Generation. For he fuppofes every Man fufficient to teach hi mfelf Morality (the entire Gofpel of Chrift and Purport of all Revelation as he would make it) by the congenerate means of Attention in his own Hand •, at that hopeful Profpeft he feems to rejoice greatly, and hug * Page 104. f Page no. % ^^g^ ^°4' himfelf 64 -. APPENDIX. himfelf very much. But is it not a very hard Cafe upon them, to make all their Sermons to be necejfar-j Nonfcnfe, as before cited, when per- haps nine Parts in ten of the Sermons of the Clergy he fo bitterly inveighs againft are really upon the Ends of Religion, the moral Subjefts ' he fo much extols, and will only allow to ihew their Heads in any Pulpit. To rail at them of every Denomination, without Diftinftion *, yec elfewhere to admit a Diftindion between wife and honeft, and thofe that are otherwife f, looks as if fury had diftracfted his Head, confounded his Words, betrayed him in his Genius for fcold- ing, and would certainly rob and difippoint him alio of the Effeft of it. The PopiJJj Clergy, it is too true, get all their Dominion by their Notion of Propitiation, becaufe they make themfelves the efficacious Hands of Abfolution : Yet with- out diftinguidiing, he avers againft Fa6l, that thefe Pofitives or inftituted Parts of Religion are very beneficial to the Clergy including Protef- tantX' But theQueftion is, whether they could well have lefs than they have, fuppofe them fet a-part by the State, to preach nothing elfe but moral Righteoufnefs, i. e. his Gofpel. To in- dulge his fatyrical Temper (which 'Theophanei who knows him well digftinguiihes him for, making it, *' as neceflary to him as Breathing, " and that he can no more live without it, than " without daily Bread, or natural Food||,) efpe^ cially upon a falhionabic Topick, may be a lit- tle excufable from his great Defire of being in the Mode with your thoughtlefs kind of People. But to call them Knaves, Cheats, Impojlorsy &c. * Page 435, t Page 431. % Page 199. i;;. « Page &7- indifcriminatelv 1 APPENDIX. 6s indifcriminately and from Generation to Genera- tion, withoat Proof that all arefo, I wifh it may not be a'ccounted a little Wickcdnefs in, or a yery great Contradidion to, a Moral Philofopher ; but to judge and declare them all to be Hypocrites for not believing what they profefs to believe, is not only to rob Man of his Charafter, but God alfo of his incommunicable one of Knowing the Heart, and fo upon the Ruins of all good Man- ners to mount up to Impiety itfelf. But I pray God Almighty to forgive him all Sins againll his Divine Majefty, as well as againft Man and his In- digencies, whatfoever he has folded up under the Title of a Moral Philofopher^ and give him a Senfe to repent of them, under a better and truer Senfe of the Nature of God, and Man. And now in Conclufion, let me a little expoftulate with this ftrange Writer/ in the Name of God, and Man. How can you juftify your Book before either, in thus prefumptuoufly d'lfmemhrwg the Revelation of the one, and robbing (I wont fay felonioufly j the other of his Peace of Confcience, the greatell certainly that bears the Name of P E xA C E, or the Heart of Man can have any value for ? All Revelation from Heaven is founded in a New Covenant^ for the Comfort and Confolation of Mankind, as well as his Inftrudion ; but the Confideration of either Old, or New Covenant is ihut out of your Scheme : And fo is the Media- tor of the New Covenant in all refpefts, except bare naming him once under that Charadler *, without ever putting him to any ufe, or affign- ing him any thing to do in fuch a Station. This is a rtnoft miferable, difconfolace Chafm in your Syftem of Salvation, A Mediator between God • Page 39$. Vol. II, E and ^ APPENDIX. and Man, fuppofes both Parties at variance -, and in order to an effeftual Reconciliation, fome real Propidatlon, Atonement, or Satisfadlion to be negotiated by this Mediator, fuch as is fuitable, in the firft Place, to the Honour of God, and be- coming the Dignity of his Laws to accept •, and then, in the next Place, fuch as may give the beji: Affurance and Fledge unto Man, that his pajl Sins will be forgiven, upon Condition of doing •his Duty for the future, to the beftof his Power, conforming to thofe eafy Terms, and regularly applying to thofe Means, Aids, Motives, Helps and Inftruments prefcribed by the Mediator, .which he has laid down for his AfTiftance, and .recommended to his Benefit entirely \ that he may be enabled to do the Will of God, and not falling {hort of the Qualifications for his Fa- vour, may live in folid Peace of Confcience with him in this Life, and in eternal Happinefs in the next. But in your difconcerted, disfigured Scheme, the Mediator does in no Senfe, that Words can bear, make our Peace with God, or become a Propitiation, or die for our Sins, for the Forgivenefs or Remiflion of them, or bring iany fuch Comfort unto Man : Man does every Thing of that Kind without his Mediation. He neither jupenntends the Means, Aids, Motives, •Helps and Inftruments of Reconciliationr nor has any thing to do with them, I mean by Motives in the Senfe I have already treated of them •, you make nothing transferable from, or allow any In- percourfe with this Mediator, but his Inftrutftion and Example in the moral Law of Righteoufnefs. His Death with you is altogether for Example of Suffering for Righteoufnefs, or Tejlimony of the Tjuth of hisDodlrine i you fuppofc alfo his Life aa Lxample of well-doipg, that is iht Ulii??jatuf}}^ the APPENDIX. tj whole of your defe<5live Saviour, your forry, your no Mediator. You raifehim indeed from the Dead ; but that has nothing to do with your Method of faving the World, unlef^ Man by imitating him can be able to raife himfelf alfo from the Dead: but you deny or diflTemble the true End and Rea- fon of his Refurredion, viz. he rofe again for our Juftification^ that he might appear before all the World to have conquered our laft Enemy, Death, in our Nature (as well as to have foretold his own Rifing again, neither of which any other did, be- fides himfelf, who had been raifed from the Dead) to diflblve that Wages of Sin with Honour and Juftice, and to have made our Peace with God. You confefs him to bea moral Means of our Sal- vation, but deny him to be a meritorious Caufe in any refpecfl. But how can his Refurredlion in' the Body be a moral Means of our Refurreftion in it, without which there is no Salvation ? Who is the Raifer of the Dead, but He who is the Re^ furreSlion and the Life ? He muft therefore be a meritorious Caufe of that Hopes of Glory, and be invefted with Power accordingly. Neither can I find how you difpofe of him after his Rifing ; you give him no Afcent to Heaven^ you place him not at the Rigjot Hand of God, you afford him no longer Power over us, nor impart any farther Concern for us. Tou wont have this Man to reign over us, you tie up his Hands (as far as you have the PowerJ from being our Judge or Rewarder, our Lord or King^ouv Intercejfor or Advocate, And don't you thereby cruelly and wilfully deprive Mankind of the greatefi Confolations ; God of the C/ory of that condefcending Difpenfation ; and Chrill of his Right and Conqueft, Rule and Regimeny Be- E 2 nefits ^8 ' 4.P P.E ND I X, nefiis and Pairom^s. tQW2ird^Men^ The Scripture fays the Meffiah or Mediator, JJoall make Recon- cjiliation^ for Jf^jquily, be cut off^ Jlricken^ not for himfelf^ but,: for the ^ranfgrejfon of the People j_ You contradidl it, and maintain chat he was cut; off upon hk own , Account. The Scripture fays, if anj Man, fin we have -(in Advocate with the^ Father Jefus Chrifithe Righteous, and he is a Pro- pitiation for our Sins -, and there is certainly fome defigned Aid, and furtherance from that Faith, prefiding over our beft Endeavours, our Repen- tance, and Prayers, for getting the Maftery overi QUI" Sins, jecuring, our Peace , with God, and Senfe of his Favour, above whi\t Example can afford. Human Nature is cor^fefiedly in Diftrefs and Defpondency, not knowing how to extri-, cate itfelf from the Mire and Filth of -Sin with- out fome to lend a Hand to help, and fave : Revelation prefen.ts fuch a Saviour and Deliverer, qualified in all Refpeds tq render our bvyn En-' d.eavours comfortable, and make them effedlual to that End -, but you either out of a Spirit of Contradi6tion, or Envy, will fuffer nothing to be propofed from this Saviour, but his bare Ex- ample or goQd Advice j as if a Man that was not in, by mere fpeaking and nothing elfe, could help another out of a Ditch. You neither admit him with St. Paul whom you fo much extol, as High Prieft of our Profefllon, having a fellow-feeling of our Infirmities, nor that he maketh Iniefcejfwn for us, nor that we (hall fbnd before his Judgment Seati Your Charafter of that Apoftle is, *' That he was the great *' Free-Thinker of his Age, the bold and brave " Defender of Reafon againft Authority, in op- "fpofition to thofe who had fet up a wretched " Scheme of Superftition, Blindnefs, and " Slavery, }'^' Slavery, contrary to all Reafon, and Cdhl* 'f moil Scnfe/' * Yet this Apoftle gloried irt the Crofs of Chriji^ in the jfaViKg Benefit of his D^'at'^ and RefurreBion^ in his Mediation and In^ i''I'X, mention' ^. { 74 ) Matt.xvi.19. ^S'ji of the Kingdom of Heaven, I. 54, 97- xxiii. ^3. How Faith one of the weightier things of the Law, II. 234. Mark iii. 28. Sin or Blafphem'j againfl the Hol'^ Ghofl, I. 50. vii. 22. Foolifhnefs which proceeds frotn the Heart and defiles the Man. II. . 229. Luk.xvii, 2 1 . Kingdom of God is within -jou. II. laft 'Page, xviii. 8. IV hen the Son of Man comet h, Jhall be find Faith on Earth ? II. 281. Joh. i. 9. 7he light that lightieth ever'j Man that Cometh into the IVorld. II. 352. iii. 5. No entring the Kingdom of Heaven unlefs born of Water and the Spirit, I. 180. II. 24. 20. Hate the Light becaufe their Deeds are Evil, II. 242. iv. 23. Worfljipping the Father in Spirit and Truth. I. 94. V. 23. All Men honour the Son as they ho^ nour the Father. 1. 424. vi. 4.4. None can come to me except the Fa- ther draw him. I. 218. II. 165. 53. Except ye eat the FlefJj of the Son of Man and drink bis Bloody &c. 1. 336. 11.25. 62. The Words I fpedk are Spirit and Life. ib. ,' vii. 17. If any Man will do his will, hejhalt know of the Doulrine, whether of God, II. 252 xii. 27. Chriji prasing to be delivered from thai Hour, I. 355^ (75) Aft. XV. 29. Ahftainingfro?n Blood hi what Senfe a necejfary ^hing, I. 6^. Rom.viii. 7. Carnal Mind enmity to God. II. 11. 13. Mortifying the Deeds of the Body. I. 273, 414. viii, 26. With Groanings that can^t he uttered. I. 87. Notes II. 13. X. 8. ^hefVordofRighteouJnefs which we preach if in the Heart. II. 299. xii. I. How prefenting our Body a living holy reafonable Service, 1.152,2^^, 414. I Cor. ii. 14. The Natural and Spiritual Man, II. II, 24, 165. X. 31. Whether ye eat or drink ^ do all to the Glory of God. II. 92. XV. 28. That God may be all in all. I. 229, 2Cor. iv. 17. ^ far more exceeding and eternal weight of Glory I. 308. Gal. iv, 25. Glory in the Crofs of Chrifi. II. 152* V. 24; Crucifying the Flefhy with the Af- fe^ions and Lufls. vi. I o. Bo good efpecially to the Houjhold of Faith, I. 42. Eph. vi. V. One Faith, I. 130. 13. The Meafure of the Stature of the fulnefs of Chrifi, I. 77. II. 170. 24. True Holinefs. II. 6^. V. 3. Tbis.is a great Myfleryr. II. 173. vi. 18. Praying in the Spirit, I. 87. Notes. Phil. ii. 13. God worketh in us both to will and do of bis good Pleafure. I. 351. II. 19. 4. 7. The Peace ef God pajf.ng all Under-^ flanding. 1.43,411. II. 170. Col. i. 19. In him all Fulnefs dwells. I. 247, Col, Gol. ii. 8. Spoil you through Phitofophj, -II.- a'fi\ zT\izL\\.i^.Alt dam7i*d who believe not the Truth^ hut have Pleafure in Vnrighteoufnefy. II. 244. iii. i._ Ml Men have not Faith. II. 236. iTim.ii. 2. Pray for Kings and all in Authority. ii. ^. One God, one Mediator -lyetween God and Man, the Man Chriji Jejus. \: 4I6. II. 299. '^ • ■ ' "i^. Fvundation of God fiandeth fure havc" ing this Seal, &c. I. 78, 144, 408. "iii. 1 6. Great is the Myjiery of Godlinefi. II. 173- ' iv. 8. Godlinefs profitable for- all^'J'hings, I. 92. iTi-m. iii. 1 6. Scripture profitable for Doctrine, Re- proof Corre5!ion, Infiru^on. I. 36, j^. alib. pafT. Heb. iii. 12. Evil Heart of Unbelief, II. 244. ' vi. 2, B aptiftrts ' ir\ tht plural Number. I. I37'."''' : 4. Impojftble to re.neib them to Repen- tance who do defpite- the Spirit, of Grace. \! 50. '/ fii.'S.-God a Rewarder vf thofe who dili- ■ gently feek him: J. 47.' II. 89, 232, 262, 296, 3r9, 338, 341, &c. •t"^* ''-ImpDj/ible to pieafe God without that Faith, ib. ■;'•■, ■ ■ xii. 24. Rlood fpeaketh heifer Things than that •^'\ -' •^■^ of Abel. I. 2-84:' Jam. ii. 10. He thdt offendpthin one Point'; guilty of all: I. II, 255.' V. ' 1 2 . Above' all things fijoear not. • I. 66. -' - I Pet {77) iPet. iv. 8. Charily covereth the muUitude of ,_^^_Sijii, ib. ,, . 2 I'et I '^l' AM to Virtue IfCmwledgf, I. 270. iii. 16. Some Things hard to he underjlood lJ'^h.v,-jf,o.-^^,t,hat b€liev£thj)M the, Son of God l~:ha^p'/t.ke IVitnefi ifs/kimfelf. latrod. i'9.' til 190. , Rcv.lS.M^tk.^ade u^ ^Kings and Priejls. '.I. 414. 11. i|. ' ■ ix. ii. Aba^don^ApoHjon. II. 315, , ' J . \ .''J ,,.vl PafTages (78) PafTages of Scripture occafionally refcued from the Mifreprefentations of the Author of Chrijlianity as oldy &c. Rom. vii. 14, 15 I Joh. iv. 19 Matth. vi. Loilte vi. 35. Exod. xii. 'i,S' Macth, ix. 13, V. 3. Job XXXV. 6. 2 Efdras viii. 34. TH E Mofaick Hiftory of xkitFalUf Man. V. i. p. 7, ^c. , 1 am carnal^ fold under S'ln^ that which / do, / allow noty &c. 18. IVe love God becaufe he firji loved us. ^y and V. II. 39. Providence over the Fowls of the Air and Lilies of the Field. V.I. 3 8. Lending, hoping for nothing again. 42. The Ifraelites borrowing of the Egyptians, ib. Came not to call the Righteous hut Sinners to Repentance. 59. Bleffed are the Poor in Spirit, 8zc. 60. If thou finnejl, what dof thou againjl him ? &c. What is Man that thou Jhouldefl take Dijpleafure at him ? dec. 361. VOL. (79) V O L. I. Some peculiar Faults in the Author oiChri- Jiianity as oldy &c. as Author of that Book. HE contends throughout his Book as the Ground and Bafis of it, for the Immuta- bility of all Religion as founded in the immuta- ble Relation between God and Man : yet allows, To alter one^s Condu5f^ as Circumjlances alter, is not only an Aci of the greaeft Prudence and Judg- ment^ but is confident with the greatejl Steddinefs Page 20 His great Unfairnefs in citing and perverting the Meaning of "feveral Texts of Scripture 7, iS, 30, 38, 59, 60, 361 ■ In being beholden to Authors and not naming them, nor ufing any Mark of Quo- tation 44 And in quoting Authors h-j halves that are againft him ibid, and 207 In making Chriftianity neither more nor lefs than the Republication of the Law of Na- ture, yet every where accufes Chriftianity of Arbitrarinefs, &c. and acquits the Law of Nature of it. 62 In making the Lives of Heathens better than ' Chriftians 108 In rejecting the Ufe orpofitive Laws con- trary to his ProfefTion y6, 186, 187 I In In deriding Miracles, yet requiring fu^fficieni Evidence of a Perfon's coming from God '" , Page 208 — — In dracwing a Parallel between the Mediators of Heathens and the Mediation of Chrift, to the Preference of the fonner 236 p His qtjackifh Sufficiency and AfTurance in making that the fz^r^/f'y(? Part of Chriftianity vrhich is not To ' •••''•i: ihid. -7— ^-Hi^ AfTurance in denying himfelf to be an Heretkk^ a Proof of his being one 239 In admitting the moral Rules of Revelation, yet endeavours to deftroy them 277 -r-^ — Guilty of a falfe Inference 29S In allowing our Reafon to be limited with , refpe6l to our Happineis, yet difavows the Interpofal of God's for our Dired:ion 316 In making the End of all Punifhment to be the Amendment of the Sufferer 329 In a grofs Mifreprefentation of a King par- doning his repenting Rebel, yet caufing his moft Loyal and only Son to be put to Death to fhew his Hatred to Rebellion 353 In affirming contrary to the common Dic- tates of the Law of Nature, Thai Refpe5i which the Heathens Jhevfd /& the Supreme Be- vjg^ and the Thoughts of their own Unworthi- nefs^ were iinworth'j Notions in them 405 His wicked Imputation upon the Apoftles wuh refpedt to the Tempora novijjima 428 VOL. (8i); V O L.. ; U, Some peculiar F.aults in the Author of Cbri^ Jiianity as old^ &c. as Author :of that Book. IN allowing the Spring of all Adions of the Creatures to be their own Good, yet rejefts future Rewards and Punifhments Page 39 In perverting I Jo^w iv. 19. ilid. liis Abfurdicy in denying the Poflibility of Mens being governed both by Reafon and Autho' rit)^ or Revelation 206 His abfurd Account of Faith 223 In admitting Chriftianity as a Means to Natural Religion, yet oppofing ic with all his Might ... 251 In repeating the flale baffled Objedlion of various Readings in the Scripture 277 In arguing Viko a Sceftick^ or Doubter of the Faich, whilft \\t (ihfolutely rejeds it 282, to 277 By making it a Crme for Heathens to extricate themfelves out of their deplorable Circum- ftances, and yet making their Reafon fuffi- cienc for it. 307 His Aficrtion that the End of God's creating Man was to confer on him all the Happi- nefs his Nature is capable of, a falfe level- ling Principle 310 His wicked Imputation upon Providence 317 Vol. IL F VOL, "N ( 82 ) VOL. I. Some peculiar Faults with refpe<5t to Reli- gion in the Author of CharadieriJlickSy as Author of that Book. HE is quite miftaken in his Notion of the Divine Goodnefs Page 304 God as a Governor thrown out of the Cafe ibid. Maintains the Intereft or Good of the whole to be the only Intereft of the Univerfal Being, yet denies eternal Punifliment, which is cer- tainly for the good of the whole here, and hereafter 327 Allows not of an Inference which dire<5lly and neceflfarily follows ihid. He quite miftakes the Charadler wherein God judges and determines at large 347, &c. His afcribing Cruelty and Revenge among Chri- ftians to the Imitation of the God they wor- (hip, a moft wretched Argument 382 VOL. (83 ) V O L. IL ii^^ Some peculiar Faults with refpe^t to Reli- gion, in the Author of QharaSteriJiicks, as Author oi that Bo6k. H E acknowledges the ** Sum of Philofoph'j " is, to learn what isjujl in Society, and " beautiful in Nature, and of the World,'* yet reje(5ts future Rewards and Punifhments Page 47 He allows but of two Ways of the Deity influ- encing Mens Aflions, yet to give the Pre- fererjce to Theifm above Atheifm admits of the InfpeBion of the Supreme Being for pro- ducing the Shame of ill-doing, and the Ho^ nour of well-doing, in this prefent Life, only He inconfiftently blames Chriftianity for not re- commending particular Heroick Friendfliip 67 Inconfiftently allows future Rewards and Punilh- ments a Security and Support to Virtue, yeC excludes them out of his Scheme of Virtue Inconfiftently makes the Motive of Reward and Punifliment to be Primary, and Supplement tal at the fame Time 96 The Ridicule recoils upon himfelf, and is rightly placed there 100, &c. F 2 Enthuftafm . (84) Enthufiafm recoils and faftens itfelf upon him Page 1 08, &c. He fets up a ridiculous Diftindion between Vir- tue and Religion 1 10 Inconfiftent in his Admiration of Difmterejlednefs of Virtue • . ^ 112 He departs 'molt fcandaloufly'and ignorantly from Nature 114 His hypocritical Refpeil and pretended Venera- tion for the Myfteiues.of. Revfilation; and Orthodoxy .;IooH ^zm "^q 'v:cv.-^: . ?ii9 His Way of deftroying publick Preaching proves the Neceffity of it 141 Inconfiftenc in acknowledging that the higheft: ^f . ,pood and Happinefs muft depend upon ^:y' . T\gf^^ Qii^on^ yet never intends that right •: Opjnion to the Means of attaining Happi- nefs ': 238 In ufing the Arguments of a Sceptick or Doubter of the Faith, whilft he utterly rejefls it, 269 to the End of that Article 282 In making a Jell of the Teftimony of Miracles, yet infifting upon it for Convidlion 270 Some peculiar Faults and Inconfiflencies In - the Author of the Moral Philojbpher, .^S'f^ Contents of the Appendix,-^ V INDEX. (%) I N D E X^ A. ADOPTION in Chrift, V^ol. I. p. 1 79, 247, 291, 299, 384. Vol. II. j?, 10. -^gony of Chrill in the Garden, I. 355. Aids inward of the Holy Spirit. See Sprit. Angels fallen, the Deficiency probably made up from our World, II. 294. Annihiht'o'h as a Punifliment, Append. 71. See Punifhment. Antichrift, Branches of it, Mahometans^ Papijls II. 316. Deip'fil. 239. Apparition from the Dead why a fufpicious Argu- gument of a future State, II. 274. Arhitrarinefs falfly imputed by the Beifis tp any of the revealed Laws of God, I. 21^ 378, or to Pofitives of Chriftianity, 120, &c. 175, &c. 203, &c. 224, &c. 378, 381,403. or to future Punifhments, II. 52. God lays . his Commands in the Nature of Things, I. 220, 234, 235. II. 'J']. Will and Fancj in the arbitrary Senfe retorted upon Deifts.^ \, 380, 464- Ajcenfion of Chrift, the Ends of it, I, 394, to the End. AJfiftance of the Holy Spirit. See Spirit. Alheift and Beift., their Virtues the fame, II, 1 1 7. J23. Their End the fame, ih, and I. 388. * ^J^' F 3 How I N J) E X, How long the Name Alheiji has been chang*d into thatofD^i/^, Introd. f. 24. Atheiji excomnnunicated out of the Lift ofDeifts by the Moral Pbilofopher, Append. 6. Attention^ not a congenerate Means of Religion, but Difpofition of the Mind, Append. 52, &c. Atonement Propitiation, &c. defended againft the Moral Philofopber, Append. 24. Attributes of God aft in Concert and Harmony with one another, 1. 303, B. BAPTISM why a pfttive Law of Chrifti- anity, I. 122. &c. how it operates morally, ibid, and 175, &c. its Ufe and Excellency, ibid. Baptized for the Dead, the true Meaning, 133. Baptizingi'j nommoMS to making Difciples, which perfedtly reconciles baptizing in the Name of the Lord, Lord Jefus, to baptizing in the Name of the Father, Son, and Holy Ghoft, 134, &c. ^ Bloody Prohibition of eating only Temporary, why, I. 65. Bod'j^ not the Prifon of the Soul, but an eften- tial Part and Partner in the Nature of Man, II. 12; ; — Beifts drop it ; have no regard to its Refur- redtion, that bejng wholly owing to Chrift, 113. I. 385. — How reprefenting the Body a living yio]y Sa- crifice, is a reafonable Service, 1. J52, 274, 414. Bombaji^ the fine Stile of Charaoier. blameablp for it, I. 382. II. 108, 326. Born again y I. 180. II. 103, 108. cnARirr^ c / N D E X C. HJR ITT, how natural Humanity is im- ^ proved into it by Chriftianity, I. 41. ad- mits of prudential Preference agreeably to the Law of Nature, ih. Why future Judgment turns upon it. See Judgment. Chinefe, what Human Virtues are the Bafis of their durable Monarchy, Vol. I. p, 114- I^lo- latrousand Superftitious to excefs, II. 323. Cbrijiiamiy, the Remedy not coaeval with the Creation, but with the Difeafe, I. 27, 237. how it approves all that is good in the Religion of the End, 35, &c. and of the Means, and improves them both, in feveral Particulars, 36. Love of God, 37. Fear of him, 38. Honour of him, 40. Sincerity, i^. Thankfgiving, ib. Charity to our Neighbour, 41. Care of ourfelves, 43. Advantage oyer all other Religions in advancing the Religion of the End to Perfcdion, 108, &c. 260. In exhibiting a complete Rule both of the Reli- gion of the End and of the Means, 250. in refering fo much to the Authority of God, 255. the Value and Goodnefs of it in explicitly un- folding the Faith of Natural Religion, That God is a Rewarder, II. 233, 262. In follow- ing, confuting, and unfolding the Nature of Things, 251, 254. I. 378. In difplaying the Goodnefs of God incomparably beyond theDeifticafScheme, 365, 374. 384. In pro- viding t^appinefs and Perfedion to both Parts of our Conftitution, 385. Why Primitive Chriftians exceed the Modern, II. 284. Why their Lives unlike their Profeflion, 285. Po- fitivcs of. See Pofitives. F 4 Com- INDEX. Commandments of God, Direflions and Qualifica- tions for our future Happinefs, I. 293. II. 38, 81. Obligation CO them founded in our own particular Happinefs, or Mifcry, ib. laid in the Nature- of Things, 1. 211, 235, 334, 424. II. 80. Confirmation, a Succedaneum to Infant Baptifm, how neceflary, I. 143. Confcience prefent the Guide of Man's prefent Ac- tions •, Jike all other Judges is obliged to ftudy and improve in the Knowledge of the Law, according to which it is to give Sentence, II. 242. Country, Love of, why not recommended by Chriflianity, II. 64, Covenant, the Firft, I. 10, &c. Old and New, 23. the Difference between, Excellency of the New above the Old, jb. &c. 49, 244, 281, 286, &c. 310, &c. 384, &c. II. Q,g, 46, 319. who feals the New Covenant, I. 144. Covenanted Goodnefs and Mercy, the Bene- fit of them to Chriftians, I. 299, bcc. New Covenant, the propereft Stile and Title of what we call the New Tejlainent, Introd. p. 24. I. 332. Firft and Second with refpeft to the Jews, what? With refped to all Mankind, what? 227. Covenant Old or New of no Confideration in thje Schtmto^ the Moral Philofi)pber, App. 6^. 0^7} of Chrift the true Sublime^II. 152. DEATTiT^ the Mediator the true Sublime in Divine Government, 11. f. 152. The Moral Phiiofopber allows no faving Virtue In the Death of Chrift, but his Exafnple, hia Jleafons confuted, Append. <2ii,'&c. I J^i^iM I N D E X. Veifm and Popery agree well together, Vol. I. 119, 267. II. 238, They produce each other, 215, 238. As much an Impofture in a Protejiant Country as Popery^ I. 267. The Foundation of it laid in the Ignorance or In- confideration of the true Nature of Things, 193. II. 105, 113, &c. 122, 251, &c. 347. Deifm delineated^ might have been a better Title than Cure of Deifm, Append. 7. The Spread of D^z7f«, 16. A fifth Species of Deifis, i r . Deijls being falfe Friends to their own boafted Law of Nature, is the true Caufe of their re- jeding Chriftianity, I. 191, 266, 277^,. 354, 364. II. 29, 134, 240, 244, &c. 328. By rejeding the pofitive Diftribution of future Rewards and Punifhments, the grand Motives of Religion, they fubvert Natural Religion as well as Chriftianity, I. 319. II. 126, 232. Their maintaining the Sufficiency of Virtue for its own Reward, and without any Eye to the Self- Advantage of future Rewards, entire- ly fubverts Virtue,' II. 40. They remove the moral Adions of Mankind from the Center God has appointed to them, 92. Their Me- thod of rewarding Virtue, fupplants God, and fets \i]p Fate^ II. 91, 120, 223. They drop one half of their Conftitution, 12, .113. Their Folly in fo doing, I, 385, &c. The End of the modern Deifi and Athelft the fame, I. ^88, &c. their Virtues being the fame, II. no. How chargeable with y^/^^z/w, II. 349. Modern De'ili compounded of the Epicurean 'and Stoick^ 107. Guilty of Injuftice in bor- rowing their beft Notions from Revelation^ and not owning it, I. 294, 297. They pre- tend tp merit of God, 309, 315, 389. How like the I ^.N D E X. the Gnojlicks, II. 231, 340. Their Superfti- tion. and Self- deceit with Refpedt to the Goodnefs of God, I. 199, 289, 292, &c. II, 331. Their Folly in defpifing the covenanted Good- nefs of God, I. 298. By overft retching the Goodnefs of God, they deltroy his other Attributes as Governor, I. 304. As Covenant- haters are Out-Laws before him, 309. They fruftrate Repentance, 289, 376. Can have no Claim to Forgivenefs of Sins, 298. nor to eternal Life, 307. Their Scheme encurn- ber'd wgh more Difficulties than the Chri-' ilian, 358. The Confideration of God of no Ufe in their Scheme, ib. There appears in it no Hatred of Sin in God ; no pofitive Pu- nilhment of it ; no Regard to his Authority over us as Governor^ at large. Their Scheme of the Love and Goodnefs of God, exhibits no Argument of Perfuafion^ nor Force of Attraolion^ whilft the Mediatorial tenders, and evinces the greateft that can be, 365, 374, 384. II. 308, They are bad Subjeds to the prefent Government, II. 123, 237, 251. Their Hypocrify, II. 120, 140, 255, -6. The A/(7^^r« Deifts a. Ersinch of jintichrifi, I. 239. They are in a worfe Condition than ancient, or modern Heathens ; their Virtues are indeed fpl'effdida Peccata, II. 263, 334. The Virtues of the other are not fo, I. 36. II. 334. in being excluded the Benefit of the true Me- diator, whilft the other enjoy it, I. 296, 314, 361. 11.334, a^'. in difavowing the internal Aids of God*si»pirit, II. i, Sec. In defpi- fing pofitive future Rewards and Punifhments, and rejecting them out of their Syftem of Vir- tue, II. 33, 90, 124. in having received fve Talents^ INDEX. talents, and burying thtm all, II. 311. in re« jeding thac Revelation which the other panted after 118, 334. in difannuUing Natural Religion, 330, 336. in boafting of thac Self-Sufficiency which the other difclaim, I. 259. II. 221. in their Immorality and Wickednefs, with refped to their Obligations of Faith, II. 223, 274, 303. in rejeding the moft endearing Argument of the Love of God, I. 374. Sober Deifts over-run with Iniquity of Sprit. II. 246, 7. Their Inconfijlencies in refufing Benevolence to EcdefiapckSy II. 136. and involving all Pro- tejlant Clergy under Popijh Prieftcrafc, ih. m interpreting Scripture, 1. 277. in admitting it in part only, 240. in rejefting the Tefti- mony of Miracles, yet infilling upon them, II. 270 in preferring implicit Faith to explicit, 232. in admitting Chriftianity 2^ Means to Natural Religion, yet oppofing it with_ all their Might, 250. with refped to various Readings in the Bible, I. 358. H. 278. in di- ftinguilhing Virtue from Religion, 110. in pretending to Natural Religion, and ♦he Worlhip of God, without officiating Mini- fter^ Tifne, Place, 239. in refle(fting upon the Difputes of Chriftians, 200. Thpir Lo^t of God and Virtue, for their own Sake, de- ftru6live of Virtue, 92, &c. they ftifle the Propagation of the Gofpel in foreign Parts, yet accufe Providence of want of Univerfali- ty, 328. Their Obje^iom anfwer'd with refped to the Immutability of all Religion, as founded upon the immutable Relation between God aficj Man, I. 15, &c. 195. to Miracles, as if the I tS^ 'i N D E JT, the Goodnefs of the Do6trine and the Mira- cle proved one another in a Circle, I. 29. to the ?oCi6vQSX){ChnJlianity, I. 186. App. 46. to the MediatoV, 214, 380, 403. /«/r(? 3^7' 'i73' ^^ our Neighbour, how it fulfills the Law to him, I. 63. How Love, as it is placed, is the Origin of all the PafTions, II, 34, 87. of God, and of Virtue for their own Sake, exclufive of our own Intereft, a fallacious, dangerous Principle, 92. carefs'd by Aihcijls and Fatalijls, 104. A Rant of Enthufiafm, 108. Loi3e of Country different Duty in Governors, than Subjeds, II. 64. Love of Enemies. See Enemies. Love and Goodnefs of God has no Argument, Attradlion, or Perfuafion in the Deiftical Scheme •, has the greateft in the Mediatorial, . I. 364,&c. M. MEANS^ Defcription of, Subordination and juft Value, I. 26. Religion of See Religion. Diftindion of Congenerate unfer- viceable.to th^ Moral Philofopher, Pofitives of Chriftianity prov'd againft him to be of that kind;, App. 51, &c. Mediator, firft Difcovery of in the Promife of the Seed of the Woman breaking the Ser- pent's Head, I, 22, 84. II. 32. Heathen Mediators borrow'd by corrupting the ori- ginal true one, I. 103, 233. The Choice and Appointment of, belongs only to God, I. 211. Man's Prefumption in chufing the Mediator, conftltutes the Immorality of Ido- latry, I. 215, 233, &c. II. 213, 303. Need of, 1, 211, 245. II. 304. RemifTion of Sin by him, the great Affair of the Gofpel, I. 48. Faith in him, the Head of all the Religion G 2 of INDEX. of the Means, animaces Repentance and Prayer. See Repentance, Prayer. Baptifm, and the Lord^s-Supper, inftituted for initiating in- to, and preferving Communion with him, I. 175 to 211. Intrinfick Excellency in appoint- ing the Son of God and Son of Man for Me- diator i illuftrates all the moral Attributes of God •, gives true Notions of God, and of Man, 214. Tho* he has not that Name in the four Evangelifl-s, yet has others equivalent, 218. His Offices founded in his Nature ; as Son of God and Son of Man, he is the exadeft, compleatefl Mediator that theReafon of Man, or Wifdom of God could devife, 220. Why born of a Virgin, 229. The Credibility of the Union of his Divine and Human Nature, ib. Effential for conftituting him the fitteft Me- diator every Way, the fundamental Belief of Chriftianity, 232, &c. II. 173, 182, &c. What is previoufly neceflary 10 an effectual Mediation between God and Man, I. 243. Two Parts incumbent, i. To reconcile Man to God ; to which that of Prophet^ Advocate, Kng and Judge are fubfervient. 2. To recon- cile God to Man ; to which the Priefily Office on Earth, and in Heaven, is fubfervient, 246, &c. As Prophet and Teacher, 248. His Priellly Office on Earth, 280. What not to be depended upon for Salvation. 1. Not the Republication of the Law of Nature, ib. 2. Not his dying as an Example ; or as a Tejli- mony to the Truth of God's Reconcileable- nefs to Sinners, 282. Append. 58. 3. Not Repentance exchiftve of him, 288. 4. Not the Goodnefs of God in contempt of him, ib. What is to be depended upon, vix. the Death of the Mediator, 331. the Wifdom of God, and INDEX and all his Attributes iJluftrated in that Me- thod, I. 333, 351. II. 152. He died or was cut off not for himfelF, but for the Ptople, for our Offences, fhewnagainft the Moral Phdojo-pher^ Append, p. 24. All Objeflions with refpeft to the Father's Cruelty, Revenge, &c. aniwer'd, I. 342. The Dignity of his Perfon, a prime Fundamental of Chriftianity, II. 258. One Drop of his Blood not fufficient to fave the World, I. 356. The iVlediatorial Scheme exhibits incomparably better and more influ- ential Ideas of the Love and Goodnefs of God, productive of Gratitude and Obedience, than the Deiftical Scheme, 363, 374, 384. As Interceffor, return'd after his Afcenfion to Heaven, a Plenipotentiary from Man to God, 394. His Interceflion gives a true Notion of the Nature of God, and of ourfelves ; pre- vents Sin and Prefumption ; infpires Alacrity in Addreffes to God, 403. As King, 419., As Judge, 423. Why the Mediator Judge, 11,115, 127. Faith in him the Efficacy and Obligation of it, II. 150. The vivifying Prin- ciple and capital Truth of the Gofpel, 153. Ori- ginal Ground of that diffufive fundamental Principle of Natural Religion, vi-z.. That God is a Rewarder ofthofe that diligently feek hhn^ 1 50, 193. Neceffity of this Faith, where reveal'd, 155. Corrupters of the fundamental Point of his being Son of Gody and Son of Man, feveral forts, 182, 256, &:c. This Mediator couch'd under that fundamental Principle of Natural Religion, That God is a Rewarder, &c. See Rewarder. Mediator of no Ufe in the Scheme of the Moral Philofopher, App. 6^, 69. Merit. Dei/Is pretend to merit of God, I. 309, ^c. 315, 389, The Merit of our Saviour G 3 fliewn 1 N D E X. fhewn to be transferable or imputable againft the Moral Philofoph or ^ App. 28. Minifters of the Word, Helps and Inftruments of the Chriftian Religion, II. 130. The Re- proaches of Deijis an Honour to them, 138. The TJecefHcy of publick Preachers proved from the Author of Characferijikks Scheme for deftroying them, 141. Miracles. The true Ufe and Defign of them, 1.29. 11.313. No circular Proof from the Miracles to the Do6lrine, Doftrine to the Mi- racles, I. 30. The Sight of them work in a moral, rational Way, and fo does the Belief of them unfeen, II. 271. Why Convidion from the Sight does not always follow, ib. Evidence from them difcarded by the DeiJ^s, Introd. 9. Morality. The lirft Teft of, Noi to eat the for- bidden Fruit, I. 8. wherein it confifted, ib. Heathen World deftitute of a perfedt Mora- lity^ 103, &c. 249. jV/cr*^/ Obligation wherein founded fiiewn at large, II. ^c^, &c. not in Affedion to the Publick wholly, s^. not in Relation and Fitnefs of Things, 68, but in Refped to the ultimate End of Adion fix'd by the Will of God, viz. Happrnefs, 69. What is the Beauty, Order, Reafonablenefs, Fitnefs, Congruity of an AAion, 72. in what Refped: founded in the Will of God, 73, &c. 81, &-C. how it fprings out of Belief of God being a Rewarder. See Rewarder. Moral Certainty a fufficient Ground of Faith, II. 272. does not diminifli by Procefs of Time, 278. Moral Philojophe'r a. great fceming Enemy to Atheifis and Fatalijls, Append. 3. Some fur- prizing INDEX, prizing Peculiarities in that Author, he be- lieves the Refurre6tion of the Body, 4, &c. A fifth Species of Deifts, 11. His Agreement with other Deifts, 19. W\% figurative Senfe of Atonement, Propitiation, &c.- confuted, 22, &c. His Three Impeachments of Chriftiani- ty refuted, ib» &c. A proper Expoftulatiqn with him, 6c,. :^ * Mortifjing the Flefh with the Affe6lions and Lulls, the Reafon and theRule of iCj J. 273, Myfiery^ the true Scripture Notion, with an Anfwer to the Dei/is Obje<5tions, II. 158. Cor- rupters of it feveral Sorts,. 182. The Un- happinefs of Difputes abOut it, I. 232. II. 182-, Deifis have no Right to refleft upon them, II. 200. N. - I o N the Name of ^ feveral Meanings of, I, 402. O. Bedience, univerfal, the Reafon of it^- I. 2^5, P. PApifis^ their Corruption of the Means of Re- ligion^ 1. 118. chargeable with Idolatry, 96, 118. 11. 213,405, 306. Enemies to Faith and Reafon, 215. They occafionally apply to, and fet at nought, both Faith and Reafon, 215. Bad Subjeds both to a Protefi:(int State, and to the Mediatorial Kingdom of Chrilt, II. 219. >J|S f'iji...;;}i.:v ;:.■ jici Perfe5iion^ Chriftian, a true^and'fhort Account of it, I. ']'J, G 4 Popery INDEX, Popery a.nd Deifm, an harmonious Friendfhip be- tween them, I. 233. They produce each other. See Deifm, Paradife^ not the Heaven where juft Men are made perfeifl, but a Middle State, I. 244. Pardon of Sin, is ftill of Grace,, tho' the Medi- ator died, I. 339. Pajfions, their Ufe, II. 33. their Origin from the i- Choice and AdhefiOn of the Will, 87, 224. compared with, p. 34. Government of them, where to begin, 88. Peace of God, the Meaning of it$ pajjlng all Unr. , :derjla)^ding^ f- 48, 41 K II. 170. How ic furpafieth all other. Peace, I. 411. J^hilpjophen, Heathen, the wifeft of them, con- . trary to Reafon, encouraged Idolatry. See Idolatry. Defedive in Morality. See Morality^ Pofitive Law defined, I. 122, 176. Difference between Natural Laws and Pofuive, I. 6. Pofitives of Cbriftianity clear from the Dejl''& Imputation of Arbitrarinefs. See Chapter of Bapttfm, Lord's Slipper., and following Chap- ter ; where the intrinfick Excellence of tho% Doctrines, and Parts of Chrillianity, appearsi See alfo Mediator, The Ufe of them in Chri- ftianity, I. 189. the Peculiarity of the pofitive Laws of Chriftianity, 186. the Original and Ufe of all pofitive Laws, ib. Notes-, The Pofi- tives ^of Chrijlianity promote the Honour of God, and the Good oi Aft-w, and confequently are true Religion by the Teft of the Deijl*s own appointing, 122. to the lafi: conclufion they are the Cure of Superftition and Idola- try, 199. they are fecondarily moral, 204. farther vindicated againft the Aloral Philofo- pbcr, A pp. 46, &c. Prayet I N D E X Prayer, a Means of Natural Religion, but dead, difpirited, and irregular, where not enJiven'd . and direAed right by Failb i-n Chriff, I. 80, &c. how it operates the Religion of the End, and aflifts Repentance, 88, Sp. Why Fer- vency and Frequency required, g^. Chriflian Prayer one of the Keys of the Kingdom of Heaven, 97, Praying in the Spirit, Holy Ghoft, I. Sy. Notes, II. 12. Prefcience Divine and future Contingents reconciled, 1.25. Prefence in the Lord's Supper, what it means, I. 157, 162. Prieft, that Office of Chrill confider'd, I. 280. Probation State of Man, I. 7, &c. Prohibition. Difference between that and a po- fitive Command, I. 10, 12. Promife in Paradife upon the Fall, the firfl: Dawn of Revelation, I. 23, 84, 100. Prophet, that Office of Chrifl confider'd, 1. 248. Propitiation. See Atonement. Prudence, meant by the Command of adding Knowledge to Virtue, I, 270. Prudential Rules for interpreting Scripture, ib. to 280. Publick, Affedion to it duly diflinguifh*d ; how far a Principle of A6lion, II. p,^. how to per- form heroick Adions with Refpeft to it, 6'^, different in its Extent in Governors, than in Subjeds, 64. Vicious in the old Romans, vir- tuous in the prefent Britons, ibid. Punijhment future, ridiculous in the Deijls to re- j?d Revelation upon that Account, II. 118. yet difcarded by them, ib. I. 316, 361. does not confift altogether in the natural Confe- quence of Vice, 361. II. 120. Law without Sanation INDEX. Sanftion of Punifhment, a Cobweb,' Entreatyi I. 316. Letter of Requeft, 361. Ufe of in all Government, 316, &c. pofitive Punifhment different from Natural, 317. Eternity of, con- fiftent with Reafon, and with the Goodnefs of God, as founded in the Nature of the Society they are to influence, 318, &c. Annihilation, an abfurd Hope of Infidelity, App. 52, &c. U AKE R S culpable in rejefling Baptifm and the Lord' s-Supper, I. 136, 141, 151. R. REASON^ Faith and that coincident^ II. 189. true Meaning of Faith being above Reafon, 165, 197, 205. Enemies to them both, I. Papifis, 212. 2. Solifidians, 220. 3. Deifts, 221. Reafon and Authority eonfift* ent, 206, &c. Sufficiency of remote, ov proX" imatey 311. {?' ^W- '• Relation between • God and' '^fafff mutable on Man*s part, proved by two Self-evident Pro« pofitions, which overthrows the Foundation ■ of the Book of Chrijlia?nty as old, &c. I. 15, &c. 195. Religion^ general Defcrfption of, I. i. Three Branches of the Religion of the End, 3, &c. of the End immutable, 2, &c. 6, Sfc. of the Means, firft Commencement of the Natural Religion of the Means,' 26. of the Chrijlian or revealed Religion of the Means, ib. Re- pentance and Prayer, natural Means of Reli- gion, 26, &c. 48, &c. What is true Religion, J56, &c. 11. 154, All Corruption enters at the Religion INDEX. Religion of the Means, I. ii8. when diftinft from Virtue, when the fame, 121. Religion of the End, the profefied Defign of the Gofpel to reftore and improve it, I 254. Di- ftindion of Religion, of the End and Means, makes all things fall into Subordination, gives the Eltimate and Precedence of Things ot Re- ligion, Incrod. 16. I. 26, &c. Religion of the Means, the vital Part of Chri- ftianity, I. 274. They who reje^^ corrupt^ ..or ksgle^l the Religion of the Meam^ are falfe to the Religion of the End, or Natural Re- ligion, II. 253, &c. at large. True Religion v founded in the Mediator, and Nature of Things, Introd. 4. 'True Religion does not confift in dry Rationality, ■ but the Love of God, and our Neighbour, 11.88. Religion of Nature delineated, fome Obferva- tions on that Book, II. 74, 343. Religion of Nature rightly underftood, implies, and infers Chriftianity, even the Refurredlion of the Body, II. 345. Repentance, a natural Means of Religion, I. z6. 46, &c. receives its Life from Faith in Chrift, ib. dead and defponding in the Heathen World, 51. Chrifiian Kepent2ince, one Key of the Kingdom of Heaven,, 54. exclufive of the Mediator, not to be relied on, 288/ , how loft and difufed in the Heathen World, not relied upon by them, 295. RefurreSiion of the Body. See Body. Revelation, the conftant Ufe of that Book of Scrip- ture, II, 161. The Moral Pbilofopher feems to require Revelation from God, to be Per- fonal to Gv^ry one. Append. 19. Rewards, Future Rewards and Punilhments the grand INDEX. grand Motive to Virtue and Religion, 11. 32. Counter-balance of the Pafiions for this World, 26^ 128. The Natural Faith of God's be- ing a Rewarder^ originally derived from the original Promife, ^, 193. Self-good, Af- fe<5lion, Advantage, Intereft, Happinefs, proved at large to be genuine Motives of Vir- tue againft the Beijls and others, 47, &c. don't confift in the natural Confequences of Virtue, 120, &c. 223, I. 307, &c. 318. Faith of God's being a Rewarder^ the Reli- gious Principle and Fountain of all Virtue. II. 232, 262, &c. 297, 318. The Pri~ inordium & PunBum Saliens of all true Virtue, 351. why impoflible to pleafeGod without ky ib. and 336, 350. That derived from the • lirft Promife, 232, 296, &c. Chriftianity renders that implicit Faith, explicit, Introd. p. 23. II. 193, 233, 303, 343. DeiJlsMt^ thod of rewarding Virtue, fupplants God, and fets up Fate, <^6^ 120, 223. Faith in God as a Rewarder^ that firft Catholick Principle of Natural Religion, implicitly contains Faith in the true Mediator, 232, 262, 297, 335, 33^j 343- -^"d the Refurredion of the Body, 345. it fuppofes and preferves all his moral Attributes, 233, 298, 303, 319, 336, 343. Degrees of Rewards hereafter, 309. Ridicule^ ill placed, immoral, I. 1 2. Notes, tt- coils upon the Author of Chara^ferijlicks, II. 100. Righteoufnefs^ to hunger and thirfi after it, what, I. 27. II. js- s. SACRA ME NT. See Baptifm, and Lord's Supper. Sacrifcf, not of Human, but Divine Inftitution, I. 100. INDEX, I. loO. Append. 41. What are the only Sa- crifices now CO be offered up, I. 108, 413. Salvatioriy what is not to be depended upon for obtaining it. i. Not the Republication of the Law of Nature, 2. Not Chrift dying an Ex- ample, nor in Teftimony of the Truth that God is of a reconcileable Difpofition. 3. Not Repentance grounding upon the forgiving Goodnefsof God in contempt of the Mediator. What is to be depended upon, viz. the Death of the Mediator. See Mediator. San5iion of Law, fupport of all Government in Heaven and Earth, I. 291. Satisfatlion^ what kind the Mediator made, I. 283, 288, 345, 360, 0,6^, ^y'3>' Scepticky the Folly and Inconfiftency of his Pro- ceedings, II, 265. The Wickednefs of them, 274. Their Objedions anfwer'd, 269. Seal of the New Covenant once put by the Blood of Chrift, recogniz'd by both Parties of the Covenant, in the two Sacraments, I. 144. Scriptures^ holy, why the Rules of Method and artificial Eloquence negleded, I. 25 1 . A per- fefl Rule of Morals, ib. The Deijls Incon- fiftency as to various Readings, 358. II. 277. The y^^/Z/^onV); of Scripture neceftary, I. 257. They only give the true Knowledge of God, Ourfelves, and Happinefs, I. 258. Pcr- fpicuity of them againft the Dd"?//;, 267. Pru- dential Rules of Interpretation, 277. Who the unlearned that wreft Scripture, 269. The Things hard, to be underftood, ib. II. 162. Infallible Interpreter of Scripture of no ufe to prevent wreft ing, I. 269.^ 5i?//-Advantage, Good, Affedion, Happinefs, Intereft, duly diftingui/h*d, the Spring of all human Adion, II. 42. maintained to be the I genuine INDEX. ^^ genuine Spring of Virtue againft all Oppofers, 47, &c. Self-denial^ Reafon and Rule of, I. 273, 414. Sbatn^ before Men, for falling fhort in the Vir- tue or Service due to Society arid the Publick, II. 83. before God inherent to the Sin of the Soul, as blufhing is to the Body upon fome Occalions, I. 83, 98. Dei/Is deny this Shame, U. 50. . Sin^ the Turpitude and Enormity of it, why Enmity againft God, I. 2gA., ^S5^ 359' Fo^- givenefs of it, through the Mediator, the great News and Affair of the Gofpel, 48, &c. God's Hatred of it in the Death of the Mediator, ^g^. Heathens had no Notion of the Forgivenefs of Sin, 295. Sin, or Blafphemy againft the Holy Ghoft. See Holy Ghoft. Spirit, worfhipping the Father in Spirit and Truth, I. 94. Spirit, holy, an Advocate for Chrift on Earth, 398. An Advocate to the Regent Power of Man's Actions, II. i, &c. Neceflity of Afiiftance, 3. &c. I. 398. A Counter- balance to the evil Spirit, II. 7. What it is to be fpiritually minded, 10, 24, 165. A new Principle to the Flefli, 10, 21. Gifts extra- ordinary, 14. Helper of our Infirmities in Prayer with Groans that can't be utter'd, I. 87. Notes. II. II, 12. How an Earneft, 14. How a Monitor, Advocate, Afliftant, 16, &c. Born of the Spirit, the Occafion of it, 24. How God the Giver of a new Heart, &c. 25. All his Operations confiftent with our Liberty, 23, 26. True Notion of human Liberty, //'. ^ Sociman I ft D E X. Socman Objedions to the Revenge and Cruelty ■ of the Father, anfwer'd, I. 343. their unrea- ; ifonable Corruption and Contempt of Faith fhewn, II. 258, &c. »;.;... -.a :.. Socrates, in what Senfe a Chriftian, afling in Ex- pedation of future Rewards, II. 303, 338. favoured and advifed Idolatry, I. no. the belt Beiii upon Record excepting Jeb^ II. 89. Solifidians, Enemies to Faith and Reafon, 11. 220. ■Sublime, the true Kind wherein it confifts, I. 29^ 382. II. io8, 152, 326. ■Sufficiency of Ikijts hateful before God, an im- moral Contradidion to the dependent State of Man, I. 60, 73, 210, 260, 309, 314, 320. 406. II. 246, 251. diftinguifhed into r(?wo/^, 2indi -proximate y II. 311. Super ftition falfly charged by the Deijls on the Pofitives of Chriftianity, they being the Cure of that, and of Idolatry, I. 197, &c. truly chargeable upon the Deijls, 201, 302. ■Swearing reduced by Chriftianity from Exceffes, and confined to its Religion and Ufe, I. 40. Symbols, the Ufe of in Baptifm, I. 123, 178. in the Lord's-Supper, 149, 178. T. TALENTS, one, two, five, explained, II. 29^, 3^9' 331. Temperane'e, Rule and Reafon of, I. 273, 314. Tbankj^gmyig\b QsoA, how improved by Chrifti- anity, I, 40. religious Worfhip of our firft Parents in Paradife, confifted inThankfgiving, exclufive.of Prayer, So. the Reafon of Thankf- ■giving doubled in our prefent State, 82. Time, Fitnefs of, for promulging the Gofpel, 11. 312, 322, •3-24. Fulnefsof, I. 429. Triifl 1 N D B X, Truji in God, improved by Cbrijiianity, I 38. Turks, a moral Charadler of, I. 116, the Want . of a Mediator in their Religion, II. 314. they arc one Branch of Antichnjl, 316. V V. IRTUE, -when diftinfl from Religion, I. 121. when the fame, ib. Love of, for its own Sake, a fallacious Principle, II. 92, &c. The moral Virtue of Faith, 222. Rewards of Virtue not the natural Confequence of it, I. 318. II. 120, &c. 223. W. WIL L of God, the End of Actions fixed by it, Means appropriated by it to re- fpedlive Ends, II. 69. Arbitrarinefs excluded from it, yy. Moral Reafon, Relation, Fit- nefs of Things, how depend upon it, yy. What the Reftitude of the Divine Will, 78. IVill of Man, Governefs over all his Adions, the Paffions derive from it, owe their Objedl and Conducfl, to its Choice ; Love being the Ad- hefion of the Will to its own Choice, II. %y. Controuls his Underftanding, 222. compared with 34. Worjhip^ publick, fpunded in Natural Religion as we are fociable Creatures, II. 130. Danger of forfaking it, 131. why none but general Rules in Scripture for it, 134. N. B. The Edition of Chrijiiamty as old, &c. referr'd to, is Ocftavo, 1730. FINIS. M