MASTER NEGATIVE NO. 93-81419- MICROFILMED 1993 COLUMBIA UNIVERSITY LIBRARIES/NEW YORK as part of the . r» • ^» "Foundations of Western Civilization Preservation Project NATIONAL ENDOWMENT FOR THE HUMANITIES Reproductions may not be made without permission from Columbia University Library COPYRIGHT STATEMENT The copyright law of the United States " Jit'e 1 7 United Sates Cocil - concerns the making of photocopies or other reproductions of copyrighted material. research " If a user makes a request for, or 'a^^JjiseS' a wouW involve violation of the copyright law. A UTHOR: SMITH, ELISHA TITLE: THE CURE OF DEISM; OR, THE MEDIATORIAL PLACE: LONDON DATE: 1737 Master Negative # COLUMBIA UNIVERSITY LIBRARIES PRESERVATION DEPARTMENT BIBLIOGRAPHIC MICROFORM TARGET Original Material as Filmed - Existing Bibliographic Record t^ o a\uw. ^U^uoia So.\lV[. 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Beside the main topic this book also treats of SubjerJ No On page Subject No. On page I \\\ \\ 14 V \ ^ttmtmt^mitidm irf i •4^« **t:,-jar. ,^ L / ■^ JiMibili \^y I X THE OR, THE ( library: I 'W^»« / Mediatorial Scheme JESU/CHRISI The Only True Religion. In Answer to the Ob j ect i ons ftarted, and to the very .mperfeft Account of The Religion ./Nature, and cf Christianity, given by the Two Oracles of De sm the Author of Chri/llanlty as eld as th Creation ; iLd the Author of the Charaaerifthks. ' An APPLICATrON"ro Papijls, ^uahrs, Soctniam, and Scepticks. ^"•fJ^J^P^^' •^"'answer to a Book en- mkd The Moral Philofipher, or a Dialogue becwSi a Chriftian !>«/ and a Chriftian Jew. In TWO VOLUMES. The Second £rf///w, corrected and Improved with larg e Additions. In a New Method. By a Co untry Clergyman. TTT. ;. ^ X , — t : in, LlL jX. VOL. I. I came not to dejlroy the Law, but to fulfil it. , Te believe m God, believe alfi In Me. M.DCC, XXXVII. . ? iLL'i-'. \ •» ' I I I l/'f 7^0 /ib^ Right Reverend Fa- ther in God, Edmund, Lord Bijhop of London. Lord, H E IntroduEiion to the follow- ing Scheme of true Religion> publiflies the peculiar Reafon of this Addrefs to wtr Lord- Jhip, where it thews from whom the Plan of it is taken : Ti)ough the Author (had he fet his Name) might alledge the ufual Motive of thefe AppHcations, 'u/2;. the Receipt of Favours from your Lordfliip, he begs Ac- ceptance of the Prefent from a fuperior and particular Obligation of infcribing a Work executed in Purfuance of your own general Dirediion ; gratefully remembring that he, who gives the Model, and lays down the Plan, is the Chief ArchitCi^L And the more affiduoufly it is followed by more able Uii- der-Builders, I am pcrfuaded, they will be fo juft as to impute the Beauty, Strength and Solidity of their Labour to yo^dz Lord- A 2 pifs 1^ ►■ : • .\ ^\ n ^^ fifi fW ^^ **'* * ^EDICATIOK Jhifs Advice and Superintendency, as a ju- dicious and faithful Overfeer of the Build- ing of the Houfhold of God, built upon the only Foundation of eternal Life, as it is received and copy'd from Heaven. And I am abundantly convinced the more your Lordpifs Model of reprefenting Chriftia- nity in, and through its glorious Mediator^ is confider'd by Chriftians in general, and fludy'd by its Clergy in particular, it will more and more appear to be founded in the Nature and Reafon of Things, as well as in the Revelation from Heaven ; and for that Reafon, to be without Controverfy, and to the Prevention of Controverfy, the fole bcft Method both for convincing, and reclaiming Gainfayers -, and for eftablifhing all Chriftians in the Knowledge and Pofleflion of the Truth. M AY your Lordjhip long continue an ade- quate Advancer of the Kingdom of God and Chrifty in its Truth and Purpofe, Laws and Pradtice j and may you very long live an Or- nament to that Religion you have fo well defended, is the cordial Wifti of the Author^ and of every good Chriftian, THE CONTENTS Of V O L U M E I. THE CHAP. L The Religion of the End. A General Defcription of Religio?!, Page i Its Original, jbi J. The Divifion of it into three Branches^ Duty to God, Our Neighbour, and Ourfelves, c Man the Image of God, How the Law is written in cur Hearts, Its perpetual Obligation, nefirft: State of Probation in Paradife, The Tree of Good and Evil explained. The IntroduBion of Sin, the firfl great Change tn our moral World, ^, &c. The moral Image of God, wherein Man was made upright, altered, j2 Ridicule ilUplaced, therefore immoral. Notes, ibid. A primitive State of Innocence different from the prefent State of Man, demonjl rated from two Self-evident Propofitions, i ^, g^c. The grand Fallacy, the %^ATO)t i^^dhi: / ChriRiani- ty as old, tfr. detettdd, wuhrejpt^i to the Im- mutability of the I.azv of Nature, exchifivr or Alteration, or AdditloJi, i'^^ 8cc A 3 The' 3 4 6 7 9 / The CONTENTS. ^he firjl Ccmmcncemint of the natural Rel'igkn of //'^ Means, and of the NewCovenarit^ ii^ &c. ^be Old and Njuj Covenant definbed in Pnrt^ 24 Divine Prefcience and future Contigents reconciled^ Notes, 25 *The IntroduBion of Repentance and Piaser^ the 7iatural Reli^wn of the Means^ 26 *Ths Religion of the Means defcribed^ ibid. ChrtjVuwits^ the Remedy, co-Oival iviib the Difcafe^ How it operates as a re.Horing healing Means in ac' coviplifhiug the Religion of the End^ 28, &c, The Religion of the E?id needed no Miracles to prove it, 'The Tute Defign of them. 29 The chief deftgn cf the Law of Mofes, 3 2 ylll that is Good in Heathen Ethicks derived from Re- velation y 33 JVhy and for hoiv long God is reprefented in Scripture in Human Parts and Paffions^ 34 Hoiv Cbrijlianity iniprovei the natural Religion of the EjuU ibid. &c. The grjcit Uifairnefs of the Author of Chrillianity as old, iii\ 37, 44 C H A P. II. The Religion of the Means. I, Q^" Repentance. HO IV CjrijlidHty^ or Faith in the Mediator ^ acluates and adivens that, 46, &c. V oe Blafpherny agalhjl the Holy Ghofl, what it is. The Heatheis deTuule of Repentance^ 51 "the CONTENTS. A Solution of that S^ueflion, What is true Religion^ and what are Fundamentals, 56, &c. The true Notion of Chrijlian Perfe5fion, 76 CHAP. III. Of Prayer the other Means of Natural Religion. HO W Faith in Chrifl the Mediator, the Head of all the Means, operates upon that, 80 IVben it began to do fo, ibid. Prayingin the Spirit explained. Notes, 87 The moral Operation of Prayer in accomplifhing the Religion of the End^ and improving Repentance, 88, &c. JVhy Fervency and Frequency required, 93 The Keys of the Kingdom of Heaven explained, 97 The Cominencement of Sacrifice, a Divine Inflitu- tion, ^ 100 The fpreading Corruption and Abufe of it, in all Sorts of Idolatry and Superfiition, encouraged by Philo^ fophers, I03» &c- The Affertion of our Author, That the Lives of Cbriflians are no better than Pagans, confuted, 108 That their Lives exceed the Morals of Turks, 1 1 6 The Inlet of all Corruption in Religion enters at the Door of the Means. The Church of Rome a notorious Inflame, ^ ^ ^ An Application to the Deijls with refpetl to injlitu- ted Means, ^^^ A 4 CHAP. The CONTENTS. CHAR IV. Of Baptifm. DEfinition of a Pofitivc Law fr^m Puffend. 122 Baptifm afoUmn Manner of taking on us the Pro'^ feffion and Engagements of Chrt/lianity^ and be- comes ever after an additional^ moral, and mojl obliging Reafon to fulfil them : As folemn and binding as the Morality of keeping a Covenant, ibid. &c. The Aptnefs of external Symbols in folemn Engage-', ments to imprefs the Mindy 127 The true Meaning of being baptized for the dead. Baptizing fynonimous to making DifcipleSy 135 In the Name of the Lord, in the Name of the Fa- ther, and the Son, and Holy Ghoft, reconci- ledy ibid. &c. A Proble?n of Mr. Emlyn* sfolv\}y 141 Confirmation a Succtdzncum to Infant Baptifm^ 143 An unbaptized Perfon receiving the Lord's Supper obliged never thelefs to be baptize d^ 144 Chriji^s Blood the only Seal of the new Covenant^ ibid. CHAP. V. Of the Lord's Supper. THIS inflitutedfor recognizing Faith and En- gagements in the Mediator of the New Co- venanty profef*d and undertaken at Baptifm^ 146 IVhcrein 7»^ CONTENTS, Wherein the Morality of it confifisy ib. &c. TheUfe of Symbols^ 149, &c. The Excellency and internal Evidence of the Pofttive Part of this Sacrament ^ ibid. An Application to the fakers, 151 Two Miftakes of Hales of Eton re^ified^ ' 54» 5 The Prefence in the Lord's Supper ^ what^ 157 The Ufes of it as a Sacrament, as an Eucharift, as a Communion, 164 The Notion of the Minifter or Priefi reprefenting the Sacrifice of Chrijl to God^ afkingerous Mifiake^ 166 The Communicant^ s Duty^ 1 70 CHAP. VI. The great Benefit and Service q( Baptifm and the Lorii Supper^ in carrying on the Means, and End of Natural Religion ; in Anfwer to our Author* s fhamefiil Mifre- prefentations. THE internal Excellency and intrinftck Evi* dence of thefe Sacraments maintained. And bis ObjeSfions, as Things indifferent, arbitrary Commands^ Superftition, (^c. confuted atlarge^ 175, &c. That they are $he Cure of Superflition and Idolatry ^ 199 That Deifts in their Notions of God*s Goodnefs are over-run with Superflition^ 202, &c. CHAP. rife CONTENTS; CHAP. VII. The Choice and Appointment of the Mediator. T H E Mediator the Head of all the Meansi 212 *The Appointment of him belongs folelj to God. Where- in confijls the moral Iniquity of Idolatry^ ibid, &c. The Deifts reje5fing a Mediator, owing tofalfe No- iions both of the Nature of God^ and Man^ 214 CHAP- VIII. The Nature or Pcrfon of the Mediator, AT RUE Notion of this, as Son of God y and Son of Man ^ the Foundation of all, 221 The Wifdom of the Divine Appointments and Com-- mandfnents, as laid in the Nature of Things, dif- covered by Revelation, ibid. IFhy the Law of\s/lok% called Statutes not Good, 225 The End of that Lazv : See Note at the Bottom^ ibid. Why the Mediator was horn of a Virgin, 229 Plain Notions in Religion, preferable to Philofophi- cal, 231 Tfje Mediator Chrifl not by Way of Accomjnodation Ui the Heathen Notion of Mediators, 233 Tbcfc lajl derived from a corrupt Tradition of the cr:gi'ial Promife, ibid. The jyickednefs and Abfurdity of our Author in ma- "the CONTENTS. king one as falfe and needle fs as the other, 236 In making it one of the abfurd Pofitives of Chriftia- nity, and God arbitrary /;/ requiring it, ibid Our^ Author proved a Heretick againft his own Notion ; and an Apcjlate, 2c?q His hconfjjlency in admitting Revelation in Part, 240 C H A p. IX. I'he Offices of the METi I AT OR. nefeveral Particulars of thai Office, ibfd L^H'd^o^none butGod, toatt.n^^^^^^ The Merc] of God would have beenunknown, JS the Occaf,onof the Fall cf Man, and the 1. pointment of a Mediator, ^ ^rfiT^^f f f-^if 'f'^'' ^'-^ ^o'^'^^nt, m. toGof "^ '" """' '" '''""'"^' ^^« In or d-r I that, he firft oxidated as ome of the many Excellencies of the Holy Scrio- tures, beyond the Writings of Heathen Moralifts, ana to theSuflictency of human Reafon 262 ne fecret Reafons of Drifts oppftnf Chrifl ialg 266 Xheir / The CONTENTS. 'Their 'Tendency to Popery^ 267 Tbe Perfpicuity andfufficient Plainnefs of the Scrip- ture as a Rule^ ibid. Prudential Rules for interpreting^ 270 Rule and Reafons of Self Denial^ 273 C H A P. X. Of the Priestly Office of our Mediator upon Earth. WHAT is not to he rely^d upon^ i. Not the Republication of the Law of Nature y 280 More Advantages of the New Covenant^ ibid. 2. The Example of the Mediator not to be relfdupon ^^hy 282 Nor his Obedience unto Death as a Teftimony cf the Truth of his BoBrine^ which frujlrates a New Covenant^ and the Occafion of a Mediator^ who was to reconcile God to Many as well as Man to Gody 284 3. Nor Repentance to be depended ony {exclufive of /^d- Mediator) relying upon the Goodntk of God, as modern Deijls do, . 288 The Sanctions of Rewards and PunifhmentSy the Support of all Government in Heaven y or Earthy 291 The Deifts Notiony and defperate Fallacy of the Goodnefs of Gody frujlrates Repentance 292 Tlje HeathenSy why they had little Hopes in Repen- tancCy 295 Deijls again proved' guilty of Superjlition in their Notion of God's Goodnefs y 297 Their very fallacious Reprefentations with refpe5l to the Divine Coodnefsyprov^d xnconfhjlent with tbd r/&^ d Mediator for effeding and perfefting thefe Things, then it muft be granted, that he is the very Ar- chetype, the dvTQrQuvTQ of a true perfed Re- conciliation The Introductioit. vii conciliation between God and Man ; then is his the only true Religion in the World. A N D in an Enquiry of fo great a Moment, every open Deift, and every fecret Favourer of their Opinion, is moft ferioufly and affe- dlionately intreated to take thefe Oracles of Deifm once more into their Hands, and re- vife and compare them carefully with this Anfwer, and judge impartially. I add the fame Requeft with refpeft to the Moral Philofophery a New Oracle very contradidlory to thq other. And if this important Religion has fo intimate a Connexion with the Religion of Nature, as to be the greateft Perfed:er of ir, by affording the only Means, Aids, Motives, and Helps for performing it ; and, if in {hew- ing this admirable harmonious Connexion of Chriftianity with Natural Religion, in a new Light, unconfider'd perhaps as yet by any Deijl, a clear View and Profpeit opens for difcovering the TRUE Obligations, and Foundation of M O R A L 1 T Y : For there can be no doubt, in cafe the Religion of this Mediator is the only true Religion, that the true Grounds ot Morality muft be drawn from its Source, and Fountain Head only, as I have clearly (hewn *. Nor can there be any Morality or natural Religion with refpecft to another World, befides, or without this Foundation of God's bein^ a Rewarder : Every *Vol. II. pag. 59 to 130. compared with the lall C^/. towards the End a 4 Other M ■ • • vm The Introduction. other nominal Morality, without this facred, this its own proper Obligation firft laid, being none other than Civile or Politick Inftitution of Morality, upon the Epicurean Scheme of Virtue being, the Way and Means of attaining the higheft Ft-liciiy of Man in this Life^, but, ading without the Belief of Providence, rc- gardlefs of future Rewards and Punifliments, has nothing of the Religion of Morality in it, and therefore can never deferve the Name of natural Religion. I N a Queftion therefore of fo great Dig- nity and Moment, as what is the only true Religion'? it is earneftly intreated for their own Sake, as well as for the Honour of human Reafon, that all Perfons of their Sentiments, whether they own, or decline the Name of Dei ft ^ will be fo candid, as to favour this Afpcdt of Chriftianity with their Perufal. The Deijls 1 have to do with, are indeed fo candid, as to declare, i. What will not convince. 2. What will fatisfy them, as to the Truth and Excellency of the Chriftian Religion. And. I have all along had that particular Regard to their Declaration, as the . lateft that comes from them, after abundance of difputing, and a Multitude of Books, as to confine myfclf to that wherein they fay, they only feek Satisfadion. There is but one Pojiulatuvi in the Way ; in order to open the Scene, I was obliged to begin with, one Suppofition, /. e. that Man was once in a State of Innocence-^ and was foon after, and has i The Introduction, \% has been ever fince in a fallen degenerate Condi^ tion ; though even that continues a Suppofition but for a very few Pages, before I actually demonftrate, that it mull have been fo, from two felf-evident Propofitions: That being once proved, all the reft follows in a Chain. A T the fame Time the two Authors, to whom I reply, and have evidently (hewn to be grofly miftaken in the true Nature of Things, and the Force of Argument, pofi- tively declare what will not convince them with refpe(ft to the Chriftian Revelation, they plainly intimate what will. The noble Au- thor o{ Chara6lerijlicks^ firft in Date, and longeft in Vogue, has feveral Flings at Mira^ cles as good-for-nothing Proofs; though it muft be acknowledged a greater Miracle than all that are reported in the Jewifh or Chri^ fiian Inftitutes ; that either of thofe Religions, oppofing the reigning darling Vices of Man- kind, fliould be received in the World, with^ out Miracles to introduce them at the firft ; But in a Traft publiQied afterwards, he fpeak^ more openly. " Let it be your chief Endea- vour to make Acquaintance with what is Good\ that by feeing perfedly, by the Help of Reafon, what is Good^ and what ///, you may prove whether that, which is from Revelation, be not perfedly good and conformable to this Standard. For if fo, the very End of the Gofpel proves it Truth. And that, which to the Vulgar is only prove- able by Miracles, and teachable by pofitive I ** Precept§ it €t ti C€ X The Introduction.' <* Precepts and Commands, to the wife and ** virtuous is demonftrated by the Nature of <* the thing. So that how can we forbear to " give our Affent to thofe Do6lrines, and that « Revelation which is delivered to us, and « enforced by Miracles and Wonders ? But to *^ usy the very Teft and Proof of the Divinenefs " and Truth of that Revelation, is from the " Excellence of the things revealed : other wife •^ the Wonders themfelves would have little EfFecft or Power; nor could they be tho- roughly depended on, were we even as *« near to them, as thofe who lived a Thou- fand Years fince; when they were frefhly wrought, and ftrong in the Memory of « Menf. Before I leave this Author, who has led the Van of modern Deifm for many Years, and is, perhaps, the fubtleft Adverfary that ever wrote againft Chriftianity; I would obferve that his pernicious Defign is fo deeply and artfully laid, as to be underftood only by the ifiitiated'y and commonly miftaken, nay, fome times applauded, by very honeft Chri- ftians. Being thorough Mafter of his own Scheme, he begins his Sap at Chriftianity, by undermining natural Religion. He impercepti- bly betrays Virtue under an infinuating Appear- ance of fawning Love and Friendftiip for it, and carries on the Attack the more fuccefsfuUy under the Cover of two popular Sentiments, to f Seeifm to overflow this Age *. Wherein fo many think it a Glory to their Names, and an Ornament to their free Spirit to be counted in that Profeflion ; not defiring to have it thought that it was ever faid of them, that they ever believed one Word of ^efm Chriji. An Age ! wherein the Notion of Covenant and Mediator is almofl dropp'd in not a few modern Expla- nations of Chriftianity ; notwithftanding the running Style and Title of the New Tejtament * Mr. Addlfon in one cf his excellent Spedators has obferved, that " iYitjiiheiJi has not found his Poll tenable, and is therefore rc- ** tir'd into Deijim, and a Dibbclief of Reveard Religion only : but the Truth of it is, the greateft Number of thofe Set of Men, are thofe who for want of a Virtuous Education, or Examining the Grounds of Religion, know fo very little of the Matter in quellion, that their Infidelity is but another Term for their Igno ai!ice." And a little after " If our Modern Inf.dcls ** confider'd thofe Matters with that Candour and Serioufnefs ** which they deferve, we (hould not fee them acl >\ith fuch a " Spirit of Biuerncfs, Arrogance and Malice : They would not ** be raifing fuch infignificant Cavils, Doubts, and Scruples, as ** may be ftarted againft every thing that is not capable of Mathe- " matical Demonftration, in order to unfectle tlie Minds of the ignorant, difturb the publick Peace, fubvert Morality, and throw all Things into Confufion and Difordcr." in (( << «< << «< The Introduction xxv in their Hands, may, and in Truth ought to be tranflated. New Covenant, as is plain in itfelf, and agreed by the Learned * The New Covenant being the Source of God's Promifes, as they are the Fountain of all Re- velation, how can they, whofe Charadteriftick it is to bring out of their Treajure Things new and old, find any other Divine Treafure but the Old and New Covenant^ fruitful as it is of all Morality and Godlinefs, of all Edification in Knowledge and Praftice, to bring their Things out of? Forafmuch as it is the only certain Standard for redlifying thofe vague No- tions, and fond Theories of the Good?iefs of God, v^hereon the modern Deijis ered their unhappy Syftem, and from which they all ftrive, and always offer to maintain their felf- deceiving Arguments, as I have abundantly (hewn in the following Pages; and for re- moving many, if not mofl Miflakes likewife among Chriftians. And if bringing them thence would recover the Chriflian Religion to its primitive Ufe and Efficacy, Strength and Beauty, the too great Negledl of doing it, mufl neceffarily, in Concurrence with other Caufes, draw after it the haftning Decline (without the Vigilance of fome to put a Stop, at this Crifis) of the true primitive Spirit and Notion, Obligation and Tendency of that moll excellent, and above all others, incom- Jir*^/°'-' -^ 53.2; Jnflead of dividing the Bible into 0/^and i^^M ^?T^'' T^^^' ^^^^ Submiffion, be more properly dillin- guiftid into />r/ and ^.rW Vol. oh\itNeuid aliud ejl pietas quamjujlitia advvfui Dios. Cic. B 3 ballon \ \ 1 II > 6 DEISM Delineated. CHAP, bation ; the negled of it with his Difpleafure. ^•^^^Who, for that purpofe, will take an exadt Ac- count of every Man's Works •, to reward thofe who diligently feek his Favour in doing thefe Du- ties, and confequently punilh the Tranfgreflbr. This Religion of the End, together with the natural Religion of the Means, (very early fpring- ing up out of the State and Nature of Things, as foon as the Primitive Pair were changed from what they were, and lapfed from their Primitive, to a new, accrffbry State ; wherein all their Po- fterity, like themfelves, are left frail and peccant) make up that State of natural Righteoufnefs, by which fome, how many to God only known, in all Nations of this many Kindom'd-Earth have been, and fliall be accepted of that God, who is no Refpe5fer of Perfons. So everlafting is this moral Law, that our Lord affures, till Hea- ven and Earth pafs^ one jot or one tittle fhall in no wife pafs from the Law^ till all he fulfiWd. He himfelf was the grand Means for redintigrating Obedience to it ; and therefore fays of himfelf. He came not to dejlroy^ but /(? FULFIL ; and in- fers to all others, whofoever fhall break one of thefe leaft Commandments of that Law, and fhall teach Men fo^ fhall be leaft ^ accounted leaft by him, in the Kingdom of Heaven \ but whofoever fhall do^ and teach them^ fhall be called great in thefaid KingdoTn. *' There is this Difference (fays a great Pre- late) between the eternal Laws of Juftice and Righteoufnefs, and all pofitive Laws whatever ; That as to the firft we are made for them, and the nearer we do in all Things conform to them, the more noble, and lovely, and excel- lent Creatures we are \ but as to pofitive Laws, they are all made for us ; and the more they conform to us, the more they obviate all our *^ Wants (( c« (C cc ct «( DEISM Delineated. 7 *' Wants and Difficulties, the more they anfwer C H AP. " to all our Neceffities, the better they are." ^^i^^ Now God governing by the Nature of the ^^'^ Things he made, or in the Style of the Author of Chriftianity as old as the Creation, " as he governs ** all Things according to their Nature," pag,ij\.. it was requifite that even Paradife itfelf^ the State he had placed them in, (hould be a State alfo of their own Choice and Confent *, depending as much upon their Behaviour, as on his Goodnefs ; and owe his continuance in Paradife and Happi- nefs as much to himfelf, as he owed his firft Situa- tion there to his Maker. Had he made them any Promife, to fuperintend them fo, as they (hould never make a wrong Choice, that would have deftroyed the very Thing he diftinguifli'd their Nature by ; that Choice being the greateft Pri- vilege Man is capable of, jvithout it, there could neither be human Virtue, nor human Na- ture: Therefore having made the firft Pair of our Race moral Agents, he gave them not a Pro- perty in themfelves; becaufe he ordain'd them accountable to himfelf, by giving them fuch a Power over their own Perfons and Aftions, which is their Liberty ; for the right or wrong Ufe whereof, they were anfwerable to him. Life and Death moreover were laid before them, as motives to fix their Choice, and preferve their Liberty, as well as all their other Faculties, in the fame Uprightnefs they received them from his Hands. F o R a Trial and Probation of them, in par- ticular, how well they would obey their Maker, and advife with, and depend upon him their furc experienced Friend, in all Exigencies and Occur- rences that could befal them in their dependent • Jnvitum qui fervat, idcmfacit otcidmt'u Hor. dc Art. Poet. B 4 State 8 EISM Delineated. CHAP. State of Probation ; from him they came to the ^* good Knowledge, who they were, and where they were, and to what purpofc were ; having no Experience, they knew not fo much as what was fafe to eat for the Prefervation of their Be- ing ; they depended upon the Creator of their every Faculty, and its Objeft for that obliging Knowledge -, from bim they had the fweet Know- ledge of conjugal Love, the Source of human Race, and of Endearments more than Father or Mother ; from bim they had the pleafing fafc Knowledge of their Sovereignty over the World, and undifputed Dominion over Creatures ftronger than both of them together ; from bim they re- ceived, divine Gift ! The Knowledge of Lan- guage, inftantly infu fed for joint praife of God, and focial communication of Good from all Things, then fo good as to be freed from any Evil; and therefore not to be perverted in plot- ting againft God, or any foolifh Knight-Errantry after Evil. They (hould have better confi- dered in what they were going to tranfgrefs, the Generations to come, interefted in thofe Things ; after the Seed of Evil was once fown in the Hearts of the firjl Progenitors^ how much ungodlinefs it would bring forth until the time of tbr^ing come. If that rejlraint of Knowledge was no more in effeft than Know th'jfelf and thy duteous Depen- dence as for Happinefs, fo for the Knowledge there- of, they might forefee what after ignorance and falfe opinions of Self^ muft be the penal confe- quence of their irregular tranfgreflion of that Boundary. There was no envy of, no com- plaint of any Reftraint of their Liberty from any pure good-, a Rellraint therefore of their Liberty to Evil was very gracions ; and fuch as God pre- fcribed tohimfclfi and, confequently, the Re- I flraint DEISM Delineated; f ftraint from the Knowledge of Evil fhould have CHAP been judged moft happy for them, who knew ^^ ^-^ not their own ftrength, after an Experiment for ^ " that Knowledge. They knew him certainly the Giver^ as of all Things, fo of all Knowledge, and the Source whence to feek their wif- dom without upbraiding : That was rational Ar- mour, and Admoniihment fufficient to have preferved them difinclin'd to, and clear of fur- prize from every curious, fufpicious, interdidled Knowledge, offered from any alien Quarter, whatever. They knew Death colleftively in profpeft, a fure confequence of Difpleafure, from the fenfe of its contrary Life, which they were very fure, owed its beginning and conftanc dependance on his Pleafure, and therefore more and more refolute to have depended upon bim for the Knowledge of all other Good and Evil, and not to offer to fet up for themfelves, undutifuUy to attain an independent State of Knowledge and Happinefs ; which has occafioned, ever fince, fuch a Want, Curiofity, and Perplexity about ir. And to prove to themfelves the Strength of the reafon, and the Freedom of will imparted to them, for governing their then unprejudic'd Appetites, it feemed neccffary to lay them under fome particular Reftraint, plain and monumental to their Reafon, that their then Paradife and Happinefs was a dependent State o^ Knowledge and Happinefs by a folemn Prohibition, not to eat of fuch a Tree, called the Tree of Knowledge of GOOD and EVIL ; becaufe the eating of that forbidden Fruit through any Temptation, would certainly brine them to the Knowledge, who is the Origin and Fountain pf all their GW, and who the Fautor and Pronnoter of their Evil: There being this difference between a pofitivc Command 10 DEISM Delineatbr U IT M* CHAP. Command to do fuch a Thing, and a Prohihitwn ^^^\^to forbear ; that the former depends upon ^^^^^^ Opportunity to put it in praftice, whilft it is always in the Agent's Power to abftain, with refpecft to the latter. It feems, therefore, fitting that fome fuch Teft of obedience as that, fhould have been covenanted with, and eftabliflied upon them, at their firft fetting out in the World. As there was then no more of their Species in being, the Trial could not have been in the Duty, or Relation to our Neighbour ; it muft therefore be in that Relation between God and Man, both af- cending and defcending. And this particular Prohibition was an efFeflual Proof of obedience with refpeft to that principal Relation. And be- caufe a Covenant^ this being called in Scripture thefrfl Covenant, fuppofes 2l preceding Law, and has Reference to it : As Jdam could not but perceive the Fitnefs of the Law of his Nature^ and likewife the Fitnefs of that explicit Prohibi- tion, in order to his Probation^ from the Relation and Circumftances he was placed in, he muft needs confent to, and approve of the Reafon- ablenefs of both, and of his bounden Obedience j which made the Covenant, in effeft, mutuaL Eccluf.xw. 17. refers to this /r/? Covenant, af- firming the Covenant from the beginning was^ thou Jhalt die the death. Therefore the immutable moral Law of obeying, loving, fearing, and living in a creaturely Dependance upon the Crea- tor ; and the moral Law moreover for reftrain- ing irregular Appetites, for taking care of our- felves, our Mind, and Body, and Polterity, in- terpofed their feveral Obligations, to have pre- ^ vented Difobedience and Sin. I T is therefore a great miftake to fay, there was no Morality in this Trial : When all the mo- rality II DEISM Delineated. II . rality then in a manner in the World was put C H a P. upon a Teft, and brought to the Touchftonc. ^-^ For the due Obedience to that previous tryino-' ^^ Command of God, and the Government of our Appetites and Paflions, was the Teft and Trial of all future Obedience to the moral Laws of God i to perform acceptable faithfulnefs^ Eccluf xv. 15. was the end of his being left in the Hands of his own Counfely whether he would continue up- right, or fall from his Maker, and fail in his Faithfuhiefs, by Difobedience ; or, as 2 Efd. iii. 7. expreffes it, unto him [Adam] thou gaveji Com- tnandfnent to love thy way ; which he tranfgrejfed^ and immediately thou appointedft death in him^ and in his generation. The firjl Adam, ver. 21, 22. bearing a wicked hearty tranfgrejfed^ and was over- come 5 andfo be all they that are born of him. Thus infirmity was made permanent -, and the law {alfo) in the Heart of the people with the malignity of the root ; fo that the good departed away^ and the evil abode Jim. But if our firft Parents would not keep themfelyes upright in that, they could not after- wards live in exadl Uprightnefs with refpeft to the moral Law of their Nature. If he that offends in one Point is guilty of ally he that breaks through the 7*^ of all obedience, muft certainly be guilty of the moft heinous Tranfgreflion. There- fore there was a moral Fitnefs, not capricious Arbitrarinefs in that Prohibition; efpecially if the Tree itfelf (as fome have thought) had a na- tural intoxicating Evil in it. Befides, as there was to be Virtue in forbearing fuch as entitled to Life, it was further neceflary that there fliould be a Temptation, and a Tempter, without which there can be no Virtue. There was no Tempter but the Devil ; he, who was the firft felf tempted and felf-depravcd, became the Tempter and De- praver 12 DEISM Delineated^ CHAP, praver of others ; and in that State of Things, re- t^^^^y plenifhed and adorned with all good^ there could ^^^f*^ be no Temptation but that of more Knowledge, a curiofity of knowing Evil^ as well as good : Yet beforehand they could not but pofitively know, it muft be wrong, and therefore Evily to tranf- grefs the pointed-out Proof of Gratitude, Faith, and Allegiance due to their Maker and folc Benefaftor ; but they muft needs from the Sug- geftbns of Senfe contrariant to Reafon feel Evil under the forbidden Mafk of Good ! It (hould not therefore feem the moft unaccountable Thing to our Author, fag. 351, 352. that God does permit fuch a fubtle Spirit to tempt Mankind ; fincc his Power is reftrained from hurting, and is always converted to the Advantage of thofe who duly fubmit themfelves to God. And in- deed the Strength of the Tempter, in (baking and fifting Virtue, confifts chiefly in drawing Men to Sins of Commiflion againft z. prohibitorj Law, more than to Sins of Omiffion againft an affirmative Commandment *• Thus * The poor Plenty of Wit he fhews in deriding this mod ancient (acred Hiftory, fag. 349. is afting the low Part of a Merry- Andrew, rather than a lerious Writer upon io ferious a Subjeft. Though it is true, " That your Ridicule, if ill " placed at firft, will certainly fall at lall where it deferves ;*• yet as an Inquiry after true Religion is the moft ferious, ra- tional Concern in the World, nothing but a grave, ferious, ra- tional Treatment can become it ; or prove whether the In- quirer is in earneft, or jej}. *' Grimace and Tone are Helps «* only to Impofture." To ufe the Words of the Author of Chara£ierifticks, Vol. I. pag. 75. To ftart Queftions, or manage Debates which offend the publick Ear, is to be want- ing to that Refpe*^ which is due to the common Society. Such Subjeds Ihould either not be treated at all in publicK, or in fuch a Manner, as to occafion no Scandal or Dillurbance. The Publick is not, on any Account, to be laughed to its Face ; or DEISM Delineated. 13 Thus Sin entered into the World, and a new CHAP. Thing being arifen in it, which was not before, ^• a new Name muft be given to the Agent, which ^^Wi is that of Sinner^ Tranfgreffor. Here began the great Change in our moral World \ Man fallen from Innocence, and a conftant bent and inclination to it, to adlual Tranfgreflion, and a Pronenefs to future Iniquity and new Evil ! There is the old approbation of Goodnefs, but not the old IncU- nation, A preceding Pronenefs and Inclination to Good^ and a free Capacity of prefering it always, and perfevering continually therein, was that glo- rious moral Image wherein God made Man up- right ; the neareft Refemblance that a mutable, fo reprehended for its Follies, as to make it think itfelf con- temned. And what is contrary to good Breeding is, in this re- ft)ea, contrary to Liberty. If it is imprudent to lofe a Friend ^ for the Sake of a Jeft, what Wit is there in lofing Heaven ? The pretended Politenefs of the Ridicule, is only fetting a , finer Edge upon the Tool, which excufes not the Author's ill Intention, ofrendering that contemptible, which. In the Na- ture of Things, and in the Opinion of all thinking Perfons, ought to be out of the Reach of fuch unworthy Treatment. Biihop Sprat has finely obfcrved, that Raillery does not always agree well with the Temper of our Nation ; which as it has a greater Courage than to fufler Derifon, fo it has a firmer Vir- tue, than to be wholly taken up about deriding of others. Such Men are therefore to know, that all things are capable of abufe from the fame Topicks, by which they may be com- mended ; they are to confider that Laughter is the eafieft and ilendereft fruit of IFit He afterwards from one of the An- fients, calls fuch Mirth, humanis Dacchari rebus, Hijl. of R. S. fag. 418. And I would obferve, that as nothing by publick Allowance will bear to be the Subjeft of Ridicule, but what well becomes to be the Subje6> of Satire, thefe fort of Authors quite millake their Objeft, unfeafonably expofe their inward Senfe of things, and lofe both their Chara^er and their Wit. For as a weak Mind is eafily impofed upon by others ; fo a ri- diculing Mind impofes upon itfelf without any recompence, but the poor fatisfadion of making otlier People merry at the expense of deceiving themfelves, imitatincT, 14 DEISM Delineated. CHAP, imitating, intelligent Creature could be framed I- to its Maker. He endued them with Jirengtb from ^'^'^^^ ihemfelvesy and made tbem according to bis Image^ Eccluf. xvii. 3. But after Mam was fo altered byTranfgreflion, and the Image of God perverted and inverted in him, he was no longer company for God ; and the Son that he begot in his own Image^ as it is affirmed (and fo from Generation to Generation) was doubtlefs, like him, altered and corrupted in Tendency of Inclination, and approved of Evil as well as Good ; which is a fre- quent Senfe of knowing in Scripture. That that was the original Conftitution of human Nature in the Image of God, before Government and Magiftracy entered, (another Sort of Image of him) feems very plain, becaufe when we arc re- newed in the Spirits of our Minds, and created after God in Rigbteoufnefs and true Holinefs^ it is called the new Creature^ and the Divine Nature^ and the Image of God ; and the exceeding great and precious Promifes were defigned to make us Par- takers of that Nature. That there was a IVarp contrafted towards Evil, and a Crookednefs from the right JVaj^ appears from the faying of the Forerunner, / am the Voice^ crying^ make ftrait the IVay of the Lord. P A ss I o N s and Appetites, which before were fubmiflive, weak, and in the dependent condition of Servants, became infolent, craving, and dri- ving for the Maftery ; and, being gratify'd once, not only expedl, but demand and clamour to be fo always. Reafon became weaker in its Au' ihority and Rule, and very imperfeftly fubmit- ted to: The Underftanding, which before was fallible, grew feebler in its Difcernment, and fubjedled to many Prejudices. The Liberty of will was, captivated by Irregularities, and too much DEISM Delineated. 15 much enflaved to Deviations. Death, with its C H A P. innumerable concomitants, Diforders and Dif- ^• cafes, took its poll about their Conftitution, and^^^^^ like a Sword over their Heads, hung over them and their enjoyments, making all the after-life of them, and their Pofterity, fubjeft to the bon- dage of corruption; according/to the Letter, that very Day they eat thereof, they were both dead in Law. The delicious Fruits of the Earth, which were fo plenteous and fpontaneous before, were now to be extorted out of it by the torture of Spades, iSc. and the Sweat of Man's Limbs, The benign Air and other Elements changed for the worfe, and grew into diforder like Man ; his Mind was clouded, and fo was the Sky. In fhort, the whole Conftitution became altered, and fo altered, tranfmitted to Pofterity. For who can bring a clean Thing out of an unclean ? O thou Adam, what hafl thou done ? For though it was thou thatfinnedfly thou art not fallen alone y hut we all that come of thee^ &c. 2 Efd. vii. 48. Now granting the derivation of Mankind from one Original Pair ; which our Author, after fuch an univerfal fatisfying Difcovery from Revelation, could not have had the Aflurance to deny in earnefty either as a Philofophery 3, Moralifi^ or Civilian : It is demonftrable from two felf evident Notions, that there muft have been a State of primitive Innocence, as well as there is now % State of Sin, Frailty, and Diforder. • Firfty If it is a felf evident Notion, four Au- thor, pag. 3, 7, 49, and abundante of Places, admits the Conclufivenefs of this argument, and triumphs in it, with refpedt to Religion proceed- ing from God) that God is all-ferfetf in Wifdom, Goodijiefs, Power i it follows, that his Handy- worky fufficient to have conftituted a Para- dife in any Place, had there not been a particular local one for their Entertainment. Secondly, It is a felf evident Truth, and Matter of Faft, fek by every Man, and complained of by moft Moralifts with a Sort of Wonder -, that aStateofDiforder, Weaknefs, and Unconftancy has, from the moft ancient Complaints, con- firmed by the Experience of every Age, feized all the Faculties of Man. Many of the Heathea Philofophers DEISM Delineated 17 Philofophers were fo fenfible of this univerfal CHAP. Depravation of Soul, and Degeneracy from the ^* divine Life and Original of our Being, that they ^"^^^ invented the Hypothefis of the Pre-exiftent State of Souls, in order to folve it ; by acquitting God from being the Author of it, and imputing it to the Demerit of Sin in fome former State, ima- gining this bodily Life to be the Prifon and Pu- nilhment of the Soul for thofeCirmes. It has been Man's general Obfervation and Complaint of himfelfin all Places, that he often does what he approves not in his Mind * •, that fome old Vol. I. C Leavea * FUeo meliora proboqi deteriorafequor. Arrian Epift. Lib JI. cap. 26. Arift. Eth. Lib. I. cap. 13. III. 4. Seneca has many, and Tully fome of thefe Complaints. The Chinefe Phi* lofopher C2?«/tf/r-£. «« That the Nature and Condition •* of Man has been changed for the worfe, and a prodigious Ungovernablenefs has invaded Mankind, and that weak Men, deprived of their Guardian, are every where devour- ed by the wild Beads of their Paflions.** In Leg. Lib. V. That this great Evil is innate^ \yL^MTiv » when Men indulge themfelves in it, they find no Remedy to free themfelves. lie calls this Malignity of Nature mlko^vIa' And in ^imeo in- genuoufly confcfles, that cur Nature nvas corrupted in the firfi of our Race, iy tX ki^a\». And Rep. VII. derives the Igno- rance of Man from that Source. And his S Favour, and Grace of God inter- C 4 t^^^^^i « 24 DEISM Delineated. CHAP, pofing as foon as ever there was occafion, and I^ not before, was tempered with Allowance, and Indulgence to Man's alterM Condition, and the Performance of the Law of Nature reconciled to the Creature's Capacity of obeying ; not what was ftridlly due, but fo much as Man, who had fool'd and enfeebled himfelf by finning, was able to do, was thenceforth to be accepted through the Mediator : Hearty Repentance, and Prayer Cpromoted and encouraged by Hope in the M E- DIATOR, vfhtxt fromifcd\ by Fait by where made known ; and where not known, or the Promife quite forgot or corrupted through long Traft of Time, by Diligence in feeking to pleafe Gody 2SiA fincere Application to prefent Opportu- nities) where to piece up broken Obedience as oft as it was broken, till it became more and more entire in the Lives of God's Servants throughout the whole World. And God would from thenceforward govern by the Law of F A- VOUR and GRACE on his own Part, and of the REMEDY of Recovery on Man's Side, as long as the World endured. "If you would rtcomtnend Natural Religion (asisjudicioufly obferved by the prefent BiJJbop of Salisbury^ Ufe and Intent of Prophecy^ p. 52. 3d Edit.) " exclufively of all other Affiftance, ** 'tis not enough to (hew from Principles of Rea- *' fon, the Excellency and Reafonablenefs of moral *' Virtue, or to prove from the Nature of God^ *' that he muft delight in and reward Virtue \ *' you muft go one Step further, and prove from " the Nature of Man too, that he is excellently *' qualified to obey this Law, and cannot well " fail of attaining all the Happinefs under it that " ever Nature defigned for him. If you flop " IhortatthisConfideration, What do you gain? " What DEISM Delineated, 25 « What imports it that the Law is good^ if the CHAP. " Subje£ls are fo bad^ that either they will nor, ^• •' or cannot obey it? When you prove.- to the *' Sinners the Excellency of natural Religion, " you only fhew them how juftly they may ex- *' pefl: to be punifli'd for theh- Iniquity : A fad " Truth, which wants no Confirmation ! All the " poffible Hope left in fuch a Cafe is, that God " may freely pardon and reftore them 5 but whe- " ther he will or no, the OfFenders can never " certainly learn from natural Religion." From our Author's Conceffion, as above, it fcl- lows. That there is no Imputation of Unfteddi- nefs or Change in God, for his Condefcenfion to his changed Creature ; the Wifdom of Legifia- tors, and the Excellency of their Laws, being chiefly feen in adapting their Laws to the Circum- ftances of thofe who are fubjedt to them. That he forefaw what would happen, was no manner of Argument that he ftiould not have fufFer'd it to come to pafs, much lefs was it, any Caufe of its coming to pals * ; for then he would have ceafed to have governed according to the Nature of the Creature he had made. Had an abfolute unfinning Obedience been afterwards cxafted, there had been no Subjefts of the human Race to have obey*d, they muft all have perifhed ; but He, who is the Maker of all Men, is the Saviour alfo of all Men, in the eafy pradicable Method of the new Covenant. The Law of the firft Co- * Divine Foreknowledge has no more influence in effeau- ating, or making certain any future Event, than Human I'oreknowledge; there being no moral Caufklity in any Knowledge, but in the mil, which is the determining, aft- ing Pnnciple m every Agent. This obfervation fecms to be the true Key for folving the as intricate as frivolous Difputes, about the Di'vine Pre/dcnce, zndfuturt Contingents depending upon the Liberty of /&«;»«« //?/(: c» r *, venanc 26 DEISM Delineated CHAP, venant was as exaftly adjufted to the Circum- I.^^ftances and Capacity of Man then, as now it is ^ mitigated to his prefent erring and ftraying Con- dition. Thus commenced the Religion of the Means^ or the Recovery and Reftoration of Man to the Performance of the Religion of the End, as his frail weak Condition, and Imperfeftion, is mw capable of. Had Man never once prefumptu- oufly tranfgreffed, nor fubjefted himfelf to fer- ther Tranfgreffion ; neither Repentance, nor Re- miflion of Sins, nor any remedial pofitive Parts of Religion, nor any Mediator of Reconciliation, nor any Revelation of that Sort had ever been heard of. Neither his Mind, nor his Body would have known the Want of any Thing in his pri- vate, or publick Capacity -, and where no Want in any Refpeft, no room for coming to God in Supplication, or Interceflion, f. e. PRAY ER. Now whatever is beneficial in promoting, and fublervient to the furtherance of any Thing, may, in that Refpeft, be called a MEANS, and accounted more or lefs ufeful, or neceflary, re- fpeftively to its Tendency and intrinfick Efficacy in advancing the other : And confequently, can have no other, but will have all that Appoint- ment, Duty, or Morality go along with it, as it promotes, or has a native Tendency to promote the End^ it was ordained to anfwer. Media or- dinem^ modum^ me}ifuram^ amabilitatemftmunt^ a Fine. The Religion of the End being necefTary to be performed, gives us, at once, the whole Reafon and Religion of the other, why it is com- manded : For whatever Authority commands the End, muft be fuppofed to oblige to all the proper Means in the Power of the Performer. As fure, therefore, as God has laid us under Obligations ca DEISM Delineated. 27 to Himfelf, our Neighbour, and Ourfelves, and CHAP. as often moreover as thofc Engagements are ^' tranfgreffed, he obliges all Mankind to that REPENTANCEand PRAYER, which are the bed natural Means of undoing what has been done ami(s, and doing better for the future, in each of thofe Particulars. And becaufe fuch Repentance and Prayer towards God are necef- fary ; whatever explicit Faith or Knowledge mod aftuates, and beft enlivens both of them, when the World is grown cold and dead to the Per- formance of either of them, becomes ufeful in the Reafon of the Thing, as well as neceflary by the Command of God. Therefore FAITH in our Lordjefus Chrijl^ who has obtained Remif- fion of Sins, and Accefs to the Father, is necef- fary, where-ever made known, tarn 7iecefjitate me^ dii^ quam pracepti ; becaufe it beft operates upon that Repentance and Prayer, which are to reftore us to the Religion of the End, and improve our Obedience to the fame. The performing the Religion of the End, through the Means in our Power, is called Rigb-- Uoufnefs in the Scripture-Style ; and to endeavour with all Sincerity, to the utmoft of our frail Ability, to obferve it through the Means afforded in the Gofpcl, is to hunger and thirjl after Righ- teoufnefsy to be W^^ in fo doing, andto bejJ//^i and fatisfied, that thofe Means are AU-fufRcient for that End. Thus Chriftianity, the Remedy, is co-eval with the Difeafe: And thus true Reli- gion, or the Recovery of Man to his Duty, by the Means of a competent Mediator between God and Man, has been, and will be the fame in Sub- ftance, from the firft to the laft Sipner of our Race. This gives a right Notion of the Necef- fity of embracing that Faith, vyhcre it is pro- mulged. •' 28 DEISM PELINEATEDi CHAP, mulged, not for itfelf, but fubordinately to (omc* 2*^^^ thing elfe. And as in all other Laws, fo in the "" Divine, the Reafon and Ground of them is the only fure Way of ever knowing the true Con- ftruftion, or the right Meafure of their Obliga- tion, or their real Defign upon us. And this Way of referring to the End, affords the true Moment and Importance of all Opinions touch* ing that one Faith. And as the End of Words is to fignify Things, Words themfelves (being for the moft Part fubjeft to Ambiguity \n all Languages, the Reafon why moft Controverfies are generally little elfe but about Words^ are to be meafured from Things, and the beft Reafon of Things, not Things from Words altogether, The next Enquiry is. How, after the Appearance of Chriftianity in the World, that Grand Revolution of the Rcdrefs of human Grievances, promifed foon after the firft Entrance of Sin, for redeeming us from the Slavery and Dominion of arbitrary Matters, to the Liberty of a better Government, Faith in Chrifty or the Chriftian Religion, aftuates the natural Religion of the Means for accomplirtiinff the Religion of the End. Ftrjl^ it approves of all that is Good in the old perpetual Religion, both of the End, and the Means. Secondly ^ it mends and improves by its CorreSions and Inftruftions whatever was corrupted in either^ and mightily recommends and enforces both of them, L It approves of all that is Good. And what better Proof of the Gofpel coming from God, than its (hewing itfelf in its moft apparent, moft declared Defign, to have the fame End, as right Reafon, which certainly comes from him, has, viz. for regulating our whole Conduft aright in thofc three forefaid Relations ? Now DEISM Delineated. 29 Now that moral Part of the Gofpel ftood in CHAP, need of no Proof from Miracles^ by Reafon it ^• carried its own Evidence and Recommendation *^^^^ along with it. The Ufe which our Lord and his Difciples made of them, was to attraft Attention, and fix the Confideration of the reafoning Facul- ties of the Jews ; whether thofe he wrought him- felf in the Name of him that fent him ^, and thofe wrought by the Difciples in the Name of their Lord and Mafter that fent them, did not abun- dantly and unexceptionably prove to them, that he was aftually the expe5ied Mejftab *, the H E that was to come. That was the very Thing, and the only Thing to be proved to them, by Mira* cles, in concurrence with other Charadlerifticks of Prophecy, with Refpeft to them, and to the Gentiles. The numerous inconteftable Miracles did clearly afcertain the World, that it affuredly was the Will of Heaven, for all Men, and, in Time, all Nations, to embrace that moft advantageous Medium for performing their Duty, prefented to them in the Knowledge of the appointed Mediator between God and Man. And that there could be no manner, not the leaft Umbrage of ImpoC- ture in the Cafe ; feeing and hearing the old Dodtrine fet forth to be purfued for the End, was the beft and pureft that ever was heard, their own Confcience bearing Witnefs -, and the new Doc- trine of the Means (to which the greateft and beft Miracles before Witnefs) declared their Aim and Defign to be the furthering and promoting na- tural Religion, or the Religion of the End, at the fame Time it propofcd, and expounded the compleateft of all Means, the one only true fVay^ Johnyii, 31. X. 3S. for JO DEISM Delineatep. CHAP, for carrying on, and perfefting the Whole Duty '• of Man, and gaining Acceptance with God morc- ' ^"^^over, though imperfedtly performed, at the bcft. I T is therefore a palpable Miftake, and Mif- nomerin7«^i& Writers as our Author, to affirm and accufe, that we Chriftians argue in a Circle, making the Goodnefs of the Doftrine, a Proof of the Truth of the Miracle i and the Miracle a Proof of the Doftrinc. The Miracle is, indeed, according to its Defign, a Proof of the Doftrine ; but not the fame Doftrine, but of a new one. viz. That of the moft efficacious Means from Heaven^ by a Perfon fent, his own Son fent by his and our Father there, for carrying on the primary, neglefted, diflocated Doftrine, the Religion of the End. This laft was evermore abfolutely neccflary for every Worker of truly commiffioned Miracles, to profefs never to fwerve from, but to be his Aim to promote always, as a collateral inconteftable Proof of the Reality of his Miffion ; and of the miffive Friendlhip of God, as well as of the Superiority of the Power that efFefted it, above all other inferior, permit- ted Powers, skilful, as many of them are, in very ftrange Things. And that He^ advancing one and the fame Defign, though by a new and better Mean^ muft certainly be authorized by that fupreme God, who, by the Confcffion of all Men, is the God of the Religon of Nature. St. J o H N, at the End of his Gofpel, fets forth the true Ufe and End of Evangelical Miracles. Thefe Things were done, that we might believe he was the Son of God ; agreeably to his own pro- fefs'd Defign of his own Miracles, the IVorks that I do^ bear IVitnefs of me that the Father hath fent me * i the f^orks that I do in m^ Father's Name^ • Johnv, 36. DEISM Delineated. 31 they bear fVitnefs of me*-, if I bear JViinefs of my C H A p. felf tnylVitnefs is 7iot truefi if I had not done ^ nmong them the Works which none other Man didy ^ ^^"^^ they had not had Sin t ; f. e. Sin of Infidelity j with more to the fame Purpofe. T H u s in the Law and the Prophets, the firft Inftitution attefted with Miracles from Heaven, God, the fame Yefterday, To-day, and for ever, approved, coUefted, and wrote upon Stone the Ten Commandments^ being all that was good of natural Religion, for the Ufe of the hard-hearted Jews, which he wrote upon the fofter Hearts of other Nations ||, regulating what was grown ne- glefted by the Affirmative, and correding what was corrupted by the Negative or prohibitory Precepts. And as he was thus careful about the Religion of the End, in fecuring the loving God with all the Heart ; and our Neighbour as our- felves ; and the Care of ourfelves as the Apple of our Eye : Or, in another Abridgment, the doing Juftice, loving Mercy, and walking himhly with God -, fearing him fo truly, as to keep his Com- mandments, and no Man fo falfly as to break them : So he took Care to perfeft the Religion of the Means, as far as they could be perfefted, till the Fulnefs of the Time was come. Thus Repentance, in particular, ceafing to do evil, learning to do well, was very much exhorted to, ^ ^ohnx. 25.^ f Johny. 31. J John XV. 24. Pythag. I^i/ effe unum uni tarn fimilty tarn far, quam omnes inter ytofmet if Jos fumus. ^um illud effici, quod quihufdam incredibiU wideatur^ fit autem necejjarium, ut nemo fife, plus quam alterum diligat. Cic. Tiro? v'^^ 0gof TiO«xs xj, ^»//rt;/j; who, by Means of Py- thagoras^ and Plato\ Travels thither, taught the Greeks ; who taught the Romans ; who may be faid to have taught Europe fome Purity in Morals, and feveral Excellencies of the Divine Nature. So that what is good in Heathen Ethicks t, may • Zoroaftres, the great Founder of Knowledge and Reli- gion in the Eajl, was a Jew by Religion, and probably Ser- vant under Daniel: Pythagoras learnt from him ; the reft of Greece ixom Pythagoras. Prid. Conne^iotif pag. 213, 228, 229. f See Introduflion to Bibliotheca Itinerantlumy by Harris. \ Vid. Galeum de ortu tff progrejfu Philofophiie, ejufque tra- duhione^ facrisfontibus. \{yxtX.. Alnetan^eji. Eufeb. /'r^/z^r. E'vavg. Theoph. ad Autol. Athenagoras. Juft. Mart. Apol. VoL.l D be 34 DEISM DELlNEAtED. C H A p. be faid to have fprang formerly from the 73 Love 38 DEISM Delineateb, CHAP. Love: So imperfeA and unfair, almoft every 1'^ ^ where, arc his forry Reprefentations of Chri- ftianity. The Fear of God was tempered, and im- proved from that of Servants to that becoming Sons -, which is fo encouraged, as to caft out fer- vile, diftant, unapproaching Fear. To be afraid to difpleafe a Father^ is a chofen Fear, and, of all Fear, moft coercive from tranfgrefling againft him : Seeing he gave up his only begotten Son unto Death, the Wages of our Sin, that we might revive in the Body after its Deceafe, and live for ever : and learn to ftand in Awe here of a Father fo much kinder to us ; and of Sin fo ab- horrent to him, and which will become our Ruin, when it ccafcs to be our Fear. T R u s T is endeared and improved upon the fame Grounds a Child has to depend upon a re- conciled Father, in every Want of Things, fic- tcft for us : No more doubting his Care and Pro- vifion for our Temporal State, in the due Ufe of lawful Means, than of his aftual vifible Well- Providance for the Fowls of the Air^ and the Lilies of the Field \ both Fellow-Pen fioners of the Di- vine Providence, and yet altogether of fo much lefs Confideration than we. This is ridiculed by our Author *, but with great Ignorance \ for no Argument in any Human Difcourfe, tending to the fame Conclufion, is to be compared to it for Self-Evidence, nor can any Topick, a minor e ad majus, more beautifully, or half fo familiarly captivate the Mind of Man, or fhame his diftruft- ful Logick, upon fuch a Subject. Whatever * ^age iz. copies DEISM Delineated. 39 copies after Nature, is the true Sublime in Lan- CHAP, guage ; and the moft inward affeding sraGoc, ^^^^ for the Perfuafion of all Men, as all Men are ^ fuppofed to feel, and underftand what they are born to, Nature. B u T to return ; if they are refpefted wirh the fuper- intending Care of our Heavenly Fa- ther, we his Children, who have the Dominion over them for Ufe, may be very well affured ot a much greater, and more particular Care, elpe- cially when we ferve him, and rule over them m the Kingdom of God, which is a Kingdom of perfeft Friend(hip and Reconciliation. That, was there nothing elfe, ought to compote our Minds, and free them from chat Diaruft fo vifible in the Gentiles, who knew not how God is their Father ; and therefore rely fo anxiouOy, and yet fo fruitlcfly, upon their own Care and Conduct altogether, as if there was none in Heaven to care for them, or mean them any Good. And as to trufting God for Pardon of Sin, and Supply of Spiritual Wants, where had they any ? and yet what a Door of Affurance does Chriftianity fet open to all Supplicants? As if we faw the Lord God of our Salvation, knowing his Son, now fitting at his R}g;iu Hand, to have once died tor our Sins, fign our Pardon with his own Hand, upon the eafv Conditions it is oftered. If he has aftually given us his onl-j Son, the greateft ot a poflible Gifts, how lliall he forbid any, or all leffcr Gifts and Graces to flow freely f^o"! that Fountain and Foundation of all his renewed Mer- cies unto Man ? And knowing the given Son to be aUbSon of Man, our Advocate always, till be is our Judge, at the lift Day ; feeing the Mercy and JulUce of God united to the bleHi ^ D 4 ^"^ W 40 DEISM Delineated. C H A p. and Bones of Man,how fecure ar& we of Companion I. to our Infirmities, of a merciful Sentence, and of not ^>^^\r^ remarking our Frailty, but our Wilfulnefs only ? Honouring God in his Name, A ttibutes. Providences, was buried under general Negleft ; but reftored and improved under Chriftianity, by newer, more charming and ingratiating Difplays of each of them, and from much more endearing Reafons, jointly and feverally. So was fwearhig religioujly by him, on folemn Occafions, dege- nerated into all manner of Evafions, Wanton- neffes, and Prophanations, both among Jews^ and Heathens ; but reftored to its Religion and Sacrednefs, by the ftrifteft Prohibitions againft proftituting that Sacnd J^ of Religion (neceffary in the great Occafions, and Appeals of Society to the great Maker, Partaker, and Supreme Umpire of it) to any ordinary Trifles of the Bullies, and Scoundrels of it. Sincerity likewife towards God, fo ef- fcntial to any manner of Pretence of Religion towards him who feeth in Secret, was fcandaloufly transformed by both of them into mere outward Shew and Formality ; but retrieved to true De- votion and Godlincfs, by the fevereft Condem- nation of Hypocrify, and from the Confidcration who is Infpedtor, and will be Judge, and what muft be the folemn Account we fliall one Day make up. The natural and reafonable Duty of Thank/- giving^ was fallen alfo into Difufe and Corruption amono; the Natiom, Sind J rd^Sy the moft ungrate- ful of the two ; for upon thefe laft peculiar Dependants upon the Favours and Indulgences of Heaven, DEISM Delineated. 41 Heaven, the Heavenly Favours were always CHAP, thrown away -, nothing but Adverfity could ^^,}l^^ afFcdl, or make them underftand any thing of ^^'^ God long. But what they performed fometimeSy for fome Things at the Coft and Charge of fome ex- ternal Oblation, devoted as in Euchariftical Sa- crifice or Thank-offering, is cheapened to us at the low Rate, the No-Expence of the Calves of our Lips, With fuch Sacrifice are we bid to offer Praife, and rejoyce in the Lord, and give Thanks always for all Things ; for fo is the Will of God in Chrift Jefus *. So everlafting is this Debt, that it is our Employment in Heaven ; and to confefs ourfelves, on Earth, unable to praife him worthily, isitfelf a fublime Aft of Praife ; whilft doing our beft, with the befl Member that we have for its Propagation, our poor Endea- vours are dignified, and made pleafing in the Mediator. So welcome always to God is this Dependance upon him, and Infufficiency of our- felves, this conflant Gratitude, recipient Con- dition, and good Senfe of a rational Creature towards his Creator, that the Diftributions of Charity are particularly prefled, for the Reafon, and for the Sake of the abounding of many Thanks- givings unto him -j- ; and fo rational a Plt^afure, that the very bell Mirth and Melody of Heart is referred to that chiefeft Exultation J : And the manner of addrefling it /;; the Name of our Lord Jefus Chrijl ||, is known only unto Chriftians ; how the Acceptance is for his Sake alone, in whom alone God is well pleafed. Secondly^ The Charity which fulfils the Com- mandment to our Neighbour^ is cultivated in • I The/. V. 18. Epb, V. 20. + 2 Cor. ix. 12. X James s. 13. || E^L\, 20. Chriftianity, 42 DEISM Delineated. CHAP Chriftianity, to the highcft Pitch of Benevolence, I. ' and Beneficence : Enlarged from the narrow lan^ euifhing Condition it lay under among the Jews^ fo the loving and doing Good to Enemm ; and beyond the Humanity of the Heathens, who never extended it to Enemies as long as they contmued Cuch ; and animated with the moft forcible Ex- ample of GoMe Virtue, of one like ourfelves, 9p\nj^ about, and doing good, adminiftring to the Welfare of all, though never fo unworthy Ob- leds Yet admitting a prudential Preference with refpeft to Ability, and Opportunity. Js we have Opportunity, let us do Good unto all Men ; efpecially unto them, that are of the Houjhold of Faith *. A N D if our Author had better underftood the Command of lending, in fome Circumflances, hoping for nothing again, he would not have cen- fured it fo often t as a Defeft m the Chnftian Morals, and a Want of prudential Care of our- felves. Were we to lend to no one, but who was able to lend us again ; they, who cannot lend again, and confec^uently moft of all others in Want of Afliftance to encourage their Induftry and Honefty, would be unaflifted ; which was the Intention of the Precept to prevent. One would be a real Aft of Beneficence ; the other, no better than bartering one Kindnefs for an- other, which is no Kindnefs at all. He alfo (hoots his Bolt againft the Ifraelites hon owing Jewels of Gold, Silver, and Raiment ♦ Gal. vi. lo. Agreeably to the Law of Nature, Optima, Societas hominum conjun^ioque fernjahi/ur, /, ut qui/que erit con- junSiijJifms, ita in turn bemgnitatis plurimum conferetur, CiC. Je Off. Lib. XL y XVL t I^age 306, 311. DEISM Del IK BAT ED. 43 of the Egyptians, and brands the not reftoring, as C H a P. an Aft of Injuftice. But he might have confi- ^'^ dered the previous Oppreffion and Injuftice done^ ^^ to that laborious People, in making uie of their Labour, without paying them Wages; and, perhaps, that Loan barely fatisfied Arrears : They were firft invited and received into Egypt, upon the facred laws of Hofpitality, as appeared in the Records of the Kingdom ; but afterwards by a mere Aft of Power, contrary to Law, ufed as Servants. In that Cafe, borrowing where there was no Redrefs in Civil Courts, carried the Idea of a juft Demand from thofe who were glad of the Opportunity of even prefenting them with their choiceft Things, to get rid of them, that they might not all be dead Men. However, as a Civilian, ht might reafon ; fuppofing thefe Goods lent in Friendfhip, and thofe Friends prefendy after become enraged Enemies, bent upon their utter Deftruftion, and aftually purfue them clofe for that Purpofe; the Law of Self-Defence, which gives a Right to the Life of the Lenders, gives a Right to their Goods ; if the Lenders had not otherwife been deftroyed, and all after Pretence of Claim, with them, to the Honour of God ; the Terror of Oppreffion ; and the Vindi- cation of Innocence. Thirdly^ The Care of ourfelves in the due Command of bodily AfFeftions ; the Knowledge of our Frame, what is the Dignity of our Na- ture, yet how defeftive in Ignorance, Uncon- ftancy, and Pravity of Inclinations ; for what we were made ; wherein our true Happinefs confifts •, how Sin, Evil, and Temptation, which fo much obftruft it in the Time of our Probation, entered into the World -, how very liable we ore to Sin, yet I ' 44 DEISM Delineated.' CHAP, yet how difpleafing it is to God ; where is our ' Remedy, and on whom we depend Cinfuperable ' to the Underftanding of Heathens) are no where taught or explained, or fo much impreffed upon Obkrvance, as in the Chriftian Inftitution ; not to mention the Government of our Thoughts, the Spring-head of Sin ; or the Avoidance in faft, of the Appearance of Evil. Before I leave the Religion of the End, I cannot but remark upon the Unfairnefs of our Author's Condudl •, he is himfelf beholden to Authors for fome of the bed Things in his Book, without acknowledging ic. Take one or two Inftances concerning the Glory of God*, which is borrowed from the Religion of Nature deline^ aledfy one of Pompey and CefarX, without tak- ing Notice from whom. But his Partiality, with refpeft to thofe he does cite, is notorious, and ihould be abhorred by every candid Writer and Reader, who have due Regard to a true Tefti- mony. He gravely brings in Tdiotfon^ Barrow^ Scotlj and innumerable more, as complete Evi- dences on his Side, and out of them produces a Load of Quotations, which make up, in a man- ner, half his Book ; to prove what ? That the Law of Nature is perpetual, founded in the Rela- tion of "things, invariable, immutable, indifpenfible ; that it is the main Scope of ChrijJianity to further and promote it to due Effecl. Truths which^ no Divines, or thinking Chriftians ever denied, in a qualified Senfc. 1 o what Purpofe then all this Parade ofWitnefies? To countenance his bad Caufe, if that could be done, by a Method that * Page 32. + Page 119. X Page 41. taken from the otiier Page 177. « is DEISM Delineated.' 45 is worfe ; by fufFering the Witnefles to fpeakbut CHAP, i&^^theTruth— Let them be examined. Have I- they faid nothing clfe in Behalf of Chriftianity, and of the peculiar Parts and Doftrines of it, which he diflikes and rejefts * ? He knew in his Confcience they have. Why then fupprefs that which would have contradidbed his half Citations, Allegations ex parte, and confuted his pernicious Defigns ? Is it fair, is it tolerable in a Writer, to alledge one Part of a Sentence, and drop the other, or Part of a Book, and conceal the reft ; becaufe one makes for him, the other againft him ? At that rate, the beft Authors, the Bible itfcif, may be lugged in to prove any thing. And, indeed, the latter, has fared the worft of all in his Hands. He ridiculoufly draws thence the Sword of the Spirit to ftab Chriftianity with : But unfortunately for his unwieldy Hand, wounds only himfelf, and his own Judgment : He commonly arrefts a Text, and makes it fpeak for him, in Contradidlion to its Context, from whence he took it ; and is every where very arch in catching at the Sound of Words, in order to perfuade thofe, who are fhallow enough to be affefted with that, more than the real Meaning, and better pleafed with Surfaces, than Solidity. But 1 ftiall trace him in thofe Particulars no far- ther, than they fall in with my Defign. Which is next to proceed to the Religion of the M e a n s. • See the Teftimony of thofe three eminent Divines againft our Author's Book, colleftcd and referred to by the Bi/hop of Land, 2 Paft. fag, 65. CHAP- 4^ DEISM DELINEATE0J » CHAP. IL The Religion of the Me ah 8. I. CyREPENTANCR O T H Repentance and Prayer^ ever fmce Man found out many Devices for parting with the Uprighcnefs he was created in, inftantly became Means neceffary to that State of Sin, Difordcr, and Need, both in Body and Mind, which Mankind feel themfelves labour under ; for putting fome Stop to Proclivity to Evil, and fuccefsfully improving the Struggle of the Law of the Mind againft the Law of the Members, to the Approbation of God and Ourfelves, in the Maftery of the former over the latter. This be- ing the true State of Things, by the Confeffion of all Flefh, that we are Sinners, and that we arc Liars if we difown it : Juft as Prayer as often as we want -, fo Repentance as foon as we fin, ap- pears to be our Means, and our bounden Duty, in Reafon, as well as Revelation. But though Repentance and Prayer became the conllant Medicines for the Sins and Diforders of Mcin againft God, and his own Reafon ; yet the Virtue and Efficacy of both of them, was owing to the unknown Mediator and Guardian of chcm, before he was manifefted in the Flefli ; and DEISM Delineated. 47 and where he is not as yet revealed : as, where- CHAP, ever he is, their Virtue is wholly to be derived, ^ ^-^ and applied through him.' Repentance was no Part of the Religion of our primitive Conftitution, but came in after, as the trembling Attendant upon Guilt, As foon as our Nature was fallen into a Pronenefs and a Liablenefs to that, and Sin, the firft Effort of the human Mind for Recovery of itfelf to Wifdom and better Conduit, upon every wilful Tranfgreflion, when the Mind recoils upon itfelf with Penance, for having done amifs ; Repentance is the only natural Confolation, and the beft, after Senfe, Reafon can dictate, to- wards undoing what was wrong ; and therefore the Jirfi Wifdom and Stand for endeavouring to do fo no more. Hierocles^ who was beholden to Chriftianity for many good Sentiments, fays, •* When we have fallen from Goodnefs or Pro* bity, we recover it again by an ingenuous Re- pentance, fubmitting to the Di\^ine Corredion. For this Repentance is the very Beginning of Wifdom (Philofophy ;) and the Avoidance of foolifli Words and Works is the firft Prepara- tion to that Life which is not to be repented (rf"*." And confequently, in the natural Reli- gion of finful Man, it muft be reckoned the firfi leading Means for redintigrating our unconftant broken Obedience in thofe Particulars, which are the Religion of the End. For though God is a Rewarder of fuch as diligently feek him^ ft ill Re- pentance on Man's Part, in Company with Faith that He isy and is a Rewarder, muft be the pre- ftiA^T¥ {«Jt^ if 9i(i-m nS^CKwi* Cann. P/th. j>. 167. vious cc e bis People from their Sms , Ld the Knowledge of Salv^'O" g'^" f ^^^ is for the Remifton of tbeir Stn t V the iVord he%. the Gofpel t -^^'^r^fSM fame Thine. The true Notion of the UleJ/jtig 01 a Saviour freaching Peace or Rem.ffion o S.ns confifts m turning ''^y T^ '"f XTlcb Z Mauities II. This is the Peace of God which paj. flMUnderflanding-, or furpaffeth, and .s better Vhan all other Underftanding and Knowledge •. /** • Tif / * 21 ^ Luke'i. 77. ^ ^ Grace p iii# t I DEISM Delineated. 49 Grace of our Lord Jefus Chrift^ the Love of God. CHAP. This is the Kingdom of Godj of Chrifl^ of Heaven^ ^^•. i. c. for bringing us thither \ a Kingdom of Re- ^^^^'^^'*'^ conciliation, and Reftoration of Mankind, or Sinners to eternal Life, by taking away Sin, which was the Bar to the Entrance into it ; bring- ing Glory to God in the Higheft, on Earthy PeacCy good fVill towards Men: This is the mediatorial Kingdom, not of this World, in which Chrift is King •, the IVa^y the Truth y and the Life : for this Caufe, he tells Pilatey he came into the World to bear Witnefs of that Truth, that he was they^«/ of God, and came from him, to be the Kingly Mediator and Saviour of the World ; a good Confe£ion as the Apoftle calls it. The Laws of which Kingdom are not the old Law of Works, of abfolute perfeft Obedi- ence to the Law of the Mind, of God, and Rea- fon ; but the Law of the Righteoufncfs of Faith \ accounting that Obedience, which is fincere, zea- lous of good Worlds, to theutmoft of our Power, though mixed with Frailties and Defefts, to be equivalent to an exadt adequate Performance. And therefore that Kingdom is faid to confift in that Right eoujnefsy Peacey and Joy in the Holy Cboji *, which flow from that practical Belief of Forgivenefs of Sins through Chrift, The Holy Ghoft (bedding abroad the Love of God, and the Knowledge of the Lord Jefus the Mediator, upon the Hearts of the firft Converts, confirnrjcd the Truth of it by divers Miracles. And they be- ing purpofely wrought for afcertaining the Truth of the glad Tidings of Salvation, that Remiffon of Sins was to be had in Chrift Jefus only, to fay Vol. I. * Row. xiv. 17. E deliberately. 50 DEISM De LIN BATE dJ CHAP, deliberately, that thofe undeniable Miracles were JI- Impofture, or that That great Sinner Belzebub "^"^ had any Hand in them, was the fame Thing as to fay, the Thing proved, viz. the favmg Grace and Favour of God promulged to the World, for remitting Sins in that Method, was a Cheat and Impofture. That made the Sitiy but more properly Blafphemy againft the Holy Ghoft ; and made it alfo irremifibie, not to be forgiven in this IVorld^ nor that which is to come * 5 becaufc it amounts to the denial of the Remiffion of Sins, or Man's Salvation. And if any fall away after they have received /i&^/ Belief which accompanies Salvation, and were illuminated (as at the firft in Baptifm) by the Holy Ghoft, and have tafted of that Heavenly Gift, as well as Remiffion of Sins, they not only tread under foot the Son of God, and put him to an open Shame, as being a De- ceiver ; but do defpite unto the Spirit of Grace. And it is as i?nfoJ/ible to renew them again to Re- fentance t» as it is to induce a Man to repent of his Sins, who does not believe the Remiffion of them. . So long and fo firmly, by the way, was this capital Bleffing of the Gofpel received in Belief, that it was as needlefs to make it an Article of a Chriftian Creed, as to have made the Gofpel itfelf an Article of it : Nor was it inferted, till it was denied in fome Refpefts by the Baftlidians, Mon* tanifts, but efpecially the Novations. See Crit. Hift. of the Creed, pag. 361, 380. Novatian al- lowed of no Remiffion of Sins committed after Baptifm ; for which he defervedly got the Cha- radter of an Enemy of Mercy, a Murtherer of Re- fentance^ a Doctor of Pride, a Corrupter of 7rutb^ • Mark iii. 28. + H^* vi. 4. x 26. and DEISM Delineated, j/ and a Deftroyer of Charity. Cyp. Ep. 57. That CHAP. Lomtort and Joy in believing, the firft Churches W- are faid to exult in, and receive the Word with ^^^ Joy : Upon the fame Account are we bid to re- joice in the Lord always^ and again to rejoice * So comfortlefs was the Heathen World before the Salvation of the Gofpel vifited them ; fo doubtful were the beft, fo dead and defponding were the Generality, as to the Pradice of Repen^ tance, having no Certainty of the Remiffion of Sins ; that they contentedly fat down in their Darknefs, and coverM themfelves with its Shadow and with the Repetition of their Sins 5 who know- ing the Judgment of God (that they who do fucb Things are worthy of Death) not only do the fame^ hut have pleafure in them that do them f. For they who happened to reafon right from the Diftates of natural Confcience, concerning the Difplea* fure of God for fuch wicked Aftions, were other- wife inftrufted and over-perfuaded by their Tea- chers, l\it Philofophers, That there was no Difplea- fure or Anger in God for the Offences of Men. So La5lant. Lib. de Ira, pajfm, is pofitive not only as to the Epicureans and Stoicks, (to whofe Prin- ciples it was exaftly agreeable) but, Ita omnes Philofophi de Ira confentiunt. And with refpcft to the contrary Opinion, viz. Ut irafcatur Deus, a Philofophis nee fufceptum eft unquam, nee aliquando defenjum ; that God could be angry, was never cither embraced or defended by them; andatlaft gives his Opinion, qui fine ira Deum effe credunt^ diffolvunt omnem Religionem. If God is not angry with Sinners, what need of Repentance and for- laking Sin ? Or what Occafion 10 fear him ? ? ?biLvf. 4; f Rgfn,l 3 a. E 2 Thus nM—Bh^^ua^fc^htih Sz-" DEISM Delineate©. CHAP. ^^- Thus negleding Repentance, and the Fear ^'■^^^^^**^ of God, which is the Beginning of Wifdom and Religion, they went on greedily in Iniquity, till their meafure was fo full, as to be given up to a reprobate Mind. Another of the Apologifis fays. What has Cicero^ what has Seneca (who have wrote moft divinely of other Duties and Offices) writ- ten of Repentance? But of Repentance they knew no more than this, that it was, Pajfto qua- darn animi veniens de offenfa fententice prions. Ci- tero declares the Opinion of all the Philofophers, Off. Lib. III. Sedt. 27. Hoc covmune eft om- nium Philofopborumy nunquam nee irafci Beum^ nee nocere ; that God was never ^»gry, nor would he ever hurt Men. In Ihort, the Heathen World being without a known Covenant, were without a known Promife •, and being ignorant of Jefus and the Refurre^iion^ which brought the Knowledge of the Remiflion of Sins, and Life and Immortality to light, together with the abfolute Certainty of a future Judgment, they not knowing the manner bow it was granted, were without Hope of it ; which left them in a manner without God in the IVorld^ I c. as to any Repentance towards him. They were fallen, as the Apoftle tells the moft learned of them, into a general Ignorance of it*, as well as of the Objeft of Worfhip: Their Cafe, however, was not defperate, it was pitiable, and there- fore engagingly addrefs'd them. That the times of that Ignorance^ God winked at^ but now com- mands all Men ever'j where to repent^ lecaufe he bath appointed a D^y, &c. h) that Man Jefus Chrift. * A&i xviii. 30, Hekcei DEISM Delineated. 53 CHAP. Hence, upon the very firft Commencement s^^^ of preaching the Gofpel, by the Fore-runner '^ John^ the firft Difciples to Evangelical Repen- tance, were made in the Belief of him that Jhould come after. And after our Lord had wrought out our Pardon by his Death, Refurredtion and Afcenfion, in all the Preaching and Writing of his Apoftles, where Repentance is urged, it is never once urged alone : But either, where Faith in Chrift was firft received, which previoufly fup- pofed that Foundation -, or, where it was not as yet embraced, recommended always for con- verting Jews and Gentiles^ in Conjundion with being baptized \n the Name of Jefus^ or Lord Jefus^ for Remijfion of Sins * ; which neceffarily includes Faith in him as the Mediator of Recon- ciliation. The Apollle particularly enumerates it together with Baptifm in his Catalogue of the Fundamentals oftheDoftrine of Chrift ; wherein the Hebrew Converts were not fo fteddy as they fliould be t ; or elfe in Conjunftion with his be- ing rifen, andafcended to Heaven, toh^Ti Prince and a Saviour^ to give Repentance to Ifrael, and Forgivenefs of Sin X ; or, his being the Judge of the World ||. And St. Paid*s fhewing to them of Damafcus and Jerufalem, and all the Coafts of Judea, and then to the Gentiles^ that they Jhould re* pent and turn to God^ and do fVorks meet for Re- pentance 4., was joined with the Preaching of Jefus^. To all Converts we find it infeparably urged, with Faith in Jefus^ or Belief of the Gofpel, which is the fame thing. This fignifying, that Repen- • Aasn. 37,38. iii. 19- t iUh.si. 1,2. X ASitv. 31. II -<^^/xvii. 31. 4* Ad^ xxvi. 20. $ A£ls V. 30. E3 tance 54 DEISM Delineated. CHAP, tance was imprafticable, where there is no Per- -F:^ , fuafion of the Remiflion of Sins ; becaufe thac Faith, or Perfuafion of the Goodnefs of God in Chrijl, reconciling the World to himfelf, is the Motive and moral Caufe of it : Which Caufe be- ing a Revelation from the Gift of God, the Ef» feft. Repentance, may very juftly, as it fome- times is affirmed, be his Gift : For the Gentitff had no Motives to Repentance *, and the Jew none in Comparifon of the Chriftian ; and there- fore to give them fuch Motives, was the fame Thing as to give them both Repentance. And what was the Effeft of preaching Remiflion of Sins to the Gentiles in the Name oijefus? The Jews themfelves are forced to confefs it, that God bad granted to the Gentiles R E P E N T A N C E ««/ and diiUnguiihed from the Laws and Preccpte of Mofn^ by being cjp df^i KTi^itff, Markx.* 6. portuncly DEISM Delineated. 65 portunely fums up, prefers, and urges the difre- CHAP, garded Ends ; fFbat does the Lord require^ but to ^^L^ dojujlly^ love Merc)\ and walk httfnbly with^ &c. ^^''^'^'^^ The Lord would have Mercy, Juftice, Humility, and not Sacrifice, Are the Jew'ijh Converts ofFenfive to the Gen* tiUy in any particular Province, as Antioch^ Syria, and Cilicia^ through a miftaken Zeal for a A^j^ When and where any thing is lacking and fw- CHAP. ferfe5l in Underftanding, Faith, Manners, it be- ^^^^ comes an Occafional Perfe5lton to fupply and make good that Defeft. (i.) In Underftanding we are bid to go on to P^r/'^^ww, Heb.w'u i. — v. 14. J Cor. xi. 6. P&7. iii. 15. Col. iv. 12. 2 ^i??i. iii. 17. (2.) Faith 'j Eph.iv. 13. as the Fulnefs of Chrift, or the Meafure of the Stature of Chrifl: as a perfect Mediator, is taken from the equal Fulnefs of his being Son of God, and Son of Man Perfonally united, fo, to beperfedl in thatFaith, is to be prfe5i in Chrilf Jefus^ Col. i. 28. The Fruits of that Faith are well known to be per- fe5fed only by Works^ James ii. 22. (3.) JVorks or Manners -, Is a perfedl Example wanting of the Love of Enemies? be ye perfect as your Hea- venly Father is perfe^^ Mat. v. 48. Would ye perfeft your Love of God [ in Chrift .?] it is to be done, by calling out Fear^ i John iv. 18. Or furround your Soul with the Bond of all Per- fedln^fs of Duty owing to God, and Man? Love and Charity to both ties you to your good Behaviour to each, and with your own Confent, Col. iii. 14. Is there an Emulation among the Virtues, which is the greateft? Let Patience have its perfe^ fFork^ for that makes perfe5l^ lacking nothing. If any Man oflfend not in Word, the fame is a perfect Man^ and able to bridle all Appetites and Members of the Body, James \\u 2. He is, or may be, as perfedl, as much Ma- tter of lefler Difficulties, as he that lifts a hun- dred Weight has no Occafion to ftrain at fifty. Is the Hearty the Seat of Integrity, enquired into? What Thoughts, Intentions, and Condudl are to perfe^ that, fecure Singlenefs and Sincerity of Heart, and exclude double Mindednefs ? IValk before me and be perfe^y Gen. xvii. i. i. e. Let 2 the 78 DEISM Delineated. CHAP, the Pleafmg of God, as always in the Sight of ^^;^^God, be the Meafure of your Adions, that will give Uprightnefs, as it did to Joh^ who feared God and efcbewed Evil^ Job. i. i, 8. ii, 3. Does any rich Man pretend to jujiify himfelf, as ferfe5i in loving God and his Neighbour ? Mat. xix. 20. 6fr. If thou wilt be perfe5f, fell all, giving his fFord and Promife of having Treafure in Heaven : Founded upon that known Criterion of the Love of God and Godlinefs, Man liveth not by Bread alone, or the Abundance of the Things he poflcfleth, but by every JVord [or Pro- mife] that proceedeth out of the Mouth of God dotb Man live, A Perfeftion peculiarly recommcnd- able to fcrutinize none but thole who would justify themfelves as above. Thus every good Work has its feveral and refpeflive Perfe5lion^ Heb. xiii. 2 1 . And as the Lnrdjefus Chriff gains the pafla- ble Perfedtion to all our Imperfeflions, St. Peter^ I Ep. V. 10. prays that we may be perfe^ed^ ftabli/hedjjlrengthenedy fettled by that Means. Therefore Faith in him is the Head of all the Religion of the Means, of Repentance^ Prayer^ which are abfolutely neceffary -, of Baptifm^ and the Lord^s Supper^ which are generally neceffary or ex- ceeding ufeful ; for operating the Religion of the End, the keeping the Commandments in that Up- rightnefs, which frail peccant Mortals are capable of: Called the Foundation of God Jlandingfure I he that nameth the Name ofChriJl^ i. e. on whom his Name is called by being baptized into his Name for Affurance of Remiflion of Sins, which invi- gorates Repentance ; or he that either names or invokes him, as Mediator in Prayer, Jhould depart from all Iniquity *. %t DEISM Delineated. 79 As then the End of Chriftian Faith is the ^D^^' Salvanon of our Souls, and that Salvation " Z Remiflion of Sins through Christ, the Mediator as has been fliewn ; the oth.v fubordinateFm- damentals of this common Salvation are funda- mental and to be eftimated more or lefs fo bJ this Cnunon, as they fupport and influence tW^ Belief Th^Nem Tejlament accordingly declares what Particulars are moft fubfervienf, by Wav of Fundamental to the other, by exprefly aflS ing eternal Life, or Salvation to the£ alfo'lL his being the Son of Good *, at the fame Time hi « Son of Man, being fint from the Father his dyt«g for Stn, his Refurremon f to the Riilr Hand of God: All which direftly and imS ately qualify him the fitteft, moft adequaTe ani moft potent Mediator between God Ind KC The two former declared fundamental byo"; AH thefe being conftitutive of the Notion of fuch a Mediator, are fet forth in Holy Scrip ture in all Plainnefs, and therefore muft be be- lieved by all who would have die beft Benefit from their Faith ,n Cbrijl. Other Truths or Doftrines are more or lefs important as they ap- proach to or recede from thefe chief Points con- ST!/ H .?"-''°' ^"d/inift^er of our Faith. of the DoSlnne of Christ, or the Foundations that are not to bt renewing, but to be proceeded on to TnZtf \ut'h'' ^"J''^^ on of Hands, Refur- reSitonfrom the Dead, and eternal Judgment. • z Ttm. ii. 19. ^ John ill 18. 7^/^xvii. J. As t I Ov. XT. 5, 4, CHAP. i ' So DEISM Delineates.' m^ CHAP. III. Of P RAY E R, the other Means of Natural Religion. R A Y E R is the laft Inftancc of the Religion of the Means to be (hewn, how it operates on the other Parts of Religion, and how Faith in the Mediator Chrift operates upon that, before I draw the general Conclufion touch- ing the Neceflity of that Faith, Nvhere it is pro- mulg'd. That Prayer in all its extent, (as di- ftindt from Thankfgiving, containing xpoffcu^ii. Supplication for the Good that is wanted ; ^eijcr/?. Deprecation of Evil felt or feared ; €vt^uE/j, /«- iercejfion in behalf of others) is the Religion of the Means, is very evident: Becaufe, had Man con- tinued in the State of Innocence, and purfued the original Ends of his Being for which he was made, there had been no Want of any Good, nor the Senfe of any Evil felt, nor the Appre- henfion of any feared •, having done nothing to forfeit it, he was fure of the Continuance of every Thing, to make him perfedlly happy. No Occafion therefore for Supplication, Deprecation, or Interceffion ; no praying for Forgivenefs of our Trefpaffes againft God, nor any Opportunity of forgiving Trefpaffes againft himfelf, when nei- ther of them were in Being : Nor yet for Go- vernors and thofe in Authority, fuppofing the Increafe \^^i I DEISM Delineated. 8i Increafe of Mankind in that State; becaufe the CHAP. Neceffity of Government arofe out of the llnful ^^^• diforderly State of human Nature, called by Plato ^^^VV irt&Stt ; Government and Laws were made for the Unrighteous^ Difobedient^ and Lawlefs. I N the due and daily Pradicc of Love, Ho- nour, and Efteem, of the moft adorable Perfec- tions of the moft excellent Being ; in Imitation of hisGoodnefs and Benevolence ; in Admiration of the Grandeur and Divine Architedure of his Works ; and the frequent Devotion of Praife and Thankfgiving, not only in their Lips, but their Lives, for their Creation, and all the Blef- fings of this Life, fo fully enjoyed without 'any Interruption, or Allay -, Men in that State of Innocence and Happinefs had fully acquitted them- fel ves (as do the Angels, who keep their firft State) of their Relation, and Obligation of paying reli- gious Worftiip and Adoration to their Maker. Pure Thankfgiving that God had fown all their va- rious exquifite Bleffmgs, and they had reaped them, was a State of Joy becoming their innocent Cir- cumftances, clear of the Sorrow and Confeffion of Sin attending upon Prayer, or the y^^hich^being tbens -, but were all made manifeft in the Cbriftian Religion. The Worfhip of Prayer was inftituted in Chrift's Name, the file Mediator^ the fure Center of Communication between God and Man^ and the adual Head of all the Means of Man's Recovery, on Purpofe for promoting in us both the Religion of the End, and of the Means : For to both it is excellently ferviceable, and moft in- comparably conducive. ' I. With refpeft to Duty to G O D, Prayer whether publick or private, mental or vocal, ex- crcifes us daily in the Belief of his Prefcnce with, and Providence over us, and our Affairs ; in the Honour and Veneration due from Body and Soul to the Divine Majefty ; in the Senfe of our Obli- gations to, and Dependance upon his Goodnefs and Long-Suffering ; for our Prefervation, and for the Supply of all our Needs. Though God could give unafk'd, knowing our Wants better than we ourfelves ; yet he will give only in fuch a manner, as to remind us who we are, /. e. Sin-- nerSy to whom nothing is owing by way of Debt^ or any Obligation as to Favour. And therefore as he is in Debt to us for nothing, but where he pleafes to make a Promife upon Conditions on our Part, he expedls and direds Application to his Mercy, by way of begging and ajking in the Name only of Him^ through whom alone he has given us Accefs. And that aftuates our Fear, Hope, Truft, Love of him, in Confideration of his Knowledge, Power, Juftice, Goodnefs, and Loving- kindnefs, with a Care and Concern of pleafing him ; and with thofe confenting Cords chat draw a Man unto God. 2. A s DEISM Delineated. 89 \ 2. As to our NEIGHBOUR; it is re- quired to be fo daily qualified in the Controul of Wratb^ and all Uncharitablenefs, that thole Lx- ceedings and Tranfports of the irafcible Paffions are no Day (not the fliorteft in the Year) to have a longer Period than the fetting of the Sun. And what fitter Monitor for banifliing daily out of th^ World all thofe malevolent, outrageous Pur- pofes, which are the Authors and Abettors of moft of the Injuries done to our Neighbour ? Or what better daily infinuate and inftil the benevo- lent AfFeftions, to the doing^him all Good, than that indifpenfable daily Concomitant, Chanty which obliges us to forgive all that trefpafs againlt us, and intercede for their Good, as well as our own ? 3. As to OURSELVES; daily Prayer is a daily memento of that Purity, Humility, and Refignation to the Divine Will, which ought to qualify the Supplicant, who hopes to fpeed in his Suit. And as to the Means, Repentance, nothing can be devifed a greater Perfefter of the fatne, than Confeffion of Sin, which daily accompanies Prayer. " What better Step towards making ** Reparation for our Fault, as we are capable *« of, towards God ? For as by Sin we have dil- •* honour'd God, difown'd his Authority, and « caft the utmoft Contempt upon his Laws, lo « by confeffing our Sins we take Shame to our- « felves, and give Glory to God, we accufeand « condemn ourfelves of Iniquity and Folly, ana « juftify the Wifdom of God -, we acknowledge *' that he has done righteoufiy, but we have done <« wickedly ; we own that his Commands were * holy, juft, and good, and that we ourfelves CHAP. III. I'U I' 90 DEISM Delineated. CH AP. « were guilty of the higheft Impiety, Injuftice, ^^' " and Ingratitude, in tranfgrefllng them. By ^'*^« this Means, we do in fome meafurc recal what *' is paft, and virtually revoke what we have ** done: This is an Aft of Submiffion to God's " Authority over us, and expreffes our Defire of •* returning again to our Duty and Obedience/* For as that daily expreffes our Sorrow for what we have done amifs, that fuppofes and fixes a daily Refolution on our Part of endeavouring to amend for the future. I T is hardly poffible in the Nature of fuch a Self-Accufation and Arraignment of our volun- tary Tranfgreffions, for any, ufing it with Serl- oufnefs and Recolleftion, not to be affefted with Concern and Uneafinefs, for having offended fo good and gracious a Benefadlor, and grow more and more determined not to relapfe into fuch Provocations and Follies; but never imagine themfelves at liberty to go on upon a new Score of finning, as the manner of fome is. If we ufe daily Confeflion as we ought, inftead of adding^ it mufl: neceffarily leffen the Number of our Sins. For how can we reconcile it to our own Thoughts, if we think at all, to venture deliberately upon that Commiffion of Sin, or Omiflion of Duty, which almoft as foon as done or omitted, muft be confeffed and repented of ? This is fo very abfurd, that a rational Agent cannot continue in his Sins, if he duly and truly continues in his Prayers. For, if we perfevere in this Day by Day, it muft daily have an Influence on us to our Amendment, for perfeding Repentance, and advancing in Holinefs. Becaufe, none can long bear the tacit Reproach of coming daily into the Prcfcncc of God, to confefs the fame Offences over m. DEISM Delineated. 91 over again, which they daily repeat, and take ^ ^t^?- no Care to avoid. The very Shame of Mind, added to the Pain and Irkfomenefs of the Re- flexion, muft needs make them at length, either quit their Sins, or their Prayers. But, if they are daily conftant in the latter, the repeated Dif- cipline of Reproach and Admonition, arifing out of the Confeflion of Sin, not forgetting the Ag- gravations, nor favouring with Excufes, every Excufe of Sin being an aftual Accufation of God. That there muft be no Chofen, no willing Re- gard to Iniquity in our Heart, as ever weexpeft Him to regard our Prayers ; muft in time be ef- feftual to make them forfake it ; and make them moreover lefs fevere, and more candid to the Faults of others, which is the Perfeftion of Repentance. Thus the Son of Syrach recommends Prayer, Return unto the Lord^ and forfake thy Sins^ make thy Prayer before his Face^ and offend lefs^ Eccluf. xvii.25. Thus daily Prayer is fitted, and therefore prefcribed continually, and without ceafing, (which implies no more than being conftant twice a Day, according to the Analogy of the contt- futal and unceafing Sacrifice at the Temple, tho* but twice regularly every Day) and fo much preflfed and required for exercifing the Mind in thofe Habits and Difpofitions, as ftiall regularly flow and flied their Influence into the feveral Adls of performing the Whole Duty of Man, as Oc- cafion offers ; as is v/ell fummed up in a Prayer of that-8<>o^; withrefpeft toGod, *' For improving •' in the Knowledge of him, and in Works fuit- ** able to that Knoweldge, in a true Faith, pu- *' rifying Hope, unfeigned Love, full Truft in •* him Zeal for him. Reverence of all Things " that mm r- 9« DEISM Delineated. Chap. «< that relate to him. Fearful to offend him, i?iL J " Humble under his CorreSions, Devout in his *« Service, Sorrowful for our Sins. Withrefpedt *« to our/elves^ it impreffes Meeknefs, Humility, •« Contentednefs, Diligence in all Duties, Watch- •* fulnefs againft all Temptations, perfeft Purity «* and Temperance, and fuch Moderation in all ** lawful Enjoyments, as never to become a Snare ** unto us. With regard to our Neighbour, that •« we do as we would be done by, yielding to all •* whatever by any Kind of Right becomes their ** Due, that we put on fuch Bowels of Mercy ** and Compaffion, as never to fail doing all Afts ** of Charity to all Men, whether Friends or Enc- ** mies according to the Divine Example.'* Now the conftant Exercife of Prayer prc- ferves, ftrengthens, and pcrfedls the Will in its true Liberty and Choice of loving the Divine Perfeflions, and Heavenly Things, by the na- tural Efficacy of Difcipline and godly Cuftom ; its Influence over the reft of the Subjeft Powers, is thereby gained more and more ; and re- peated Afts of this Godlinefs augments the Power of refifting Temptations, deadens the Love of the World, and quickens and improves our Faith, Affeftions, and Affiance in another ; and at the fame Time brings in all the Joy and En- joyment receivable from worldly Things, fubor- dinated to that Expectation. And therefore it is faid, that Godlinefs [Exercife in this Godlinefs, in Oppofition to bodily Exercife for bodily Emo- luments only, which profiteth little or nothing, nothing to be fure comparatively fpeaking] is froji table for all Things, having the Profnife of this Life, Csfr. [for it gives Chearfulnefs to the Spirits, and Marrow to the Bones, which, cceterisparibusy iccuresj \ DEISM Delineated. 93 fecures, and prolongs the Enjoyment, of this Life, CHAP. had there been no Commandment with Prc;wi/^ of ^ J^ that Sort,] Befides, that daily Converfe in %>//, "*"" daily imprefles a Senfe of the ^/n7«^/Being, and Prefence of God ; our continual Dependance upon, and Obligations to him, and fets them daily in Prefence, and before the Face of our Underftand- ing. Will, and AfFedions, as fenfible Objefts are daily before our Senfes. Now all thefe are neceflary for imprinting, and preferving the Senfe and Sin- cerity, and for keeping up the Power of Religion, which is the Spirit of Power and a found Mind in us ; as neceflary to the good-liking and well-being of our Souls, as daily Bread and Breathing is to that of our Bodies. And becaufe the Exercife and Difcipline of that Duty is fo efficacious for increafing our Vir- tues, and leflening our Tranfgreffions, and Omil- fions •, that gives us, at once, the true Reafons of Fervency therein, and of the many Command- ments for its Frequency, attended always with that Fervency. Fervency makes the Impreffion of Godlinefs, and Frequency ftrikes it deeper. For the greater the Earneftnefs of Heart and Defire exerted towards the Things prayed for, in Op- pofition toColdnefs and Indifference; and the oftener it accompanies our Devotion, the more powerfully it produces thofe good Effefts in us, which God, in Chrift the Mediator, intended from it ; viz. to keep us in a State of continual Dependance upon him, through that Mediator, in a thorough Senfe of our Weaknefs and Wants, and of his Mercy, his Fulnefs, and his Promifes ^o fupply all, through him. Thus he grants to Importunity, in his Son*$ JJ^pie, and encourages it, not becaufe it moves, or 94 DEISM Delineated. CHAP, or makes a Change in him ; but as it repeatedly HI. contributes to work in us, changeable Creatures, ^""^an Akeration for the better, and a more fteddy cleaving to our Calling in that Name that we call upon, and is called upon us. It is mod apparent that the End and Appointment of Prayer was wholly and folely for our Benefit -, forafmuch as the Majefty of Heaven, to whom we addrefs, is incapable of any Addition from any of his Crea- tures ; when we have done our beft in that, and every other Refpeft, we are ftill but unprofitable Servants. And therefore there can be no other Inducement in God, to approve and require that incumbent Duty arifing out of the State of our Wants, after Sin entered into the World; but becaufe it turns to our Advantage altogether, and is an improving Exercife of our Faculties, for meliorating them, and advancing us in Goodnefs, to render us more and more fuitable Obiefts of his increafmg Favour, and Loving-Kindnefs. And when we are careful to anfwer that End of Prayer, by growing better in the Ufe of it, and proceed- ing to the Perfeftion, our Nature in its prefent Imbecility is capable of, in performing the Re- ligion of the End ; we certainly arrive at that Per- feftion, Happinefs, and End, which God pro- pofed from our Compliance with that Means of his own appointing. A N D as that Way of coming to God only through the one Mediator Jefus Chrift^ in Spirit and in Truths in the Spirit of Adoption, and the true Mediator, is the only true Wor (hip of God, ever fince the Fall : Whatever differs from it, mud be accounted either ignorant, falfe, or per* verfe Worfhip : as worfhiping without a Media- tor, the Cafe of J^ws j Mabmetans j and Deip * in DEISM Delineated, 95 in a Chriftian Country. Or Idolatrous, or in an CH A p. idolatrous Manner, when by any other than the ^^^ one Lord and only true Mediator ; whether //&ro* one, or many Lords Mediators, to one fupreme God, much diverfify'd ; as fome of the Pagans applied to one Supreme under one Name, fome under another ; fome to one Mediator, fome to another, (though at the firft Introduction of Ido- latry, the Idols or Images were erefted not to the fupreme God, but to their feveral Mediators only * :) Or by any other in Conjunction with the true • Ft J. Pndeaux*s Letter to the Deifis, pag. 146. &c. /^ Sacrifices, and relied upon them as the general Symbol or Medium of itf fs in accepting the Death of another^ in figitrt^ in their ilead, and lor their Guilt in defcrving irrevocably, what they law the other a^ually fufTer by their religious Hands. the DEISM Delineated. ioi theWorfhip of the Deity; ancient and mo- ^JJ^P. dern Hiftory, and Travels abundantly inform us. v^5L^ Nor is there any Way of accounting how the ^^^*^ whole World, with one Confent, in fo many diftant Oceans, came to fall into Agreement about fuch a ftrange Part, and feemingly inhuman Perfuafion of Religion, as if without fhedding cf Blood there was no Remijjion ; unlefs, in Fa6t, they received it, as they did their Blood, by Conveyance down from the Progenitor of our Race •, who pradifed it by exprefs Direftion from Heaven, after the aforefaid Promife made. Eufebius very judicioufly refolves, that this Way of Worfhip was not taken up by Chance, or by human Motion, but fuggefied to them b'^ a Divine Intimation^ Demonft. Kvanp^. Lib. I. cap. lo. KciTct flc/av 5' hivoiccv V'Ko^e^hvu/.ivov. Which Pro-! mife preferv'd under fuch Pre-figuration was to be fulfillM in due Time, by a folemn Oblation of the facred Blood of fome Perfon, who (hould receive his Humanity only from the Woman. F o R a Man*s deftroying tlie Life of a Bead, and fhedding its Blood, can never naturally fig- nify a Man's Obedience to God 5 having no fuch Signification by the Diftares of the Law of Na- ture -, it muft therefore fignify only ex injiituto^ and become a Sign of Obedience, or rather an In- fiance of the Obedience of Faith^ in Virtue of a fofitive Law or Inftitution from God •, which (hews, that the offering expiatory or bloody Sa- crifices, could never have its original from the Light of Nature, but from fome pofitive, ad-^ ditional Declaration o[ the Will ol Gud *. Thro* H 3 this . • Vid. Outram dc Sacrif. pag. 10, 167, 244» 27^' 9^"j cerning tlie hrit bloody or expiatory huuun Sacrifice ofiered 102 DEISM Delineated. ^ nt^' ^^^^ P^f^^Ahd offered a better Sacrifice than C^h. y^^^^i^Sofar is it from being true, what fome have lightly imagined, that Chriftianity occafionally conform'd its Notion of a Mediator to the gene- ral Belief of, and Application to Mediators, as kCt^v among the Race of Idolatrous before the Flood. See Bijhop Cumberland's learned Remarks on Sanchoniatho's Phenician Hift. pag. 3 7» 1 37. 138, 170, HI- Whence he concludes, that Dxmons were worfhipped by fuch Sacrifices before the Flood, when Idolatry was in its youngeft Years, In the fifth Generation of the idolatrous Line of Cain, from Adam, there is mention of bloody Sacrifice of Beafls, tag. z^q. When, as he probably infers, began «* the eating of raw and «' bloody Flefh, which was therefore forbidden to Noah and « his Pofterity, both in the Cafe of Sacrifice and of ordi- '!, p^^'^P^^V. ^° P^^^^"^ 2lJ Correfpondence with their favagc •' Practices.'* That human Sacrifices were not learnt by the Heathen from Abraham's going about to facrifice ^/ic , but intended by God in the Iffue of that Trial, to be difcow raged by it. Ibid. pag. 1 39. &c. To this I fubjoin a Paflagc irom Dr. Sher/ock, (now Bilhop of Salisbury) U/e and Intent of Prophecy, pag. 74. 3d Edit. " We read that Cain brought " an Offering of the Fruit of the Ground, and Abel of the Firft. lings of his Flock, and the Fat thereof: The Lord had Reftea unto Abel, and to his Offerings ; but unto Cain, and to his ^P'-^^he had no Rejfca. Allowing the Maxim of the 7m7> Church to have been good from the firft Inftitution of Sacrifice, that nvithout Blood there is no Remiffwn: The *! A S"^^ P^^'^^^ ^ ^^"- ^^^^came a Petitioner for Grace •' and Pardon, and brought the Atonement appointed for Sin; « Cain appears before God as zjujl Perfon avanting no Reten^ tance; he brmgs an Offering in Acknowledgment of God's Goodnefs and Bounty, but no Atonement in Acknowledge ment of his own Wretchednefs. The Expollulation of Gal witfiCm« favours this Account J If thou doej ^ell, Salt thou ^^ not he accepted? And if thou doeft not nvelf. Sin lieth at tl^ _ uoor, 1. e. if thou art righteous, thy Righteoufnefs fhall lave tfi^ ; if; thou art not, by what Expiation is thy Sin P^^gfd ? It heth IJill at thy Door. Add to this that the Apollle to the Hebre^.:s fays, that Abel^^ Sacrifice was ren- « t'T"^ *''""*^"' ^^ ^^''^ •• ^^^ ^°"W this Faith be, but a I wl'T^ •''r ^^ ^'^""^^^^ ^"^ Appointments of God ? Which FaitJi Qatn wanted, relying on his own Well do- ** ing. in (( tt DEISM Delineated. 103 in the Religion of the Gentiles ; that the Heathen CHAP. Sacrifice, and Notion of a Mediator, had its ^L^ Origin from a traditionary Ufage of the one, *^ and Belief of the Neceffity of the other, from the firft Infancy of the World, as has been fhewn. Our Author, agreeably to his Principles, derives Sacrifices wholly from human Invention ; and gives them fo late, and fo ridiculous a Date, j}ag. 79. that he is not worthy of a Refuta- tion ; every one that reads the Bible can con- fute him. They fufficiently indeed corrupted it, nay to that extreme Abufe in multiplying thofe who were no Gods ; and after they had given them Being, ferving and worfliipping them fo irra- tionally and ftupidly, that the Service and Wor- (hip might be call'd that of thofe who were, in a manner, no Men. Inftead of honouring Him, whom they profeffed to know as God, from the Works of Creation, they were fo vain and aboun- ding in their Imaginations of all Sorts of impious Rites, that they prophan'd him, and made a Devil of him. For as Honor eft in Honorante^ whether they intended to worfhip Devils or not, the Worfhip was fuch as became no other, and therefore it belonged to them, and they clainVd it as their own. Nay, the wife Philofophers themfelves com- municated in thofe Scenes of Abfurdity and Im- morality. Many of them by bng Train of Thought, had more fublime and purer Notions of the Deity, and of the Worfliip fuitable to Him ; But what was the World the better for that ? As long as they continued in. Faft, like the reft, in notorious Immorality and Breach of H 4 ^^^ 104 DEISM Delineated. CHAP, the Law of Nature, in not refpeftmg and ho- y^^^y^ nounng God as He is, and as thev plainly knew Him to be; thegreateft, certainly, of all Im- morality, as being the Caufe of moft other Wick- ednefs. So far were they from vindicating the Honour of the fupreme Being, or bringing a Kcformauon into the World, by rooting out the firft leading Principle of Vice, wrong Notions, and vicious Worfhip of God ; that they, every where, countenanced and complied with the ejla^ lljh'd Diflionour and Contumely againft Him • they were ftridly Partakers of fo much known Iniquity, by being aftually guiltv of it, and promoting the fame in others by their Example The chief of them, Plato znA Cicero^ encouracr'd the Magiftrate, and civil Powers, by recom- mending it in their refpedive Plan of Laws ; and fo got the Iniquity every where cflabliOied by Law *. ^ And ♦ Ztf^/2«/ dcfalfaRel. Lib. I. cap 15. fpeakingofC/V/'r^ fays thus, de legthus, quo in opere Platonem fecutus de religiom ttafanxit, Di Qui nee dealns bene mereatur, quos patitur errare; nee de fciDfo qui aliems accedit erroribus; nee utitur tandem fapientis ^^ bono, ut faais impleat, quod mcnte percepit : Sed prudens^ fciens pedem laqueo injbrir, ut fimul cum ceteris, quos libe^ rare utprudentior debuit, & ipfe capiatur? QuinWius, fi qmd tibi Ocero virtutis ell, experire, populum faceTe fafkntem X)igna res eft. ubi omnes eloquentix tuie vires exeras Non enim verendum eft, ne te in tarn bona caulk deficiat oratio ; qui fepe etiam nialas copiofe, ac ibrtiter dcfendifti. Sed nimirum . DEISM Delineated. 105 CHAP. A N D the firft Advice in the beft of their pra- viJL^ ftical Catechifms * is, to worfhip the Gods in ^^^^^^ the firft Place, but then it is, according to the manner it is eUabliJffd by Law^ i. e. of the City, or Country where you are ; which, by the way, vied with one another in bringing the moft Ab- furdity, Obfcenity, and Profanation, into the Worfhip of their refpedive Gods ; fometimes one God being in favour with them, and fome- times another. So great a Corruption and In- fatuation does Idolatry fuperinduce upon human Reafon, where it is receiv'd, that to this Day, the politeft Part of the Heathen World, the Chinefe and Jnponefe^ are rather, according to the Account of Travellers, more guilty of the ExcefTes and Abfurdities of it, than the grofTer and more ignorant Parts ; as if it was a ftanding Maxim, the more Fools they made their Gods, the wifer were the Worlhippers. No Wonder therefore, fince all manner of Encouragement was given to the Corruption of nimirum Socratis carcerem times; ideoque patrocinium veri- tatis fufcipere non audes. At mortem, ut fapiens, contem- nere debuifti. Et erat quidem multo pulchrius, ut ob bene potius didla, quam ob maledida morereris : Nee tibi laudis plus Philippiai afferre potuerunt, quam difcuflus error humani generis, & mentis hominum ad fanditatem tua difputationc revocatas. Sed concedamus timiditati; quae in fapiente non debet. Quid ergo ipfe in eodcm verfaris errore ; Video te ter- rena, Sc manufada venerari ; vana efte intelligis ; & tamen ^dem facit, quae faciunt ipfi, quos ipfe ftultiffimos confiteris. ^id igitur profuit, vidifle fe veritatem, quam nee defenfurus cliet, nee fecuturus ? %e Reader ivill excufe fo much about Ci- cero, ///*/ is confidered our Authr makes him not only the Model of his Opinions, but the Pattern of his miting, by Way of Dia- logue, againji the prevailing Abfurdiiits and Superjiition of his I^Quntrymen. See his Preface. No^w »i ItaxuvTAh T/>a. Pythag. ll' Worfhip, "^^ 106 DEISM Delinbateix CHAP. Worfliip, that an univerfal Corruption of Maiv- ^^'1 ners was the Confequence of it. If the Foun- 'tain is impure and polluted, the Streams mull be fo of Courfe. It was a cunning devifed Apolo- gy, to impute the Weaknefs and Vices of hu- man Nature to the adorable Gods, the better to juftify themfelves in them ; but who> that believ'd them to be fuch in reality, could arrive at being better themfelves ? If Lewdnefs was the common Ceremony of Worfhip, and Vice an intimate part of their Religion, it muft be an Ornament, inftead of Difgrace to their Lives and Converfations, and fhcw forth fo much the more of God and his Religion. In (hort, all the Worfliippers might acquit, or rather applaud themfelves in their Irregulari- ties, from the fame Patronage of Jupiter^ the Fellow makes ufe of in Terence * 5 fo natural, and withal, facred is the Argument to all, who believe Imitation of the Deity a principal Part of Religion and Homage : If the Thunderer does fo and fo, why am not /, a little Fellow and his .humble Votary, authorized to do as he does ? If the fupreme Jupiter^ who is, or ought to be, an Example to Gods and Men, (hews his Al- mightinefs in rakifli Frolicks and Debaucheries, why fliould not my Weaknefs be excufed? Why fhould I pretend to be better than my Prin- ciples ? Or think of exceeding the Principal of all the Gods and Goddeffes in Modefty or Mo- rality ? No, but I will love and obey him in thofe Thing?, as far as I am able, with all my • ^uo J fecit is qui Tempia Caeli fumma fonitu concutit, Eg9 Hommcifi hoc non facer tm ? Ego illud'vero ita feci, ac luhem. And St. Aufiin has rightly obfervM, Uagii intuentur quid Ju- fiitr fecerit, quam quiddocuerit, Plato, " That he never gave any other Anfwer to ** thofe who enquired of him in what manner they ought to " facrifice to the Gods, than that tytry one ihould obfervc *' the Cuftoms of his Country. Thus, in all Aftions of Piety, •* Socrates took particular Care to do nothing contrary to the •« Cuftom of the Republick, and advifed his Friends to make *• that the Rule of their Devotion to the Gods, alledging it " to be an Argument of SuperiUtion and Vanity, to diffenc '* from the eftablifh'd Worfhip." And Epichttu, ch. xxxviii% gives the like Advice, mrd -m vd7{ief,. fuch tji DEISM Delineated. m fuch as it was, the Praife of Men. Vain-Glory CHAP, was their Heaven ; they are rightly (tiled anima- ^^^• lia gloria : All Sedts and Degrees purfued Praife ^ ^ and Glory, with all their Strength, with all their Mind, and with all their Soul ; to the Impulfc of that Principle was owing all the worthy At- chievements in War, or Peace, the Labours of the Brain, and of the Body : That ferved them, inftead of certain Immortality ; they were pleafed with it as a fo vereign good. They were elevated at the Thoughts of gratifying this Vanity, and to be difappointed of it, was Death to them. It was Life, and every Thing, to reign Head of their own School, and Founders of their own No- tions ; and therefore inconfiftent to become Scho- lars to Chriftianity, or any differing Truth, tho* ever fo certain*. Ambition, Revenge, Self-murther, were the Gallantries of human Nature -, Meeknefs, Hu- mility and Patience, its Pufillanimity and Mean- nefs. And, at their languifhing Hour, that flat rueful Confolation may be prefumed, from the Confeflion of an Hero, to have been general among them : Te coluiy virtus^ ut rem -, ajl tu no- men inane es. Piety towards God, which gives Sincerity, Reality, and Being to the human Virtues, was little thought of, and much lefs cultivated. The mod regular Syftem, Ariftotle^s Etb. is obferved to have no other Scope, but to advance the Tran- quillity and Welfare of civil Life. How (hould they praftifc Humility, when they knew not • Homines gloria ^ eloqumtia foliui libi^nofi, Tc«. Apol. cap. 47. what 112 DEISM Delineated. CHAP, what it meant ? But when we read the Chriftian ^^^- Precepts of that, and Meeknefs, quern philofopbum "" \on contemnimui? C/V^ro's Exception to his Ad- vice of doing good, nifi lacejfitus injuria*^ gave a full Scope to Revenge, and the Retaliation of any Injury f i nay, private Revenge was praftifed as Virtue^ and had the fame Refpeft paid to it. Uncleannefs and Fornication was as common as Meat and Drink, and reckoned full as lawful ; Marriage was ridiculed by Epicurus and Democri- tits then (Vid. Clem. Alex, Strom. Lib. II.) as ic is now by the Beijls and Libertines, The Pla- tonijis could fee no Sin in Adultery^ being taught the Lawfulnefs of the Community of Wives J : Neither could there be any Reftraint from Pol-j- gam'j^ unlefs from the Laws of the State ; being deftitute of the Principle of Reafoning from the Nature of Things, viz. xhtfirft Creation of but one IVoman for one Man : Majculine Love was ap- plauded by the moft celebrated, Socrates^ Plato^ Xenopbon^ Mfcbines^ &c. (Vid. Plut. de Lib. edu- cand. & Cic. Tufc. Q^Lib. IV.) and for thatRea- fon endeavoured lately to be brought on the Stage of Praftice by the lofe Principles of Deifls. Nor was expofing innocent Children to Death, any Cruelty with many of them ; nor the Im- molation of human Blood at the Altars of many of their Gods, any Scruple with any of them, but rather confcientious Afls of Devotion, which oc- cafioned that Lampoon, Tantum religio potuitfua- dere malorum, • Off, Lib. III. Vid. Ua Lib. IV. cap. i8. a Diflerta- tion upon thdifalfe Virtue. f And his Praftice was agreeable to his Doftrinc, Odi ho* TTiinem, et odero, utinam ulcifci poffmf Epift. ad /f///V. Lib. IX. X Dc Repub. Lib. VL Now, i DEISM Delineated* uj CHAP. Now, if we compare the middle Sort of Chri« ^^^• ftians with thefe vain-glorious Philofophers ; ^"^^"^^^ how very much more do they know ? How much better do they praftife.? They have the Virtue, which the other wanted, to propagate the true Knowledge of God, and his Perfeftions ; of his Mercy, and of his Methods moreover in Chrifl Jefus for reforming, and faving the World. And having a Zeal according to their Knowledge of that excellent Way to Happinefs, they travel into diftant Regions, to communicate it to others. A s to the lower Sort, even they exceed the Pagan Philofophers, much more others, in many Things ; the Coblers and Porters in Proteftant Countries, who can fay the Creed, the Lord's Prayer, and the Ten Commandments, and are further inftrufted in the Chriftian Catechifm, have a better Syftem of Knowledge, and Duty, than all the Heathen Philofophers of whatever De- nomination put together. It is fhort and fuita- ble to them whofe Bufinefs is the Drudgery of Life ; whilft the Ledlures and Books of the other were tedious, complicated, fine-fpun Reafonings, above the Comprehenfions of their Vulgar, and therefore could never be of any Ufe to their Pra- dlice. The Immortality of the Soul is a fix'd Principle with our Vulgar, but the wife Men of the other, the more they reafoned, the more they confirmed themfelves and others in Doubt con- cerning it. Their breve itur per fidem is more direftory, and comfortable, than all the others innumerable, intricate Volumes about Happinefs. They can fing to the Praife and Glory of God, whilft the other had nothing but drunken, lewd Vol. I. I Songs 114 DEISM Delineated. CHAP. Songs to BaccbtiSy Cybele^ Flora^ i^c. The ^^^' Ploughman has an Argument to confide in for the ^^^^^"^^ Refurre^ion of the Body^ viz, the annual bury- ing of his Corn in the Earth out of Sight, and foon after in his Sight, rifing again to Improve* ment * •, abfurd impofllble Belief to Heathen Philofophers ! Our Author could not but know of the many Fountains of Knowledge opened gratis^ in the Charity Schools of thefe Dominions, as a Publick Pledge, of the better Lives of the common Sort: And a pleafing Ratification, how much an indifferent Knowledge of profitable Things is more valuable, than a perfcft Know- ledge of unprofitable ones. What if the Lives of fome common Searnen among Chriftians, who vifit Heathen Nations, are pretty equal, perhaps, to the common Seamen of Pagans : They are fo much upon another Element, and diftant fo long together from publick InftruAion, that it is no Wonder, thefe forget, what the other never learn'd. And as to the modern Pagans of China ex- ceeding Chriftians in their Lives and Converfa- tion, his Authorities don't prove it. Bijhop Kid- der\ Words are a rhetorical Stretch, ufual in Dif- fuafives from Vice, like that in 7/i/^^, " T^heOx *' knowi bis Owner, if^c. but my People are lefs *' confideraffe and grateful than they:" The fole Scope of his Words is, to (hame fome Chri- ftians out of their bad Lives, by the better Lives th^iifome Heathens lead ; which may be very true ; but they conclude not generally. He introduces * 0\xx Juthor, pag. 185. turns this againft Chriftlanity : But fee his profound Ignorance in natural Philofophy, hand- fomely expofcd by Mr. Jack/on, in his Anfwer to this Author, cap. 26* Monfieur i DEISM Delineated. 115 Monfieur Leibnitz to the like Purpofe; and Part CHAP, of what he fays, muft bear the like Conftrudion : ^I- Our Author brings him in as a great Statefman," "^ ^'" and the firft Paflage he produces is. Bid enim non poteft^ quam ptilchre omnia ad tranquilltatem 'public cam, ordinemqiie bominum inter fe^ ut quam mini- mumfibiipfi incommodent, fupra alianim gentimn leges apudfinenfes ftnt ordinata. This feems to be the Key of all fuch Commendations of thofe People ; evrcnciing no farther than their Human Virtues, which liie Excellency of' the Laws of that polite Nation has fecured the publick Obfervance of. Though they are the beft apprized of that eflential Obligation Nature has impofed upon Mankind of filial Piety, Deference of the Infe- nor to the Superior, and of the Junior to the Elder Brother, and are the beft Prafticers of the feme of all known Nations in the World (being in reality the Ligament of their State, the Ground of all their other Laws, and the Bafis of the long Continuance of their moft ancient Monarchy*; yet, as all are agreed, they are the moft infatu- ated Idolaters, who ever had any thing, who can fay any thing for their rational Piety to- wards God? Or right Notions of him? Or their worfhipping him free from Idolatry, as the Light of Nature dilates ? And what other Foun- dation can be laid, for a Life and Converfation according to the true Law of Nature ? As to Navaret^ he, like fome other Travellers, writes in the marvellous Stile, and certainly exaggerates : But other Travellers {Le Comte is one, as I re- member) give them no fuch favourable Charac- ter, but reprefent them the greateft Cheats in the World •, far greater Artifts at ii than Chriftians, than the Geuotfe themfelves ; glorying in every Quirk and Artifice of that kind, as a laudable I '> ^ mm* Argument ii6 DEISM Delineated. CHAP. Argument oi Superiority of Underjiauding^ in cafe ^^Jl^^they are not found out; if they are, then they ^^'^ are only Fools ; but no manner of natural ac- cufing Remorfe for the Bijhonefty^ never once allow themfclves to be Knaves ; and he gives fe- veral Inftances of it to his own Knowledge. Our Author is the fonder of this Peoples Charafter, becaufe almoft every Travel repre- fents their L//>, i t ^ DEISM Delineated. 131 confifting of new Principles of Life and Conver- CHAP fation ; very fitly called a new Birth, being born IV. of (jod, new Creatures, created in Chrili Jefus ^-^V^ to good Works. This is tlie Kingdom of Hea' ^^'s -Method of being born of God, and taught of • '^"^,5'^^^. baptizing their Profdytes of Tuf. tice, caird It wUyymsUv, or iv wu^eyyeve- ff«f ; the Reafon was, becaufe after Baptifm they believed, the Profelyte had a newDifpofition, en- ter d upon new iVIanners, and a new Inftitute of Lite. It was frequent to fay, " a new baptized Profelyte was a new Infant." In that Baptifm they changed their Name, nor would thev ac- knowledge their Relations after the Fiefli to be any more their Relations : Tacitus accordin<»Iv ridicules them for it, Imbiiuniur contemnere Dm- Fatres, Fratres, cognates tanquajn res viles contem- r A •• ^.V T'^'y commonly faid, and any Doftor m Ifrael might cafily have known it, 1 hat except a Man was born of Water he ." ^^•'^a"°'; '"^"' ""fl^'- the Wings of the Di'vine Majefty,' i.e. a Profelyte could not enter into their Church and Covenant without beinc^ bap- tized : To this our Lord alludes, in his verih venly except a Man be born oflVater and Hoh ^hojl, be cannot enter, &c. f Thus as Chriftian-ty was to go out from the ./cee/jhrft unto all Nations, he adopted />6«>Bap- 7^*r^F^y^^' according » Semca AcPro^vil c. i. En Vippulmpt,, emulator, ^ -vera Progcmn ; which in Scrip- tom oflL"' °"* "''^''' °^ ^'^' "" '°"°*''" °'" '"''"' ^"^ + . Laf^t'«>, Lib. IV. cap. 27. fpeaking of converted baptized Heathens accordingly fays, % camfun^ltr the M'i,,g, K 2 tlfm 132 DEISM Delineated. CHAP, tifm with Improvements, into his Religion, when ^^' he was to exhibit his ictO^eyyevecM, or Manifefta- ^^^^^^/^^ tion of his new, and Death of the old Man -, the whole Body of Sin wiib all its Members, dying with him to Sin by Immerfion, and by Emerfion rifing with him to Newnefs of Life ; Sons of God, and of the Refurredion, that grand final xaAcy- yenattc to come ; inftead of their daily ceremo- nious Baptijm^ there (hould be but one folemn initiating Baptifm, affedling the Soul more than the Body. By which they became alfo Members of his one Body, or Church ; called out from the reft of the World, by the Preaching of the fole Way of RemilTion of Sins, Peace with God, and eternal Life through Jefus Chrift ; and incorpo- rated to have the Word always preach'd, and the Sacraments duly adminiftered ; Children of God by Adoption^ Heirs^ &c. Children oiGrace^ of that Grace, Mercy, and Peace from God the Father, and from our Lord Jefus Chrift in the Difpenfation of his mediatorial Kingdom, by which we are faved, or have Remiflion of Sins ; theEarneft, and the Seal of the Holy Spirit, and the Promife of eternal Life, This Grace^ or Inftltution^ or revealed Will of Heaven concerning the Mediator, . and our State of Peace and Favour with God through him, is oppofed to a State by Nature *, wherein there is no Knowledge of God in Chrift recon- ciling the World to himfelf, and confequently for want of that explicit Knowledge, more un- der a State of fVrathy than Favour ; being all their Life-Time fubjeft to the Bondage of Mor- taliry, under the inherent Contagion of Deatb^ the Wrath of original Sin. • £;^. xi. 3. And DEISM Delineated. 133 CHAP. And becaufe the Knowledge of Chrift as Me- ^ jy- diator between God and Man, dying and inter- ' ceeding for the Remiffion of Sins, is the chief Thing in the Gofpel, the chief Faith for fupport- ing that, is his being Son of God, and Son of Man : Hence it is, that as Baptifm is faid to be into the Death of Chrift, fo the making Difciples to him is exprefled * by baptizing in^ or into the Name of the Lord^ or Lord Jefus^ dying for us ; a Part, and that the principal Part being put for the whole ; though the Form of Baptizing might be in the Name of the Father^ &c. • And that being the principal Part of Dif. ciplelhip, there is mention of Difciples being baptized for the Deady i Cor.xv. 29. Mr. Locke upon the Place confeffes " He knows not what *' this baptizing for the Dead means, but that it feems (fays he) by the following Verfes to be fomething wherein they expoftd themfelves to the Danger of Death.'* That this is not only the feeming, but the real Meaning of this difficult Place, I apprehend may be made out thus. We read Matth, xx. 22, 23. Mark x. 38, 39. of Baptized in the Senfe of Sufferings with the Baptifm that I am baptized withal [hall ye be baptized: Why may not St. Paul^ who had conversed much, and travell'd long with St. Mark^ ufe the Word in the fame Senfe, when he is profefTedly arguing from the Sufferings of Chriftian Profeffors both where he broke off the Argument, and where he refumes the Thread of it, ver. after this? As if he (hould fay. Why then are we Apoftles immen^d in Sufferings, for • AQiXX, 38. viii. 12, 16. X. 49. xix. 5. K 3 the cc C€ 134 DEISM DELiNEATEn. CHAP, the Sake of a dead, unrifen Saviour, and for the ^^^- Hopes of a future Refurredtion through him? ^^^'^^^^^ Why are we fo incomparably unwife, to be ac- tually fo great Sufferers for that Caufe, and why do we ftand in Jeopardy of yet more Sufferings that await us? For my own particular, I frotefi by your (k fliould be as in the Margin^ and as Dr. Mills retains it in the Text, our) Rejoicings I die daily ; a Succeflion of Perils environ me every where. His Swearing in that Manner, as it is in the Original, by the common Rejoicing of all the Apoftles, and other Chriftians, by a fublime Turn of Thought, gives Exijlence and certain Being to their Rejoicing: But how, or where could their Rejoicing poffibly exift, but only in their certain Knowledge of a Livings Arifen Sa- viour ; and in the Confidence of ample Rewards from him, when he raifes their injured Bodies from the Grave; which, in time, will, as af. furedly be done, as he has raifed his own: VTfp Twv vfxpwv feems to be put in the plural, rather than the Angular, becaufe the Hopes of the Re- furredion of the Dead in Chrift, is infeparably connefled with, and folded up in that of our Saviour's. In this Way of underftanding the Words, the Beauty, Strength, and Advantage of the Apoftle's Argument is as confpicuous ; as to fnffer in the Flefh *, and hope, and rejoice in the Spirit, for Chrift being rifen, and a Profpeft of a recompenfing Refurredtion from him, is a ftronger Evidence of any ones Believing in, and being affured of the Truth of both, than what can arife from any Difciples being otherwife baptized in his Name, or into his Death and Refurredtion. Baptizing was underftood by the Jews in thofe Days, and confequently by the Apoftles, who ^1>5 DEISM Delineated. who had firft been Mofes's Difciples, to be a fy. C H A P. nonimous Expreffion for making Difciples \ the ^^* Baptifm of John^ was making Difciples of^*^^^^^^ John*y preparatory to being Difciples to him who fhou*d come after. The Ifraelites were baptized into Mofes^ i, e. became his Difciples after paffing through the figurative Baptifm of the Cloud and the Sea f. St. Paul thanks God, he baptized almoft none t, much lefs any in his own Name, becaufe that had been the fame as making them Difciples to himfelf, and not to Chrift. The baptized in whofe Name were at firft called Difciples before they bore the Name of Chriftians^ which was not till theXLIII. Year of Chrift. In like manner, in a particular Cafe, to be a Difciple, or Profeflbr of a Doftrine, is the fame^ Thing (only more ftrongly exprefs'd) as being baptized unto that Dodlrine. Thus St. Paul^ A5fsx\x. 3. puts theQucftion to thofe who had never heard the Doftrine, at leaft, not of the Receiving of the Holy Ghoft^ Unto what then were ye baptized'^ They anfwer. Unto John's Baptifm, i. e, as it follows, the Dodlrine of Repentance, faying, that they ftiould believe on him that fhould come after, that is, on Chrift Jefus. This Queftion plainly implies, that if they, John^s Difciples, had been baptized in the common Chriftian Form, they muft have known that there was a Holy Ghoft. If therefore to bap- tize and make Difciples was fo much the fame, no wonder it is exprefs'd by baptizing in the Name of the Lord Jefus^ feeing Difciples to Him^ rather than to the Father, or Holy Ghoft, were * Johnvf, I. i. 25. f I Cor. x. 2. % i Cor, I 15. K 4 made ij6 DEISM Delineated. CHAP, made of all Nations, by baptizing them in the ^^- .Name of all Three. A s Repentance and Rcmiffion of Sin was to he freach'd among all Nations^ heginning at Jerufa- ' lem *, the chief Confeflion qualifying for Baptifm we find in the Cafe of the Jailer of Pbilippiy an Heathen of Macedonia^ to be the believing on the Lord Jefus Cbrift -f, of the Eunuch an Hea- then of Jfrica^ that Jefus Chrifl is the Son ofGodXy and of Cornelius of Cafarea^ a Jewifh Profelyte^ we may prefume from St. Peter*s Sermon ||, that he believed in bis Heart the Lord JefuSy that God raifed him from the dcad^ that he was Judge of quick and dead. Lord of all^ that our Peace with God was by him^ and that whoever believetb in him fhall receive Remijfion of Sin. The falling down of the Holy Ghofij or re- ceiving him in thofe Days, was for Signs and Wonders, fometimes, as in his Cafe, before Baptifm ; yet Water Baptifm, to the Confuta- tion of fome who deny the Neceflity of it, was exprefly commanded for that very Reafon, of having receiv'd the Holy Ghoft, to follow after, as an inftituted Means, and indifpenfible Di- vine Appointment, for entering into the Pro- fefiion of Chriftianity. Sometimes not till after Baptifm, efpecially after Prayers , and laying on of Hands of the Apoftles (for confirming the Churches, or appointing proper Perfons to the Miniftry) who were extraordinarily qualified for it, being themfelves previoufly baptized with the Holy Ghofl and with Fire, defcending upon them \ DEISM Delineated. 137 in cloven Tongues, as of Fire. It appears then C H AP. that the chief EfFedt and Purpofe of Baptizing ^V- in the Name of the Father, &c. both Jews and "^^^ Gentiles, was putting on Chrifl # in whom Jew and Greek are one new Man, hg limog avSpwrof, Eph. ii. 15. For confeCing, calling upon his Name (reciprocal to his Name being firft called upon them) than which there is non° other under Heaven given unto Men, whereby they muft be favcd, or have their Sins remitted ; doing all Things in his Name for Acceptance with God. ' r A''^.?* there is a Summary Or Abridgment of all Things in Heaven or Earth in Chrifl + much more of all Things in Chriftianity; fothe chief Knowledge of him is recapitulated, in bc- "JS "J^.i 9°'^' ^^^ ^''" "f ^'»»' as the com- pleateft Mediator between both, dyino- for us rifing froin the dead, fitting Incerceflor at the ^■^^JS r 5 ^^' ^'V'^ .^^'"'"e '° i^^ge the World. God mthoutiMedmor will, at the final Confummation, be all in all % ; which fuppofes him now to be all in all to us, in and through the Me- diator, who is the Jlpba and Omega of God's Difpenfation towards Man. B A p T 1 s M /« the Name of the Father, 8cc. being then f&V/?)! (whatever other Belief 'there was as to the Trinity and Unity) for promoting Faith and Fidelity to the Lord Jefus the Medi^ tor, for Remiffion of Sins, eternal Life, and making Difciplcs to him ; in the Adts of the Apo- ftles, fome are, therefore, particularly faid to be baptized in the Nam of the Lord, or Lord Jefus * Aiis xxiv. 47. X Aiis viii. 3;, 38. + ASli xvi. 31, 33.' I Acls X. 36, &c. * Gal. iii. 27. X 1 C9r^ XV. 28. t ^fh, 11. 10. ivAKt^tf^aJuaf^ m at 138 DEISM D£LINEATE1>. CHAP, at the fame time they were mod likely baptized £^^ ^according to the exprefs and feemingly indifpen- fible Commandment, in the Name of the Father^ &c. Baptizing in the Name of Jefus^ may not unfitly mean being baptiz'd in Virtue of his Au^ ihorily^ and according to his pofitive Command- ment, in the Name of the Father^ &c. Or a Part may be exprefs'd for the Whole, as being fo principal a Thing of that Rite. Forasmuch as initiating into the Name or Profeflion of Jefus Chrijly that he is the Son of God, the Lamb dying, according to the Paflage then read out of Ifaiab^ ABs viii. 32. or into the Waj^ or that fVay, often mentioned in the ASfs of worfhipping and coming to God, through the Lord Jefus the Mediator, for the Remiflion of Sins, and all other Benefits of his Mediation, was the principal Thing in that Form of Bap- tifm, and the chief View of the Commandment ; this may ferve to folve the Difficulty, why fome are faid to be baptized in the Name of the Lord^ or Lord Jefus, at the fame time the Com- mand and the Form of Words ftand peremptory, in the Name of the Father ^ &c. There is mention, Heb. vi. 2. of the Doc- trine of Baptifms in the plural Number, tho* we are affured clfewhere * there is but one Baptifm : As written to the Hebrews, many of whom were baptized with John*s Baptifm, it probably means that of John, and that alfo in the common Chri- ftian Form ; ^ecaufe this laft was never repeat- ed •, but to the Baptifm of John was afterwards added that in the Chriftian Form f , or, the Doc- M * Mp/j. iv. 5. t jf^s\'ul. 16, 17. xix. 5. trine DEISM Delineated. 130 tnnt o{ Suffering, then a Fundamental ofChri- CHAP, ftianity, may be implied in the Plurality of Bap- IV. tifms, as above explained. That the trine Immer- "^y^^ fion was the Occafion of the Expreffion, there is no Grounds to believe, becaufe fo much later than that Time. ^ I F then there is any new and farther Obliga- tion, in firmly refolving, covenanting, and fted- faftly undertaking to perform what is antecedent- ly our indifpcnfibly Duty ; if any Fidelity in be- ing true to ones Profeflion and Engagement ; any Force in a Promife, in a Promife before many Witnefles ; any Sacrednefs in a Vow and Promife to God: All thefe concur in accumulating the folemn and facrcd Obligation fo wifely intended to be fuperinduced in Baptifm. And if fuch fo- lemn foederal Undertaking is an excellent moral Means for furthering good Manners ; and if there is a notorious Reafonablenefs, Honour, and Mo- rality in performing one's Contra^, as all Books of Civil^ Law agree, efpecially when made in the Solemnity of a Rite, exhibiting an outward and vifible Sign and Form, typifying, indicating, and foederally engaging, inward Purity and Holinefs : We muft acknowledge, there is great Reafon- ablenefs and Morality in the plain eafy Rite of Baptifm, as it is a Divine Inflitution -, not arbi- trary, but generally neceflary; and therefore pfttive, becaufe moft ufeful for efl^efting the Re- ligion of the End, and of the Means. Nay, before it became an Inflitution of Chri- ftianity, it was called by our Saviour himfelf, a Branch of the Law of Righteoufnefs, Mat. iii. 15. not becaufe it was any where exprefly command- ed to the Jews, for .that is no where to be found, ^ but 140 DEISM Delineated. CHAP, but bccaufe it is a rigbl MeanSy of a moral Ten- J^^^dency for better performing the great moral ^ 'law of everlafting Righteoufnefs, obligatory upon all Men, the Roman Soldiers, as well as the Jews. And therefore our bleffed Lord and Ma- tter, intending to adopt Baptifm into his Reli- gion, that he might be an Example^ in ufmg the mofk/olemn Means and Method of undertaking to difcharge the moral Law of perpetual Obliga- tion, which he was about to preach up, and praftife ; over-ruled the Baptijiy (at the fame time he attefted his Fundlion, as his Fore-runner, and that his Baptifm was from Heaven, and not from Men,) and was baptized with his Baptifm of Repentance^ which leads the Way to Righte- oufnefs and better Obedience. That we, who have indeed Sins to repent of, might more rea- dily follow his Steps, as well as obey his Com- mandments, in embracing the Method he has in- ftituted for entering into Covenant, and being a Member of his Church, where Remiffion of Sins, and all other Bleflings of his Mediation, arc par- ticularly promifed and infured. And as the Defign of Baptifm, or the Chri- ftian Calling to eternal Life, is profej/ing a gooa ProfeJJion before man'j WitneJfeSy i Tim. vi. 12. So our Lord, before he enter'd upon his great Undertaking of faving the World, had many Witneffes at his Baptifm. The Voice of the Fa- ther from Heaven, Tfo'j « wy beloved Son^ in whom lam well pleafed\ the Holy Gbojl lighting upon him^ demonftrated him the Lamb of God for taking away the Sins of the IVorld ; as well as by many miraculous Works, wrought by the fame Spirit, bearing witnefs afterwards, that he was fent of God, I Tm.'nu i6. Said to be juflifed in, or by L ; I I DEISM Delineated. 141 by the Spirit and tht ff^ater, or the Teftimony CHAP, given by St. John at his Baptifm, This is he who ^V. €ometh after me, who was before me. All thcfe *^ ^ "" befides the Blood, bore Record to the fame Truth^ that Chrift himfelf fays he came to bear witnefs to, John xvii. 37. that he was the Son of God, the appointed King, Prince of Life, Saviour, Me- diator in the mediatorial Kingdom of Reconcilia- tion between God and Man. It appears then in Conclufion, i. That they, who rejeft Water Baptifm altogether, are guilty not only of difobeying Revelation, but the Rea- fon of Things, by negledting a moral fitting Means of Righteoufnefs, as well as contemning and fupcrfeding a po/ttive Inflitution of Chrift. 2. That Problem or ^ery\ Whether there he any NeceJJity (even upon the Principles of Mr. WaWs Hift. Infant Baptifm) /(?r the continual Ufe of Baptifm among the Pofierity of baptized Chriflians ? may be eafily folved. For, if Baptifm has a moral Operation of very great Advantage to the baptized, as the Perfon once folemnly enters into the Chriftian, or fecond Covenant, it ought to be perpetual to all Generations, perfonally oblig- ing every Individual, capable of Obligation; and yet it will not follow, that it ought therefore to be repeated on that Account ; becaufe a fo- lemn Entrance into a Covenant, founded upon the Death of the Mediator of it, into which Death Baptifm is the prefcribed Initiation, ought to be but once f ; especially fince there are, as is ac- * Mr. Emljin\ Trafts, who feems defiroustohavc it folv'd, M' 456. t The AbyJ/ine Chriftians oiJEthiopia have a very abfurd Cuttom of repeating their Baptifm every Year, upon the Feall otEfffbanj, Faren, de diycrfis Religionibuj, pag, 246. knowkdgcd 142 DEISM Delineated. CHAP, knowledged by the Querift, *' other fufficient iV. 'nefs in the Fear of the I-ord, as the Commum-« cant in a lively Faith in God's Mercy, and beings in perfeft Charity with all Men, rcflefts upon that Method oiGod^s pardoning Sin ; as it is in it- felf, the greateft and moft afFedling Argument of his Love in Chrift, that can poffibly be laid before the Mind of Man, at a folemrt time of refleding, for winning his reciprocal Love, ancf fecuring his bounden Obedience. Thus one Sacrament is the folemn Rite of initating into the new Covenant with all its Pri- vileges, Conditions, and Obligations •, the other for folemnly and frequently recognizing and r^.' memhringxt^ in the Grounds thereof, tht Death of the Mediator -, and as both thefe Inftitutioni* and Solemnities, are adapted to operate irt u* fymbolically and afFcftingly, thoughtfully and morally, the Defign of the Gofpel, f. e. fober, righteous, and godly Living, the Religion of the End, and the natural Religion of the Means, Repentance and Prayer. And if the Grace of God, and of our Lord Jefus Chrift, appears unto all Men, to aft thus fpiritually, and yet moft certainly in the moral Tendency of the two Sa- craments ; by folemnly firft entering, and after- wards as often as the Obligation loofens, by rivet- ing and refixing the Gofpel, or new Covenant upon Chriftians, callM the Miniftration of the Spi- rit^ and the Law of the Spirit of Life, for giving Life and Efficacy to the otherwife expiring natural Religion both of the End, and of the Means : How ufeful, excellent, and wilcis thelnftitution of Baptifm, and the Lord*s Supper ? Hovfgene^^ rally neceffary to Salvation ? How abfurd the- Negleft and Contempt of Scoffers ? CHAP.* DEISM Dblikeated, ^75 CHAP. VL T^e great Benefit and Service of Baptifm, and the Lord's - Supper, in carrying on the MEANS, and END of natural Re^ ligion ; in Anfwer to the Jhameful Mifre^ prefentations of the Dcifts. N the two preceding Chapters^ I have CHAP, mentioned feveral godly Ufes and VI. Advantages arifing out of the Infti- '^•W^^ tution and Defign of thefe pofttive Parts of Chriftianity, as morally fubfervient for undertaking, and compleating out religious Engagements, (ufficicnt to recommend them to the Praftice of all, who would fulfil all Righteoufnefs. Did nothing appear but the bare pofitive Command, and nothing in the Com- mand but what is worthy of God, that is fuffi- cient Argument for Obedience-, inafmuch as Difobedience muft neceflarily be a moral Tranf- greflion of the Duty and Relation we ftand in to God ; but being fure of the Command, we may be all fure, there are abundant good Reafons for our Compliance, though we could not deduce them all. A pofitive Command from Heaven to a parti" cular Perfon may very well be defigned, as a Trial, to diftinguifli him eminently from the reft of the Community, But when a pofitive Injunc- tion f74 I>EISM i>i£iiBiEATBd. CHAP. Needs engag'd at our Entrance into the he^ V- Covenant, at Baptifm^ to the perfefling Holi-^ '^'^^nefe in the Fear of the JLord, as the Communi-' cant in a lively Faith in God's Mercy, and beings in perfedt Charity with all Men, rcflefts upon that Method of God* s pardoning Sin ; as it is init- felf, the greateft and moft afFefting Argument of his Love in Chrift, that can poffibly be laid before the Mind of Man, at a folemit time of refleding, for winning his reciprocal Love, ancP fecuring his bounden Obedience. T HU s one Sacrament is the folemnRite of irtitating into the new Covenant with all its Pri- vileges, Conditions, and Obligations ; the othef for folemnly and frequently recognizing and r^»' membring it, in the Grounds thereof, the Dedtb of the Mediator -, and as both thefe Inftitutionl' and Solemnities, are adapted to operate irt u*- fymbolically and afFeftingly, thoughtfully and morally, the Defign of the Gofpel, i. e, fober, righteous, and godly Living, the Religion of the End, and the natural Religion of the Means, Repentance and Prayer. And if the Grace of God, and of our Lord Jefus Chrift, appears unto all Men, to aft thus fpiritually, and yet moft certainly in the moral Tendency of the two Sa- craments ; by folemnly firft entering, and after- wards as often as the Obligation loofens, by rivet- ing and refixing the Gofpel, or new Covenant upon Chriftians, call'd the Miniftration of the Spi- rity and the Law of the Spirit of Life, for giving Life and Efficacy to the otherwife expiring natural Religion both of the End, and of the Means : How ufeful, excellent, and wilcis thelnftitutioh' ofBaptifm, and the Lord*s Supper ? How^;;^; rally neceflary to Salvation ? How abfurd the- Negleft and Contempt of Scoffers ? CHAP> DEISM Dblineated. ^75 CHAP. VL ^e great Benefit and Service of Bap tifm, and the Lord's - Supper, in carrying on the MEANS, and END of natural Re^ ligion ; in Anfwer to the Jhameful Mifre^ ^prefentations of the Delfts. N the two preceding Ci^/)/^n, I have CHAP, mentioned feveral godly Ufes and VI. Advantages arifing out of the Infti- '^-OP^ tution and Defign of thefe pofttive Parts of Chriftianity, as morally fubfcrvicnt for undertaking, and compleating our religious Engagements, (ufficicnt to recommend them to the Praftice of all, who would fulfil all Righteoufnefs. Did nothing appear but the bare pofitive Command, and nothing in the Com- mand but what is worthy of God, that is fuffi- cicnt Argument for Obedience; inafmuch as Difobedience muft necefTarily be a moral Tranf- greflion of the Duty and Relation we ftand in to God ; but being fure of the Command, we may be all fure, there are abundant good Reafons for our Compliance, though we could not deduce them all. « A pofitive Command from Heaven to a fai'tt^ cular Perfon may very well be defigned, as a Trial, to diftinguifh him eminently from the reft of the Community. But when a pofitive Injunc- tion 176 DEISM Delineated. CHAP, tion is laid upon the wi^/^ Community, and all VI. are obliged to Obedience, that End can't be ^^OT^ propofed. Therefore, as I obfer ved before from Puffend. (a Book cited by our Author, and his Profeflion obliged him to be well verfed in it) though a pofitive Law flows from the folc Plea- fure of the Lawgiver, yet thefe Laws ought like- wife to have their Reafon^ and their Ufes ; in Refe- rence to that particular Society for which they were enabled. W o u L D it not therefore, better have become our Author, and every other Deift, to have en- quired into the Reafon, and Ufes of fuch plain peremptory Commands, than to have flighted, traduced, and condemned them in the grofs, and in fuch abufive Charafters as they endeavour to cxpofe them under ? Is there not the greatcft Rca- fon, are there not the beft of Ufes in thefe two external Ordinances ? If it is plain that the Chrift ian Religion, with all its Comforts, is beft begun and entered upon by perfonal Covenant^ or Sti- pulation for that Covenant afterwards ; nothing can be plainer, than that it muft be carry'd on by the fame Methods by which it began, i. e. a folemn Recolleftion and Remembrance of that Covenant, and the Mediator of it, in the Lord's Supper, as Occafion requires. What Ground is there for Exception ? If, as they are fet forth in Scripture, our Lord purpofely inftituted them, as being pofitively ferviceable for attaching us the more firmly to himfelf, 2s Mediator of that Co- venant, and fo become the moft potent Means for promoting Chriftian Holinefs, or moral Righte- oufnefs : The learned Dr. IVaterland has obferved very rightly, ** That many of the Scripture- " Duties, which we have' othcrwife no Know- ! ledge €C DEISM Delineated. 177 " ledge of, are yetjuftly referr'd to the Law of CHAP. Nature ; fince Scripture hath difcover'd what ^ J^{^ Foundation they have in the Nature and Truth ^ " of Things*." Though thefe pofitive Infti- tions of our Lord have the Superfcription of his Authority, who commanded them; yet they were not commanded for commanding fake, but for the Ufe and Benefit of folemnly under- taking and improving in the natural Religion of the End^ and of the Means^ through the due Ufe of thofe divine Ordinances. They were not ordain'd merely for their own fake ; but in order to an End, to make us more effeftually religious, by applying to new and more powerful Methods, for invigorating, and perfefting the natural Means, for carrying on the Ends of natural Religion, by a moral Ope- ration of our own perceiving -, provided we arc not wanting, in applying our moral Powers, which, in that Cafe, by Virtue of our own wife cbuftng fuch an Engagement, and with that, all the appertaining Affifl:ances, makes that Yoke eafy, that would otherwife be a Burthen under a pre- vious Obligation ofanother*s impofing. Though the Duties we engage in, don't arife merely from the Vows and Promifes of keeping Covenant ; but were obligatory before : Still to make them more fo, we wifely and voluntarily become a Party in them, bind them with a two-fold Cord of Confcience, double their Force with Difcre- tion, and with the Applaufe of our own Reafon, fuperadd new Reafons for the better Performance of that, whereon our everlafting Happinefs is • Nature, ObligatiQn and Efficacy of the Chriftian Sacrament^ page 9. Vol. I. N dependant. I 1 178 DEISM Delineated, CHAP, dependant. Was the Performance before En- \ VI. gagement unlawful, the fuperadded Engagement '"''"*^ could not make it valid, or dcnoniinate it Duty ; but being previoufly obligatory, it becomes af- terwards double Duty, attended in its Confe- quence with unfpeakably more than double Hap- pinefs hereafter. Whoever therefore is truly devoted to the End, will of Courfe be fo to the beft Means for obtaining it. How particularly expedient are they for furthering Repentance and Pra^er^ the two natural Means, which, as 1 (hewed before under thofe Heads, were decay'd and dormant, languilh'd and difpirited, for carrying on the Ends of the Religion of Nature ? Remiffion of Sins, and Affurance of the Acceptablenefs of our Addreffes to God in the Method laid before us in the Revelation of his Son Jefus Chrijt, which bring Comfort and Confolation to Repentance, and Wings to our Prayers -, are reprefented not only in Words, but in fenfible Signs and Symbols more fignificative and ftronger than Words ; that the whole Man might be captivated and taken in more effeftually .and entirely, for acquitting him- fclf towards the Things fignified, his own greatell Advantage. The Objeftion of our Author * againft Symbols in Religion, viz. becaufe they are apt to affeft the generality more powerfully than Words, is the very Reafon of the Divine Appointment in this important Cafe, eibecially fince they are very few and fimple, «nd fo cftec- wally guarded from Superftition, and Miftake. In Baptifm, the fprinkling or cleanfing the Flelh by \Vater (and Water is a Symbol ot Pu^ rification DEISM Delineated. 179 rification among all Nations, with Chriftians, CHAP that they are to receive and put on Chrift pure) ^^J; is a Tally^ to which the cleanfing of the Spirit or Corifcience from Sfn by the Blood of Chrift, and renewal of the Holy Ghoft, anfwers; as dy- ing to Sin, and rifing to newnefs of Life, to our Burial and Refurreftion with him, in Baptifm ; which enters us with a joyful Profpe6l into the meliorating cleanfing State of Repentance ; and, in the Adoption of Sons, introduces our after- Prayers to the Throne of Grace of our Almighty, and moft merciful Father: Being exhorted to draw near to him in our Devotions with a true Hearty in full Affurance of Faith ^ having our Hearts fprinkled from an evil Confcience, and our Bodies waj/jed with pure IVater. In the primitive Church, none were fuffered to ufe the Prayer OUR FATHER, ^c, before they were baptized, i. e. adopted by the new Covenant : So that Bap- tifm might be called the Sacrament of Prayer^ as it often was the Sacrament of Repentance^ and the Sacrament of Faith. The faving Part of Bap- tifm, according to the Apoftle, is the Anfwer or Stipulation of a good Confcience towards God, per- forming its fuperinduc'd Covenant and Engage- ment contra(Sed in Cbrijl the Mediator of that new and better Covenant, by keeping that Bap^ tifm pure and undefiled^ the remaining Part of Life ; in Token of which new, covenanted, pure State, the Ancients inverted the baptized with white Garments, for fome Time after it. Socrates * ar- gues a ftrift Obedience to the Laws, from a tacit Promife, Treaty, and Covenant, every Subjedl is fuppofed to have enter'd into in Virtue of the ProtcAion and Benefit he receives from the Laws. • See PlatoV Crito, or, nn:hat ive ought to do. N 2 How 1 iSo DEISM Delineated. CHAP. How much ftronger is fuch an Argument, when ^^' it is corroborated upon all Chriftians towards their """^heavenly Governor, by exprefs Vow and Pro- mife, c?/)^» Covenant and Engagement? Every one who puts on Chrift, or takes Chriftianity upon thenv, efpecially at Confirma- tion, has a new Charafter, or, what the Civil I^aw calls a Per/on, confer'd upon them : Hence the Expreffion of being born again. Now it is moft certain, that the Refledion of being in a new Station or Office has a very great Influence upon the Mind of Man to aft and behave as be- comes that Station and Vocation, more efpecially when it carries any particular dignity of Carriage with it. For which Reafon, being now placed in a new Point of Sight, and beholding himfelf in the Light of a new Expeftation of the World from him, though he behaved but indifferently before, he will now take care to acquit himfelf well, in Virtue of the Shame and Difhonour in derogating from the Poft and Calling we have accepted and chofen, to take upon ourfelves. And this alfo ferves in the Nature of fuch a new Thing, to convince him that in the Race of Vir- tue, he can do a great deal more than he thought he could : Pojfunty quia pojfe videntur. Virg. And giving due heed afterwards to refrefli and ftrengthen their frail Adherence to their facred Engagements for better living, by moft folemn Refolutions at the Lord's-Table^ our natural In- ftability pofitively puts on by degrees, a rational Stability *. So the LordVSupper duly partaken, * Which Polybius upon another Occafion elegantly ftylcs, folemnly VI. DEISM Delineated. i8i folemnly reftores tbofe that are Penitent^ and re- CVLJi^, admits and re-inftates intimidated Prayersj and gains ground over Infirmities. Besid ES, an Engagement or Relation of our own contracting from Choice, or Liking, or Senfe of Gratitude, has an Influence, Alacrity, and Endearment in it fuperior to a natural Re- lation, that we have no Hand in ; as the Love of a Friend is dearer, more forcible than that of a Brother; And becaufe Friendfliip muft be mu- tual to make it lafting, and fome Commerce of Secrets muft pafs,'7(?/- tive^ commanding our Application to them for that Purpofe, affords a double Occafion both to the Senfes, and to the Underftanding (the Un- dcrftanding of our compound Conftitution being made to receive the mod lively and affefting Ideas from the Senfes) of paufing ferioufiy, and pondering devoutly, what fhould be the Import of that Commandment ! who gave it, with Re- fpeft to the Dignity of his Perfon, and the Obligation laid upon us ! for what End and Pur- pofe ! and approach it as a folemn awful Oppor- tunity o( refkaing, and feeding in the Heart, by Faith, with Thankfgiving. And fuch a ^hankfgiving^ at fuch a Time, is the moft effica- cious Prayer to God for every Thing we want ; efficaciftmum genus e/i rogandi, gratias agere^ Plin. Pan. Such a Thankfgiving certainly is not only feafonable j DEISM Delineated. jg feafonable, and witheut Reproof, but imprecr- CHap Dated with all Bleffings. ^ *=" vi A N D is not that prepared Seafon of unfpeak- bly more Ufe and Benefit to his Followers, than any Joofe, undetermined Opportunity of their own chufing ? who, for want of fuch an Ad- pomtment from Chnft himfeif, in the particular Externals of his own chufing, would have been left in fo many different Minds, and a general Dilregard of any folemn Method for fuch an important Memorial ; and, what through the Multiplicity of worldly Affairs, the Tumults of raffion, the Indolence of moft to ferious think- ing, and the Backwardnefs of all in confidering fpiritual Things, would hardly ever otherwife be brought to comport themfelves with proper Se- rioufnefs and Heavenly-mindednefs to the Divine Mercy, and the falutary Things fignified there- Can any Thing be more natural, more cx- afliy confonant to the Nature of Love^ that all- prevailing and conftraining Paffion, than upon occafion of the deareft Friend in the World tak- ing his Leave, and departing into a far Country, to fay take this Token^ this Pledge from ME^ Eat i Drink ? For all that the Perfon who loves can do IS, to defire of the Objeft that he loves, not to be forgotten by Him. Thus the mutual lov- Jng and beloved Objecfls live and dwell in each other, though corporally abfent from oneanother. But if God himfeif in whom is no (hadow of Forgctfblnefs or Change, upon every Shower takes occafion. Gen. ix. i6. from looking on the Rainbow, the Token and Pledge of his tavmg Covenant from Water, to Remember it to our ,86 DEI5M Dbiiniateb. tuating Condition ? How contrary therefore to Truth, and to the ^T ^r^^ rhmcrs and to common Decency, does «uf ^ulr Tthe Ai^s of Triumph declaim JSinft thefe Pofuives, « they are commonly Sll d of Chriftianity * ? For he d.fcards, and ar- j£\hem m the Lump,with abundance of oppro- brbus Names, without ever affignmg one finglc Son or Argument againft them m particular : Wh ch is fo mlch the more difingenuous and un- Sr in a Champion-^rkcr, beciufe he knew //..^ ^^h Faith in a Mediator, were commanded in. I /fc2 • >vhereas other Rituals and ExtermU S Sv^^e Service, wherein he ind.fcnm.nately and inudiciouay includes the other three, arc commanded only in general But by takmg that Method, he thought he could not fa.l of his Aim that his Readers would not m.fs of applying and . All other ^///..Uw'5^.m»rHum.M^^^^ Laws) have Kelpea noi ^ r ^ ^^ ^j^ ftcuhar Nature, as lo n* & . ^ f panakc of a na- ^K'i::;o'^f^i1iSude forUMerci^. in tural Law, as to DC luui , , p„„g-f-^ion They animate ""tltT^ri wTa; TlSt ii t. 'come ; «. give « the Swled^ ;f ^Ses. what manner of Perfojjs weftouki SveXen. as well « «h.t we ought to be. pointing DEISM Delineated. jg pointing V particular, the Virulence of his gene- CHAP ral Satire againft thofe particular Objefts of his VL ' Difpleafure. ' - Fa I T H in a Mediator will be confidered in its proper Place. I am now concerned for the other two. He hints at Baptifm once*, and makes it as ridiculous, and abfurd a Ceremony, as faring of Nails. He hints likewife at the other • «* Suppofing, fays he, fuch fymbolical Reprefen' « tations might be ocafionally ufed, (meaning thofe of the Lord's Supper, from the Words " preceding) is it not incumbent upon the Par- " ties concerned to appoint, alter, and vary them « as Occafion requires f ? '• If he means only al- termg and varying from the fuperftitiousand ido- latrous Corruptions introduced by the Church of Romey he has the Concurrence of all Proteftants: But if he intends Alterations and Variations from' the original Rule, it can't be granted. He had faid before J, « That in all Matters of a muta- ** ble Nature (md he fuppofes all Peculiars of " Revelation to be fuch, in Contradiftinftion to ** moral Things) which can only be confider'd " as Means, he [God] obliges Men to aft ac- " cording as they judge mod proper for bring- " ing about thofe [moral J Ends" : But, I hope, not to leave them at liberty to ufe them, or not ufe them ; to alter, and vary them at Pleafure. ' ' il^ ®^^^" involves them in the Cenfure of his indifferent Things ; from which he would have the Needleflhefs of them inferred. But though the external Signs were indifferent before ; I • Pageiw^ 112. f Pagt 153. hope, i88 DEISM Delineated. CHAP, hope, the interpofing Command of our Lord is VI. fufficient to deprive Men of their Liberty, as to ^ ^'' the Indifference of ufing, or not ufing them after- wards. He fays*, " All LegiQators pumlh the " Breach of the Religion of Nature, being for ** the good of Society •, whereas no Man rejefts «* any pfttive Inftitution himfelf, but is willing « that all others fhould dofo to." This is talk- ing and diftinguifliing like the moft ignorant Cz- vilian that ever deviated out of his Profeflion. For almoft every Civil Law Book might have inftrufted him better, that the Number oi pofttive I,aws (infinite to reckon up) have arofe, and continually will arife, either by Alteration of old, or Subftitution of new ones, out of two Caufes, which perpetually mix with human So- ciety : I. TheNeceffity of regulating, by their Help, the Difficulties and Inconveniencies that arife, upon Variety of changing Circumftances, in the Application of natural Laws, fuch as can- not be provided for but by pfttive Laws, there being no Provifion or Regulation concerning them in the natural Laws themfelves. 2. The fecond Caufe or Source of thofe pofitive Laws, is the variable Introduftion of certain Ufages or Cuftoms (general, or particular) efteem'd ufeful to Society. Now the natural immutable Laws, and the better Obfervance of them, are includ- ed and provided for in their changeable various Circumftances, by thefe pofitive Laws ; one Part of what they enjoin being a natural Right or Duty, whilft the other Part is of a pofitive Na- ture. And if the Excellency of thofe Laws will ever confift in the Influence and Tendency they have in better governing and well ordering • P^£^ 5f the DEISM Delineated. j^ the Society, which receive them for Laws, and CHAP ought to put them in due Pracftice : How admira- VI. bly excellent are the three Pojitives of Chrifti- ^ anity, as they are founded upon the natural Law of Gratitude, and keeping Engagement, and making Provifion for our frail guilty Condition in this World ; to the Intent of fulfilling and obferving all the other natural immutable Laws to the greateft Pcrfedion we are able ? But he could not be ignorant, that no human Legiflator punifhes for many of the Breaches of the Law of Nature ; not for Neglefl: of Benevolence, (which is his grand Law of all) provided it extends not to adual Injury, which is the only Objed of the Punifliments of human Laws. As to the latter Part, we may readily believe both his Sincerity and Zeal likewife in re- jetting for himfelf, and inducing others to rejeft the pofitive Inftitutions of Chriftianity. It would be injurious to his Memory, to imagine, that the Reafons of his Conduft were drawn from another World ; but if he grounded his Contempt upon the Reafon he intimates, viz. their being no Ways conducive to the good of Society, he is as tar diftant from the Truth, as he was from the Obfervance of fuch Inftitutions. For the very End and Defign of them is to promote Piety, Righteoufnefs, and Sobriety to the higheft Pitch ; and Piety derives a Bleffing, and Righteoufnefs exalteth a Nation, and So- briety makes the moft ufeful, diligent Subjefts. Belidcs, a due Compliance with them, lays the only fure Foundation for the moft extenfive Prac- tice of Benevolence and Beneficence, which ren- ders Society happy to Perfection. As our Obli- « gations irto DEISM Delineated. CHAP Eations to Benevolence are drawn from the Law vt. ■ Kture, they are a Theory of the M.nd not -^perceived by all, and confequently not produc- rive of -cncf=^l P^'^^'" ' ^"^ "" " " ^"^'^ mmnedb the Ordinance of the Lord's-Supper, ^app ar and diftinguilhes kfelf, indeed, .n a Human Shape, and (hould carry wuh it more than human Perfualion, upon Earth. What makes for the greateft good of every Individual, muft be for the greateft good of So- Salfo But what greater good can der.ve to pScu lar Perfons from thefe Inft.tutions than, hrtheir Means, to live in Innocence, and gene- rfl Love and i^ the Senfe of God's Favour, and n the Joy of Mind, and Peace of Confcience, hat he is our Friend ? That makes us love h.m, !i rh.r makes us keep his Commandments? Wf?M^/^r," n his primitive Account of the Si's Supper] accordingly lays, that the depart- ^R RefSion and confequent Praftice wa. mu- uall% and almoft always, te remind one another of Tb"fi\bings\ i.e. fu*praa.calConclunonsand Emendation of Manners, fuitable Jo*" Com- mandments, which naturally flowed from row- ZeLrating their Lord in that Holy Sacrament 1% M Morality is the Tie and Happ.nefs of So- dety, how dear to every Man ftiould be the HWi«!S ff^ "■ f^^' 98. in Obedience to the Com- "ft±'*C^±-.1--- lfl-=''^"8 of i:V« famous RepreStion to trajJ,, of the Chriftians frnging an Hymn tt Sbefore Day it their Eucbarift) ai ccnfudcrandam i,f- % hi,Jim.n.. i. e. they join'd n Remembrance ?f »»>"'/>; "«««/. and confederate DifcipUne at that bolemmty. not to commit AW^r, Adulttrj, Ihefi, or any/w* Crunes. Means 'g DEISM Delineated. ioi Means which bind that Tie the fafter upon every CHAP. Man's Mind, as often as it grows loofe ? And ^I. blefled are they who hunger and thirft after fuch ' ^ " Means of Righteoufnefs, for eating and drlnkin' they Ihall be fatisHed. ' That our Author, therefore, pick'd a needlefs Quarrel with thefe Means, is a fhrewd Evidence that he was not at Bottom, a true Friend to his own Law of Nature ; becaufe, if he had, he had certainly been better reconciled to thefe bcft of Means for obeying it. to the greateft Pcrfcftion that human Nature is now capable of; cQjecialiy after natural Means failed of -efFcaing it, as I have already obferved. As to what he fays of the Hurt and Prejudice occafionally done to Society and particular Per- fons from thefe Means, it proves no more, than that the Abufe to which the beft Things are liable, is no Manner of Argument againft re- peating the due Ufe of them. All that he ha- rangues upon of the Want of Charity from the perfecuting Effeds of it. pag. 45. i^c. 84. ^c. iz^^i^c. with many other Deviations from true Religion ; they lie at the Door of the Church of Rome: Let them anfwer to God and Man for it. True Chriftianity and his own Country are un- concerned in any of his Imputations. Now if thefe holy Means have a Conne«flion with, and the revealed Commands from Heaven have a raanifcft Relation to the GOOD OF MEN, then Chriftianity having thefe Inftitutes, and I add Faith in the Mediator Jefus Chrift for its Founda- tion, muft, in conformity to a Tdl of his own appointing almoft every where in his Book, be the true Religion, and no Icfs certainly revealed from Heaven. EsptciAtLy, 192 DEISM DELINEATEDi VI. * Especially, if in the next Place, they are promotive alfo of the HONOUR OFGOD, which is his other Teft. Our Author * has the Affurance to fay, that thefe appointed Means ** have no Tendency to promote Righteoulnels, ** Peace, and Joy in the Holy Ghoft, and *' therefore can't make us ferviceable to Chrift, *^ or acceptable either to God or Man." He muft neceflarily include thefe, by what he fays of the Law of Liberty in the preceding Page t» which he affirms " does not confift in a Free- " dom from Things of a moral Nature, for ** that would be perfeft Slavery ; but from all *' thofe Things that are not of fuch a Nature.*^ But can any thing be more manifeft, than that thefe excellent heavenly Means fingularly pro- mote the Things wherein the Kingdom of God con- fifts, Righteoufnefs, Peace, [of Confcience, and Peace among Men] and Jo^ in the Holy Ghoft XJ he that in thefe Things ferveth Chrift, ts acceptable to God. And is not the Lord's Supper in its Appointment both a ferving of Chrift, and a ferving of thefe Things of his Kingdom ? He makes honouring God and Patriotifm, fynonimous Terms |1 : Suppofmg him in the Right in fo doing ; What does that conclude f Nothing at all againft, but altogether in Behalf of the Sacred and moft benign Inftitution of our Lord. For does not that, as oft as we have Recourfe to it, more praftically and particu- larly, than his Law of Nature, extinguilh ari- fmg Enmities, put a Stop to Difcord, and kin- • Page 389. t P^i^ 38^' t ^^' ^^* '5» ^^' I Page 60. die DEISM Delineated. 193 die up univerfal Benevolence, which lay under CHAP. Embers ? VI. Hb argues * the Abfurdity ofPofttives in Re- ligion, bccaufe, as he imperfeftly thinks all fuch to be grounded upon and fuppofes a Change m God. " t After Men had been for many Ages •' in a miferable Condition, God thought fit to •* mend the eternal univerfal Law of Nature, by •* adding certain Obfervances to it, not founded " in the Nature of Things/* And elfewhere f, " Whatever Reafon tells us is unworthy of hav- •* ing God for its Author, can never belong to '* true revealed Religion. And whatever is wor- ** thy of having God for its Author belongs to " natural Religion. It is upon this PJan, fays he, " I have endeavoured to fhew wherein true and *' genuine Chriftianity confifts.' » I T was our Author's unhappy Way of think- ing haftily, and by halves, upon the Nature of Things, that occafioned all that Trouble to him- felf, in writing his Book, and that Danger and Unfettlement to his Readers in perufing his ma- nifold Errors and Mifreprefentations. Had he duly confider'd the Nature of God, or Man, or the Nature of the Relation between them ; he had never been fo palpably guilty of the Abfur- dities he falfly endeavours to throw upon the Chriftian Revelations. He laid it down as a fundamental Truth, and therein I join with him, that every Work which proceeded out of the Hands of God, who is all perfeft in Wifdom, Power, andOoodnefs, muft be ferfeJl tn its Kind. Now, if Man was the * Page III, 11^. iPageiy^. % Page igj. Vol. I. o Work 194 DEISM Delineated. CHAP. Work of his Hands, and was made a moral, ac- VI. countable Agent, What is the Perfeftion of a ^^^/'^ moral Agent as fuch ? But to have all his Powers and Faculties adequately adjufted to obey ihe Will of his Maker without the lead Difpute, or Reluftance-, and to obferve the Law that he gave him, without any Failure ; only leaving him to the Liberty and Freedom wherewith he was diftinguifh'd and invefted, to chufe Evil, or Good, Difobedience, or Obedience ; for the Ufe of which Liberty, he was therefore made accountable, as an intelligent Agent, perfeftly fenfible of his Duty and Obligations how to aft. If he had chofe the Good of obeying, for his whole Duration, he had afted according to his Nature ; but as he chofe the Evil of Difobedi- ence^#.as has been related before, ft ill he aftcd according to his free primitive Nature ; nor could God then have interpofed, unlefs he would have hindered Man from adling accordingly, orceas'd himfelf from governing according to the Nature of Things he had made ; either of which had been inconfiftent with his Divine Perfeftions. And if we are as fure that this muft have been the original Perfeftion of Man, as we are fure God is perfeft : It remains as demonftrably certain, as Matter of Fadl, feeling Experience, and the Confeflion of all Men, can make any thing fo, that there muft have been a Change in Man^ or a Fall from a State of Innocence and Integrity, to a State of Sin and Tranfgreflion. Since there is no where to be found in our fublu- nary World, that/r/? Perfeftion of our Nature ; hut inftead of it, in all Nations, and Places, and Perfons, a Condition and Conftitution of Imbe- cility and Frailty towards our Duty, and the Law that DEISM Delineated* igt that is given us. There is none that doth Good CHAP, without fome Mixture of Evil, no, not one; VI. nor is there one righteous, free from all Blemifli ^^-^^^^ and Defedl. Ha d our Author drawn up his Law of Na- ture into a written Syftem, (and it had very well became him to have built up fomething uniform, fince he was fo bufy in pulling down^ P- sSi J he would have found himfelf, in fpite of all his boafted Sufficiency of Reafon, wounded with his own Sarcafm, which he throws out fo often againft the Holy Scripture, the Letter killeth : Ic muft have been known to God and his own Con- fciencc, that he was as much wanting in exadt Obedience, as many of his Neighbours. Nay, in one or two Places he owns the ImperfeEiion of human Nature; pag. i8. " Thus from the Con- " fideration of our own Imperfe^ions^ which we " continually feel ; and the Perfeftions of our " Creator, which we conftantly find in all his •* Works, we may arrive at the Knowledge of ** our Duty.*' Page 21. " In this Life we are •* imperfed: ourfelves," and by owning that, he acquits God of it, by his own Conceffion. That He is immutable in his own Nature, every body grants; at the fame time none offer to deny, that Man was made changeable ; and confequently muft own he was the guilty Caufe of that great Al* tcration, for the worfe, in his prefent Nature. ^ I T remains therefore plain to a Demonftra- tion, that the Nature of the Relation between God and Man, was changeable and mutable in one of the Relatives ; and that it was not, could not be immutable^ on Man's Part. And yet upon this falfc Foundation of irs Immutabi- O 2 lityy 196 DEISM Delineated. CHAP, lity^ and that unchangeable Nature of Things, iJ![!^^^ he confidently grounded his forry Reafon- ^'^^ings, or rather paultry Declamations againft the Revelation of theGofpel ; and built up the falla- cious Syftem, the Hay and Stubble of his totter- ing Book ; which will remain juft as true, but can be no truer, than the Principle he has fo laborioufly built it upon. How juftly do thofe opprobrious Reflexions fall upon his own ff^ork P " If God requires nothing of his Creatures but what tends to their good, whatever is of this Kind, is a Superftrudure that belongs to the Law of Nature ; or in other Words, what the Reafon and Nature of Things tKemfelves plainly point out to us ; and for all other Matters which have no Tendency, you muft feek another Foundation, another Nature very different •* from the Divine, to build your Hay and Stub- ble upon.** P^^. 59. «( C( C( (( <« 4( CC What he vilifies under thefe Names arc no lefs than the diftinguifliing Glories of Chriftia- nity above the Light of Nature. But what feems to be the Foolijhnejs of God in the Eftimate of thcie opiniative, prejudiced Men, will be found wifer than any of their Conceits -, and what they dc- fpife as his JVeaknefs^ will be found ftronger than any of their Arguments. That they have a Ten- dency to the good of Men, has been proved al- ready, in Part ; and it will be as apparent, that they are worthy to have God for their Attbor^ not only upon that Account, but becaufe they arc a Copy of the Nature of our Almighty and moft merciful Father ; and are exhibited unto Men for promoting the Honour and Glory of the Di- vine Majefty. With DEISM Delineated. 197 CHAP. With what admirable CEconomy and Wif- ^Y^L^ dom this is confulted and illuftrated, and our ^^^f^ Notions of the Goodnefs of God, and all his mo- ral Perfeftions and Attributes, reftified, andper- fefted, will better appear, when I treat of the Mediator, who is the appointed Head of all the Means for accomplilhing the Religion of the End, which glorifies our Father who is in Heaven. Mean time, it may fuffice to wipe off" fome of the Afperfions call upon thefe pofttive Excellencies of Chriftianity by our Author ; as if they were of no other Ufe in the World, but to didionour God. But if his pretended Arguments abfolutely and en- tirely fail of proving any thing like it; then he will be found to have been the Diflionourer of God, a Blafphemer of Him, and his true Religion. Now, though the Gofpel forbids nothing that the Law of Nature commands, nor commands v/hat that forbids •, it is no Confequence, that the Gofpel has made no advantageous Revelation, or neceflary Addition •, or that the Addition it makes, muft therefore be a Superflition. His Words are, t^i' 57* " Nor can any Thing be a Part of *' Religion by one Law, [the Gofpel] which by " the other [the Law of Nature] is Superflition." And immediately follows, " Nor can Revela- " tion make that the Will of God, which the Light of Nature continually reprefents as unworthy [on Account of that Superflition] of having " God for its Author. C( «c Here is a bold Charge indeed ! The making revealed Religion the Commander of Superflition. Men indeed, for want of ufing the Reafon and Confideration that God has given them, may take O 3 an 198 DEISM Delineated. CHAP, an Occafion that was never given them, to be ^JJ^L^ guilty of Superftition, by miftaking the Means ^^^f^ as more neceffary than the End of Religion ; or by introducing Superftition, nay Idolatry into the Rites of it. But the Fault muft be in the Per- fons guilty, the Revelation is blamelefs, its Com- mands and Inftitutions have a plain Defign and a direft Tendency to the contrary. So far from corrupting Religion in its Means, that it is the greateft Improvement of the fame, as I have • made appear. So far from giving wrong Notions of God as a Ruler and Governor ; that it illuftrates all the Perfedions of him who is the moft wife and perfeft Governor over our moral World. Here are no Hieroglypbicks^ nor are there any Charms ; nor are thefe any mechanical Ways of Salvation ; nor is there any outward Shew capable of amufing or engrofling the Senfes, to the di- verting and difturbing the Mind. What then can he mean by the following Paragraph, but to confound and impofe upon his Readers ? *' If Men have been at all Times ** oblig'd to avoid Superftition, and embrace ** true Religion, there muft have been at all •* Times fufficient Marks ofDiftinftion; which *' could not arife from their having different Ob- *' jefts, fince God is the Objedl of both ; but <* from the having different Notions of him and ♦' hisConduft: Nay, allowing that the Light *' of Nature was fufHcient to teach Men, that ** true Religion confifts in entertaining fuch No- ** tions of God, as are worthy of him j and Su- ** perftition in fuch as are unworthy of him ; yet ** that alone would not enable Men, when they ♦' came to Particulars, to diftinguilh one from ** the other : And^ therefore, the fame Light of *« Nature C( cc c& cc cc iC cc VI. DEISM Delineated. 199 Nacpre muft teach them what Notions are wor- CHAP, thy, and what unworthy of having God for their Author. But how can there be fuch Marks flowing from the Nature of Religion and Superftition, if what is Superftition by the Light of Nature, can, notwithftanding thefe Marks, be made a Part of Religion by Revelation?" Pag. 119. Supposing the Light of Nature was fuffi- cient to teach Men what Notions are worthy, and what are unworthy of having God for their Author ; and fo to diftinguifh between true Re- ligion and Superftition : Why has not he by the Help of that Light of Nature, produced fome Inftances of Notions unworthy to have God for their Author, as applicable to thefe Pofitives of Chriftianity under prefent Confideration ? He^ has very often, and as falfly as often, affirm'd fuch Calumnies againft them •, yet never OHce offer'da fingle Argument, or the leaft Shadow of one to prove it. But if bold fenfelefs Affir- mations, are inftead of Arguments with him ; I hope they wont fo pafs upon his Readers, who defervc better Treatment from fuch a pretending Reafoner, whatever thefe good and great In- ftances of Chrift's Religion have met with from him. Th E Y are indeed, as fet forth in Scripture, intended as an effedlual Cure of all Superftition and Idolatry, which had mix'd, or can mix, with the natural Means of Religion in the Worfhip of God, through the Heathen, or the corrupted Chriftian World. That Baptifm was defign'd for wholly putting off, and throwing Idolatry afide, is evident, becaufe the idolatrous Nations, O 4 Epl\ 200 DEISM Delineated. CHAP. Epk xi. 3. are called Children of fVratb in the ,^^y*:^^ Apoftle's inofFenfive Way of joining himfelf in ^^^1^ the Expreffion -, but are hereby made Children of the Covenant, and by Adoption Sons of God, and of Grace. That the Lord*s-Supper is intended as a Prefervative of our Communion with the one true Mediator of Worfhip, againft Idolatry^ and the Superftition of falfe Worfhip of God, from a Communion v/ith falfe Mediators (fuch are all Dtsmom) IS p]ii\n from that of the Apoftle, ye can- rot drink the Cup of the Lord^ and the Cup of De- vils^ ye cannot be Partakers of the Lord^s Table^ and the Table of Devils. It is very hard that the fovereign Medicine (hould be called the Difeafe, and by thofe who fcldom, or never try it. But how comes it to pafs, that his Light of Nature, fo fufficient as he fays it is, never yet in all the pad, nor in the prefent, (nor perhaps in all the future j Generations of the Heathen World, has been, or (hall be able to fupply Men with fuch worthy Notions of God, as to abolifh, or fo much as leflen the infinite Superftitions and Idolatries which have reign'd, to the Scandal of human Reafon, and the Pity of the Light of Nature ? What pitiful Arguments then muft his be for deriving, generally, worthy Notions of God from the Light of Nature, when they run counter to Matter of Faft ; and all the World can contradid him, with a fafe Confcience ? N A y, I will add further, that thefe Pofitive^^ grounded as they are in the Faith of our Media- tor dying a Propitiation for our Sins, were in- tended (and perhaps that is the Foundation of all his Spleen and Diflike) to have cured him, and all others of his way of thinking, of a Superfti- tion 20 1 VI. DEISM Delineated. tion that they aftually lie under Tbetnfelves^ and CHAP which they take no care to reform, whilft they ^'^ calumniate others with the Crime ; I mean their falfe, flattering, overweening Notions of the Goodnefs of God, as Governor of Mankind : That muft certainly be Superftition, in the trueft Account of it, which adds any Notion to any moral Attribute ofGOD, contrary to what it really is ; and fo unworthy of it, as to have an ill EfFeft upon our Behaviour towards Him, our Neighbour, Ourfelves ; or, in other Words, fo to behave towards the Religion of the Means, as to retard the Progrefs of the Religion of the End. And if it is too true, in Fac5t, that Perfons of his way of thinking, love to diftinguifh thcmfelves, by accumulating more Notions and Ideas to the Goodnefs of God, than is confiftent with his Wifdom in governing the finful Race of Men ; and thence take occafion to think fo un- worthily of the Divine Conduft, as not to allow him to reveal to the World fome deterring Mark, nor any awful, affefting Monument of his Difpleafure againft Sin, and of the foul Dif- honour ofFer'd him in the Breach of his Laws ; which could not before, but might be reveal'd prefently after the frjl Trangreflion ; the Promife of the Remedy being the firft Dawn, and feminal Principle whence all after Revelation grew up to maturity : If it is as bad an Extreme to imagine, that God is not difpleafed at a juft Provocation, as to think he can be angry without a Caufe : And if thefe flattering unworthy Notions of God and his Goodnefs, have, by dired Tendency, fb bad an Influence upon their own Condud, as to make them indifferent to fincere Repentance, and 202 DEISM Delineated* CHAP, and Prayer to God ; and inConfequenceof that, VI. more carclefs and indolent to the Pcrfomancc 'of the Religion of the End ; their impious and ungodly Notion of Sin, being no Injury to God, and confequently harmlefs, precludes Repen- tance ; and inftead of Praying to Him, like other Men, with Ideas, Intercourfes, or Peti- tions cloathed with Words, invigorated and reallized with Prefential, verbal Addreffes, they content their indolent, no Devotion with Silently offering up Incenfe to their own conceited Fancies of his indolent Goodnefe : Such as no Governor would accept, or any Subjed but themfelves offer to Confide in, or deceive them- felves by, how can thefe Men cxcufe themfelves from Superftition ? Or how pretend to enjoy true Religion ? What room then for that Ex- poftulation? Pag. 41. " If F^i^h in God *' himfelf no more than any other Aft of Reli- " gion, is required for God's Sake, but our ^' own ; can Faith in one fent by God be requir- « ed for any other End ? " I only wilh they would verily and indeed apply it to that End ; and then there would be an End of their Difput- ing. Our Author is not fatisfied with heaping up thefe Reproaches, but accufes them perhaps in an hundred Places of his Book, of being merely arbitrary^ arbitrarily commanded^ com- manded for commanding Sake^ from men fVill and Pleafure. " Where an inftituted Religion dif- fers from that of Nature, its Precepts muft be arbitrary, as not founded in Nature and the Reafon of Things, but dependent upon *' mere WiH and Pleafure." " * If Revelation (C (( cc «c cc 203 • Page 99. cc requires DEISM Delineated requires more than the Relation of Things re- CH A P quire, it would argue the Author of it to be VI. of a tyrannical Nature, impofing upon his '^'V^' Subjeas." And he draws this Confequence from his fuppofed Arbitrarinefs, " If God can " command fome things arbitrarily, we can't ' be certain, but he may command all Things 10 ; for though fome Commands Ihould relate to Things in their own Nature good, yet how can we know that an arbitrary Being com- mands them for this Reafon ; and, confequent- « ly, fince an arbitrary Will may change every , Moment, we can never be certain of the Will of foch a IBeing * " If God be « an arbitrary „ Being, what a miferable Condition will Man- kind be in ! Since an arbitrary Will miaht change every Moment, and thofe Things whTch entitled Men to God's Favour To-day? miehc " make them incur his Difpleafure To-morrow • !. wT.' ''^ ""'^^^ " tiitizmt time have a fecret Will oppofite to his reveal'd Will ; or might " have different Wills for every different Perfon f. ,.J"^.fo"^^q"enceis true enough, and very dilmal, if the Premifes were true ; and there- tore he ought to have been very fure of that before he ventured to afperfe God and his' Religion at that rate. I fuppofe he means by an arbttrary Command, fuch as has no Reafon. nothing but the mere Will and Pleafure of the Commander to fupport it. But this is very far from being the Cafe of the Po/uives we are fpeak- ing of. improperly indeed fo called ; becaufe that too much includes the Idea of what he im- putes to them. It has been before (hewn, in treating of them, that they have abundant Rea- fonsy 204 DEISM Delineated. CHAP, fons, all tending to the Benefit and Service of y^j^ ^Man, for their Inftitution -, and that they have \ powerful, moral Operation upon us, tor pro- moting both the Means and the End of true Religion. They are not good merely becaufe they are commanded ; but fuch is the Excellency of the Divine Commandments in the Chriftian Revelation, that whenever they arc generally obligatory, and fuppletory to the Law of Na- ture, they are likewife founded in, and adjufted to the Nature and Rcafon of Things ; I mean, the changed State, the altered Relation, the fal- len, peccant, different Nature of Man, which was introduced into the World upon the En- trance of Tranfgreflion ; reveal'd, 'tis true from Heaven to us, as to its firft Introduftion ; but fo true, that our Reafon plainly perceives that there muft have been a State of Innocence ; and our Nature as plainly feels the Alteration to this Day. They proceed from the Interpofition and Favour of Heaven, as fecondary Laws ; but as much adapted to the new fecondary State of our moral World, as the Law of Nature proceeding from the Relation between God and Man, was adapted to the primary State of Man, at his firft Creation. And as thefe Laws profefs to have it for their Aim and Defign, to recover Man to Obedience to the firft primary Law of the Reli- gion of the End, which is the Perfeftion and Happinefs of his Nature, as far as Man is now capable of performing it ; if the firft Laws are primarily moral, the other may fitly be reckoned fscondarily moral; and ought to be obey 'd as fuch, by all who are bleffed and acquainted with the Revelation ; they are not then arbitrary, but DEISM Delineated. ^or but holy, juft, and good, and as plainly /?/ and CH ap ufeful to the Eye of Reafon, as Colours are evi- VI ' dent to the Eye of the Body. Like the Works ' ^ " oi God, they carry in them the Marks of Divi- nity being likewife founded in the Nature and Reafon of Things, firft made known, and then cafily difcern'd, by a Revelation from the God ot Nature ; wherein the Law of the Remedy ap- pears as much to be a Tranfcript of the Mercy ot God, and the Nature and Perfeftion of the Mediator, God-Man, as the Law of primitive Nature is a Tranfcript of the other moral Per- tcdtions of God, as will appear when I treat of the Mediator. T H o u c H a Man's Confcience does not fmite and challenge him for omitting 5j/^//> and the l^rds Supper as it does for Omiffion or Tranf- greflion of the Duties and Obligations of natu- ral Religion ; being each of them Matter of pure Injlttution and Revelation ; yet being wife- ly luperadded, in Aid of our impotent Nature in ufing the Means, and performing the Ends of the Religion of Nature, inviting and engaging our own Concurrence ; after the Invicadon is cioled with, and the Engagement undertaken, protelsd, and folemnly recognized, they alfo u ^^'fr. 1*^ .^^"''^ience into a Reformation, upon the Violation of the Vows and Promifes therein niade, and repeated. Thus Baptifm fervcs to reprefent and crv- lighten us with the true State of human Nature, belet, as it is, within and without, by Tempta- tions, and Enemies to Virtue. There is a Con- cupifcence to Evil, and there is likewife a Con- cupifcencc to Good, inherent to every Man ; ' Virtue 2o6 DEISM Delineated. CHAP. Virtue being agreeable to the native Diftates of his '^^' Mind, approving what bears that Charafter, and ^ '' condemning the contrary ; for the Spirit as truly lujieib againfi the Flejh^ as this docs againft that. But the weakeft Part needs the mod Help- Help is brought by thefe Sacraments^ folemnly calling out, lifting, and lifting up the Mind, as oft as it flags, to its due Elevation, Rule, and Reditude, above all the oppofing Things in this World ; in Purfuance of the Paths of Vir- tue, and in Profpeft of its glorious Reward in Chrift. As the Holj Spirit is the Promife and the Privilege of entering into that Covenant, and of the Return of Prayers purpofely made for the baptized^ in the Name of the Mediator of that Covenant ; fo the recognizing that Covenant, and the like Prayers for the Communicants^ will be the renewing in the Mind that bleffed Privi- lege and Affiftance, in the Lord^s Supper. ^ And though Repentance goes before Baptifm in the Aged, and Repentance and Prayer precede the other Sacrament, yet they both receive their continual Encouragement and Vigour from the laft : Men go on, and grow up in the Confir- mation and Strength of Virtue and Godlinefs ; and refrefh themfelves by times with Joy and Confolation, in the due Ufe and Repetition of the laft. Though one Sacrament enters the Man into a State of Pardon and Salvation, it is the latter that recognizes and Jecures the former, till our Lord's coming again. The Inference therefore that our Author draws from Dr. Prideaux*s Words will be of no Service to his Caufe, though he repeats the "Words three or four times, and lays the Strefe of DEISM Delineated. 407 of a Touchftone upon them, pag. 384. and elfe- CH AP. where. The Words are thefe, " If the Gofpel VI. " varies from the Religion of Nature in any par- ^^^'^ " ticular, or in the minuteft Circumftance i$ " contrary to its Righteoufnefs ; that is ftrone !! c[;o"g'} to deftroy the whole Caufe; andmaki all Things elfe that can be faid for its Support, totally ineffeftuaJ- Had he been fo iuft, as to have cited the Words immediately following they would effedlually have confuted the Argu' ment drawn from that Authority. ** But it is " (fays he) fo far from having any fuch Flaw ^ therein, that it is the perfefteft i^ie; of Righ- «! Jf.^"'"^^^ "^^'^^^ w^s ever yet given unto Man- kind ; and both in commanding of Good as 2 well as in forbidding Evil, vaftly exceeds all others that went before it, and prefcribes much more to our Praftice in both, than the wifeft and higheft Moralift was ever able without it ** to reach in Speculation." I T is certain, that the Gofpel does not vary from the Law of Nature in any particular, or in the minuteft Circumftance, contrary to the Righ- teoufnefs of that Law ; but, on the contrary, promotes it m every Particular, and in every Cir- cumftance; commanding what that commands, and forbidding what that forbids; ftiU it does not follow that the Law of Nature and the Gof ^^i''''' ^i^'i^T* '''^^''^ ^^"^ '^ft ^dds nothing more effeftual and explicit to the firft. H% knew in his Confcience, that the Gofpel recom- mends and enforces Baptifm and the Lord's Sup. per the Doftrine of the true Mediator, and the Refurremon of the Body, as its peculiar Excellen- cies, unknown to his Law of Nature. And every Body elfe docs them that Jufticc, as to confefs, chat 2o8 DEISM Delineated. CHAP, that by their Help, tbej can do all Tlwgs through VI. Cbrijl thus Jlrengthening them, as well Repentance 'and Prayer, as the Religion of the End m all us Branches, impradicable by A^oftatei from Chri- ftianity. I w o u LD therefore alk his Admirers, whc ther they believe he has thrown out all thefe bit- ter Refledions againft the Religion of his Coun- try (not true, becaufe we are born to it; but be- caufe it approves itfelf to be the true Religion that came down from Heaven, againft all Argu- mcntsto the contrary) ignorantly, or wtlJuUy: if ignorantly, he dcferves to be contemned for knowing no better; if wilfully, to be (hunn d as a wicked Writer. B u T I hope, tho' he ridicules Miracles as any Teftimony,i)^g.i69,i7o. they will, uponbetter Confideration, perceive there are i«/^r;itf/ Excel- lencies, moral Truth, and Evidences of thefc Chriftian Doftrines, fufficient to prove them to come from God : And as they carry no Notions with them unworthy to have Him for their Author, they will, upon our Author's own Plan, pag. 197. admit them to be true and genuine Chnftianity. He, in part, confefles the Ufe of a Revelation : *' But firft I muft premife, that m fuppofing an •* external Revelation, I take it for granted, that •* there is fufficient Evidence of the Perfon's be- •* ins fent from God who publifh'd it: And I " further own, that this Divine Perfon, by living up to what he has taught, has fet us a noble Ex- ample. This, and every Thing of the fanic Nature, 1 freely own, which is not inconfi- " ftent with the Law of God's being the fame, *» whether internally, or externally reveal d. ^ Pag, 0, » I DEISM Delineated. 209 Pag. 8. Aid elfcwhere, " It might be agreeable CHAP. •• to the Divine Goodnefs, to fend Perfons to X^- •* recal Men to a ftridt Obfervance of the Law of' •* Nature." Pag. 256. But what Need of fufficie}it Evidence of fuch aPerfon*s coming from God, when he means nothing by Revelation but the Republication of the Law of Nature ? That is another of our Author's Inconfijlencies ; he affirms every where, agreeably to the Scope of his Book, that the Light of Nature is that all-fufficient, all-perfeft Guide for finding out the Law of Nature, or his Gofpel ; that he that runs may read, and as cer- tainly and unerringly as the Eye diftinguifhes Colours, or the Ear Sounds, What occafion then (or fufficient Teftimony ? Would he have Mira- cles wafted upon proving that which no body couldYnifs of? It is not the Republication of that Law which is fo much wanted, nor yet an Ex- ample of exadt Obedience to it, which is very valuable : But thofe very mngs, which our Au- thor cither ignorantly or wilfully rejefts and abufes, and what every Body elfe means by Chriflianity ; thofe comfortable and divine Means, which God in his great Mercy and CompalTion has appointed for faving Sinners, /. e. all Man- kind ; being the moft rcafonable and effedual that can poflibly be propofed for aflTuring Men of the Pardon of their Sins, and yet at the fame time fecuring better Obedience to the Religion of the End. And therefore it is intreatcd of thofe Deifls that thry would, and it is hoped that when they have confidcr'd better of the Connexion of thefe worthy Means with that noble End, they will. Vol. I. p for 2o8 DEISM Delineated. CHAP, that by their Help, tbej can do all nings through VI. Chriji thus Jlrengtbening them, as well Repentance ^ '^ 'and Prayer, as the Religion of the End m all iw Branches, impraaicablc by Jfojiates from Chri- ftianity. I w o u to therefore alk hU Admirers, whe- ther they believe he has thrown out all thefc bit- ter Rcfleftions againft the Religion of his Coun- try (not true, becaufe we are born to "i but be- caufe it approves itfelf to be the true Religion that came down from Heaven, againft all Argu- mcnts to the contrary) ignorantly, or wilfully : if ienorantly, he dcferves to be contemned tor knowing no better •, if wilfully, to be (hunn'd as a wicked Writer. B u T I hope, tho* he ridicules Miracles as any Tcftimony,M-i69.^7o. they will, upon better Confideration, perceive there are m/^r«it Evidence of fuch aPerfon*s coming from God, when he means nothing by Revelation but the Republication of the Law of Nature ? That is another of our Author's Inconfiftencies 5 he affirms every where, agreeably to the Scope of his Book, that the Light of Nature is that all-fufficicnt, all-perfeft Guide for finding out the Law of Nature, or his Gofpel ; that he that runs may read, and as cer- tainly and unerringly as the Eye diftinguifhes Colours, or the Ear Sounds. What occafion then ioT fufficient Tejlimony ? Would he have Mira- cles wafted upon proving that which no body could-hiifs of? It is not the Republication of that Law which is fo much wanted, nor yet an Ex» ample of exadt Obedience to it, which is very valuable : But thofe very Things^ which our Au- thor cither ignorantly or wilfully rejefts and abufes, and what every Body elfe means by Chriftiamty ; thofe comfortable and divine Means, which God in his great Mercy and CompafTion has appointed for faving Sinners, /. e. all Man- kind \ being the moft reafonable and effedlual that can poffibly be propofed for alTuring Men of the Pardon of their Sins, and yet at the fame time fecuring better Obedience to the Religion of the End. And therefore it is intreated of thofe Deijls that thcry would, and it is hoped that when they have confider'd better of the Connexion of thefe worthy Means with that noble End, they will. Vol. I. p for I 210 DEISM Delineated. CHAP.- for the Sake of that noble End, and for their own ^^^;^^ Comfort and Advantage every Way, think them ^ worthy of all Acceptation. They muft conceive an Indignation againft our Author, as a com- mon Enemy to Mankind, (poffefs'd as they were with an univerfal Perfuafion that God in his great Goodnefs can interpofe in their greateft Exigence) when in his arrogant Didature to God himfclf, out of his Light of Nature, he tells them " what " he can, or cannot command," pag, 89. imply- ing the Impoflibility of the Grace, or Revelation ot fuch Things ; and all upon the filly, ftupid, baffled Foundation, as it follows, becaufe " God '* is immutably the fame for ever^ And feeing he offers no better Reafons for fetting afide the mod rational Syftem of complcac true Religion, that is in the World; they would think it high time to alter their Opinion of their Two Oracles, and their Performances, fet them both afide, and become true Chriftians. CHAP. DEISM Delineated^ 211 CHAP. vn. CHAP. VII. 72^^ Choice, /zW Appointment 2^ //&^ MEDIATOR. T is natural for every Sinner, /. e, every Man, to confefs, from the feeling of his own Experience, that Sin and Tranfgreflion creates a Strangenefs and Diftance between God and himfelf, more or lefs, according to the Quantity and Quality of his Offences -, and that a Load of confcious Guilt, by a kind of centrifu- gal Propenfity, carries him from the Center of his chief Good ; not eafy to be recover'd, or brought round again to his proper Sphere, with- out fome powerful Attraftion intervening. For that Strangenefs and Diftance would otherwife be gathering Strength from the Law, which is the Strength of Sin ; and from our Weaknefs in not being able to keep it with an exadl Obedience. The Law is boly^ jujl, and good^ and becaufe wc are not like to it in Compliance, it condems the Confcience of Guilt, and delivers it over to Pu- nifhment. I T has been obfervM before, that the natural Means of Recovery, Repentance, and Prayer, had in a manner loft their Force, were become lifelefs and difpirited ; operated as incompetent Means; or, at beft, but as incomplete ones. P 2 This 212 DEISM Delineated. CHAP. This introduces the Need of the Mediator, Cbrift vn. Jefm% who is the efficacious Head of all the ^'^'^r^ Means tor recovering Man to the Performance of the Religion of the End, according to the Ability of hb prcfent State. A N D as the Idea of a MEDIATOR con- fifts in not bting a Mediator, ex parie^ but be- tween two, God and Man: The firft Enquiry is, who (hall appoint this Mediator ? The Anfwer is, GOD. Jo/' was fenfible of this*. He is not d Man as I am, that I Jhould anfwer him, and we Jhould come together in Judgment, Neit^ier is there an'j DayS'Man (iiEair^g, Umpire, Mediator in LXX.) betwixt us, that might lay his Hand upon us both. If one Man fin again/i another, God [the civil Magiftrate, one of the calledGods in Scrip- ture] ^^//^'«^j^^ him i but if a Man fin againfl the Lord, who fhall intreat for him f ? The New Teftamcnt gives in the adequate Anfwer : Who indeed (hould appoint, but He who was to ac-- cept ? How much foever the Intcrpofition of a Mediator may be to the Satisfadion of the of- fending Inferior, and to the Relief of his Wilhes and Diftrefl'es •, yet the Honour of the Superior, the Heavenly King, upon the Reparation of which all depends, is fo much at his Choice, that none but he was proper, none but he could have any Authority to determine it. Man could with Certainty pitch upon none but whom he was ac- quainted with •, but every one of his own kind is too mean and incompetent to be thought of. Therefore God feting there was none to help, laid help upon one, a mighty one, unknown to us, the Son of his Bofom, the next to Himl'clf. ♦ ychix. 32, 33 t 1 Sam, ii. 25. He DEISM Delineated. 213 CHAP. He is the offended Party, and confequently ^'^^• knows bed the Degree of his own Difpjeafure, ^^^^^^ and what Terms of Reconciliation will appear to the rational World moft glorious to himfelf; at the fame time they are moft advantageous unto Man. Befides, he is a Superior of that infinite Diftance, that any Terms, pradicable by Man, had been Favour and Condefcenfion enough, tho' never fo difficult of Performance. And every Sovereign, when inclined to fhew Favour to a rebellious Subjeft, has an undoubted Right to fropofe the Conditions, and appoint the Terms, upon which he (hall be taken into Favour, and to what Degree of Favour. If no Terms had been publifh'd for the Rebel to comply with, as a publick Satisfadlion to the Sovereign, there had been no Reconcilement ; or, if he took other Methods which he thought properer to relnftate himfelf, there could be no Hopes of Favour, becaufe no Compliance to the Terms that Favour was condition'd upon. It is the Appointment therefore of the Terms, that giv^s Be'pig to a State of Reconciliation, and without that there could be no Right to, nor Claim of Favour. A s Man, therefore, can't pretend to be the offended Party, it muft be a great Prefumption in Perfons of our Author's Way of thinking, to incroach upon this common Right of the fove- reign Lord of the Univerfe, by refufing to com- ply with his bwdon Terms and Conditions ; and fubftituting others (hort of them, (as will afrer-^ wards appear) I mean bare Repentance, and De- pendance upon the Goodnefs of God, exclufive o'i Faith in the Mediator, asall-fufficient to make their Peace with him, upon their own Bottom. P3 What 214 CHA VU P. DEISM Delineated. What though God is every where prefent, hearing the Prayers of all mortals, though he is more willing to hear than we to pray ; can that be a good reafon to fuperfede the need of a Media- tor ? By the fame argument, the prayers of the fupplicant would likewife be fuperfeded, feeing he knows all his wants, and is able to relieve without his application. But the appointment ot a Mediator gives the fupplicant a true notion ot the Nature of himfclf as he is a Sinner, and alfo of the Nature of God, being //o/>, as well as good •, and that there can be no approach nor communication between the Purity of one na- ture and the Sinfulnels of the other, but by the Intervention of him, whom he appointed /^ r^- concile all Things unlo himfelf, whether they be Things in Earth, cr Tbin^^s in Heaven. Through whole Mediation therefore he forgives what our Gon- fcience is afraid of, and gives more than we de- firc or deferve. • But by their falfe, disjointed Notion of the Goodnefs of God to the cxclufion of his Holinefs, thev undervalue and difparage the Divine Ap- pointment; under a falfe Shew of Humility, they arrogantly take upon themfelves to difhonour all the Divine Attributes, concernM in the Govern- ment of Men •, and endeavour to deprive Man- kind of the greatcft Comfort and BlefTing in this World. Where Man is indeed the offended Party (as is often the Cafe between Man and Man; he has an undoubted Right, in Virtue of the Injury he has received, to depute his own Judgment of, or Satisfaftion expefted for it, to an Umpire of bts own chtftng, fome third Perfon, more righteous and impartial than himfelf in fuch aCafc: But in the DEISM Delineated. 215 other Cafe, there is neither natural Equality, nor CHAP, receiv'd Injury to be pretended, on Man's Side, ^^^j; I T is juft and fit then, that God fhould have the Appointment of the Mediator, or that atoning Perfon, who was to adminifter to him in Things pertaining to himfelf. And no Perfon taketh this Honour to himfelf , but he that is called, or accepted of by God. Now no Man knoweth the Things of God, but the Spirit of God ; therefore no Man muft prefume to think of any Mediator, but whom his Spirit revealeth. His very appointing and accepting him is an unconteftable Argument of his Love to the World, and of his previous re- lenting Mercy for pardoning penitent Sinners, and of his being the Saviour of the World ; and in Confequence of his Appointment, fending him into the World to illuftrate all his 7noral, brighteft Perfeftions, before Angels, Men and Sinners, in that chofen Method of doing it. After God had been fo gracious to grant a New Teftament or Covenant, and fome Surety of that Covenant had been required, and the Choice of that Surety left to Man \ Man muft have chofe fome obnoxious Scrub like himfelf, neither harm- lefs nor undefled, nor without many Sins, to be fure fomebody that would be partial to Man, with- out due Regard to God's Honour, and Dignity ; and therefore jullly refufable by God, as being himfelf as much indebted to him, in the vindic- tive Part of his Law, as thofe he pretended to engage for, or undergo any thing in their Stead ; and confequently too partial, and unequal to be any thing like a Mediator, or Atoner: For any Sinner, /. e, any Man to pretend to atone for Sin, is to add Sin to Sin, in lieu of atoning for P 4 «' 2i6 DEISM Delineated. CHAP, ir. And in this, the great Prefumption and mo- VH. ral Iniquity of Idolatry feems to confift •, ninety ^^V^nine Parts in a Hundred of the Idolatry of the World confifting in the Choice and IVorJbip of a falfe Mediator between God and Man. Such wrong Introduflion, or falfe Foundation in coming to God embues the whole Syttctn ot Worlhip and Service with falfe Fears, and Hopes ; with irregular, impious Prayer, with no Repent- ance, or that which is fallacious; in (hort, with all Sorts of artificial Methods of making Men re- ligious without Virtue, /. e. without Religion Idolatry (the fame may be faid of Superftition) being nothing elfe but an Equivalent, i;;x;.;//^^ by Men, and encouraged by the Devil, to fatisfy the Confcience, and at the fame Time indulge theFlefh, therefore call'd its ^r^ri ; becaufe m the Nature of Caufe and EfFeft, a Debauchery of the Morals, follows a Debauchery of the true Mediator. When Man, not God, attempts to appoint and take upon him to affign a Mediator of his own Head, the Intention of krwxng, or the pretended relative Worlhip of the true God, through whatever uncommanded Mediators of Interc'effion, or before forbidden Images of any Sort, is equally the Sin of Idolatry, the Thing that God hateth all the World over, m Heathen, or in Popifti Countries : For was that Intention, or that relative Worlhip fufficient to excufe from Idolatry, there could be no fuch Thing as Idolatry in the World •, becaufe the Heathens m their Idols, Imac^es, or Statues equally diftinguilh'd and pre- tendai relative WorOiip ultimately to the Su- preme God, as much as the Paj^tjts. But when God approved the Surety him- fclf, he oblizcd himfelf to accept him, paying ' "^ down DEISM Delineated. 217 down the Debt of our Punifhment, (the Mulft CHAP, of Death) purely and abfolutely on our Ac- ^^^ count, and to releafe us from it : The Debt of Death being thus paid by the Mediator, Ac- knowledgments are due both to him who pays it for us, and cfpecially to him who accepts the Tender of fuch Payment, in acquittal of the worji Confequences of that Debt ; therein^ or^ now it isy that the Son of Man is glorified^ and God is glorified in him, John xiii. 3 1 . whilft we ftill arc left to pay, and every Man does aftually pay the tem- porary Fine, the Separation of Soul and Body ; yet the Redemption of the Body being effedted by him, wearejufl:ify*d inthe5o^y from the fecond or cverlafting Death, as well as in the Soul from Sin. A N D he who was called and made Choice of, was no lefs willing to proffer himfelf to the Work. It is the Creditor^ not the Debtor, who has the Choice of the Surety. Therefore the Mediator of the new and better Covenant, the High Prieft of our Profeffion, was called^ confecrated^ inaugurated by God himfelf. In a perfeft Reconcilement ht-- twten fucb a Superior and Inferior, there muft be honourable Terms provided for the former, or none at all. The Propofal of them in all Rea- fon. Deference, and Decency, muft always and only be allow'd to come from the offended Supe- rior : Forafmuah as that is the only Way he can in Honour treat, or be treated with. Having a Right to our Obedience which we continued not in ; a Right as our Governor ftill remained in him, to reclaim us to Homage and Duty, by any Methods of Grace he liked beft, without con- fulting us. Because 2l8 CHAP. vn. DEISM Delineated. Because our Bufmefs is to obey, not ofFer to make Amendments in the Terms of an A^ of Grace \ not propound, but receive Conditions of Peace, whatfoever God, or the Mediator fent by him, fhall reveal to be his Will and Pleafurc. Thus the Propofal regularly came, as it did, firft from him principally, who was principally offend- ed, i. e. God the Father. For this Reafon the Gofpels, efpecially St. John\ fo very much re- prefentChrifttobetheSON OF GOD, fent from God, or the Father, for that Purpofe. Shewing the Doftrine to be of God the Father^ not from the Mefliah himfelf ; much lefs a Re- velation from Flefh and Blood, but from the Fa- tber *. Though the Gofpels and A5ls of the Apo- ftles don't mention the Word Mediator^ they de- fcribe him in Terms equivalent. As Son of God, and Son of Man ; as faving us from our Sins ; giv- vjg his Life a Ranfom for many ; and his Blood, ihe Blood of the New Tejlament for the Remijfion of Sins ; and preaching Repentance in bis Name to all the IVorldfor Remijfwn of Sins ; and as procuring all Bleflings to thofe who pray for them in his Name •, that all Men fhould honour him, even as they honour the Father, and as they believe in one, fhould believe alfo in the other t > and the preach- ing • M/J/. xvi. 17. This explains John W. 44. No Man can come unto me, except the Father which hath fent me, draw him : Becaufe a Mediator or Advocate, in whofe Name all things were to be done, is not an Advocate or Mediator of one ; but God [the Facher] is one Party, and Man the other; he is not a Mediator between God and God, or Man and Man, but God and Man ; for God being neceflarily but one, the other Party muft be Man : If you know two Angles of a Triangle, you are confequentially drawn to know the other. f Sec the Reafons why the Gofpels were not, could not be fy explicit as the Epiilks. Bjfi^ of london\ Paft, 3. pag. I Of DEISM Delineated. 219 ing the Word of Reconciliation, f. e. preaching CHAP. Peace by Jefus Chrifl, he is Lord of all, that the ^ ^]^ Churches were purchafed by his Blood*. And the Epijlles, which very often exprefly mention the Mediator, reprefent God in Chrift reconciling the World to himfelf, when we are faid, to be faved by Grace, through Faith, in this Mediator, «o/(?/'o«r- felves, it is the Gift of God f: For which Reafon, Faith is affirm'd to come from Hearing ; Hearing from the Word of God ; the Word of God from Sending ; not of Man, but God's fending his Son, (fo often called the IVord) who fent his Apoflles, who fent others to perpetuate theGofpel of Peace, or the Word of Reconciliation between God and Man, to the End of the World. And becaufe our Lord Jefus Chrift is the undertaking Head of all the Means of Reconciliation and Salvation, therefore are we fometimes faluted and blelTed with the Grace of God \ fometimes with the Grace of our Lord Jefus Chrift^ fingly %. What are the Ends propofed from this Appointment, will beft appear under the Office of our Mediator, as foon as we have previoufly confider*d, 18, 24, l^c. 32, l^c. and 78, l^c, where the Opinion of thofe who make the Gofpels the only, or chief Rule of Faith, is clearly refuted. • Eph, xi. 8. Heb,x, 10. + Rom, X. 15. X Rom. xvi. 24. I Cor. xvi. 24. Gal. vi. 18. Eptf. vi. 24. P^/7.iv. 23. 2 Thef iil 16, i9. zTm.iy. 22. Pbikm, 25. CHAP. 220 CHAP. vm. DEISM Delineated. CHAP. VIII. The Nature and Per/on of the Mediator. T is neceflary to confidcr the true Na- ture of this appointed Mediator, be- caufe that is the Ground and Quali- fication for all his falutary Offices ; and the more we are apprized of that, the ftrongcr and more confident will be our Faith in the other. For fuch is the moft admirable Reafon and Wifdom of the Divine Appointments, in laying his general Laws and Commandments fo firmly in the Nature of Things^ as to fccure all thofe good Effefls, which God, or Man could cxpeft from them. His Providence has frequently reveal*d and difcover'd the Nature of Things for the Benefit of Man, which was unknown before. But the grand View and Projedl of all his Reve- lations purpofely given to the Children of Men, at fundry Times, and divers Manners, was fully to unfold the Nature, and the Offices of this mighty Perfon, the Captain of Salvation, the Author and Finifher of our Faith. Without Revelation affifting, our Reafon could not have found it out, but after it is difco- ver'd, it needs no Affiftance to perceive it agree- able to the Nature of the beft conftituted Media- tor, that the Reafon of Man, or even the Wif- dom of God could devife. Thus a Revelation from DEISM Delineated. 221 from a fuperior Reafon, the Perfeftion of all CHAP. Reafon, may kindly difcover to, inftruft, and ^ 2?Hl improve interior, weaker Reafon, as (if great *^ Things may be compared to fmall) a Sir Ifaac Newton may make a Difcovery in the natural World ; and when, and after difcover*d, the in- ferior Reafon of all Men may approve, and re- joice in it as accurately and harmoniouflyadjufted to the Government of the natural World, as the other is to the moral. And if natural Light could not have reach'd the Difcovery in one Cafe, as it might and did in the other ; is not the Rea- fon of Man infinitely benefited and obliged for the Illumination, and Salvation of fuch a Dif- covery ? Perhaps, this mighty Deliverer, this WordcfGod^ may, by his Condefcenfion to their State and Nature, be the Saviour of many other lapfed embody'd Spirits in the manifold Syftems of the Univerfe ; for he is reprefented not only faithful and true^ but to have on MANY Crowns^ and a Name written, that no MAN knew but him- felf*. Especially, fince by all the ableft Judges of Reafon, it muft be unanimoufly agreed, upon a thorough Examination, that the fitted and moft complete Mediator between God and Man, ought certainly to be conftituted, juft as the Revelation reprefentSjOf the two Natures of both, and equally partaking of each, Son of God, and Son of Man ; as the Medium of Communication, and the Cen- ter of Reconciliation cxaftly placed between both. The two Natures united together, don't make a middle Nature, but a middle Perfon afting by ihcfe two Natures ; with Men, he is the Repre- * iZ/tr.xix. II, 12. fcntative 222 DEISM DELINEATEa CHAP, fentativc of God ; with God, the Reprefentativre vni ^ of Men. As he has the Nature of Man, he differs from God he mediates with ; and having the Na- ture of God, he differs from Man. Being thus conftituted, he is fure to do equal Juftice to both Parties, at Enmity. How Ihould he not do right, how can he poflibly wrong us, who are Bone of his Bone, and Flefli of his Flelh ? Or how negled the Rights, or infringe upon any of the Prerogatives of God, who is God himfelf, defcended from the Bofom of his Father ? there- fore called our Righteoufnefs, and alfo the Righ- teoufnefs of God, and in both refpefts the rigbteoui one\ He is our Righteoufnefs by being the Sane- tification and Acceptance of that Righteoufnefs, which is in our fincere Endeavours to perform : Thus God in the Mediator righteous, recapitu- lated all Righteoufnefs in Heaven, and Earth. What makes the Execution of the Office of an Umpire fo nice and difficult, and fo conftant a Jealoufy attending it, of favouring one Side more than another ? But the Want of a Medium that affords fufficient Security and Pledge to both Parties againft the lead Self-Intereft or Partiality 5 and in Concern fo equally diftant from, and in- different to each, as to be perfedly difinterefted and impartial towards both. But in this Medi- ation, there is the Tie of Nature moreover to both the Parties ; which is the higheft Pledge and Security that can be given to each, that the Intereft of both fliall be equally thought of, and confulted. By virtue of his Divine Nature as Son of God, he is incapable of doing anything in his Mediation, but what Ihould be to the Glory of God the Father, and the Illuftration of the At- tributes of the Deity; he is faithful in all his Houfc with the Fidelity of a Son^ who has an Intereft DEISM Delineated. 223 Intereft himfelf therein, tranfcending the Faith- CHAP fiilnefs of any Servant : And as touched with our ^^^'- Infirmities, he is incapable of forgetting to be a W(?rr//«/ High Prieft for us. A N D as in no other, but himfelf, was ever the true Nature of God, and the true Nature of Man united, m one Cbrift, foisheaJone the one true Mediator, thtone heft Medium of Congruitv that can ever be thought of, fqr eftaWifhing perfeft Peace and Reconciliation ; to the Intent that both Parties might be fecure, and are there' by admirably fecured of an equallnitvctt in him • that the Honour and Authority of one might as well be confulted and faved; at the fame Time, the Sins and fVeaknefs of the other were conde- fcended to, pity'd, and pardoned, unto Salva- tion. Confidering God as a Governor, and our- felves as his SubjeBs, if he would be extreme in rigour of Juflice, to mark what we have done amifs, who could abide it? by the Deeds of the Law, and the Covenant of Works, no Flefli could ftand in his Sight. If, on the other hand, he fhould be fo extremely remifs in the Eafmefs of his Goodnefs, as to forgive upon every repeated Offence, without any farther Confideration or Condition ; who would value to obey, or con- fider himfelf under Dominion, or bound by any Law tofervc God? Therefore there muft iife a third Ptrfon (feeing the Nature of God and his Attributes are immutable, and the natural obe- dient Powers of Man have been changed and al- ter d; as a Mediu?n of Juftice, and a Medium of Ooodnefs, to bedifpcnfed to the Sons of Men. And becaufe it required the utmoft Wifdom ot Uod to reconcile and acaomplifli this ; therc^ fore 224 DEISM Delineated. CHAP, fore the Perfon who came down from Heaven to VIII. effcft it, is faid to be the o Uyt^^, the Word that ""^^ was with God, and was God, xh^ fupreme Reafon of all Things, and the JVifdom of God unto Man's Salvation. Thus the inferior Wifdom and Reafon of Man may reft fatisfy'd, that he (hall be taken Care of by that Share or Moiety of Chrift, his human Nature ; as God the Father is taken Care of, by the other Moiety of his Di- vine Nature*. And this wonderful, mighty Counfellor, Prince of Peace, the Mediator between God and Man, being thus conftituted of both Natures; naturalizes our Notion of, and Faith in him, to our Mind and Reafon, and gives the greateft Affurance poflible, thatheis likewifein \i\s Office the fur eft, the >/'-^«^^ and Sufficiency mixt with the Artifice peculiar to fuch Perfons, prefcribes that for the Cure and Medicine of Chriftianity, which is known to all regular Praaitioners, not to be the curative Part of it ; not to be the Means, not to be the Motives, not to be the Aids, not to be the Helps and Inftruments of it? F o R the Religion of the End, or the Law of Nature being firft fet to rights and reftor'd to its Perfcaion, the entire Cure, tRe noble Medicine tor DEISM Delineated. ^37 for reftoring and enabling thcy?^^, impotent 'Nsl- C HA?. ture of Men, to perform and do it, with Satif- , Y^^ fadlion to themfelves, and Acceptance with God (finding in themfelves, without that gracious Proffer, neither fufficient Inclination nor Ability for it) confifts in the Means ; and in the Head of all the Means Cbrijl Jefus^ the Mediator between God and Man ; what He has done ; what He does ; and what He is to do, as our Redeetner, Intercejfor^ and Judge. Who can believe him, when he tells them to their Faces, that the healing Medicine, (To all the reft of the World call it) is older, and was fooner known than the Difeafe ? He might as well have given out, that Hippocrates was as old^s the Diftempers of Men. Whereas the previous Dif- cafes of the World, firjl made him that great Phyfician he is recorded to be. And, indeed, it looks as if the Art of healing bodily Diforders was the Gift of God ; being given all at once, at Icaft at one time of the World ; feeing none in fo long a Duration pretend to equal him : But all, perhaps to the End of the World, contend, and will contend who (hall imitate him neareft in that way. He lived fome time before our Saviour ; and though his Divine Art is a great Blefjing and Benefit to the World, yet we find it is far from be- ing univerfaly no more than the Gofpel, Therefore no more Ground for impeaching the Providence of God in one Cafe, than in the other. And if there are, and have been more Quacks and Pretenders in that Skill, all the World over, than there arc, or have been, counterfeit Revelations from Hea- ven; there is lefs Reafon for invalidating the true Revelation upon that Account, or difrefpeft- ing (with our Author) the Great Phyfician oi Souls ; n who 238 DEISM Delineated. C H A P. who had never been known to the World, if VUI- Human Nature, in its moral Part, had not been ~ " 'difeafed and difordered by the Fall, which was ml as old, but after theCREATION, from doing its Duty. And furely, he is the greateft and trueft Phyfician of Men, who by Profeflion cures both Body and Mind; the Body being likewife cured at the final Refurreftion to Life, " when all other Cures are defperate and impoffi- ble? H E might as confidently have afl?rted, that the A£i of Parliament for difcouraging Prophane- nefs and Immorality, is as old as Prophanenefs and Immorality. But though theChriftian Law is not fo old as the Creation, nor the Difobedicnce of thofe that occafion'd it v it will be found under the Offices of our Mediator to be the mod quick- ning, powerful, vital Law that could be devifed by God, or Man, confident with Man's Liberty of Will i not only for difcouraging Prophanenefs and Immorality, but for encouraging the fincere Pradice of Piety, and all Virtue, which is more than human Laws can pretend to. A s our Author fet out, fo he has blunder'd through innumerable Inconfiftencies, apparent to thofe who are attentive ; and to thofe that are not fo Cthe greateft Part of Readers; he plies the Art of juggling, and Skill of (hifting ambiguous Words, in the Shift he makes to pervert them ; Cbriftianity ; Immutability of the Relation between God and Man •, Sufficiency of Reafon ; Honour of God, and Good of Men ; Mediation \ Pofttiveiy the Dodrine of the Trinity, with the Airs of Wit and Pleafantry, the better to impofe upon fuper- ficial unguarded Readers -, till he comes to his laft DEISM Delineated. 239 laft concluding Words, Errare poffum, Hcereticus chap ejfenolo. A pert Irony, laughing in his Sleeve VIII at thofe he has carried on fo far ! v^v^ For, if ever there was a Heretick in Chrifien- dom, he has the Refemblance of fuch a one If any one has ever been an Apojtate, not hol'dina the Head, Jefus Chriji, the Mediator of Wo° ihip* ; or rejedled the only Foundation of Fa'ith that can be laid f of a Chriftian's Title to eternal A/ V^ '^ "''• . ^^ ^^^'^. '^ '"^'^ ^ Thing as damn, able Herefy, or denying the Lord that boufbt them according to St. P-^/^r i Ep. ii. ,. fo%ntirei; fubverfive of the Chnftian Faith, that it cannot poffibly be the Chriftian Faith, in fuch a Herefv or Departure from it. He is the guilty Perfon Anttcbrifl himfelf may as well excufe himfelf from being a Heretick, or fet himfelf up to be a true Chnftian, as fuch a Writer upon Chriftianity According to ijobn xi. 22. He is Antichrift, wbodemeth the Father and the Son, i. e. God in Chrift reconciling the World to himfelf by the Death of his Son ; or his being the Father and Sa- viour of the World, by the Mediation of his Son rent into the World, for the Salvation and Re- demption of It ; and whoever denies the Son as ^«/ from the Father for. that Purpofc, denies the Father as well as the Son ; nor does any come to the Father, as Father, but by the Son ; nor is the Father glorified as Father, but by the Son. If any has httn fubverted and finneth, being con- demned of hmfelfx ; or thought themfeives un- worthy cfeverlajting Life || ; Chriftian Charity it- fclf can hardly forbear fufpefting, that it n He. • Ccl. ii. 1 8, 10. J. , Q„ [Si ,, + ».. ... 1 ^;xiii. 46. ^ ^^or.M. 11. J Tu.m. ii. Becaufc 240 DEISM Dblinbated. CHAP. Becaufe he faulters fo very much, and is guilty VIII. of fo many Contradiftions, a bad Sign of being >^^>r^ Jelf-condemned. I N Words he owns Chrift, but makes no more ufe of him, than as a Republijher of the Law of Nature, and an Example of its Praftice; which is the fame Thing in cffeA, and to the grand In- tention of the Gbfpel, as to difown him : he, with a carelefs Air, denies not his Miffion from God for the former Purpofe; but particularly takes the utmoft Pains to deny and villify the End^ the chief Pur pofe of his Miffion, and all the Duties refulting from it. He declares ♦, ** I dare not fav, there is the leaft Difference between the Law of Nature and the Gofpel \ for that would fuppofe fome Defeft in one of them, " and refleft upon the Author of both." And almoft every where, he receives the Chriftian Re- velation in part^ and as a Revelation^ and calls it the Republication of his Law of Nature ; he ac- knowledges the Goodnefs, the fVifdom of God, that that Part was needful ; he fubmits alfo to the Authority of God, that that was worthy command- ing, and ought to be obey'd. But as to thofe Parts, wherein Cody and Cbriji^ and his Apojlles^ place the Love and Goodnefs, the Wifdom, rower, and Authority of God and Chrift, and the Riches, the Glory, and the Pre-eminence of the Gofpel ; all thefe he rejefts, together with all the peculiar Obligations laid upon Chriftians be- yond natural Religion. And by rejedling, (hame- fuUy contradi£ls himfelf* and feems to violate his own Confcience. cc cc Pa^i 342. For DEISM Delineated. For could his Confcience, little informed as it was, ever deny, that if there is Truth in one Part of the Revelation, there muft be alfo in the other ; it muft be wholly true, as a Revelation^ or not at all fo. If there is Wifdom, and Au- thority, Love and Mercy in one Part, he was bound to believe there was likewife the fame in the other. Seeing the fame Truth, the fame Wifdom, the fame Authority and Goodnefs that communicated one, communicated the other. And as they required the one, as the Religion of the End, fo did they the other, as the beft Religion of the Means for performing that End. Who gave him the Liberty of picking and chu- fing, that he rejecls in the Lump, and difcards half at once, nay, I might fay, the whole Gofpel ? A Tully*s Office put out by him, with Amend- ments and Improvements from the Chriftian Morality, would have fervM all his Ends and Purpofes of the Bible. Was it his own wife Rea- fon that fet him Upon fuch unequal Dealino* with the Scripture ? But that is plainly telling the courteous Reader that he is wifer than God; or elfe he muft be very dull ofAppre- henfion, if he does not perceive that to be his Meaning. Or, was it his own Authority, being by Profeflion a Civilian^ that inftigated him thus to the repealing the Law of Chrift ? But, he ought to have confidered the Nature of Obliga- tion better, in that Cafe ; that the Repeal muft derive from as high Authority as that which firft made the Law -, and it is to be hoped that even our Author's Difciples are, or ought to be of Opinion,- that his Authority in refcindi'ng is not Vol. I. R quite 241 CHAP. VIII. 242 DEISM Delineated. CHAP, quite fo great as God's for eftablilhing, or that Vin. it indifpcnfablv requires his Confent and Concur- ^^'rence for cftabliftiing che Jurifdiftion of his Maker ; notwithftanding he has fo often taken upon him to condemn as needlefs, ufelefs, abfurd, and arbitrary, what God in Chrift has been pleas'd very pofitively to enjoin his erring and ftraying Creatures, for their Good, as well as for his own Honour and Glory. DEISM Delineated. 343 CHAP. * IX. CHAP. IX. "He Offices 2^//6^ M E D IAT O R. HE Foundation being laid in Na- CHAP. ture, in the preceding Chapter, I proceed to the Offices of our Media- tor, which could have been of no Ufe or Satisfa^ion either to God or Man, if he had not been in the proper Capacity with refpefl: to both. Now the Bufinefs or Func- tion of a Mediator being to reconcile both the Parties at difference, each to the other, muft confift in thefe Particulars. I. That the Propofal or Propofition for a Re- conciliation fliould be an acceptable and defirable Thing, as foon as known, to both Parties at va- • riance. With refpeft to God ; He made the Stoop, and condefcendcd to take the firft Step. The Scheme was laid and approved between him and his only begotten Son, the Lamb /lain by determined Counfel, from the Foundation of the fVorld: In order to Ihew his fole Power and Prerogative of bringing the greateft Good out of Man's Evil ; and to difplay before all intelli- gent Creatures, the infinite Riches and Exuber- ance of his Goodnefs, in a new Scene, beyond any thing obfervable in the Creation of the World. God had been but half known, the better half had been unknown, had not the R 2 Fall 244 DEISM Delii^eated. CHAP. Fall made the glorious Difplay, and the joyful 2^^ ^Difcovery. . That Difplay of his Goodnefs, called Mercj^ had never been known to Man, or Angel, if the Objeftof it, ihc Fall of Marty had not prefented -, that Mercy and Pity in (hewing whereof he chiefly fliews his Almighty Power, had been un- Ihewn. And it is in reality a greater Inftance of Goodnefs, to place fuch a mutable Creature as Man, in a Capacity of retrieving himfelf from Mifery to more exalted Happinefs, (as is the Cafe of the Method of Redemption) than firft to place him in a Capacity of continuing himfelf in an in- ferior Happinefs, as was that of Paradifc. For the Covenant of Obedience there, was eftabllfhed upon the Sanftion of Death, and its Relative^ Continuance of Life in Paradife^ ^eref- trial Heaven ; but there was no Promife ^ made, no manner of Right given to eternal Life in Hea- ven above, or Celefiial Heaven. Therefore St. Paul fpeaking of the manifold Advantages of the fecond Covenant above the firft, brings in for one Inftance, The fFages of Sin is Death, but the Gift c/ G(?^ [free from any Claim, Right, or Merit on Man's Part] is eternal Life through Jefus Chrifl our Lord, Rom. vi. 23. Paradife is not the Heaven, where the Souls of juft Men made per- fed [by a Re- union to their Refurreftion-Body] is to be glorified in, but an intermediate State of Happinefs for the Soul after Death, inferior to Heaven \ to which our Saviour himfelf pafs*d, before he went for good and all to the Right- Hand of God. And therefore it was. That God fo loved the World that he gave his only begot- ten Son, that whofoever believeth in him, fhould * not DEISM Delineated. 245 notperifli, hut have everlafling Life, Johniii. 16. CHAP. By the new Covenant we were adopted, as one yl^^^ of the Ancients exprefles it, iig HccivovviTct «i"5/8 ^^ ?gjjf, to the Newnefs of eternal Life, as a new Thing. With refpefl: to Man ; the Acceptablenefs and Defirablenefs of fuch an Overture, was to be laid before hjs Reafon for his Approbation and Confent, refle6ling upon his own great Need of it, the Accufations of his own Confcience in of- fending God, and its juft Fears of his Difpleafure : That he is become alienated, an Enemy to him in his own Mind by his own wicked fP^orks, Col. i. 21. That he is an Apoftate from his Duty, and if he had a Mind to be otherwife, he finds thofe Dif- ficulties and DifcouragementJi from the confcious Pravity of his Nature, that he cannot exadtly per- form the Law of his Nature. And refledting again upon the Terms of this Propofal, its De- liverance, its Promifes, its Advantages every Way, he muft be loft to the intended Ufe of Reafon, if he clofes not with it. 2. The Difpofition to be reconciled after fuch a Propofal muft be reciprocal in both Parties. God's Difpofition to Peace, and Propitiation, is. fufficiently confpicuous, by firft fending his Son, and then to prove his a^ual Reconcilement upon Terms eafy to Man's Performance ; gave the greateft Demonftration of it the World coujd poffibly receive, by requiring A/j Obedience unto Death in our Nature and Stead ; a Propitiation fo valuable, and fo awful, that it ought not to fail of making them infallibly certain, that he had no more Difpleafure againft them -, and being afcer- tain'd of that, the more afraid to offend him, R 3 Man*s I 246 DEISM Delineatbd. CHAP. Man's Difpcfttion is ftill to be cultivated, intreat- ,?^ed, and befeeched in Chrift's ftead, by the Mini" >^^r^ jlgjr^ of his Word, to the Confummation of all Things. 3. The State, Condition, and Circumftance? of both Parties, muft be confider'd ; what is fit, right, and meet for each to do ; God, as well a$ Man, in order to an Accommodation. 4. A N adual Negotiation of the Matter be- tween both Parties in an impartial Manner. 5. T H E proper Manner and Method that each is to be dealt with ; confidering Man as a free^ intelligent Agent ; and God as a Governor. There was two Parts then incumbent upon our Mediator. The firjl was, for reconciling Man to God : In order to which, he came down from Heaven a Plenipotentiary from GOD, and began that Part upon Earth in his Prophetick Of- fice, and carries it on in Heaven, as Advocate^ ^^^gt J^fdge : and in that Profpeft he is calP-d the Light cf the Worlds the fVay^ the Truths Ma- fter^Lord^ &c. T\it fecond^zxx^ vix. hi&PrieJlly Office, was to atone, make Peace with, or, which is the very fame Thing in other Words,, reconcile God to Man ; to that Purpofc he i^ ftiled the Lamb of God^ a Prieft for ever, after the Order of Melchifedeck, a Propitiation, the Life of the JVorld, &cc. And that was accompliflied on Earth, in the Sacrifice of himfelf, and ever fince carried on in Heaven, by way of Memorial there and Interceflion for us; where he fits at the Right- Hand of God, a Plenipotentiary, or complete Mediator, between God and Man, for effefling a thorough DEISM Delineated. 247 i a thorough Reconciliation and mutual Friendfliip C H AP between both. I^- The firft Talk upon our Mediator was to reconcile Man to God, in order to which he came down from Heaven a Plenipotentiary from God, that Emanuel, God with us, to begin the Negotiation with Man. And therefore it is faid, it pleafed the Father that in him J LL Ful^ ne/s Jhould dwells and the Fulnefs of the Godhead dwelt in him BODILT: Which was, when his only begotten Son defcended from the Bofom of his Father, and aflfumed our Nature, and Body, being Son of Man, as he was before Son of God, ^//Fulnefs, i.e. of Divine, as well as Human Na- ture dwelt in him. And as God was compleatand full in him, fo we are faid to be compleat in him. And this Idea of a Mediator fills and compleats the Senfe of Scripture, and brings in Harmony to all the Parts. When God and Man become united in one Perfon, what can be a more aufpicious Sign of a future Reconciliation to his ftraying Creature Man? Or a more intimate Token of Friendfliip? And through that Vinculum dei £f? hominis^ having Fellowfliip with the Son of Man united to the Son of God, we are faid to have Fellowfhip with the Father, to be one with God, and God with us : And being thus united in natural Brotherhood to him, who is Son of God by 'Nature, we have a Security from Nature, (tranfcending the Relation of common Creatures to their Creator) as well as from Adoption, of that furpafling Love, Privi- lege, and Intimacy of being called the Sons of God ; who is our Father in Chrifl: by Relation, as well as Adoption 5 and that Chrijlian Idea of the R 4 FATHER 248 DEISM Delineated. CHAP. FATHER is the higheft, the mod comprehen- y^J^Z^^ five Idea of Father that can be exhibited. And if the covenanted Relation to God is thus firmly grounded upon the natural Relation, how unna- tural, and unkind to themfelves are the Rejeders of Chriftianity ? And when we cultivate the Spirit of Cbrijl (hcd upon baptized Chriftians abundantly, we are doubly one with Chriji, in Flefh, and in Spirit: And through him related^ as well as ' adopted Sons of Gcd^ Heir 5^ and Joint- Heirs with Chrijl, It being previoudy neceflary, as is known to all the World, that all Adoption muft be found- ed in famenefs of Nature ; but to qualify us for that, we are firft to be tranflatedoutofthe Kingdom of Darknefsy into the Kingdom of his dear Son, The IJnderftandings of Men by Nature were darken^ d^ being alienated from the Life of God, through the Ig- norance that is in them, becaufe of the Blindnefs of their Hearts, Epb, iv. 2. B Y his Son's teaching us the whole Will of God, was fulfill'd, his being the Angel or Mejfenger of the Covenant, the prime Apofile of our Profejfion^ in thofe lafi Days, when Godfpaketo us by his Son, as that Prophet, importing Teacher as well as Foreteller, who was to come into the World, and that Chrijl^ who, when he came, was to teach all Things, He was foretold to be a Prophet like unto Mofes ; a King like David, fitting upon the Throne of Jfraeh, and a Prlejl after the Order of Melchifedeck, For as foon as God proffer'd the Readinefs of his Difpofuion to be reconciled, and the Bowels of his Mercy to fhew wonted Favour, in the Profufion of his Offers ; it was neceflary in all Decorum, that the inferior Party, Man, a Fugitive from God and Duty, fhould ftop, and i\xxn about, efpecially when overtaken by God ; and DEISM Delineated. 249 and hearken what he had to fay to him, and im- CHAP, mediately, fet about what he bid him do, toceafe ^^• his Enmity, and be reconciled to him, and his ^"^^V^ own Happinefs : Without which, it was impoflible that the Holy God either could, or would be fooner, or any farther reconciled to him. For Repentance muft go before Prayer ; and if the Prodigal Son had not begpn to return, the Father had not gone out to have met him. And becaufe the Original Image of God was compofed of perfeft Knowledge of Good and Z)«/v, through manifold Sins and Iniquities Man had loft the Light of the Path he fhould walk in, and almoft the Sight of the Good he fhould pur- fue ; and by the Perverfenefs- of their Ways f both Jews and Gentiles) had wilfully corrupted the Rule of Duty, and brought it down to the Mea- fures and Inclinations of their own wretched Obe- dience ; it was previoufly neceflary for the hea- venly Inftrudor to give them both an entire Rule of the whole Duty of Man, that the new Man might be renewed in Knowledge, after the Image of him that created him. Col. iii. 10. and, accord- ing to the tenor of the new Covenant, for the better putting the Law into the Mind, and writing it upon the Heart, that they might the better af- terwards know the Number, and Heinoufnefs of Tranfgrefllons, and endeavour to mend for the Time to come. Knowledge of Sin muft go before perfeft Repentance ; and Knowledge of the Re- ligion of the End, and of the Means, muft like- wife precede the dueObfervance of either of them. Mr. L oc K very well obferves *, " Thatnatu- ** ral Reh'gion in its full Extent, was no where • RcafinabUnefs of Chrillian. fage 265, 266. ** as \ 250 DEISM Delineated. CHAP. " as he knew of, taken Care of by the Force of ^- « natural Reafon ; that it is too hard a Thing ^ ^^ « for unaflifted Reafon, to eftabliOi Morality in " all its Parts upon its Foundations, with a clear « and convincing Light : And it is at leaft a furer « and fhorter Way, to the Apprehenfions of the *' Vulgar, and Mafs of Mankind, that one ma- « nifeftly fent from God, and coming with vifible « Authority from him, fliould, as a King and " Law-maker, tell them their Duties ; and require " their Obedience -, than leave it to the long, and " fometimes intricate Deduftions of Reafon, to « be made out to them : Which the greateft Part « of Mankind have neither Leifure to weigh, «' nor through Want of Education, Ufe and " Skill to judge of. . We fee how unfuccefsful in " this, the Attempts of Philofophers were before " our Saviour's Time. How fliort their feveral « Syftems came of the Perfeftion of a true and " complete Morality is very vifible." W H I L s T on Earth he had many Things to communicate to his Apoftles, which they were not able to bear, and therefore after his Afcenfion, fent the Holy Gboft to infpire them with whatever was, or could be occafionally wanting to the End of the World, and bring all Things to their Re- membrance, of his Life, and Doftrine; and commit it to Writing, as the unchangeable Stan- dard of Truth, and Charter of Salvation, to all Ages, and Nations, where it (hall appear. Therein is a complete Rule of Life and Manners, and a Treafure of the Knowledge of God, and Ourfelves, as far as is neceffary in this Life ; without the leaft AfFeftation of thofe Arts of difputipg, pro and coriy upon every Subjeft, DEISM Delineated. 251 fo highly admired among the Greeks forfVifdopi ; CHAP, careful not to amufe, but convince the Reafon, J^* reftify the Will, and raife the Affeftions by the' native Majefty and Simplicity of Truth ; a Sim- plicity of pure greatnefs of matters inexpreffibly noble, and worthy of its Author, therefore you find a chafte contempt of meretricious Orna- ments, and a defigned Negligence as to fyftema- tical or declamatory Method, artificial Eloquence, cmbroider'd Periods, varnifh'd Expreffions, en- ticing IVords of Mem Wifdom, wherewith the So- phifts and Rhetoricians univerfally ftudied to il- luminate and embelifli their, for the moft Part, vain-glorious Compofures about uncertain, tri- vial, controverted Things. Though thatObfer- vation is always true, fmplex (sf nuda Veritas efi luculentior •, quia fatis ornata per fe^ &c. adeoque ornamentis extrinjecus additis fucata corrumpitur: mendacium vero fpecie placet aliena. Lad. But the beauty and fublime of Holy Scripture arifing from Things, not from Words, from the nego- tiation, importance, and majefty of the Things it difcovers, pafling by fuch mean addrefs of hu- man afllftance, in addrefling to Men, thereby engaged and fecured the thing intended, viz. the perufal of the PVhole ; that the heavenly Dodrine might be infenftbly imbibed; and every Man's Reafon make the better conftruftion, by the Rule of Proportion, comparing fpiritual Things with fpiritual, of any, together with every Part of the whole *. Whilst * And t\d%Di^V^^ 6f adfummum perdu^a natura *, This makes it truly what it is. Religion from Heaven^ and to Heaven in Profped:; awful, binding, and yet moft comfortable; and gives it the Force and Power of the Law of God over all its Subjeds ; which is a fenfible authoritative Obligation, vaftly fuperior to the faint Obliga- tions deduceable from theFitnefs of Things to the Good of the Whole, or the Relation of Perfons, and Things, to one another; which are under- ftood but by few. For that Reafon our Author chofe to derive his Religion from that Source, to confound the Reafon, and weaken the fettled Re- ligion of as many as he could ; as kind a Thing, as to fend them to feek what, by much thinking, may be perceived by the Light of a Lanthorn, be- fore that, which at the fame Time, is aftually dif- cover'd by the Light of the Sun, at Noon-day. For it is the Glory of Chriftianity to give Light to them that fit in Darknefs, and adtually lofe their Way whilft they boaft of the Light of Na- ture. It enlightens the Underftanding of all De- grees, and Ages of Mankind, as foon as they arrive at the Ufe of Reafon ; and improves and cukivates their rational Faculties in the moft de- firable of all Knowledge, the Things of Religion, the peculiar Things of its Province : By fhewing God to us in a clear and more affecling Light of thofe^Attributes and Perfections which relate to us as Creator, and Governor, Comptroller and Judge, Prcfcrver and Lover of Men, than Phi- VoL. I. Cic. de Leg. i , s Jofophy ^8 DEISM Delineated. CHAP, lofophy was able to recommend ; and (hewing ^^^;^us ourfelves to ourfelves, how continually we dc- ^^^pend upon him, for what we arc, for all we have received, and for all we hope for : Our minuted Affairs being at no Time beneath his Care, and our great concern in fecuring his Favour, by our own Care, always the Objeft of his particular Bleding and Affittance : it (hews us from whence we are fallen ; what is the Recovery, and what is the Exaltation of our Nature ; how ignorant we are. of ourfelves wherein our Happinefs confifts ; how it would redeem us from the Cheat we would, if let alone, put upon ourfelves, from the fore- warned Deccitfulnefs of Sin, and Love of Temp- tation, from wronging ourfelves of our high Re- ward ; and truly informs us how cold, and un- conftant we are in that Purfuit. No wonder Philofophers were divided and fubdivided into endlefs Variety of Opinions, and all of them miftaken, about Man's Happinefs ; when the great Duration of his Being, in a future State^ was left out of the Account ; whilll the perfeft Law of Liberty informs us, how far we muft ever be from Happinefs, as long as we go on in the wilful Cuftom of Sin. And what they were unhappily ignorant of, lamenting the Want of an Injlru^or^ (being unable to reconcile their natural Notions of the Juftice, and the Goodnefs of God to their guilty Minds) in what Marnier we are to apply for the Peace of Confcience, and to be fure of obcaining RemilFion of Sins, the Favour of a reconciled God, and an acceptable Welcome, and a filial Freedom to vvorfliip, and endeavour to ferve him betccr| as our heavenly Father, and beft Friend, And, DEISM Delineated. 259 CHAP. And, whilft we pretend not to throw off all ^^• Worlhip of hi'^ . nor the Thoughts of getting ^"-^^/^^ us Pardon for our Sins, it further acquaints us, what Opinions of Men God diflikes, and moft refills in his gracious Methods of revealing him- felf for thefpeedier and more efFedual Advance- ment of our Happinefs. They are of two Sorts : oncisHypocrify^ the formal outfide Religion, and that too in Conformity but to fome Duties, like the Pharifees ; for there are, and ever will be fuch in Chriftianity ; againft which, our Lord declares himfelf with particular Odium, and Condemna- tion, as being not only the Difippointment, but the utter Subverfion of his Religion, after it is acr knowledged, and where-ever it is received. The other is of thofe, who, out of a vain Self flatter- ing Conceit of the S U F F I C I E N C Y of their own Reafon, and Righteoufnefs, (I wifh it never was the Cafe of Deifts) arrogantly imagine, they ftand in no Need of Repentance -, or, which is the fame Thing, no revealed Methods from Hea- ven for carrying it on, no Redeemer to bring them to it, or offer them Health and Salvation. Againft fuch righteous as thefe, fuch whole in their own Conceit^ (however our Author has accumulated his Contempt by burlefquing it, /». 41.) our Lord declares, he came not to call them to Repentance, or offer himfelf a Phyfician ; but only to fuch Sinners zsv/erefenfible of their Difeafe, and wea*- ry'd with the Burthen of their Sins: fo fenfibleof their own Infufficiency and continual Dependance upon God, as to think his Providence both in Temporals, and Spirituals, to be more to them towards their profpering in either, than their own mere Endeavours. S 2 W W I l's T 26o DEISM Delineated. CHAP. ^}^J.^j Whilst the oppofite Temper is precluded, ^^^^^'^becaufe k precludes Inftruftion even from God himfelf, and refifts the true Purpofes of his Re- velation, and will have none of his Ways ; but, in their Turn, the poor Wretches will find the Fate of being refifled by him, with an Abafe- ment meet for fo much Pride and Contumacy ; of all Frailties the leaft becoming human Na- ture, that fhould always live and breathe in the Dependance of a Creature on his Creator, and a Servant to his Lord •, and the moft miferable Cafe in any Patient for the Son of God himfelf to cure. It is really the only contemptible Dif- eafe in Man that is born of a Woman, as well as the moft infenfible of its dangerous Condition. The old Philofophers bore their Faculties with Modefty, and enjoy'd their Reafon with Defires of improving it -, but our modern Defpifers, whilft they adorn and brighten their Reafon by what they borrow from Revelation, ungratefully con- temn its main Defign upon them. "How (hort their feveral Syftems [of Phi- lofophers] came of the Perteftion of a true and complete Morality is very vifible. And if, fince that the Chriftian Philofophers have much out-done them, yet we may obferve, that the firft Knowledge of the Truths they have ad- ded, are owing to Revelation : Though as foon as they are heard and conGJer'd, they are found to be agreeable to Reafon \ and fuch as can by no Means be contradicted. Every one may obferve a great many Truths which he receives at firft from others, and readily af- fents to, as confonant to Reafon, which he would have found it hard, and, perhaps, be- ** yond cc (( C( €( «( CC «c (C CC cc DEISM Delineated. 261 " yond his Strength to have difcover'd himfelf. CHAP. *' Native and original Truth is not fo eafily y]^L^ " wrought out of the Mine, as we who have it ^^v^*^ *' delivered, ready dug and flifhion'd, into our *' Hands, are apt to imagine." Lockers Rea- fonablenefs of Cbrijlian, page 266. *' Many are ** beholden to Revelation, Avho don't acknow- ** ledge it,'* page 278. If they make the Son of God an Itnpojlor^ they are guilty of the Sin againft the Holy Ghojl -, and if they fay, there was no need of his coming to be a Propitiation for our Sins, they make God a Lyar j and either Way they defpife and perifh. A s Man is a fociable Creature, Chriftianity im- proves all the Human Virtues ; fecuring the good Order of Society, in every Member, upon the fureft and moft lafting Principles, of not only an honorary, but a confcientious publick Spirit, as doing their refpedlive Duties to God^ rather than unto Men. The publick Spirit and I.ove of Country, which fo remarkably animated fome Heathen Nations, was full of Injury to other Countries round about, and fet them upon conquering and cnflaving innocent Neighbours, who defign'd them no Wrong ; but the Chriftian Spirit en- larged the narrow Bounds of that Benevolence to all Mankind, to refpeft and krvc the moft di- ftant Perfon upon Earth, as a Fellow Citizen, or next Door Neighbour, if he happen'd to want our Help, and we are poffefied of Ability, and Opportunity to affift. A s to the Paflions that may be injurious to ourfelves, or to any Body elfe, Chriftianity is fo S3 far DEISM Delineated. 262 CHAP, far from letting them loofe to Words, or Ac- .^[^^v^tions, that it chains them within the Boundaries ^^^^'^^ of the Thoughts, and fuppreffcs them there. In (hort, it purifies the Heart as well as en- lightens the Underftanding ; fandlifiies Affliflion ; and when it is for the Sake of a good Con- fcience, the after Profpeft turns it into Joy ; re- moves the Sting of Death, unknown to the Hea- then to be the Wages of Sin •, gives Joy of Mind and Peace of Confcience in the Senfe of God's Favour ; reditude to our whole Behaviour ; and Heaven at the End of our Days ; every one of which were Strangers to the Schools of Philofo- phers ; nor could they promife, much lefs fecure, one of them to their Votaries. It delivers from the greateft Evils, as Slavery and Dominion of Sin, of Paflion, and the Devil •, the Dread of God's Anger, and the fearful Expeftations and Punilhments of a future Life, and in the room of them introduces, and cnltates us in the contrary Enjoyments. The invaluable Defign of its Faith and Doc- trines, its Means, its Precepts and Prohibitions, its Promifes and Threats, with all its other Motives, its Examples, its internal Aids, and its external Helps and Inftruments, are all, and fe vera 11 y, to improve us in Goodnefs here, in order to qualify ns for greater Happinefs hereafter. Whoever would fee " the true Go fpel- Morality carried to higher Degrees of Purity and Perfeflion, than had been praftif-d before either by Jew or Gentile \ and how the Relations among Men, and the Duties belonging to them, center in '' God, and the Offices of this Life are conneft- ed with the Happinefs of the next. F r o m the cc 4C CC (6 cc cc IX. DEISM DELINEATED. 263 ** the San^ions of Duty, which the Civil Rela- C HA P. tions among Men have received from God. From the Manner of God^s Dealings *' with Men. F r o m the Example of Cbrifi *' our Lord and Mafter.— -^F r o m the Regard ** we owe to our Holy Profejfwn,' F r o m the •* Relation we bear to Heaven while we live upon *' Earth. From the different &//rt*^i of mo- *' ral and immoral Avflions. From the In- *' fluence which our Regard and Dilregard to the *' Duties of Morality will have upon our future ** States'' let them confult^ And is not this univerfal Rule of the Reli- gion of the End, and of the Means, for regula- ting our Lives and Converfation in this World, this Word of God, legible, intelligible alfo, as it is by all, familiarly deliver'd to us, by the Son of God in our Likenefs ; ftamp'd Ijy the Au- thority of Miracles ; by Authority alfo of his own Example living up to the Rules he gave ; incomparably preferable to our Author's Religion of Nature, drawn from the Confideration of what makes for the Good of the Whole, and the Re- lations we (land in to God, and one another? m cc cc i& CC Cfc H E (liys t» " *Tis the Reafon or Fltnefs of the Thing, that makes it a Divine Law ; and con- •* fequently, that they who never heard of any external Revelation, yet if they knew from the Nature of Things, whit is fit for them to do, they know all that God will, or can require *' of them; fince his Commands are to be mea- * The Bifi^op o£ London's 2 Pnjl. page 68, C5V. where they will find it drawn up with great Judgment, as well as Brevity. Sec alfo page 4, ^c , S A " fur'd 264 DEISM Delineated. ^^x^'" ^"^'^ by the antecedent Fitnefs of Things; and s^^y^'' Things can only be faid to befit, or unfit, but " as they are for, or againft the common Good " If I hey knew from the Nature of Things^ what is fit for them to do, ^c. i. e. if they know the Will of God, they know it 5 if the Sun (hines, it fhines. "things can only he faid to be fit, or unfit, hut as they are for, or againfi the common Good. But how fhall the Generality know what makes moft for, or againft xhtcornmon Good? Shall they be fent to the common Field of Nature, to glean it up there? or turn Patriots and Politicians in the Government of their Country, or Univerfalifts in the univerfal Government of intelligent Beings, in order to live fober, righteous, and godly Lives in their private Sphere ? Again, " If the Creator will do every Thing " the Relation he ftands in to his Creatures makes it fit for him to do ; and expefts nothing from them, but what the Relation they ftand in to him, and one another, makes likewife fit for them to do, how can they be ignorant of their Duty I '* I anfwer, very eafily in the prefenc Degeneracy of human Nature ; as is but too true in Experience in the Heathen World, ancient, and modem. Studious Perfons of exalted Minds do well in enquiring into the verbal written Com- mands of the Author of Nature, by the natural Fttnejs of Things -, and the more they enquire, the more Wifdom they will befure to difcoverin lay- mg his external Commands in the internal Nature and Fitnels of Things: And when they find it out, and lay, he that runs may read, and that It IS as dittinguifhable as Colours to the Eye, and Sounds to the Ear, they hope, that every body dit will fee with their Eyes. But <( cc «c cc 8s in it. » The moft perfedt Scope -''« of Temperance mannings, being not to afflift « the Body merely for Affliftion Sake, but to « keep it' under, and raife and facilitate the " Service and Miniftration of fpiritual Things . Or as St. Paul expreffes it, Jirivingfor the Ma- lien, inProfpeaof an incorrufttble Crown. Ihe Body being the chief Occafion of various Sins, in the various Temperature of its Paffions, there can be no due Care of the Soul, without a due Guard upon the other So that \«^^W^ So- briety is the Rule and Meafure of thofe Things, and that is the Advice of Reafon and Prudence, as well as of Holy Scripture. Prefintmg the Body a living Sacrifice, holy, acceptable to God, KcMea in this laft, a reafonabk Service ; to reclaim the Body to its due Subjedion to the Spirit, mult needs be a reafonabk Service, becaufe it is a Re- covery to priftine Rule and Regimen, which was unreafonably ufurp'd in the firft Man, and unreafonably deferr'd to be recover'd by Chri- ftians, who are put in the Way by Chrift. And Tully prefcribes in his Laws, Lib. II. Ut non cap modo Corpore, fed Animo etiam adeatur ad Deos. A s to the Religion of the MEAN S, that being the vital Part of Chriftianity, as it is itfelf a Revelation of the beft Means to the beft End j and as the Defign of that is to bring us Salvation and eternal Life, upon the Terms, and in the Way and Manner it prefcribes i if there is the cni«M»«f«tW evwAW. Greg, m of *« Worihip of God, (hai. xxii. » Jeaft 275 ) DEISM Delineated. Jeaft Degree of true Reafon and Prudence left in CHAP. Men and Sinners, it will ihew itfelf : i. In re- ^^' ceiving and interpreting every thing of pure Re- velation relating to Jefus Chrift^ the appointed Mediator between God and Man, the Head of all the Means for reconciling us, and obtaining from him, Remiffion of Sins, Peace of Confcience Joy and Fellowfhip of the Holy Ghoft, and all the Glories and Felicities of eternal Life, as they are in Truth the pure Mercy, free Grace, and unmerited Favour of Heaven. Seeing Reafon, without Revelation, could never have made the Difcovery, much lefs make the leaft Claim of Right, or merit to fuch an unfpeakable Gift, it fhould neither prefume to add to, nor diminifti from it ; but embrace ic .with all Thankfulnefs, juft as it is ofterM upon the Terms and Conditions propounded to us ; and, accordingly on our Part, fo to refpeft and obey thofe Commands for believing in him dyino- for our Sins, to avert all Evils from us ; and in^ terceding at the Right-Hand of God to procure all Good ; as to delay no longer to repent us of our Sins ; to draw near to God with the filial Acceptance we are adopted to ; offering up our Prayers and Praifes in his Name ; and liv- ing in Holinefs and Righteoufnefs all the Days of our Life. As the common Difcretion of Gra- titude, in order to ftrike the deeper Impreffion on the Mind, teaches to magnify, rather than diminifh the Value of a free generous Gift; fo, in cafe of doubt, we fhould incline to that Side of Interpretation which afcribes all the Greatnefles and Perfedions of the Divine Na- ture to the Son of God, who defcended from Heaven to favc this World, that arc confiftenc T 2 with 276 DEISM Delineated. CHAP, with his being the Son of God, and not the Fj- l^- tber himfelf. 2 As thefe arc Means, and no more than Means, Prudence will inftruft us that all their Efficacy and Value as to ourfelves, con fills m their Application to, and Produdion of their de- fianed End ; and till that End is obtained, they have more of a condemning, than a faving Pro- fcffion towards us. Faith without Works is dead, and Knowledge in all Myfteries, without Charity, nothing worth ; Faith without Works, in the eloquent Allufion of the Apoftle, is the fame infolent infolvent Abfurdity, as feeding the Bellies, and cloathing the Backs of the Poor with Words only. 3. As thefe Means are indifpenfably neceflary (where they are promulgM) for that End; Pru- dence will accordingly apply them with all Dili- gence and Gratitude -, not daring to make the leaft Alteration, or hoping for any Acceptance with God in contemning his Will and WiWom in appointing them fo exprefly for that End, and to our own Good. And the fame Prudence will convince us, that as private Reafon is the Judge and Meafure of the Circumftances of pri- vate Service of God in thofe Means, fo rub- lick Difcretion ought to be the Judge and Mea- fure of the Circumftances of the publick Wor- (hip and Service of Him. And as tncVifferent Things in that Worlhip, are the fole Objeft of Mag^racj and Authority^ whenever it thinks fit to interpofc and recommend, wherefoever no- thing does creep in as a Sin and Tranfgreffion of the general Law of Decencj, Order, and tdt- ficationy never to ufe, or ftrctch Lii^^r/y, m calc DEISM Delineated. 277 doubtful Interpretation, to the Prejudice and Di- CHAP, minution of Government and Obedience^ thofe ^ ^^ great Bleffings and Prefervatives of Society. These few prudential Obfervations will ferve to refcue the Scriptures from thofe puzzling Ob- fcurities our Author purpofely throws upon them, in fo many Pages of his Book, in order to render them an ufelefs Rule of Religion. He us'd to (hew fome feeming relpedl to Chriftianity with regard to its Morality, and pretend to value ic as a Republication of the Law of Nature, and ac- knowledge our Saviour as a Prophet and Teacher ; yet, according to his accuftomed Inconfiftency, he endeavours to pull down what he himfelf built, and deftroy not only one, but every Part of that admirable Reftorative of the Corruption of human Nature : A further Confirmation this, that the true and only Reafon of his, and others of his way of thinking, declaring War againft it, is no- thing elfe but the Goodnefs of its Morals, and that Aid to, and Improvement of our diforderly Nature, which the old Philofophers languifh'd after, but thefe Men abhor; which is however giving in an Enemy's Teftimony to the Truth of it; that they who do Evil hate the Light, neithtr co??ie to it, left their Deeds Jhould be reproved, John iii. 20. These few Obfervations, I fay, with i . The additional Care of duly obferving, in all connetfled Difcourfes, the Context, in the Scope of the Words, the Coherence and Connexion of the Parts of the Difcourfe, with the Defign of the Author, which is a never- failing Key to the true Senfeand Meaning of his Words. T 3 2. Always 278 CHAP. IX. DEISM Delineated. 2. Always intcrprcunof gurative, by plainer Expreffions, relating to the fame Subjeft, where thev are to be found ; and where they are not fo expounded by other Texts, extending the Figure, or proverbial Expreffion, or Parable, no farther than the preci/e Point of that Figure or lUuftration it was adapted to. 3. Always underftanding (for there can be no Inconfiftency in Truth, nor any Lye come of it) literal Exprefiions fo, as to contradift no one Attribute of God, whether natural or moral, that is plainly known to belong to him ; nor any eternal Diftinftion between Good and Evil in Morality. 4. Resolving upon doing the Will of God, putting on the becoming Love cf the Truth ; and laying afide all Paflion, Prejudice, and difagree- ing Intereft, arifing from Filtbinejs, Superfluity of Naughtinefs^ and worldly Lufts. 5. Prayer for the Afli (lance of the Hol'j Spirit, who delights to encourage Enquiries into the Senfe of things, of his own inditing. In the Help of this mentioned improving Prudence^ all well-difpofed Chriftians will receive with Meek- nefs the ingrafted fVord, not as it is the Word of Men, but as it is in Truth the fVord of God -, a pbin clear Rule of Faith and Manners in all the Neceffaries of Salvation, which was its primary Defign to make us wife in. And fecondly in all other inftruftive, correftivc, and accomplifli- ing Parts, wherewith it would perfeft and adorn our Knowledge and Praftice ; and exalt and con- fummatc us in the higheft Glory and Felicity appointed DEISM Delineated. 279 appointed unto Mortals. Or, in the Words of CHAP, that great Searcher after Truth, Mr. Locke^ , J[^ " Therein are contained the Words of eternal """' •* Life. It has God for its Author ; Salvation " for its End ; and Truth, without any Mixture " of Error, for its Matter ^r Or, in the Phrafe of 2 Efd. xiv. 47. In them is the Spring of Under- Jianding, the Fountain of lFifdo7n^ andthe Stream of Knowledge. * His Letter to tlic Reverend Mr. Kingy p. 345. ColWion 9f Pieces, T4 CHAP. 28o DEISM Delineated. DEISM Delineated. 281 C H A P. X. Of the Priestly Office of our Mediator upon Earth. N treating upon this moft impor- tant Subjed how God was in Chrift reconciling the World to himfelf, according to the amiable Truth as ~ ^-^^-. it is in Jefus, I will 1. Shew what is not the Method Mankind is to depend upon. 2 What is the Method laid down in Scripture for obtaining Salvation, or which is the fame Thing, Rcmifiion of Sins and eternal Lite. Und E R the firft Head I will (hew that where the Golbel is promulg'd, neither the Republica- tion of the Law of Nature, nor the Example of Chrift fuffering Death, as a bare Tcftimony to God's reconcilable Difpofuion to penitent Sinners, nor Repentance grounded upon the prelumptive Goodnefs of God, were intended to be relied upon : Nor are any of them, or all together, fofficient to fupport the Hopes of any nominal Chriftian, and therefore ought to be reftificd as dangerous Miftakes. I. Not the Republkation of the Law of Na- ture", which our Author makes the Sum total of Chriftianity ; bccaufe, that ftiews us from whence we arc fallen, and points out the End of our , Creation, I Creation, in all the Inftances of Duty we have CHAP, defleded from ; and, inftead of juftifying, fcrves ^• to accufe us, and bring our Sins to Remem- brance. It is but little Comifort to Rebels to have a new Edition of the Laws againft Rebel- lion put out, they knew too much againft them- felves before. Do this and live, upon the old footing, is killing them twice over -, or to what Purpole ftiould they repent upon the fame Bot- tom ? Righteoufnefs was the original Conftitution of the Kingdom of God, but the Mediator making Peace for Sinners, added to the future Conftitution of it. Peace, and Joy in the Holy Ghojiy upon Repentance and Amendment, which was to fupply loft Innocence, And as a gracious Pardon is at the fame time proclaimed for Deviations, how great, or many foever, excepting none, but fuch as fub- vert the Belief of that gracious Method of the God of all Mercy, then it fuits their Circum- ftances indeed, and belongs to them to liften and enquire what are the Terms and Conditions of forgivenefs and reconciliation : And if they are found to be not only prafticable, but very cafy, and adjufted to the Wcaknefs of our prefent na- ture, and the commandments new qualified to the Capacity of our obedience ; and are no other than the Rules and Meafures of new and greater Happii^efs upon future obedience; what Rebel in his wits would not joyfully receive the Terms, as Life from the dead? Or not embrace the Conditions as a new Leafe and Covenant of exiftence and enjoyment of himfdf? Or think Obedience a burthen, when the ways thereof are Pleafantnefs and Peace, with Happinefs con- fummate, and within his Reach ? Who would ncgleft 282 DEISM Delineated. CHAP, negleft to wa(h and be clean, and blot out his X. Sins, and be received into the appointed Capaci- ^"^ty of Favour, only becaufe he was commandid fo to do by a Sovereign, as much fuperior to him in Reafon and Underftanding, as he is in Power and Dignity ? Or refufe to remember the Media- tor of that better Covenant ? Who fo obligingly procured and proclaimed this Pardon to Rebels, in the way, and to the purpofe he would be re- membred. Though he required neither one nor the other, (as has been before obferved. Chap. VI.) but to nourifti us up in Devotion, and more . perfeft Amendment in the moral Law of Na- ture. Therefore there is Reafon to conclude, that neither Amendment, nor Repentance, nor Devotion, can be performed by them with any affurance of Acceptance, as long as they de- fpife the intervening Pardon, and reconciling Grace of the Mediator, withrefpeft to that Law which is holy, juft, and good, and their Beha- viour towards it, which is the Reverfe, in very many Refpefts, as they know in their Confciencc : Andconfequently, through their own Obftinacy, lie under the Condemnation of that Law, with- out any to help. For that they are not able by any other Method to help themfelves, will appear afterwards, 2. Not the Example ofChrift, fcfr. becaufe that likewife helps to condemn us, inafmuch as our Imitation can't come up to the Perfedlion of his. He is the only perfedt Pattern we can fol- low -, but if our Hope of Salvation is built upon equalling Him, who then can be faved ? The DEISM Delineated. 283 CHAP. The chief Things recommended to our Imi- yJ^L^ tation, are his Humility and Patience, But as the ^^^y^ faving Virtue of the Redeemer extended to all Generations before his Birth, as well as to thofe fince, how could they receive the Benefit of bet- tering their Morals by his non-apparent Example of thofe Virtues ; if fomething farther was not anticipated from the Propitiation of his Death, then latent under the Death of their Sacrifices? The perfeft Obedience of his Life, indeed, fo far fatisfied, /. e. fulfilled the preceptive Part of the Law, as to juftify both the Law and the Law-giver, that they were holy, jufl:, and good, in exadingof Man perfed: Obedience to it; fince the fecond Adam^ in our Nature, adually and willingly performed that Righteoufnefs, which the firft Adam was wilfully defeftive in. Not that he came to fulfil the preceptive Part of the Law for us, fo as to excufeour bed Endeavours to keep and do it ; but, wherein we are infolvent by reafon of the Frailty of our Nature, in paying that Debt due from us by Creation and Prefer- vation, he paid for us -, and by his Obedience unto Death, moreover, whereby many became Righ- teous, he conditionally fatisfied and fulfilled the vindicative Part of the Law for us, and fo dif- charged that Debt of Punifhment due (in the literal Senfe of Demerit, in the metaphorical, of Wages payable by the Devil, who had the Power of Death; to that Part of the Law ; which for us to have paid ourfelves, without Hope of a Re- furreftion, would have been the eternal Ruin of that Part of us, our Body. But God governing by the Nature of Things, and Man having fub- jefted himfelf to Death, it became neceflary for hiip 284 DEISM Delineated. CHAP, him to fubmit to it, in order to regain, through ^- the fecond /iJam, That Immortality to his Body, '^"^^ which the Tree of Life was ordained to impart, had he continued in his firft State ; but as well that Immortality as that Tree were forfeited by the Difobedience of the firjt Adam. Nor was his Obedience unto Death, as a bare Tejlimony of the Truth of the Doftrine of Remiflion of Sins upon Repentance, or as a mar- tyr'd fVitnefs to the Truth that God was in his Difpofition placable and reconcileable to peni- tent Sinners, the Thing intended to be relied upon. Becaufe the Perfons, who have no other Opinion of the Death of Chrift, but this, would have been equally perfuaded of that Truth from the Notions they entertain of the Goodnefs of God, whether Chrift had died in fuch a Manner or not ; or whether he had ever been once men- tioned in Scripture as a Mediator between God and Man, or not. What had a Mediator to do, or undertake in fuch a Cafe ? There was no Peace to make but what Man was fufBcient to, of himfelf. Or what need of a new or better Covenant ? Or what Occafion for any new Terms or Conditions? If the Jcus or Greeks^ underftood Chrijl crucified in no other Senfe, than dying in TeJiimoNy of the Truth of his Doftrine, how could it be a Stum- bling Block to one, or Fooliftinefs to the other ; fince one had their Socrates^ and the other built the Tombs of the Prophets, they had kill'd upon that Account ? The Blood of righteous Abel, the firft Witnefs and Martyr of Truth, fpeaketh his own particular Reward in another State, but the Blqod of fpr inklings for theckanfingofConfcience, J}eaketh DEISM Delineated* 285 fpeaketh better Things, even the Affurance of eter- CHAP, nal Life and Salvation to all that believe, and , ^-^ obey. I F the refreftiing the Mind of Sinners with fuch a Truth in Theory, that God was of a placable Nature, was all that was wanting, God might have commiflionM any mere Man, to have preached up fuch a Doftrine, and died for it at laft ; if any Set of Men could be found fo bar- barous to their own Hopes, as to take away his Life for that Affertion. But this is never once mentioned to be the End, and Defign of Chrift*s Death, becaufe a further Truth, vaftly fuperior to the other, ("as much fuperior, as Matter of Fatl is to Arguments a Priori, or a Principle or Caufe is to the Conclufion or EfFeft drawn from it, or the Manner of a Thing aftually done, is to the Poffibility of its being done) was witneffed, and intended to be relied upon for Remiflion of Sins, and the Salvation of the World. And that was that God was actually, publickly (know all Men by thefe Prefcnts) aton*d, and propitiated by, and through the Means, and Method, and Matter of Fa5f of Chrift dying for our Sins *, that our Peace with God is ?nade for us, by the Blood of bis Crofs ♦. A Truth in Theory before it is verified into a Reality, is not capable of being transferred, and aflign'd over to thofe, who are to receive the Benefit of it i but when it becomes 2l Speciality, a real A5i and Deed, it is transferable as a Right, and Property, upon the Conditions that go along with it : And therefore we rejoice, we glory, we Col, I, 20. joy ^. ¥ «. ■J 286 DEISM Delineated. CHAP, joy in God through our Lord Jefus Chrjfl, by whom X. we have now received the Atonement''. We have ' ^ 'Redemption through his Blood, even the Forgtvenefs of Sins, Col. i. 14. He is affirmed to make Re^ Conciliation for the Sins of the People, Heb. 11. 17. and that he is merciful znd faithful m that Office; which was the offering Gifts and Sacrifice for Stn ; that certainly implies reconciling God to Sinners which was the very Province of the Jewt/h High Prieft by the yearly Sacrifice on the great Day of Atone- ment : The Blood of the everlajling Covenant is at- firmed to be the Means whereby God becomes the God of Peace, Heb. xiii. 20. And our Me- diator, who by his precious Blood - fhedding, was our Peace-maker with God, ts faid to be our Peace t- And therefore in every Place, where Mention is made of our being reconciled to God by the Death of his Son, or the World, or all Things reconciled, or in a Pofture of Reconcilia- tion with himfelf in, or through Chrift, there is always Mention of our Peace being alfo made with God. I N the firft covenant in Paradife, though be- iween a Superior and Inferior, there was no need of a Mediator, becaufe as long as the Law or Co- venant was obferved, there was perfeft Harmony and Friendfhip between God and Man •, but as foon as that was broke, the Peace was broke, and God would no more covenant or treat with Man, but through a Mediator. But the very Nature of that Covenant fuppofes and exprcffes God to be reconciled and pacifyM towards Man, as well as Man towards God i / will ejtablijh my ♦ Rom.v. 2, 3, II. t ^/*- »• H- Johnxn, JS- Aas^^ 36. Rom,y. i. CoLl 19. Jfaiabix. 6. Covenant DEISM Delineated. 287 Covenant with thee, and thou [halt know that I amCHh?. the Lord: That thou ma f ft remember and be con- ^ J^- founded, and never open thy Mouth any more becaufe * of thy Shame, when lam P A C I F Y E D towards thee for all that thou hafl done, faith the Lord God. Ezek. xvi. 62, 63. Indeed the very Notion of a Reconciliation between two Parties, by Means of a "third, fufficiently implies, that both Parties are at Variance, one with the other ; there is other wife hardly anySenfe to be made of Chrift our Mediator reconciling Man to God, unlefs he alfo reconciled God to Man. There lies the Strength of the Apoflleh inference, and the whole emphafis of his intreaty ; God was in Chrift re- conciling the World to himfelf, not imputing their Trefpajfes unto them ; that was a Demonftration he was reconciled, and the firft Perfon in the Dif- ference that was fo ; then addreffing to the inferior, Man, we pray you, in Chrift* s Stead, be ye reconciled to God*: And makes this the very ground and foundation of that Prayer in Chrift's Stead ; for he hath made him to be Sin for us, [Sin- Offer in g] who knew no Sin, that we might be made the Ri^teoufnefs of God in him. If Man only had been at Variance with Hea- ven, which is but half the Truth of the Cafe, a common Angel was Envoy fufficient to have been fent thence ; or an Arch- Angel might have put on the Charafter of an Ambaffador. But when a Mediator interpofes, who is more in Perfon, in Power, and in Intereft, than either of the other, and who has \nrc\k\i Ambajfadors under Him, viz. his Apoflles-, it is Evidence fufficient to all the World, that there was a Breach be- • 2 Cor, V. 19, 20. tween, 288 DEISM Delineateh. CHAP, twccn, and a mutual Reconciliation wanting bc- X. twccn God and Man. I N one refpeft, he may be faid to die a Witnefs^ and is accordingly ftyled the Faithful and true Wttnefs *, f. e. of the cflential HoUnefs and Righ- teoufnefs of his Father in hating Sin, and requiring Man's Obedience to his mod righteous Laws, and upon Failure, adjudging the denounced Pu- nilhment. For which Reafon, in his Addreffes to him, he never ftiles him merciful, but boly^ riglj- /^o«i Father, inhisfiKi/hingtheworkhegave himto ^ dof'y which work, when finifhed, gave full Satisfa^ion to that fupreme Perfeftion of the Father, which is the foundation of his moral government over Man. At the redemption out of Egypt his Appellations were, glorious in holinefs^ fearful in praifes^ doing wonders. And both Parties being put into a State of Reconciliation, gives a compleat Notion of Expiation and Propitiation made by the Mediator for the Offender towards the Offended •, Reftitution and Satisfaftion to the Majefty of the Divine Laws being ftipulated and covenanted on Man's Part, as far as he is able, and wherein he fails through Imperfeftion, made good. Thus the Goodnefs and Mercy of God flows from, and is regulated by right Ideas of the Perfedtion of his Holinefs. And that univerfal proclamation that eternal exercife of Tongues in Heaven, Holy, Holy, Holy Lord God Almighty, was loudly witnejfed on Earth, in and by the Death of the Mediator, 3. Nor is that grand Jfylum of the Deifts, Repentanccy with its fuppofcd Amendment, * i^. ill. 14; \ John xvii. grounded DEISM Delineated. 289 grounded upon the /r^>w/)//^^ Goodnefs of God, CHAP, to be depended upon for Remiflion of Sins, and X. eternal Life: I call it the prefumptive Goodnefs ^^"^ of God, as they affiime upon it, in Oppoficion to his promxfed, revealed, covenanted Goodnefs in the Mediator Chrift. Had God thought Re- pentance fufficient, though it was the natural and only Means of Recovery, in conjundlion with Prayer, that Man could fuggeft, after he was tallen into a State of Sin and Guilt, he might have accepted it in the firft Covenant of Works • But had he given any Intimation upon that firft J rial ot Obedience, of his Acceptance of Re- pentance, it would diredly have contradifted the very Law he had given; fupplanted his own Intention, and, inftead of eftablilhing Innocence, had encouraged Tranfgreffion. A N D if the wilful and ungrateful Tranfgref- fion of that Law brought more Contempt upon Gods Authority over his new-made Creature, newly fubjedted to a particular Reftraint in proof ot continual Dependence (as a Creature ought to be to his Creator; than the Tenor of his Obedience aJl the Days of his Life could have brought Ho- nour and Glory to him : Inafmuch as this iaft is no more than a juft Debt of Reafon, and Creatiou. in preferring the Service and Favour of God before thofe low contemptible Rivals, the World, thcFlefli, and the Devil ; and therefore could have no higher Honour in it than the paying a juft Debt or Tribute that a Man is obliged fo ; but, with deliberate Reafon, aftually to prefer either of them before the infinitely fuperior oood and great Creator, (as is the Cafe of every wilful Tranfgrcmon of his Law) is the very finfulnefs of Sin, the greateft Difhonourand Difparagement Vol. I. u of 1, 2QO DEISM Delineated. CHAP, of God, and the E^reateft Enormity and Iniquity X. ofReafon, that the Thoughts of Man can be ^^r^ guilty of. C o N s E romifedy is flipulated, is covenanted upon certain Conditions, in and through him ; and that Re- pentance and Amendment is but one of the Con- ditions. Our Author falfly aflerts, that what is paft carft he help'd \ though it is true, in a natural phyfical Senfe, what is done can't be undone ; yet, in a moral Senfe, as to the EffeEl and Con- fequence of the Aftion, if the Guilt and Punifli- mentofitisreleafed, through the Mediator, the Aftion itfclf is undone. But if they will arrogate to themfelves Re- miflion of Sins upon Repentance and Amend- ment, in Contempt of the Mediator who pro- cured it, it is but righteous in the Saviour of Men DEISM Dblineated. 299 Men to laugh alfo at their contemptuous Devices, CHAP, and leave them to the ruinous Effefts of being ^• their own Saviours. They may as well fet up to "^ forgive their own Sins, and lay God quite afide, as not permit Him, who is certainly a little wifer than themfelves, who is the offended Party moreover, and fhould know beft, and have the moft Right to declare upon what Terms he will be reconciled, to chufe the Method and the Manner Offenders are to comply with, as ever they cxpeft his Favour. T o be without Cbrijl is the fame Thing as to be Strangers from the Covenants of Promife \ and to be Strangers to that, the fame as to be without Hope ; and to be without that, the fame Thing as to be without God in the World, Eph. xi. 12. the Original is'^Aficoi^ let them engliih it. But thefe Men are old Acquaintance with the Covenants of Promife, yet torfake their own Mercy, contemptuoufly undervalue the Pro- mife, and the Adoption. Does not every Civilian know, and how could our Author be ignorant, that a Title is conveyed by Adoption, and Rights and Privileges acquired by that Favour, to which there could be no Pretence formed without it, by thofe more efpecially, who difdain the Adop- tion and the eafy Conditions thereof? And is not an adoptive Father, upon Account of thofe Ad- vantages of well-being, to be preferred to a natu- ral Father ? Which (hews that we are more be- holden to God in Chrift redeeming us, than to God in Chrift creating us: And in perpetual Me- mory of the fame, all taking their Name from the Family they are adopted into, are called CAn- (lians^ and obfcrve the Lord's-Da'^^ inftcad of the Sabbath. "••— I— "^»" 300 DEISM Delineated. CHAP. Sabbath. By virtue of this Adoption and Cove- X. nant, God is faid to be F A I T H F U L and " ~ ' T U S T to forgive us our Sins. But what Claim, what Right can they have to the Forgivenefs of Sins, when it isimpoflfible to have any manner ot Affurance of it, without Covenant, or Adoption, or Promife, or Revelation ? The natural Notions of the Tuftice of God are as ftrong a Demonftration that He will not forgive Sin without Punifhment, as the natural Notions of his Goodnefs can be a Demonftration that He will. So that natural Fear, being equal to natural Hope, all Allurancc muftbefuipended for ever, which »/ the fame thine as to fufpend Repentance and Obedience for ever. But that neither of them (hould be defperate, God has reveal'd the utmoft Affurance of the other that is poffible to be given, and has bound himfelf in Covenant, by Promije.by Uatb, to give and grant it as a Rigbi to thole Penitents, who approach him in and through the Mediator. If then they defire any certain Hope, or pre- tend to any Right, they muft embrace the Cove^ nanr, and repair to the Promile, and to the Re- cord or Revelation thereof, the Golpel -, which will ftiU be no Benefit to them, but by their be- lievins in Cbrijt, as well as in God -, and by lo doing; will bringthem inall Benefitsand Bleffings their finful Nature can defire, or is capable of. h not proinifed Mtvcy more friendly, and robe depended upon, than no Promife, and nothing but Prefumption to go upon ? Therefore Chriftianity excels natural Religion, as to Pardon of Sin, as much as cer- tain affured Knowledge exceeds Hope, which is the moft the Heathen World could coUeft with a. i DEISM Delineated. 301 their Reafoning. How abfurd is it for a Stranger CHAP, or Foreigner amongft us, to pretend to a Claim ^• of Inheritance, or Right of Purchafing; whilft ^^"^^^^^^ he renounces the Wifdom of the Government, and his Confent to the Laws, fo far, as not to defire to be naturalized, become a Denizon, and Member of the Society ? And therefore that Pofition * in the Religion of Nature delineated^ ** Certainly that Refpe^ or Relation which lies be- *' tween God, confider*d as an unchangeable Be- •* ing, and one that is humble and fupplicates, •* and endeavours to qualify himfelf for Mercy, *' cannot be the fame with that, which lies be- " tween the fame unchangeable God, and one that ** isobftinate, and will not fupplicate, or endea- " vour to qualify himfelf," is trueft in a Hea- then Country ; it can be no farther true in aChri- ftian Society, than as the Endeavours to qualif-j onefelf bear refpeft to the Terms and Conditions cxprefly neceffary in the Chriftian Covenant, for qualifying onefelf for Mercy. Guesses and Wilhes, in lieu of Covenant and Engagements, are but a poor Support to a miferable Sinner. And if Repentance itfelf could be a fufficient Atonement for Sin, as it is a Paflion, the Devils by repenting and forrowing might be capable of Pardon ; but all the Virtue that is in it for obtaining Pardon, is derived from the Covenant of Mercy made and declared in Chrifl Jefus. The Devils are excluded out of the Covenant, by the Aft of God ; and thefe wretch- ed Men exclude themfelves ; and without Re- pentance and turning to the Lord^ are in Danger gf falling into their Condemnation. For the Pi^g'^ 115. rational 302 DEISM Delineated. CHAP r^/wW Moiety of a Man, by the Inftigationsof X. fpiritual Pride and Opiniatry, (different from what "^^^they ridicule by the Name of carnal Reafon) is as liable to deviate into a Devil hereafter •, as the animal Moiety, for Want of Regulation, is apt to degenerate into a Brute here. Ou R Author * has an unlucky Obfervation ** That Superftition is the peculiar Foible of *« Mankind," which happens to be brought home to his own Door, with refpeft to falfe Notions of the Goodnefs of God ; though he fo inceflantly declaims againlV Superftition, yet is he at the fame time manifeftly guilty of it himfelf. For if Superftition confifts in having fuch wrong No- tions of any of the Attributes of God, as are detrimental to ourfelves, and others, in thatSer- vice of God, which his Truth, or true Notions of his Perfeftions, offer to our Reafon, and re- quire at our Hands -, he is a palpable Offen- der againft the Goodnefs of God, by way of Works of Supererrogation ; therewith he would fwallow up the Jufticc, Wifdom, and other At- tributes of the Deity. The Deifts riot in the Argument of Divine Goodnefs, to that Degree of Wantonnefs and Superftition, as to demolilh all his other moral Perfeftions, as a Governor, and cut the Sinews of his Divine Government afunder. Their No- tion of Goodnefs banifties all other Perfeftions from the Divine Nature, and is palpably and dc- monftratively inconfiftent with Divine Dominion : YctS'w Ifaac Newton, and all Philofophers agree that God is a Relative Word, implies Domimon, • Pagi 1491 and DEISM Delineated. 303 and has Relation to Subjefts and Servants: CHAP. And that true Religion confifts in maintaining a X. juft Balance and Equilibrium amongft all the ^^"^' Attributes of God. Forafmuch as they don't govern our World in their Turns ; but all in one joint, moft amazing, and yet moft adorable Ma- jefty 5 infinitely more refplendent than all the Conftellations of Heaven ; there is no Limitation of any one of them by another, but what makes for the Glory of all the reft ; as the Goodnefs of God by his Wifdom ; and his Juftice, by both the other ; and all together conftitute the Divine Reafon of the moft pcrfeft Redor of the Uni- verfe. Mercy and Goodnefs never aft without the Wifdom of Juftice, nor Juftice without the Wifdom of Mercy, in governing his Creature Man. They match together, and kifs each other, in faluting Man with the Mediatorial Me- thod of forgiving Sin. If the Wifdom of God has been pleafed to limit his governing Goodnefs, and nothing elfe can fet Limits to Him but himfelf, within the Boundaries of a covenanted Difpenfation, and confine its Exercife to the Channels of Revelation that flow^rom himfelf towards thofe who par- take of them, that he might remember what he IS to give and grant, and Men may know what they are to exped; this confirms their Faith, regulates their Hope, prevents Prefumption, and fecures Obedience. But for any, who have thofe admirably wife Overtures purpofely limited and adjufted to the Nature of Man, to do him the more Good, to pretend to ftretch and exalt that fame Goodnefs beyond the Bounds of his own letting, is a flattering of God ; or rather, as all Flattery is, a mocking him, as if He was incapa- * blc 304 DEISM Delineated. CHAP, ble of Refentmcnt or Diflionour, at the Viola- X. tion of the Laws ; or, would however prefently ^^-^^V^^ be pacified in his fliort Anger, with a Shew of Repentance or imperfeft Amendment. This is a fuperftitious and moft ruinous Prefumption, a fighting againft the reft of the Divine Attributes under the Banner of his Goodnefs ; and under the Umbrage of that, attempting to pull him oat of his Throne, from being any longer Ruler and Governor over us. Goodness in a Governor, difpens'd with- out Difcretion and Wifdom, is no more than a foolifli, contemptible good Nature, and as little to be fear'd ; fit for nothing but to make Sub- jefts more infolent and audacious. I remember in our Englijh Hiftory two Earls give that Rea- fon for murthering one of the Saxon Kings*, becaufe fay they, he was fo gentle and gpod- natured as to forgive every Body that offended " him, without Diftinftion." The not confidering God as a Governor^ nor meafuring his Goodnefs by the Standard of the heji Governor we can conceive, or villi in Rea- fon, to have over us, as long as we are fubjeft to his Laws, is the Occafion of fo many palpa- ble Miftakes about the Divine Goodnefs, which the Deijls are notorioufly guilty of. Particularly the following in the Au- thor of Chara^erifticks^ " Is the doing good for Glory's Sake fo Divine a Thing ? Or is it not diviner, to do good, even where it may be * thought inglorious, even to the ungrateful. &c ftC «( cc i< f Ofwy King of Northumher/anil, W^. Echard. ** and cc C( C( cc cc cc cc cc X. DEISM Delineated. 305 and to thofe who are wholly infenfible of the CHAP. Good they receive? How comes it then, that " what IS fo Divine in us, fhould lofe its Charac ter mth^ Divine Being F And that according as the Detty is reprefented to us, he fhould more refemble the weak, womanilh, and impotent a^TcTiv^e'S^ than the generous, manly. Now, if there be really fomething previous to Revelation fome antecedent Demonftracion of Reafon to affure us that God //, and withal fi good as not to deceive us ; the fame Reafon* ifwewdltruft to it, will demonftrate to us that God is> good as to exceed the very beft of us tn Goodnefs And after this Manner we can have no Dread or Sufpicion to render us uneafy ; font IS M^/.r. only, and not Goodnefs, which can make us afraid."-- There can be no Ma- hce but where Interefts are oppofed, a univerfal ^eing can have no Intereft oppofice, and there- fore can have no Malice f. The highefl Good^ nefs muft of Neceffity belong to him, without any of thofe Defeas of Paffion, thofe Mean- neires andlmperfeftions which we acknowledge fuch in ourfdves, which, as good Men, we endeavour all we can to be fuperior to, and which we find we every Day conquer as wc grow better J." ^ cc " Yl ""^^ ^^ ^" ^^^ ^^^ of Humours,— to ^^ underftand well what that true Goodnef is, and what thofe Attributes imply which we afcribe withfomuchApplaufeandHonourtotheZ).//y, we fliall then be able to fee better, whether cc cc cc cc cc cc cc cc cc cc r^" thofe Meafures of Offence and Indignation, « which we vulgarly fuppofe in God, are fuitable " to thofe original Ideas of Goodnefs, which the » fame divine Being has imprinted in us.— This " is the Security againft all Superftitioni tore- «« member that there is nothing in God but what «♦ is Godlike ; he is either Kot at all, or truly and •' perfedly good *." The noble Author draws all his Foils and Comparifons of Goodnefs for Illuftration of the Divine, from our private Sentiments and 1 rani- aaions with one another ; had he drawn them from the Goodnefs of any Sovereign, in his La- pacity of governing according to Law, and the beft Advantage of the Community, as God is reprefented in the Holy Scripture; (andfuchRe- prefentations of his relative, governing GooAncii are generally laid afide, and declined by them, fine? they have declined Revelation) thofe Notions of Malice would have dropp'd •, and fome Form of Jujlice, Degrees of Punijhment, Temper of Re- fentment, and Meafure of Offence and Indignation though vulgarly fuppofed in him, would be found not only compatible with, but neceffar-j to the Exercife of the Divine Goodnefs ; and to be at- tributed with Honour and Applaufe to the Deity, as Inftances of true Goodnefs in the Judgment of all wife Men ; and as Ornaments, rather than any Diminution to the Goodnefs of our heavenly Governor. I N F I N I T E are the Errors and Wickednefles that fpontaneouOy flow from fulfe Notions of • '"'' "• God's DEISM Delineated. -q^ God's Goodnefs, in this Extreme. I ihall men- CH A p tion but one or two more, they belong o This ^ Subjeft, and are of the utmoft Concern tobe^^ rightly apprized of the fame. ^ T H E peifts rejeding Revelation, the onlv true Boundaries of our Opinion of this Attribu"? unavoidably run into many fanciful Midakes of this Sort, through that infufficient Guide ofRea fon they fo totally and contentedly rely upon They undoubtedly flatter, and prLife th^m-' fdvcs, thatRepentanceand-Amendmenc, in thdr Way will affurediy entitle them to eternal S in Heaven But m the Faculty of that Reafon they depend upon, there is no Propornon to be found between the inconceivably great Happine/s cLTi v^'' '•"'^ .'" ^"'i'-^' unintermpted Courfe of Virtue in this Jicrt Life ; much lefs the well known, and unavoidably m ny ^7! feftions of Obedience. No ; eternal HapZefs m Heaven ,s the Gifi of God in Cbriji, not w! fary Confequence of Virtue, nor «;/«.^^;'d^e ereaVr'rhalr'r wT' ^'"S fo ftupendlufl; greater than the Work, there is no natural Tuftice in It; It would be Prefumption in us fo much a" to hope for It if there had not been aX.;S °rA-nT-i^r}^''^ fuperabounding Grace of God in Chrift Jefus, who is the Lord o( that Gift and of all our Hopes. ' .v.^ V ''fr' ""/''= R'Sl^f. in common with every Benefaftor of prefcribing the Terms and Conditions of his own Favour? And when He requires the believing on him .. f,,/,, is u „ot he moft unreafonable Thing i„ the World "o refuf. It, when the eternal Inheritance to be ^ ^ given o DEISM Delineated. L. .X./ ; o ponderous a Weight of Glory 3 °H°e : i ^;t (nco J..bly auguH, .bac al the HvP^ri^to of human Language faker and fall A^ rVSJefcribincTthe thou fandth Part ; by Hj- if this World, but that Affiftance rather helps to d li niih the other as to any full comprehen^^^^^^^^ thev are to be the eternal Jdmtratwji of the Pof^ feffor ' I prefent Light gives the Enjoyment of tS admirable World, what new Worlds may no be expefted to be enjoyM in that LtghtcfGod. Xr in we are to receive Nr^ L#/, with new Sied Appetites for Enjoyment? Light was Se fi ft Garment God appeared m to our World ; but God is as much above Light, as Light is aSove Darknefs. How Ihould he expeft to fuc- ceed in defcribing, what he acknowledges elfe- where to be great and glorious beyond Concep- ZnSye halt not feen, nor Ear beard, nor mh it entered into the Heart of Man to conceive, be %^^Lcb God bas priparedfor ^^ofe tbat^ve^ himl^. And he rcprefents the Love of Chrift condefcending to advance us to it, m the moft exalted Strain of Expreffion •, That we may be aHeto cofm^rebcnd with all Saints what ts the tadth, and length, and d.pth and '-f'^^ to know the Loz-e of Chrifi which paffeth Know^ ledge J. • 2 Cor. iv. 1 7. f I Cor. ii. 9. X ^/^.i"- «9- But DEISM Delineated. 309 CHAP. But great as it is, and as much above our ^* prefentComprehenfion, as it is our Deferts, God ^*^^"^^'^**'^ in Chrift has bound himfelf by Covenant, and Pro- ' mife, to confer this unfpeakable Gift upon our poor Services ; and upon the due Performance of the Conditions on our Part ; we have a Right to claim, and the Mediator, who is the conlti- tuted Judge of our Behaviour, has a Right to oblige Him to the Performance, if there could poffibly be any Scruple in the Cafe. Vyhatfoever joufhall ajk in m^ Name, THAT WILL I DO, that the Father may be glorified in the Son, John xiv. 13. A N D if this is the glorious and comfortable Effed of what the Mediator has done, and fuf- fer'd for us *, whither (houkl the Lovers, or Pre- tenders to the Hopes of eternal Life refort, but to Him who has the fVords of it ; and the Gift of it moreover at his own Difpofal ? He has merci- fully difpofed of the Words of it to us, in hopes we will be fo wife, as to qualify ourfelvcs for the Gift. But what Right, what Claim, what Sha- dow of Pretence can thefe Covmanl-haters^ *and confequently Out-Laws before God, thefe Na- turalijts in Religion, form to themfelves of this invaluable Enjoyment after Death ? Seeing then that Heaven and eternal Hap- pinefs there, is not the Due of Man, but the Gft of God ; the Doftrine of the Stoicks^ efpoufed by the modern Deifts, which makes eternal Hap- pinefs attend upon Virtue by a natural and eter- nal Neceffityy muft be falfe •, becaufe it is founded upon two Falflioods and Repugnancies to the Nature of Things, i. It fuppofes Merit in Man, X 3 whereby 310 DEISM Delineated, CHAP, whereby he may aflume to claim of God, by a y^'^^atural Right, without any Thanks to him. >^^r^ 2, It fuppoles Man's Indepetidencj upon him (the Roocof alllrreligion) that he is fufficient for his own Happinefs without him, needing nothing from his Grace and Favour ; not fo much as that of his Pramife and Covenant^ which are never made in Juftice or Debt to Man, but always in unmerited Grace and Favcur towards him ; and as often as Man complies with the Terms, kept af- terwards with inviolable, claimable 7/(/?/V Law of Nature farther into their inward Parts, and, in order to conquer that evil Heart of Unbelief, endear itfelf to their Judg- ment and Aifedtions, under theCircumftances of being merciful to their Unrighteoufnefs, and re- membring their Sins and Iniquities no more; and of the Yoke being render'd eafy, and the Burthen light, through the Lord and Mediator of that Covenant •, wherein there is promifed Pardon for their Sins, and rhe Afliftance of the Holy Ghofl: to help their Infirmities, and Life eternal for afkingfor, and the Sincerity of their beft Endea- vours accepted of in lieu of perfeft Obedience: for the Uprightnefs and Perfeflion of Man*s Obedience to the fame, is declared in the renewal of that Covenant, or original Promife to /Ibra- bam^ to confift in Simeriiy according to the Margin, Gen. xvii. i. Though in that Cove- nant we convey no other Right to God than what he had a Claim to before, viz, the beft Obe- dience of our I.jves, yet for the better Security of that Obedience, it operates upon us wirh rhe Force of a double Obligation ; that of God's Commandments, and that alfo which arifcs from the Honour of keeping the Faith of a Covenant I we DEISM Delineated. 31^ we voluntarily obliged ourfelvcs in. A Covenant ; CH AF. wherein they may enter into the moft happy, X. moft honourable, moft priviledg'd State of mu-*^"^'" tual Contradt with the Maker of Heaven and Earth, for the greateft Benefits their Nature is capable of, and upon Terms cafy to be performed by their Frailties. W H E R E A s in their State of Nature, there is no mutual Obligation at all between God and Man, all the Weight of the Obligation lies upon Man; and no correfponding Obligation from God ; who binds himfelf in no Promife or Sti- pulation, becaufe Man refufes to be bound by any foederal Right on his Part, to his own Hap- pmefs ; and to accept Him for their God, in the Way only that he will at all be their God, or they can be his People. Can that be an equit- able, or a tolerable Notion of the Goodnefs of God, which would make thofe equal in its Re- fpefts, whofe moral Aftions and Behaviour to- wards Him, are unequal, by flighting the Con- ditions of his Goodnefs? If it is morally certain from the Divine Goodnefs, that he would, at fome certain Time and Place, reveal fome Re- medy to Man's Mifery, and fome Reftoration to his Happinefs ; to enquire not after that reveal'd Will and Goodnefs of God, but fpurn at the Of- fers of it, muft be a moft provoking, immoral Difobedience. Yet they defpife the Revelation he has been pleafed to make ; though it is as true, and as comfortable in Belief, for their Life here, and for rheir Hopes hereafter, as is the Be- ing of God itfdf. For It gives them the true Knowledge of God, andofThemfelvesi without which, one Is as K i: 314 DEISM Delineated. CHAP, as nothing, comparatively fpeaking, to the other. In Defiance of which they fct up an imaginary Relation between as fanciful a Goodnefs of God and themfelves -, controuling and direfting that to be, what it really is not, with refpeft to them ; and to increafe their own Rejeftion, making themfelves to be what they really are not. I T is not fufficient to confider the Goodnefs of God as the Author of our Beings and our Bleffings, unlefs we confider our Relation to him likewife, as our Divine Law-giver and Governor ; what he requires from our Behaviour, to pleafc him, and what he forbids under the Penalty of his Difpleafure ; and in that Cafe to feparate Juftice from his Goodnefs, is to make him an Idol of our own Fancy, no God, no Governor over us ; and ourfelves, though his Creatures, daily preferv'd and oblig'd, yet not accountable to him for our Aftions. From two Premifes both of their own ereding, with refpeft to God's Goodnefs, and their own Sufficiency, and both fundamentally erroneous, what Syftem for their Salvation can follow, but Self-deceit and Self- deftruftion •, if God of his infinite Mercy does not open their Eyes, to let them fee, and forfake their own Delufion ? D o E s he not know Himfelf, and them, much better than they can pretend either to know Him, or themfelves? In order to give them, boafting themfelves of the reverfe, a due Senfe of themfelves, and take down that proud fwelling Sufficiency, as of themfelves, they ought to confider that they are wretched^ and miferable, and poor y and blind^ and naked^ and without Him can do 7iothing. That God can do for them what they DEISM Delineated. 31^ they cannot do of themfelves, enlighten, and CHAP, enrich them, and make them very happy with X- Himfelf, provided they will fubmit to his Direc- ' ^ " tions. He who is ignorant, but knows his own Ignorance, (as was the Cafe of the ancient Philo- fophers) is far wifer, and more compaflionated by the Deity, than he, who having received the Heavenly Inftrudtion, with ail the Treafures of Divine Wifdom and Goodnefs, for making him goodj thinks himfelf wifer and better, than to put it to any other Ufe, but to rend thofe who lay f iich Pearl before him. I s it fitting they fhould deal as boldly by bis Goonncfs as they do by his Juftice? drawing upr.n It great Sums of Favour and Bounty, on all the r Occ.ifions, and without Leave, claiming a Tiiie hereafter to an happy Im.mortality, and efrapi- from Punifliments, as a Matter of Right ; thr^ugu they have no Promife, though it is in De- rifMi of the Methods God has appointed them to claim under. Never confidering that Favour and Goodntfs is difree Thing in all its Difpenfations, wh^re It is unconfined by Covenant. Would they acknowledge and embrace it, in that Way of Co- venant, they have indeed a juft Claim to it j but as long as they wilfully difdain the Covenant, and the Condition thereof, Juftice forbids them any Benefit of it. They think it is no Injuftice in God to par- don Sin in their Way, and therefore depend upon him for it: By which, they fondly mean, it would be no Injuftice or Injury to themfelves to re- ceive his Pardon and Favour. But have they any juft Claim to it? If not, they are guilty of In- juftice againft God in entertaining fuch an unjufti- » fiablc 316 DEISM Delineated. CHAP, fiable Hope againft the Reafcn of all Hope. Is X. it not undeniable Juftice in God fo far to regard 'the Terms and Conditions of his own Favour, as to debar them from it, who wilfully^ rejeft the other ? Our Author * affigns the Caufe of our Happinefs being limited, becaufe our Reafon is fo : God alone has unlimited Reafon and Happi- nefs. If then our Reafon is limited, and confe- qaently our Happinefs, why fo inconfiftent, as not to allow God's fuperior Reafon to direftusto our greareft Happinefs •, and not accept of his Re- velation, in the Ufe of our Reafon, as our only Pilot to Heaven ? Since the written Word and Reafon of God in the Ufe of our Faculties, is a fure and ftedtaft Guide, in all Neceffaries ; whilft the unwritten Reafon that comes from him, on Account of promifcuous Ignorance, Vagrancy, and Unfettlednefs, refufing to confult the only Pilot, the living Way, that came from thence, muftWer rove with random Fluftuation in the wide Ocean of Nature, negleded, unpity'd by Heaven •, or (hould they arrive by the Prer(> gative of a Suppofuion at that Coaft, the Coaft thereof would know them not. The like ungrounded, fond Notion of the Goodncfs of God, wherein they fuperftitioudy indulge themfelves, fcduces them into a Difre- gard, if not utter Difbelief of any pofitive future Punifhments, in another Life. But Laws with- out the Sanftion of Punilhment annexed would be no more than fo many Intreaties of the Sove- reign Power, promulgM to its refpeftive Sub- je6ts -, having no Power to command, and with- out any Prolped of being obeyM. Or, if Pu- ce cc cc C4 (C » Page 20, nifliment PEISM Delineated. 317 nifliment was annex'd and rhreaten*d, but not CHAP, put in Execution, it would have the fame EfFeft. ^• Every Iniquity would be encouraged'that could ^"^^^ difturb the Enjoyment, or threaten the Diflblu- tionof the Community ; and the fovereign Au- thority would become guilty of thofe Crimes it took no Care to reftrain. There is an Account of one, who, *' having begg'd fora Pardon of the King of Francs for the Seventh Murther he was guilty of, and finding he could not obtain it, boldly told the King, that he would own only the Jirjl Murder to be his own proper Aolion ; and that the Imputation of all the reft muft lie upon the Ktng himfelf ; for that he " ftiould never have committed the other, if the ** Kin(3i^\\2idnoi^\vtn\i\m Encouragement^ bypar- ** doningthe/r/.". A s there are more difpofed to be wicked than good, in all Governments; not only the Com- mination of Pains and Penalties, but the due Exe- cution of them, muft ever continue the principal Sanftion of Law, as that will ever be the Nerves and Support of the Governor's Authority. It is that only obtains the true End of Punifliment ; which is to be a terror to evil Doers, Inflidtion of Evil has greater Force and Power over Mens Minds, than Hope of Reward -, becaufe the firft makes their prefent Condition worfe, which is a dreadful Thing ; whilft the other ferves only to better it, which will operate the lefs, the more they are contented with it. That Punifliment, which is for Correftion and Amendment of the Offender, is not remit- ted or abated by what Cbrift fuffer'd for us ; for that Rod ftill continues in the Hand of our lov- ing i 3i8 DEISM Delineated. CHAP, ing Father to be ufed upon Occafion of doing X. us good. It was only needful to take away that ^'"^ which proceedeth from his IVrath^ and, after a fufficient Probation of us, is final and never cea- fing, and to be pronounced upon the incorrigi- ble by the Mouth of Goodnefs itfelf. They who are wife to efcape it, will fee fo much Wifdom and Love for the fublick Good, in inflifting it, that they will not have the leaft Grief or Regret for the eternal Lofs and Suffering of their neareft Relation here; but remain convinc'd, that as Rewards and Punifhments are effential to the heavenly Governor, he maintains his CharaSer of Goodnefs^ in rewarding above, and punifhing Icfs than Defert. Seeing the Puni(hment of Vice, which arlfeth ordinarily out of the natural Confequences of Things, called the natural Punifhment or In- convenience of it, is frequently poftpon'd, and the natural Tendency of fuch a Caufe often in- terrupted, and the EfFefts no lefs frequently eluded in this Life -, and confidering Wickednefs and Vice are profperous, merry and triumphant, and fall into no Misfortune like other Men ; the natural notions Men have, by common reafon- ing upon the Divine Reftitude, the effential Ju- ftice of God, as a Governor^ fo neceffary to limit his Goodnefs, at one Time or other ; have every where agreed as in a common Didlate of Reafon, to believe fome poftt'tve Retributions hereafter^ fome certain legal Confequences of Vice, upon every Sinner according to his Defervings. If then the Pcrfuafion of future pfiiive, legal Punifhments is as necelTary in the Belief of natu- ral Religion, as that God is Governor and Judge of DEISM Delineated. jig of human Adions -, Why does our Author * fall CHAP, out with Revelation, for making that ftill more ^• certain -, and for making it what it ought to be,"^"^' more effeftual, by reprefenting it as endlefs? Whilft he would have all future pfitive Punifh- ment, (as well in Contradidion to natural, as reveal'd Religion) to be " Cruelty, Malice, " Spite, Wrath, Revenge:" No; they won*t bear to hear of any Punifhnwnt fufficiently cer- tain, and fufficiently great, to be a counterba- lance to the Defires and Temptations to Sin, in this Life. But God, who knows the Nature whereof we are made better than thefe Men, and without ever confuting them, any farther^ than they will pleafe to confult their own Breaft, whether the Fear of fuch Evil is not the firft Wifdom of our Nature, has therefore made the Fear of himfelf the beginning of Wifdom, and to de- part from Sin and Evil, to be their firfl Under- flanding. H E lays hold of that powerful Principle of Self'Prefervation within us, to oblige us, by any Means, to be good, wife, and happy ; and, if the Love of Goodnefs, Wifdom, and Happinefs can't prevail, (as they can't poffibly in the Na- ture of Things at firft, over habitual Sinners) to drive us into that Good he intends for us, and compel us to come in, through Fear of the dread Punilhmcnts of the contrary Pradices. There- fore has he in his great Wifdom and Goodnefs, pofitively acquainted us with thofe endlefs unen- durable Torments, to rouze us out of that de- fperate Inconfideration and Lethargy, Infatuation and Infenfibility, which are incident to an Habit • Pagf 3S» 36- of 320 DEISM Delineated. C H A p. of finning. That fince the impcnitnent Sinner ^'_ muft one Day fufier them in reality^ he might * every Day think of, and fufFer them in his Thoughts^ till the Pain thereof changes the Courfe of his Life ; and then, in a few Days, he will furely turn and repent, and precipitate himfclf into Vir- tue and Happinefs, taking Sanftuary in the Fear of God, in order to rejoice in the Arms of his Favour. Not as if originally ordain'd for Man, for that would be to ordain Punilhment before he had finned, but prepared for the Devil and bis Angeh: Therefore a meet Doom and fuitablc Society for all thofe, who wilfully forfake God, and follow their Example. If the Pride of think- ing better of their natural Capacity, and Endow- ments, than they deferv'd ; if the not acknow- ledging the Receipt of them to him, and to a full Contentment with the Divine Difpenfations ; if the thinking fo highly of their own Reafon and Sufficiency, as to fet them upon arguing with the moft High, for a higher Station than they were placed in, was their Ruin, others had Need to ftand in Fear. And the Reafon our Author there alledges againft fuch Punifhments, viz, " Becaufe God *' in doing Afts of Juftide, afts purely for the " Good of his Creatures," is the very Reafon why in his great Goodnefs, he both threatens and inflifts thofe great Punifhments. So fhallow a Civilian was he in reafoning upon Law and Punifhment. For, if the Laws of God were cer- tainly fram'd for our Good, as Diredlions and Qualifications for bringing us to Heaven •, the more fevere the Punifhments annex*d for effec- tually deterring from Difobedience, the more he demonflrates himfelf to be intent upon and de- firous DEISMDelIN BATED. 32 1 firous of our Good ; that we may nor find it, upon CHAP, the Balance of the Account, agreeable to any ^ Pare, or PafTion of our Nature, to difippoint him of his Dcfign of bringing us to Happinefs, and to Himfelf. For fo much then (fays the Book of Wifd, xii. 15.) as thou art rigbteouubyfelf^ thou order efi all Tbifigs righteottfly ; thinki)2g it not agree- able with thy Po'iver to condemn him v;ho hath not dcferv*d to be puuijffd. Therefore he would have us paufe and confider, when a Temptation offers ; whether the Pleafures of Sin which are but for a Seafon, though they have the Charms of being prefenr, or being fecret, or being fome new Tafte of Sin, if they muft become Rcmorfe and Bitternefs in the long after-feeling of the Mind in its Repent- ance for complying ; and without that, terminate in the Worm of Confcience that never dieSy and the Fire that never ftj all be quencV d \ whether the pre- carious Moment of Life with all its finful, fickly Enjoyments ought to be preferred to a rtever- ending Eternity of Torture uninterrupted and Anguifh unfupportable, that will come, and will not tarry ! Or whether the fober Thought of fuch an impending Danger ought not to be terrible and tremendous in its Caution, never to repeat the fame Folly of finning, as in its Confequence it is unfpeakable in the Endurance : Or whether, for that Reafon, becaufe there is no Proportion between eternal Suffering, and the vicious Plea- fures of a fhort Life, the Deceitfulnefs of Sin ought not immediately to be compelled to own the Cheat, in Prcfcnce of that Diffuafion of God, and the true Nature of his Government ! Pur- pofely in Grace and Mercy publifh'd and impart- ed, as the ftrongeft Bitt and Bridle, that can pof- VoL.I. y fibly 322 DEISM Delineated. CHAP, fibly be ufedfor curbing the headftrong Will, X- and putting a Stop to habitual Sin ! And, if it ^^^^ has not thatEffeft, whether Reafon can deny it to be a juft Bargain of Vengeance dehver d, tor the infinite Folly of rejefting the eternal Pleafures of Heaven ; which courted all the Day of Lite, and will affuredly be as commenfurate to the Im- mortality of the Soul, as the other Endurance muft be parallel to its Exiftence. Plato in PhtrJof^ brings in Socrates^ de- claring, " That thofe whofe Sins are incurable, *' and have been guilty of Sacrilege or Murder, «' or fuch Crimes, are by ajuftandfatalDcftiny, « thrown headlong into T^r/^r«J, where they arc ** kept Prifoners for ever." Rep, !x. he ob- ferves, " that at the Time of the future Judgment, « good Men fliall be at the Right-Hand of God, « and the Wicked at the Left, from whence they " {hall be thrown down into the Abyfs, and into *' outward Darknefs, bound Hand and Foot •," where they (hall be tormented, and torn by Spi- rirs, which he calls Fire, and where nothing Ihall be heard but horrible groaning and how- ling. This being a Separation from all that Hap- pinefs, which was the propofed End of Man*s coming firft into this mortal Life, is called the fccond Death; as the Separation of Soul and Body, the End of all Temporal Happinefs, is his Jir/i Death. And if there remains no more Sacrifice for Sin after the firft Death, and the guilty Remorfe infcparably adheres to the Soul, and that Soul is riaiurally immortal ; it follows from the Deift's own ConcelTion of the Punilh- mentofSinby natural ConfequencCy that it muft be DEISM Delineated. 323 be as durable as the Soul. Temporal Punifhments CHAP, from God, are medicinal and therefore remiflible ; ^• but both by the Tenor of the Sentence, and the "^^^/"^^ Nature of Things, (fuppofing no Annihilation, which is a groundless Hope) there muft be a State of endlefs Defpair in eternal Banifhment from all Happinefs, from any more Hope of Probation, in Company of the Devti and his Angels, who have defpair'd ever fince their Fall. And that Defpair of Pardon and Felicity has been the Caufe of their inceflant Malice againft Souls ; which accumulates their Guilt, and ripens them for that everlafting Fire prepared for them ; where the Tempter and Tempted will burn with tormenting Rage againft God, and one another, for evermore. If the undone Reafon of the Sufferer will not acquit the Goodnefs of God, the Reafon of every Body elfe muft plainly acknowledge the Fitnefs of that Inflidlion upon the incorrigible Sinner, and the Juftice of that Puniihment from the heavenly Governor upon fome wilful and ungovernable Perfons of the Society. For, fmce the previous Acquaintance of it could notac- complifli its ardent Defire of favingall from eter- nal Woe and Ruin, the aftual Infliftion of it will be juftify'd, if not out of Mercy and Kindnefs to the Sufferer, (who has rendered hi mfelf incurable, ^nd incapable of any) ftill out of fuperior loving Kindnefs to the Community ; and the Author of Cbara5ierifttcks, Vol.1, p. 39. an inconfiftent Adverfary to thefe true Sentiments, maintains " the Intereft or Good of the PVhole^ muft be the " Intereft of the univerfal Being, and that he can ** have no other,'* that fince they beforehand knew this very Judgment of God, and knew that their thinking him to be Auftere in threacning it, Y 2 would I' ' 324 DEISM Delineated. Chap, would be only the condemning themfdves out of their ^- own Mouth ; if it loft its Aim and Intention in ^'^^^'^^^*'^^ doing good to themfelves, in timely redeeming the mil-fpent Time of a former Convcrfation, through the Influence and Dread of that Terror of the Lord for working out their own Salvation ; it will for ever and ever fcrvc to do good unto others \ by becoming a Mdhument of Vengeance for confirming the Righteous more fure andfted- faft in their State of Glory, as Beacons about the immenfe Ocean of Futurity, for keeping others fteady and undevious in their Courfe. And be- caufc the H^ppinefs of one is intended to be ever;; lafting, for the better fecuring of that, the Mi- fcry of the other is ordained to be as lafting. F o R it is reafonable to think, that as their free Will was conducted to Heaven by the Influence of rational Motives ; fo ftill remaining a mutable free Will, like the Angels *, it is capable of be- ing confirmed more and more in its Choice, by Experience, and by the ever-operating Strength of fuch righteous Examples of God's Difpleafure. There being many Paflages in Scripture, exempt- ing the Righteous hereafter from Sorrow, Pain and Labour \ but not one that infures them from a Pojfibilit'j of finning any more. They are but finitely perfcft, and confequently peccable, ca- 'pable of finning, though removed many Degrees from pronencfs to it. Heaven or the true Riches, according to our Lord's Reprefentation, Luke xv'u 10, II. Seems to be committed as a Truft of Faithfulnefs, and a new State of Proba- tion, being a Place of new and better Righ- teoufnefs, He that is faithful in a little^ in the • Truly they pod 'who fiaod, and fell ^who fell* Milt. prefent DEISM Delineated. 325 prefent State of Probation, is and will h^ faithful CH A?* alfo in tht MUC H committed to him hereafter ; ^• and he that is unfaithful or unjuji in a little now, ^-^^V^^ would be the fame in futurity, fliould the MUCH be, what it never can be, committed to him. Doftor IVbitby obferves of the Spirits of juft Men made perfetl^ Heb. xii. 23. that it fignifies cither that they had fuIfiJI'd their Courfe, and fo refted from their Labours and Conflifts ; or to be perfedlly purg'd from all Guilt of Sin, and fo fitted to be admitted to this Kingdom. If we examine into the Ufe of the Tree of Life hereafter^ we (hall find it is for an Ointment of f'djeet Savour to them that eat it, they fh^ll Jteither labour nor be wearyy 2 Efd. ii. 12. Rev. ii. 7. xxii. 2, 14. And as the Fall and Punifhment of Angels is the Gonfirmation of other Angels in their happy State ; fo the eternal Punifliment of wicked Men will be the eternal Eftablifliment of the Righteous in Glory ; and both may continue eternal Monu- ments of Difobedience, and Divine Difpleafure, perhaps, to many other Syftems of intelligent Agents created to Probation in Body of fome Sort, fuppofing d.fpiritual Body according to the Diftinc- tion of the Apoftle, which feems to mean fuper- elemental Body, very different from our elemen- tal kind of Body. The Number of unhappy Sufferers may be no more to the other «y)!/?^//;i qf rational Agents, than the Executions at Tyburn are to the Cities of London and IVeftminJler, And if the good Go- vernment of thofe Cities find it neceflary to make ihofe Examples, as a Terror to others againft op- pofing the Government, and breaking the Laws of Order and Enjoyment, Why may not the eter- nal Governor of the Great City^ wbofe Builder and Y 3 Maker 326 DEISM Delineated- CHAP. Maker is God^ governing rational free Agents, ^•^ according to their Nature, make eternal Exam- ^"^^^^^^^■^ pies of fome, to the Terror of others, who might have chofen Obedience and Happinefs, and were aflifted in the Choice ; and yet wilfully preferred Rebellion to his Laws, and Oppofition to his moft wife Adminiftration to general Happinefs ; and ftill, notwithftanding thofe Inftances of Dif- -pleafure, preferve, and, with more accumulated Refpeft as a Governor^ fix his Charafter of Opti- mus Maximus ? For Mercy and Wrath confift with the beft and greateft Governor, and to^ be^ mighty to forgive J and to pour out Difpleafure^ is his Cha- rafter and Station, Eccluf.xvl ii. or in the Words of King Manajfes, thine angr>j threatnings towards Sinners is importable, but thy merciful Pro- mife is unmeafurahle and' unfearchable. Suppofe there are ten Thoufand, or ten Thoufand times ten Thoufand Arch-Angels, and that they are the P R INC IPALITIES over Powers, power- ful Societies, one Arch-Angel the D E V I L with his Clan of Rebellious Angels, fallen and kept to the Judgment of the great Day, might be an eternal Beacon to all the Hods of Angels. So the Sons of Perdition among the Children of Men, who make themfelves Children and Imita- tors of that Apoftate from God, may be a Ter- ror, and yet be but few in Comparifon of the in- numerable Societies and Syftems which may be influenced by their exemplary Punilhment. Any other Notion of Hell, whether of the learned or unlearned, exclufive of Annihilation, (an ab- furdity in Philofophy) feems to be no other than a Purgatory, of a (horter or longer Duration. If there was auy Hope in Hell, fo much as the Hope of the Mercy of Annihilation, it would not be Hell But then that hopelefs State of the damn'd. DEISM Delineated. ' 3^7 damned, ferves to this very good End of Wif- C HA P. dom, in confirming the happy in their Duty m ,^^ Heaven ; in raifing their Gratitude to God for their Redemption ; and the Senfe of their own Joys to a higher Pitch. Thus Juftice and Mercy in the Divine Go- vernment, as well as in all other Governments, relate to different Subjefts -, Juftice to private Perfons is both Juftice and Mercy to the Publick ; the Good of the whole being evermore the Mea- fure of the Good of every Perfon in particular ; whatever is thus ordered for the Good of the whole, is beft in Wifdom, beft in Juftice, beft in Goodnefs for that whole. And though the Author of the Chara^erijlicks, Vol. I. page 40. allows of no fuch Inference, yet it direftly fol- lows from his own Pofition. '' If there be a ^> " neral Mind, itTcan have no particular Intereft : " But the general Good, or Good of the Whole, « and its own private Good, muft of Neceffity " be one and the fame. It can intend nothing befides, nor aim at any Thing beyond, nor be provoked to any Thing contrary. So that we have only to confider, whether there be really fuch a Thing as a Mind which has rela- «* tion to the whole, or not. For if unhappily ** there be no Mind, we may comfort ourfclves, *' however, that Nature has 710 Malice: If there «* be really a Mind, we may reft fatisfied that it " is the bejl natur'd one in the JVorldr l^hat Mind may be, and is free from all Malice, and the beft natur'd in the World, in the beft Me- thods of Government, and this Punifliment of the Wicked continue notwithftanding ; becaufc it im- plies no Imperfection in fuch a Governor. For M^rcy and Pity in God has its "tvm %XiASeajcn, ^ ' ^ Y 4 and cc \^:'^i 328 DEISM Delineated. CHAP, and are not in him, as in ourftlves, a Paflion, ^•^but a Ferfcdion of the higheft Rtafon and Equity, ^^'^^^'^^ becoming the bell Government of the Univerfe. Nor is it any Defeft of Goodnefs, much lefs Ma- lice, to fufter thofe contumacious Subjeds to be for ever miferable, who would never be prevail- ed with in their Life time, to fubmit to the Go- vernment of their Maker, nor accept of a Par- don in their Redeemer, fo as to qualify them- felves for eternal Bleflcdnefs. Though it feems harfli and fcvcre to our (hort Reafon, circumfcribed as it is within the Relations of few Things*, yet in the large Rea- fon of God, as large as are the Relations of the innumerable forts of intelligent Creatures he has made, in whofe Sight, and under whofe Govern- ment the whole Univerfe of Worlds without End is but one Society, it is otherwife *, it is benign and kind in the Whole. And if it proceed, as in truth it does, from his Goodnefi \ the Goodnefs of the eternal Governor is a fix'd, immutable and eternal principle of Divine Adion d farte ante^ £5? d parte poji. Their petulant Objedions and ungrounded Mlftakes of the Goodnefs of the fupreme Go- vernor, contrary to the Nature of Government, and the Defign of Punifhment, led them willingly into the Difbelicf of thefe Punifliments, to ex- cufe themfelves from having any Regard to the Divine Difpleajurt! -, though they are no more than recloral Effects and judicial Endurances flowing even from Goodnefs itfelf. Goodnefs unfear'd, and abufcd to Contempt, from the beft Friend becomes tlie mod exafperatcd Enemy. Befides, if the psr.al Evil, derived from this bufed a DEISM Delineated. 329 abufed Goodnefs, was not fmUndcofjclu/ive, or CHAP not lo great as reprefented in Scripture, what Oc- X. cafion for God's waiting fo long to be gracious ^^"V^^ or for the Praifes of long fuff'ering Mercy ? God knows what will be the Event of his long fuffer- ing, but that has no more Effeft upon the Election of the Will, than if he did not know it ; the Man IS indulged in longer Probation to lay up Wrath, or BlefTing, at his own Choice. And agreeably to the common Reafon of all Men* and to the Nature and Defign of capital final Pu ' nifhment, being a Terror to others, to prevent in them a future Breach of the Law, the Good of the Sufferer is not intended by that Punifhment, but, as a Mark of i^ublick Refentment, the Good of the Puhlick only ; becaufe fuch Punifhment from the Governor of Society, looks forward as well as backward, and confequently that the End iAfuch Punifhment is not folely the Amendment of the Sufferer, as our Author has falfly afferted. But as he there drops the Curtain, fo I drop the Argument. And now, if according to tjie Teft of our Author's own erefting, for judging what is true Religion, VIZ, what inakes mojl of the Honour of God, and the Good of Men ; it has appeared by various Arguments, that it makes moft for the Honour of God as a Governor, and the common Good of Men, the Society governed, that future Rewards and Punifiiments fiiould be difpenfed according to the covenanted Mothod revealed in the Gofpel, and no otherwife, where it is fufiici- endy promulged, (efpecially fince the Degrees of both will be proportioned to the refpeftive Degrees of Obedience, and Difobedience, and diftnbuted by the Hands of the Mediator of that Covenant, „o DEISM Delineated. CHAP. Covenant, the appointed J udaej)f°u^ ^^^^^^ X. viour • ) and if that Method of written Laws, ^pS ies and Conditions, beft afcertains the Knowledge of Obedience in all neceffary Pam- cXr and the Expedation of the governed m an tSt can concern their Hopes, and Fears to the r unfpeakable Comfort and Satisfaftion un- NlrfLt Divine Government ; as well as to the WuWGbryand IHuftration of all the p.vme icStes, a^s will further appear afterwards^ If ^eontran Suppofuion of the Good«efsoi God, deprecttes' the'&onour and WifdomoJ the Di- vine Government-, loofens the Bands of Obedi- eice and renders it precarious, and deft.tute of proper Miftance •, and, inallduereafon.ng upon ^Experience of Law and Govern^", for^^^^^ Good of the Community, is talfe and luperlti- rious . if it affords no Affurance of Remiffion of Sins o Repentance and Amendment grafted upon that Preoption, in Contempt o the re vLled Method of afcertaining If. and if neither TDeath of Chrift as a bare Witnefs, and a me« Teftimony that God is of a reconcilable D.fpofi tion to repenting Sinners i nor yet the Republi- SioJof t'he Lai of Nature, a- Jo be ^ J-^^^ upon for Remiffion of Sins, and eternal Lie T^hen it follows, thatD^/m, ■" a Chnft.an Coun- trv! is deftitute of all Support of Rea on and radonal Comfort; that it is abfolutely falfe in its Foundation: And, 'tis to be hoped, uponfer.ous ConSderation of the fame, it will fro". hence for- ward begin to die away at the Root, and revive no more amongft us. DEISM Delineated. 331 C H A P. XI. Of the Priestlv Office of our Mediator upon Earth continued. Proceed to the fecond Thing pro- c H A P. pofed, to (hew what is the Method XI. laid down in Scripture, to be de-^^-'^V^^. pended upon for Salvation, the Re- miffion of Sins, and eternal Life : An- tiiat is the DEATH of the Mediator. He was to fufFer Death not as a Martyr to the Truth of God's reconcilable Difpofition to Sin- ners ; that Difpofition was evident enough in his appointing fuch a Perfon, and fending him into the World •, but as the Mediator of the new Covenant, who by fuffering in our Stead the Punifliment due to our Sin, undertook to ac- complifli thereby an a5lual^ full^ perfeB Recon- ciliation between God and Man. Thus it is reprefented. For this Caufe he is the Mediator of the NewTeJlarnent^ that by Means of Death for the Redemption of the Tranfgrefftons that were under the firfi Tejlatnent^ they which are called might receive the Promife of eternal Inheritance: For where a Tefl anient is, there niujl alfo ofNecrffity be the Death of the Teflator. For a Tefiament is of Force^ after Men are dead, otherwife it is of no Strength at all while the Tejlator liveth*. The CHAP, Ild.lx, 15, 16, 17, fame y 3j'a , DEISM Delineated^ CHAP, fame Word which is tranflated Tefta^nenty in XI;^ ^ocher Places fignifies Covenant ; which, accord- ing to fVbilby^ " as it was fealed with, and ** confirmed by his Blood, procuring for us " fuch BleflTmgs as he by his Will defign'd for, ** and declared (hould be conferred upon Be- ** lievers through Faith in his Bloody became alfo a *' Tejia??ient" But that the Word fhould every where be rendered Covenant^ not Teftament » and that there is no Neceflity for tranflating it Teftament even in this Place, in cafe Teftator im- plies Pacifier^ See Peirce*s Notes. A s he was the Son of God who loved Righ- teoufnefs and hated Iniquity againft his Father, that induced him to undertake our Redemption from all Iniquity, and gain a new Probation, to make us a peculiar People zealous of good Works. I T became him to make the Captain of our Sal- vation Perfe5l through fuffcring, or tafting Death for every Man *. It does not fay, there >yas no other Way poflible for the Salvation of Sinners. But what is more to the Purpofe, if that Method bed B EC A ME the Gr^^^, mfdom, 2S\di Power of God, we may be very fure, it was in itfelf the beft^ i\\Qwijlf(l^ and the mod /j«• 28. I Tim. ii. 6. Mat xx ±i , r. • I Pet. V. 9. Rn: v. 9. ' ' ^'^- "• co- upon 336 DEISM Delineated. CHAP, upon the eafy Conditions of Faith, Repentance, XI. and Amendment, are reprcfented by being /^^r- ' don'dy reconciled^ having our Peace made with God, juftified, fanBified, and receiving the Promife of eternal Inheritance, by the Redemption of the Bod'j^ as well as the Soul *. This feems to be the true Key of Ch, vi. of St. John, concerning eating his Flefh and drinking his Blood, or dtgelling and imbibing his Heavenly Dodlrines. For, as all his particular Doftrines as Mediator may befumm*d up in, and receive their Force from his Offering his Bod) and Blood unto Death upon the Crofs, to digell and imbibe that, by a continual Remembrance of what gave Life to the World, by eating and drinking the commemorative Bread and Wine, is the fame thing as to digeft and imbibe all his other Dodtrines to the Health and Nutriment of the Soul. That way of eating and drinking Wifdom, Ecluf.xxiv. 21. is truly and indeed to the Soul, eating and drinking that IVifdom from above, which aftually defcendedfrom Heaven. I T was neceflary to take Human Nature upon Him, that he might tajle Death for every Man in the fame Nature that finned. Such a Body was therefore prepared for him, that he who fan5lifie'lh and they *who are fan5lified may be one in Nature ; and as the Children were Partakers of Flelh and Blood, fo was He ; that he might de- flroy him who had the Power of Death, i.e. the * Eph. I 7. iv. 32. Rom. V. 2. Col. i. 20, 21. zCor.y. 18. iPet.iiu i8. J^sjdil 30. Rom. ill 14. V. 9. iCor.xl II. 2 Cor. V. 21. Heb.X. lO. l^ef. ii. 13. I Pet. i. 2. 1 Cor. i. 30, Heb, ix. 15. Rom. viii. 23. Devil: DEISM Delineated. 337 D^il: And fo vanquifhing him in the fame Na- CHAP, ture that he had before vanqui(h*d, might re- ^^' gain the Life of the Body and Soul to eternal ' ^ ^ . Life. The Devil was a Murtherer from the Beoln- ning, and the Captain of that Sin that brought Death into the World. For reducing of him and all his Hoft of Devices, and to make an Antidote of that Death which the other defign'd for eternal Poifon, our J^>j became Captain of Life and Salvation, and beat and confounded him at his own Play. He thought, by intro- ducing Death, he had fweetly glutted his own Malice in the irreparable Deftruftion of the Hu- man Race ; but by the very Means of Death our Mediator deftroyed his Defign ; and raifed Life, Life eternal, of greater Advantage and higher Degree, out of it, for the Good of Man, and the G ory of God's Mercy, Righteoufnefs, and Wifdom. For it was the Glory of God to con- quer the Devil, as well as Man, in every Step of that Difpenfation, by Wifdom and Righ- teoufnefs, more than with Power, which nothin^, who was a Dc"/)? ; that though God is in himfelf of a placable and propitious Dilpo- fition, yet, when he is difpleafed, He infills upon one to intervene between himfelf and the Offender, with Sacrifice^ whom He thinks pro^ per to accept^ before He will become a5Iually re- conciled with the Offender. My Anger (faid he to Eliphaz) is kindled againjl thee, and thy two Friends ; becaufe ye have not fpoken of me the Things that are right, as my Servant Job, There- fore take unto you now feven Bullocks, and [even Rams, and go to my Servant Job, and offer up for yourfelves a Burnt-Offering, and my Servant Job Jhallprayforyou, for him will I accept, his Face or Perfon, as in the Margin ; lej^ I deal with you after your Folly, ch. xlii. 7, 8. He was fo ap- peafable and good as to appoint the Means to his Favour, but would not however be a^ually ap- peas'd, till the Sacrifice was firft offered by Him, whom He appointed-, and becaufe appointed, therefore only to be accepted. They might have thought from the Apprehenfions thc7 had of his natural Goodnefs, that Repencande had been fufficientto pacify Him. But we fee how vain are fuch Thoughts, and how contrary lo God's Thoughts. J 342 DEISM Delineated. CHAP. y?^L^^ If the Mediator is confiderM as the Surety of ^^^^^^^^"^ the Covenant, as He is ftiled, and God the Fz- ther as a Lc6 a Revelation to the World. But then they (hould have taken Care to have anfwerM a few Obje- dions which arife upon that Suppofition. \ . How would they by this Method be able to fhew or afcertain God's Hatred of Sin, in the Behaviour of Man -, of that Sin which is a Tranf- greffion of their beloved Gofpel the Law of Na- uire ? A Kind of Hatred, perhaps, they don't much care to hear of, though it is as demonftra- ble by the Light of Reafon as that Light is con- trary to Darknefs, and Sweet to Bitter ; as ne- ceffary to be believed by all thofe who would pay an unfeign'd Refpeft and Obedience to that Law ; and as juft and indifpenfible in God*s Lifpeo^ton over Mens AAions, as it is to regard himfelf, to be what he is, pure, and holy ; and their iniquitous Proceedings, hs what they really are : not all alike odious in Degree, but as they differ, and exceed in Circumftances of Affront to God, Harm to So- ciGtv. and Diflionour to Human Nature. ^ ' This DEISM Delineated. This Hatred (not unexpiable) of Sin is as confident with his Love of the Sinner, as in a Parent is blended the fure Love of his Child with the perfeft Hatred of his ruinous Courfes. And every wilful Sinner, before he is hardened, has this Teftimony within himfelf of the Divine Diflike of his Ways, becaufe they are againft the Approbation of his own Mind, much more againft God's; the Frame and Defign of his own Nature remonftrate againft them, much more the Author and Father of his Nature. The Turpitude is great enough without any Occafion for the quarrelfome Dodrine of the /;/- finUyoi Sin. In a philofophical Senfe, there is certainly great Impropriety in fuch an Idea: For then all Sins would be equal. And if every Sin is therefore infinite becaufe it is a Tranfgreffion of a Law of God who is infinite, then every Virtue in Obedience to his Laws would be infinite like- wife. But as we read of the great and leajl Com- mandments, (which fuppofes others of a middle Nature) we may be fure there are Degrees and Inequalities in Virtue, and confequendy by the Rule of Contraries, in Sin, and therefore not in- finite. If ic is meant in a rhetorical or aq^gregate Senfe, that the wilful Sins of particular Perfons, or the Sins of the whole World, are fo enormoudy odious to, and devious from the original Pattern, the Holiucfs of God, as nothing lefs could fuffice, in Wifdom, to expiate their Guilt ; or repair the violated Honour; the Sin of Man being a Breach of the Relation we ftand in to the Attribute of Holinefsy of the Divine Legidator ; or nothing lefs vindicatethe Authority of his Laws, and thejuft- nefe of his Puoiftiments, than the Death of his A j^ 4 Son \ CHAK XI. 1 I 360 DEISM Delineated. CHAP. Son -, it is a very true Senfe, and therefore very re* XI- ligious. So that it is the Juftice of God's Punijh- ^""^^^^^ment in making the fVages of Sin to heDeatb^ that thereby receives Propitiation, Atonement, expia- tory Sacrifice, Ranfom, or, as it is commonly called. Satisfaction for thePunifliment remitted to believing penitent Sinners. Though it was the fame Thing to the Care and Wifdom of the Legiflator, whether that penal Debt was paid by the Debtor, or by his Surety, provided the End and Defign of his Laws was anfwer'd ; yet it not being the fame Thing to us ; but as different as Salvation is to Deftruftion, it was an Aft of Mercy to us to accep of the Surety, in Lieu of the Debtor -, at the fame Time the Demands of Juftice, which might have objedlcd to that Method, were con- ditionally cancelled againft us by the Surety. It is a very improper Expreffion to talk(asfome do) of our Saviour's accepting the Office of being Mediator ; becaufe it is the Creditor who accepts of the Surety; and he, to whom the Sacrifice is offer'd, not the Offerer, who accepts it. The lefs Difpleafure Men apprehend in God againft their Deviations from his Laws, the more their corrupt Inclination unavoidably increalcs to the Repetition of them; and the eafier and cheaper the Terms whereon they fancy he will be reconciled, the lefs Neceflity is there for parting with thtir darling Irregularities *, the more En- couragement they will certainly take to continue in them, with Greedinefs, and without any dif- quieting Concern about the Difpleafure of fo good_ natur'd a Being. This is a polite genteel Sort of Religion after their own Heart, offering little Interruption to Vice, or Difturbance to Lufts, which they perfuade themfclves not to be dif- pleafmg DEISM Delineated. 361 pleafing to God for that Reafon, becaufe he re- C H a P. ceives no Injury from them ; fuch a Scheme they ^I- think worthy to come from him ; and in a wrong *^ ^ ' Meaning, can, with our Author *, quote ^o^ and Efdras ; for that. If thou finnefl^ what doejl thou againji him ? Or if thy Tranfgrsffjom are multiply' d^ what doefl thou unto him ? What is Man that thou Jhouldejl take Difpleafure at him ? Or what is a cor- ruptible Generation^ thai thou Jhouldefi he fo hitter towards it ? But their Brother Deifts, the ancient and mo- dern Heathens^ from the Light of Nature, had quite different Notions of the Deity ; being in their religious Applications univerfally imprefs'd with a Senfe of his Difpleafure againft Sin, and a Fear of his Juftice in punifhing for it, though it wrought no Repentance ; and of their own Unworthinefs to approach, and Incapacity to atone him without Sacrifices, and Mediators many. They wander'd accordingly with great Anxiety of Mind in Shadows and Darknefs, wiftiing for Inftrudion and Revelation from Heaven. Whilft the Chriftian Deifts (if I may call them fo who live in a Chriftian Country) enjoy the Light and the Subftance of the one true Mediator, and his only Sacrifice for Sin ; but come not to the Light, becaufe their Deeds are Evil ; they love thofe Deeds, and therefore they hate a* Religion which gives fuch evident Marks and Demonftrations of God's Hatred of Sin. 2. How does any /?e?////z;v^ 390 DEISM Delineated. CHAP. Ihould God and another World have to them XI. hereafter, when they have fo little to cither of "^^"^them here? They pleafe themfelves in doing what they do, as rational, fociable Creatures ; They receive not the Law of Nature from Hea- ven as a Rule of Duty, or as any Prefcription for bringing thena thither i nor does their Sy ftem put them in Mind of any fuch Hopes, or oblige them to any fuch Thoughts, of expreQy purfuing a future Felicity after Death. They can't bear to be told by their own Servants, that there is no need of their. Interpofition, when thofe Servants are aftually doing their Work wrong, or by Halves : Yet they expeft that Heaven will not only bear with the Mockery of their Remon- ftrance, and the Ridicule of their Refufal of its kind Interpofal, for conducing them thither, and informing their Adtions aright ; but alfo find them a Place there moreover, and put them into a Poft to difpute againft God there, as they do here. I F this is the Secret of modern Deifm ; thefe the beft Profpefts drawn from the natural Good- nefs of God ; it would be happy for every Body to keep out of it, and defpife thefe low Offers made to human Nature, as many as have the Light of the Gofpel, and the Glor'j of the Divine Goodnefs, and all the Divine Attributes, fliining in the Face, or Perfon of Jsfus Chrift *, and ma'j behold the Glory of the Lord with open Face f. How happy is it for Chriftians, that by his Media- tion, the Glory of God, and their own eternal Good are fo infeparably connected together, that while they purfue the Qualifications tor their fu- ture Felicity, according to his Dircftions, they at the fame time, and by the very fame Obfervances, aa for the Glory of God ? For * 2 Gw. iv. 6. fill. 18. DEISM Delineated. 391 CHAP. F o R as he defigned them that Happinefs ihro' ^^ • the Mediator, the anfwering up to that Defign, ^^^^^^*^ and not difappointing him of their beft Endea- vours, and doing what they do in the Name of the Mediator, giorifies him who laid chat Defign, and appointed that Mediator for aflifting them to carry it on. And thus carrying in their Adions a Reference to the future World, what centers in their own Enjoyment, centers alfo in the Glory of God ; where their future Praifes will be as liberal and everlafting, as their Happinefs received. Nay, whilft they have Refpedl to the Recompence of Reward animating them in ar- duous Virtue, they glorify him who fet the Re- ward for that Purpofe : And all who fall (hort of intending their future Felicity by their prefent Behaviour, fall fhort of the Glory of God. Why are the inanimate Heavens faid to declare the Glory of God^ but by the Regularity of the Mo- tions of thofe Bodies co their defigned AW, accord- ing to their original Deftination? The fame may be faid of the admirable Beauties, and adequate Ufcs in the Compofition of the Works beneath. For it is made an exprefs Inftance of /^/f^- fing God, to come to him, and diligently feek him in Virtue of that Faith, that he is a liewar- der of thofe that do fo ; that he receives no Ad- vantage, no Glory by it ; but merely as we receive all the Advantage, and all our Happinefs from it, and withouty//r/' a Faith, it is affirmed to be im- j)oJfible to I'leafe God and confequt-ntly, ih(^re is no Probability of pkafing him by any other Sort of Notions of bringing Glory to him exclu- five of the Aim of our own Happinefs ; which to purfue in the Qualifications he has prefcribcd, is the • C g 4 grcateft 392 DEISM Delineated. CHAP, greateft Pleafure, and greateft Glory of our Fa- XL thcr which his in Heaven. All Duty is rumm*d up '"^^in the Love of God, and our Neighbour ; Why? but becaufe that is fo laid in our Intereft and our Happinefs, that we may look upon it as an Effcd: depending on the other as its Caufe. For, as our Happinefs and well-being wholly depend upon the Help and Affiftance of God, and Man ; the Love of each muft be the trueft Way of fecuring the Help and Affiftance of both ; as the Hatred or Negleft of either terminate in our Lofs or De- ftruftion from one, or both. To love God and Man is the fame Thing as to love our own Good in the trueft Import •, that, and the Effeds of that being the Virtue, Difpofition, or ^talifica^ twn for our Happinefs, the more Men abound in thofe Virtues and Qualifications, the more they glorify their Father in Heaven. Gloria eft ceiifentiemlaus bonorum^ incorrupt a vox bene judican" tium de excellente virtute. Cic. Lib. II. de Invent. And whoever promotes that in others, which un- doubtedly advances their prefent, and their future Happinefs, promotes the Glory of God both in himfelf, and in others. But he that difregards the Purfuit of his own Salvation, in the Ufe of thofe Means, and all Perfuafion to give Attention to them from thofe, who befcech them in Chrill's Stead to be reconciled to God and their own Hap- pinefs, rejedt the Mediator, dilhonour God, and have no Refped: to his Glory, or his Counfel to- wards them. So true is the Connexion •, he that defpifeth you, defpifeth me \ and be that dcffifeth me, drfpifetb him tbatfcnt me * : And the Defpifer is guilty of defpifing, not Man, but Gcdf ; and not God's Authority only, but the Riches of hii Good- nejs z]iot. • Luh. X. 1 6. +1 "B^A iv. 8. J Rom. 11.4. CHAP. DEISM Delineated. 393 CHAP. XII. CHAP. XIL ^e Intercession ^/'e^/zr MEDIATOR in Heaven : tVhere he reigns a King, //// he comes again to Jvdge the World. HE Redemption of the World being finifli'd by the Death of the Mediator ; he ivas raifedfrom the Dead, to demonftrate apparently to the World God's Acceptance of the Oblation of himfelf for the Sins of it. A De- monftration of the fhorteft Reafoning, and clear- eft Evidence that Matter of Faft is capable of; Recorded, not only in the moft authentick Hifto- ry that can be given of it, to future Generations ; but, as a Matter of the higheft and moft conftant Importance, by a weekly Commemoration more- over, as well as annual : The religious Obfer- vance of the laft Day of the Week being pur- pofcly alter'd to ihtfirft ; and the Name of thr Lord's Day given to it, in everlafting Token of fuch a Salvation, even to thofe who can't read. The firft Day of the Week commemorates the firft Day's Creation, let there be Light, and there "Mai Light. So like wife let there be a Recovery of Man by Jefus Chrift, and it was fo, in due time, by his Refurre^ion from the dead. He afcended, not fecretly, but openly, in Circumftances of great Glory, to the Right Hand 394 DEISM Delineated. CHAP. Hand of God. He came forth from the Father, XII- and came into the World a Plenipotentiary from ^ ' Him ; He again left the World, and returned to the Father a Plenipotentiary from Man^ to mediate with God in his behalf, and there con- tinue a Priefthood for ever after the Order of Melcbifedeck. And as he left a perpetual Memo- rial of his Death, upon Earth, in the Lord's Supper ; fo he makes a perpetual Memorial of it in Heaven, by prefenting his Blood. And there He remains a perpetual, and mod puiflant Security to Man, of all the Benefits of his Paf- fion, to guarantee the Remiffion of Sins ; the Refurreftion of the Body ; the promis'd Inberi- tance, Everlafting Life ; and the Promife of the Father, the Fellowfhip of the Hol'j Ghojl^ to all that ftiall obey him. For, as the Apoftle argues, if when we were Enemies^ we were reconciled to God by the Death of his Son ; much more being reconciled^ we Jhall be faved by his Life*^ a Life that lives for ever^ to make Intercejfion for us. He had faid beforef, l^e have Peace with God thro* our Lord Jefus Cbrifi^ by whom we have Accck by Faith to this Grace^ [of Peace] wherein wejland. H I s Human Nature was the proper Subjeft of his Exaltation ; in his Humiliation it was cloath'd with Mortality, and the Form of a Servant as an outward Vefture: At his Exalta- tion, he put off that Vefture, and cloath'd the Human Nature with his Immortality, and cover'd and adorn'd its Immortality with Robes of Glo- ry and Majefty. Before I treat of the Ends and Benefits of his Afcenfion^ it may be proper to con- fider fome Circumftances of it. *iJ^/W. V. lO. +. V. I, 2. He DEISM Delineated. 39^ CHAP. He is reprefented to have afcended above ajl ^I. Heavens, higher than the Heavens ; to be taken '^-^V^^ into Glory, into the moft excellent Glory, and to the Right Hand of God, and there to fit: Undoubtedly fignifying, that He is exalted to that very inacceflible Light where God dwel- leth, that all bleffed and all glorious Place, where there are many blifsful Manfions. The higheft Refidence, the chiefeft Station whereof is jullJy given to Him, whom in all Things it becometh to have the Preheminence *, for his mighty fufFering upon Earth for Man's Salvation : IVorthy is the Lamb that was Jlain to receive Power ^ and Riches^ and IVifdom^ and Strength^ and Honour^ and Glo- ry, and BleJJing f. This Dignification of him above every Name, and Inauguration into a King- dom and Governance over all, is familiarly re- prefented to our earthy Conceptions by fitting at the Right Hand of God, For as the Right Hand of this World's Monarchs is the chiefeft Place of Honour and Di- ftinftion ; after the like manner is the glorified Jefus at God's Right Hand, at the right hand of his Power, and of his Throne, and in many Places faid to fit there •, which feems to imply the firm PoflefTion and durable Continuance of that glorious State ; or the Honourable Pofture of a yudge which is that oi fitting : For he is conftituted our Ruler and Judge, and there he fits in the Throne of his Majefty. One Place there is X where St. Stephen is laid to hdiVtfeen the Glory of Gody and Jefus flanding at his Right Hand ; which Change of Pofture feems to denote the CoL i. 1 8. ^ Rev, V. 12. X Aii$ vii. 56. ready 396 DEISM Delineated. CHAP, ready Afliftance of his drftreffed Servants; as if j^^J^hehad rifenofF his Seat, to plead for them with ^ his Father. The firft blefied End of his afcending into Heaven was, that he might fend the Hol'j Ghojl the Comforter. So he open'd the matter to his Difciples, and blam'd their arifing Sorrow at the news of his Departure, with an Affurance That it is expedient for you that I go away in order to fend Him ; and if I go not away the Comforter will not come t : And elfewhere X the Holy Ghoji was not yet giveny becaufe Jefus was not yet glorified ; 1. e. the Holy Spirit was not yet imparted, and become the explicit /ffg)&/ of Men, in vertue of the Di- vine Promife and Engagement enacted in the Gofpel Covenant, till all Things belonging to the Mediator of that Covenant were fully com- pleated. *Tis true, the Communications of the Spirit of Grace and Comfort were gratuitoufly imparted to feveral before, and under the Difpen- fation of Mofes \ and feems to have been given to fome out of that Law. But it did not proper- ly belong to that CEconomy; there was no Claim of Right, nor any Expeftation of fulfil- ling the Promife, but in vertue of the future en- fuing Difpenfation of the Mefliah, Jefus Chrifl^^ who brought Grace and Truth. Then the Spi- rit of God explicitly became the great and glo- rious Condition of the New Covenant. And God bound himfelf in the Juftice of Promife, and the Obligation of Covenant, to give the Holy Spirit to them that alk him, in the Mediator's Name. The Prayers and Supplications of fuch Votaries will ever have a Right to the fpecial f John. xvi. 7. Jvii. 32. Influences DEISM Delineated. 397 Influences and Comforts of that Holy Spirit, CHAP, and to the Increafe thereof, according to their XII. aftual Improvements under what is given. But ' ^ " the firft extraordinary Efiiifion of that celeftial Spring of Gifts unto Men, was to be the Ef- fed, and Confequence of our Mediator's Prayers and Interceflion to the Father for it: / will fray the Father ^ and He /hall give you another Com-^ forter *. And that firft Inftance of his prevailing Interceflion fa furprizing Token of its Efficacy) commenc'd, when he was received up into Glo- ry, and entered within the Vail ; and had pre- fented the Blood of Atonement, for making up the Breaches, and cementing the Friendfliip be- tween God and Man. In return of which, as a demonftrative Atteftation of a perfeft Reconcilia- tion, and Peace eflfedked, and concluded. Kings upon their folemn taking PoflTefllon of their Dig- nity being wont to beftow Gifts and LargeflTes ; l\9L moft extraordinary of the Holy Ghoji^ were pdur'd out upon the then Difciples ; and the Love of God flied abroad upon the Hearts of all Be- lievers, by the fame Spirit, which is given unto IIS ; whofe blcfled Comforts were defign'd a laft- ing Joy, that Joy in the Holy Ghoft, which, to- gether with Peace and Righteoufnefs, is confti- tutivc of the Kingdom of God f, to continue our Peace with God ; and be with us moreover in the Nature of a Seal and Earneft of our future Inheritance, until the time the purchafcd Pof- feflion comes. fVhen he afcended up on High^ He accordingly led Captivity captive^ and gave Gifts unto Men %, • Johnriy. 1 6. \Rom, xlv. 17. I X Eph. iv. 8. Af7£R / 398 CHAP. XII. DEISM Delineated. After the Mediator had left the World, and was gone to the Father, the Million of the Holy Ghoft was the moft honourable Teltimo- nial that could be fent down from Heaven, or re- ceived upon Earth, of the Mediator's certain Arrival there, after his Departure from Earth. And, as that moft excellent Gift comprehenfive- ly includes all gifts and bleffings; ^ i^J r i He, who was the procuring Caufe, fhould lend it as well as the Father. Thus he had declar d. He Jhall glorify me, for Hejhall receive of mine, and Jhali (hew it unto you *. And ^^^«3; !^^r c-^ Ghoji, is come, Hejhall reprove the JVorld of Sin, and of Righteoufnefs, and ofjudgment f.Oiiht Sin of not believing on him, theSinof difhonour- ing, and the Sin of difobeying him. Ot Ktgb^ teoufnefs •, becaufe He went to the Father, an in- conteftable Vindication that He could be no Im- poftor -, but was truly righteous, and uiidoubt- cdly innocent, in allConverfation'i was it other- wife, the righteous Father would not have rc- ceivM Him, much lefs given fuch Proofs to the World, of his being well-pleafed with Him. Of Judgment ; becaufe He is appointed the Judge of the Prince of this World, and of all the Men and Spirits, who fubmit to his Mif-rule. Of all which Things the World was reproved, and convinced of the Reproof by the Miracles, by the Preaching, and by the Writings of the Apo- ftles, wrought, infpired, diftated by the Holy Ghoft. And what more marvellous Difplay could there be to the then World, of the Heavenly *Johnvri,i\. t^. 8, &c. Powe' DEISM Delineated. 399 Power of the departed Mediator, being foCHAP. powerfully Refiant ftill in Spirit with his Difciples, ^^^• as to enable them, according to Proraife, to do greater Wonders and Miracles than he Himfelf performed, whilft prefent in Body ? He the Spirit was to be a Principle of New Birth in the Bap- tifmal Water, to a World Spiritually dead in Trefpaffes and Sins ; he, the Pareclete, was to advocate and promote the Caufe of Chrift with Men, as his Vicegerent on Earth ; whilft Chrift himfelf was gone to advocate the Caufe of us Men with the Father ; and to aft under Him in all the Affairs of his Kingdom, for the Fur- therance of Mens Salvation, till he brings all his faithful Followers to the Glory he is gone before to prepare for them. By this Spirit, when two or three are met together, there is He in the midft of them. By the fame Spirit is maintain'd that vital Union, and Communion, that is fo neceflary between the Head and the Members, the Vine and the Branches. By which vital Powers, and fpiritual Comforts, all the de- firable Ends of his Prefence upon Earth are better anfwered, and to more Advantage, and better Effcdl to his Followers, than in a vifible Manifeftation of his Perfon. For that was more neceflary to appear for us before God: And when the Judge himfelf appears for the Criminal, in how fair a Way is the Criminal to be acquitted ? With refpeft to which Prefence, He is affirm'd $0 have entered into Heaven, now to appear in the Prefence of God for us *. There was another End of his Afcenfion ; that having, by his Rcfurredlion, conquer'd • Heb. ix. 25. him 400 DEISM Delineated. CHAP, him who had the Power of Deaths the Devils he Xtl. might triumph, like a Conqueror, over him, ^^•^V^^and ail the Principalities and Powers of darknefs; and make a (hew of them openly in leading Cap- tivity captive : And might receive, in juft Rc- com pence to his grievous Indurances, the Re- ward of his Paffion, and the Travail of his Soul. It was meet and fit, that the mighty Condefcen- lion in emptying himfelf of Glory and Majefty for our Redemption, and undergoing fuch bitter cruel Things, for no Fault of his own, (hould be fignally and notorioufly recompensM with exceeding Glory. To which End the Pfalmifi * foretold. Lift up your Heads^ O ye Gates^ and be ye lift up ye^ ^verlafting Doors^ that the King cf Glory may come in^ and be inaugurated into his everlafting Kingdom, and be glorified with that Glory, which he had with the Father before the World was. That the Ignominy of hh Crofs might be done away •, and that he, the Heir, who had not a Place to lay his Head, whilft on Earth, might have the Difpofal of all Places in Heaven and Earth. This again convinces the World of Righteoufnefs, i. e. the Righteoufnefs of the Father in rewarding the Humiliation of the Son with fuch a glorious Exaltation ; which made it appear, that he forgot not, in due time, to vindicate his Son's perfonal Innocence, fo much opprefs'd with the Contradiftion and Contumely of Sinners, and crown his Calamity with the greater Glory. Ought not Chrijl^ faid he to his . Difciples, to fiiffer tbefe Things, according to many Prophecies', and fo enter into bis Glory ? f And great Reafon have we to double our Re- joycing in the Lord 5 for thefe Triumphs of hu- • Pfal »dv. 8. &c. t Ivh xxiv. 25. man DEISM Delineated. 401 man Nature over its grand Adverfary, whohadCHAP. fubjefted it to Death, in its Life and Exaltation ^I^* far above all the dignified Angelick Hoft, to ' ^ the Right Hand of God. And that we have aftually there, by means thereof, the moft pre- vailing Advocate, the moft tender and afFedtio- nate Intercejfor^ and moft merciful KING and JUDGE. Who, by partaking equally of the Divine, and Human Nature, is, in the nature of things, the moft exaft, unexceptionable Mediator between, that can be devifed by, God or Man: Being equally interefted in, and rela- ted and affefted to both, the Balance of Favour, Ju- ftice, and Duty, is held in the moft equal Hand And therefore He is the trueft MEDIUM, and the propereft CENTER of Commu- nication ; to derive from God unto Man, all Mercies, Gifts, Bleffings, fpiritual and tempo- ral, all Promifes and Performances of Covenant; and to convey, and recommend from Man to God, all Addrefles of Prayer and Thankfgiving, all engaged Duty and Service of Repentance and Amendment, all Sorrows and Sufferings for the Sake of a good Confcience, and to offer up all the Sacrifices to Heaven that Men are now al- lowed to offer upon Earth. All thefe Intercourfes are kept up, and carried on in the powerful Name of Chrijl ; fo dear to God, and for that reafon fliould be as dear to, and refpedted by Man. Therefore are we re- quired, JVhatfoever we do in IVord or Deed, to do all in the Name of the Lord J efus, giving Thanh to God the Father by Him *. Verily^ verily, I fay unto you, whatfoever ye Jhall ajk the Father in my Vol. I. Ca/. iii. 1 7« D d Namtt 4« it 4.02 DEISM Delineated. CHAP Name, be will give it you. li^tbertoye have ajiei xtl nothii in my Name, ajk '^:L^^'J^'^^riT'ilil v^V^.o«r 'Joy may be full'. TO DO ALL .a the ^^ ^Namfof thehrdU., u" To have refpcft. nail « Things to his Will, as knowing wc are obliged « to live to him, to the Honour of his • " Name and Doftrine'. 2. To be defirous hat our Aftions may be well pleafing to Him . 5 To expecft Acceptance of our Attions, " Prayers, and Praifes through Him*. 4- A " Rccompence of them from Him hereafter _ . In the Name, has feveral Acceptations in Scrip- tare i In the Authority of, or Commtjion trom . I am come in my Father'% Name\ I command thee in the Nome of the Lord Jefu s to come out of*. So* agreeably to this, Charge m the Ktng s Name. 2. For the Sake ; He that receiveth a Prophet in the ^*^And it imports them fo to do. For if the eternal Fate, and final Iffue of all, who have the Knowledge of Chrift, depends up- on the Sentence of his Judgment, and our ever- lafting Deftruftion or Salvation will be then at his Difpofal, it furely concerns every Chriftian to fccure him, from whom they take their Name, for their Patron and Preferver at that Day of Reparation to the Righteous, and Vengeance to the Wicked, by that Refpeft and Duty which will engage him to be fo -, as much as it concerns us to fecure the Favour of the Father, who gave us our Being, by that Honour .and Obedience which are due to him. Now if we are obliged to obey the Son in Thought, Word, and Deed, as much as the Father; the Will and Commandments of the Son, being the Will and Commandments of the Facher, we of courfe mud honour him, as well ■\ Jthnv. 22, 2 J. E e 4 as 424 DEISM Delineated, CH A P. as we honour the Father ; Obedience^ in thofc XlV. Refpefts, being the beft Tcftimony of an Infe- ^^^V^^ rior's honouring a Superior, who has Authority over him. But as God has made us accountable Creatures, and his Son in particular to lake the ac^ count of all our Aftions, Words, and Thoughts, and we know that to be the Appointment of the Father; the Command of honouring one, as well as the other, executes itfelf, and Obedience to it unavoidably follows ; feeing we depend upon one for our laft Stake, as much as the other ; efpe- cialiy fince dilhonouring and difobeying the Son, is the fame thing as dilhonouring and difobeying the Father, who fent him into the World, fas it follows in the fame verfe^ fent him as his own Son) to become alfo the Son of Man. This is another Inftancc of the Care and Wif- dom of the Father, in making his Appoint- ments, and laying his Commands in the Nature of Things, as being previoufly prepared, and capable of executing them. For if the Son was not Omnifcient and Omniprefent by Nature^ as he is the Son of God^ how could he be capable of jiftlging the World, fuppofing him to have Power given him for firft raifing all Men from the dead, whom he is to fit in Judgment upon? How could he otherwife bring every ficret Tbcught and l^Vork into Judgment^ or bring to light the hidden Things of Darkucfs^ or ma?iifejt the Secrets of the Hearty and fo judge every Man according to bis Works? perhaps, every fecret Sin of Penitents, though pardon'd and canccll'd, will be brought to Light, that the Mercy of pardoning may be as manifeft before all the World, as the Know- ledge in obferving them. This will gall the Impenitent and the Hypocrite with moft defperate z Pangs DEISM Delineated. 425 Pangs of Sorrow, that their Bchariour andCHAP. Devotion was not fuch before him, who fecth in . ^Xl fecret, as to have their Sins reversed ; but muft then be openly produced, only to their Condem- nation. Tho* they then befeech him to deliver them by his Agony and bloody Sweat, by his Crofs and Paffion, by his precious Death and Burial, and by his glorious Refurreftion and Afcenfion ; He will not then be entreated •, he is no longer their Mediator, but their JUDGE. Not every one that faith unto him, Lord^ Lord^ but he that doth the Will of his Father which is in Heaven, fhall be admitted thither. Then will fecret Piety and Charity appear with great Joy, to be rewarded publickly, and plentifully, according to the Plenty they have fown. Then will all feeming Irregularities in Divine Providence be fet to Rights, to the Satisfadlion of all. The Oppreflbr will receive for the Wrongs he hath done, and, together with the Proud, be humbled down to Hell ; whilft the humble, and the innocently opprefs*d Ihall be exalted to Heaven. Then will Rewards be proportioned according to Degrees in Virtue, andfincere improvementsof Talents and Oppor- tunities, without any Envy, or the lead grudg- ing at thofe, who came in at the eleventh Hour : Then will righteous, final Punifliments be allotted according to evil Deeds, with a particular Dif- crimination of Woe and Suffering to deliberate Unbelievers^ Rejefters of Chrift and his Mediation, and to the Scoffers at his Salvation ; for at that Day, it will be more tolerable for Sodom and Gomorrha, than for them -, their Intemperance is at an End^ their Infidelity is cut off^ Rigkteoufnefs is grown^ and truth isf^rung uj>. Thenjhall no Man be 426 DEISM Delineatei>. CHA?,be able to favs bim that is deJlrojeJ^ nor to ^^f^ opprefs bim that bath got the Fi^orjy 2 Efd. viL '44- Th o 8 E arc the iJle^ profligate fFords in particular, (according to the fubjeft Matter of the Place) the denying or deriding the great Do- ftrine of the Gofpel, Remijfton of Sim through the Mediator^ attefted by the Father, and efpecially by the Miracles of the Holy Ghoji^ the imputing thofe attefting Miracles to another Spirit, or which is the fame Thing, the impeaching that Doft'rine, is the unpardonable Blafphemy againft the Hoi) Ghoft^ and are thofe idle Words which our Lord fays will be brought to Account at the Day of Judgment ; and their final Condemnation will be afFedled by them. Mat. xii. 31, to 38, But all the Believers, and publick Profeffors of Chrift, whom they now deride, will then fit in Judgment upon them as Afleflbrs with him, and Witnefles of unreafonable Obftinacy, or cowardly Denial of him. Then will all the World be cited before the Judgment-Seat of Chrift -, to give an Account, and to receive ac- cording to ''dohat they have^ and not according to what tbey have not. I T is faid, the Father hath given him Authority to execute Judgment^ becaufe be is the Son of Man *, i. e. becaufe he was the true Meffias^ who was to come in the Clouds of Heaven^ (according to the Jews Expeftation, and the Prophecy of Daniel f^ not at his firft, as is their unhappy Miftake, but y?6»V. J^- t JohnrL 13, 14, of ofMan^ hefufFer*d Death in our Nature, and foCHAP, became % the Author of Salvation to all that obey ^'V. bim. Befides, in that Nature only, could he become a viftble Judge unto Men, which is fo neceflary and proper to the Execution of that Authority. And God is faid to judge the World in Rigbteoufnefs by the Man Chrift Jefus^ whom he bath ordained ||. A T that Day, all human Nature have the Confolation, of having the Judge on their Side, related to them as a Brother and perfonally acquainted with the Frailties of Flefli ; the Bowels of a Man joined to the infinite Goodnefs of God : And as many as have a good Confcience will love that Appearance. But when fuch Mercy and Goodnefs, and near Relation paffes Sentence for TranCgrefllons, all Mouths muft be flopped ; we cannot then help joining with him even in con- demning ourfelves ; if the prefent, frequent, condemning ourfelves does not prevent it, and produce timely Repentance. What can be fo terrible to the mind of Man, as the Solemnity, and Neceffity of that Time, when we fhall condemn ourfelves everlaftingly ; and do it, as foon as ever we begin to fee him, who once came riding on an Afs, coming in the Clouds of Heaven with Miriads of Angels, to take Vengeance on thofe who know not God, and obey 7jot the Gofpel of Chrifl. A s to the certain Time and Seafon when that win be, that is wifely lock'd up from Man, as a ufclefs, impertinent Knowledge to his Condition. For all his Ufe of Time and Seafon, who hath ^ He6. V-. 8, 9, II A^s x«^. g.i .■ but I =»: 428 DEISM Delineated. C H A P. bat a (hort Time to live, is to be always ready. XIV. The uncertain Time of Death will certainly find ^^'^V^us, and juft as it finds, remit us over to the Day of Judgment ; and then what Good will the knowing that Day do us? The Hour of Death, and the Day of Judgment are fo conneSed toge- ther, that he who does not live in Preparation for one, will never be prepared for the other ; therefore an Excitement to that Preparation, as to any due EfFcft, is as well drawn from the uncertain near Approach of one, as of the other : And as to the pradical Ufes of Godlinefs, will in all Ages be one and the fame Motive. A s our Author takes Occafion to refleft upon the Apoftles, and the Spirit by which they fpake and wrote to the Churches, from their fuppofed Miftakes that the then Age, when they wrote, were the tempora nov'ijjimay the approaching End, of the Worlds and the laft Day of it, for three Pages together *, and concludes his Refle-' dions, in thefe Words : " If moft of the Apo- " fi:les, upon what Motives foevcr, were mifta- " ken in a Matter of this Confequence, how can " we be abfolutely certain, that any one of them ** may not be miltaken in any other Matter? If *' they were not infpired in what they faid in ^^ their Writings concerning the then coming of '' Chrift ; how could they be infpir*d inthofe Ar- " guments they build on a Foundation far from •' being fo ? And if they thought their Times *' were the laft, no Diredion they gave, could " be intended to reach farther than their own *' Times." "* Pag. 233.10236, AnD DEISM Delineated. 429 A N D he fays, '' The beft Commentators andc HAP " Interpreters own, the Apoftles weregroOy mi- XIV. " ftaken," as to thefe Matters. But in that he is ' grofty miftakcn ; For the lateft and beft, as Dr. ^^/V/^3f copying from the ancienteft of ail, is of another Sentiment : To whom I refer the Rea- der, who will find Grotius's dangerous Opinion (the Opinion probably our Author builds upon) confuted, as to this Matter. Vtd. Whitby, Heb IX. 26 I The/, iv. 15. I Cor, X. II. and particularly P&7. ivr.5. Tht Lord's being at Hand and the near Approach of the Son of Man, at the Time of the Apoftles Writings, to the De- ftrudion of Jerufalem fol ves the Meaning of thofc Phrafes, and other Peoples Miftakes about them as clearly and confeffedly, as the Deftruftion of Jerufalem is acknowledged to be an Emblem of the general Judgment. Perhaps the Lord beinz at hand may be folv'd by that fenfe, prefent with nigh to us in his Infpeftion over us, according to that in 2 Efdii. 34. He is nigh at hand, Ihat fbail come tn the end of the world: and that fatisfieth a Saviour openly, ver. 36. 1 T is agreed by all, that the lafl Days fo often mentioned, the Clofe of the Ages, when the Jews were to be unchurched, and the new Heavens and new Earth of a better and larger Church were to commence, or as we tranflate ffwrihetu rSv atdvuv, theEndoftheWorll Heb. ix. 26. mean the Days of the prophefy'd Mejfias, the Chriflian Age, and comprehend all that Duration of Time from his firft, to his fecond coming to Judgment. And the Fulnefs of Time at his firft Advent, may pro- bably be meant thtiuWHALF, or MEDIUM of Time, of the World's Duration ; according to that of the Prophet ^ O Lord, revive thy IVork in the 430 DEISM Delineated. QHAV.the MIDST of i he Tears, in the MIDST of ibe ^Xi , ^^ars make known, in ff^rath remember Mercj * ' If the Work there is admitted to fignify the Re- demption of the World ; then, as there were four Thoufand Years of the firft Days before the firft coming of Chrift, from that to his 7^^(?«^ coming there will remain to be reckon'd four Thoufand Years, of the lajl Days. And this abates the Outcry of our Author J, " Of God's having left ** all Mankind for four Thoufand Years together, ** deftitute of fufficient Means to do their Duty :'* For if the Middle of the World's Period was the Ftinefs of Time for his Appearance, and the Benefit of his Redemption extended equally back- ward, as it does forward, there is no Scnfe in his Exclamation. Seeing the middle Period has been aftually pitched upon to bring it to pafs ; that the Patience of thofe who went before might not be worn out by too long Expeftation of the Fulfil- ment of the Promife ; and they who came after might not be tempted to think themfelves the lefs concerned in, or give lefs Credit to a Matter of Faft that happened fo very long ago, had it been much fooner. Tho* the Defign was 4000 years in ripening into Maturity, if the falutary Bene- fit of it took place upon the frjl Day it was firft prediBed and promifed, what reafon can thefe Men now have to rejeft the offer of fuch rich Fruit, or malign Divine Providence for that Delay, • Hab. iii. 2. i . Opus Dci per excellentiam vocat ftatum eleSli fofuli five eeckjut, quam agnofci *vuk Dew tanquam Jiff guJare opifiium l^ fpecimen pr^cipuum fiue vertuth, fapientia^ juji'ttia^ bonitatis. Vel 2. Conjervationem populi Dci. Vel 3. Redemptionem Juditorum. Vel. 4. AUogorice redentptionem totius generis hu?naniy Opus Magnum Incarnationis. Pool. Synopf. Crit. when , ■iitf.' iif airfcahrhr n ■ ^ DEISM Delineated. 431 when they may at this time enjoy fo plenteous aC H A P. Redemption. ^^V- An D if the great Comet that appeared 1680, whofe periodical Return is 575 Years, will in- deed be the Inftrument under God for bringing on the great xaA/yyevf (r/«, or Renovation by Fire, it is eafy to compute, was there any jutt Augury in fuch Things, how many Revolutions are wanting to compleat fuch a fuppos'd Catajlropbe of this Globe, and the Inhabiters thereof : Before the internal Groans of a dying World, and the external Cries, Horrors, Crafhings of that y5x;//i? DeJlruBion, dreadful Conflagration (hall aftonifh the Ears of all that hear. By Meafure hath he meafured the Times, and by Number hath he numbered the Times! and he doth not move nor fiir them until the faid Meafure be fulfill:' d, 2 Efd. iv. 37. B u T let this pafs, as an incidental Conjedture, in a Cafe, wherein there can be no Certainty in any human Scheme whatfoevcr. END of the Firji Volume. I - s> iAIiiJ. -- — m H!^ vvimri ;S!L9Ti \ .RY '} I 1.0 I }wing, s ial ar- * ifvrv/. DUE Q.f. CM(aS»)M100 /<'■ ■.f*"^» • •* * * Ji / •^■, ^^--2/39 5 Book 3^5" Columbia College Library ^ Madison Av. and 49th St. New York. Btside the main topic this book also treats of SubjeciNo Onpa^, , Subject No. Onpage ' « ^^i >-c*; ; IT * T H By^ N.V\ CURE of O R, T H E Mediatorial Scheme JESUs'cHRIST The Only True Religion. In Answer to the Ob j ec t i o n s ftarted, and to the very imperfea Account of The Religion of Nature^ a?jd of Christianity, given by the Two Oracles of Deism, the Author of Chrljilanlty as old as the Creation-^ and the Author of the Chara£ierijlicks. WITH An APPLICATION to Papijls, fakers, Socinians^ and Scepticks. AND An APPENDIX, in Answer to a Book en- titled, The Moral Philofopher^ or a Dialogue between a Chriftian Deift and a Chriftjan Jew, In TWO VOLUMES. The Second Edition^ correSied and improved with large Additions. In a New Method. By a Country Clergyman. I /.' ' , VOL. II. / came not to dejiroy the LaWy hut to fulfil it. Te believe in G o D, believe alfo in Me. LONDON: Printed for the Author ; and Sold by W. Innys and R. M A N B Y, at the Weft-End o f St. Paul's. M.DCC.XXXVIL ^i \ ^ftt' \ \ ■ \. \ THE CONTENTS Of V O L y M E 11. ' .*aa»«i i^4» CHAP. XV. Of tjic inward Aids of the Chrijiian Religion. TH E Dei/Is ftkfit with the refpeEl to the inter** nal Aids, external Motives, and the Helps and Inftrumcnts appertaining to Religion Page i Internal Aids d new Advoedte to the Regent Power of Maris Anions ^ it), to the End of the Chap. ^be Heathen Philofophers fenfible of the Want of this ifiward Affijlance which the Deijh defpife 2 The NeeeJ^ty of it 3 As a Counterbalance ttrthe Evil Spirit 7 A new Principle to the Flejh .10 As Helper of our Infirmities in Prayr^ with Groans unuttjsr*d 1 2 Gifts eictraor dinars^ and or dinar j 1 5 How a Seal ib; How an Earnefl ib. In what tVays and Aletfjdds a Monitor^ Advocate^ and Affijlant i7>&c^ Born of tbd Spirit^ the Occafwn of it 24 How God the Giver of a New Heart, l^c: 25 All the Operations of the Spirit conftjUnt with our Liberty ib. A trut rV f»--- T^^ CONTENTS. True Notion of Human Liberty ^pi^icatwn to the DeijU 26 »9 CHAR XVI. Of External Motives. Future Rewards and Pum/limtnts the grand Motives to Religion 32, &c.' tiap£.and Fean^ with refj^eSi to Happinefs and Mi- fery^ the chief Springs of human A^ion 33 How Love^ as it is placed, is the Origin of all the Pajfiom jb. External Motives of future Rewards and Punifh- ments a counter ^balance to the irregular Pajfions _ of this Life ^6 Diijis take away the Spring of AtUon^ and with it all Virtue and Religion 30, &c. The vulgar of the Heathen World in believing fu^ ture Rewards and Punifhments i?nplicitly, had an Advantage over the Philofophers 43 The Religion of the modern Beifls unnatural and ab- furd, in rejemng out of their Syftem of Virtue, the Profit i Self Advantage^ and future Rewards of it, fhewn at large ^7^ &c. Moral Obligations, wherein founded, Jhewn at lar^ge Self- Advantage duly dijhnguijhed ib. AffeLrion to the Publick dijlinguifbed as a Principle of Amon ^^ Heroick Atlions to Society in every Perfon^s Power 63 Publick Spirit in Governors different from that of Subje^fs 54 Compajfon^ Gratitude, Friend/hip, reconciled to Self' Advantage g^ Tk fhi CONTENTS. The Deijls Complaint againfl Chriflianity for not re- commending particular Friendfhip, inconfiflent with their own Principle of Benevolence 67 Reference to the End fix" d by the Will of God, is the ' Standard to the Agent both of the Rcafonablenefi, and Morality cf his Anions fo And the Criterion of the moral Tafte, Fitnefs, Re- lation, Truth, Beauty, Goodnefs, Obligation, Approbation 74 fheWillofGod rightly underftood in fixing the End of the ABion, and likewife the Means to that End, is the true Origin of Morality and Obligation 7 7 Regard to private Good and our Concern in future . Rewards and Punifhments gives, God his Autho^ rity over us, in his Laws gj Glory of God and our Happinefs coincident 9 1 That we are obliged to love God, and Virtue, for their own Sake, a dangerous Pofttion, if not under- Jiooi in a qualified Senfe. What is the true Mean- ing 92 The Deijls Method of rewarding Virtue fupplants God, andfets up Fate gS The Deijls Ridicule recoils upon theriifelves 100 A true Chara^er of Ch^rTiAcriAicks 103,108 Modern Deijl compounded of the Epicurean, and Stoick 107 The Love of Virtue for its own Sake, ;;/ the Deijli- cal Senfe ts Enthufiafm 1 09 Dei/m founded in the Ignorance of the Nature ofGody and Man 113 No Difference, as to a future State^ between the Deift and the Atbeijl 1 1 6 The Deijls Notion equally dejiruiiive of natural Re- Ugion as the other ibid.&c. 122. ib. &c. The Counter- Balance of worldly Pajjions 36, 128 A 2 CHAP. He CONTENTS. CHAP. VII. Of Helps and Instrument^. Fblick JVorJh'tp founded in natural Religion^ as we are fociable Creatures 130 Uie Danger of forfaking the AJfemhling our/elves /^ getber 13 j The Rcafon n'by general Rules only laid down in Scripture for puhltck JVorJhip 134 Tbe bejl Reply to the Deijls Contempt of the Clergy NiceJTity of publici Preachers proved from Charac- tcrifticks Scheme ofdejlroying tbem 141 ^>^^"^— *•" CHAP. XVIII. Of the permanent Efficacy and Obligation of Faith in the M e D i at o r. A Recapitulation tc beliri)ing in the Mediator^ as loell as in God 150 Ibts Belief the leading Article , and mofl concerning ^Irutb in the Gofpei 152 7be fji'o Extreme: in this Affair j 54 7be Re!:gicn, Necejfity^ and Moralit^^ of this Faith, at large 156 7be frit Objtilion nnfiver^d^ with refpecl to My- fiery ; the coNflant Ufe of the Book of Revela- tions 157 The Scripture Account of Myjlery fet in a true Light* 158 7be Corrupter!: of it i8i2 T'be Coincidence cf Faith and Knowledge, Faith and Reafen, in Matters of Duty 189 ne Sopbijiry of the Deifis deteBed 206 IVbo are the great Enemies of Faith and Reafon, 1. ll)e Fapiits. ^e Extremes Popery^ and "The CONTENTS. Veifm, produce each other in the Nature of Things 212 7he latent Danger to the Protejlant Religion^ and prefent happy Eftablifhtnent dete^ed 216 2. Solifidians 220 ^. Deifts ; their Wickednefs and Folly fhewn at large under the Obligations of Faith, as a moral Vir- tue : Which is proved againji them 221 I'heir ObjeBions anfwer*d ibid. Faith in God as a Rewardcr, thefirft Principle and Bafts of natural Religion, The Deifis in reje^ing it, effectually fubvert all natural Religion 232 See alfo the greatefi Part of the laji Chapter The prefcjft Bilhop of Sali(bury*i affirming the Goj^ pel the Republication of \hc Law of Nature, true in a quite different Senfe than the Author of Chriftianity as old afferts it in 233 Deifts bad Subje5is to the prefent Government 237 The Deifts grand ObjeHion to the Chriftian Faith folv*d to their own Confcience, and proved to he the Subverfton of natural Religion 239 The true Caufes ofDcifm difplay*d, ibid, and 240, &c. The Corrupters of the Faith, intreated to conftder the Immorality they are guilty of 256 The true Defgn of that Corruption fhewn ibid. The Ufe and Ncceffity cf I aitb proved againft the Socinians 259 An Addrcfs to the Scepticks, or Doubters of the Faith, to confidcr the Iminoraiity and Folly they are guilty af • 264 Their Obje^ions anfwer'd^ hy proving that the Evi- dence of our Faith is built upon moral Certainty : And that That Certainty does not in the leaft dimi- nifh by Progrcfs of Time 270, 278 When the Son of Man cometh,fball he find mi Earth, ex plaited 281 The Ncglafters of the Faith intreated to confider tbein Immorality 283 He CONTENTS. CHAP. VII. Of Helps and Instrument^. Fblick IVorJhip founded in natural Religion^ as we arefociable Creatures 130 Ube Danger of forfaking the AJfemhling our/elves id^ getber 131 Ttbe Rcafon ti'by general Rules only laid down in Scripture for publick JVorJhip 134 ^be hejl Reply to the Deijts Contempt of the Clergy 13 S» &c. Necejtiy of publick Preachers proved from Charac- tcrifticks Scheme ofdeflroying them 1 41 C p A P. XVIII. Of the permanent Efficacy and Obligation of Faith in the Mediator. A Recapitulation to belie^ding in the Mediator^ as "iVell as in God 150 Ibis Belief the leading Article, and mofl concernihg Truth in the Go/pel 1 5 2 7'he t''j:)o Extremes tn this Affair 154 The Religion, NeceffUy^ and Morality of this Faith, at large ^5^ Jbe firft Objeciion anfwer*d, with refpecl to My- fiery •, the co^iflant Ufe of the Book of Revela- tions 157 ?i^ Scripture Account of Msflery fet in a true Light X58 ^e Corrupters of it 182 The Coincidence of Faith and Knowledge, Faith and Reafon, in Matters of Duty 189 *The Sopbijiry of the Deifls dete^ed 206 IVbo are the great Enemies of Faith and Reafon, I. ^e Papifts. The Extremes Popery^ and "The CONTENTS. Veifm, produce each other in the Nature of 'Things 212 7he latent Danger to the Protejlant Religion, and ' prefent happy Eflablifhment dete^ed 216 2. Solifidians ^ ,2^ i. Deifts ; their IVickednefs and Folly fhewn at large ' under the Obligations of Faith, as a moral Vir- tue : IVhieh is proved againji them 221 "Their Objections anfwer*d ibid. Faith in God as a Rewardcr, ihefirji Principle and Bafts of natural Religion. The Deifts in reje^ng it, effectually fubvert all natural Religion 232 See alfo the greateft Part of the laft Chapter "The prefcjft Bifliop of Salilbury'i affirming the Goj^ pel the Republication of the Law of Nature, true in a qitite different Senfe than the Author of Chriftianity as old afferti it in 233 Deifts bad Subjects to the prefent Government 237 q'he Deifts grand ObjeClion to the Chriftian Fatth folv'd to their own Confcience, and proved to be the Subverfton of natural Religion 239 rhe true Caufes ofDdfm difplafd, ibid, and 240, &c. The Corrupters of the Faith, intreated to conftder the Immorality they are guilty of 256 The true Defgn of that Corruption f/jewn ibid. The Ufe and Nccejjity of laitb proved againft the Socinians ^ , /59 An Addrcfs to the Scepticks, or Doubters of the Faith, to confider the Immorality and Folly they are guilty af • . , , l^^ Their Objections anfwer'd, hy proving teat the Evi- dence of our Faith is built upon moral Certainty: And that That Certainty does not in the leajt dimi- nifh by Progrefs of Time 270, 278 lyben the Son of Man comelb,fhall he find 0i Earth, explained ' • ^^/ The Ncglefters of the Faith intreated to confider tbein Immorality ^^3 ^ifir CONTENTS. CHAP. XIX. k proper Anfwcr to the Deifi objcfting the Want of XJmverfatity to the Chriftian Ileligion. THEIR Objemon Jiated at full Length, and ' in all its Strength 290 fhe I. General Anfwer 204 2. General Anfwer 20 c 3. General Anfwer ^,2 4. General Anfwer 222 ?*^ firft particular and proper ^/j/«;m The fecond ^^R ^6^ third W] the fourth ^^5 ^*' fifth 337 their Syjlem of Morality, or natural Religion, fun-- damentally wrong, at large ibid. STA/f Defideratum or Medium for dcmonftrating Morality and true Religion, which feem'd want^ tng to Mr. Locke, hinted at, andfupplied 341 That Catholick Principle of natural Religion, that God ts a Rewarder, the Primordium of Chri^ ftiamty, is the Confutation of the four feveral Sorts of Dei/Is jbid. And Supplies the only Thing wanting to that exceU lent Book -, The Religion of Nature delineated, to make it truly delineated • 343 // lays the Foundation for a clear Conelufton, to in- J^r the ajriflia4 D.\lrine of the Rcfurreflion of the Body ^45 An Apology fjr imputing Acheifm to them 349 CON^ \ CONTENTS O F T H E APPENDIX, SOME furprizing Particulars in the Moral Philofopher Page 4 Contrary to all other Deijls he admits the Refur- reftion of the Body * ib. And, What is commendable in him, contends for the governing Influence of future Rewards and Punifhments, and the Ufe of Prayer againfi Atheifm and Faulifm, a great fecming Ene* my to both of them 5 tVhy Deifm Delineated might have been a better Title to my Book 7 A Second Peculiarity is the Name Chriftian Beift^ and Chriftian Jew 9 He fets up for a Rkh Species of Dcifts it -^T2?/W Peculiarity is bis New Specimen of JVri- ting in the Moral and Philofophical Kind 1 3 The Spread of Deijm 1 6 The Arrogance and Objlinacy of this Author* s Style 17 He requires Revelation to be Perfonal to every Man 19 His Maflerly Skill in Socinian Subtleties ib. His Agreement with the Two Oracles I have anfwerd , ' ib. His rbe CONTENTS. firft Impeachment qf Chri/iiany ib. iprdifig ta bim. Atonement^ PropifioUon^^ &c. if^yjodaifm, Enthofiafm, Superftkibni Cheats Allegory, ' and Abfurd ; be allo'ivi no Saving yittue in Chrift*sPdaibf but Example 22, 23 ffis Reafons artjwer'd % ^>, &^c. Some of his Inconftftencies «- f • ^j>&cc His Second grand Impeachment agawjl Chnjtiarity^ is leveled at the Pofitives 4^), &c. His Third Impeachment at the Clergy 6^, &c. A pfoter ^£x$bJltilatiQn'fvitb. thh jrr$n^f f^i/sr ^5> &c» CHAP. XV. 0/ /^^ INWARD AIDS of flie Chrijiian Religion. C II A P, H E Author of Chrijlianity ^J c H A P, t?/^, &c. has given fo imper- XV. fed an Account both of Na- v-o^T^ tural Religion, and of Chri- ftianity, as in a manner to be totally filent as to the internal Aidsy external Motives^ and the Helps and Injlruments that appertain to Religion -, neceflarily arifing out of the Nature of Things, as Man is a religious, fociable Creature, and of a weak impotent Na- ture, ftrong Paffions and unruly Affedions, great Hindrances of Religion. The firft is a new Advocate to the Regent Power of Man's Actions ; the fecond is a Balance to the Paffions ; 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-fufficiency 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- Vqi-. II. B ternal \ 2 DEISM Delineated. CHAP, ternal Afliftancc of a Revelation from God ; or, ^^^.^^ which is the fame thing, every part of it, but ^"^^J^^ what is a Republication of the Law of Nature, which they call their internal Revelation ; they are above being beholden to this, the Promifc and Aflurance whereof is only derivable from that Revelation they rejedt. Befides, this Au- thor * denies it to be confident with the Good- nels 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- ly fenfible of their want of this Affiftance, which they thought neceflary as well for knowing the Truths as for enabling them to do good^ as might be made appear from variety of Inftancesi* ; 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 i) this alone might have been fufficient^ and there^^^^ would have been little need of Teaching and Injiru- nion. But now Nature has given us only fome fmall Sparks of right Reafon^ which we fo quickly extinguifh with corrupt Opinions^ and evil Pra- ^iceSy that the true Light of Nature no where ap- pears : As foon as we are brought into the Worlds immediately we dwell in the midfl of all Wickednefs^ and are furrounded with a number of mojl perverfe and fooli/h 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 flocked with fuch variety of Errors^ that Truth becomes perfe^ly overwhelmed with Vanity ; and the moft natural Sentiments cf our Minds are entirely Jlifled with confirmed Follies: But when after all this we enter into the Worlds 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 Affiftance 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 bed and worthieft " Notions, that Men have ever by the Light of . ** Nature been able to frame to themfelves con- " cerning the Attributes and Pcrfedlions of God. *' If yey fays our Saviour, being evil^ know how to ** ^w^^^/^^i^ in 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 thp «* 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 immediate " Influence and Afftftance of the Holy Spirit." And on Rom, viii. 8. ** 'Tis the Spirit of God ** alone that enlivens Men, fo as to enable them " to caft off the Dominion of their Lufts." And on -y. II. " Here he [the Apoftle] fhews, ** that Chriftians are delivered from their carnal " finful Lufts, by the Spirit of Gody 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 diave by Jefus Chrift, and that is the Pro- •* mife of Affiftance. If we do what we can, ** he will give us his Spirit to help us to do " what, and how we (hould. *TwiIl be idle for •^ us, who know not how our own Spirits move •* and aft us, to afk in what manner the Spirit • As appears by that ofOng. other, Celf, Lib. I. n«t^ {/if 7ii<'*E?iXmiv el ui* &c. And that of Z,«a7/i»/. Lib. IIL Da miht *virum, y«/ Jit iracunJus, maledicuSf effranatus ; pau^ cijfimis Dei ^verbis tarn piacidumi quam ovfm rcddam. Da tibidinofunty ScQ* *' of K DEISM Delineated. 7 « of God (hall 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 fufpedl that the Spirit and Wifdom of •* God (hould fail in it, though we perceive or ** comprehend not the Ways of his Operations ? " Chrift has promifed who is faithful and juft, ** and we cannot doubt of the Performance *." That Spirits aft 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 Suggeftion of Thoughts or Ideas, the Spring of Alteration, and proper Spheres of giving or receiving Im- preflTion, according to the Rank and Capacity of the Spirit giving, or receiving it ; as there are Laws of Motion with refpedl 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 Direftion of their Motion, ac- cording to their Nature ; fo, in his 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 A(riftance 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 ♦ Rtafinahl. of Chrifi. p. 289. B 4 infinuates 8 DEISM Delineated. C H A P-infinuates and injefts fuch Motions and Ideas, as ,^^^^:;^^are the certain Beginning of Sin and Wickedncfs, '^^'^if not timely refifted and fupprefs'd ; and fo be- come an Aider, Advocate, and Comforter to us againft the Vigilance of evil Spirits, the Impor- tunity of Temptations, and the Unreadinefs of our own 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, fpiritual fVickednefs 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, moft 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 intent upon deceiving the Underftanding, corrupting the Will, and tempting the Affedlions •, fo the Holy Spirit is more careful and prefent than the Damon of Socrates^ to check d^n(^jiij[fuade all thofe who de- fire his Aids and cultivate his Affiftance, from what is wrong and unhappy in the Event. And if Chrijtians 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 AfFeftions, which have feverally faulter'd, and been weaken'd with Sin. Mo R E ovE R, the Mediator helps and honours Worm Man, whom he ftoop'd to vifit and re- deem, with the Miniftration of cleft 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 Faft of fad Experience, that there are fuddenly and imperceptibly, ftrangely, and ftrongly DEISM Delineated; 9 ftrongly darted into the Thoughts of Chriftians, CHAP, whilft they are exercifed in Prayer and other XV. holy Things, fuch foreign improper Things, as ^<->^\r^ are the too frequent Occafion of Wanderings and Coldnefs, as if defigned to intercept prevailing Fervency, and fufpend any Impreffion upon us for Good : Which can be refolv'd into no Caufe, but the Efforts 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 fra-j^ as well as watch that we enter not into them^ for this Reafon, becaufe the Spirit is willing^ but the Flejh weak II ; we fhould in Prayer 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 (hews the Law to be fpiritual 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 Law of the Members^ which wars againft the Law of the Mind, would always bring it into Captivity to the Law of Sin, if fupervening Afliftance did not turn the Scale. * I Pet. V. 8. 2 7/«r. iii. 7. +2 Cor, ii. ii. Ma(. xxvl 41. X Rom, viii. 22, 23, ^c. It 10 DEISM Delineated. CHAP. It would be an unequal Combat for the con- XV. fefs*d Wcaknefs and Degeneracy of human Na- ■^ture, to engage both againft the Devil and the Flelh ; if there was not Aid ready at hand fuperior to both of them. Therefore the Apoftle, in the Per/on of an unconverted Jew^ and Gentile, both of whom he had concluded under Sin, and in the moft inofFenfive Metafche* matifm of himfelf, had convifted 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 yerfe, he thanks God thro* Jefus Chriji (which not being a direft Anfwer, it may be queftion*d, as Mr. Locke has obferved, whether ii ^ifig rS @eS» which is the Remedy^ is not the true Reading, being a more direfl: Anfwer) and in the following Chap, t propofes the only 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- ftianj 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 unperformed Law of the Mind, i. 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 direding, foliciting, and helping our Infirmities of the Flefli to a prefent Newnefs of Life, not to live after the Flelh but after the Spirit, or the Law of the Spi- rit, i. e. the Gofpel. + Rom. viii. 2, o, ^r. FOR- DEISM Delineated. II Forasmuch as they who govern themfelvesCH AP. by the old Principle or Rule of Adlion, the Law XV. of the Members or Flefh, controuling the Mind ^^^^^^^ and bringing it into Captivity to the Law of Sin, cannot, of themfelves, free themfelves from Sin ; and as long as the Mind fubmits itfelf to that Law, it is carnally minded, is in a State of Enmity againft God^ cannot pleafe him ; becaufe, being habitually fubjeft to a contrary Mafter, and a contrary Law, it is not (at the fame time) fubje5f to the Law of God^ neither indeed can he ; the Law of Contraries makes it impoffible that it ftiould. But when the Mind fubmits to the Law of the Spirit of Life (as all who put on Chrift, or take the Profeflion of Chriftian upon them, are obliged to do) then it is fpiritually minded, minding the Things of the Spirit, and being fo guided and governed is pleafmg to God ; and the bleffed EfFeft 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. 1 1. Then being led by the Spirit of God as we were devoted in Baptifm, and having that Teftimony of our Confcience that we are govem*d by his Word, and aft as becomes our Baptifm and Calling in Chrift, it beareth Witnefs with our Spi* ritj that we are the Children of God^ ver. i6. The Apoftle*s Inference is very juft, "Therefore Brethren, we, as many as profefs ourfelves Chri- ftians, are Debtors not to the Flefh, to live after the Flefh, but to the Spirit, to mortify the Deeds of the Flefh, in order to enjoy the Redemption of the Body from the Grave, and the Glory that fhall be revealed in the eternal Life enfuing, which the Faithful groan after in their mortal perfecuted 12 DEISM Delineated, CHAP, perfccuted Bodies ; as all Mankind, unwilling to XV. die and part with their Bodies for good and all, groan for a Refurreftion in the conftitutional Dcfires 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 effcntial Part of the Nature and Being of Man, to revive a^ain 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 Gloty, which he is now in Poffeflion of. In the Hope of which incomparable Glory we are faved in the Sufferings of this prefent Life, counting them, tho* fo much the Lot of Chri- ftians at that time, as nothing in the Compa- nion. 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 Diftrefles we pray to God, and yet know not^ in particular, what to fray for as we ought^ whether for Increafe of Pa- tience under, or Deliverance from them ; but the Spirit i//^^ (which worketh thofe Defires of Glory and eternal Life in the Adopted) intercedetb for us with Groanings that can^t be utter*dj i. e. filent, fervent, moving, and efteflual, fuch as becomes adopted Sons, and according to the IVill of God towards them ; what is beft for them at fuch prefling Jundlures, 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 Sin is moft loud, and moving DEISM Delinea^ted. 13 moving to the Ears of Heaven ! By Parity of C HA P. Reafon it may be concluded, that when the y^^^^ Matter of our other Prayers and Addreffes 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 refpedive Matter and Subjedl of them : For that, in refpedt both of Matter and Manner, is praying in the Holy Ghoji, Jud. 20. As God formerly in peculiarity of Favour dwelt among the Jews by Tabernacle^ and by Tempky 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 eredted 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 confequendy that their Peculium and Adoption to Favour was 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 Conviftion of the other, were fealed and appropriated a chofen Generation, a royd Priefthood, a peculiar People, an holy Nation, f as well as they had been, being /^«<^(/?^i in Baptifm by Water, and the Renewal of the Holy GhoJi to all moral Holinefs, as thofe had been by Cir- cumcifion to legal ceremonial Holinefs. The • Efh. ii. 22, t I Pit. ii. 9- Foundation^ 14 DEISM Delineated. C H A p. Foundation, or Covenant, of Godftanderh fure, ^2P^ having this Seal, The Lord knoweth who are his, ^^^'^ l^c. And as their Kings, Priefts, and Prophets, had their particular Anointing and Defignation from Heaven ; fo Chriftians having received a general Anointing, or the thing couched under that Symbol, i. e. Sanftification and Confecra- tion from the Holy Ghoft, in allufion to the other, are ftiled Kingi and Priefts^ but no where Pro-^ fbels ; for that laborious Office, as to the 'Teach-' ing. 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 Priejls to reign with bim^ fecms 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 mod 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 only has true Liberty^ . he folely Reigns, he only enjoys Empire, With re- fpedt to the other, there is a Paflage in HierocL Carm. Pyth. p. 24. to thiseffeft, *' the wife Man " is only called the PRIEST of Go J ; be is only acceptable to him ; 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 fi'rfl Place, he offers himfelf a Sacri- '''' fice, making his Mind the Image ^ and preparing « himfelf to be his Templet I T may be added, that as Man was made the Pried of Nature, 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 4C DEISM Delineated. 15 a Prieft of Grace, for offering up to God conti-C HAP. nually his private Praife, Thanks, and Joy in the ^^^ Lord, for his Redemption by his Lord and Sa- viour Jefus Chrift. No Layman then fliould ma- lign the diftinftion of publick Prieft, ordained to offer up the publick Sacrifice of Praife and Thankf- giving for that and all God's Mercies. Those prefent extraordinary Gifts n of Chrift*s Spirit, after his bodily Departure, were a plain Earneft, and firft Fruits to the then Chri- ftians, that Chrift had adlually taken Poffeffioa 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 ftiut 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 Ufc and Defign of them being, as it is affirmed, for Signs t 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 arc always diftinguifli'd by the Name ^tH^^tA'm* or Ttt^ *wv%Vfxa.vvi^i very different from and not lo laftingly valuable as the ordinary Fruits of the Spirit, ». ^. moral Vir- tues. » I Or. xii. 8, GTc, f xiv. 22. 2 moral j6 DEISM Delineated^ CHAP, moral Virtues and Difpofitions which are the Co- ^^' operation on Man's part. There remained, and remains, his ordinary Gifts and Aids, for the perpetual Edification of the Church in the Spirit of fFifdom, Under fianding^ Counfel, Knowledge^ of a found Mind, of pradical Failh, and Fear of the Lord, of Adoption, and Love, in exclufion to the Spirit of fervile Fear and Bondage ; Joy in the Holy Ghoft ; his Fellowfhip or Com?nunion, his Comforts in Trouble •, his bringing things to Re- tnemhrance ; our San^ifcation, and Regeneration by Water and Renewal of the Holy Ghoft, and every good and perfect Gift defcending from above. All thefe reji upon the Members of the Church as a Right and 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 fructifying 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, u 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 Pro?nife performed, given, and derived from the Father, and the Son ; but we arc divinely blefled in the Cotnmumon 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 refpeft 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, XV. f E}h, iv- 30. who DEISM Delineated. 17 who is the beft Comforter and Advocate we have^HAP. upon Earth. . 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 our 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 affuring him of Acceptance with God, as being fupplied from Heaven, and convey'd in Scriptures wrote by Infpiration, may be called the ftanding Infpiration of the Chriftian*s Reafon for that Affurance, 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 afFedled with the Griefs and Joys of prefent Things ; and willingly follow the Fafliions and falfe Maxims of the World ; and the Biafs of our own ill Ha- bits, contrafted from too much Indulgence to bodily AfFeftions, and the hurry of worldly Af- fairs, the bewitching of Naughtinefs does obfcure things that are honeft, and the wandring of ConcU" pifcence undermine the Simple of Mind. Wifd. iv,i2, that we generally remain irrefolute and uncon- ftant, forgetful and indolent to fpiritual Things, and heavenly Attainments. Nor (hould we ordinarily attain them, if the Holy Spirit did not aid our Backwardnefs, Juicken our Liftnefs, and co operate with our Endeavours after them. How many things do Vol. II. 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 wc ^'^'^^^'^^^'^ don't duly confider, and tranfcribe them into Aftion as we ought, nor draw the proper, i, e, pradical Confequences from them ? After we have look'd into the perfeft 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 preflcd 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 perufcd the whole Man -, and fo making the Rule of Duty inwardly prefent to the Mind, may literally be faid to put ihofe Laws of the new Covenant inwardly in our Minds ^ and write them on our Hearts^ Heb. viii. lo. Not that the Spirit infpires new Truths, or Motives ; but fets the Light of the Truth of Scri- pture for Do5iriney for Reproofs for Corre^ion^ for InftruBion in Rightecufnefs more clearly and con- vincingly before the Underftanding ; and the Motives to Duty more cogently and engagingly before the IVill^ to pradical 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 Caufeof God and Chrift, • Plenus fum r'tmarum^ is a claflical and natural Defcri- ption of the Mind of Man ; and that of a Fool is, his inward Farts are like a broken VeJJil, Ecdu£ xxi. 14, and DEISM Delineated. 19 and his own Happinefs, againft the Sophiftry C H A P. and Temptations of the World, the Flefti, and ^^• the Devil. ^v^ And as he is indeed our Fellow-Labourer in that Defign of the Gofpel, and no more than an Affiflant in that Work of Regeneration, Sandli- fication, and Righteoufnefs, that (hews that he does not do the whole Work ; but that our En- deavours are equally neceffary to affift him to cffed all that he undertakes for us. Therefore are we commanded to work out our Salvation with fear and trembling, from that very confi- 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 Conceffions, 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 bis TFill 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 fVill*s own Afbs and Deeds ; and pleads them afrefh before that Regent {advo- cating with us below, whilft 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 iirft 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 enlight- C 2 ^;;V, » 1 20 DEISM Delineated. CHAP. ^»V, and to have Eyes open to perceive the Senfe XV^^ of Scripture, the wonderous things of God's law, ""•^f"^"^ and the praftical ufe of the Fear of the Lord, the faving benefit of Faith, and of the great Myfter'j of Godlinefs, God mamfeft in the Flejh. And thus the Governors of our Church (as it is happily at this Day) are affifted with the Spirit of Counfel for giving Advice ; of Knowledge for diftinguiOiing the Ends from the Means of Re- licrion'; of IVifdom 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 mollia tempora fandi, and then putting into the Heart good Defires, Thus good Defires and Affections are kindled in Prayer ; and Comfort fpringfj 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 Subject of the Kingdom of God ; which confifts of Righteouf- fiefs. Peace, and Joy in the Holy Ghofi \ fhedding abroad the love of God upon the Heart, to its great Joy -, and in the prefent Satisfaftion of being adopted to his Favour, making the Spirit of future Glory reji upon it in all Joy and Peace in believing^ that it may abound in Hope through the power of the Holy GhoJL * • I Pif. iv. 14. Rom. XV. 33, And DEISM Delineated^ 21 And is not this an happy Benefit , of Chri- CHAP, ftianity, to have our natural Powers aided and ^^• affifted imperceptibly, and not the leaft compel- ^^^^V^^ ling alteration offered to them ? Thoughts and Ideas being kindly whifper*d and familiarly im- prefs'd, as if they were our own Thoughts and Ideas, our natural Powers muft be ftronger and better furni(h*d by having that fuper-addition, than they are without it. Therefore we are faid to be ftrengthen'd with Might through the Spirit in the inward Man to do his IFill, Eph. iii. 15. and to be able to do all things of Duty through Chrift that ftrengthens us, Phil. iv. 13. And when the Spirit, which lufteth againft the Flefh, gets the dominion over it, the obfequious Members change their Matter, and their Work, from Un- clcannefs and Iniquity, to Righteoufnefs and Ho- linefs. But what endears it the more to us is, we have that additional fupervening Aid as much in our Power, and as conftantly at our Service, as we have our own natural Powers at our own Ser- vice, for our good ; and that is by our Prayers for it, and by ufing that friendly which ufes us fo. For tho* it is the common Chrittian Benefit and Effeft of God's Government over us in Chrift, yet are we as much obliged to depend upon it in Prayer, and be thankful for it, as in the natural courfe of his Providence we are bound to pray for our daily Bread, and be thankful for that. And as there may be extraordinary Pro- vidences out of the common courfe in one Cafe, fo there may, fometimes, be in the other an over-ruling Determination ; never to be prayed for, or expefted by any Man. Whatever therefore we can do by our own natural Faculties, we can much better do, and C 3 with 22 DEISM Delineated. ^ XV ^* ^'^^^ ^^^^ ^^^^' ^^ ^^^ '^^'P ^^ another Power \^.Y^ added to them ; and what we could not naturally mafter and fubdue, wc may, this way, be ena- bled to accomplifh ; and confequently no Diffi- culty from without, nor Weaknefe, nor Difincli- nation from within, ought to be alledg'd againft Duty ; feeing we are confederate with a Power that is fuperior to all Oppofition, and can, when it pleafes, fhew its Strength in our Wcaknefs. For // God he for us^ who can be againft us ? And when he is duly addrefs'd unto, for the con- tinuance of his Favour, we can have no doubt that he who has begun a good Work in us^ will per- form it until the Day of Jefus Chrift. * We are bid to covet eameftly the beft Gifts 5 the Holy Spi- rit in ordinary, is now that beft Gift ; and the way of coveting it earneftly, and improving that Chriftian Talent feduloudy, is to be carneft in Prayer in the Name of Chrift for it. For he ftrives with us and for us ; and never abandons us as long as there is any hope of our Recovery ; nor is any left to a reprobate Mind, paft feeling, till by repeated Refufals of his kindly Aflillance, and obftinate Perfeverance in Wickednefs, they let him know there is no hopes of them ; and as foon as they are loft to all Perfuafion, they are loft alfo to Heaven, without a Miracle : which will not be beftow'd upon them ; for as they came into the World a free Creature, fo they (hall go out of it again to the Place of their own chufing. God refpefts every thing as he has made it, guides and go- verns it according to its Nature. Nor ftiall any Grace of his be a Force upon any Man ; nor will he move in us contrary to, but in concert • PhiL i. 6. with DEISM Delineated. 23 with the Movements of our own Powers, norCH AP. operate inwardly but in Conjunftion with our yjtj^ own inward Operations : Notwithftanding he fo ^"^^T^ frequently lays the Thoughts, Opportunities, and Impulfes to Good before us, by his Provi- dential ordering our outward Circumftances of Life. For as a Graff put into a natural Stock ac- commodates itfelf to the natural Powers of the Stock, dwells in, and incorporates with it, not to deftroy the Stock, or any of its Powers -, but gradually mends and improves them to the Pro- dudlion of better Fruit ; and by due Culture, and in time, all is converted into the Nature of the Graff, according to the Intention of graffing : So the Spirit of Chrift grafFed (fuppofe by Bap- tifm) into the carnal Mind, the natural Stock of every Man, and afterwards duly cultivated, by degrees, as it grows to Maturity, draws the na- tural Powers of the carnal Mind to itfelf \ and fo you fee the Fruits of the Spirit, * Love, Joy^ Peace^ Long-Suffering, Gentlenefs, Faith [that be- lievethall things, the beft of every Body] Meek- nejs, Temperance (changing the Name ot moral Virtues into Chriftian Graces, and Humanity into Charity) ftouriftiing, where nothing otherwife would have grown but the contrary Fruits of the Flefli. And by this appointed Means and Chri- ftian Culture, of mortifying the Deeds of the Flelh by the Spirit, wild Fruit is changed into good, fo good as to be pleafing to God. And as one is a Regeneration of natural Fruit in a phyfical Way, fo the other is a Regeneration of moral Fruit, in a moral Way •, the moral Pow- * Qd. V. zzt 23< C4 ers 24 DEISM Delineated. CHAP, crs being dill the fame by Nature (free to Good, ^^- as they were to Evil) whilft they are freely led ^v^V^^^j^j direfted to better Produftions, by the Ad- vantage of being incorporated with Chrijl their Head* And a great Change to moral EfFefts and good Fruits may be wrought by this invifiblc Origin of being born of the Sfirit^ as in Nature great Changes are made by the invifible blowing of the Wind where it lifteth. However it is fo neceffary in the Inftitution of God, that there is no entring his Kingdom, without being born of that, and Water, As we are by natural Birth united to Chrift in one Part of our Nature, Flefli and Blood, fo by fpiritual Birth the Holy Spirit feems neceffary to unite our Spirit^ the other Part of our Nature, to God and Chrift by Adoption : He who is thus joiffd to the Lord, is one Spirit, as before he was one Flefli. And he that is born of Water and the Spirit, if he is not quite taken out of the old Stock of the firft Adam^ yet the fecond Adam Chrift is graffed in him, or he graffed into that new Stock, to pro- duce all thofe Alterations for good, which the old one was deficient in. The Branches that depend upon the Vine for Life and Growth, and bearing Fruit and im- bibing Juices in order to it, can do nothing as to either, without a vital Abiding in and Commu- nication with it : And Chrift is the true Vine in the fame Senfe of imbibing from him, as he is the true Bread, in the digefting Senfe of his Doftrine ; and his Flefli was as much Bread or • Meat indeed, as his Blood was Wine and Drink indeed, for maintaining indeed that vital fpiri- tual Communion, in imbibing and digefting his Doftrine DEISM Delineated. 25 Dodlrine (and holding Communication with theCHAP. Head, by duly commemorating his Death, the XV^ capital Do^rine of his Religion, in the Lord's Supper, that After-Explanation in Fad: of eating his Flefli and drinking his Blood) according to his own immediate verbal Explication, 'The Words I /peak unto you are Spirit and Life, * /'. e, when the Words hne, Flejh, Blood, Bread or Wine are Emblems ^ndfgurative Expreffions^hat cannot, nor were ever intended to fignify lite^ rally, the moral, emblematical, not the literal, is the true Senfe or Spirit of thofe Expreffions : Juft as Spirit is oppofed to Flejh, and Letter, in the Types and Ceremonies of the Jews -, one killeth, 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 Produft of them, is, at the fame time, the Gift of God ; and the Praife and Glory is due to him : Mean time we Ihall 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 beftow'd the Faculty, the Opportunity, the Motive and Di* reftion for it. Thus he is faid to give a new Heart, and a new Spirit, yet he requires us to caft away our Tranfgreflions in order to make ourfelves a new Heart and a new Spirit, -f There are ma- ny Expreffions of the like Import, refolvable into the like Interpretation. And as he governs free Agents according to their Nature, and hinders not the bad Effefts that rcfult from the Determination of their own Choice, he is faid in a figurative and foreign r 7ob. vj. 63. t Exek xviil. 31. Senfe \ 26 DEISM Delineated: C HA P. Senfc to harden the Heart ; whilft he has no • .Hand in it, any farther, than permitting Sin to produce its own Effeds, and operate upon the Heart, according to the hardening Deceivable- nels 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 ; Deus non deferit nift deferentem. Or, in other Words, Since you have forfaken me^ I will forfake you alfo — Tou have not forfaken me^ but your own felves^ faith the Lordy 2 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 bejl GiftSy and ftrive to re- gain, as much as we are able, that Degree of Perfedion of human Liberty, wherein Man was firft created. Every prfeEl^ as well as good Gift comes from God. He only enjoys Liberty in its abfolute Perfeftion ; by being immutably free from allDefeds, and from all Inclination to Evil, which is a Defeft. That Immutability is pecu- liar and effential 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 Perfeflion of Liberty relative to their feveral Stations, com- municated to the rational Creatures he has made, is tempered with a natural Mutability^ or Poffi- bility of inclining to Evil, and degenerating from what they are. Such are all the Angels. He chargeth even his Angeh with Folly. The Angels being DEISM Delineated. 27 being placed in their Paradife or State of Proba- CHAP, tion, not as Man was by a primitive Pair and XV. Succeflion, extraduce, but altogether at once in ^ ' their own produced Perfons, fome kept not their firft Eflate ; and they that ftand 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 midft of fenfual Ap- petites and Objeds, whence more and more Occafion and Inclination to Evil j ftill the Li- berty, fuited to his Station, was perfed: in its kindy 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 Biaf 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 turned to the other Side, and made the great Alteration and Disfigurement in the Image of God ; what was unknown be- fore, a Temptation from zvithin ever after fprang up, to folicit the natural Liberty and moral Agency ; that Temptation from within join'd to Temptation from without flood therefore in the 28 DEISM Delineated. CHAP, the greater Need of the fupervening, balancing XV^ Affiftance, and Advocation of the Holy Spirit. Man had continued in his firft Aptitude and Biafs, it may be, for many Generations, had not the tempter (the firft Lyar and Hypocrite in the World, and the Father of all Lies and Hypo* crify fince) fo foon deceived and prevailed 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, murdered the Perfedlion of his priftine Liberty, and in- verted the prevailing Biafs of his Conftitution from Good to Evil. The corruptible Body with its corrupt Affeftions has prefs'd upon, and too often infulted, ever fince, our Longing and De- firc after confcious primitive Liberty, and Redki- tude ; and a native Love of Truth, and a natu- ral Abhorrence of Falfhood and Hypocrify as our greateft Enemy, ftill lives in us, as if every Man had been prefent with, and Partaker of that Tranfadtion. S o far is Freedom to moral Evil from being the true Liberty of Man, that it is aftually his Weaknefs, Degeneracy, and too frequently his Servitude and Captivity. He has deviated very much ever fince from real Good ; which is the true Objeft of true Liberty ; and fluftuated 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 Effects of them : till the Religion of the Me- diator Chrift Jefus came to fhew him his true Good, and recover him to his true Liberty, and ftrengthen and perfeft him in it, as he grows up to that greater Perfeftion of it, at the Refur- reflion, to a new and better Body, called the glorious DEISM Delikeateix 29 glorious Liberty of the Sons of God -^ by its gloriousCH A P. divine Means, Aids, Motives, and Helps \ to J^^ which all are entitled, who embrace it fincerely 5 "^ and all who rejedt, 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 perfeft 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 Obfervation of Job •, * Behold the Fear cf the Lordy that is Freedom, and to depart from Evil is true Liberty ? The Truth of the Gofpel, that perfe^ Law of Liberty^ is that only which makes Men free indeed. If therefore the Deifts were indeed true in their pretended Refpeft, or confident to the Obedi- ence of the Law of Nature, they fo much afliime to glory in, they would gladly come into the Chriftian 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 Adtions and fpi- *' ritual is all one ; for that Adion is moral *' which is done in Obedience to a Law -, and a " fpiritual Adlion is no more ; fave only it re- ** lates to another Law, to the Evangelical, or V 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- " bilitjr ; and till they be fo propounded, they • Chap, xxviii. 2%. a are cc cc C€ CC 30 DEISM Delineated. ^ vv ^' " ^^^ "°^ ^^^^^^y ^^^^- ^^fi^" ^l^is, the de- ^^- " nymg Liberty in all moral Things of Man- ners, in all Things of Obedience to die Laws " of God and Man, and the allowing it in all " Things under no Law, is a Deftruaion 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- " ftinguifh us from Beafts, by a diftinft 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 Punifhment, Liberty and •* Choice were good for nothing : For to keep •' ourfelves from Harm, from Poifon, and Enc- " 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 Fadier 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, Kwg, Prophet^ Prtejl, 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 everlafting Covenant, make you perfeEl in every good Work to do his mil, working in you that which is well- f leafing in his Sight. • Dua, Dub. Book IV. p. 752, 753, cc «c cc cc CHAP. DEISM Delineated. 31 CHAP. XVI. Of EXTERNAL MOTIVES. N D E R this Head might be cotn-c HAP prehended Example ; which has a# immediate lively Influence upon fuch imitating Creatures as we are, kindling in us any laudable Action that is done before us, fliaming and diflTolving all Objedtion of Slothfulnefs, or Impradticable- nefs. Nor can any Syftem of Religion pretend to a perfedt Example of moral Behaviour but the Chridian. 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 Chriflianity 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 ftrong 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. titudc XVI. cc «c r 31 DEISM DfiLlNEATES; CHAP, titude of human Nature j that has been often XVI. mention'd before. I MIGHT inftance the Motive of public Spirit from the Precepts, of not looking everj one on his own Things^ but on the Things alfo of others ; and the Duty of lading down our Lives for the Brethren, I MIGHT hint at, what is very little mcn- tion'd, the Beauty and Lovelinefs of Virtute, Seeing the Scripture becomes all things to all Men, that it may fave fome ; accommodates i^felf to all Tempers and Difpofitions ; the Sloth- ful and Diligent, Sanguine and Cold, Generous and Difingenuous, Polite and Uneducated ; all have Motives and refpedtive Arguments adapted to them, to excite them feverally to good living. But I feleft the EXTERNAL MOTIVES exciting Hope and Fear^ as what chiefly moves and affefts human Nature, as we are made ac- countable Creatures to the Author of our Being, The Chriftian Hope is eftablifh'd upon the fure Balis of glorious Rewards in a future Life ; which Faith in God's Promife in the Mediator, in whom all the Promifes are y^j, and in him Amen^ from the Fall of Man, is realized into a Subftance like their own Home, a Pledge of the bed Rea- lity and State of Man, a certain Expeftation 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 worft Thing in it. Death in its worft Appearance 5 defpifing alfo Crowns, the fineft Thing in it j and living above ail its delufive Enjoyments, as Strangers, Sojourners, Pilgrims, fteadily bending their Courfc to their proper, and that a better Coun- try, / DEISM Delineated, 33 try, which had their Hearts, and influenced C H A P. their Aftions ; as may be feen in the Catalogue ^V^- of thofe glorious Martyrs and Confeflbrs of that ^^'^V^^ Recompence of Reward^ Heb. xi. And if there were fuch ftedfaft lively Efforts of this Hope before the Advent of Chrift, what abundance more muft there have been, (ince his bringing Life and Immortality to light by bis Gofpel ? It be- ing matter of perpetual Thankfgiving unto God ever fmce, for having, according to his abundant Mercy^ begot us to a lively Hope^ by the Refurre^ion of Jefus Chrift 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 Aftion, and a Spur to Induftry. The Body might be alive, but immoveable like a Tree ; the Underftanding would grow languid, and the Will unaftive, if the other did not bring in the Objcds 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 Punifhmcnts but a State of Difcipline of native Self-love and Prefervation, and of its Tendency to Happinefs, and Avoidance of Mi- fery ? They are the Wings and Sails of the Soul in her feveral Motions. All the Paflions are therefore given as domeftick Inftruments in every body's Hand for perfefting and accomplifliing, 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 fupcrior Rational Part of his Conftitution } Vol. II 1 Pet. i. 3, D or 34 DEISM Delineated, C H A p. or both jointly together, in Subordination one XVI. to the other. Hope and Fear regarding Futurity, ^"-^^Y^^ vvith all the other Paflions, fpring out of Lovt^ as will appear a few Pages afterwards ; Happi- nefs or Mifery, here and hereafter, depend upon the regular Conduft, or irregular Mifapplication of our Love. If its fupreme Refpeft is placed upon God and the Happinefs propounded and promifed 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 lead Diflatisfaftion at their Share ; then all the other Paflions placidly fall under due Government. But if the fame Refpeft is mifplaced^ 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 poflefled by all together without the Lulls of Covetoufnefs, Ambition, tfr. whence Wars and Fighting, and all Diforders in Society ; Rebellion of Paflions againft Reafon and Religion ; and, without Amendment, everlafl:ing Mifery. The Office of Reafon then is not to fufpend their In- fluence, but direft and regulate them to right Objefts; and eftimate thofeObjefls by the Mea- fures of Comparifon, how much our innate De- fire of Happinefs and Averfion to Mifery will be affefted, and how laftingly involved therein. And becaufe he knows our Degeneracy, that as long as we continue in this World we are. . more aff*e6led 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, /• e. right or ^vijrongy fit or DEISM Delineated. 35 ox unfit % therefore has he graciotifly made ourCHAP. Duty as to the latter, to be our Interefl: as to ^^J. Pleafure and Pain, in the truefl: and mofl: lafliing"^ ^'^ Senfe, wifely and conftitutionly connefting them together : And in order to move and ex- cite us to the former, commonly approaches and interefl:s himfelf in us, by Motives drawn from the latter ; 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 aflifl: the weak Nature of Man, and the ineffeftual 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 adl 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 fliort 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 mod reafonable, . and mod for the Intereft of our Being to be pre- fer'd, we fliould never mifl:ake, nor fail of plea- fing God ; tho* in our uneducated Underftand- ings we happened not to make out a priori the Obligations to Virtue from the eternal Reafons D 2 of 36 DEISM Delineated^ C H A p. of Right or Wrong ; or not perceive enough ^^^' the charming Beaut)' of its PraSice from the '^•'^^^^ Relations and Fitneis of Things, or Perfons. Becaufe God has been fo exaftly careful in con- fulting the Salvation of all, in the Revelation of his Will, as to affix that, which all under- ftand, Cthe Ignorant as well as the more know- ing) eternal Happinefs and Mifery, to the Things that are pleafing, and difpleafing to him. And he has not only encouraged, but commanded our Hope and Truft in the one, and Fear in the other ; as the final Effeft and Adjudication of his Favour and Friendfhip, his Anger and Dif- pleafure. And it is in this way he commands us to (hew our Wifdom •, which begins in his Fear, and is perfedled in his Love. Earthly Paflions in fad often over- bear Reafon with Refpeft to wife Conduft for this World, much more to the Prejudice of the Wifdom that is from above -, Hterocks repre- fents the Mind carried by its Paffions inclining to Sin, like fo many Weights^ of Lead hanging upon it, wo-Tcp Tidi fiohv€h"(nv W(pi^erut ^pof Ka- xi«v. A ff^eigbt which the Apoftle advifes to lay ajide. And therefore there ought to be the greater Weight of more precious Things to poife, and recover it out of that finking Condition, Wz. the exceeding WEIGHT of Glory. The Duration and Greatnefs of REWARDS and PUNISHMENTS hereafter are revealed ac- cordingly from Heaven to be an Over-balance for the irregular Paflions of this Life; that no Hope, nor Fear, Joy, nor Suffering, Love, nor Hatred, may (land even in the Scales with what is to come ; but be weighed down always ex- ceedingly, with the exceeding and eternal Weight of Gior^ \ and this Counter-balance of what is to •^ "^ come It DEISM Delineated. 37 come when this (hort Life is ended, from anta- CHAP, gonift Objeds certain to our Belief, is that which ^^}l, is ordained of Heaven, beyond all the Rules of ^^^^'^^^"^ human Philofophy, for fecuring the Tranquillity of Life. And thefe being adjufted to our pre- fent Nature as a prefent neceffary Difcipline, are not only true genuine Motives, but fo abfo- lutely neceffary, that there would be very little Confideration of our Ways; lefs Virtue, and no Endurance of Difficulties for its fake, without thofe Sanftions to the Laws of it. That fome Virtuous fliou'd fall fiiort 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 mercenary Thing. Where would Patience, or Trial of Perfeverance, or Viftory over the World appear, or the particular Crown for fuffering wrongfully be look'd for ? If no righteous Perfon was to be profper'd, but wholly and univerfally neglefted, 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 cafl the fure and ftedfaft Anchor of their Hope^ within the Vail * ^ to enable them to ride out the Storms, and ftem the Tide of world- ly Affedions and Defires impetuoufly rolling * Heb. vi. 19^, this 38 DEISM Delineated; CHAP, this way and that way ; and to make that their ^j;^^ Stedfaftnefs, that their Stand to Perfeverance, holding the Pojfejfion 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 Poffeilion of them little better. St. Paul exercifed himfelf in this very Hope to keep a Confctence void of Of^ fence -f -, and the Ground of living foberly^ righteoujlyy and godly in this prefent World is laid in the fame t- Besides, if God in his great Condefcention to our future Happinefs, and to our prefent Im- perfeftion and Ignorance, wherein it really con- fifts, has made his Laws and Commandments fo many Direftions 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 (hould we forget the Defign, whilft we are praSifing the Qualification ? If the Com- mandments are Diretiions to our Happinefs, it muft neceffarily follow, nat in keeping of them there is great Reward. Wise Men fhew their Wifdom generally by beginning at the End of the Aftion. The efcaping the Pollutions that are in the Worlds and being made Partakers of the Divine Nature \ the clean- fing ourfelves from all filthinefs of Flefh and Spirit^ and the purifying ourfelves as God is pure^ are committed to the Efficacy of this hope ||, in Promifes, exceeding great and exceeding pre- cious 5 for which caufe we are faid to be faved * Hih. X. 23. t Aclsxxvr, \^. \ Tit. ii. 13. I 2 Pet* i. 4. 2 Cor, vii. I. 1 John'iil 5. i DEISM Delineated. 39 hy it *. Why then (hould any be induced to fuf- CHAP, pend their Hope in another Life, whilft they are ^^^• doing the Will of God in this? It is to all in- ^^^^ tents and purpofes invidioufly taking away that Spring of motion, which the Conftitution 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 ftand ftill. That Man was at firft made prone to Good^ appears from the firft Law or Covenant, whereof Punifhment is only ex- prefs*d as the Sandtion. But fince the great Change in his natural Tendency to EviU REWARDS become neceflary to be exprefs'd as a Sanftion of the fecond Covenant, to animate and recover him to his Good ; and likewife PUNISHMENT, to awaken his Confideration, that he might not imagine that the whole of his Evil confifted in miffing that Reward. Whereas it is the important Concern we have in the final Iffue, 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 Chriftianity as old^ &c. acknowledges f '* the Spring of all the Aftions *' 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, (hamefully mangles the Argument of the Apoftle, and fuppreffes the Senfe of the di- vine Goodnefs, the very Meaning of the Words, cc cc Bom, viii. 24* D 4 t P»S- »3/ w hich 40 " DEISM Delineated. CHAP, which he would have every body clfe infenfible ,^^XI;^of, as well as himfelf : If you afk the Inftancc >^^^^ Qf Qod's firft loving us, the Apoftle had de- clared it juft before, ver. 9, lo. In this was manifefted the Love of God towards uSy hecaufe that God fent his only begotten Son into the IVorld^ that we might live through him. Herein is Love^ not that we loved God^ but that be loved us^ and fent his Son to be 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, is 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 uterly rc- jefted 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 Anions carry with them their own Re* wards^ and irrational their Puni/hment:'* That the attradtive Beauty and intrinfick Excellence of Virtue is fufficient Inducement to pradice it, without any Eye to Self- Advantage, 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, hath this one Truth [the Refurredion " and Afcenfion of our Saviour] chang'd the ** Nature of things in the World? and given *' the Advantage to Pif^ty over all that could ' tempt or deter Men from it. The Philofo- phers indeed (hcw'd the Beauty of Virtue : They fet her off fo as drew Mens Eyes and Approbation to her : But leaving her unen- ** dowed. «c (C it • ( cc cc cc cc cc cc . ic cc cc cc cc cc cc cc cc cc cc cc cc cc cc cc cc cc cc cc cc cc cc P- 54; DEISM Delineated. 43 The Vulgar of the Heathen World feem to haveC HAP. had much the Advantage over moft of their ^VI. Philofophers in this matter. They for the moft '^^■OT**^ part tenacioufly believed a future State, where the Wicked in general were to be punifhed, 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 Adions. Whilft their Philo- fophers made a fliift to difpute themfelves very cunningly out of the Belief of it: Conjecture and Problem was all the Certainty they had to rely upon, which had no more Influence than a Dream. Somnia funt non docentisy fed optantis ||. They could fhew their Eloquence faft enough in fraifing Virtue, whilft they left the Praftice to the Vulgar, and made good the Saying, Virtus laudatur^ df alget. Thus Sadoc the Founder of the Sadducees^ giv- ing Ear to his Mafter Antigonus^ " 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 Refurredlion, * 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 prefent World, yet declared their Adherence to Virtue for the fake of the Delight and Pleafure of it. The Stoicks admitted Providence in part, and Fate in part j but when Pain and Suffering hap- II Cicero. • Prideauxh CoimeOion, Vol. II. P. i . p. ()%. pen'd '^^ DEISM Delineated. CHAP. pcnM to (land between Virtue and its own fole XVI. Reward in this Life, and offered to reftify 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 Pojft- donius is well known. , t- i And as nothing can be a Support under Evil but the Hope of after-Good^ their Diftrefs was very pitiful in the want of Revelation to affure 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 Recourfe to and Anticipation of that, brings the Happinefs of this Life upon a Level and Equality. '' Thofe juft Meafures (fays " Mr. Lock) of Right and Wrong, which Nc- ** ceffity had any where introduced, the Civil •* Laws prefcribed, or Philofophy recommend- *^ ed, ftood not on their true Foundations. " They were look'd on as Bonds of Society and *' Conveniencies of common Life, and laudable ** Praftices. But where was it that their OWf- *' 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 " Acknowledgment of the Law-maker, and the " great Rewards and Punijhments^ for thofe that ** would or would not obey them. + " But when St. Paul addreffed his Audience, at Aihns^ which confided of thefe two fort of Philofophers |U he infinuatcs not one Word into their darling Notions of the Beauty of Virtue, •}• Reafonabl. ofChriJl. p. 275. ^Adi Kvii. 1 8, Cfff. or DEISM Delineated. 45 or its Self-competency for a Reward ; nor yet^^ A;P. exhorted them to Repentance from the Bafenefs ^J^j^ and Turpitude of Vice ; but from the folid Topicks of Religion, the Confideration of God as Maker, Benefadlor, and Judge of the World in Righteoufnefs j acquainting them with the particular Perfon, Jefui^ ordain'd to be the final Punirtier, and Rewarder of Mens Adions 5 and therefore were commanded, in his Name, to Repent ; upon the Affbrance given of that Ap- pointment, from God's raifmg him from the Dead. This was adding the Knowledge of the Saviour of the IVorld to the true Creed of Natu- ral Religion, viz. That God is^ and that he is a Rewarder of thofe that diligently feek him. A Creed undoubtedly derived down upon the World, from the Original Premife of the Mediator. And they, before the Flood, who diligently came to God, and worfhipp'd him in Virtue of the Second Article of it, worlhipp*d, in efFedl, 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 Puniflier 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 arid fupport the Faith of that Prornife (which was the hitent of Prophecy * in virtue of the Tradition of it, * • * As the prcfcnt Bifhop of SaMurj has cxcellentl/ made appear, was 4^ DEISM Delineated.' CHAP. WAS accepted of God, and had that Confidence XV^- in his Redeemer as to expeft f the Refurreftion ^•^^V^*^ of his Body from him. So that as Prophecy went out from the Beginning, to one Lineage, wherein it was to have its Accomplifliment in the aftual 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 Rfe- fpedler 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 Punifher, which implies a Rewarder j in the fecond exprefly mentioned as a Rewarder : ^he IVages of Sin is Beatb^ but the Gift of God eternal Life through Jefus Chrift. Man being for the Tranfgreflions of the firft Covenant under a State of temporal Punifhment, 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 neceffary to Religion, as the general Perfua- fion that God is, direftly leads to, and implies Rewards in a future Life. For, if God does not in Faft, always reward his Servants in this, it demonftrably follows that he will as affuredly do it in another World, as that he exifts. Many of the better Philofophers, as Socrates^ Epicte^ tusj who joined Profit and Self- advantage to Vir- tue, and made them infeparable in the Iflue, and in the Care of the Gods, feem to have been Retainers to this very Faith. Arian upon the latter argues, *' That if Piety and Profit did + See this dearly made out in the lame Book, by the fame Author. « not « <( cc cc C( cc cc DEiSM Delineated. 47 not go together. Piety would be preferv*d inC H A P. none *, the Reafon is, becaufe nothing is fo na- ^ ^]^ ** tural to us, as to afFeft and purfue our own Advantage ; fo that if you place what is holy and juft in that which profits^ you preferve them ; but if you feparate what is honeftfrom 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 Honeft, and thought that Gain was not confined to the Bounds of Vir- tue, becaufe he held that Do6lrine 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 Purfuits 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 Chrijiianity as oldy &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 contain*d in the famous In- quiry concerning Virtue. ** Nor do we fay, 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. IL cap. 22. Lib. IIL cap. 5. f Charaii, Vol. IIL pag. 161, when cc (C I XVI. 48 DEISM Delineated; C HA P- « when he abftains from executing his ill Pur- "^ '' " pofc, 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 AffeBion \ who then only, as it afterwards follows, *' is foppofed Good^ when the Good or ** 111 of the Syftem to which he has relation, is ** the immediate Objeft 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 AfFediion •' merely towards Self-good, does not imply any *' more Goodnefs in the Creature than as the *' AfFedbion itfelf is good. Let him, in any Par- •* ticular, aft ever fo well, if at the Bottom ic *' be that felfifli AfFeftion alone which moves, •* he is in himfclf ftill Vicious. Nor can any " Creature be confider'd otherwife, when the ** Paffion towards Self-good, tho* ever Jo mode^ •* rate^ is his real Motive in the doing that, to ** which a natural Affeftion for his Kind ought ** by right to have inclined him ♦." So that Self-Affedion or Confideration of frivate 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 rejefted as vicious, ill, unnatural, depraved. And the good, natural, uncorrupt Motive for ferving others and the Publick, muft be drawn from Affcftion to others and the Publick only, under the Witnefs and Infpedlion of the governing Mind, or Deity, that this gives Denomination of Virtue^ JVortb^ I! CharaB. Vol. II. pag. 21, * Pag. 25. Honejlj^ DEISM Delineated. 49 Honejly^ Integrity ^ Rights Moral Beauty y Order^ CHAP. Harmony^ &c. And confequently that pradifing XVI. upon the Motive of Self- Advantage, or private ^■^'^V"'^ Good, muft be the reverfe. i( cc <( cc ^ That Reference to the End therefore fe?ms to be the Standard to the Agent, both of the Reafonablenefs^ and Morality of his Aftion : And not the Agreement of his Aftion to the Relation or Circumflance he is plac'd in. That indeed founds the Reafon of relative Duties ; but what makes thofe Duties moral is the Fitnefs and Re- ference of them, cbofen as fuch, to the End God appointed them, Happinefs. The bare^ Know- ledge and Apprehenfion of the Relation of Things does not induce the Agent to aft, unlefs the faid End of Happinefs to himfelf, and others, is propofed from his afting according to that Relation. And when the Aftion has attain*d that End, or truly intended it, it is morally good ; and is, at the fame time, a Conformity to the fupreme Reafon^ which has appointed thofe beft Aftions to thofe beft Ends : And the divine Will and Commandments are fo^many Direftions of our Aftions to the Happinefs of ourfclvcs and others, in both Worlds. What other, or what better End could the Fountain of all Self-goodnefs and Happinefs pro- pofe, in making Man, than to communicate A^p- finefs to him, according to the Nature and Fa- culties he had given him ? The very Glory of Goodnels confifts in communicating itfelf, nor could it otherwife ever have been known. Man then being made a free Agent, and a fociable Creature •, to make his Happinefs confiftent with, and fuitable to his Nature, it muft be the Refult of his Choice ; and enjoyable alfo in So- ciety : Imperfeftly enjoyable in this Life, more compleatly in the next. And what wifer or bet- ter Choice can he poflibly make, than of that End i DEISM Delineated. 71 End and that Happinefs which his Maker hasCHAP. chofen for him, and laid before him for his Ac- J^b^ ceptance or Refufal ? But what greater Enforce- ^-"^T^ ment of, or Obligation to his Good, can be 1^ upon him, for determining and obliging his Will to Acceptance, than fuch a Choice kid before him ? Be there never fo many different Opinions about Happinefs (as what it is in the prefent Life, where it is neceflarily mix'd and imperfedt, there muft ever be different Sentiments, and as many Judgments as Taftcs of Pleafure, and but one Truth to unite in, viz. that Happinefs which is fubordinate and leads to the total or ultimate Happinefs hereafter) if the Author of our Being and Faculties, who beft knows what is beft for us in both Worlds, has ftiew'd us our Good and Happinefs in each, all Believers of his Revela- tion muft fubfcribe to his Truths and Rules con- cerning it : And all others will for ever be at a Lofs without it. If Happinefs then is the natural, ultimate End of Man, and that End is chofen^ that go- verns and obliges to the Choice of the Means -, and the Reference to and Confideration of the End muft be the Motive in chufing and purfuing the Means : the Means will accordingly be cho- fen not fo much for their own Sake, as for the Sake of the End. And as God, the Patron of our particular Happinefs, and of Society^ or ge- neral Happinefs, has tied and connedted fuch and fuch Aftions in Society to general, and particu- lar Happinefs in it here, and hereafter-, and that Happinefs depends upon the Performance of fuch Adions by natural Confcqucnce, or by F 4 his 72 DEISM Delineated. CHAP, his Appointment •, then the Performance of them XVI. is a necejfary Means or Qualification for the End -, ^•^^Y^^and in Regard to that, the Agent is induced and obliged to obferve and do them, becaufc he can't obtain his End without it. And becaufe necejfary to attain that End, that fliews the Fitnefs^ Congruilyy Reafonablenefs^ Or- der^ and Bcaut'j of the Adion ; as Beauty con- fills in a due Proportion of the Means to the End, and likewifc the Agreement of the Aftion to fuch a Relation or Circumftance of Life. If the Aftion had not been neceflary to the End, it had neither been beautiful, nor orderly, nor rea- fonable, nor fit : But as it is indifpenfably ne- ceflary, that renders it // to be done, becaufe it fo exadly Jits the End *, reafonable^ becaufe it would be abfurd to think of the End without it ; orderly as fubordinate *, beautiful^ as proportion'd to it. Take away Happinefs, the End to which it tends, it produces nothing : What then becomes of thofe fine Characters Fitnefs^ Reafonablenefsy &c. Do they refide in the Means without the End ? Then the Adion is fit and reafonable, be- caufe it is fit and reafonable, tic. i, e. for no Reafon ; if no End is applied, no Reafon is ofFer'd, no Inftance alledg'd of its Fitnefs ; what is this but a fpeculative refting in the Means without the End, and a Recommendation of them without any Refped unto it ? The Obli- gation therefore, or Inducement to the Adion, does not derive from dry Truths Relation of the Agent, Fitnefs ; but in relative Truth, called Ho* linefs of Truths Eph. iv. 24. as it is in the Mar- gin ; holy Manners are cxpcded from holy Faith, DEISM Delineated. 73 Faith, as a pure EfFed is from a pure Caufe,CHAP. that one (hould enlighten and enliven the other XVI, before Men. Fitnefs, as it agrees with and is'^'^^^ fuited to the End, makes the Means to be em- braced, and purfued into Adion. God has made the Relation and Tendency be- tween the Means and the End ; and therefore commanded moral Good becaufc it is naturally good, tends to, and qualifies for Happinefs : And has prohibited moral Evil as it leads to Mi- fery ; and as Mifery and Happinefs are ejfentially different, fo there is an ejfential Difference be- tween the other. And thofe natural and immu- table Tendencies, make the natural and immu- table Law of purfuing the one, and avoiding the other. The Agent therefore cbufing the Ac- tion not as an End, but a Means in Reference to Happinefs, makes the moral Good ; he co-ope- rates with God in chufing the fame End with him, and chufing and adapting the fame Means. His Mores to God, and Society, are regulated as they ought to be, and therefore his Adion is morally Good. The Adion of itfelf is a natural Good produdive of natural Happinefs ; but as it is chofen for the Sake of the Happinefs, it be- comes a moral Good^ produdive of Happinefs fuitable to, ^nd chofen by a moral Agent. The Tie of the Obligation is faften'd from the End^ to the Choice of the Agent's Will, moving to and embracing the Means in refped to the End, whether the Obligation is confider'd with fome externally^ as proceeding from the Law or Com- mand of rhofe that require the Adion ; or i«- Urnally with others, as inherent in the Agent. WfiV 74 CHAP. XVI. DEISM Delineated; Why then fliould that be laft, or Icaft in the Aftion, which God and Nature has made firft and greateft in it ; firft in the Intention, and greateft in the Execution ? He that duly confiders the End will never do amifs. The propofing the external Motives of Happinefs or Mifery, Life or Death, is fetting the End of the Adlion be- fore the Agent, that he may condud himfclf ac- cordingly. Or, if the Aftion is confider'd as a ^ialifica^ t'ton for enjoying the End, Happinefs ; which Qualification is as neceffary in the Nature of Things, as ^ajle is to a Palate : That introduces the moral ^afte^ which feems to be a Tafting our own Happinefs in Society, and at the fame Time tafting the Happinefs of Society. It remains therefore that Happinefs is the Eftimate and Criterion of the moral Tafte^ Fit- fiefs^ Relationj Truth *, Beaut'^y Goodnefs, Obliga- tmty Approbation^ Reafonablenefs. And confe- quently * Happinefs as an End is the Choice of the Will, and that End mull have Means fuitable to it ; and thofe Means being fix'd, and immoveably fettled by the God of our Nature in the Refpefts or Relations of Perfons to Pcrfons, or Perfons to 1 hings, in their Circumftances, as his Providence orders them, that makes the T^ruth of Things : Which the Author of the Religion of Nature delin. has made the Foundation of his valuable Book. Tho* in making Morality confift in rc- fpeding Truth, as ^ruth, he plainly carries the Matter too far. Becaufe all Truth as fuch being equal, all Truth would be equally important ; and every A5ion regarding any fort of Truth would be moral ; and no Difference in moral Ac- tions. It mull therefore be thofe Truths, which one way or other refpe^t the Good and Happinefs of ourfelves, or others, iha: concern a moral Agent, or can come under a moral Con- fideration^ DEISM DELlNEATBa 75 quently that the Difpute has been about Words, C HA P. which receive their full and ultimate Meaning s^^^^^ from the other ; and are all reconciled in it. What is Puhlick-Affemon but multiplying the Love of Self, by the Rule and Order of Ci- tizenjhip in both Worlds ? What is the moral Tajle, but that Hunger and Third in our Nature after Happinefs ; di- refted to Right eoufnefs^ in order to accompliQi it, and be fatisfied ? What fideration, as Means to that End ; if they offer true Means to that End, they cure Ignorance and Miftake ; but it is the Office of the Underftanding to diftinguilh 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 f^zll ; Self- motion fprings from that, and that is the only moral Agent in the Man, and when it chafes an Action or Means to that End, it becomes moral. He fays, pag. 52. the trucft Definition of Natural Religion is. The Purfuit of Happinefs by tlje Praaice of Reafon and Truth. It is plain then, that he very rightly makes Happinefs the End of his Truth : But the Practice of Rea/on and Truth feems a very unaccurate Expreffion ; had he (aid chufmg true Means by the Difcernment of Reafon, and putting them in praaice to that End, he would have made his Truth both eligible and practicable, and fo brought it into Morality. His Syftem of Truth is vaftly beholden to Revelation, tho' unacknow- ledged, 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 Deifts 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 contradia Revelation ; but they may pleaie to read their own Condemnation in thefe Words of the Author. <* Here I begin to be \Qyy fenfible " how 76 CIJAP. XVI. DEISM Delineated. 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 Adlion, Proba- tion, and Diftindtion of the Ways and Means which lead to our End, Tho* it (hews the Will the Reafonable7wfs of the Aftion 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 mod in its Choice by the Motive, and gaia*d by the Con- fideration of Advantage and Happinefs ; s^nd that, which is eternal^ is adapted to influence moft, and prefer that Choice as rnoft reafonable, which makes it an Agent to the befi Purpofc. how much I want a Gmde. Bot as the Religion of Natun is my Theme, I mull at prefent content myfelf with that Light which Nature aifords; my Bufineis being, as it feems, only to Ihew what a Heathen PhUofipher without any other help, and almoft AvmJUJkKrQ', may be fup- poled to think. I hope that neither Ae doing this, nor any thing elfe contained in this Delimation can be the lead Pre.- judice to any other true Religion. Whatever is immediately reveafd from God, mull, as well as any Thing elfe, bo treated as being nuhat it iV ; which cannot be, if it is not treated with the highell Regard, believed and obefd. That therefore which has been fo much infilled on by me, and is as it were the Burden of my Song, is fo far from undgt' mining true reveatd Religion, that it rather paves the Way <* for its Reception." pag. 211. * • Sec the prefent Dean of Chrtfi-Church\ Anfwcr to thri- fi^nity as old, &C. pag% 245. « leafe him ; and what is that Faith, but as it follows, that he is, and is a Rewarder of tbofe that diligently* feck 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 Expeftations, but with in- tuition on his Command, who {tt^ in fecret whatever is intended to him, and will hereafter reward openly for it. 2. With refpeft to our- felves it is, in Faft, imprafticablc 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 ^^ dependant needy Beings ; an aftual under- valuing of God's Rewards -, prepofterous and inconfideratc Arrogance in fuch indigent Crea- tures as we are, it is a falfe dating our own 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 required of us on his own Account ? If not, let us make Senfe of it, and lore him as heartily as ever wc can, by keeping his 94 DEISM Delineated. CHAP. his Commandments for our own Sake. For iiXLj^^ indeed ftand in need of all the good Effefts of thofe ardent Streamings and Incli- nations of the Mind towards the Author of our Felicity, as they return upon the Mind with Intereft, 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 we to give, but the little Nothing of our Thanks, which acknowledges our De* pendance, his Fulnels, 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 fimple^ pure^ and unmix* d^ as to have no other Objeft than merely the Excellency of that Being it/elf , in order to render it acceptable, or convince our own Minds of the Sincerity of our Love towards him, is indeed to make our Love unacceptable to him, to convift ourfelves of Hypocrify before him, and of being Flatterers in Love, and «Sy- cophanti 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 Hope of Glory in the next, then our Love and Devotion refpefting him as what h^ is to us. our Benefa^or in thefc Things, is truly grateful PE IS M Delh^bateh 95 grateful and becoming us ; and therefore grate^C tt A R ful and acceptable to him. And the offering ^^*- fuch Love muft appear to the Heart and Con- ^^^^^ fcience to be perfedly ftncere and dutiful in fuch Creatures as we are -, becaufe it proceeds from the Senfe of our Dependancy, as boing his Crea-- iures^ recipient and expedant of all our Good. If our Author admits the Thought of Self-Haph finefs and Fruition * or Gratitude f into the Love of God, then he admits Self Intereft ; then he excludes pure Efteem, Excellency^ and own Sake : And therefore can be> no Apology for that Principle. I T i^ ridiculous in him to alfcjdge there, in order to remove Mercenarinefs out of Religiod, and make it liberal: " How ftiall one deny that to ferve God by Compulfiony or (or 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 equally ferv'd him ? Was their Religion fervile and illiberal ? Does the greateft Wifdom we arc capable of in declining the greateft Evils that can bcfal us, deferye the Name of Compulfion ? Or to purfue the greateft Happinefs of our Na- ture, is that a reproachful Intereft? He re- proaches only himfelf and his own Syftem, by adding in the next Page, *' That altho* this ** Service of Fear be allowed ever fo low or bafe ; yet Religion ftill being a Difcipline and Progrefs of the Soul towards Perfeftidn, the " Motive of Reward and Punifliment is Pri- ! Ckacaa, Vol. II. pag. 2jq. f /&V. pag. 27 1. ** mary «c pU'> mental? Besides, it is a more liberal, and left mercenary Morality, by Faith and Hope to ex- pea the Reward of Happincfs, from the inter- pofing Diftribution and Allotment of our Hea- venly Governor, fulfilling his general Promife, than to depend upon and be wholly influenced by a Stoical Notion of rewarding Happincfs, as ncceflarily and infeparably connefted to Virtue by a blind Fatality. Neceffity 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 SubmiflTion 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 Suppofition. If Love confifts in an ^Jnion of Mind and Intereft, Inclinations and Defigns, we muft forego our own miftaken ones, and, by Imitation, unite ourfclves to thofo 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 correfting the falfe Love of Self into that which is good and true and divine, by copying after God m fo many Attitudes of Like- nefs 97 ' •! nefs and Similitude. So that we love God becavfeQU A P* be firft loved us^ in firft making Man in his ^VI. own Image ; and when he had unmade himfdf, ^"-^^V^ by Tranfgreflion, making him over again as ic were, by fending his Son in the Likenefs of Man. What makes the Happincfs of God, makes alfo ours, by Imitation and Communication, When the Love of him perfefts us in the Imita- tion of liking, defiring, and purfuing the fame Things and Views with him, it gives us Poffef- fion of him, makes us partake of his Happineft, and derives ic upon ourfelves. The more we know andconfiderGodandhisWaySjthe more we love, the more we imitate, the more we are like him. And his Perfeftions of Holinefs^ Jufticey Mercy^ &c. are the Exemplars of all Virtue, the Patterns of our Imitation, the Objedls of our Love, and the Source that communicates Happincfs to us. And as that future Fruition confifts 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 borrowed, or bought at the unexpeded Hour ; but we muft be previoufly fitted with fome Likenefs and Qualification, in order to be changed into and inveftcd with more glorious Likenefs ; and if we don't learn to love God in this World, where we go to School to learn it, we fhall have no Notion of ic hereafter, and (o be defticute of all Qualification for Happincfs in his Prefence. So that all our Love for him here, is for the fake of being happy with him for evermore. Vol. IL H Is 98 CHAP. XVI. DEISM Delineated. 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- im home, and being Strangers or Sojourners tn this World, is the firft Virtue, and every Virtue tn this World*. Thcfe Candidates for Heaven, and wife Oeconomijls of Happinefs, having no exprefs Revelation of the Gofpel, but as it ferved to Ihew their Faith, that a heavenly Country was to be preferred to an earthly, wifely followed theDiftatesof Nature in preferring a greater Good to a lefs, and a lefs Evil to a greater, in Virtue of the Pfomife of God to Mam^ and af- terwards renew'd to Abraham. But the noble Author laft cited deviates from Nature, in order to attain his malevolent 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 Confideration of private Good, or Self-Affemon, from having any Share in it ; difcards alfo the natural Die- tates of common Prudence and Confcience, for preferring the greater to the lefs private Good i and depreciates the Virtue built upon that Prm- ciple of common Senfe, and Nature, under the Notion of di Bargain. His Words arc, KlfftM T«T». Chryji. Heb. xi. 13. And I may add, tho they were Strangers in this World, they were intimately known to a&d acquainted with jhe Maker of it. ^_ ^ «« Now «c ftC DEISM Delineated 99 CHAP. "Now the more there is of this violent. ^^^* " AfFeftion towards private Good, the left Room is there for the other fort [Affeftion] towards Goodnefs itfelf, or any good and deferving Ob- jeft, worthy of Love and Admiration for its *' own fake ; fuch as God is univerfally ac- " knowledg*d." And afterwards fpeaking of Reftgnation to his Will, that there is " no more " Worth or Virtue [in fuch an Inftance] than •* in any other Bargain of Inter eji: The Meaning ** of his Refignation being only this, ^hat he reftgns his prefent Life and Pleafures conditio* nally, for that which he himfelf cofjfejfes to be beyond an Equivalent ; eternal Living in a State of highejt Pleafure and Enjoyment *." hi many Principles, Precepts, and Examples of J(7-C H A P. ing good inculcated by that Religion ; no Defeft yj^^' of which can be laid to its Charge by its great- eft Enemies. The true Enthufiaft aftuates and manages Religion according to his roving Fancy, but is not himfelf aftuated or managed by it, in its true Defign. Is any Servant afliam'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 Happinels he made us for. Sir Ifaac Newton^ Princip. pag, 527, fays the Word God is a relative Term and has refe- rence to Servants. And if this is the Condufion 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 Vir- •' tue^ Religion in general, and the Caufe of a •* Deity is betray'd ; and by making Rewards *' and Punifhments the principal Motives to *' Duty, the Chriftian Religion in particular is ** overdtirown, and its greateft Principle, that " of Love^ rejefted and expofed *." For he quite miftakes the Cafe ; the Praftice of Virtue upon the Motive of Reward and Punifliment in a future State, is the Foundation of Happinefs in that State. How then can the Praftice of Virtue be the Ruin of it ? It eftabliflies the Religion and Worlhip of the Deity upon the Bottom God himfelf has built it on 5 which Way then is Re- * Cbara^, Vol. IL pag. 279. ligion 112 DEISM Delineated: CHAP.ligion in general and the Caufe of a Deity bc- 1 ^XLy^^^y^^ ^ -^"^ ^^ ^^'"^^ ^^ ^^^ £>//?n*z//^r 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 cffedtual ; how is his Religion overthrown ? Or in what manner is its greateft Principle, the Love of God and Chrift, rejedled or expofed ; when the whole Service of Chriftianity is a grateful Ac- knowledgment of that moft furprizing Love in the Benefits receiv'd, and to be receiv*d ? But is it not extremely furprifing and incon- Cftent in this high-fpirited Author, who pre- tends to be fuch a paffionate Admirer of difw" ierefted Love, Friendfhip, Virtue ; if he of all Men, (hould appear an Enemy to that Religion, 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-. Ihip, 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 conferred, at leaft out of EJlee7n 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 Afliftance 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-lhapen ! his Syftem a Sbam^ and a mean DEISM Delineated tij mean Artifice to overturn the beft Religion inCHAP. the World. xvi. Besides, the Religion I am fpeaking of in- cludes his Virtue and more ; and therefore can'c in itfelf be narrower than that. It teaches 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 ail our Faculties, of Body, and Soul ; confequently larger than Virtue in his Senfe, which he makes to confift in Affeulion to earthly Society ; and allows it to Atheijls^ as well as Deifts ; but not in fo perfeft a Degree * As Chriftia- nity finds us a Man, it will make us a Man ; our Nature and Conftitution now will be our Nature and Conftitution hereafter, only greatly improv- ed in both its Parts : So exaftly does Chriftianity confult Nature and improve it. Whereas the t>eift configns his Body in the Grave to everlaftitig Oblivion *, fpurning the faid Religion, he fpurns all Belief of its Refurrec^ tion \ drops half human Nature, and leaves it in the lurch for any Revivification or Happinefs ; and fo betrays its Caufe, in Futurity^ in the earn* eft Expectation of the Creature^ and lofes it before all the World. Such wretched Confulters are they of our common Nature^ and worfe Counfel- lors of its joint Happiriefs ! 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 Honefly, and diftinguimes it likewife from Religion in his EJ/ay on Wit and Humour, pag. 93. Vol. II. man XVI. 114 DEISM Delineated. CHAP, man Happinefs, as a Hope more becoming fVbrms ^^' than Men, in the Pharfe of Celfus f. For the* it is natural in us to have Affec- tion to Society, as this Author pleads ||, can he deny it to be likewife natural in us to have Affec- tion for Our/elves ; and that AfFedlion fufcepti- ble of the Influence of Rewards and Punifhmcnts from our Maker^ as our greateft Concernment, as our highefl Reafon, as our Religion for lov- ing our Neighbour, and doing all the Duties to Society ; to the Ncediefl ; to Poflerity, 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 Afpeft and Confide- ration of Nature that is in every Agent ; and upon the other Senfe of Natural, fets up his Jlalk'^ 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 aSual 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 ihall therefore apply the Words of this Author to himfelf, becaufe they fo exaSly fit him, as he has degraded the Nobility of Authorjhip, by departing fo (hamefully from Nature : " His " Piece zviil be found ridiculous, when it comes " thoroughly to be exami7i*d. For Nature will not ** be mock'd. The Prepoffejfwn againjl her can cc €( CC DEISM Delineated* h^ •* never be very lading. , Her Decrees and In-GHAP. •* ftinfts are powerful ; and her Sentiments in- ^^^• bred. She has a firong Party abroad ; and as ^OT^ Jlrong a one within ourfelves : And when any Slight is put upon her, /he can foon turn the Re* ** proach, and make large Reprifals on the Tafle *' and Judgment of her Antagonijl * '* To which I add the Obfervation of Lord Bacon, " A lit- tle Philofophy helps to make an Atbeijl^ but a great deal brings round to Religion,'^* And it has been truly obferved, that the Deijls are fo fuperficial in folid Learning, that was it noc 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 RefurreHion of the Body, which is that peculiar Life and Immorta- lity to both Parts of our Nature, brought to Light by the Gofpel ; which eternal Life is the Gift of God, thro' the Mediator ; who has the Gift put into his own Hands, to ditlribute to the World. So very proper is it for him to have the final Allotment of the Ends, Happinefs 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 ^ 'ExjohYiKav « iKmi, Orig. cont. 240. Vol.111, pag. 214. H Charaa. « never f CbaraB, VoL I. pag. 354. I 2 A WISE ii6 CHAP. XVI. DEISM Delineated. A WISE Bargain^ truly, to lofe the total Hap- pinefs of his Nature in both its Parts ! For if Death, as he owns, is not a Ccafing to be, but a Separation of Soul and Body ; and the Re- union of them to a State of Blcfledneft is that Immortality and eternal Life, which is the Gift of God to the Faithful in Chrift, ex- dufive of all the Defpifers 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- redlion to Condemnation of Body and Soul ; which, being void of all Happinefs, has not the Name of Ltfe ; nor is it privileged with the Cef- fation 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 diftinguifli between the Atheifl and DW/?, feeing their End is like to be the fame. And why fliould not their End be the fame, fince their Virtues are the fame ? For a Sinner to pretend in his own Sufficiency to approach God, is the fame as to difown him to be what he is \ or a Sinner to be a Sinner. Neither of them al- low of any pfitive Account hereafter, and in that Refpeft they are equal. And what fignifies al- lowing Virtue here in Name, and God as an In- ipeftor DEISM Delineated. 117 fpcdlor in Namcy or an Example of Benevolence CHAP. in Nafue ? When they believe no fole??in Ac- ^^^• count to be given, or that they fhall fufFer any ^^^^V^*^ thing in Judgment from him. Is it fo i then there is no Deficiency in Atheifm from Deifmj except the Example of the Deity ; but all the Ufe the Dei§is pretend to make of that, is for Benevolence to Society in this Life ; and now if this Author allows the Pradlice 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 him upon Equality as to that alfo. Mr. Bayle proves the Alheiff capable of their Benevolence and human Virtues in various Places of his Dictionary, from the Temper of fome. Education of others. Love of Fame, Senfe of Diflionour, Rewards and Punifliments of the Magiftrate, or fome Temporal Advantage ; not from the Inftinft of Confcience, not upon reli* gious Principles, to be fure. And if the Atheift may be virtuous not upon a religious Principle ; then the Virtues of the Atheiif and DeisJ are the fame, the Principle being the fame : Neither of them admitting, nor pradifing 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 Diftinftion 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§f calls the future Rewards and Punifliments of them, they are Rewards and Punifliments only in Natne ; nor can the Deift upon his own Principles pre- I 3 tend (i Ii8 DEISM Delineated, CHAP, tend to any other Hereafter- Intereif in Virtue, XVI. but that Hereafter-Pleafurc. Now if that Plea- ^"■^^V^^fure is no more than the natural Confequence of Virtue, then it is infeparable from it ; and then the Athei^ 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 After-exifttNicc : And therefore if he pradlifes Virtue here upon the fame Principle with the Dcift, the fame Confequence will follow his Anions, and be its future Appendix, whe- ther he intended or defir'd it, or not. This Au- thor declares either againft being bribed or ter- rified into an boneff PraBice * by God -, which is the fame thing as to defpife his Rewards, and defy his Punilhmcnts. In Heathen Countries, ancient or modern, a Dei§f is a Charaftcr of Senfe and Value before God, and Man ; the Wifeft of them were fen- fible of the Want oUrue Revelation, and long'd for the Benefit of it : And the Commonalty were influenc'd by a confusM Belief and Expec- tation of pofitive Retributions in a future State \ and therefore in that Refpeft, upon a better Foot- ing, than Deifts in a Chrifiian Country. For thefe rejedl: pofitive Rewards and Punifhments of the true Revelation, and in fome meafurc rc- jeft the Revelation on Account of the Sanftion of the Puwfijment ; which, by the way, is a very ridiculous Reafon for refufal : Becaufc the bene- ficial Confequence of their embracing is fo very great, the worn Terror of the Punifhmcnt is leveled agatn^ their Refufal, for fubduing their ilubborn Will ; and every one that receives the » Cbaraa, Vol. I. pag 97. Revelation DEISM DELINEATEDa II9 ilevelation has it in their own Power to feel no C HA P. ill Effefts from an Objedion, that is defigned to J);X^ favc them, ^he Worm of Confcience that never ^^ dies may be the natural Punilhment of Sin ; but to that is fuperadded the Fire that never /hall be quenched. When thefe Deifts therefore talk of future Re- wards and Punifhments, they ftill take care to talk as if they believed them not, to be fure, not as fuch. Such a Perfon believing Rewards or Re- tributions *, &c. can mean no more according to their Scheme than, // fuch a Perfon believes, ^c. For this Author, left he fliould have advanc'd too much, takes care afterwards in his Mifcella- neous Reflexions, to declare himfelf, and prevent Miftakes. ** Even Confcience, 1 fear, fuch as is owing to religious Difcipline, will make but a flight Figure where this T^afte is fet amifs. Among the Vulgar perhaps it may do Won- ders. A 'Devil and a Hell may prevail, where a Jail and a Gallows are thought infufRcient. But fuch is the Nature of the liberal, polifli'd, and refined Part of Mankind ; fo far are they from the mere Simplicity of Babes and Suck- lings ; that inftead of applying the Notioa of a future Reward or Punilhment to their immediate Behaviour in Society, they are apt, much rather, thro* the whole Courje of their Lives, to ftiew evidently that they look on the pious Narrations to be indeed no better than Childrens Tales, or the Amufement of the mere Vulgar t-'* • Charail, Vol. IL pag. 71: t ^'^- Vol. IIU I4 As ii8 DEISM Delineated, CHAP, tend to any other Hereafter- Inter e!i in Virtue, ^^^- but that Hereafter-Pleafurc. Now if that Plea- ^^'^^^^'^^^ fure is no more than the natural Confequencc of Virtue, then it is infeparable from it ; and then the Athet^ 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 After-exiftc^ce : And therefore if he praftifes Virtue here upon the fame Principle with the Deift, the fame Confequence will follow his Aftions, and be its future Appendix, whe- ther he intended or defir'd it, or not. This Au- thor declares either againft being bribed or ter- rijied into an boneff PraBice * by God ; which is the fame thing as to defpife his Rewards, and defy his Punifliments. In Heathen Countries, ancient or modern, a Dei§f is a Charafter of Senfe and Value before God, and Man ; the Wifeft of them were fen- fible of the Want oUrue Revelation, and long*d for the Benefit of it : And the Commonalty were influenc'd by a confused Belief and Expec- tation of pofttive Retributions in a future State \ and therefore in that Refpeft, upon a better Foot- ing, than Deifts in a Chrijiian Country. For thefe rejeft pofttive Rewards and Punifliments of the true Revelation, and in fome meafure rc- jeft the Revelation on Account of the Sandion of the Puwjhment ; which, by the way, is a very ridiculous Reafon for refufal : Becaufe the bene- ficial Confequence of their embracing is fo very great, the worfl Terror of the Puniflimcnt is levellM agairM their Refufal^ for fubduing their ilubborn Will j and every one that receives the DEISM DELINEATEDi II9 ilevelation has it in their own Power to feel noC H A P. ill Effefts from an Objedion, that is defigned to Jt^ fave them, "the fVorm of Confcience that never ^^ dies may be the natural Punifliment of Sin ; but to that is fuperadded the Fire that never Jhall be quenched. Whek thefe Deifts therefore talk of future Re- wards and Punifliments, they ftill take care to talk as if they believed them not, to be fure, not as fuch. Such a Per fan believing Rewards or Re- tributions *, &c. can mean no more according to their Scheme than, // fuch a Perfon believes, £sf r. For this Author, left he fliould have advanc'd too much, takes care afterwards in his Mifcella- neous Reflections^ to declare himfelf, and prevent Miftakes. '' Even Confcience^ 1 fear, fuch as is ** owing to religious Difcipline, will make but " a flight Figure where this "tafte is fet amifs. " Among the Vulgar perhaps it may do Won- « ders. A Devil and a Hell may prevail, where « a Jail and a Gallows are thought infufRcient. " But fuch is the Nature of the liberal, polifli'd, « and refined Part of Mankind ; fo far are they *' from the mere Simplicity of Babes and Suck- " lings ; that inftead of applying the Notioa ** of a future Reward or Punifliment to their ♦* immediate Behaviour in Society, they are apt, " much rather, thro' the whole Courfe of their ** Lives ^ to fliew evidently that they look on *' the pious Narrations to be indeed no better " than Childrens Tales, or the Amufement of •' the mere Vulgar f-'* *^CL£ra£l. Vol. I. F2 97- Revelation • Charaa, Vol. II. pag. 71! pag- »77- I 4 t Ihid, Vol. HI- As 120 CHAP. XVI. I>EISM Delineated. A s to his prafound Refpefl and religious Ve? neration of the facred and folemn Myjleries of Revelation^ and his fteady Orthodoxy^ Refjgnation^ and intire Submiffion to the truly Chrijlian and Catholick Doctrines of our Holy Churchy as by Law cftablifh'd, fag. 315, 316. he had the Pri- vilege of his Ridicule to come off of that, as meant in Je§i^ tho' declared^^ as any one may read, in folemn Earneftnefs. It is well, if by the fame Ridicule, his Followers have not learned to ju- ftify themfelves in the abominable Hypocrify of receiving thtSacra?nent for Places, when they know in their Confcience they believe nothino- of the Matter. And their Religion as to Oathi fworn upon the Bible may as juftly be fu- fpefted. For as they believe thofe Rewards and Pu- nifhments in no other Senfe, than as they arc the 7ialural Confequences of their Aftions ; and re- jeft the Belief of any pojitive Retribution of any Good or Evil, but what is the neat Produce and natural Sequel of the ^dlion itfelf : They influ- ence and operate not as Rewards and Puni/hments to be diftributed pofttively and legally by God a$ a Governor', but as mere Confequences, which would follow from the Aflion whether there was any Law, any Sanftion, any Account to be given, any Judge, any God. For that Adtion, which 7uiturally produces all the Good, or Evil here- after, operates of itfelf without the AfTi dance of Law, Sandion, Belief of future Account, Judge, pr God. And therefore if God is believed not to have that Power, or not |o take that Care to reward Virtue* PEISM Delineated. 121 Virtue, and punilh Vice, with fome further /v- C H a P. fttive, legal Good and Evil, than what is the na- ^VI. iural Effedl and Confequence of the Adion ; the ' Thoughts of God, Judge, or future Account, can have no Power left to influence and oblige to the Aftion. The Aftion on Account of its Confequence is all that obliges ; and yet no body to take an Account of the Performance or Non- performance of it. God is out of the Cafe, if he has nothing to add befides the natural Con- fequence, for that adds itfelf without his Inter- pofal. I A M confirm'd in this by what Mr. Locke has obferved, H. Underjianding, Book II. Chap, xxviii. §. 6. " It would be in vain for one intel- •* ligent Being to fet a Rule to the Actions of ^* another, if he had it not in his Power to re- *' ward the Compliance with, and punifti Dc- ** viation from his Rule, by fome Good and ** Evil, that is not the natural Produft or Con^ fequence of the Aftion itfelf. For that being a natural Convenience, or Inconvenience, would ^* operate of itfelf without a Law. This, if I *' miftake not, is the true Nature of all Law, properly fo called." He adds a little after. He [God] has a Right to give a Rule where- ^' by Men fliould govern themfelves : We are ^' his Creatures : He has Goodnefs and Wifdom *' to direft our Aftions to that which is bed : *' And he has Power to enforce it by Rewards and Punifhments, of infinite Weight and Du- ration, in another Life ; for no body can take us out of his Hands. This is the only true ** Touchftone of moral ReElitude ; and by com- paring them to this Law, it is, that Men judge of the moft confiderablp moral Good or *^ Evil «6 g« >87- % /^'V. pag. 1 88. rally 142 DEISM Delineated; CHAP, rally negledted, as his Advice fuppofes ; inftead ^^]^^^ fuperfeding, as he intended *, this helps to "^ eftablifli 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 infped themfelves, by the Help of that true Knowledge which came down from Heaven, to give them the true Infight and Emendation of themfelves, as deriving from the fame Source whence came the Frame and Fabrick of their Being ? And do they not in the domejlick Prefencc of God, and Chrift, hold out that recognizing edifying Mirrour to the Face of the Congregation, that every one by the Refledlion may fee himfelf for himfelf (not his Neighbour) what manner of Perfon he is ; and inftru^^ reprove^ correal ^ according to the Tenor and Direftions of the fame ; that every one giving their conftant Attendance, ma^j he tho^ roughl'j furnijh^d to all good Works ? And do they not moreover hefeech Men in Cbrijl^s ftead^ the great Teacher of all Righteoufnefs, both of the Religion of the End, and of the Means ; who open'd the Way to the Favour of God, and came down from Heaven to eftablifli all the effi- cacious Means for furel y 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 i and, as they are adopted, to become there- fore obedient Children in Chrift. ^hus faith the Lord^ and thus echo his Labourers, have I not * Chara^, Vol. I, pag. 167, 174, fra) W PEISM Delineated. 143 prafd you as a Father his Sons^ as a Mother berCH A P. Daughter Sy and a Nur/e her young Babes ^ that ye ^^l;^ would he my People^ as I am your God^ that ye Jhould he my Children^ and I he your Father^ 2 Efd. i. 28. And do they not labour in diftin- guifliing, direfting, and applying the Means, to the accomplifliing the Ends ? And fhew the So- phiftry of the deluding Pleafures, Honours, Profits of this World \ the Deceitfulnefs of Sin ; 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 Afliftance ; and faithfully perfevere to refpeft 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 immenfcly 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 Conduft 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 ; Miftakes about Religion in very many ; Heedleffnefs of the great concern in mul- titudes ; and Forget fulnefs of duty in all, even the moft knowing, even in Proteftant Countries ; And that will continue as long as Chriftians are Menj incumbered with Body, diverted with the Hurrv 144 DEISM Delineated. CHAP. Hurry of fecular care^ and entangled with the XVII. Love, the deceitful Charms of falfe Happinefs in their Purfuit 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 Novelty, 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 Necejftty 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. I) were neceffary for explaining, and putting in Remembrance tbofe things already known to Cbrijlians, in the Truth whereof they are already ejlablijh*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 neceffary to the Coming of Chrift ; and this doing the Work of an Evangelifi^ and making full Proof of the Minijlry^ ncceffarily 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 Pilafters of it, both Ufeful, and Orna- mental. I CONCLUDE this Head, with applica- ble Paffages out of the learned Dean * Pri- deaux. ** As the Jew$ had their Synagogues in ♦' which \ it cc «< «( «( iC (C cc cc cc cc cc cc cc cc cc cc cc cc cc cc cc cc cc cc cc cc cc cc cc cc cc cc cc C( cc t( tc DEISM Delineated 14^ which the Law and the Prophets were read C H A P. unto them every Sabbath •, fo the Chriftians ^V^- had their Churches, in which from the Begin- ''^^^V^^ ning all the Doftrines and Duties of their Religion were every Lord's Day taught, in- culcated, and explain'd unto them. And by God's Bleffing upon this Method chiefly was it, that this holy Religion ftill bore up againft all Oppreffions, and notwithflanding the ten Perfecutions, and all other Artifices and Me- thods of Cruelty and Qpprcflion, which Hell and Heathenifm could devife to fupprefs it, grew up and increafed under them ; which Julian the Afoftate was fo fcnfible 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 effeftual for this Purpofe, than to employ his Philofophers to preach it up every Week to the People in the fame Manner, as tlie Minifters of the Gofpel did the Chriftian Re- ligion. And had it not pleas'd God to cut 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 propofed by it. But to Chriftians above all others this muft have been of the greateft Benefit. For the Dodlrines 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 Happintfs 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, ;ind weekly put home upon Vol. II. L *' our :l XV n. 146 DEISM Delineated. C H A P. • 7» ^• X ' "i- 3> 4. S» 6* r often i6o DEISM Delineated. CHAP. often ufed to exprefs Baptifm (viJ. Suicer.^ \^!iil> ^^^f^^^') '^^^^ ^^ ^^^ Fellowjhip^ [or with fomc ^^"^^^^"^''^ Copies o'/Hfivofx,i« Difpenfation] of the Myftery^ which from the begimirjg of the World hath been hid in God *. That utterance may be given unto !»;ci«, -full of deteftable Iniquity, wtd Whith. Epb. v. 12. Cicero was both Philofi- pher and Prieji, and he joins both together in Ihying, Ilium q^afi farmtem hujus unhverfitatis imjenire difficile : ^ cum in- ^f^^rts ifrdicare in er the true God, the Parent of the Vnlverfe and if you Jhould difconjer him, Vivoidd be milaivful to attri/f the common PtopU of him. for DEISM Delineated. 167 for the Information and Edification of all \ be-C H A P. caufe it is generally neceffary for all to under- ^^Ij ftand plainly the principal Truths they import. '-'^V^ And fo much, in Faft, is difclofed to common Apprehenfions, as is of beft 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 praftice of all good Works. II. The Myfteries of the Gofpel, the eter^ nal Purpofe {Eph/\\\. 11.) eternal Covenant, {Heb. xiii. 20.) were gradually revealed and unfolded from Faich to Faict The Scries of twv «j/«vwv, Jges and Generations may be reduced to three, I. Wherein a Saviour was promifed from the be- ginning, upon the firft Occafion, to FALLEN Mam, The Seed pf the Woman Jhall break, &c. and again renewed to Abrahatn, that in his Seed all Nations Jhould be blejfed. Faith in this Promife faved, and was in force till Faith in the aftual Performance of it ; and that Promife was the latent Gofpel of the old World, and of the Mo- faick Difpenfation. When 2. It was further typi- fied and painted out {in claro-obfcuro) by Sacri- fices, and Rites : The Old Teftament being as the Moon (hining, by the Light of the unfeen Sun. 3. When the Sun of Rtgbteoufnefs aftually arofe, the Meffiab, called the Inft Age, Days, &c. Hence it appears that true Salvation, i. e. RemifTion of Sins through the one Mediator, whom God ordain'd, is in Subftance and Efficacy one and the fame faving Truth from the Begin- ning of the World to the End thereof ; from alien Adam to the laft Man ; only the Know- edge thereof is more ex^licite at fome tuiie, I M 4 than i i68 DEISM Delineated. xvm " ^^^''^ * ^"^ ^^ ^^^^ People and Nations, C^^^ above others. The Revelation in its laft Per- fedion was according to Job. i. i6. Grace for Grace^ or Favour unto Favour ; the Law of Mofes a Shadow of good things to coine^ bcincr Fa- vour under a Veil \ to uncover which came the valuable Favour and open Mercy of moft gra* cious Truth by Jefus Chrift^ properly meriting the Name of the Grace ofGod^ (Ttt. ii. 1 1.) A Discovery hy Degrees, till the Effufion of the Holy Ghoft after ChrilVs Afcenfion, has all along been the CEconomy of God. The Patriarchs and Profits faw comparatively to what the Apoftle 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 confafcd Notion of the faving Myfteries of Faith, is in fome Cafes a faving Knowledge ; at leaft, when and where farther Degrees of a diftinft Underftanding is not attainable, with refped to the Capacities, and Opportunities of feveral People. Tho' the Evangelical Myfteries are revealed, and in that Refpcd fo far as they are fo, not hid to fome Part of the World, they notwiihftanding retain the Vulgar Acception of the Word, /. e, unintelligible to a great Part of it •, fo much of it as the Gofpel has yet to in- ftruft concerning thofe Truths. But bleffed are our Eyes, for we fee, tfr. in. It is to be obferved, that the MY- STERY of God and the Father, or God the Father, and of Chrift of Chritt of the Gofpel the Riches of Chrift {Epb. iii. 8.) of the Glory of this Myftery of full Aflurancc tm DEISM Delineated. 169 Aflurancc of Underftanding all the Trea- C H a P fures of Wifdom and Knowledge the Riches XVIIL * of his Grace wherein he hath abounded towards 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 himfeJf, {Epb. iii. 3—7, compared with cb. 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 Redeef?ier, to confift in faving bis 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 f. And confequently the Salvation, which the Scripture is able to make wife unto, through Faith which is in Chrift Jefus j, and the Salvation, which is the END of our Faith II, in the Myftery of Chrift, and the Gof- pel, are the fame thing with the Forgivenefs of Sin ; the Revelation, Knowledge, or Myftery of one, is the Revelation, Knowledge, or Myftery of the other. This is the prime Fundamental of our Knowledge therein, therefore called the Word §, the Gofpel 4., the Way **, of Salva- tion. New Tejlament, 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 knowing the 4 M^^'-' 7- ^ ^ ^'^^ "^- '5- II I Pet, i. 9. L- iM^^^^V^' '7- which explains thofe Expreflions, any of thu Jfay, ch. ,x. 2. fpeak evil of that Way no fmall ftir II \f ^^' .''^' """^ 9> 23 aftir the Way which they call, e^f. ch. vi. 14. ^ ' Lord 170 DEISM Delineated. CHAP. Lord from the leaft to the greatejl^ (Jer. xxxi. 34.) xvm. glad Tidings to all People-, the Peace of God^ ^^^"^^ freaching Peace by Jefus Chrifl -, being faved^ jufiified finally 5 Joy^ Eternal Life^ &c. Making known what is the Riches of the Glory of this Myftery, that our Hearts may be comforted \ 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, pafleth 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 {Sim- plex Apprehenfto^ Judicium, Difcurfus) improving in that part of the Myftefy, according to what is commanded, are faid to be moft profitably filled with the Fulnefs rf the Knowledge of God in Chrift^ reconciling the fVcrld to himfelf, which is^ the Glory and Perfeftion of our Knowledge of them : Efpccially when they take into Confide- ration the Fulnefs of the Godhead dwelling in him bodily II for making hint a complete Mediator of Redemption and Incerceflion for us ; and that Meafure of the Stature of the Fulnefs of Chrifi to * Col i. 27. ii. 2, 7. iii. 15 II Cot, ii. 9. f" Rom, xiv. 1. which ' DEISM Delineated. jyi which they may grow and improve, and make a C H A P. perjeil Man in the Knowledge of that Myftery XVIII. «.^^^°''^ ?^^°'* '" ^^"'^'"g Ws Son into the ^^^^^ World, and the Love and Humiliation of the Son taking our Nature upon him, and by his Death, Refurreaion, and Afcenfion perfefting 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- aple of Repentance and Prayer, and a perpetual Fund of Obedience, Thankfgiving, and Adora- • tion. Would we be inform'd wherein he hath ahoutided towards us in all Wifdom and Prudence of the Myftery ? It confifts in the Redemption we have through bis Blood, the Forgivenefs of Sins ac- cording to the Riches of bis Grace *. Or would we be contented with St. Paul's ouon 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 Mxflery t 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 chat it is, conccm- tng his Son Jefus Chrifi our Lord, -which was made of the Seed of David ncconhng to the Flefh, and de- dared to be the Son of God with Power, according to the Spirit of Ilolinefs by the Refurrettion from the Dead. •' •.-EM-i. 7, 8. t- f^. 7. 8. II , Cor. ii 5 Rom. XVI. 25, 26. 4. c/.. i. 3, 4, 5: ■ lii. 3, 4, compared with 2. X Vcr. 7. To 172 CHAP. XVIII. DEISM Delineated. T o the making known this Gofpel of God, and of Chrift, he declares himfclf made an Apoftle ; and that it is the Power of God unto Salvation to all that believe *. The Son of God taking our Fleflb, dying for our Sins, and rifing again for our Juftification, being the Summary of the Gofpel -, and the Proof of that Myftery of Chrift, as to both Parts of his Divine and Human Nature, Son of God, and Son of Man^ he wifely reduces moreover to a proved Matter of Fa£i^ to prevent all Philofophical Speculation about his being the Son of God. For as he was Son of Man Kara ai^Mct, in ci[ipiiaTo; AtfftiS, by taking our Flefh, (and dying) lb was h Matter of Fa^, that he was Son of God alfo }Mtri «V€C- |iitf ayiOffiivvi;, h'j the RefurreEllon 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 Chriji 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 Clofc of his Gofpel, makes a Cafe of Record^ that he was the Son of God. But the Miracle of all was, his raifing hifnfelf from the Dead, as he aflerts of his own Power to do, Demonftration of Omnipotence ! Therefore doubtlefs the Son of God. • Rom, i. i6» Would DEISM Delineated. 173 CHAP. Would we laftly know, what the Apoftle ^^^^^• calls a great Myftery, (and then we fhali 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 Tim. iii. 16. And if all the other Paflages apply Myftery to praftical Purpofes and not to Theories, even thofe Places where great is fu- peradded to Myftery, will be found ftill more in the fame Defign. Eph. v. 32. The Spirit of Revelation condefcends to apply the Union be- tween the Huft)and and Wife to illuftrate the intimate Love and Relation between Chrift and his Church ; but efpecially that Inftancc of it in the preceding Verfe, For this Catife Jhall a Man leave his Father, &c. and cleave to, &c. This is a great Myftery, but I fpeak concerning Chrift and the Church. That is, as the Man leaves his Fa- ther, ifc. fo Chrift left, as it were, his Father to be joined to his Church : Prodigious Love, and Condefcenfion I And what better Argument for our Love, and Submiflion to him ? I Tim. lii. 16. And without Controverfy, great is the Myftery of Godlinefs : God was manifeft in the Fleftj^ &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 i " 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 obfervc further, for 174 DEISM DELINEATfeD: CHAP, for what End is it divulg'd ? to what Ufes ap- viX!ix^ pointed ?* and what fort of Myftery defcribed ? ^^f^ IsfQt; a Speculative, not a Notional one, devifed for Difputation ; but a truly quiet, religious, praflical, and exceeding wife one ; improveablc 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 ; the* 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 itLlf 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 Fafl, plainly fet down, God mamfefted in the Flejh : The Sum of that and the Scope of the Particulars following juftified in the Spirit, &cc. is GODLINESS ; that is the great Aim of this great Myftery ; confirm'd by and confined to the Neceflity of holding the Myflery 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 favoured with the laft Knowledge and Difcovery from the Lord Jefin himfelf, con- cerning the Myftery of himfelf, in his Direftions to Timothy, ftiould 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 Honefty, tending to heavenly Felicity, not worldly Wrangling. This is the worthy Subjeft DEISM Delineated. 175 Subjeft of reafonable Chriftian Faith, becaufe itC H A P. is the Objeft of Reafon, as well as Faith, ever ^Y^^* fince Scripture has revealed it to Reafon. IV. Let it efpecially be obfcrved, 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 Aflent of the underftanding Faculty, which is, in a great Meafure, the true Import of Faith in Scripture. There is the bright, and there is the (hady Side of the Myftery, the tc! pv^rhv, and the t^ u^^vito)) ; one the fublunary ufu-frudu- ary Part for the prefent Occafion of bringing us to Heaven ; the other the diftant, dark, imper- vious Side referv'd to another State ; to which we affent 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 perfed Difclofure, in the Vifion of God ; a Vifion that is the Chri- ftian's reverfionary Knowledge and Fruition of Myftery. Had no part beer^ difclofed, 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- ncfs of a Notion in part ; which, in Truth, is all the Notion that we Men, who are Notion-guided Creatures, have either of Things Natural, or Reveal'd. I. As 176 DEISM Delineated. CHAP. XVIII. 1. As to Things reveal'd, the Apoftlcs themfelvcs writing in the true Sublime, or moft intelligible Charadler, that belongs to fuch Things as they refpeft us at prefent, confefs, that they knew but IN PART and prophefted (/. e, inftrudt others, as Prophecy often fignfies in Scripture, and efpecially in that Scripture, I Cor. xiv. I. Covet earneftly the beft Gifts ^ but rather that ye prophefy^ i. e. teach ; which is the (landing, the ufefuf, and moft edifying Talent unto others) IN PART : Affigning the Reafon from the Confticution of Things according to the Will of God ; when that which is perfe5i is come^ then that which is in part Jhall be done away^ I Cor.xixu 9, 10. And if the very Secretaries and Amanuenfes of thofe Celeftial Difcovcries fpeaking of Myfteries and Knowledge, fpake fo of themfelves, at the time they were infpired with the Holy Ghoft, who led them into all Truth, how much more Reafon have we to ac- quiefce in a partial Apprehenfion, and deem it fufficiendy profitable for us ? The Underftand- ing in part^ which is the Mcafure of our Faith and the Portion allotted to us at prefent, is a very contentable Knowledge -, there is enough and to fpare for our real Service, and its Views upon us ; and what IhouM we do with more than enough, or why defire it ? And the Excel- lency of it is, that it is very obvious, and very fruitful. Whilft arduous Speculations foaring in Theory, and in lofty Clouds, and like the aqueous Drops of Rain boyant and floating there, of no ufe at all to us, till they defcend to water the Capacity of common Fruitfulnefs. If the great and eloquent Apoftle wou*d rather fpcak five fVords to the Churches of God, con- cerning DEISM Delineated 177 cerning things whereby we muft be faved, wZ/y&CHAP. the Underftanding^ and to the Underftanding, XVIII. that he might teach others alfo ; than ten thoufand ^^-^V^^ Words in an unknown I'oigue ; is it not better for us Readers, and Students of his Words, to mea- fure the Meaning by the profefs'd Defign, which is to profit withal ? And to receive fuch as wor- thy of all Acceptation, concerning the Points of Salvation, as give us an Underftanding of the Matter, by arguing plainly what is our Interelt and Concern therein, and the Manner how we are to profit withal ? and to prefer fuch before ten thoufand Volumes of intricate Difputation, which are all, with refpeft to the Bufinefs of profiting, to almoft all People, in an unknown Tongue, tho' wrote in that wherein they were born. " There was none of the Dodrines of our ** Saviour calculated for the Gratification of " Mens idle Curiofity, the bufying and amufing ** them with airy and ufelefs Speculations ; much ** lefs were they intended for an Exercife of ** Credulity, or a Trial how far we could bring " our Reafon to fubmit to Faith: But, as on' •* the one Hand they were plain and fimple, " and fuch as by their Agreeablcnefs to the ra- " tional Faculties of Mankind, did highly re- ** commend themfelves to our Belief; fo on the other Hand they had an immediate Relation to Pradlice, and were the genuine Principles ** and Foundations upon which all human and " divine Virtues were naturally to be fuper- •* ftruaed*" cc iC • Archhijhop of York\ Scrm. before the ^een, Chriftmas- Day, 1704. Vol. II. N Considering 178 DEISM Delineated. CHAP. XVIII. Considering the Wifdom and Goodnefs of ^^^^^"^^God, who is perfeft in all his Works, and never does things by halves, 'tis a great Prc- fumption, or rather Demonftration, that we arc either incapable of underftanding that part which is kept fecret, or, that it is ufelefs for us to be appriz'd of it in this Life prefent : Better there- fore lock'd up by him, who does all things for the beft, whilft the ufeful Part is difplay'd and made known. And we have clear diilinft Ideas, and may talk as intelligibly of that Part of the Myftery, as of any other plain thing ; fo that none need be at a Lofs to give a Reafon of the Hope that is in them. T H o* we^ who were fotnetime Darknefs^ are 901D Light in the Lordy and his Revelation is put into our Hands as a Telefcope for a clearer In- fight into divine and heavenly Things, yet we know very well that where the Telefcope fliews what we could not fee without it, it does not (hew all: But ftill it is, as the Scripture acquaints us, we fee through a Glafs darkly. The concern- ing edifying Part wherein we are interefted, fhines bright like the Sun, and our Heart burns within us, when we cordially converfe with it ; whilft the other twinkles like the more diftant fixM Stars. And if an ordinary magnifying Glafs can make fuch Difcoveries here to our bodily Eyes of a new World of invifible Infcds and Seeds, yr. * (incredible if it had been written or * «* By means of that excellent Tnllrument [Micro/cope] «< we have a far greater Number of different kinds of Things «* reveard to us, than were contained in the vifible Univerfe « before." Hi/i. R. S. pag. 384. And I would add, that DEISM D£LIN£ATBD4 1^^ or reported only, and the Invention of thofeCHAP. magnifying GlaflTes had never been communi- ^^^^5* cated to the World) what vaft felicitating Dif coveries remain in the next World, to the Spirit of Man beholding God Face to Face ? If the Defeft is in our prefent imperfed: Faculties, it is plain, we fhall never be able, in this Life, to attain the vainly afpiring Knowledge of the Man- ner how. When we arrive at higher Degrees of Knowledge, and Revelation in another World, the Manner will be manifeft, and we (hall be Comprehenden of the whole Myftery ; which put us in mind to be contented, at prefent, to be Apprehenders of the Thing /'// general^ and its beft Ufe. The Scriptures never defign'd to give tn* formation farther than ferves to qualify us in a godly^ fober^ righteous Life, in order to lead us to the Happinefs to which we were ordain'd ; by raifing the aftive Faculties of our Underftanding and Will, of our Love, Hope, Fear, to the lecuring our Obedience to him, from the afFed- ing Confideration of the Intereft we have in his moft gracious Tranfadions with us ; not by Ex- hibitions of his EJfence^ Subftance^ (^c, things above our Comprehenfion in this Life ; but o( his great Goodnefs in creating, redeeming, pre- fcrving us •, his Power, his Dominion, his Wif- dom as a Governor, his Legiflaturc over ouf Thoughts, Words and Adlions, his prefent In- fpcftion over, and future Account in judging us : all which we underftand to an Accuracy, and the Grandeur and Almightinefs of the Skill of the Divine Architedt, is no lefs fcen in thofe invifible Myriads, than in the groifer Obje^ of his fiaming. N 2 are i8o DEISM Delineated. Chap, are as much agreed in, as in the Truth of our XVIII. Q^,^ Exiftence. The faving edifying Part of the Myftery, the faithful Saying that direfts our Faith to its Ufe, and is worthy of all Accepta- tion, That Chriji the only begotten Son of God came into the World to fave Sinners^ is revealed and made plain even to BabeSy the moft inferior Un- dcrftandings. Such is the Excellency of the Knowledge of Chrift •, and on that account as well as others, has God abounded towards us in all Wijdom and Prudence: mean time the fpeculative Part fub- jeft to Difputation and intricate Diftinftions, is ftill hid from the Wife and Prudent^ as to Har- mony and Agreement about it. The Abftraft Intelligence of the Divine Being is exalted far above our Capacity, whilft that which is de- rivable from his Government over, his Love and Mercy towards us, certain in their Effefls, and therefore plain in their Caufes, is very nigh to us, and we colledt them from the Works of his Hands, from continual Benefits, from the falu- tary Concerns that have been negotiated, and are flill negotiating between God and us : What the Father hath done, what the Son^ what the Holy Ghoji have done, and ftill do for us, all co-operating in the Reftoration and Salvation of Mankind; to honour the Father for what he has done ; to honour the Son likewife for what he has done, and is to do in the Day ^f Judgment-, and to do no defpite to the Spirit of Grace ; is exceeding plain. And it is no lefs plain, that it ought to be confider*d by us chiefly in that Afpedl and Relation ; what Returns of Duty are becoming, what Behaviour is required of us, as we are peculiarly initiated into into DEISM Demneated. i8i a lively Faith in their Names, Charac-CHA?. ters and Offices, by that holy Baptifm which ^^^ diftinguiflics the Chriftian from the reft of the ^^ World. Those external Relations to us of Creator, Redeemer, Sanftifier, more import us, than the internal Relations among themfelves. That good Knowledge does certainly concern us as a Duty, as it is evidently foodful in its Ideas to the Chri- ftian Life, fully fatisfies the Underftanding, mightily ingratiates and obliges the Will, highly raifes the Affedions of the Soul, and aftuates the religious Powers of the whole Man to an uni- verfal Obedience. The unmanifefled part of the Myftery isthe hypothetical and fchematical pare of believing ; take you the Shell, give me the Kernel ! — whilft the manifefled part of it is God with us^ to all Purpofes of Godlinefs and Holinefs, Wifdom and Goodnefs, Peace and Joy in believing, the very Propriety and End of Myftery, and the true Inftitution of its Doftrine ; declared to be manifefted to takeaway our Sins — to deftroy the Works of the Devil — to expedl Reconciliation with God -, Refurredlion to eternal Life ; to look for RemiHion of Sins ; Anfwer to our Prayers ; and AfTiftance of his Spirit ; in the NAME of Jefus Chrift our Mediator and Redeemer. Keeping to thefe undoubted great Benefits, eafy Praftice, and plainly declared Purpofe of this Myftery, it deferves the Name great ; worthy in itfelf and of its great Author : This is fetting forward the Salvation of all Men ; this is obvious to the meaneft Capacities. The Laws relating to thefc faving Ufes, are therefore binding to all, be- caufe they are fo plain to all j and the Tranf^ grefTion muft be Sin. N 3 As ill l82 DEISM DELINEATt.D. CHAP. ^^ As the Knowledge of Jcfus Chrift, Son of God^ and So?i of Man, the One Mediator be- tween God and Man, is the Confummation of divine Wifdom, Power, Rightcoufnefs, and Godlinefs for the Redemption of the World, full of the bed Influence for Reconciliation and Goodnefs, Peace and good Works, and is pofi- tively, plainly, and abundantly revealed ; how happy had it been, if ChriOians had always kept to the plain Words of Revelation, without di- tninifhing what is written, or abounding in vain Imaginations above what is written, thro* luxu- riant Conjedures and Philofophical Speculations never once able to convert the World to Rightc- oufnefs ? The Churches of God had never known fo much Diftraclion and Violence, nor the Hi- llory of it been ftain'd with the Names of fo many Herefies, Seds and Divifions, feverally fetting up to make Chrift their Saviour, after their own conceited Manner, difl^erent from what God has made and prefented him, who would therefore have the Gift (a moft reafonable thing) accepted juft as he gives it, without Alteration pr Anjendment. The Carpocratiam, Cerintbians, EhioniUs^ ^nd Gnojlics made him the Son of Jofepb and Mary, like all other Men : That Chrifl defend- ed upon Jcfus in the Shape of a Dove after his Baptifm, and in the End flew away again from Jefus, who fufFer'd and rofe again, but Chrift continued impaffible, as being of a fpiritual Na- ture. From them the Docet^s fet up the Appa- rition, to the Denial of the Reality of his Human Nature, as the Valentinians, &c. The Followers Qf PatehisSamofetamu^ mih the Socinians, wholly rcjcft DEISM Delineated. 183 rejed his Divine, as Son of God, and conftituteC H A P. him entirely of an Human Nature. The Sabel- ,^^i^ Hans. or Patripajfians incarnate God the Father, inftead of God the Son. The Aria725, whilft they allow, diminilh both the Natures of Chrift ; his Divine, by afferting there was a Time when^ be was not ', his Human, by fubftituting the Uy(K in lieu of the rational Soul. The Apollinanans denyM his rational, whilft they allowed him a fenfitivce Soul. The Neprians held a flcn- der, extrinftck, imperfed Union of the Divine and Human Nature, or Subftance •, whilft the Eutycbians maintained in Oppofition, that before the Union there were two, but after it no more than one Nature. The two laft quarrel'd bitterly about the Manner of the Union, which neither of them underftoodi and the lefs they underftood, the more they were enraged againft one another ; and as there was no Hopes of converting, they caird in Blows and the Secular Arm to devour one another ; which finifli*d the Cataftrophe of the Eajtern Churches : But, that they might each be equally punifli'd, the Secular Arm of Ma- hornet enflav'd them both without Diftinftion, and impofed the heavy Yoke of oppreffive Tribute^ ever fince upon all their poor ftiatter'd Churches. So miferably have Hereticks in all Ages mangled and divided Cbriji Jefus into Parts and Parcels, Bits and Pieces ; in diredt Contradiftion to the fundamental Truth of his being 'perfe5l God, and perfea Man, and fo a perfeft Mediator between both. What, alas ! can be a greater Crime or worfe Senfe of Herefy, than for the wanton Wit of Man to go about to put afunder that, for the Confufion and Devaftation of Mankind, N 4 which 184 DEISM Delineated. ^xvm^'^^''^''.^'''^ ''^' j^^'^''^ together for their general }^.,^t^ Salvation ? , Far be it from God, who does Right to all his fincere Worfhippers and the Faculties of all his Servants, to expeft us to believe, /. e, un- ^ derftand, the Part that is abftrufe, to which our Mind has very difficult, if any Accefs, with the fame Affedion, 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 impoffible for the Generality either to know the feveral Schemes and Hypothefes of Difputers, '* ^^ '"^ke any Judgment of thofe abftrufe Points when known j that fort of Knowledge could never be intended as generally fundamental, nor required ol God as neceffary to Salvation ; not by him certainly, who never commands any thing impoffible ; not by that Divine Wifdom which is no Refpefter of Parts or Perfons, and never wanted condefcending Goodnefs, or Intel- ligible Expreffions to difcover every thing ne- ceffary fo clearly, or rather fo much the more plainly to all, as it was neceffary and funda- mental for all to know ; the better to work in every Soul the fubfequent End, Praftice, the ultimate Iffje 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 abltraft Theory of God or Chrift, not in the Abyfs of his Nature, but of his Love: That is infinite, and no Comprehen- fion required of it ; this is likewife infinite, yet we are bid to comprehend it; 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 ; Xvili. ' and becaufe we are to take meafure of it in our * Contemplation, there are Dimenfions given to ity Breadth^ Lengthy Depths ^r\d Height y that being fill'd therewith, we may be fiU'd, as it is exprefs*d, with all the Fulnefs of God. cc (C " It is true indeed, fays the prefent worthy Dean of Chrijl-Church^ any Pains taken in fixing the Meaning of the Words ; in flating " the Docirines ; ox freeing them from the Charge ** of Contradiction^ will be ufefully employed: Becaufe whatever Dodrines have been deli- vered by God, he hath given withal fufficient Means of righdy underftanding them : And it is our Duty to ufe our bell Endeavours *' both to underftand them rightly, and to clear them from fuch Objeftions as may be urged againft them. But to proceed farther than this ; to frame Hyfothefes by which to folve Difficulties by us infolvable, and to explain things by us inexplicable^ is (to ufe the fofteft Expreffion j a very extraordinary Proceeding." Myjleries of the Chrifi. Rel. Serm. at Oxford, pag. 23. (C cc C( cc cc cc cc cc cc cc maim ^riMi DEISM Delineated. 203 fent, it glories in the Name of Faith by main-C H A P. taining itfelf to be the higheft Reafon ; and there- , ^^f^- fore can never difagree with Reafon, without dif- ' agreeing with itfelt Thus when the Chriftian is order'd to be ready to give an Anfwer or Apology to every Man that asketh the Reafon or Ground of the Hope that is in him, i. c. Remiflion of Sins, Accefs, and Acceptance with God, Refurredlion of his Body and eternal Life -, what furer or more fetisfying, or more rational Ground can he fee forth to others, or fupport himfetf with, than Jefus Chrifi the Mediator ? By that Faith in him, he fanSlifies the Lord God in his Heart, in all thofe Particulars. 3. If it is taken for the underflanding Faculty, as it apprehends, judges, and infers, as Dan. iv. 36. My Reafon returned to me, /. e. my Under- ftanding; Chriftian Faith is the beft Friend it has in the World ; it amicably correfts it, when it exceeds itfelf, by advifing to think foherly, and not more highly than it ought to think, nor to pre- tend to be wife above what is written ; it diffipaivs Error and Vice which blinds and befools it, go- ycming the Paflions that prejudice or precipicate it i it opens a new Fountain of the choiceft of all Knowledge for healing all its Mafter's Infirmi- ties, and drinking thereat, may never thirft for other Remedies, there all its Powers are invited to regale themfdves 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 diiapprove, as they find it riffht fo to do. ^ For I 204 DEISM Delineated. CHAP. XVIII. For it is the Underftanding that difcerns and 'judges what is the Mind of God, and though it is not the Mcafure of all Truth, yet it is, and muft be the Apprebender 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- quired of us is both a Rational and Foederal Thing, and therefore muft be the Refult of the Under- Handing, as well as the Will ; we, otherwife, aflent 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- jefted 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 i what is to be inferred 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 fatisfied 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 Chriftianity 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 refpefted by all Chriftian People. Thus Chriftianity maintains icfelf a rtafonable 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 VII L 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 of thofe heavenly divine Truths, which were above the Capacity of human Under- ftanding to have found out^ or have any manner of explicit Knowledge of, without the Affiftance 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 of thofe reveal'd Truths. Mr. Le Clerc has (hewn, "That the Defe5l of Reafomng is one of the Caufes (?/ INFIDE- LITY *. It certainly was the Caufe of the Un- belief of our firft Parents, and their Credulity of the Devils the firft Inlet of Sin ; and ever fince, all over the World, departing from Faith' in the God of Truth, the Creator of the World, has been Man's Departure from his own Hap- pinefs. And as the Scope of God and his Truth is to bring us to Happinefs, by true Rea- foning and an honeft Heart ; the Defeft of it, in believing a Lye for the fake of countenancing beloved Unrighteoufnefs, may defervedly be branded with Obftinacy, Credulity, andBigottry in Falfhood and Sin. Archbifhop Tillot, Serm. Heb. xi. 18, 19. has finely (hewn that the Excel- lency of Abraham's Faith, (the great Pattern of all Faith) was wholly owing to the ftrongeft and jufteft Reafoning that ever could be, in the Cafe. • Treatifc of Incredulity, pag. 63. For 2o6 DEISM Delineated; ^xvil/* For that to be fure was folid and unftagger'd ^^^^^^.^^Reafoning in him, which was fo ready and able to reconcile two Revelations from God, which feemcd to clalh with one another. To which may be added the Ceniurion^s Faith, the Great- nefs of which exceeding all in Ifrael, was owing ' to the Greatnefs of his Reafoning. And indeed all true and ftrong Faith is true and ftrong Rea- foning upon the Evidences of it : And the honed Heart that is a Friend and Improver of Reafon from the Relation and Connection of Things, as the Author of Nature has fram'd, and Revelation difcover'd them, is the true Friend of Faith; whilft Enthuftafm^ Sophiflry^ and Ridicule are the greateft Enemies to Reafon, betray their own Defefts, and every Caufe they undertake •, and as long as they continue Adverfaries to Reafon, can have no true Friendfliip for Faith. But fuch wretched Sophijlry is the Author of Cbrijlianity as old^ &c. guilty of, to the total Subverfion of Faith, Senfe, and Confcience, whtre he afferts, " Indeed it*s an odd Jumble to ' prove the Truth of a Book by the Truth of the Doftrine it contains, and at the fame time conclude thofe Doftrines to be true, becaufe contained in that Book : And yet that is a Jumble every one makes, who contends for Mens being abfolutely governed both by Rea- fon, and Authority*.'* By Authority he means Revelation^ as he exprefles himfelf a little above : ** Now we Chriftians have two fupreme, independent Rules, Reafon and Revelation ; and both require an abfolute Obedience." For, is it not a great Fallacy to make thofe two DEISM Delineated. 207 (( cc (C Ci (< c« cc cc cc • Pag. 164. Rules Rules both fupreme^ and independent of one an- c H A P. other, when they are adlually fubordinace and XVIII. dependent on each other, and accord in perfect ^^^^sT^ Harmony and Friendfhip, in recommending one and the fame End to all Men, who have Know- ledge of the Revelation, and will truly purfue that End. What one calls the Happinefs of Man, the other ftiles the Salvation of the Soul, both meaning the fame Thing. Reafon is fuhor^ dinate and dependent upon Revelation^ in one Senfe, and ought to be very thankful for difcover- ing fuch glorious Doftrines, fuch heavenly and eftedtual Means for that End, which were above its Sphere ever to have found out, unaflifted by the other. And Revelation is fubordinate and dependent upon Reafon in another Senfe, by ap- pealing to its Search and Inquiry into the Mean- ing of its Truths, and the Ends and Ufes of its Dodrines. I BEFORE join'd Iffue with our Author upon his own Criterion^ the internal Evidence, Fitnefs, and Goodnefs of the peculiar Doftrines or Pofi- lives of Chriftianity, upon which as a Deiji he puts the whole Strcfs of his Caufe, exclufive and in derifion of the Evidence of Miracles, viz. Whether thofe Doftrines are worthy to have God for their Author^ and are defign*d for the Good of Men, When I treated of the Sacraments^ and the Mediator^ I appealed to Reafon for the Wif- dom and Goodnefs of thofe Inftitutions, in both Rcfpefts ; and proved him a moft unreafonable Writer in accufing God and Revelation of Ar- bitrarinefs^ and that his Mifreprefentations pro- ceeded from his Ignorance, or Wickednefs, or both. Where he turns Sceptick as to the exter- nal Evidence attefting the Conveyance of the Re- velation, % 2o8 DEISM Delineated. CHAP, velatlon, I (hall anfwer him hereafter as a ScepticL XVIII. But here he afts the Deiji in rejedling Revelation, ^^^/"^as an Authority incompatible with Reafon. Now what is the Authority of Revelation, but an Authority of Truth, Love, andGoodnefs, recommending itfelf to our Reafon and Choice, from the God who created us for Happinefs; who, being ftill defirous of it, when the Means fail'd through the Perverfenefs of Man, fupplied fuch from Heaven, as fhould be efFedlual even to a greater Happinefs, and put him in a new and better State of Probation than before, and again propound that to his Choice ; to fome People and Nations more explicitly than others ? It does not offer to command Men for commanding fake, or to lead them blindfold, but by the evident Profpeft of their own Happinefs, and the Dread they ought to have of their own Mifery ; thefc two, the mod fovereign and controuling Inftinfts of human Nature, are laid open before them, under the appointed Captain of Salvation ; therefore fo called becaufe he leads all the Means, and is the Author and Finiftier of that Faith which is the Means. When Reafon, feeing abundant Evidence that it comes from God, and that fuch an immenfe Love and Goodnefs can have no other Author, fubmits accordingly to its own Intereft and Benefit, is not the Authority, in that Cafe, of Reafon's own chufing and impofing ? How then is fucb an Authority inconfiftent with Reafon, when it is the higheft Reafon in the World to be govern*d by it abfolutely, and without Referve? And when the Rule of Reafon and the Rule of Reve- lation arc both obey*d, they both become co- ordinate to the fame End, and Guide to the fame Place. So pcrfeftly well may a Man be abfolutely xvm. DEISM Delineated 209 abfolutely governed both by Reafon, and ^y fitch O^^P^?^ tn Authority, at the fame Time. And as it makes frequent mention of God and his Attributes, it would be a juft Objedion, if every thing of fuch a Being was made level to human Comprehenfion (could that be done) any farther than was ufeful to our prefent State, which might eafily be done, and is done. Therein if there are fome Truths neceffary to the Salvation of the Believer, which unaflifted Reafon could have difcover'd, a Sufplcion might arife of all being an butnan Invention ^ but as the heavenly Sublimity of its Love and Benefits furpaffes all its Invention, has not Reafon the firmer Ground to believe it came from thence, feeing the Con- trivance, and Difcovery fo well agree with every Perfedion that rules there ? He fays it is an " odd Jumble, to prove the *' Truth of a Book by the Truth of the Doc^ " trines it contains-, and at the fame Time to ** conclude thefe Doftrines to be true, becaufe " contained in that Book." But the Jumble lay in his own Brains, that could put fuch a Fallacy upon himfelf, or offer it to others. He might know what every body acknowledges, that the Proof of the Truth of the Book does not wholly de- pend upon the internal Evidence of the Truth of the Doftrine contain*d •, but external Evidence of other Truths concur, and are expeded by every Inquirer, to co-atteft, and complete the Proof of the Truth of the Book. A curious Searcher will not be contented with one, without the other j the former ferves to fatisfy, that there is no Objeflion from the Falfhood or Unrcafon- ablenefs of the Contents, to proceed to a fur- V0L.II. P ^hcr aio DEISM Delineated. C H A P: thcr Inquiry (as is the Cafe of Mahometan^ and XVIII. jj^g conftant Objeftion to every falfe Revelation.) And as thofcDodlrines depend upon the Truth bf Matters of Faft fo many Years ago, which depend upon the Truth of Hiftory ; and the extrinfick Teftimony of the Record muft be tonfulted by every one who would ht fully fitisfied, and have an entire Convidion of the Truth of the Book, to rely upon. And when that is relied upon, then the contained Doftrines receive a farther Confirmation of their native Truth, from the external Ratification of the Authority of the Book : the Doftrines are not truer or more reafonable in themfelves afterwards, than before % but they are of more Authority after than before, and the Receiver of that Authority makes the Truth furer than before ; and fo oblige all rea- fonable Men both upon account of their intrin- fick Reafonablenefs, and alfo upon account of the Divine Author they proceed from. But the Delfts are fo unreafonable, as not to admit the Truth neither of the Book, nor its Dodlrines, upon cither of the Evidences, fingle, or together. ' W H A T he argues in the fame Page, is equal Sophiftry and Impertinence : '* If you are to be governed by Revelation, that fuppofes you muft take every thing on Truft ; or merely becaufe it is faid by thofe, for whofe Diftates you are to have an implicit Faith: For to examine into the Truth of what they fay, is renouncing their Authority •, as on the con- trary, if Men are to be govem'd by their Rea- fon, they are not to admit any thing further than as they fee it reafonable. To fuppofe both confiftent, is to fuppofe it confiftent to take, and not to take. Things on Truft. To receive 4« Specimen iZ G^'- vl^^ri ■■ ^^ '^ A'"-^/"«''. and the Fengea^,, of Ood .yet let them dig where they will in any Hill or VaV upon the View, to be a Poft dcl,rvian Hill, fprune up from an Earthquake) undeniable Relicks, and Spoils of tTe ^f IS Cubits according to Revelation) cannot be bur^. they fnTfn^''"4\^.';''' ^^'"S*' wife Philofophers as the; are'? and fo moft abfurdly believe, that Water can climb up HHJ ?Wu« Wh'' ^' ^i^""^'^ '" '^ Air. to make their^^"^/ the hTh'^ft^^"'^''- ''>'•*"' °*" Conceffion. if it has covered the higheft Mountain, ,t muft by its^.c, }^aturt, and wither *" >n erpofing M.racje, cover all Hills, and confequentn Habitations m the World. So ridiculoufly do thevTo ab^ to evade one M.racle by Wieving a much greater ^ « ,11';^^"' ^ "f "" ^"'"i "'■ Goodnefs in him. fo far « to obi ge hm to confer upon them all the HappinefsThdr Natu« .s capable of; they ftfl and confefi .he CpTrfeaion DEISM Delineated. 217 For the two Extremes having no regard to theC H a P. Medium, where the true Religion only lies, pro- XVin. ' duce each other. Over-believing or Credulity' in Popijh 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 fluftuating bewildered State, as na- turally runs into the other Extreme, in order to compenfate for its former Fault. How true in Faft is it, that Popery, in its warmed Neft in Ital'^^ hatches plenty of Beifls^ fome adorned with the red Hat, fome with a Triple Crown *. ** It is certain, fays Bifliop Burnet in his Travels, *' that in //^y. Men of fearching Underftand- ** ings, who have no other Idea of the Chriftian " Religion, but that which they fee received *' among them, arc very naturally tempted to " difbelicve 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 that induc'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 Difordcrs of their prefent Nature ; yet they wont fufFer him to interpofe or reveal any Remedy, or prefcribe the lead Thing to mend their Condition j they would be welJ, but they will take nothing ! They deny the /^/w, 7W/V1W Diftribution of future Re- wards and Punifhments, incredible monftrous Perfuafion ! yet confcfs the Providence of God ruling over this unequal Scene of Things. Can Tranfubftantiation be more infuiferable than thcfe Be- liefs, or betray more Credulity ? * ^anfum frofuit nobis heec Tabula Cbrijiif the 2i8 DEISM Delineated. CHAP, the better fort, modern Deifm. And how cafily XVIII. is the Eajl * and PTeJi India Deifm turned 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 rejcfted by them, which is the true Medium of believing, and alfo the Proteftant Syftem ; fome publick Religion muft exift, and a worldly Religion, that of Papijh^ prefenting itfelf, they arc, when the proper Turn comes, and the Infeftion has generally fpread itfelf, ripe for it : for indeed Jucb 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 folc Reafon of diQiking the Religion of Proteftants : both thefc they retain with a good Grace ; Popifh Faith even counte- nancing and difpenfing with them in it, by ea(y Pardons and Indulgences : and in running down the Proteftant Way of Salvation by dcpretiating the Holy Scriptures as a Rule of Life and Salva- tion, the Papifts vie, and concur with them. A boundlefs Licentioufnefs of Praftice, fuch as * Vid. Faren. defcript Reg. Japon. pag. 200. As to the Weft IndieSf the Similitude of Inhumanity is notorioufly con- feffed by the bcft Writers of their own Travels. The Inha- bitants of Mexico and Peru offered up incredible Multitudes of human Sacrifices in the moft bloody Manner, to their Gods and Mediators ; and the Spaniards, no lefs bloody, facrificed Millions of thofe Innocents to their Saints and falfe Mediators ; whilft the true Mediator forbad it with the utmoll Abomina- tion. Cortes the Conqueror of Mexico^ according to Purchas^i Colleftion, 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 Fryars^ Nuns, &c. and the modem Popj/^ SupcrfUtions of thai fort. . . the DEISM Delineated. 219 the Deifts glory in, whenever it becomes Natio-C Hap. nal, IS moreover naturally and methodically XVIIi. ' difpofed (fuppofing Abbey-Lands out of the ^"^^^ Queftion) to feek its eafe, in exchanging that publick Religion which gives no Quarter, or the leaft Indulgence to their Vices, for that flatter- ing Public Superftition which commutes for them at an eafy Price, and continues the Hopes of Heaven. S o fatal to our Publick^ and to every Indivi- dual of it, is unbounded Liberty in Principle, and Praftice! So perpetually feafonable, and profitable is the Controul of Scripture, and Rea- fon ! How jealous then in common Policy, fhould Protejlant Powers be of the fpreading, or in the leaft countenancing fuch lewd, unreafonable, un- fociable Diflblutions, and Contradidlions of their own true Faith of Chrift ? Since they are in un- deniable Danger of lofing the Heart and Con- fcience oi every Subjeft 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 Perfuafion in Spiru tuals, 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 fhould 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 |s a Subjcft likewifc loft to his mediatorial King- dom. ^ I AM 220 DEISM Delineated. CHAP. XVIII. I A M the more coafirm'd in this Obfervation from a Paflage in Dr. Clark. " But above all, '' the greateft and mod cfFeftual Means that we ♦* can poflibre ufe to prevent the 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 uncafy under the Yoke, that they *' often fly off into the contrary Extreme of Ir- *' religion and Profanenefs ; fo the natural Ef- ** fe6t of Profanenefc, 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 Superftition of Popery, we run into tho ** Contempt of all Religion ; that profane Li- " bcrtinifm will probably terminate in Popery again * »» 44 ^ The patronizing fuch a blind " Faitby naturally tends to a total Infidelity -, as a " total Infidelity tends reciprocally to the Sup- *' port of fuch a blind Faith and implicit Sub^ ** je^ionJ' ** Will they not be carried away, " by Inclination and worldly Hopes and Fears, " to turn Infidels firft, and then implicit Be- ** lievers? firft to believe nothing, that they may with the more Grace profefs to believe every mng" according to the prefent Bi- (hop of iVincheJkr -f. , 2. The Soltfidians and other Scftaries in de- vious Notions of the Chriftian Faith, danger- oufly miftake, and difturb the Harmony and • Pojhum. Sirm. Vol. VI. ptg. 388. + See his Traas frompag. 498, to 502. Subordination, 44 cc DEISM DtLliiBATED. 221 Subordination, which God and his Gofpel haveC Hap. cftablilh'd between that Faith, and the eternal , ^!If \ Law of Rcafon ; 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 inefFeftive of the End it was purpofeJy ordained to produce, and fo clearly proclaimed to be fuboidinate to the Accomplilhment of. But this more properly belongs to another Subjeft, the true Chriftian Intention and Defign ot that Faith, where it is embraced. 3. The Dei/is and others are guilty "of making an open Rupture between Reafon and Faith ; by flattering and exalting naked unaffifted 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 5 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 to ply all its Force and Eflbrts, or play any conceited Artifice, So- phiftfy, or Ridicule againft its beft and trueft Friend -, that brings Knowledge to its Ignorance, and Relief to its Doubts, perfeft Peace and Reconciliation between Enemies ; and, if there is not a Fault on one Side, mutual Love and Complacency, the original Felicity of our Be- ing. The Wickedncfs and Folly of which Proceeding will better appear under the next Head. * III. The 222 CHAP. XVIII. DEISM DELINBATEtt III. The moral Virtue of Faith. Ta king Faith in the Senfe before defcrib*d, I proceed to Ihew 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 acknowledged on all Hands, that the original, permanent Ufe of our Faculties, Un- derftanding. Will, and AfFeftions is, to affift us to attain the true End of Man, Happincfs 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, conftitutes 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 rcfpcdl to the Objeft laid before him ; and be as certain of that Mj//-moving, y^^-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 off; 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 : bccaufe that is the Per- fedion of Human Liberty and Choice as it de- rives from God, and is the Liberty of God him* fclf. DEISM Delineated. 223 felf, as I have before (hewn * : Nor is there any C H A P. other Fa(e upon Man (the Fate of God himfelf ^^111. if it may be fo exprjefc'd) excepting that hard Condition of being Conditionally fated to his own Happinefs according to the Circumftances and Opportunities.put in his Power ; and, in or- der to render ii^;j 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 all 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- felves in the Negled of fome of the proper Con- ditions, and Qualifications. But God without Dominion including the Dependence of his Creatures upon his Will, and without fubfequenc Providence diftributing Rewards and Punifh- 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 of Go- vernor. But it is in vain to think of flattering or perfuading him out of his righteous Government in giving eternal Life only in Chrift Jefus^ and denying it to thofe who hjowingly rejetl him. The Author of Chriftianity as old^ &c. re- folving, as he fays, to go to the Bottom of this Matter^ gives in this Account of Faith. ** Faith • Page 26. of this Vol. ** conrider*d tH DEISM DELINBATE0. CHAP." confider^d in itfelf can neither be a Virtue, or XVIII. <« a Vice, becaufe Men can no otherwife believe " than as Things appear to them: Nay, can " there be an higher Affront to God than to " fuppofe, he requires Men to judge otherwife " than the Faculties he has given them, enable " them to do ? Or what can be more abfurd " than to imagine, that God will (hew his Fa- *' vour to one for believing what he could not " believe ; and his Difpleafure to another for ** not believing what he could not believe ? ** And therefore Faith is only to be efteem*d «• by the Works it produces •» tor the ftrongeft *' Faith may be worfe than no Faith at all. ^he •' Bevils them/elves (who are held the moft wick- ** ed Beings in the Univerfe) believe and trem- ** hie *.*• This indeed is going to the Bottom of Infidelity. In anfwer to which, it is readily own*d, that the Underftanding Faculty is paffive in perceiv- ing and judging of Truth, nor can it do other- wife than perceive and judge natural, or moral Truth, as it appears to it 5 any more than the Eye of the Body can help feeing and diftinguifti- ing its Objefts when they are before it. Ncver- thelefs, it is perfeftly certain, that the Will has that controuling Power, as over the Eye of the Body, fo over the Eye of the Mind, to turn it from one Objeft to another, and view one more attentively than another, juft as it is, or is not, agreeable to it ; it can divert the Under- ftanding from perceiving or judging, by recom- mending other Objeas to employ it; it can withdraw the Attention fo foon, that the Per- DEISM Delineated* 22c ception will be flighted and tranfient, and theCHAP. Judgment curfory and precipitate ; it can fuf- XVIII. pend, or wholly deny the Eflbris of the Paflions """^^r^ and Members, which are the Executioners of its Pleafure, its Courtiers and Servants in daily Waiting ; fo that there Jhall he Eyes^ and yet they fee not^ and Ears^ and yet they hear not : Op, if it has the Curiofity to be more exadly inform'd of the Matter through the other's In- fpedion and Difcernment, it can fincerely con- tinue the Search longer, or renew the Enquiry oftner : Still after Judgment given, and after it can't help joining in an aUcnt of Approbation, it may neverthelefs fufpend or hinder all effe^ual aflent of Application, or Determination of the executive Powers and Affeftions to proper Word, and Deed. It may be convinc'd perhaps for the prcfent, and yet nothing fuitable follow the Con- viftion, for wane of Probity of Mind, call'd in Scripture, an honeft and good Heart (the Heart being therein aflign'd as the Faculty of efFedual believing) for entertaining the Truth in the Love of its Defign and Purpofe, for renewing the Mind, and all the had ASions proceeded from it, with the HEART Man believeth unto Righteoufnefs ; according to Solomon^ incline thine HEART to underjland. I own therefore, there is no Virtue in this fort of fpeculative Perceiving, Judging, or Inferring belonging to believing,, no more than in doing the fame ever fo rightly with re- fpea.to any Objed in Aftronomy. This is but the opus operatum^ the mere Carcafs of Faith without any thing of the Spirit or Soul of per- ceivinpr, j'jdginor, or inferring. *OuJf, i) tfpfrjt, x«i x«tx/« ^ ifitcu, ilhhd iv ivepyeffic, M. Anton. ? P^^ 44- ception Vol. II. f. J^m, X. xo. Lib. j;i I 226 DEISM DELlKEATEfi. CHAP. Lib. IX. 16. Neither Virtue nor Vice conftji in ^^^]^ speculative Perfuafton^ hut pra^ical Efforts. The Virtue then, and then only commences, when the fVilly knowing the Intention and Bufi- nefs fuch Truths and Doftrines have with ir, receives them not with a fimple Aflent, or Ap- probation, as to Matter of Fadl of the Truths, but with a chofen Inclination, cherilhing Appro- bation or Perfuafion, with a cordial Application correfponding, and efFedual to the other Pur- pofe ; not to doubtful Difputation, but in a pure Con[cience\ perceiving who recommends, and commands, and for what Intention ; judging how reafonable the Obedience, how incompara- bly excellent to its true Intereft ; inferring the neceflary Duty, Salvation, Sclf-prefervation, and eternal Happinefs in it ; refolving to cleave fted- faftly to it, and hold it faft -, and in that Refolution . to profefs it openly. And accordingly enter into publick Engagement and folemn Q>venant fo to do i plighting, renewing, and repeating Foederal Faith and Perfonal Fidelity, to continue in that good Faith and do the good Works of it •, fo making that, which was obligatory before, ftill more uniformly obliging, and more conftantly binding to the whole Behaviour ; in order to be entitled to the ineftimabJe Benefits and Promifes of the New Covenant or Teftament between God and finful Man, founded in the Mediator of that Covenant, and Teftator of that Teftament, Je- /us Cbrijl our Lord and Saviour. B E s I D E s as the great Archetype of Virtue, the Image of God in Man, confifts in his Con- formity more to the fVill than the undcrftanding Faculty ii DEISM Delineated 227 Faculty of God, it muft be improved more here G H A P. from the Virtues of cur PVill, than the Enlarge- ^ ^^• ment of our Underftanding -, which is rather our pofthumous Privilege, than a neceflary Duty in this imperfcft State of Perception. I T is not the believing that the Nature of Vir- tue is fo and fo conftituted, or confifts in fuch or fuch Particulars, that ever makes a Man virtu- ous ; or that Propofition, that Jefus Cbrijl is the Mejfiah^ which makes an upright Believer ; un- lefs it intentionally comprehends and is aftually unfolded to his feveral Offices. Burnet de Fid. icOff. pag. 151, acknowledges that to be but an imperfcft, and no more than an inceptive Principle of Chriftianity, and that the Need of a Mediator^ Intercejfor^ and Redeemer is founded in the Degeneracy of human Souls. Nor does an Hiftorical believing hisPrefence in the World, teaching Dodlrines, working Miracles, Dying, Rifing, Afcending to Heaven, mere^ as a mat- ter of Faft, conftitute the requifite Faith ; for that is a mechanical Faith unavoidable in a Chri- ftian Country, more fully incident to the believ- ing Devils^ than to the Half-embracers and Half-rejefters of it upon Earth : Though they aflent Jlrongly and perceive fo clearly, they per- ceive nothing in it, but the Inflammation of their own Doom, they judge and infer nothing but the eternal Defpair of being the worfe for the fame, Caufe enough to make them tremble ; and is it not a devililh Folly for any, cither by hating, or not ufing it, to make their Faith as fatal to themfelvcs as it is to the other ? Have fhey not Reafon to tremble ? 0^2 It ^28 DEISM Delineated. QHAP. XVUL I T is therefore, notwithftanding it is the Gift ^^^"^^of God as to the Objeft of it *, an a^ive Perfua- fion of the Mind in a fruitful Application of that Means unto Virtue^ that makes it Virtue or Chri- ftian Faith ; whether that Perfuafion regards the different States of another World, more efpeci- ally the Rccompence of Reward, or Truft in God's Promifes and Providences ; or refpefts the Forgivenefs of Sins, Acceptance of our Pray- ers and fincere Endeavours thro' the Mediator. If the Perfuafion of the Mind regards the Law- fulnefs of an Adion it is called Faith, and what- foever religious Aftion is not of that fort of Faith, is Sm f i to him that tbinketh any Thing to he unclean^ to him it is unclean. When a Man does what his well-inform*d Confcience tells him is unlawful, he is felf-condemn'd and felf-divided^ which is an internal Herefy, let him be of what particular Church he pleafes. Now the End and Defign of the Chriftian Inftitute of the Knowledge of Chrift, or Faith in him as Mediator, being to renew the Mind in a better Knowledge of the Religion of the End, and an explicit Knowledge of the only true Re- ligion of the Means, in order to regulate Man's whole Converfation in the Sight of God ; and to effcft that in the firft Source of that Conver- fation, towards reftifying and governing the Will in its moral Choice and Eleftion, and di- refting it in its Application of the Means to the End ; the Treafures of the Wifdom of God in * Eph. ii. 8. I Cor. ii. and in many other Places Hands for the Objeft, J^s vi. 7. Rom. i. 5. xvi. 26. iii. 27, 31. X. 6, Ga/. I. 23. iii. 2, 23, 25. £f^, iv. 5. i Tim, iv. 6. f kem. xiv. 23. him DEISM Delineated. 229 him are difplay*d to the Underftanding as the C H A I^. mod important Truth ; and the Will is likewife ^^^^ addrefs'd to as the mod important Intereft. If ^'^"V^^ the Propofal, in all its Neceflaries, is very plain, and the Underftanding can't help perceiving and judging, that the Meaning of the Truth is moral, and the Defign faving, it is by fo much the greater Commendation of it, as it is not a Matter of Subtlety, but Sincerity and Honefty to be a Chriftian, which depends chiefly upon the Will ; tho* there is no Virtue in phyfically be- lieving the Truth as Truth, which upon due At- tention and Inquiry can't but be believed and aflented to ; yet to believe and aflent to it mo- rally^ and embrace it with the^//, is Virtue and Duty, and the very firft Principle of Virtue. " For this Reafon, Virtue, which is the proper ** Happinefs and Perfeftion, iscall'd aper^, i. e. utpervi, a Name which hath great Affinity to a Word that fignifies eligible, not only be- ** caufe Virtue is properly the Objeft, but alfo ** becaufe it is the Effeft of our own Choice'* Simplic. on Epicf, c i. A s the Truth is an enlightning Principle of Piety, Virtue, and all Morality, the Will can help, as it too commonly does, receiving it to that Ufe and Purpofe, whilft the Underftanding could not help receiving and acknowledging it as Truth : And therefore when the eleftive Power 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. well adapted, in itfcif, to the compaffing of that End. 0^4 But \ 232 DEISM Delineated, CHAP. ^r^o ^""^ l^^' '^. ^'''^' '' '^' ^'^ P^'"^!PJ^' and mils or Natural Religion as well as rcveal'd ; and without it, there is a moral Impoffibilih of f leafing God ? That God is, and is a Rcwarder of tbofe that diligently fcek 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 Rewarder of fincere Dili- gence in ferving him, he cannot pojftbly^ as it is very natural to imagine, be the Servant of God, or God be otherwifc pleas'd with him. Though the Believer of God's Exiftence fliould be miftaken as to fome of his natural Per- feftions, yet keeping his Faith and Reafon up to the religious Afpea of being a Rewarder^ that fecures all his mural Attributes ; and actually exerts them, in fome indeterminate Manner, in his Government over Man. His Veracity in keep- ing Promife, 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 Puni/her neceffarily included in the other, fecures and exerts his Ho- Itnefs, and Jujiice towards the Tranfgreflbr. And that lays an //At///n/ Foundation for the Love and Fear of God, and all moral Obedience. And therefore they who rejea the explicit, have no- thing but implicit Faith to rely upon, which they take fo much felf condemning Pains to deride. But the Author I reply to (more efpecially one of them) take a more efteftual Step, and do the Work at once ; in order to fupplant Chri- ftianity, they fubvert and tear Natural Religion up by the Roots i by rejcding God as a Re^ DEISM Delineated. 233 warder, the general, common, natural PrincipleCHAP of all Virtue and Hope of Acceptance, they XVIII. * cffeftually rejeft all his moral Attributes, and ' cancel all moral and religious Obligation to him. \ ^ warder^ Now, does not Chrijltanity reveal and unfold that Faith, and render it explicit in all thofe Par- ticulars ; how, and for what Reafon, and upon whofe Account, he is a Rewarder, and Pardoner,' and Accepter of our Worfiiip, 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 Efi^eft 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 fatisfadlory, and particular. This gives an immediate adequate Explanation of the Bifhop of Bangor (now Salijhury^s Paflage of Sermon before the Society for propogatingthe Go/pel as cited by the Author of Cbrijlianity as old, &c. pag. 68. where the Gofpel is ftiled a RepuhUca- tion of the Law of Nature. I perfuade myfelf his Lord/hip 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 Aflertion 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- giofj, of the End, which was as eld as the Crea- tiofiy the Breach of which Law of Nature was to be repented of. At 234 DEISM Delineated. CHAP. XVin. ^ ^ A T the fame Time we know and believe how "rod is a Re warder, we know how is a Punijher ; and if this Faith employed to its proper Ends is abfolutely neceflary, where-cver it is fufficiently reveal'd, to gain Acceptance with God and pre- vent the other Inconvenience ; then it becomes Self-prefervation, the Tranfgrcflion of which Law is certainly a very great Sin : And I hope 'Self-prefervation will be allowed to be a moral and the firft and greateft of the moral Virtues, tho* never once call'd fo. 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 pleafmg God. Therefore that Foundation mull be falfe, That the Chriftian Revelation is only a Means of Information^ 'u^itb- out any Obligation of Bdieving *. Thus Faith is the Beginning of cleaving unto t God, and one of the weightier Things of the moral Law ||, which muft certainly be meant of Faith in God^ and not towards Man, becaufe the parallel Place varies it the Love of Godt Befides, all Laws, Human and Divine, when they oblige to the End, oblige, at the fame Time, to the propereft Means, in the Subjedi's Power, for anfwering the End, and punifli for the Negledl. And when the LegiQator, at any time, ena^s and requires any particular, more explicit and effe