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ITHEOLOGICAL SEMINARY,! ' # Princeton, N. J. f I
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y From the Rev. W. B. SPRAGUE, D.D. Sept. 1 839. #
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CURE o/dEISM:
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 ^Nature, and of Christianity, given by the Two Oracles of Deism, the Author of Chrtjiianity as old as the Creation j and the Author of ths; CharaSieriJlicks.
WITH
An APPLICATION lo Papijis, fakers, SocinianSy and Scepticks,
AND
An APPENDIX, in Answer to a Book en- titled, T^he Moral Phllofopher^ or a Dialogue between a Gbxjftian Deift iand a Chriftian Jezv.
In TWO'VOLUMES. "
The S^onH Edition^ corrected and improved with large Additions.
In a New Method.
By a Country Clergyman.
VOL. I. ^-v<S\ vjV.^1^C
J came not to dejlroy the Law, but to fulfil // Te believe in God, believe alfo in M £.
LONDON:
Printed for the A u T h o r ; and Sold by W. I n n Y 3 an J R. M A N B V, at the Weft-End of St, Paul's. Price los.
•M^ccTxxxvii,
a io blodii'y
To ihe Right Reverend Fa-^ ther in God, KdmuNd, Lord Bijhop of London.
Lord,
H E IntroduBion to the follow- ing Scheme of true Religion^ publifhes the peculiar Reafon of this Addrefs to your Lord- Jhipy where it Ihews from whoni the Plan of it is taken : Though the Author (had he fet his Name) might alledge the ufual Motive of thefe Applications, viz. the Receipt of Favours from yolirLbrdfbipj he begs Ac-^ ceptance of the Prefent from a fuperior and particular Obligation of infcribing a Work executed in Piirfuance of your own general Dired:ion ; gratefully remembring that he, who gives the Model, and lays down the Plan, is the Chief Architeft. And the more affiduoufly it is foUow'd by more able Un- der-Builders, I am perfuaded, they will be fo juft as to impute the Beauty, Strength and Solidity of their Labour to your Lord- A 2 fiifi
yZ^jj Advice and Superintendence,': as jaju? dfeious and faichfiil Qperfier of_.thef. Builds ing of the Houlhold of God, built upon the only Foundation^ of eternal Life, as ic is received and copy-d from Heaven^ And I am abundantly convinced the moj;e your Lordfiifs Model, of reprefenting Chriftia- nity in, and through its glorious Afi?</iWor, is confider'd by Cnriftians in general, and ftudy'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 bed Method both for convincing, and reclai|ding Gainfayers} and for eftablifhing allChriftians in ihe^^JCnovyledge and Poireffion af the Truth. ...-i-, ffrvrjod'" .< ei iT'to rr:;!*! srft
' :}i-'^r.: (aai/r/I ^£;i 3Ji or! !>;;:n
May your Lor^?/> long continue an- ade- quate Advancer of the Kingdom of God and Chrifi, in its Truth and Purpofe, Laws and Practice ; and may you very long live an Or- nament to that Religion you have fo well defended, is the cordial Wifli of the jiutbor, and of every good Chriftian. jj g^vj
wu iL<gu'i»I "iiwilj ivi {j;. THE
c A
THE
CONTENTS
Of V O L U M E I.
'A
C H A P. L ^
The Religion of the End.
A General Defcription of Religion, Pag^ i^ Its Original, 'ibicf.'
27^1? Dlvifion of it i?ito three Branches, Dnty to
God, Our Neighbour, and Ourfehes, 3, 5
Man the Image of God, • 3 ^
How the Law is iiOritten in our Hearts, 4
Its perpetual Obligation, 6
Thefrji State of Probation in Paradife, 7
The Tree- of Good and Evil explain' d, 9
The Introduction of Sin, the Jirfi great Change in
our moral World, 9, &c.
The t?ioral Image of God, wher^in^ Man was made
upright,' altered, X'li.v. j2
Ridicule ill-placed, therefore immoral. Notes, ibid. A primitive State of Innocence different from the
prefent State of Man, demonjirated from two
Self -evident Propofttions, 15, &ci'
Tbe grand Fallacy, the rpxTOv -J/f vJoj of Chriftiani-
ty as old, &c. dete5ied, wilhrefpe^ to iby^m-' ' mutability of the Laiv of Nature, exclufive of
Alteration, or Addition, '-' - '■"- 19, &:c-. ' A 3 ^'^^
The CONTENTS.
'The firfi Commencement of the natural Riligion of //b^ Means, and of the 'New Covenant^ 22, &c.
^hi Old and New Covenant defcrihed in Part^ 24
B.vine Prefcience and future Contigents recomiledy Notes, 25
The IntroduBion of Repentance and grayer , the natural Religion of the Means y 26
The Religion of the Means defcrihed^ ibid.
Chrijiianity^ the Remedy^ (o-eyal with-theDifea/et
How it operates as a rejloring healing Means in ac* complijhing the Religion of the End, 28, &C,
The Religion of the End needed no Miracles to prove it. The True Defign of them, 29
The chief .defign of the Law of Mofes, 32
All that is Good in Heathen Ethicks derived from Re- velation^ 33
Why and for how long God is reprefented in Scripture in Human Parts and Paffions, 34
How Chriftianity improves the natural Religion of the End, ibid. &c.
The great Unfairnefs of the Author of Chriftianity as old, i^c. 11 y 44
CHAP. II. The Religion of the Means,
I. Of Repentance.
HOW Chriflian'ty, or Faith in the Mediator, a5luaies and enlivem that, 46, &c.
The Biafphemy againfi the Holy Ghojl, what it is,
49 Tl)e fleaibens dejlitute of Repentance^ 5 1
A
fryS^'CON't'ENTS.
A Solution of that S^ueftion^ What is true Religiom
and what are F^ndament(alsi ' ; 56, &c.
^he true Notion of Chrijtian Perfe5lion^ 7 ^
C H A P. III.
Of Prayer the other Means of Natural Religion.
HO W Faith in Chrijl the Mediator^ the Head of all the Means^ operates upon thaty 80 IVhen it began to do fo^ ibid.
Pra-jingin the Spirit explain* dy Notes, 87
The moral Operation of Prayer in accomplifhing the
Religion of the Endy and improving Repentance y
88, &c. Wh"^ Fervency and Frequenc-j required^ 93
The Keys of the Kingdom of Heaven explain* dy 97 The Commencement of Sacrificey a Divine Infiitu-
tiony 100
The fpreading Corruption and Ahufe of ity in all Sorts
of Idolatry and Superftition, encourag*d by Philo-
fophersy 103, &c.
The Ajfertion of our Author y That the Lives of
Chrifiians are no better than P(iganSy confutedy
108 Thttt their-Lififts-eiteeed the -Morals of Turks, ii-S The Inlet of all Corruption in Religion enters at the
Door of the Means. The Chi&ch, of Rome a
notorious Injlance, n8
An Application to the Deifts with refpeSi to inflitu-
ted MeanSy 1 20
■■f'
A 4 q H A P.
D
Ti^^ CONTENTS.
CHAP, IV. Of Baptifm, Efinition of\a Yi£iiwt Laiv from Puffend.
122
£aj.lifm afolemn Mamer of taking onus.the' Prp'f fe[fion and Engagement^ of Chrijliantty; and he- comes ever after an additional, moral, and moji
- obliging Reafon to fulfil them :. As fo,lemn,^and ^ binding as the Morality of keeping a Covenant,
^be Aptnefs of external Symbols in folemn Engage- ments to imprefs the Mind, . 127 Tbefirue Meaning of being baptized for the dead,
V:"" , • _ 133
Baptizing fjnonimous to making Difciples, 135
Jn the Name of the t^ord, in the Name of the Fa- [^t\i^, and the Son^.and Holy Ghoft, reconci- "^ifdy^ ' "" ibid. &G.
AProblemofMr.Em\yn*sfolv*d,,._ . 141
Conjirmation a Succednneum to Infant Baptifm, 143 An unbaptized Perfon receiving the Lord's Supper .." obliged never thelefs to be baptized, 144
Chriji*s Blood the only Seal of the new Covenant, ' ibid.
,;,,, CHAP. y.
..i ^1 r. Pf the Lord's Supper.
THIS infiituted for recognizing Faith and En- gagements in the Mediator of the New Co- venant, profefyd and undertaken at Baptifm, 1 46
IVberevi
r/Sf CONTENT^.
Wherein the Morality of it confifis^ ib. &c.
^heUfeofSymholSy 149, &c.
The Excellencj and internal Evidence of the Pofitive Part of this Setcrament^ ibid.
An Application Jo the ^takers^ ^ , . ic^
T-tSo Mijlakes oJH3.\cs of 'Eton rv^ifie'df 154,5 The PrekncG in the Lord's Supper, what, 157 The Ufes of it as a Sacramenc, as an Eucharift, as ^^i Communion, 164
The Notion of the Minijler or Prieji reprefenting - the Sacrifice ofChriJi to God, a dangerous Mijlake^
166 The Coinmunicant'' s Duty, 1 70
CHAP. VI.
.IIIV /•] A H D The great Benefit and Service of Bapfifm znd the Lord's: Supper, in carrying on the Means, and End of Natural Religion ; in Anfwer to our Author's fhameful Mifre- prefentations. i^
THE internal Excellency and intrinfick Evi- dence of thefe S2Lcraments maintained. And his ObjeSiions, as Things indifferent, arbitrary . Cifmmands, Superftition, Csff. confuted atlarge^ -'^--■^ 175, &c.
f^bat ibey.are the Cure of Superfiition and Idolatry^
That Deifts in their Notions of Qod's Goodnefs are ever-fun with Superfiition, 202, &c.
.{;■
CHAP.
fbe CONTENTS:
CHAP. VII.
iriie Choice and Appointment of the Mediator.
THE Mediator the Head of all the Means^ 212
The Appointment of him helongsfolelj to God. Where" in conftjii the moral Iniquity of Idolatry^ ibid, &c.
The Dei/is rejeSfing a Mediator^ owing tofalfe No' tions both of the Nature of God, and Man, 2 1 4.
CHAP. VIIL
The Nature or Perfon of the Mediator,
AtR UE Notion of this, as>Sont if-^odimd Son of Man, the Foundattsnaf ally . < 2 2 1 The iVifdom of the Divine Appointments and Com- mandments, as laid in the Nature- af Things, dif- covered by Revelation, ^\ "> s- < ibid.
Why the Law o/"Mofes call*d Statutes not Good, 225 The End of that Law : See Note tf/ the Bottom^
ibid.
JVhy the Mediator was born of a Virgin, 229
Plain Notions in Religion, preferable to Philofophi"
cal, 231
The Mediator Chrift not by Way of Accommodation
to the Heathen Notion of Mediators, 233
Thefe laji derived from a corrupt Tradition of the
original Promife, ibid.
The Wtckednefs and Abfurdity of our Author in ma*
king
r;6^ CONTENTS.
^ing one as falfe and medlefs as the other ^ 236 In making it one of the abf»rd Po/iiives ofCbri/iia-
nityy and God arbitrary in requiring it, ibid. Our Author proved a Heretick againft his own
I^otion ; and an Apojlate, 239
His Inconfiftency in admitting Revelation in Part^
240
, A H '^ ^
,^,,il, OUAV. IX. " "^
"the OJices of the MEDIATOR.
WH AT' previoiijly necejfary in a perfeSl Re^ conciliation, 24^
7'be feveral Particulars of thai Office, ibid.
Lawful to none hut God, to attempt to bring Good out of Evil, ibid.
2l&<f Mercy of God would have heen unknown, without the Occafion of the Fall of Man, and the Ap^ pointment of a Mediator, ' 244
Some more Advantages of the New Covenant, ibid.
'Hbe firft ^ask of the Mediator was to reconcile Mem to Cod, 247
In order to that, be firfi officiated as a Prophet or Teacher of God's fVill, the entire Rule of Man* s Duty no where elfe to be found, 248
IVhy Rules of Method and artificial Eloquence ne- gleSJed in Scripture, 251
The Reafon of univerfal Obedience, 259
So7ne of the many Excellencies of the Holy Scrip- tures, beyond the Writings of Heathen MoraHfis^
257, &c.
Incomparably preferable to the Religion of Nature^ and to the Sufficiency of human Reafon, 263
The fecret Reafons of Deifts oppoftng Chrijlianity^
266 Their
fe CONTENTS.
Their Tendency to Popery^ 267 The Perfpicuity and fuffuient Plainnefs of the Scrip- ture as a Rule, ;'.! V7£.' 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,
■ '"'T*
WH AT is not to he relfd upon, i. Not the Republication of the haw of Nature, 280 More Advantages of the New Covenant, ibid.
2. The Example of the Mediator not to 'he r elf d upon only, 282
Nor his Obedience unto Death as a Teftimony of the
^^ Truth of his Do^rine, which frufirates a Nezv
Covenant, and the Occafion of a Mediator, who
, ,was to reconcile God to Man, as well as Man to
y^^^-A^n'^'-^?* 284
3. Nor Repentance to he depended on, {exclufive of the Mediator) relying upon the Goodnefs of God, as modern Deifls do, 288
The SanBions of Rewards and Punifhments, the
.. Support of all Government in Heaven, or Earth,
.^ ■.j,s-r>A ■■<".■ 291
The Deilts Notion, and defperate Fallacy of the
Goodnefs of God, fruftrates Repentance 292^
The Heathens, why they had little Hopes in Repen-*
tance, 295
Deijis again proved guilty of Superjlition in their, Notionof God* s Goodnefs^ '2.'^7^'
Their very fallacious Reprefentations with refpeU^ to the Divine Goodnefs, proved inconfijlent with*-
the
r^^ CON TENTS.
the Belief of God, as a Governor, 302
the Deceit fatal, 307
Tbe Repentance of modern Dei/Is, as fuch, can have
no pojfible Claim to eternal Life, or tbe Favour
of God, ibid
The'j pretend to Merit of God, 310, &c
More Advantages of the New Covenant, 3 i 2
Self-Deceit, and Self-Dejiruoiion, the Confequence of
■ the De'iRs falfe Notions of God* s Goodnefs, 313, &c.
"The Ufd and End of Punifiment, in .all. Government^
^be Deifis delufive Opinion of future Punijhments confuted. The endlefs Duration of them proved confifient with the Goodnefs of God -, and agreeable to the Nature of the Society they have an Influence upon, 318 &c.
Application to the Deijls, 329
CHAP. XL
T^he Priestly Office of our Mediator upon Earth continued,
WHAT is to be depended upon for Salvation in that Office, viz. j. The Death of the Mediator, 331
The great Grace and Wifdom of God in that Method^
334 All Obje^ions from all garters vanijh, upon a right Confideration of that Method, 342
The Dignity of the P erfon fuffering, a prime Funda- mental of Chriilianity, .349
The Wifdom, and all the moral Attributes of God ' ,di(plafd in that Methods to the greateji Admira- ,,:Mcn, •-:■:*"";/• ZS^
The
th CONTENTS.
^he Inconfiftencj of the D^ijls, wiib ref^jeEl to varU ous Readings ^ 357* &c^
The Conft deration of God of noVfe in the Deiftical Scheme^ 358
Their Scheme of Virtue no better as to any religious Behaviour, 364
j4j>plication to the t)eifts in a I)emonfiration of the IVifdom, Juftice, Honour, and Authority of God \ alfo his Love^ Mercy, and Goodnefs in the Dif- penfatioH of the Mediator ; and of the Beauty^ Harmony and Fitneji of all that ivas done, ^6^
'J'he Goodntfs of God in this Channel incomparably beyond the Deifts Notion of it ; and more engaging of Gratitude, and every Obedience, ^66
Their Obje^ions anfwer'd, 381
More Advantages of the New Covenant, 385
X)t\^S(falfe to the true Good of both Parts of their Nature, Body, and Soul, 387
Their pretended Virtue void of a Principle of Reli- gion, • _. _ 388
The Glory of Cod, and the Good and Happinefs of Man the fame^ 391
CHAP. XII.
Whe hiterceffion of our Mediator in Hea^ , *uen: Where he reigns a King, '//// he comes to judge the World.
THE Mediator, after his RefurreBion, af cended to Heaven a Plenipotentiary from Man, as before he came from thence a Pletiipo- tentiary from God, 394
The Ends of his Afcenfion, 39^
The Perfection and Power of his InlQrcciTion, 400 ^ Of
The CONTENTS.
Of doing all -Things in his Name ; feveral Senfes of it, 402
Dii/is Ohje5iion of God^s Arbitrarinefs hence confu- ted j it gives us true Notions^ both of God, and our^ felves, ibid.
7'he Idolatry of the Papifts in applying to other In- ter cefforsy 405
What good Effe5i the true Notion of our Mediator's Interceflion ought to have upon Chrijlians, in cw- ring Sin and Prefumption, and infuftng Alacrity in our Addreffes, • 407
o
CHAP. XIII.
F the Mediator as K I N G,
CHAP. XIV.
Of the Mediator as Judge.
THE JVifdom of God, in laying his Com- mardments in the Nature of Things, 424 What ought to be the Influence of our believing him ^ the Judge at the lafi Bay, 425
The Beijls Miftake of the Apojlle^s Words, concern- ing the then near Approach of the Day of Judg- ment, reeHfy'd, 426
INTRO-
J VaV
.TTTy^ /' ,r H a
'I A H O
INTRODUCTION.
H E Author of Chrtftianity as old^ &c. introduces his Book, declaring, *^ The Subjedl he writes upon is " of the laft Importance, and *' makes no Apology for writing •' upon it, but writing fo late." I readily agree with him in the vaft Importance of the Subjed; and, after fo many Anfwers, the Publick may juftly exped fome Apology for my writing fo late.
The true State of the Cafe is this : The Author of the following Sheets living at a great Diftance from London, and not able to purchafe 1 many Books, had never, till very lately, read either of the Authors he replies to. Upon a particular Occafion, he was favoured with the Loan of one of the An- fwers to the firil Author, by a neighbouring Clergyman ; which fo awaken'd his Curiofity, as to make Intereft with other Neighbours to borrow the two Authors he has taken under Confideration, and all the Replies to them he could procure j and it has been his good For- tune to have it^vi moft, he may add all of any Charade r, by the Report of others.
Notwithstanding thofe Anfwers,
which have their feveral Value and Ufe ; the
Author of the following is of Opinion, that
V 0 L. I, a an
ii The Introduction.
an Attempt to cure Deifm effedually, can never be too lare, but is particularly feafonable in an Age fo lamentably infeded with it, ac- cording to the univerfal Complaint and Con- cern of all Chriftians from all Quarters, as the Sh of the Age, produd;ive of many others : nor too carefully adapted to Perfons iojeemingly ftudious of the Nature of Things, and the Force of Arguments, induftrioufly at the fame time lying upon the catch, to collect and expofe all weak ones in Defence of Chriftia- nity. He is fo far in the Belief of 7nodern Deijlsy as to regard the Two yluthors he re- plies to, as the chief Bulwarks, or rather the Old and New Tejlameiit of their little Faith, I meant to fay, their fmall Reafon : Who be- ing dead, yet fpeak, as the Two Oracles of all their Sentiments. As fuch, they can't be difpleafed that I have quoted them as juftly, and argued as fairly, as they ought to do with refpedt to the Scriptures of the Chriftians. And, as they fo very well know and hug them- felves in the victorious Cert-ainty of all that can be alleg'd in Defence of their Opinion, by thofe mighty Champions, laborious in the Scheme, and perfect Mafters of the fame, they can no longer offer an Excufe for fufpend- ing their Judgment ; that they are, or can now be ignorant of ALL that can be faid for their Caufe. They are fure no After-Argument can arife, that can exceed what has been urg'd by them ; with great Confidence and Satisfac- tion therefore, they retire, one and all, under
that
The Introduction. iii
that Standard, where the CoUedion is of all their Forces. There is very lately arrived in their Camp a new Squadon call'd the Forlorn Hope confifting of a Strange, unfiz'd, dlfagree- ir\cr Medley of Recruits : But thefe, are re- gularly attack'd in the Appendix to this Edit.
Notwithstanding they are fuch able Writers, in the Opinion of their Admirers and Followers, I have the Candor to think they are not enflaved to ^/j^/> Authority, with the fame blind Attachment the Jews are to their Rabbles, the fole invincible Chain, that binds the common inferior Jews from embrac- ing Chriftianity.
Are thofe then the Leaders, who give the Strain of thinking, and Copy of Believing to others ? Are thefe the Writings indeed which have bewitch'd and deceiv'd, have harangu'd and confounded fo many, almoft out of the due Ufe and true Benefit of Reafon making its Enquiry, as they are fuppofed to do, after true Religion ? Are thefe the choiceft Arguments^. the ftrongeft Forces that can be marfhall'd for about 30 Years together, and from Contribu- tions lifted from all Parts, fince the famous Mv2i of the Rights of the Church, again ft the Religion they have been baptized into ? Are the joint Endeavours of thefe two, the utmoft Efforts, the all-fufficient confiding Grounds of Deifm, for recommending it as the true Religion, and rejeding Chriftianity ?
But what if the enfuing Scheme {hall
majce it appear in a Method different from all
a 2 other
iv The Introduction.
other Anfwers, That true Religion is oftly to be fought, and found, in the true Nature^ and prefent Conjiitution of Things j difcoverablc in Part, from their vifible Frame and Adjuft- ment ; and further difcover'd according to Man's Occafions, and the Counfels of Divine Wifdom, by Revelation^ from their great Author and Founder. Neither is this any beg- ging of Queftions, if it appears at the fame time, to the full Satisfadtion of their Inquiry in- to the true Nature of Gody and the true Nature of Man, in his prefent Condition, That thofe Difcoveries in the Chrillian Revelation do ac- tually give in the mofl reafonable, folid, and undeniable true Account of the NATURE of both. If to know God, and Ourfelves truely, both the Dignity and Degeneracy of our Nature, is the Province and Perfection of Reafon in this World, the Chriftian Religion muft be allowed to be the Perfed:ion of Hu- man reafon ; becaufe above all others it leads TUB to that Knowledge, our own Reafon being Judge. From that Knowledge refuhs the per- fedier Diicovery of the true Religion of Man, in the Need and Neceffity of loi7je Mediator between God and Man j at the fame time, the Revelation (hews, who is that o«^, only /rw^ MEDIATOR.
Before whofe Advent in the Flefli, the Neceffity oi Jome Mediator was confefled and proclaim'd by the common Voice of Man- kind, over the Face of the whole Earth. From one common Apprehenfion as clear as
thai;
The Introduction, v
that of the Exiftence of God, all the World united in the fundamental Senfe of the Per- fediion, Purity, and Holinefs of his Nature ; and no lefs of the confcious Sinfulnefs cleav- ing to, and difcompofing that of Man. The univerfal Confcience and Perfuafion of the infallible Certainty of each of thofe Truths, humbled them into fome proper Diftance from God, but threw them, (without due Advice of their Reafon,) wherefoever the primeval Promife of ihc true, appointed Medi- ator was loft in their Generations, into a wrong Choice, and worfe Dependance upon wortblefs Mediators of their own fetting up, for gaining the deiired Accefs and Acceptance >viih their God, through the Merit, as they imagined, of Sacrifice and Ceremonies: Hence the widc-fpreading Idolatry of the Worlds And in due time the remedial Gofpel appear'd to fulfil the Promifey to recover the Notion, to fix the Faith of the one true Mediator; and to deftroy thofe Works of the Devil which brought in fo many falfe Mediators of the Worfhip of the true God. A Worfliip ! which of Courfe, being immoral in its Principle, let in all Immorality like a Flood-gate j and by viewing God through fuch a faulty difcolour'd Medium, multiplied, and fo loft the Know- ledge of him.
I F then it is certain, that before the com- ing of Chrift there never was any Religion without a Mediator, nor never can be any tf'ue Religion, in the prefent degenerate State
as <?f
vi The Introduction.
of Mankind, without the true Mediator ap- pointed of God, between God and Man, im- plicitly, or exprefly adher'd to; and if in the Sequel, the MEDIATORIAL SCHEME. God in Chrift reconciling the World to himfelf\ appears to be the only fix'd Center, that affords the true Knowledge of God, and of Man j wherein all the moral governing Perfeftions of the former, in innumerable Inllances, of giving, and forgiving Goodnefs, meet, falute, and are very propitious to the State and Condition of the latter; if this is the only Medium in the World that compleatly connedls and conciliates the governing Attributes of God, to the moral Powers, and confcious Imperfections of Man ; and if above all Things this confults moreover the Glory and Honour of God, in reprefenting him moft amiable, and yet moft awful, in every refpec^ ; and no lefs confults and provides for the Goodoi Men, in raifing their Hopes to Affurance of Accept- ance, difpelling Fears, and preventing any Pre- fumption at the fame time ; it is humbly hoped that this Scheme, appealing as it does to the Deift's own Criterion o^ true Religion (as appears in the fequel) will be admitted to put in its Plea as fuch. And if Jejus Chrift, in the Nature of Things as reveal'd in Scripture, and fet forth in this Scheme, is likewife found to be the beft fitted^ and the file accompliftS d Mediator for efFe<5ting and perfecting thefe Things, then it muft be granted, that he is the very Ar- chetype, the ftUTcro^uTo of a true perfed Re-
conciliatioa
The In TR OD UCTi ON. vii
conciliation between God and Man ; then is his the only true Religion in the World.
And in an Enquiry of fo great a Moment, every open Deifl, and every fecret Favourer of their Opinion, is nrioft ferioufly and affe- dionately 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 refped: to the Moral Philojbpher^ a New Orach very contradidiory to the other.
And if this important Religion has fo intimate a Connexion with the Religion of Nature, as to be the greatest Perfecfter of it, by affording the only Means, Aids, Motives, and Helps for performing it j and, if in Ihew- ing this admirable harmonious Connexion of Chriftianity with Natural Religion, in a new Ltghty unconfider'd perhaps as yet by any Deifly a clear View and Profpedl opens for difcovering the TRUE ObligatiojiSy and Foundation of MORALITY: 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 refped: to another World, belides, or v/ithout this Foundation of God's being a Rewarder : Every
*Vol. II. pag. ^(^ to 130. compared with the lafl C^ab, towards the £nd
a 4 other
viii The Introduction.
other nominal Morality, without this facrcd, this its own proper Obligation firft laid, being none other than Civil, or Politick Inftitution of Morality, upon the Epicurean Scheme of Virtue being the Way and Means of attaining the higheft Felicity of Man in this Life-, but, acting without the Belief of Providence, re- gardlefs of future Rewards and Punifhments, has nothing of the Religion of Morality in it, and therefore can never deferve the Name of natural Rehgion.
Ins 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 Deijl, will be fo candid, as to favour this Afpedlof Chriflianity with their Perufal.
The Deijls I 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 Jatefl that comes from them, after abundance of difpu'ting, and a Multitude of Books, as to confiije mylelf to that wherein they fay, they only feek Satisfadion. There is but one Poftulatum in the Way ; in order to open the Scene, I was obliged to begin with, 07ie Suppofition, /. e. that Man ivas once in a State of Innocence-, and was foon after, and
has
The Introduction. ix
lias been ever fince in a fallen degenerate Condi- tion ; though even that continues a Suppofition but for a very few Pages, before I adually demonftrate, that it mufl have been fo, from two felf-evident Proportions : That being once proved, all the reft follows in a Chain.
At the fame Time the two Authors, to whom I reply, and, have evidently fliewn to be grofly miftaken in the true Nature of Things, and the Force of Argument, pofi- 4ively declare what will not convince them with refpedt to the Chriftian Revelation, they plainly intimate what will. The noble Au- thor of Charadierifticks, firft in Date, and longeft in Vogue, lias feveral Flings at Mira- cles as good for- nothing Proofs j though it muft be acknowledged a greater Miracle than ,all that are reported in the yewifh or Chri- ftian Inftitutes ; that either of thofe Religions, oppofing the reigning darling Vices of Man- kind, (hould be received in the World, with- out Miracles to introduce them at the firft : But in a Trad: pub) ifhed afterwards, he fpeaks more openly. " Let it be your chief Endea- " vour to make Acquaintance with what is " Good J that by leeing perfectly, by the Help ** of Reafon, what is Good^ and what ///, ** you may prove whether that, which is " from Revelation, be not perfectly 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 • *' ffscepts
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 Aflent to thofe Dodirines, and that Revelation which is deliver'd 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 Tubings revealed : otherwife the Wonders themfelves would have little Effedt or Power j nor could they be tho- roughly depended on, were we even as near to them, as thofe who lived a Thou- fand Years fmce; when they were frefhly wrought, and ftrong in the Memory of Nfen -f*.
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 againfl Chriftianity; I would obferve that his pernicious Defign is fo deeply and artfully laid, as to be underftood only by the i7iitiated'y and commonly miftaken, nay, fometimes 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 insinuating Appear- ance of fawning Love and Friendfhip for ir, and carries on the Attack the more fuccefsfully under the Cover of two popular Sentiments, to
+ Several Letter j by a N, Lord to a young Man at the Uni- veiiiry, pag. 32.
both
The Introduction, xi
both of which I have allowed all the true Senfe, and Religion that can belong to them. I. AffeBion iov xh^ Pitblick. 2. The Love of Virtue for Virtues Sake-, and, at the fame Time, vilifies future Rewards and Punifli- ments, throwing them out of his Scheme ; though they actually, and perpetually are the vital Reafons and Obligations of all true Morality, as it is Religio?iy and fo by fub- verting the real Foundation, effediually de- ftroys the 'Thing Virtue, and leaves nothing but the Name.
I H A V E alfo detected his other ill Defigns againft Chriftianity, in other Parts of his Writing, and offer'd the proper Remedy. And by that time the Reader has gone thro' both Volumes, 1 doubt not but he will find abundant Reafons for giving up the modifli Idolatry of worfliipping his Opinions, and adoring the fine deceiving Imagery of his falfe, deformed Sen- timents.
The Author of ChriJIianity as old, &c. likewife enters his proteft againft any Evidion from Miracles, and condefcends, at the fame Time, to fet forth, what it is that mufl fatis- fy him and his Difciples. Befides ridiculing them *, he declares, " Without judging Rsli- ** gion by its internal Marks there is nothing *' but Miracles true or falfe, if they are believ- *' ed, (and where are they not ?) will have <* the fame Effed: : Nay, if Miracles can be «* perform'd by Evil, as well as by good Be-
* Pflge. 177, 181.
" ings,
xii The Introduction.
" ings, the worft Religion may have moft " Miracles, as needing them moil *." Would ** notChriftians themfelves think it fufficient " Proof of a Religion's not coming from God, ** if it wanted any of thofe internal Ma?'ks, ** by which the Truth of all Religion is to be *' tried, without enquiring into its Miracles or " any other external Proofj-." " The Good of ** Mankind is the Teft, the Criterion or inter- ** na I Evidence^ by which we are to judge J." And he infifts upon " reading the Scripture *' with the Freedom of aiTenting or diiTent- *' ing, juft as we judge it agrees or difagrees, " with the Light of Nature, and ihe Reafon of ** 'Thmgs\[.'' That we are '' not to be- " lieve the Dodtrine, becaufe continued in *' Scripture ; but the Scripture on Account « of the Doarines4.."
And as this is an Age that will acquiefce, and be governed by nothing; but Enquiries in- to the NATURE OF THINGS, lam willing to take all the Difciples of thefe two great Mafters at the Word of their Principals. And, in order to oblige them as far as I can, in relieving their Complaints, that Nobody has fhewn them, and they cannot of them- felves perceive the Reajhfis, the Excellency^ the internal Evidence of the three Pofiti'ves of Chriftianity which they ftick at ; and where- on they find fuch Strefs is laid, that there is no Chriftianity without them, viz. the Ufe and Benefit of a Mediatory and the Ule and Be-
*pag,^ec). t?^^. i8i. \F^g■^^S' '\\P''z ^ox. 4-^^.s'-57?- nefit
The Introduction, xiii
nefit of the Sacrame?ifs inftituted by him. Thefe, fay they, the Chriftians call Myfteries, and they keep them fo, tor any thing we can learn by them, or concerning them, worthy of God to appoint, or engaging of that great Good, the Salvation of Man, to embrace and comply with. They feem to be unanimoufly of this Opi- nion.
" Shew us once plainly and particularly " even with the Help of your Revelation, ** that ijjtrinjick Evide?2ce, Fitnefs^ &c. of *' thofe Things, which you have io long and " fo often declined, and we will become the " Chriftians you defire us, and no longer " think meanly and {lightly of, or any more " look upon that Religion with Indifference " or Contempt. We will never after thar, ** repeat our Cavils againft the Miracles ^ " much lefs the Prophecies and their Accom- " plifhment, which it boafts of 3 we will as ** readily grant the Record of it, as Jlich^ to " be as genuinely and authentickly convey'd " down in all its original Delign, as Xeno- " phons memorable Things of Socrates in its *' Defign ; who declares almoft every Thing " upon the Evidence of what he had (ttn^ " and heard himfelf j and that there is as " much Harmony in the Evaiigelijis^ as in *' Xemphon and Plato, relating the Deeds and *' Difcoufes of their Mafter. We will drop ** the Pretence of the Enthufiafim of the lirfl *' Chrifliansj the Fate and Necejjity of Hu- *' man Adions \ our Fleers at Jome Explana-
" tions
<c
xiv The Introduction.
*' tions of the Doftrine of the Trinity ; our ** fatyrical Strokes likewife for depreciating, ** by making all Priefts alike ; the late amuf- " ing Fable for confounding Good and Evil j ** the Philofophers Prayer; and the Defign of ** publifliing the fecond Part of Chrijiianity as *' old^ &c*. having, in Truth, fpent all our «* Forces in the Jirjl Volume. All thefe v^^e •* will immediately call in, and put a Stop to : «* for every one of them, in their Turns, were «* directed to nothing elfe, but to keep up and <* increafe the Spirit of Diflike and Oppofi- ** tion, and to bait and teaze the Chriftians «* with, till they vouchfafe to come to the ** Point ; and afford us that Evidence we are in Queft of, and they have been fo very ** fparing in. Let them once produce the /«- " ternal Marks of the Goodnefs of thofe " Things ; it will render their external Notes ** and Proofs of the Truth fuperfluous to us : •* Give us their intrinfick 'Evidence and Excel- " Icnce^ according to the true Nature of ** Things^ if it is difcover'd by their Revela- " tion, and if it is true what isfaid of it, that ** the Chriftian Revelation has difcover'd the " Goodnefs, as well as the Truth of all Things ** pertaining to Life and Godlinefs ; Chriftians ** may then not only pretend, but prevail in *' making Profelytes of us; feed us with ** Reafon, as well as all Faith, in thofe Things, ** and we will return to the Fold of the great *' Shepherd and Bifliop of Souls; as many of
" US
The Introduction, xv
•' us as do indeed prefer Truth to FaKhood, <* Safety to Hazard, andaLife of Reafon and « Order, before the ignoble and irregular « Gratifications either of Senfe, or of Spirit.
*« S H E w us our natural Rehgion, which « we fo juftly value and love even to a Jea- *' loufy, rendered more pradlicable to the «» Condu6t and Comfort of human Capacity, ic by Jefus ChriJ}', by Faith and Myjlery, « by his multiply'd Means, Aids, Motives^ «* Helps-, then you may juftly call the Sin- « cerity of our Pretenfions to that natural " Religion in Queftion, if wc any longer *< negled to embrace him, and with him, and <' through him, the beft Ways and Means « in the World, to the beft End in the World. ** After you have fully reliev'd our Queries, ** with refpedt to thefe principal Defiderata ; ** and our Curiofity as to Chrift appearing no <* fooner; and fairly fatisfy'd our Minds, which ** will be fatisfy'd with nothing but the Rea- <* fo7i of "things in Matters of Duty perpetu- ** ally obligatory to a rational Agent, we (hall « be ready to own, nay, you will force us to « confefs another Sort of Meaning ; and from ** our inward Sentiments acknowledge, that " there is indeed a favoury Senfe, and a *« faving Ufe in Chriftianity : And even join " you in extolling the Wifdom and Favour, '* and admiring the Divine Beauty and Ex- " cellency of that Inftitution. And if any af- " ter that continue DEISTS, in a Chri- «' ftian, efpecially in any Frotefiant Country,
** you
XVi The INTRODUCTION.
*' you may take it for gran red, and you fhall " have us for WitnelTes againll: thenti, that *' their Boaft of Virtue, and the ReHgion of ** Nature, is in Reality, what it has been ge- ** nerally reckon'd, viz. as to its Pretence, " Hypocrify ; as to its Performance, impradica- " ble J and as to its Hopes, defperate."
T o oblige, I fay, fo large a Number of diftinguifh'd Oppolers in their importunate, and not unreafonable Demand, I have difpofed the following Sheets into a View of giving them the Satisfa(flion they are fo defirous of; and, as^o along, both candidly cite, andan- fwer their Objections, in Hopes to take away all Excufe from future Infidelity. That, in Cafe Deifm fliould hereafter appear in a Prote- Jiant Country, it may appear in its proper Colours, to be the Refult and Conful ration not of Virtue and Morality, but of Wilful- nefs and Wickednefs; not of Reafon and fin- cere Inquiry, but of Art and Defign ; or the prevailing Succefs of the fecret Artifices of Popery,
To attain this valuable End in a perfpicu- ous Method, I have thrown the View of Re- ligion into the moft clear Profpeft of Ends and Meam \ by the Help of which, every Thing appears in its true Proportion ; every Thing falls into Order, and ranges itfelf into the proper Place and Precedence, Dignity and Importance, Ufe and Defign, which God and the Nature of Things have allotted to them : The Difference- and Value for every
Precept,
The Introduction, xvii
Precept, the Zeal and Moderation for any Parts of Religion, (though they are of a feem- ing equal Obligation, by being indifcriminate- ly commanded,) appear by this Light in their diftindt Degrees and Sizes : Ignorance being equally as improper a Mother for Zeal, as it is of DevQiipn, Whilft FAITH in the Me- diator will no lefs glorioufly, than confpicu- oufly prefent itfelf in its Divine Station, fully informing us of all Things proper for us to know, and do ; in order to influence, enliven, and effectuate every Thing in Morality and Re- ligion. And, if we will join it with our own Endeavours, it offers to lift us fallen and impotent up to Heaven, and after railing to fufficient, itinerant Joy, from confcious Fear and Guilt, ftate us there in our highefl Happinefs. That in the Face or Perfon of Jejiis Chrift, as in a Mirror, we may all with open Face behold the Honour and Glory of G^dy in the Illuftration of all his Perfec- tions, the Peace of God on Earthy and Good Will towards Men, in the Relief of all their Wants, and the Addition of all the Benefits they are either capable of wifhing, or enjoying.
Like all the Works of God, fo won- derful is the Divine Symmetry, fo exceeding admirable and cxadt the Adjuftment and Re- conciliation of the Powers of changeable peccant Mortals to the never changing At- tributes of God, by this Medium I Oh ! that this imperfedt, unpradifed Pen could reprefenc the hundredth Part of the adorable Wifdom, Goodnefs, and Beauty of this Mediatorial
Vol. I. b Scheme,
\
xxiii The Introduction.
Schem", it would every where be acknow- ledged to be as much beyond the Poflibihty of any human Invention, as it is above human Defert ; and there would not be a modern Deifi to be found of any Pretence to any Re- ligion, but would fall down and worfhip, in the Chriftian Senfe, his Father in Heaven, for fo much Love in fending his Son into the World for the Salvation and Redemption thereof.
A N D as this Connexion of Means and Ends, fuch as it is, is carry'd on in a Series to the Con clu Hon, as a regular Scheme ought to be, it is fo much the more reafonable Requeft to the Reader, not to make a Judgment of any Part till he has perufed the Whole ; and when he thinks of Judgment, not to forget Mercy and proper Allowance to the firft EfTay that I know of, in this Kind. Perhaps, by the Way, fome true Apprehenfions may be fettled, many Doubts relieved, and not a few Fears remov'd with refpedt to fome important Things in Re- ligion.
An D if the true Notion and Account of Idolatry is like wife laid down, the Papijl will never be able to acquit himfelf of the Charge of it, without a Reformation. It is a melancholy Refledlion, yet. What good Chriftian can help making it ? That two the groffeft Abfurdities in the World, POPERY, and DEISM, fhould make a Progrefs in a learned, Proteftant Country, the Bulwark of the Reformation, and of every valuable Liberty, But where-ever Deijh2 increafes, the other op- portunely
The iKTROb U GT lO N. xix
pdrtunely enlarges its deftrudtive Views, and facilitates its peftilent Purpofesj becaufe in ferious fad Truth, they naturally and readily produce each other by the Elafticity of their innate Principles, as I have evidently fhewn *.
That God {hould be in Cbriji reconciling the World to himfelf, and that Man (hould be taken into him, becoming the Son of Man in an extraordinary inconceiveable Mannerj as he v^^as before SoH of God^ gives an Idea of the moft impartial^ compleat, adequate M e-^ biATOR, that can ever be thought of either by God, or Man j perfectly well agreeing with the Reafon and Nature of Things^ as ic does with the Scriptures revealing them*
For this Caufe, St. John very jufily appeals) He that believeth that Jefus [che Son of Man] is alfo the Son of God, HAS THE WITNESS IN HTMSELF: provided he does but take it into the Confideration of his reafoning Mind, his Mind fubfcribes to the intrinfick Reafonablenefsj and is entirely fatisfy'd in the Wifdom of fuch a Mediator in all the Afpecfls, in every Refped: of God, and of Man ; being fo admirably founded in the Nature of Things, for compleating the Reconciliation of Man to God, and God to Man, and bringing with it the moft munificent intended Gift of God, eternal Life i which Life being in his Son, and given of God by him, is called the Record that God gave of his Son ; (the greateft Record of an entire Reconciliation,
* Vol. II. 215. 238. SeeYoll. 119,267, how very well they agree together. ^ •-
b 2 moft
XX The Introduction.
moft undoubtedly, in all the World j) and he that believeth it not^ [being fo very reafonable and advantageous in itfelf] maketh God a Lyar^ ro be neither good, holy, jufl, or wife; and Jefus to be no Advocate or Mediator.
The i\.poftle i Johfi v. 20. fays, we know the Son of God is come, and has given us an Under ft andingy that we may know him that /; T R U E : and we are in him that /j T R U E, even in his Son Jefus Chrifi, Admitting •JxiiOivov to refer to '^te,^a;A.i.v{TQVy Chap. ii. i. pre- ceding (which, I think, carries fo plain and obvious a Connexion in the Apoftle's Ar- gument, that it muft be admitted, as mean- ing the true Advocate or Mediator) his Con- clufion is admirably ftrong and exadtly beau- tiful, this is true God, and eternal Life -, lit^ tie Children keep your/elves from Idols. Be- caufc Idolatry, the Thing difTuaded from, confifts in applying to falje Advocates and Mediators, in Oppofition, Negled, or Ig- norance of J(fus Chrijij the ojie, only true Mediator.
Neither is the Divine Wifdom and Prudence in appointing this only Mediator in Exclufion of all others, defigned in the leaft, to inform God of the State and Con- dition of Man, ov put him in Mind of any of bis Wants, or Miferies, as if he was wanting in Difpofition to redrefs and fave ; but to give Life to the forlorn State of his unpracSis'd Repentance, to direct and condudl his dejected Prayers, recover and re-admit him to Accefs and Intercourfe with God in a manner be- coming,
The Introduction. xxi
coming, and through a Medium both adorn- ing and foftening the tremendous Majefty and Holinefs of his Nature. How immedi- ately and effedlually does this Method con- vince Man of his own great Worthleflhefs by reafon of his own manifold Sins, and of the great Odioufnefs of the fame to God ; and upon due Confideration, demonftrates that there can be no Approach to his pure fpotlefs Nature, or any Forgivenefs of Sin, in any other Method comparable to this ? - Because this evinces, that any other Me- thod, or any lefs Exuberance of Goodnefs and Mercy to the Sinner, though Goodnefs and Mercy are never fo great in God, would be improvident, muft needs be unjuft to his other Attributes; as well as give Encourage- ment to that Difobedience to his Laws, and to that Oppoiition to his Glory and Deiigns, in confulting the general Happinefs ofMan^ kind, which is infinitelv hateful in his Sidit.
How clearly does this condefcending Me- thod inftrudt, argue him into, and convince him, if he will think at all, of the true Nature both of God, and Man ? Of Man's great Ignorance of himfelf, at the fame Time, of his neceffary De- pendance upon his Creator for the Knowledge of the true Way to his Favour, and of the befl Means to his own Felicity ; and of the ruinous Folly of conceited, independent, Sufficiency in pretending to an happy State, or to provide for himfelf, in Contempt of the Diredtions and Qua- lifications of the Wifdom from above, the Decla- rations and Conditions, which God (who made
b 3 him
3txii The Introdugtio^n.
him in Innocence for Happinefs, and would fave him fallen into Sin, from himfelf enflaved to that, and 6rror, to greater Happinefs) has gracioufly made known unto him?
Fo R thofe Declarations arc nhade known m the Way of Covcna7jty binding even God himfelf, and upon moderated Conditions, put into the Power of Man, und6f all his Frailty, to fulfil j and if Jefus Chrifty who is Man as well as God, is the Mediator of that Covenant, and fees to the Performance on ^0/^ Sides; can there be any Security for, Man's Happinefs j Can there be any Alacrity td his careful Endeavours after i^, to be thought of, to be named, to be compared to this righ-J teoully wife, this mercifully holy, this eafy con^ defccnding Dirpenfation ? — But I forbear; — ' an Introdudlion {hould not anticipate.
The Afjurance of Remiflion of Sins, and the Favour of God, confidering how many Sins in Number, and of that Number not a few heinous in Degree of Iniquity, Men are fooli(hly guilty of againfl the Checks of their Own Confcience ; and at the fame Time eonfcious, that their- futiire Happinefs, oi^ Mifery, moft certainly depends upon their being forgiven, or not forgiven, is a Matter 6f the greatefl Comfort and Importance, in the whole World, to every Man living; inafmiich as well-being in his principal Stage of Duration, is of infinitely greater ConfequenCe than fingle Being, and mere Duration. It is a Difpenfation of the mod exquifite Wifdom, and in its feveral Farts and Branches of the moft
iocftimable
The. In T R o D u c Ti o N. xxiii
ineftimable Beneficence of Goodnefs, and Beauty of Righteoufnefs j that he who gave us Life and Reafon, fliould condefcend to engage himfelf in Covenant, to affure the Mind of Man by Contrast and Conveyance of Rights of the Happinefsof that Life in its everlafling State; upon Condition of obeying a reafonable Law fuited to our rational Nature, ufing that Liberty he has given us according to the Direction of the Reafon he firftgave u&, and again renew'd and reinforced upon us.
CHRisTLANiXY, the «^.iy c^r fecond Covenant, being nothing elfe in its Revelation, (as is clearly demonftrated in the following Pages) but fupe^ rior extraordinary Reafon explicitly fuperadded to the common '^eaCon given unto Man, v^^hich i^ that Jfr/i or o/^ Covenant, confcioufly obliging every one to znuniverfai Obedience to the Law of IVorks, according to the plain Di(3:ates of that cultivated Reafon ; fuperadded, I fay, for the Re- lief of all the Mifad ventures, and Redemption of every Misfortune incurr'd by Man, in the State of his bounden Obedience to that Law of the firfl Covenant. And as every Man living is con^ fcious of his failings, in difobeying that Law, yet firmly perfuaded likewife of the Goodnefs of God to forgive him mfome Manner, whoever, according to the Creed of Nature, believes him a Rewarder ofthofe that diligently Jeek him ; the unavoidable Tranfgreffion of that Law in Fad:, and the infallible Holinefs and Goodnefs of God in Theory, in a Manner difclofes, and with the leaft Hint of Revelation, infers the Law of Faitbf^ ire, the y^roW Covenant, or Go/pel
b 4 * of
xxiv The Introduction.
of the Mediator : and as well fuppofes the common Benefit of it to thofe who do not ex- pUcidy know it, as itdefervcdly excludes thofe from the Grace thereof, who knowingly reje(5t ir, and its Mediator.
Yet, alas I fo it is ; ever fince Sir Ifaae Newton has banifh'd the open Profeflion of Atheifm by his incomparable Demonft ration of God and Order in the Frame of the Univerfc, tho' the Name has been Jolitickly chang'd, yet joining other Streams from the fame Fountain of Evil, has occafion'd a prodigious Torrent of Deifm 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 Vvokffion ; not defiring to have it thought that it was ever faid of them, that they ever believed one Word of Jefus Chriji, Aii Age ! wherein the Notion of Covenant and Mediator is almoft dropp'd in not a few modern Expla- nations of Ghriftianity ; notw'ithftanding the running 3tyle and Title of the New Tejiament
* Mf. Jddifon jn, one of his excellent SpeBaton has obferved, that ** theAtheiJi hasnot found his Poft tenable, and is therefore re- ♦' tir'd into'DeiJtm, and a Disbelief of Reveal'd Religion only : *• but the, Truth of it is, the greatefl Number of thofe Set of *■ Men, are thofe who for want of a Virtuous Education, or ♦* Examining the Grounds of Religion, know fovery little of the •' Matter in queftion, that their Infidelity is but another Term ff for their Ignorance." /^nd a jittle ^fter " If our Modern Infidels *\ confider'd thofe Matters with that Candour and Serioufnefs *' which they deferve, we fhould not fee them aft with fuch a " Spirit of Bitternefs, . Arrogance and Malice-: They would not " be raifing fuch infignificanf Cavils, Doubts, and Scruples, as *' may be i^arted againft every thing that is not capable of Mathe- " matical Demonllration, in order to unfecrle tJie Minds of the " Ignorant, diilurb the publick Peace, fubvert Morality, and " throw ail Things into (Jor.fuiion and Diforder."
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 Charaderiftick it is to bring out of their Treajure T'hings 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 Practice, to bring thei^ Things out of ? Forafmuch as it is the only certain Standard for reftifying thofe vague No- tions, and fond Theories of the Goodnefs of God, whereon the modern Deijls eredl their unhappy Syflem, and from which they all ftrive, and always offer to maintain their felf- decciving Arguments, as I have abundantly fhewn in the following Pages; and for re- moving many, if not moft Miftakes likewife among Chriftians. And if bringing them thence would recover the Chriftian Religion to its primitive Ufe and Efficacy, Strength and Beauty, the too great Negledt of doing it, muft neceflarily, 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 moft excellent, and above all others, incom-
*See Vol.1 . /. 332. Inftead of dividing the Bible into OA/and Nenu Teftament, it mig) t, with Submiffion, be more properly diftin- guifh'd into Firji and SecQn4 Vol. of theAVw Covenant ; and as the Se- cond Vol. of the moft valuable Writings does, or ihould exceed the firft, in throwing moft Light upon itsSubjed, fo it is in the Sacred.
parable
xxvi The Introduction.
parable Religion ; according to that judicious Obfervation of Bifhop Burnet in what he calls his y^wz^nV^ Book*. "The being able •* to ftate the right Ground of our Hope, and ** Terms of Salvation, and having a clear and ** ready View of the New Covenant in Jefus^ is of « fuch abfolute Neceflity, that it is a pro- " phaning of Orders, and defiling the Sanduary, «* to bring any into it, who don't rightly «« underftand this Matter in its whole extent.'* I T is too true, that the Crofs of Chriji and Redemption of the World by his Bloody tho* the Center of all the Lines, and the glorious capital Subjed: both of the Learners^ and the teachers of the Religion of Chrift, for purging the Confcience of every Chriftian from dead Works, runs at a very low Ebb, among thofe who are beholden to the Name, without hav- ing a true Apprehenfion, and a real Benefit of the 'Thing, Chriftianity. As formerly in natu* ral Religion, the World, through Wifdoniy knew not God, though the Works of Creation, the Ornaments of Heaven and Earth, fo evi- dently and undeniably reveal'd him to the Mind of every Man ; never thelefs by a falfe Shew of being wife in an endlefs Variety of foolijh Imaginations, they corrupted and changed the good Knowledge, to Ends and Defigns quite contrary to Goodnefs : They held the Truth in Unrighteoufnefs. -, they brought into the Religion of the Means all Sorts of Superftition and Idolatry like an Inun- dation, carrying Philofophers down the Stream
* Pajoral charge, 3d Edition, pag. 147.
with
The Introduction, xxvii
with the vulgar, and like the vulgar ; and with uv'.i a Flood of real Irreligion and Im- morality. For the devifmg ef Idols was the beginning of Spiritual fornication^ and the in- vent ion of them the Corruption of Life -f*. So now, notwithftanding the Knowledge oijefus Chrifi^ the Mediator of the New Covenant be- tween God and Man, together with the En4 and Purpofe, Ufe and Application of what he has done, and ftill does for our Salvation, are clearly reveal'd, and particularly fet down in Holy Scripture, as plain as Woi^ds can make them : And notwithftanding, lince that am- ple Revelation at divers Times, and in diffe- rent Manners, the Conftitution of that Media- tor, and of his Religion, might manifeftly appear to the prefent wife Generation, zea- loufly inquifitive after the ofily true Religion, to be founded upon the exa5iejl Fitnefs every way, that Human Reafon can poffibly pro- portion to, and adjuft by, the true Nature ofThingSy I mean the Nature of Gody and the Nature of Ma?i, as now truly and fully difco- vered to human Underftanding, for making an impartial Judgment what is, and muft be the only true Religion acceptable to God, and profitable to Man : perfedly fuitable to the moral Afpedt and Charader of the former, as Holy, Jtifl, and Good-, and no lefs fuitable, whilft it is unfpeakably beneficial to the latter, as 2i frail y peccant^ dependent Creature. Ne- verthelefs, by one ingenious Device or other, either being wife above what is written, or
* Wifda77i xiv. 1 2 .
fiort
xxviii The Introduction.
Jhort of what is written j or not fufficiently confidering and appealing likewifc to the true Nature^ morale ^ State^ and Conftitution of ^hingSy knowable to the Reafon of Man ; the true Chriftianity, the moft wife and admira- ble Religion of the Mediator yejm Chriji^ is very much enervated of late, greatly diffipa- ted and diftanc'd from its true Intention, and generally fruftrated of its heft EfFedt and Com- fort; but always has been rejedted by the Deijls from a Livelinefs of Wit, Careleffnefs of Temper, Want of Reading, and Confide- ration, according to the Charafter given by a fuppofed Deifl of King Charles II. " As to *» the Kings Religion y it was more Deifm than " Popery -y which he owed more to the Liveli- *' nejs of bis Parts, and Carelejfnefs of his Tern- *« per than either to Reading, or much Confide^ •' ration^'*
For the better remedying and preventing this great Evil, the Charge and Advice of a moft judicious Prelate, is particularly wife, and conftantly neceffary. ** Though it is true, <* that one End of Chrift's coming, was, to cor- ** xt€i the falfe Glofles and Interpretations of *' the moral Law, and, in Confequence there- *' of, one End of his inftiiuting a Miniftry *' muft be, to prevent the Return of thofe *' Abufes, by keeping up in the Minds of Men ** a true Notion of natural Religion, and a *' juft Senfe of their Obligations to the Perfor- *' mance of moral Duties ; yet it is alfo true, ■* that the tnain Enc^ of his coming, was to
• B:ick:r:irham s Works. T. II. page 75.
<' eftablifh-
The Introduction, xxix
" eftablifh a new Covenant with Mankind, " founded upon new Terms and new Pro- " mifes ; to {hew us a new way of obtaining " Forgivenefs of Sins, and Reconciliation to " God, and eternal Happinefs; and to prefcribe " Rules of greater Purity and Holinefs, by " way of greater Degrees of Happinefs and " Glory. Thefe (that is, the feveral Branches " of what we may call the Mediatorial " Scheme, with feveral Duties annex'd to, " and refulting from each Branch) are, wlth- ** out doubt, the main Ingredient of the Gof- " pel-State; thofe by which Chriftianityftands ** diftingui(h'd from all other Religions, and " Chriftians are raifed to far higher Hopes, " and far greater Degrees of Purity and Per- " fedion *.
I N Purfuance of this Plan the Author of thefe Sheets upon this his late Undertaking, judging it the beft Inqueft that cai^ be propo- fed, and the only true Scent that can be followed after true Religion, has endeavoured, at this needful Seafon, to ered: the Criterion, and difplay the folid Argument for corredling what is falfe, and eftablifhing what is true, in appeal both to Reafon, and Scripture ; which are both in perfedt Harmony, Concord, and Co-incidence, with refped to this true Religion. And fo clofe is the Alliance between Natural Religion and Chriftianity, and fo ftrong the Ratification and Accomplifhment, that every
Edmund Bifhop of Lincoln's Charge at his primary Vifitation, 1717. page 13, ,4.. This Paffage reprinted. See the great V^ork of Redemption, Preface, page 5. Vnuit^ fox Roberts, 1735.
Argument
XXX The Introductiok.
Argument againft the laft in its true uncor- rupted State, though {hifted never fo many Ways, concludes againft the firft alfoj and whatever offers to deftroy and undermine one, has the fame vile Intention upon the other. For- afmuch as Chriftianity is the Ible true Means for bringing the other to Perfedion. Falfe Wif* dom will ever be forward in (hewing its In- confiftency in creating a Mifunderftanding between them, with as little real Concern for the End, as for the Means ; whilft true Wifdom that comes down from above, will diftinguirh itfelf in rightly valuing, and af-- fiduoully applying the one to the other.
And becaufe the modern Deijis are ex- cefiively jealous of, and vehemently oppofe every thing that looks like arbitrary, of mere Will in Religion J rightly enough imagin- ing, that there neither is, nor can be any <:riterion hx'd for finding out an arbitrary Will of God J and that the underftanding and unfolding Things of that Nature, has no more to do with human Reafon, than Sounds has to do with our Eyes, or Colours with our Ears J it may be juftly and gene- rally concluded by all Chriftians, that Chrl- ilianity will never appear to Them lo be that true Religion, or reafonable Service^ till its feculiar, in/lituted Parts are {hewn to be likewife laid in Reafon, and grounded in the Nature of Things, wifely and purpofely .appointed for repairing and fortifying our moral and obedient Powers, to make them more recipient of the Likenefs, and Bleffing of God. This
The Introduction, xxxi
This will inconteftably appear with re- fpea to the Two Sacraments, Baptijm, and {i^ Lord's Supper-, that they are additional, perfonal Securities, and Progreffes in our At- tachment to the Mediator of the New Co- venant; enter'd, and often recogniz'd, for the more folemn recruiting Repentance and Trayer the natural languifhing Religion of the Means, with all the Vigor and Efficacy. Confolation and Zeal, that are requifite tor carrying on the Religion of the End, or na- tural Religion, to due Perfedion. For, as the Difpenfation of the Mediator is granted and difplayed by way of Covenant, fome external Rites were requifite, fome folemn Actions became neceflary to be required on the Part of the Mediator of it, both for re- ligioufly initiating into, and continually pre- ferving a religious Communication with that Mediator J and for recog7iizing xh^t Cow tmnx^ and remembring the Mediator of it in a folemn Manner, as often as the frail Condition of Human 'obedience requires: How frivolous andthoughtlefs, without the leaft Ground, or Grievance, are the Outcries of thofe Oppojen in Converfation, and Writing? Unlefs it is a Grievance to be tied too flridly, and in good carneft, to perform the Religion of Nature, their fo much pretended Glory andBoaft, by any new acquired Engagement or Covenant, and that often recognized and refle5ted upon in the moft folemn Manner and Seafon ; and both morally operating: firft binding; and then roufing, inftigating and obliging the
infen-
xxxii The In TRODU cTio J^.
infenfible Confcience, and the forgetful Honour of the Gentleman to be true to his Promife and Engagement^ for doing what is every way his Intereft, as well as Duty to do and perform, with all Sincerity. Befides anfwering their Objedions, the true Notion of thofe Sacraments may be themorefeafonable in the midft of fo many different Opinions and Difputes : And if the Deifi cannot but approve of them in their true Xi(Q and Purpofe, every body elfe will delight in the fame, with the greater Satisfaction to the Reafon of his own Mind.
And if that Co;;;^/^zVof increafing, inftead of leffening the Number of Deifi s by the Weak- nefs oi Jbme Attacks upon Infidelity, is pundlu- ally endeavour'd to be obviated, by going deeply and thoroughly to the Root of the Evil, in the cnfuing Treatife; the learned Readers will have the greater Reafon to connive at lefler Faults; and if others, perchance, meet with any valu- able, unheeded Truths, which ferve to rectify . Mifapprehenfions and Miftakes both in Natural ^ Religion, and Chriftianity, to thank God for making the Author (fenfible as he is of his own Infirmities) the happy Inftrument of put- ting him in mind of them. To whofe Blef- fing the Perufal of what follows is committed. See the Reafon of altering the inward run- ningTitle, Deijm Delineated^ in the Appendix, p. 7. Injiead of a Catalogue of their Names, the few Sub/criben are de fired to accept of 'Thanh for their Encouragement.
T H o' this Edition contains Seven Sheets more than the firft, it is afforded at the fame Price, for the Good of the PublicL CHAP.
CHAP. I.
H^he Religion of the E N D«
HE Exiftence of God being grant- CHAP, ed, the firft Queftion is. What is 7- Religion? The Force and Power of ^•''^'^^'^ Reiigo*, whence it derives, imports zjlrong Obligation, which the Author of our Being has bound upon us; and which we tie and bind the fafter upon our own Obfervance, by taking it upon ourfelves, as we grow up to years of Difcretion -, and growing more and more fenfible of its obliging Power, and of the Rea- fonablenefs of our Compliance, it becomes a mu'- tual kind of Covenant. To know the Original of the Religion of the End, or what Ends we were made to anfwer, in being made rational, fociable, accountable Creatures, confcious of Obli- gation and Duty, we muft have recourfe to the Frame and Conftitution of Things : There we find, from the firft Creation, the three great Originals and Obje(5ts of duty and obedieace.
Vol. I.
B
The
* Religionis ficmen a religando, v5f a mincuh pietatis ejjfe Je- duSlutn ; quod homlnem pbi Deus religwuerit, isf pietate con fir in x- erit : qitia fewire nos ei ut Domino ; et obfeqiii ut patri 7ieceJ[e ejp Laft. &c. Lib. IV. cap. zS. Cwr^ derives it from i^^Ax*'*
2 DEISM DELINEATEb. -
CHAP. The Religion of the End is infallibly true ^' and certain, and as old, indeed, as the Creation ;
^^■^^f^ becaufe the God of our Nature prefents us with jiothing but what really exifts * j and the mutual Relation between Him, the reft of Mankind, and Ourfelves, will as infallibly fliew itfelf to our reflefling Reafpn, as the Things themfelves ; and the mutual Refpeft and Care of, Engagement to, and Alliance general with each other, thence refuking, cannot be hid -f-. That Vvhich preferves this Relation, is Order^ or Law, to laft as long, and be as invariable, as the Relation itfelf. The Authority which enforces the La w^ is, .his who
^i autem omnia, qu^ ad cultum Deonim pertinefent, ^dtligenter fertraBarent, i^ tanquatfi rekgerent, funt diSi xeligiofi ex rek- gendo. Lib. II. de nat. dear. 'viz,. To read over and over, ftudy, ponder much, and confider attentively the. Grounds a^i^ Reafons of Piety and Virtue, and fo eiFedlually, to tKe Purpofe, as to apply all the Means, Motives, and Helps in our Power for acquitting ourfelves of the Duty owing both to the End and the Means, of Religion. To negleft both the End and the Means, is a State of Irreligion ; to intend the End, and defpife the Means, a State of Deijlical Suffici- ency and Contumacy; to prefer the Means to the Negleft of the End, ?L^t.zte oi Supefjiition znA Enthujiafm: each of them offend againft the /rw^.^/^z/f of Things, not confidering them as they really are. Whilft tnie Religion, which is therefore true, becaufe it regards Things in their true Nature, and in- tended Ufe and Application, as made known unto us, confiils in the Oppofite of the firft, and obvioufly diftinguilhes itfelf to be, and aft in a Medium between the other two. Or, in other Words, in the fmcere Application of the Means in order only to the End, and in the confcientious Attainment of the End, by and through the Ufe of the Means.
* In this Refpefl, mmquam aliud natura, ediudjapientia di- (it. Which may be thus paraphras'd : If we follow Nature, We are in the Road to th- Wifdom that Nature teaches : the Reafon of Things is the Voice of Nature; and that Voice is the Will of the Creator of Nature.
-f Lex Deo orta, Juo jure nata. Or in the Scripture lan- guage cverlajiing Righteoufnefs.
--. 2 fafhioned
DEISM Delineated. 3
■fafliioned them as they are; his Will and Wif- CHAP, dom in enading, and our Homage in obeying, ^■ are as apparent, as that he is our Creator, and we^--^'''^^ his Creatures. To follow or refill the Reafon and Relation of Things, is therefore the fime thing as to follow, or refift God. In fliort, the Rela- tions we were made to fulfil, or the Religion of the End, which was in the Beginning, is now, and ever fhall be, are contained in thefe three noted Branches ; our Duty and Care towards GOD; our NEIGHBOUR ; OURSELVES.
T o obferve and keep thefe in the Perfection of our original Nature, acording to its Law and Order, and to conform our Will to the Divine Will, behaving as becomes us in thefe Refpeds, is to will and chufe like God, and lb imitating his moral Attributes, partake of the Divine Nature, and exhibit that moral Image of him to the World, hof?io ho7nhn Deus. If we v/ere made in the Image of God, as his Revelation affirms, the glory, beauty, and perfedion of an Image confifts in the neareft Refimhlance to its Original ; and the feveral Lights of thofe Beauties and Perfedions Ihining in Man's Converfation, is the ghrif-^ing our Father^ our Original in Heaven. The feveral .Commands for intending and ading every thing to his Glory^ are fo many Direftions for the imita- ting Nature of Man to be found copying after him ; the Precepts and Recommendations for PrefcoJion^ are fo many Injun6lions for improving in Attitude of adion, and Similitude of difpo- fition. And for us, who ought to make fome fimilar Return of the Benefit we fo largely enjoy, to be perfe6l in our Conduct to our Enemies, as he is perfeift towards us, his Enemies, is, per- haps, the finifhing Stroke of that moral Image. God is Love to all Men in this World, therefore B 2 Hatred
4 DEISM Delineated.-
CHAP. Hatred to an^ Man can be no right Image of him «>4.'">o'" ^^y Perfon. The glorifying the Juft, yet ^^ Merciful exercife of his Authority^ belongs to a particular Image of him, Governors and Magi- Jlrates. This is the Law of Nature written in the Heart of Man, i. e. as plain to be read and learned of GOD, as if written there. For what is faid I T'hef. iv. 9. of that Relation, which is the Ground of brotherly Love^ that Men fubmitting to him in fuch Things, are taught of GOD fifio- lilaiAroi^ and elfewhere, the Negleftor of fuch Relation to be worfe than an Infidel^ may, in a lefTer degree, be affirmed of the Obfervance of the other Relations -, the Co7ifcieme bearing witnefs to them, accufing the tranl^reffion, as Sin ; and approving the performance, as Duty, And for every one to find out whether his actions, re- fpecling his Neighbour, are conformable to this Law of Nature, upon any Doubt arifing, the ready Rule to decide it, is to put ourfclves in his Stead and Circumftances ; and fincerely ask our Heart what we expcd to be done, or omitted by him to us : then we clearly and immediately fee without Pafiion or Self-love, the Law of action, or Forbearnce of a6lion due towards our Neighbour, confpicuoufly and fenfibly written m our own Heart, and confequently in every other Heart of Man. This is a Rule of Confcience that never fails, and is always ready at hand.
L Duty to GOD, comprehends our Obe- dience to all his known Commands, as our Ruler and Governor, Adoration of his natural Perfec- ' fions, freed from all degrading Opinions, what
l^e certainly is tiot ; EJteejn and Rc'jerefice of his Name and Ex'ccllcncies •, Jmitaiion of his 7noral Attributes ; I.oz'c of him as the Fountain of all
Goods
DEISM Delineated. 5
Good i Jruji, as all Powerful, and True, Tionnhf^ CHAP. giving^ as OLjr Preferver and Benefador -, Fear^ ^• as the Inrpeclor and Judge of our Behaviour •, ^■^'»^^ all which are a coUedive Honour and Worlhip arifing out of the aforefaid Relation, and due unto him of Right *.
II. Duty to oqr NEIGHBOUR, is obferv- ed in facial Jujiice ; univerfai Benevolence ', and particular Relative Duties, as we happen to be placed in the World.
III. Duty to, or Care of OURSELVES, confifts in the due Government of our Appetites and Paffions •, in the Knowledge of our/elves^ our Faculties, and Opportunities ; that we are ra- iionaly fociable^ and accountable Creatures •, where- in our Happinels confifts ; what is our Good, and ' what is our Evil ; on whom we depend ; for what we were made ; what Care we ought to take of our Mind, and of our Body, not only for our own Sake, but with Refpeft to thofe who have an Intereft in us, God, our Neighbour, our Po- fterity j Diligence^ Prudence^ guard againjl Tem-^ ptations, i:^c.
All thefe are the Religion of the End, obli- gatory upon Man as he came out of the hands of his Maker, Rational, Sociable, Accountable. Had all human Race been in Paradife, they were bound by a Law that altereth no otherwife, than as the Reafon and Relation of Things alter, to all thefe Obfervances ; and to have been faithful in the Difcharge would have been Innocence, Hap- pinefs, Paradife ; the performance of that natural Law was fure of meeting with God's Appro-
f S^iiid allud ejipletas quant jujlitia adverfm Dcas. Cic,
B 3 bation^
6 DEISM Delineated.
CHAP, bation ; the neglefl of it with his Difpleafiire. ^- Who, for that purpofe, will take an exad Ac- count of ever/ Man's Works ; to reward thofe who diligently feek his Favour in doing thefe Du- ties, and confequently punidi 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, accejfor'j State ; wherein all their Po- fterity, like themfelves, zrehkfrai! send 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 fhall be accepted of that God, who is no Refpe£fer of Perfons. So everlafting is this moral Law, that our Lord afliires, till Hea- ven and Earth pafs^ one jot or one tittle fhall in no wife pafs from the Law, till all be fulfill* d. He himfelf was the grand Means for redintigrating Obedience to it ; and therefore fays of himfelf. He came not to deflro^^, hit to FULFIL ; and in- fers to all others, whofoever fhall break one of thefe leajl Commandments of that I^aw, and Jfjall teach Men fo^ JJjall beleafl, accounted leftft by him, iti the Kingdo?n of Heaven ; but whofoeverfhall do, and teach them, fhall be called great in thefaid Kingdom. " There is this Difference (favs 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
DEISM Delineated.; 7
*' Wants and Difficulties, the more they anfwer CHAP. " to all our NecefTities, the better they are.'* ^v^
Now God governing by the Nature of the ^^'^ Things he made, or in the Style of the Author of ChriJiianU'j as old as the Chation^ :" as he governs " all Things according to their Nature,'* pag.i^, it was requifite that even Paradife itfelf, theState he had placed them in, Ihould 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 Skua- tion there to his Maker. Had he made them any Promife, to fuperintend them fo, as they fhould never make a wrong Choice, diat would have deftroyed the very Thing he diftinguifh'd their Nature by ; that Choice being the greateft Pri- vilege Man is capable of, without 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 Adtions, 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 f Iiyvitum ^ui/ervat, idemfadtoccidenti. Hor. de Art, Poefc,
B 4 State
^.ryyj
8 DEISM DELINEATEDr
CHAP. State of Probation ; from him they came to the i^ J good Knowledge, who they were, and where they were, and to what purpofe were ; haying 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 Objedl for that obliging Knowledge *, from him they had the fweet Know- ledge of conjugal Love, the Source of human Race, and of Endearments more than Father or Mother ; from hifn they had the pleafing fafe Knowledge of their Sovereignty over the World, and undifputed Dominion over Creatures ftronger than both of them together -, from him they re- ceived, diyine <jift 1 The Knowledge of Lan- guage, inftantly infufed for joint praife of God, and focial communication of Good from all Things, then fo good as to be freed from any Evil i and therefore not to be perverted in plot- ting againflGod, or any foolilh Knight-Errantry after Evil. They fhould have better confi- dered in what they were going to tranfgrefs, the Generations to come, intcrefbed in thofe Things ; after the Seed of Evil 'ujas once fawn in the Hearts of the firfi Progenitors^ bow much ungodlinefs it would bring forth until the time of threjhing come. If that rejiraint of Knowledge was no more in efFe(5l than Know thyfelf^ 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 fure good ; a Reftraint therefore of their Liberty to Evil was very gracions ; and fuch as God pre- fcribed to himfclf i and, confequently, the Re- ' . J ftraint
DEISM Delineate©. 9
ftraint from- the Knowledge of Evil Ihould have CHAP been judged moft happy for them, who knew v^Li not their own ftrength, after an Experiment for ^^T^-^ that Knowledge. They knew him certainly the Giver, as of all Things, fo of all Knowledge, ?ind the Source whence to feek their wif- dom without upbraiding : That was rational Ar- mour, and Admonilhment fufficient to have preferved them difinclin'd to, and clear of fur- prize from every curious, fufpicious, interdidled ICnowledge, offered from any alien Quarter, whatever. They knew Death coUedlively in profped, a fure confequence of Difpleafure, from the fenfe of its contrary Life, which they were very fure, owed its beginning and conftant dependance on his Pleafure, and therefore more and more refolute to have depended upon hi?n for the Knowledge of all other Good and Evil, and not to offer to fet up for themfelves, undutifully to attain an independent State of Knowledge and Happinefs ; which has occafioned, ever fince, fuch a Want, Curiofity, and Perplexity about it. 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 neceffary to lay them under fome particular Reftraint, plain and monumental to their Reafon, that their then Paradife and Happinefs was a dependent State a^ Knowledge and Happinefs by a folemn Prohibition, not to eat ofy«t:i> a Tree, called the Tree of Knozvledge of GOOD and EVIL •, becaufe the eating of that forbidden Fruit through any Temptation, would certainly bring them to the Knowledge, who is the Origin and Fountain of all their Goody and who the Fautor and Promoter of their Evil. There being this difference between a pofitive
Command
lo DEISM Delineated.
CHAP. Command to do fuch a Thing, and a PrchhUion 2^ to forbear ; that the former depends upon
*^^''^' Opportunity to put it in pradlice, whilft it is always in the Agent's Power to abftain, with refpedt 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 refped: to that principal Relation. And be- caufe a Covenant^ this being called in Scripture tht firji Covenant, fuppofes ^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, 3nd of his bounden Obedience ; 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 Poiterity, 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 nno-
rality
DEISM Delineated, ii
rality then in a manner in the World was put CHAP, upon a Teft, and brought to the Touchftone. •^• For the due Obedience to that previous trying^^'*^^ Command of God, and the Government of our Appetites and Pafllons, was the Teft and Trial of all future Obedience to the moral Laws of God ; to perform acceptable faithfulnefs^ Eccluf. xv. 15. was the end of his being left in the Hands of his own Counfel, whether he would continue up- right, or fall from his Maker, and fail in his Faithfulnefs, by Difobedience ; or, as 2 Efd. iii. 7. expreffes it, unto him [Adam] thou gaveft Com- mandment to love thy way •, which he tranfgrejfed, and immediately thou appointedjl death in him, and in his generation. The firjl Adam, ver. 21, 22, hearing a wicked heart, tranfgrejfed, and was over- come ', and fo be all they that are born of him. 'Thus infirmity was made permanent ; and the lazv (alfo) in the Heart of the people with the malignity of the root ', fo that the good departed away, and the evil abode flill. But if our firft Parents would nox. keep themfelves upright in that, they cotdd not after- wards live in exad Uprightnefs with refped to the moral Law of their Nature. If he that offends in one Point is guilty of all, he that breaks through the Tejl of all obedience, muft certainly be guilty of the moll heinous Tranfgrefiion. 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 (hould 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 andfelf-depraved, became the Tempter and De- praver
'12 DEISM Delineated.
CHAP, praver of others •, and in that State of Things, re- '• plenifhed and adorned with all good ^ there could
^^^1^ 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 Evil, to tranf- grefs the pointed-out Proof of Gratitude, Faith, and Allegiance due to their Maker and fole Benefador ; but they muft needs from the Sug- geftions of Senfe contrariant to Reafon feel Evil under the forbidden Mafk of Good ! It fhould not therefore feem the moft unaccountable Thing to our Author, pag, 351, 352. that God does permit fuch a fubtle Spirit to tempt Mankind ; fince 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 Ihaking and fifting Virtue, confifts chiefly in drawmg Men to Sins of Commiffion againft 2l prohibitory Law, more than to Sins of Omiffion againft an affirmative Conimandment *.
Thus
''5 The poor Plenty of Wit he fliews in deriding this moft ancient facred Hiftory, pag. 349. is ading the low Part of a MeiTy- Andrew, rather than a ferious Writer upon fo ferious a Subjeft. Though it is true, " That your Ridicule, if ill ♦* placed at firft, will certainly fall at laft where it deferves i" 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^^. " Grimace and Tone are Helps *' only to Impofture." To ufe the Words of the Author of CharaSlerijlicks, Vol. I. pag. 75. To ftart Queftions, or manage Debates which offend the publick Ear, is to be want- ing to that Refpeft which is due to the common Society. Such Subjefts fhould either not be treated at all in publick, or in fjjch a iVIanner, as tooccafion noScandalor Diftiirbance. The Publick is not, on any Account, to be laugh'd to its Face? or
DEISM Delineated!) 13
T H u s 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 >^«^^ is that of Sinner^ Tranfgrejfor. Here began the great Change in our moral World •, Man fallen from Innocence, and a conftant bent and inclination to it, to aflual TranfgrefTion, and a Pronenefs to future Iniquity and new Evil ! There is the old approbation of Goodnefs, but not the old Incli' 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 J 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- fpe£l, contrary to l-iberty. If it is imprudent to lofe a Friend for the Sake of a Jeft, what Wit is there in lofing Heaven ? The pretended PoHtenefs of the Ridicule, is only fetting a finer Edge upon the Pool, which excufes not the Author's ill Intention, of rendering 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. Bifhop Sprat has finely obferved, that Raillery does not always agree well with the Temper of our Nation ; which as it has a greater Courage than to fufFer Derifan, 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 abiife from the fame Topicks, by which they may be com- mended ; they are to confider that Laughter is the eafieft and flendereft fruit of Ji'it He afterwards from one of the An- cients, calls fuch Mirth, humanis Bacchari rebus, Hiji. of R. S. fag. 418. And I would obferve, that as nothing by publick Allowance will bear to be the Subje£l of Ridicule, but what well becomes to be the Subje£l of Satire, thefe fort of Authors quite miftake their Objeft, unfeafonably expofe their inward Senfe of things, and lofe both their Charafter and their Wit. For as a weak Mind is eafily impofed upon by others ; fo a ri- diculing Mind impofes upon itielf without any recompence, but the poor fatisfaftion of making other People merry at the cxpence of deceiving themfelves.
imitating.
14 DEISM Del IK EAT ED.
CHAP, imitating, intelligent Creature could be framed ^ to its Maker. He endued them with Jlrength from
^^y\J lhef?ifelves, and made them according to his Image ^ Eccluf. xvii. 3. But after Adam was fo altered byTranfgreffion, and the Image of God perverted and inverted in him, he was no longer cornpany 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 are 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 Divi'ne Nature, a'nd the Image of God -, and the exceeding great and precious Promifr.s were defigned to make us Par- takers of that Nature. That there was a Warp contracted towards Evil, zvA a Crookednefs from- the right Wa'^, appears from the faying of the Forerunner, / am the Voice, crying, make ftrait the Way of the Lord.
Passions and Appetites, which before were fubmifTive, Weak, and in the dependent condition of Servants, became infolent, craving, and ftri- ving for the Maftery j and, being gratify'd once, not only expcd, but demand and clamour to be fo always. Reafon became weaker in its Au- thority and Rule, and very imperfedlly fubmit- ted to: The Underftanding, which before was fallible, grew feebler in us Difccrnment, and fubjedted to many Prejudices. The Liberty of Will was captivated by Irregularities, and too
much
DEISM Delineated. i^
much enilaved to Deviations. Death, with its CHAP, innumerable concomitants, Diforders and Dif- -^• eafes, took its poft 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, Cs'c. 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 alter'd, tranfmitted to Pofterity. For who can bring a clean 'Thing out of an unclean ? O thou Adam, what haft thou done ? For though it was thou that finnedft, thou art not fallen alone, but we all that come of thee, &c. 2 Efd. vii. 48. Now granting the derivation of Mankind from oji& Original Pair ; which our Author, after fuch an univerfal fatisfying Difcovery from Revelation, could not have had the AfTurance to deny in earneft, either as a Philofopher, a Moralift, 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 a State of Sin, Frailty, and Diforder.
Firfl, 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 refpefl to Religion proceed- ing from God) that God is all-perfeti in Wifdom, Goodnefs, Power ; it follows, that his Handy-
zvork.
l6 DEISM D E L I N E A T fe D.'
CHAP, workf efpecially his own Image^ muft firft pro'i '• ceed from him prfeEl and compleat, lacking no-
^'^'V^^ thing •, being the Qeog evomog prefiding over th» little, and great World fubjcded to him under God. That the Body, and Soul (the latter con- fifting of Life and Spirit) being called together and united in the Contlitution of an human, in- telligent, free Agent ; their feveral Properties were proportioned to each other, and adjufted in order, according to their Ufe and Dignity •, and fo united in Adion by all the laws of Harmony, as might beft adorn, and render fuch an Union mod enjoyable. That all the Faculties were per- fe6l and entire in their kind ; the Underilanding feeing with its Eye the natural Perfedions of God, and his Creatures, and the natural Law of Obliga- tions flowing from the Relations and Habitudes of the moral World, as clearly as the Eye of the Body perceived outward Objedsj the Will un-^ biafs'd in its Liberty, exadly poifed, and in- clined to obey any Command of its Maker ; the Paflions at their feveral Pofts, to meet and enter- tain their Objefts ; the Law of the Members all fubmilTive to their Leader. Whence follows, in a natural infeparable Refult, for fome time of Life at lead, a State of Innocence, Order, and Harmony •, fufHcient 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 t>f Faft, felt by every Man, and complained of by mofl: Moralifts with a Sort of Wonder *, that a State of Diforder, Weaknefs, andUnconftancy has, from the mod ancient Complaints, con- firmed by tlie Experience of every Age, feized all the Faculties of Man. Many of the Heathen
Philofophers
DEISM Delineated 17
Philofophcrs were fo fenfible of this univerfal CHAP, Depravation of Soul, and Degeneracy from the i-.,^>^ divine Life and Original of our Being, that they ^^ invented the Hypothefis of the Pre-exiftent State of Souls, in order to folve it j 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- nifhment of the Soul for thofe Cirmes. 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 Leaven
• Video meliorapnboq; deteriorafequor. ^/r/ij'w Epift. Lib.II. cap. 26. Jrijl. Eth. Lib. I. cap. 13. IIL 4. Seneca haa many, and Tully fome of thefe Complaints. The Chinefe Phi- lofopher Co»/^///s Morals, pag. 21, 23. declares the Inte- grity of Man to have been a Prefent from Heaven, and that it was his En3eavour to re-eftablifh it ; but that the Holy Man nuas in the Weji, in queft of whom one of the Emperors fent Ambaffadors, A. D. 65. who landing in one of the Iflands near the Red-Sea met with the Idol of Fohiy contented them- felves with that, carried it back to Chi?!a, which has eftablilh'd Idolatry and Atheifm ever fmce. But above all Heathens, Plato is as particular as if he had read the Scriptures ; he fays, in Critica, " the Divine Nature once flouriih'd in Man, but *' Man prevail'd againft it, from which Fountain came all ♦* our Evils." \n\iiiPolit. " 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 Beafts of their Paflions." In Leg. Lib. V. That this great Evil is innate, iy.ipvTiV '> when Men indulge themfelves in it, tJiey fmd no Remedy to free themfelves. He calls this Malignity of Nature KAKo/pviat.- And in Timeo in- genuoufly confeffes, tbat our Nature ivas corrupted in the frft of our Race, \v TA Ki(pdLK'^. And Rep. VII. derives the Igno- rance of Man from that Source. And his Schohr Arijiotle moft acutely demonlbates Ignorance to be the Caufe of all Sin. E/h, Lib. in. cap. I. And in a Book of 77///)> now loll. In libra tertio de Republica Tullius, honiinem dicit, non ut a matre, fed ut a novercii natura editum in vitam, corpcre nudo, fra-
gils
iB DEISM Delineated;
CHAP. Leaven works a Nitimur in vetitum, an Inclination ^_^to what is forbidden j or, in Scripture-Language,
^^"^""^''^ the corruptible Body frejjeth down the Soul^ the i^zc of the Members firuqgks againjl the Lavo of the Mind ; and too often, though moft pre- pofteroufly, gets the Afcendant. /;; 7}ia}iy Things iioe offend all of us : Jf ive fay we have no Sin, we deceive ourfehes^ and the 'Truth is not in us. I at?i carnal, fold under Sin ; that which I do, I allow not ; what 1 wouhU that fdo not ; but what I hate, that do I*. If this is the true Condition, and prefent Circumftance of Man, it undeniably follows, that a great Change for the worfe muft have been introduced into the moral State of our Nature, from what it was in its Original: And as that Change muft have proceeded either from God, or Man ; it being fliewn before, it could not have the former for its Author, it remains, that it muft derive from the latter, as its Foun- tain. The unchangeable God had no farther
gili et infirmo, animo autem anxio ad moleftias, humlli ad timores, molli ad labores, p7-o7io ad libidnes ; in quo tamen in- ell tanquam obrutus quidem di'vinus ignis itigenii et mentis. St. Augujl. Lib. IV. contra Julian, cap. 12. N. 60.
* Rom.\\\. 14,15. Our Authpr, /^Tg-. 221. makes a very fpiteful Infinuation from thefe laft Words, as fpoke in his own Perfon, to refleft upon the Apojlle as a very wicked Perfon, whilft he was in tliat Ofiice ; and every where moll injudi- cioufly, or againft hisConfcience, quits the Meaning, catches at the Sound of Word?, to gratify his Spleen in afperftng the Holy Scripture. Though the Words run in his cac'» Perjon, they are certainly meant, and can only be true, of tlie cor- rupted natural Man ; and the uuregenerated Jeiv, defcribed in feveral preceding CJiapters : lliat he chofe that Method of Exprefiion, was owing to his Knowledge of human Nature, and his great Skill in addiefling thofe he fpoke, or wrote to. See more Inllances of the like inoftenfive Way of Addreis of \his Apoflle, Rom. vii. 24, 25. iii. 7. i Cor. x. 21, i-y, £pb. ii, 3. I Cor. i. 12. compared with Cbap. iv. 6.
Hand
I.
DEISM Delineated. 19
Hand in it, than by permitting, as became him, CHAP, his free, changeable Creature Man to ad accord- ing to his Nature, and make Ufe of the Liberty he had entruftedhim with, at his own Difcretion.
Now, if this mighty Alteration came to pafs, our Author muft either have accounted for it ac- cording to the Mofaical Hiftory of the Fall of our firft Parents, or have produced fome other Hi- ftory and Account of it. But he is accountable to, and very culpable before all his Readers, in particular, for the grand Fallacy, the xpwroy -^ei^QS of his whole Book ; for eftablifhing as a Principle, and every where repeating it as thcfden- tifick Premife he adheres to, for all his Inferences againft Revelation in general, and Chriftianity in particular ; viz. * " That a Religion abfolutely " perfed (meaning the Law of Nature immedi- ately eftablidied by God at the very firft Crea- tion, iflTuing out of the Relations of Things then made, as he every where i" explains himfelf) *' admits of no Alteration ; nor is capable of Ad- " dition, or Diminution, m'a^ht^ immutable ;x^ *' the Author of it. Revelation therefore can *' add nothing to a Religion thus abfolutely per- ** fed, univerfal and immutable."
Again, " Religion thus founded on thefe " immutable Relations, muft at all Times, and " in all Places, be alike ijiimittaUe ; fince exter- " nal Revelation not being able to make any *' Cha|^e in thefe Relations, and the Duties that " neceliarily refult from them, can only recom- *' mend and inculcate thefe Duties ; except we *' fuppofe, that God at lafl: aded the Tyrant, " and impofed f!jch Commands, as the Relations
* Pag. 3,49, 52.
+ Pag. 17. 5i> 54. 166, 385.
C 2 •! w«
ib DEISM Delineated.
CHAP. " we ftand in to him, and one another, no ways ^•_^^" require-," pag. i66. Again, he has the Af- ^^^'^^^''^furanceto put theQueftion, contrary to Faftand Experience •, " Will any affirm that the Na- *' ture of Man is changed ? Or that the Relations *' God and Man ftand in to one another, are not *' always the fame?" pag. 385. But this mighty Reafoner, who deduces the Immutability of his Religion from the hnmiit ability of the Re- lation between God and Man,ought furely to have confider'd better, wjiether Man, the defcending Part of the Relation, is as immutahle as God : Was he indeed made fo, his Conclufion would have been infallible *, but, as it happens, that God is only wife and immutable, and Man otherwife, it has juft fo much Truth in it, and no more, than one manifeft Falfhood following from ano- ther. For upon the firft Commencement of the above-mentioned Change, a Jiew Relation com- menced between God and Man, which fubfifted not before : between an Ojfender and Offended^ a Laiv-giver and a Sinner^ a Governor and a Rebel ; and out of that Relation arofe a new Regard and Ltterpofetion on God's Part •, and on Man's, neiv Obligations and DutieSy neither of which were be- fore.
Our Author, pag. 91. allows, " To alter *' one's Condudl, as Circumftances alter, is not '* only an Ad of the greateft Prudence and Judg- *' ment, but is confident with the greattf: Sted- *' dinefs." How then will it impeach God of Changeablcnefs, when upon fuch a Change in Man, he is ft ill as fteddy to his Happinefs, in a Way fuitable to that y\lteration, as he was at the firft creating him ? A Revelation from God does not therefore make him mutable, as he ' fays, pag. 51. nor does it change the Relations of • ■ ■ Things,
DEISM Delineated. 21
Things, whereon Man's Duty is founded •, but CHAP, fuppofes them to have been changed by Man^ as ^"^ the Foundation of its Expediency. Nor does ^^«*^ the Chriftian Revelation fiiew him a Tyrant in any of his Commands, being all directed to the fulfilling that Duty, v/hich refults from the original Nature of Things, as Man is capable of p*forming. The very charader and en- comium of the FerfeSlion of the Law of God governing a changeable, and changed Man, in- ftead of confifting in Inwiutahilit^^ is founded in its aoiual Change^ correfponding to the Change in Man : becaufe in this refpe<5t it may attain its End, and fo be perfcd ; but in the other, it could never after attain its End of perfe«5t Obedi- ence, and therefore muft beimperfedt, as a Law requiring it : And consequently muft be fufcep- tible of*luch ^Alterations and Additions hom the in- terpofirig^ Favour of God, making fuch Provi- fions in Hk Revelation, as fhall enable Man to perform it, to his ownHappinefs, and the Glory of the Divine Acceptance. And, as it admits of Addition on the fide of Favour to Man's Condition, fo does it of Diminution on the fame Side, in not exiding the rigid Obedience that was due before. If therefore this Change is an undeniable Matter of Fad, the Religion of Nature delineated has obferved, with refpefl to any Truth, " Not ** to own Things to be what they are, is dired: " Rebellion againft him who is the Author of *' Nature ; and again, defignedly to treat Things, " as being what they are not, is the greateft " poffible Abfurdity : '* What then becomes of t!ie Foundation of this boafted Performance ? If its Admirers have thought it built upon a Rock, they may plainly perceive its Bottom is no better thanflippery, deceivableSand.
C 3 For
i2 DEISM Delineated.'
CHAP. For other new Relations moreover will be ^^^•^ found to have arifen after the Fall, which were '^^'^^'^ unknown before, and yet evidently fpring out of the Nature of Things. God immediatly en- tered into Judgment for the audacious Tranf- grefllon, and gave fome Token of his Difplea- fure by a prefent Alteration of Man*s Circum- ftanccs, for the worfe, in the natural World 3 that fince he would not govern his bodily Appe- tites, he jnight fmart for it in his Body, during his life prefent ; then arofe Toil and L-abour, Difeafes, Pains, Decays, and all the Diforders and Difquietudes of Life *, and out of that new Relation arofe the new Duty of Patience -, and at Uft Death produced another new Relation : For as none of us live to ourfelves, fo none dies to himfelf. But Man was not left comfortlefs, God, mercifully fevere, by a new Profufion of Mercy, refpited final Judgment, and put him upon a neu) Probation^ viz: that of ftncere Obedience to the Law of Nature, in lieu of entire, which was become impradicable. 'The Lord being gracious^ and kno-vuing his IVorkmanJhip^ neither left nor for- fcok them^ but fpared them^ Eccluf. xvii. So agreeable to Reafon is the now State of Proba- tion^ that the very Heathens were fenfible that this Life was only given us d.^ fuch^ and the World we live in as a Place of Trials Plat, de Leg. Lib. X.
Then, and there commenc'd the natural Religion of the Means, for carrying on the na- tural Religion of the End ; Repentance^ and Prayr. And to encourage both thefe Means, and make them the more effecflual, a PYcmife was made, which begot a new Relation, Occafion, or Waiting of Patience, Rom. viii. 25. of one 7nighty to fave Sinners^ and to dejlroy the Works of
the
DEISM Delineated. 23
the Devil j who was in due time to become Man CHAP. from the Seed of the Woman c«/y. This was ^• the Mediator of the new and better Covenant ; ^""^"^ towards whom, after he had finiflied the Work of our Redemption, a new explicit Relation arofe, and out of that, new Duties. A new Covenant fuppofes an old one broken ; the Condttion of which was, the Work of Perfeverance and Obe- dience without Failure, do this and live ; ajuft Tribute from Faculties, which had no warp towards Evil, nor the leaft imbecility towards Good, there being a full Power and untainted Uprightnefs in every one of them. Therefore no Favour of Repentance allowed, becaufe Man's Condition, compleatly provided for as it was, at firft needed it not. Befides, the fupreme Au- thority of God, and the abfolutely .dependant Condition of Man fo perfectly capable of Obe- dience, naturally enaded, and plainly required the Obedience of the firft Covenant to be conftanc and entire, perpetual and univerfal. Had Re- conciliation upon Repentance been exprefsM or implied in the original Condition, it could have ferv'd to no other Purpofe, but tohavefruftrated the very Nature of a Covenant founded upon unfinning Obedience, fo becoming God to require, and Man to comply with, at the firft. Befides, no Law in . the World, from the Beginning to the End thereof, ever prbvides, or fo much as infinuates a Remedy againft the Penalties it denounces. Had Man continued therein, God had the difadvantagc, in being a perpetual Debtor to Man, according to that Scri- pture, the Reward had not been of Grace but of Debt.
The new Covenant of Obedience therefore,
;he Wifdom, Favour, and Grace of God inter-
C 4 pofin^
i24. DEISM Delineated.
CHAP, pofing as foon as ever there was occafion, and ^•^^ not before, was tempered with Allowance, and
-^^^^^'^ Indulgence to Man's alter'd Condition, and the Performance of the Law of Nature reconciled to the Creature's Capacity of obeying ; not what was ftridly 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, vjhtrc promifed', by Fail h, where made known ; and where not known, or the Promife quite forgot or corrupted through long Tra(5t of Time, by Diligence in feeking to pleafe God, zndi fine ere 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 FA- 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 recommend Natural Religion (as is judicioufly obferved by the prefent Bijhop of Salisbury^ Ufe and Intent of Prophecy, p. 52. 3d Edit.) " exclufively of all other Afliftance, '' 'tis not enough to fhew 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 ** fhortatthisConfideration, What do you gain?
*' What
DEISM Delineated. 25*
<* What imports it that the Law is good^ if the C H AP.
" Suhje^s are lb bad^ that either they will not, ^^^J],.^
*' or cannot obey it ? When you prove to the ^^ ^
*' Sinners the Excellency of natural Religion,
*' you only fhew them how juftly they may ex-
*' pe<5t to be punifh'd for their Iniquity : A fad
** Truth, which wants no Confirmation ! All the
" pofiible Hope left in fuch a Cafe is, that God
" may freely pardon and reftore them ; but whe-
" ther he will or no, the Offenders can never
'* certainly learn from natural Religion."
From our Author's Concefiion, as above, it fol- lows. That there is no Imputation of Unfteddi- nefs or Change in God, for his Condefcenfion to his changed Creature *, the Wifdom of Legifla- tors, and the Excellency of their Laws, being chiefly feen in adapting their Laws to the Circum- ftances of thofe who are fubjed to them. That he forefaw what would happen, was no manner of Argument that he fhould not have fuffer'd it to come to pafs, much lefs was it, any Cm^fe of its coming to pafs*; for then he would have ceafed to have govern'd according to the Nature of the Creature he had made. Had an abfolute unfinning Obedience been afterwards cxaded, there had been noSubjefls 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 eue£la- ating, or making certain any future Event, than Human Foreknowledge J there being no moral Caufality in any Knowledge, but in the Will, which is the determining, aft- ing Principle in every Agent. This obfervation feems to be the true Key for folving the as intricate as frivolous Difputes, about the Divine Prejcience, nn^ future Contingents depending upon the Liberty o{ human WIU.
venant
556 DEISM Delineated.
CHAP, venant was as exadly adjufted to the Circum- ^•^^ fiances and Capacity of Man then, as now it is \y^Y^*^ mitigated to his prefent erring and ftraying Con- dition.
Thus comnnenced 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 Imperfedtion, is mw capable of. Had Man never once prefumptu- oufly tranfgrefied, nor fubjedled himielf to far- ther Tranfgreflion •, neither Repentance, nor Re- mifiion of €ins, 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 Refpe6l, no room for coming to God in Supplication, or Interceffion, i. e. PRAYER.
Now whatever is beneficial in promoting, and fubfervient to the furtherance of any Thing, may, in that Refped, be called a MEANS, and accounted more or lefs ufeful, or neceffary, re- fpedively 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- d'mem, inodum, men fur am, amabilitatem fumunt, a Fine, The Religion of the End being neceffary 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, mull: 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
to
DEISM Delineated. 27
to Himfelf, our Neighbour, and Ourfelves, and CHAP. as often moreover as thofe Engagements are J- tranfgrefled, he obliges all Mankind to that ^-''V*^. REPENTANCEand PRAYER, which are the beft natural Means of undoing what has been done amifs, and doing better for the future, in each of thole Particulars. And becaufe fuch Repentance and Prayer towards God are necef- fary ; whatever explicit Faith or Knowledge moil 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 necefiary by the Command of God. Therefore FAITH m our Lord Jefus Chrijl^ who has obtained Remif- fion of Sins, and Accefs to the Father, is necef- fary, where- ever made known, tarn necejjitale me- dii, quam pnscepti -, becaufe it beft operates upon that Repentance and Prayer, which are to reftorc lis 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 Righ- tecufnefs 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 Gofpel, is to hunger and thirft after Rigb- teoufnefs^ to be blejfed in fo doing, and to h^ filled and fatisfied, that thofe Means are All-fufncienc for that End. Thus Chriilianity, the Remedy, is co-eval with the Difeafc : 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- fiance, from the firft to the laft Sinner of our Race. This gives a right Notion of the Necef- fity of embracing that Faith, where it is pro- "" " ■ ' muiged,
aS DEISM Delineated.
CHAP, mulged, not for itfelf, hut fubordinately to fome- ^J-^^ thing elfe. And as in all other Laws, fo in the .v^v^^pjyine, the Reafon and Ground of them is the only fure Way of ever knowing the true Con- ftrudion, 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 moil Part fubjedl to Ambiguity in all Languages, the Reafon why moft Controverfics are generally little elfe but about Words j are to be meafured from Things, and the befl 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 Redrefs 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 Chrijly or the Chriftian Religion, a6luates the natural Religion of the Means for accomplifhing the Religion of the End. Ftrji^ 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 Correftions and Inflru6lions whatever was corrupted in either^ and mightily recommends and enforces both of them.
I. It approves of all that is Good. And what better Proof of the Gofpel coming from God, than its (hewing itfelf in its mod apparent, moft declared Defign, to have the fame End, as right Reafon, which certainly comes from him, has, viz. for regulating our whole Conduct aright in thofe three forelaid Relations ? Now
DEISM Delineated i^
Now that moral Part of the Gofpel flood in CHAP, need of no Proof from Miracles^ by Reafon it ^-^ carried its own Evidence and Recommendation ^"^V^ along with it. TheUfe which our Lord and his Difciples made of them, was to attraft Attention^ and fix the Confideration of the r'eafoning 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 Mailer that fent them, did not abun- dantly and unexceptionably prove to them, that be was adually the expelled MeJJiah *, the H E that was to come. That was the very Thing, and the only Thing, to he -proved to them, by Mira- cles, in concurrence with other Charadlerifticks of Prophecy, with Refpedl to them, and to the Gintiles.
The numerous inconteftable Miracles did clearly afcertain the World, that it aflurcdly was the Will of Heaven, for all Men, and, in Time, all Nations, to embrace that mod 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 Impof- ture in the Cafe •, feeing and hearing the old Dodlrine fet forth to be purfued for the End, was the bed and pureft that ever was heard, their own Confcience bearing Witnefs ; and the new Doc- trine of the Means (to which chegreateft 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 propofed, and expounded the compleateft of all Means, the one ojily true JVa^j
• Jobn\iu 31. X, 3S.
for
go DEISM Delineated.
CHAP, for carrying on, and perfeding the Whole Duty ^- of Man, and gaining Acceptance with God more-
•^■^^•'''^*^ over, though imperfeLT:ly performed, at the beft. It is therefore a palpable Miftake, and Mif- nomer mfuch Writers as our Author, to affirm and accufe, that we Chriftians argue in a Circle, making the Goodnefs of the Dodrine, a Proof of the Truth of the Miracle •, and the Miracle a • Proof of the Do6trine. The Miracle is, indeed, according to its Defign, a Proof of the Do6lrine ; but not the fame Do6trine, but of a new one. viz. That of the moft efficacious Means from Heaveny by a Perfon fent, his own Son fent by his and our Father there, for carrying on the primary, negleded, diflocated ' Dodrine, the Religion of the End. This lad was evermore abfolutely neceflary for every Worker of truly commiffioned Miracles, to profefs never to fwerve from, but to be his Aim to promote always, as a collateral inconteflable Proof of the Reality of his Miffion ; and of the miflive Friendfhip of God, as well as of the Superiority of the Power that effecfted it, above ail other inferior, permitr ted Powers, skilful, as many of them are, in very ftrange Things. And that He^ advancing one and the fame Dcfign, though by a new and better Meariy muft certainly be authorized by that fupreme God, who, by theConfeffion ofali Men, is the God of the Religon of Nature.
St. J o H N, at the End of his Gofpel, fers forth the true Ufe and End of Evangelical Miracles. Thefe Things were done, that we^ might bdieve he 'iuas the Son of God-, agreeably to his own pro- fefsM Defign of his own Miracles, the IVotks that I doy hear IVitnef of me that the Father haih fent me * i the JVorh that I do in m\ Kithcr^s Name^ * John V. 36.
they
PEISM Delineated. 31
t-he'^ hear JVitnefs of me * -, if I hear Witnsfs cf vi'j CHAP. felf^ my iVitnefs is not truef ', if I had 7iot done ^-^ among them the Worh which none other Man did^ ^-^V^- they had not had Sin t ; i. e. Sin of Infidelity , with more to the fame Furpofe.
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, collcded, 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 |1, regulating what was grown ne- gleded by the Affirmative^ and .correfting 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 humhly 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 perfedl 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,
* John X. 25. f Johnv. 31. J John XV. 24.
II '-A 9*V<*T«f f^ij* <2rf «y TfiC -^gaf , Voy.ed «j SiAKOiVTiil, 7/|««. Pythag.
Nihi/ ejfe unum tini tarn Jimilc, tarn par, quam omnes inter no/met ipjbs fumus. Turn illud cffici, quod quibufdam incred'ibiU mideatur. Jit out em necejfarium, uf newo/efe, plus quam alterum dlligat. Cic.
^A^* UiccvTv A«'Cs» Jrian in. E^iCi. Lib. I. cap. 29.
• and
32 DEISM Delineated.
Chap, and quickned by many Prophets, and many Pro-
^f^^vidcnces. And the Faith that fecretly enliven'd
'^ • that, was ftrengthcned by often repeated Oracles,
and Renovations of the Promife of their Mejfiah^
and of the U^i of the reft of the World, who
was to teach thein^ and the World, all Things.
Mean Time the appointed Emblem, and Types of the Propitiation (Figures of the true) went on for obtaining the Favour of Heaven. And very wifely, by the Way, were the Sacri- fices of that Service, with the numerous Rituals chofen and forted, for keeping the Children of Jfrael^ efpecially the Tribe of Juda^ a peculiar unmixing People, with the reil of the World : Intending to preferve them free from the Idolatry which prevailed round about them ; fo as to be an Abomination to many, perhaps, to all their Neighbours. They were allowed, for Inftance, both to facrifice, and eat the Ox, and all the reft of his Family ; which the Egyptians adored as their God, whom they neither dared to facrifice, nor touch as Viduals: And for that Reafon, among others, would have no Communion with the other. Through fuch peculiar Statutes, and temporary Ordinances, they were, in fa6t, ef- fectually preferved a peculiar Nation from all others •, which was the very Thing God aimed at. Becaufe the Salvation of the World, Jefus Chrifi^ the Sacrifice of all Sacrifices, without whofe pre- cious Blood-fiiedding, no Remiflion of Sins, was, as the Record affirms, of the Jens : To be born of one of the Families (the L.ineage of David) of one of their Tribes ; theirs was the Oracle or Propliecies of the Time when, the Place where, the Chara6ler and Defcription of his Perfon.
Thus the L.aw given to them from Heaven, brin«;inf:x v/ith it /f.ited, ii-rittcu Emendations,
DEISM Delineated. 33
both of the Means, and of the End of natural CHAP. Religion, was moreover occafionally a Providen- ^• rial IJJumination of the Heathen VVorld, in the '**^'^^ Morahty they ought to keep up to : And gave them, over and above, fome Prcdidlion, and pofitive Expedatfon of that mighty Perfon called the D E S I R E of the Gentiles -, placed, as they were for that Purpofe, (being firft extraordinarily drawn out of Egypt with a mighty Hand) in the Center^ as it were, of the then inhabited, and moft intelligent Part of the World. Partly by their Captivities to Afd'<://(2, 2in<i Babylon* \ which feverally ferved to fpread the good Notions of their Decalogue, and the Prediflions of their MeJJiah (the common Saviour of all Men) all over the £^y?^r;^ World ; however, the Tradition became afterwards much corrupted and meta- morphifed, as has been obferved by learned Tra- vellers. Partly by their near Communication with the Phceniciam\ who are moft probably reputed to have peopled Carthage, which firft peopled South- America ^i But efpecially by their fojourning, and communicating afterwards, fo long, ^\\.\i^t Egyptians', who, by Means of P)^- thagoras, and Plalo^s Travels thither, taught the Greeks ; who taught the Romans ; v;ho 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 J, may
* Zoroajlres, the great Founder of Knowledge and Reli- gion in the Eaft, was a Je^ by Religion, and probably Ser- vaTit under Daniel: Pythagoras learnt from him ; the reft of Greece from Pythagoras. Prid. Connexion, pag. 213, 228, 229.
-f- See Introduflion to Bibliotheca Itlncraniium, by Harris.
X Vid. Galeum de ortu fif pogrejjii Philofuphia, ejufque tra- dii£lione'i facrisfotitihus. YinCt. Alnetan ^cji. Eaieh. Prepar, Evang. Theoph. ad Autol. Athenagoras. Juft. Mart. Jpol.
Vol. I D be
34- DEISM Delineate!?;
C rl A p. be laid to have fprang formerly from the Jeivi/Ijy ^- and fince, more perfedly from the Chrijlian Re- ^"''''^''"^'''^ vebtion ; whilft fome concealed, others knew not to whom they were originally beholden.
1 T may be obferved further, that the Reafon, perhaps, why God is fo often teprefented in the Je-wifh Difpenfation, as having Human Parts and Fallions, was in Affirmance of their Hope of their Mejfiah -, prophetically declarative, that he, who was their Heavenly Prefident and Leader, (the Son of God) would adlually, in due Time, take upon him Human Parts and Paffions, to do yet greater and mightier Things for them, and the reft of the World. For, after God was indeed wanifejled in the Flejh^ all that Language ceafed in Scripture.
Then, upon the vifiUe Appearance of Chri- ftianity in the World, which is to the World a new Improvement, and the real Perfeftion of the moral perpetual Part of the other, as well as the laft Revelation of the Will of God before he calls it to Judgment -, was abolifhed only what was temporary, aTid adually had become fuperfluous in the Mofaick Difpenfation *, proving it, at the lame Time, by greater Miracles, (their own Ar- gument) to be the Will of Heaven, that l\itSiib' jtance (being come) of the infiituted Part of their Religion^ the Mediator between God and Man, fliould in all Reafon take Place of the Shadow, and fuperfede the Figure. Whiill it confirmed, and confirrms whatever is really and perpetually good, both in the Religion of the End, and of the Means, whether among the Jc'a'j, or Gentiles : Improving by its better Precepts, Means, Afds, Motives, Helps, that which was good to better i mending what wanted to be mended, and help- ifig what needed Help in eacli.
Thus,
DEISM Delineated. 35
Thus, as to the Religion of the End, in the CHAP, three Divifions of Duty to OURSELVES, ^• NEIGHBOUR, and GODj the Grace of"^"^^^^^^ God (in like manner as the Grace of our Lord Jefus Chrift-) has appeared unto all Men, /. e. Jews^ and Gentiles^ under which Divifion all Men at that time were comprehended, to whom the Gofpel has appeared ; teaching us, that de- nying Ungodiinefs and worldly Lurts, wefliould live Soberly^ Righteoujly, and Godly in thisprefenn World. So far is it 'from difapproving, that it profefles openly, and every where, to carry on the fame good and excellent Ends, that natural Religion was ordain'd unto, through more po- tent and efficacious Methods. Not condemning what litde may happen to be well done, with an Intention of pleafing God, in Dependance upon his rewarding Favour CefTential to the Charader of well doing before him) under the Notion of fplendida -peccata \ but makes itfelf neceffary, where-ever preach'd, by fliewing what the other knew nothing of, viz. the only Way of Salva- tion, ^oxe; God remits Sins, and re-admits us unto himfelf; which ftimulates to Newnefs of Life, introduces our Addreffes to him, and actuates all the Means of being good, and doing good. St. Peter ^ full of the Holy Ghoji^ proclaims, of a ^ruth God is no Refpeoier of Perfons, but in every Nation he that feareth him^ and 'worketh the Ri^~ teoufnefs * of thofe moral Duties, is accepted of him^ q. d. 10 fome of the many Manfions of Reward in Heaven, or fo accepted, as, by his Providence, to be brought to the Knowledge and Inftrudtion of thofe better Means, for rendering him not only almoft, but altogether a good Chriftian 5
* Als X. 34.
D 2 as
36 DEISM Delineated.
CHAP, as was the Cafe of Cornelius, which gave occafion
".. ^_,to thofc Words.
^""^y^^ A N D as it approves of Obedience to the natu- ral Law of Righteoufnefs in the Religion of the End, fo does it with Refped to that of the Means, Repentance, and Prayer, in almoft infinite Places.
II. I T improves the good, and mends whatever was corrupted in either of them, at the fame time it mightily operates upon them both. It Vv'ould be endlefs to enumerate in Particulars, the manifold Excellencies and Advantages of the Chri- flian, over the Jewijh^ Pagan^ or Mahometan Religion •, as v/ell in regard to its carrying thofe moral Virtues, which they all in common make a (hew of requiring, to greater Perfedlon than any of them -, as in the better Ways and Means to attain them in that Perfeflion.
I N fhort, its grand Purpofe is to lead us to Heaven and unchangeable Happinefs, by firft recovering us to the Image of God, or the pri- maeval Perfedjion of our Nature -, by healing all its Infirmities, as concerning Evil ; and animating all its Powers, Choices, and Paffions after true Good ; by curing and removing all its Defefts, Imperfeflions, and Hindrances, both in Know- . ledge and Pradlice, that are prejudicial to the fame. Thus the Rule of its Faith and Praftice defcribes itfelf, able to make wife unto Salvation through Faith which is in Chrijl Jefus •, as profitable for Do8rine, in that which is true in Divine Things; /or Reproofs in that vhich is falfe in Doftrine -, for CorretVwn, in whatever is wrong in Pradlice ; for Infirubfwn, in all Things good and righteous, that the Man (f God ma) be through- ly furni/Jjed to all good IVorks*. To run over the three Branches of Duty : Firjt,
* z Ti/n. iii. 15, 16.
^"^'^V^^
DEISM Delineated. 37
CHAP,
F/>y?, The Love of God, which was in a man- ^ ^-^ ner loft and fwallowed up ot.Fear and horrid Ap- prehenfions, with refpect to their own difpirit- ing Guilt among the Gentiles, is clearly manifeft- ed in that great, amiable, and moft endearing Inftance, offending his only begotten Son into the JVorld, for the univerfal Redemption of it, fuf- ficient to remove any unrighteous Thoughts of God's being partial. And the Command of lov- ing with all the Pleart, Soul, Strength, being very much ferviliz'd among the Jews, was made a placid and delightful Aifedion through the Chriftian Revelation, of its true Grounds and moft engaging Reafons, of Godfirjt loving us, not we him : That he loved us yet being Enemies, fo very indulgently to our Happinefs, that, if we have any Love 'for that, or ourfelves, or for Loving-kindnefs of the greateft Cofl and Conde^ fcenfion poflible from Heaven, itm^uft have its in- tended Operation in fhedding abroad the Love cf God upon our Hearts^ in fuch a Warmth, and fjch a Laftingnefs of ImprefTion, as to conftrain us to re- love above all Things, the- Divine Goodnefs, which concerted and effedled thofe gracious Me- thods, and live to him we love.
The Author of Chrifiianity, Src. * cites ijohn'w. 19. for the Ground and Inducement of our Love to God, becaufe he firfi loved us -, wil-^ fully dropping the very Infiance and Manner of his /r/? loving us afllgn'd, vsr. lo. viz. the fend- ing his Son to be a Propitiation for us. As if he dif- dain'd for his own Part, and would induce every body elfe to the like Contempt, of not being beholden to any fuch Overtures of redeeming
* Page 45.
D 3 Love :
38 DEISM Delineated.
CHAP. Love: So imperfect and unfair, almoft every ^J-^^ where, are his forr^ Reprerentauons of Chri- ^^^^^^^^"^flianicy.
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- t") difpleafe a Father^ is a cho fen Fear, and, of all Fear, moft coercive from tranfgreffingagainft him : Seeing he gave up his only begotten Son unto Death, • the Wages of our Sin, that we niight revive in the Body after its Deceafe, and live for ever : and learn to Hand in Awe here of a Father fo much kinder to ns ; and of Sin fo ab- horrent to him, and which will become our Ruin, when it ceafes to be our Fear.
T R ITS T is endeared and improved upon the fame Grounds a Child. has to depend upon a re- conciled Father, in every Want of Things, fit- ted for us .- No more doubting his Care and Pro- vifion for our Temporal State, in the due Ufe of lawful Means, than of his actual vifible Well- Providance for the Fowls of ihe 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 j for na 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
* Page 3ii.
copies
DEISM Delineated, 39
copies after Nature, is the true Sublime in Lan- CHAP. guage ; and the mod inward affeding itu^oQ, ^■ for the Perfuafion of all Men, as all Men are ^^-'^^f^. fuppofed to feel, and underftand what they are born to. Nature.
B u T to return -, if they are refpefled wich the fuper-intending Care of our Heavenly Fa- ther, we his Children, who have the Dominion over them for Ufe, may be very well allured of a much greater, and more pardcular Care, efpe- cially when we ferve him, and rule over them in the Kingdom of God, which is a Kingdom of perfed: Friendfhip and Reconciliation. That, was there nothing elfe, ought to compofe our Minds, and free them from that Diftruft fo vifible in the Gentiles, who knew not how God is their Father ; and therefore rely fo anxiouQy, and yet fo fruitlefly, upon their own Care and Condu(5t altogether, as if there was none in Heaven to care for them, or mea-ivxhem 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 Afiurance does Chriftianity fet open to all Supplicants ^. As if we fiw the Lord •God of our Salvation, knowing his Son, now fitting at his Right Hand, to have once died for our Sins, fign our Pardon with his owji Hand, upon the eafy Conditions it is offered. If he has aftually given us his onl^ Son, the greateft of all pofTible Gifts, how (hall he forbid any, or all lefier Gifts and Graces to flow freely from that Fountain and Foundation of all his renewed Mer- cies unto Man ? And knowing the giv«n Son to be alfo Son of Man, our Advocate always, till \iz is our Judge, at the laft Day ; feeing the .Mercy and Jullice of God united to the Flefli D 4 ai^^
46 DEISM Delineated:
C H A p. and Bones of Man, how fecure are we of Compaflion
I- to our Infirmicies, of a merciful Sentence, and of not
■^■^''^'''^'^ remarking our Frailty, but our Wilfulnefs only?
Hon o UR iNG Godin his Name, Attibutes, 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 /wearing religioujly by him, on folemn Occafions, dege- nerated into all manner of Evafions, Wanton- neffes, and Prophanations, both among JeivSy and Heathens ; but reftored to its Religion and Sacrednefs, by the ftri6left Prohibitions againft proftituting that Sacred A5t o^ 'Rt\\gjiOn CnecefTary 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, (o ef- fential 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 Godlinefs, by the fevereft Condem- nation of Hypocrify, and from the Conridera,tion ivho is Infpedlor, and vvill be Judge, and what muft be the folemn Account we (hall one Day make up.
The natural and reafonable Duty of 'Thankf- giving^ v^s fallen alfo into Difufe and Corruption among the Nations, and Jews, 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 ^^^^^^^x^j afFedl, or make them underfland any thing of "^
God long. But what they performed fometimes^ iox fome I'hwgs 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 Tbmgs •, for fo is the Will of God in Chrift Jefiis *. So everlafting is this Debt, that it is our Employment in Heaven \ and to confefs ourfelves, on Earth, unable to praife him worthily, is itfelf a fublime A6t of Praife ; whilft doing our beft, with the belt 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 conftant Gratitudef recipient Con- dition, and good Senfe of a rational Creature towards his Creator, that the Diftributions of Charity are particularly preffed, for the Rcafon, and for the Sake of the abounding of fnany 'Thankj- givings unto him -f ; and fo rational a Pleafure, that the very bed Mirth and Melody of Heart is referred to that chiefeft Exultation J : And the manner of addrefling it in the Natne of our Lord Jefus Chrift \\^ is known only unto Chriftians •, how the Acceptance is for his Sake alone, in whom alone God is well pleafed.
Secondly, The Oharity which fulfils the Com- ""^ mandment to our Neighbour^ is cultivated in
* I Thef.v. 18. Eph.'v. zo. f zCor.ix. iz;
% Jamesv. 13. jj Epk. v. 20.
Chriilianicy,
42 DEISM Delineated.
CHAP. Chriftianity, to the higheft Pitch of Benevolence, ^- and Beneficence : Enlarged from the narrow lan-
y^^V^^ aui(hing Condition ic lay under among the Jews^ to the loving and doing Good to Enemies ; and beyond the tiumanlt-j of the Heathens, who never extended it to Enemies as long as they continued fuch ; and animated with the moft forcible Ex- ample of Godlike Virtue, of one like ourfelves, ^oing about, and doing good, adminiftring to the Welfare of all, though never fo unworthy Ob- je(5ls. Yet admitting a prudential Preference with refped: to Ability, and Opportunity. As we have Opportunity, let us do Good unto all Men ; efpecially unto them, that are of the Hoiijhold of Faith *.
And if our Author had better underflood the Command of lending, in fame Circumftances, hopngfor nothing again, he would not have cen- fured it fo often + as a Defedl in the Chriflian 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 confequently moft of all others in Want of Afliftance to encourage their Induftry and Honefty, would be unaffifted ; which was the Intention of the Precept to prevent. One would be a real A£t of Beneficence ; the other, no better than bartering one Kindnefs for an- other, which is no Kindnefs at all.
He alfo fhoots his Bolt againft the Ifraelite's honowirig Jewels of Gold, Silver, and Raiment
* Gal. v'l. 10. Agreeably to the Law of Nature, Optima Socictas homtJium coJijun^ioquc kr'vabitur, Ji, ut qui/que erit con- junaiJJtfHus, itn in eum bcnigiiitatis plurhnum covfcretur. Cic, 'de Of Lib. IL cif XVL t Page 306, 311.
of
DEISM Delineated. 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 OpprefTion and Injuftice done ^'^«^ to that laborious People, in making ij{t 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 Hofpitaiily, as appeared in the Records of the Kingdom •, but afterwards by a mere A6t of Power, contrary to Law, ufed as Servants. In that Cafe, borrowing where there was no Redrefs in Civil Courts, carried the Idea of ajuft Demand from thofe v/ho were glad of the Opportunity of even prefenting them with their choiceft Things, to get rid of them, tijat they mighi not all he dead Men. However, as a Civilian^ he might reafon \ fuppofing thefe Goods lent in Friendfhip, and thofe Friends prefently after become enraged Enemies, bent upon their utter Deftrudion, arid adually purfue them clofe for that Purpofe j 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 OpprefTion \ and the Vindi- cation of Innocence.
'Thirdly^ The Care of ourfslves in the due Command of bodily Affedions; the Knowledge of our Frame, what is the Dignity of our Na- ture, yet how defedive in Ignorance, Uncon- ftancy, and Pravity of Inclinations -, for what we were made •, wherein our true Happinefs confifts ; how Sin, Evil, and Temptation, which io much obftrufl it in the Time of our Probation, entered into the World j how very liable v/e are to Sin,
yet
^ DEISM Delineated;
CHAP- yet how difpleafing k is to God ; where is our ^•^^ Remedy, and on whom we depend finfuperable
'-^^•^ to the Underftanding of Heathens) are no where taught or explained, or fo much imprefled upon Obfervance, 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.
B E F o R E I leave the Religion of the End, I cannot but remark upon the Unfairnefs of our Author's Condufl ; he is himfelf beholden to Authors for fome of the befi: Things in his Book, without acknowledging it. Take one or two Inftances concerning the Glory of God*, which is borrowed from the Religion of Nature deline' ated-\-^ one of Pompey d.nd CcB/arX^ without tak- ing Notice from whom. But his Partiality, with refped 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 Tillolfon, Barrow, Scotl, 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, indifpenfthle \ that it is the main Scope of Cbrijlianity to further and promote it to due Effect. Truths which no Divines, or thinking Chriflians ever denied,- in a qualified Senfe. To what Purpofe then all this Parade of Witnefies ? To countenance his bad Caufe, if that could be done, by a Method that
* Page 32. + Page 119.^
% Page 41. taken from the other Page 177,
is
DEISM t)ELlNEA'r^D: %5
is worfe -, by fufFering the Witneffes to fpeakbut CHAP.
half theT ruth Let them be examined. Have I^^^
they faid nothing clfe in Behalf of Chriftianity, ^•^''V^^ and of the peculiar Parts and Dodrines of it, which he diflikes and rejefls * ? He knew in his Confcience they have. Why then fupprefs that which would have contradifted 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 itfelf, 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 H^nd, wounds only himfelf, and his own Judgment : He commonly arrefts aText, and makes itfpeak for him, in Contradiflion 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 ftiallow enough to be afFefted with that, more than the real Meaning, and better pleafed with Surfaces, than Solidity. But I (hall 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 Dvvhtes againft our Author's Book, collefted and referred to by the Bijhop of Land. zPaJi. pag. 6<^.
CHAP-
46
DEISM Delineated.
C H A P. II.
*The Religion of tbe Me an s.
I. 0/REPENTANCE.
O T H Repentance and Prayer, ever fince Man found ouc many Devices for parting with the Uprightnefs he was created in, inftantly became Means neceflary to that State of Sin, Difofder, and Need, both in Body and Mind, which Mankind feel themfelves labour under ; for putting fome Stop to Proclivity to Evil, and fuccefsfaliy 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 are Liars if we difown it : Juft as Prayer as often as we want ; Xo 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 conftant Medicines for the Sins and Diforders of Man againft God, and his own Reafon •, yet the Virtue and Efficacy of both of them, was owing to the unknown Mediator and Guardian of them, before he was nianifcdcd in the Flefh ;
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 Liablenefsto that, and Sin, the firft Effort of the human Mind for Recovery of itfelf to Wifdom and better Condufl, upon every wilful Tranfgreffion, when the Mind recoils upon itfelf with Penance, for having done amifs ; Repentance is the only natural Confolation, and the beft, afler Senfe, Reafon can didate, to- wards undoing what was wrong ; and therefore the/ry? Wifdom and Stand for endeavouring to do fo no more. Hierocks, 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 Divine Corredion, *' For this Repentance is the very Beginning of *' Wifdom (Philofophy,) and the Avoidance of " foolifh Words and Works is the firft Prepara- " tion to that Life which is not to be repented "of*.'* And confequently, in the natural Reli- gion of fmful Man, it muft be reckoned tht firjl leading Means for redintigrating our unconftanC broken Obedience in thofe Particulars, which are the Religion of the End. For though God is a Rewarder cf fuch as diligently feck him^ ftill Re- pentance on Man's Part, in Company with Faich that He is, and is a Rewarder, muft be the pre-
4B Deism Delineated.
CHAP, vious Foundation of coming to him, and of di- I'- ligently feeking to pleafe him : Inafmuch as he •-^^"V"^*^ regards not to hear, much lefs reward t\\t itnpeni- tent Sinnef ; another Didate of natural Reafon.
Now, becaufe Guilt naturally intimidates the Mind, and makes it diffident of the future Favour of the Party offended; that Change of Mind (Merwo/a) returning from Evil to Good, and that after Care {Merui/^ihsiu) to do better, fpringing from Sorrow for what is paft, (the meaning of Repentance in Scripture) both grow heartlefsand unadive, without an effe^ual Perfuafion of Re- concilement and Forgivenefs of Sin ; therefore Faith in our Lord Jefus Chrift, the Mediator of Reconciliation, prefentsitfelf, to improve, move, and infpire it with lively Powers, and an adlual fetting about it.
Accordingly the firft Knowledge of a Saviour or Jefus, is revealed for that very pur- pofe, He Jhall fave his People from their Sim * j and the Knowledge of Salvation given to them is for the Remiffion of their Sins-\\ the PFord^ the fVajy the Gofpel j of Salvation, all mean the fame Thing. The true Notion of the Bleffing of a Saviour, preaching Peace or Remiffion of Sins, confifts in turning awa^j everj one of us from our Iniquities ||. This is the Peace of God ivhich paf- feth allUnderJlanding •, or furpafleth, and is better than all other Underftanding and Knowledge ; the
* Mat. i. 21. f Luke'i. 77.
|y ^ KcLkco( i^vrtt, r^rWiv etya^d, a.<t)i3iv d^a^Tiav, S't- Kctiutnv, iuoAyeii ie^vif, K) vlo^i^av 0S8. TheophyladV Pre/, to St. Mat. apu^^ Mill. T Gorpel-G(?iV /-/?/•</, or good Saying. Acts iii. 26.
Crate
DEISM Delineated. 49
Grace of our Lord Jefus Chriji, the Love cf God. C H A P* This is the Kmgdo7n of God, ofChrifl, of Heaven, ^^^-^^ i. e. 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 Glor'^ to God in the Highefl, on Earth, Peace^ good Will towards Men: This is the mediatorial Kingdom, not of this World, in which Chrifl: is King -, the IVay, the Truth, and the Life : for this Caufe, he tells Pilate, he came into the World to bear Witnefs of that Truth, that he was xhtfent of God, and came from him, to be the Kingly Mediator and Saviour of the World 5 a good ConfeJJion as the Apoftle calls it.
The Laws of which Kingdom are not the old Law of Works, of abfolute perfed Obedi- ence to the Law of the Mind, of God, and Rea- fon ; but the Law of the Rfghteoufnefs of Faith \ accounting that Obedience, which is fincere, zea- lous of good Works, to theutmoft of our Power, though mixed with Frailties and DefecSts, to be equivalent to an exadl adequate Performance. And therefore that Kingdom is faid to confifl in that Righteoujhefs, Peace, and Joy in the Holy Ghojl *, which flow from that pradical Belief of Forgivenefs of Sins through Chrift. The Holy •Ghojl (bedding abroad the Love of God, and the Knowledge of the Lord Jefus the Mediator, upon the Hearts of the firft Converts, confirmed the Truth of it by divers Miracles. And they be- ' ing purpofely wrought for afcertaining the Truth of the glad Tidings of Salvation, that Remijfion of Sins was to be had in Chrijl Jefus only, to fay
* Ro^. xiv. 17.
Vol. I. E deliberately.
Jo ^D E I S M Delineated;
CHAP, deliberately, that thofe undeniable Miracles were ^^- Impofture, or that That great Sinner Belzebub '^^'''^^''''^^'^had any Hand in them, was the fanne Thing as to fay, the Thing proved^ viz. the faving Grace and Favour of God promulged to the World, for remitting Sins in that IMethod, was a Cheat and Impofture. That made the Sin, but more properly Biafphemy againft the Holy Gbojl ; and made it alfo irremijible, not to be forgiven in this JVorld, nor that which is to come * \ becaufe it amounts to the denial of the Remiflion of Sins, or Man's Salvation. And if any fall away after they have received /^^/ Belief which accompanies Salvation, and were illuminated (as at the firft in Baptifm) by the Holy Ghoft, and have tajied 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 impojjible to renew them again to Re- pentance i", 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 Bkffing of the Gofpel received in Belief, that it was as ncedlefs to make ic 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 Refpe6ls by the Bafilidiajjs, Mon^ ianiJIs, but efpecially the Novations. See Crit. Hijl. of the Creed, pag. 361, 3 So. Novatian al- lowed of no RemifTion of Sins committed after Baptifm •, for which he defervedly got the Cha- rafter o{ anEmm^^ of Mercy, a Miirtherer of Re- pentance, a Doctor of Pride, a Corrupter of Truth,
* Maik'iu. 28, \ Heb.x'i. 4. x, 26.
and
.DEISM Delineated. 51
and a Dejfroyer of Charily. Cyp. Ep. 57. That CHAP. Comfort and Joy in believing, the firft Churches "• are faid to exult in, and receive the Word wiih ^^^Y^. Joy : Upon the fame Account are we bid to re- joke in the Lord ahjvays, and again to rejoice *.
So comfortlefs was the Heathen World before the Salvation of the Gofpel vifited them ; io doubtful were the beft, fo dead and defponding were the Generality, as to the Practice of Repen- tance, having no Certainty of the Remiflion of Sins ; that they contentedly fit down in their Darknefs, and cover'd themielves with its Shadow and with the Repetition of their Sins ; who knoi^' ing the Judgment of God {that they who do fiich Things are worthy of Death) not only do the fame^ ha have pleafure in them that do them f. For they who happened to reafon right from the Dilates of natural Confcience, concerning the Difplea- fure of God for fuch wicked Anions, were other- wife inftruded and over-perfuaded by their Tea- chers, the Philofophers, "Jthat there was no Difplea- fure or Anger in God for the Offences of Men. So La5iant. Lib. de Ira, pajfim, is pofitive not only as to the Epicureans and Stoich, (to whofe Prin- ciples it was exaaiy agreeable) but, Ita omnes Philofophi de Ira confentiunt. And with refped to the contrary Opinion, viz. Ut irafcatur Deus, a Philofophis nee fufceptum eli unqiiam, nee aliqiiando defenjum ; that God could be angry, was never either embraced or defended by them -, andatlalt gives his Opinion, qui fine ira Beum effe credunt, dijfolvunt omnem Reiigionem. If God is not angry with Sinners, what need of Repentance and for- fakingSin? Or what Occafion lofearVxmt
* VUl'vi. 4; t ^^^'' i' 32-
E 2- Thus
52 DEISM Delineated.
CHAP.
^^- Thus neglefling Repentance, and the Fear
^'^'Y^^ 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 Apologifts fays. What has Cicero, what has Seneca (who have wrote moll divinely of other Duties and Offices) writ- ten of Repentance? But of Repentance they knew no more than this, that it was, PaJJio qucs- da?n animi veniens de offenfa fenteni'ice 'prions, Ci- cero declares the Opinion of all the Philofophers, Off. Lib. III. Sec^. 27. Hoc commune ejl om- nium Philofophortimy niinquam nee irafci Deum, nee mcere •, that God was never Angry, nor would he ever hurt Men. In Ihort, the Heathen World being without a known Covenant, were without a known Promife j and being ignorant of Jefus and the Refurre^ion, which brought the Knowledge of the RemiflTion of Sins, and Life and Immortality to light, together with the abfolute Certainty of a future Judgment, they not knowing the manner how it was granted, were without Hope of it i which left them in a manner without God in the World, i. e. 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 Objed 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 co?n- mands- all Men every where to repent, hecaufe he hath appointed a Da\, &c. by that Man Jefus Chrift.
* A3swm. 30,
Hence,
P E I S M Delineated. 53
CHAP. Hence, upon the very firft Commencement ^J^l^. of preaching the Gofpel, by the Fore-runnsr ^^y^ John, the firft Difciples to Evangelical Repen- tance, were made in the Belief of him that Jbould come after. And after our Lord had wrought out our Pardon by his Death, Refurre6lion and Afcenfion, in all the Preaching and Writing of his j^poftles, where Repentance is urged, it is never once urged alone : But either, where Faith in Chrift was firft received, which pre vioufly fup- pofed that Foundation ; or, where it was not as yet embraced, recommended always for con- verting Jewi and Gentiles^ in Conjunclion with being baptized in the Na77ie of Jefus, or Lord Jefus, for Remijjion of Sins * ; which neceffarily includes Faith in him as the Mediator of Recon- ciliation. The Apofile particularly enumerates it together with Baptifm in his Catalogue of the Fundamentals oftheDodlrine of Chrift -, wherein the Hebrew Converts were not fo fteddy as they fhould be -f -, or elfe in Conjundion with his be- ing rifen, and afcended to Heaven, to be a Prince and a Saviour^ to give Repentance to Ifrael, and Forgivenefs of Sin X \ or, his being the Judge of the World ||. And St. P^?//'s fhezving to them of Damafcus and Jerufalem, and all the Coafis of Judea, and then to the Gentiles, that they fhould re- pent and turn to God, and do IVorks meet for Re^ pentance _[-, was joined with the Preachi'ng 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-
* Aaiii. 37,38. iii. 19. f Heb.\\. 1,2.
X Aas\. 31, II Ailswn. 3t. 4, Aas
Jfxvi. 20. § A{ls V. 30.
E 3 tance
54 DEISM Delineated:
CHAP, tnnce was impndlicable, where there! is no Per- ^f^-^ fuafion of the Remiffion of Sins ; becaufe that '^*^ Faith, or Perfuafion of the Goodnefs of God in ChrijJ, 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- fed:. Repentance, may very juftly, as it fome- times is affirmed, be his Gift: For the G^;;/i/c' bad no Motives to Repentance ; and the JeiJ none in Comparifon of the Chrijlian •, and there- fore to give them fuch Motives, was the fame Thing as to give them both Repentance. And what was the Effefl of preaching Remiffion of Sins to the Gentiles in the Name o^Jefus? Thtjews themfelves are forced to confefs it, that God had granted to the Gentiles REPENTANCE unto Life^ Ads X. 18. implying that Doctrine to be the Fountain of Repentance.
That Grace of God being granted, and as far as it appeared to all Men, R E P E N TAN C E becomes an able, well-promoted, and moft en- couraged Undertaker of the Work of forfaking Ungodlinefs and worldly Lujls, znd living foberly , righteoujly^ and godly. Sec. The perfuading Men into the Remiffion of Sins in the Method of God in Chrijl, is one of the Keys of that Kingdom ; , and to be appointed to the Minijiry' di that gra- cious manifold Word pf Exhortation, is the fame Thing, as to have the Keys appointed, or given for opening the Kingdom of Heaven to Believers in Jefiis. That eternal Life, confequent upon Sins being remitted through him, may be our Hope -, and eternal Death, the Confequence of their being retained., may fbrike our Fear, with fuch a Force, as to divorce us from our Sins.
An d
^s^Y-**-^'
DEISM D E L I N E A T E dJ :^ ^
CHAP. An D becaufe true Repentance not to be re-, J^- pented of, includes in it a Return to thatuniver- Tal Obedience whicR God and the Conllitution of Things have coaimanded ; called therefore Converjioji, or turning to the Lord ; remiving of the Mind, putting on the new Man, the new Creature, Regeneration, new Birth, newnefs of Life : and forafmuch as Faith in our Lord Jefus Chrifi touch- ing RemilTion of Sins, gives Nerves and Motion to that Repentance, which fets all the Wheels of Duty in regular Motion, and puts the whole Courfe of a good Converfation in Order, for bringing forth Fruits meet for Repentance ; to induce Men to repent, and do the firfi JVorks of natural Religion, to the utmoft of their Power, by the Means and Motives of the Gofpel, is the great Bufinefs of the Gofpel. The Contents of Chrijl^s own preaching the Gofpel of the King- dom of God is accordingly fummed up, in preaching, repent ye, and believe the Gofpel * ; and St. Paul, according to the Commiffion he re- ceived from Jefus, appearing to him from Hea- ven, ASf. xxiv. 1 8, &c. to open the Eyes of Jews znd Ge72tiles, and turn them from 'Darknels to Light, and from the Power of Satan unto God, that they may receive Forgtvenefs of Sins, and Inheritance among them, which are Hmdify'd by Faith •, fliewed firft unto them of Damajcus^ and at Jenfalem, and then to the Gentiles, that they Jloould repent and turn to God, and do Works meet for Repentance, in Virtue of that Faith. This is the Account he gives of his own Preaching and Dodlrine, in all Truth and Sobernefs, before King Agrippa, and the whole Court. At another
* Marki. 15. Mat.iv, 17.
E 4 Time,
56 DEISM Delineated.
CHAP. Time, reckoning up the whole Counfel of God ij^^in manifeftinghisSonin theFlefli, andrehearfing
• ^^^ before che Elders of Ephefus, the moft material Things of that Gofpel, which he, for his Part, preached with fuch zealous Diligence and Fide- lity, as to be free from the Blood of all Men, by his holding nothing back of what was indifpen- fably necefiary both to Jews and Greeks, fums up, in Repentance towards God, and Faith towards our Lord Jefus Chriji *. No wonder, therefore, if that Faith fo often ftands for the Chriftian Re- ligion in general, "feeing it is the principal Inftru- ment for carrying on its Defigns for promoting Repentance, which promotes the Endeavours after, and Pradlice of all good Works,
And here it may not be unufeful to offer a Solution of that implicated perplexing Queftion, What is true Religion ? What muft I do to befaved ? Becaufe the true Anfwer will, at the fame Time, account for the different Defcriptions, andfeem- ing Catalogues of Fundamentals, and Abridg- ments of the Contents of Chriftianlty, as they occur in Holy Scripture. The ^ejtion is not one, but 'many, even a Legion, if one was to count by the Number of Anfwers given to it ; affording rather a negative Knowledge what it is not, than pofitively what it is •, the pregnant Oc- cafion of Confufion and Wrangle, and of being tofled to and fro with every Wind of Doflrine ! wrong Apprehcnfions and Miftakes muft continue, till that negative manner of refolving is changed into fome pofitive, fatisfadory Account of it ; which is eafily attainable both in general, and par- ticular, if we would but meafure it by, and ap-
* J^STiX, 21.
ply
DEISM Delineated. 57
ply it to its Ends and Defigns in general, and CHAP. particular. ^^•
The Queftion cannot be put with refpecH: to the Religion of the END, becaufe that is no Queftion, all are agreed : When it is afked there- fore, What is true Religion ? It muft be under- ftood only. What is the true Religion of the MEANS? Now the Defign of the Holy Scrip- tures, or Chrirtianity in general, being to make us wife unto Salvation, and recover us from a vain Converfation to the Happinefs and Perfec- tion of our Nature ; from an accufing Difobe- dience to God's Laws, and confequently fearful apprehenfions of Punifhment, to that fincere Compliance we are capable of, which may make us fecure of his Favour, and a Recompence -, by removing all Hindrances both in Knowledge and Pradlice ; and affording all neceffary Aids, Mo- tives, and Helps ; it muft follow, that there are juft fo many Defigns of Chriftianity in particular, as there are Imperfedlions and Hindrances in Knowledge, and Pradice, to be removed and amended •, and as there are Helps and Motives wanting to effe6l it, with regard to the Religion of the END, and of the MEAN S. It muft therefore be, as it is, varioufly fet forth and de- fcribed in its Defigns in Holy Writ, according to the Variety of thofe Exigencies, and Defe<5ts both in the Religion of the End, and the Means : As if, whenever it applies itfelf in either of thofe Cafes, to any People, it was its 7nain and only Bufmefs to redrefs that Defefl, or fupply/i?^ want- ed Motive. To put the Queftion in general, " What is true Religion?" When the Want and Application is only in particular fand almoft- always it is put in Reference to Particulars only, ,
to
'58 DEISM Delineated^
CHAP, to fome few or more Contents of it :) It is much ^^- fuch a Queftion, as what is Law ? Or what is ^^V^Phyfick?
To the former, fuppofe one to anfwer, " The *' beft or trueft Syflem of Law is that which or- *' ders every thing that is right, by a competent *' Authority, for the Good of the Whole : '* — Though that is, perhaps, a right Account in ge- neral, forafmuch as all Laws are refolved into it, and from thence derive their Reafon, and Powers of obliging. But, notwithftanding it ought to be cfteemed a fatisfa«5lory adequate Anfwer in general to fuch a general Queftion, it feldom anfwers the Mind of the Afker, becaufe he generally means, according to the Country he has been bred in, and the Laws and Cuftoms he has been inured to, almoft nothing elfe, but the Law of his own Country. And as often as he means that, the Way to bring him in Satisfa6lion, is firft to afl<: him what is his Cafe of Wrong, which he would have the Law accountable to him for, it being the Bufinefs of all Law to prevent and redrefs Wrong. And then as he flieweth his Matter, let him be anfwer*d accordingly, by fhewing what the Law is in that Cafe; how particularly it di- ftinguifhes his Right, and with what Penalties enforces the Recovery of it; and that will be the moft pertinent and contenting Anfwer to fuch a
Querift. Again, to the other Queftion, What
is Phyfick? If one ftiould reply, " It is a Pro- *' fefiion, undertaking to cure all Diftempers, " curable:" It may be, he utters the whole Truth : Still the Querift finds himfelf nothing the better for that general Truth ; becaufe either he himfelf, or fome of his Friends aileth fome- thing, and he would gladly know a Remedy.
If
DEISM Delineated; 59
If that was his Meaning, (and moft likely it was,) -C H A P. njiz. What Cure a.nd Affiftance can Phyfick bring II- to me, or my Neighbour? The ready and the ^'"^"'^'''"^*'^- only good Anfwer to fuch a Patient is, firft to find out, by afking proper Queftions, what his Ailment is,' and then prefcribethe proper Medi- cine accordingly. And as that is true Law, and Proceedings of Law, which in all Cafes anfwers its Intendment, in redlifying what is wrong among Subjects, by confulting the Good of the Whole : And as tfiat is true Phyfick which cor- refponds to its Undertaking in endeavouring the moft effeftual Means, for curing all Difeafes curable: So, in the Application, that is Reli- gion, and that is true Religion, which is beft framed and adapted to obtain its obligatory whole- fome Defigns upon voluntary rational Creatures, by redreffing all that is wrong, and wanting ; and healing what is diforderly in their Converfa- don ; and inducing them, by the moft powerful Means and Motives, to difcharge their Obliga- tions in the three Branches of Relation which God, and the Conftitution of Things, have placed them under -, to purfue the Religion of the End, and ufe the Religion of the Means, in order to perform it with greater Care, and to the greateft Perfeftion, that it may conclude in fo much greater Happinefs to the Performer.
• But then confidering again, in particular^ that when Chriftianity enter'd the World, Mens Converfation was mixed up of fome little Good and very much Evil, fome Truth with a great deal of Error ; and none, perhaps, fo completely wicked as to have no one Virtue, or Seed of good in them (that Character, I prefume, belong- ing to none but the Devil, the Evil one :) If a
Mixture
^6 DEISM Delineated.
CHAP. Mixture of Good and Evil, Virtue and Vice, then ^[^•^ the Evil and the Error only wanted to be purged >^V^*^2,way, and the contrary Good and Truth to be planted in their room, by thofe Applications that can bed efFed it. Thus Truth is Serviceable to Good, in driving out Error, as often as it is the Author of Evil, And if Men and Chriftians arc flill at this Day, and ever will be, a Mifceliany of Right and Wrong, Senfe and Reafon, more or lefs ; partly finful, partly virtuous -, and they who have the moft Virtues have them in the Al- lay of Human Imperfe6lion : And if this is the undoubted State of the Cafe ; What Thing elfe, or what Thing better in particular, can the Chri- ftian Religion be? Than to fupply every Lack of Virtue, and of the Truth that has a Tendency to promote Obedience, and remove every Sin and Irregularity in Pradice, and every Error allb in Judgment, fo far as it has an Influence on the other. To touch upon our Duty and Obligations in the aforefaid Diftribution.
I N the Religion of the End, as to our/elves ; Is Humiliiy^ the previous Ground of all Inftruc- tion and neceflary Knowledge inceptive of Dif- ciplejhip wanting ? You find it the Bufinefs of Chriftianity, in its Endeavours to cure us of all our Maladies and Diforders, to fupply that De- fed almoft in xhtfirjl Place: For our Lord came not to call the Righteous, fuch as conceited them- felves fuch, like our Author, but Sinners to Re- pentance ; which Text he ftrangely perverts, pag. 42. as if his twelve Difciples were the moft fcandalous Sinners in the World. Thus begins the firft Words of our bleffed Mailer's Sermon, Bleffed are the poor in Spirit, for theirs is the Kingdom of Heaven. For they only will learn God's Ways, 2 how
DEISM Delineated.' 6i
how divinely they abound in Wifdom and Prudence CHAP, in his Kingdom of Reconciliation, or Method of ^^-^ faving Men i He therefore only dwelleth with "^^^^^^^ thofe of a low and contrite Spirit, to revive the Spirit of the humble, and to rejoice the Heart of the contrite ones: the Pride therefore of rejefting that Method muft needs go before Deftrudion.
The Author of Cbrijiianiiy^ &c. pag. 307. derides this, as if Chriftanity was an Enemy to the Rich, as fuch, and to all the honeft induftrious Methods of becoming fo. But that is writing Refledions on his own Underftanding, and throwing out Reproaches which revert upon himfelf. Is there no Difference between poor in Spirit, and poor in outward Circumftances ? He could not but know that the Text he cites from St. Luke, is to be interpreted by St. Matthew, The great Pofitivenefs and Vanity of this Au- thor, as an Author, diffufes itfelf throughout his Performance, till he comes to his laft Paragraph, which has more of the Sneer than any SeriouC- nefs in it. The manifeft Scope of his Book is ta extol and magnify the Sufficiency of his own, and his Difciples Reafon, as a Guide to Salvation and Happinefs, independent of any external Revela- tion from God -, which deferves no better in their Eftimate than to be excluded from Reception, and banifh'd from the Place, where it is receiv'd, as unreafonable ; though in its pradical, which is its very and only Defign, it exhibits nothing contrary to Reafon -, as partial, becaufe not as yet communicated to all ; and he has fpared no Pains to fave MiJJloners the trouble, that it never may •, as unworthy of God, commanding arbitrary Things -, as diJhonouraUe to him, having no ten- dency to promote the Honour of God^ or the
Good
6^ DEISM Delineated:
CHAP. Good of Men^ but the contrary ; that it is every II- way needlefs, and in all refpedls ufelefs ; that Re-
^^^'^'^**^ velation and Reveries are fynonimous Terms; that Superftition and Enthufiafm are both the Caufe and Effe.(5t of all fuppofed Revelation from Heaven. But he is fo unhappy and inconfiftent, as to wound himfelf and his Scheme through the Sides of Chriftianity. He every where makes thefe the reigning Propofitions of his Book. That natural and reveal' d Religion only differ as to the vianner of their bei?2g communicated ; that Chrifti- anity is neither more or lefs than the Republication of the Law of 'Nature. If then, they are fo much the fame, in his own great Judgment, does not all thofe Reproaches recoil and ftick to his natural Religion, the Idol he adores, and has fet up to pull down Chriftianity with .'' If thefe are the bell Fruits of the arrogant, fcornful Riches o{\{\% Spirit, it is left to God, what Share he has in the Blef- fednefs of the Kingdom of Heaven \ but this may with Charity be affirm'd of the Memory he has left: upon Earth from this Performance, that he is a poor, diftioneft, inconfiftent Writer, which will more fully appear in the Sequel. But to return.
I s there wanting a Difpofition to mourn for Gur Sins ? Or a due Defireoi the Knowledge and Pradice of all Right eoufnefs? Or the Purity of- being inwardly and fincerely religious ? Or Pa- tience under unjuft Perfecution and Calumny for the Sake of Chrift ? They are all recommended and promoted widi a Blejfing. The Bleffing of the two firft, to mourn for the Want, and to hunger and thirft with the Deftre of Righteoufnefs, is as obvious, as that Righteoufnefs itfelf is aBlefTing. The Blefilng of the third is undeniable, I mean the pure in Heart: Becaufe, as the firft Degree of
Virtue
DEISM Delineated. 63
Virtue is to abftain from evil Deeds, and do good CHAP, ones 5 the fecond Degree, and that called Per- n. fe^iion, OTperfe£l Man^ to refrain from ill Words, ^*^''V>^ and fpeak that which is good to the Ufe of edi- fying ; the moft perfect and bleffed of all, is to keep the Heart with all Diligence, to the de- lighting in good Thoughts only, and expel- ling all evil ones. With refpedt to the lafl:, the Apoftles were fo bleffed, that they rejoiced in their Affliftions ; and exhorted others to counc it all Joy when they fell into the like : No hea- then Virtue could ever infpire Jc*}-, it could go no farther than make it tolerable.
A s to our Neighbour -, is Meeknefs, Mercy y Peace-making negledted ? You have them enforc'd, one with the greateft Happinefs on Earth, the fecond with an high Reward in Heaven and Earth, the third with the higheft Encomium. Is, as in other Places, Charity to our Brother very cold, and little minded ? Then Faith is on- ly Cbrifiian Faith when it works by Love -, ibe End of the Cofm?iandinent * is Charity ; Love is the fui- fillingof the Law\ forafmuch as it promtes all the Good, and prevents all the Evil to our Neigh- bour that is in one's Power \ it is therefore an ex- cellent Summary of that eternal Law and Right which is founded in the Nature of Things, and is the Root of all Civil, Laws f. But as Civil Laws can only provide againft Mifchief from known Caufes, and Mifchief does continually arife from unforefeen Caufes and Circumftances, which occafions fo many new Laws ; all that the
1 tim. i. 5. Tjiif tsAiAyyiKiA^i which fignifiesin the AWu 7ejlament, a Commandment, with a particular Charge, going along with it, upon a particular Occafion.
f Radix Jujlitia, l^ 07)mt fundaptmtum Mquitatis. Laft.
$4 DEISM Delineated;
CHAP, whole Multitude of them can effeft, is only to ^J^v^Ieflen Evil ; whilft this Law of Charity by pro- ^^ moting the inward Principle, would totally "pre- 'uent Wrong and Evil, which is the End of all Law*. This is in St. John f fometimes the old Commandment from God, and the Nature of Things X -, fometimes the new •, becaufe the Dark- nefe is pajl^ and the true Light nowjhineth.
The Tradition of the Scribes had fo corrupted the true Interpretation, and mutilated the Righ- teoufnefs due unto the Royal Law ; that our bleffed Lord, by fetting afide their deftroying Glofles, which fet afide the Peoples Obedience, making the Commandment of God of none Ef- fedl; and by reaflerting it to its true Scope and Purpofe, then loft, may be faid to be a new Le- giflator (in the Authority of I fa^ unto you) of ihQ Decalogue ', efpecially of the Law of loving one another, as it is enforced, and exampled in the Gofpel.
More particularly ftill ; Is a candid Opinion commonly abfent from the Judgment we make of our Brother ? Judge not, and ye JJoalhiot be judged ; condemn not, and yeJJjall Jiot he condemned.
I s the Jewi/Jj Nation remarkably defective in the true Ends of Sacrifice, and inRituted Parts of Religion, ftopping (hort, and placing the all of Religion in fuch Things ? Then the Prophet op-
* No/L/.©-, «Vo TO ViiJLei!', giving unto every one their due.
-}• I "jobt! xi. 7, 8.
:j: Called in many Places ivnf^i) to 0£» J and diftinguifhed from the Laws and Precepts of Mo/esj by being dip ci§j$( Kri(yi»f, Murk x. 6,
portunely
DEISM Delineated. 65
portunely Turns up, prefers, and urges the difre- CHAP. garded Ends ; What does the Lord require, but to L, do jujlly, love Mercy, and-walk humbly with, &c. ^'v^*^ The Lord would have Mercy, Juftice, Humility, and not Sacrifice.
Are the Jewijh Converts ofFenfive to the Gert' tile, in any particular Province, as Antioch, Syria^ and Cilicia, through a miftaken Zeal for a Ne- cejfity of their being circumcifed alfo, in order to beChriftians? Then, at a foiemn Afiembly of the Apoftles and Elders, in Oppofition to fuch an unchriftian Opinion, Why tetnpt ye God, to put a Toke upon the Neck of the Difciples, which neither^ &c. and the Sentence is, not to trouble them, which from among the Gentiles are turned to God, Are fome of the Cuftoms and Indulgences of the lat- ter, a Stumbling-block to the former, who were in a contrary Sentiment, and an Occafion of not accompanying with them ? Then it feemed good to the Holy Ghojt and the Apofiles, to lay upon them no greater Burthen than thefe necejfary Things^ to abflainfrom Meats offered to Idols, from Bloody and from Things Jtr angled, and from Fornication., from which, &c. A^s xv. It was necejfary to forbid them Fornication, that they might relin- quifh their Heathenifh Notion of the Innocency of it -, and occafionaliy necejfary to prohibit the other, for a temporary, charitable Compliance with the converted Jew's unconquerable Abhor- rence of thofe Things ; who, as long as their Tem- ple was yet {landing, and Sacrifices there Hill continued, could not be reconciled ro the Ufeof Blood in any thing but Sacrifice-; which ceafing with the Temple, the direft End and Occafion of the Prohibition of abftaining from Blood, and from things Jirangled ceafed; though the fe-
VoL, I. F condary
66 DEISM Delineated.
CHAP, condary moral Senfe of refraining from Cruelly, II- and Luxury dill continued, and was enforced ^"'^^^y**'^ with more open Precepts.
I s common Swearing by the'Temple, by Heaveriy &c. rife and Ihameful, as formerly every where, fo now too much in our Streets ? Our Lord in- terpofes, Szvear not at all ; St. 'Jamei puts on the Style of a Fundamental, but above ally Swear not, in that impious, prophane manner.
; -Is fervent Charity in forgiving Trefpafles wanting, in company of fobriety and watch- ing unto Prayer, then the Apoftle puts in, above all 'Things [cither Sobriety or regular Prayer] have fervent Charity among your/elves, for fuch a Charity Jhall cover the Multitude of Sins, i. e. entitle to a ■plentiful Forgivenefs from God, according to the Petition in the Lord's Prayer, i Pet. iv. 8.
I s Relief often forgot to the diftrefled, when it is in the Power of thofe who have received the Faith, and make their boaft of that, and of hear- ing the Word * ? Then Chriftianity, in order to redrefs fuch a defiling of the Word, by delpifing of the poor -f, and to perfuade the better to the Virtue that v/as wanting, delights to reprefent and urge itfelf by the Apoftle, to be i\\z,\:pure and tindefiled Religion, which vifits the Fatherlefs and the Widow in their Affliclion, as carefully, as to keep ourfelves unfpotted from the World %. If the Religion of any Believer tolerated him in thofe Defeds, it could not be pure and undefiled, however good in other Refpeds. It was . need-
* James xu 14. James \. 23. t James "la. 6.
X James i, 37.
lefs
DEISM Delineated. 67
lefs for St. James to enumerate Faith in Chrift, CHAP, in his then Account of the Chriftian Religion ; ^^]^^ becaufe thofe he wrote to, adually mifplaced the ^^ Whole of Chriftianity, in a mere beiieving, with- out thofe becoming Works, regardlefs of re- lieving Charity, and perfonal Purity ; refting in the Means inftead of the End, and never applying the Means to its appointed End, their Faith was impure and defiled : To fuch Abufers of their Faith and Profellion, it was therefore wife to omit, and fuperfluous to mention, the Neceflity of Faith, of which they had fo much already ; but of fuch Works wliich they egreioufly want- ed i grounding his Argument upon an eftablifh'd Maxim, he that offendeth in one Point is guilty of all i as if he had faid, Morality in all its Branches being the End of Faith, he that allows himfelf in tranfgrefling one Branch of that Religion of the End, does not anfwer the End of Chrift*s Re- ligion, and therefore is guilty of deviating from the whole Defign of it. Therefore Faith is noc the lefs necelTary, for his omitting it in his De- fcription of pure and undefiled Religion, before God and the Father. For Sr. Paul, and all the Preachers, had before fufficiently infifted upon the Neceflity of Faith, where it was not receiv'd, as the only Way whereby Jews or Gentiles were to be faved.
A N D to the end that fo needful, and excellent a Piece of Humanity, and natural Religion, might never be forgot, the Judge of all the Earth, ere(5ls a parabolical Scheme of the future Judgment upon that, not as if he would not likewife judge every Man according to his other Works -, for as the Law of Chrift is the Law of tl^e belt Means to the beft End s and as they F 2 who
68 DEISM Delineated.
CHAP, who have finned without that Law, fhall not be I^- judged by that Law ; it follows, that we who ^'^^'y^ fin under, are to be judged by it ; and confe- quently for wilfully tailing in the Means, as well as the End. And as RemifTion of Sins by the Mediator, is the great Do(flrine of the Gofpel attefted by the Father, and by the Miracles of the Holy Ghojl ; to impeach that Doftrine, or to fay thofe attefting Miracles were wrought by the Evil Spirit, is the unpardonable Blafphemy againft the Holy Ghofl •, and thofe idle dijfolute Words Caccording to the Subjeft Matter) which our Lord fays (hall be brought to account at the Day of Judgment, Mat.x\\. 36. The Judge, I fay, -particularly mentions, that he would be fure to take an Account of that^ and not omit it : To the Intent, that every one of his Servants might think upon Judgment as oft as they omit it, having at the fame Time, a fair Opportunity and Means fufficient for doing if, that they fiiall find Judgment without Mercy ^ who /hew no Mercy y and that they who deny hi?n now in thofe Works, Ihall then be denied by him. That they who merely Prophecy, or do Miracles in his Name, ferve other People with his Name, but not them- felves. For what fignifies mentioning the Means to them that know them, if the Endh unanfwer'd ? To make it accordingly the more memorable to our Obfervance, he draws up a folemn Scheme or Reprefcntation, how the Chrijlian Profeflbr will come off at the lafh Day, upon the foot of performing, or neglefting that Virtue ; as may 'be feen, Aiat. xxv, 31, (^c. But from that Draught of the general Judgment, there is no rea- fon to think that other Works done in the Body- will not be brought to light : only that it was the Mind of Chfift to enforce, and it is certainly ;he ^ ftrongeft:
^w<>/^
DEISM Delineated: 69
ftrongeft Way of enforcing-, much like the re- CHAP- draining from Cenfure and radi Judgment of ^ J^-^ others, judge and 'je /hall he judged-^ condemn not^ and y Jhall not he condemned ; or the Pfalmifi pro- mifing, Pfal. xv. a Place in God's holy Hill to thofe that walk uprightly, fpeaking the Truth from their Heart, doing no Evil to, nor taking up a Reproach againft their Neighbour, refpeft- ing the Servants of God, and performing their Oaths. An Adjudication to every Chriftian that he will mod ajfurcdly take an Account of our Lives in Relation to that Duty in particular ; to reward the Performance, even though the Doer had forgot it-, and punifh the contrary Difobe- dience, of thofe efpecially, who are his Difciples. It is pafTing Sentence according to that univerfal Verdi5t^ By ibis /hall all Men knozv thai ye are my Di/cipUsy if ye have Love one to another ; fuitable to that well known Maxim of the Law, he that loveth Gody loves his Brother alfo. And to what Purpofe would it be to put Faith in himfelf, and the Advantage of that Divine Means for loving God and our Neighbour, into the Sentence of any but thofe who wilfully contemned tt ? As to thofe who were acquainted with it, and employ- ed it not to that Purpofe, it can be mentioned only by way of Aggravation, fince the End is not attain'd. He will renounce all Acquaint- ance with them, who pretend any with him, and yet learn'd or confidered him fo little, a's to negled a Duty which Humanity itfelf teaches ; efpecially knowing withal, what a peculiar and /'(?r/o;?^/ Confideration he enforces it with, by tel- ling thofe, that perform'd it, they did it to Hm ; and thofe who omit it, that they as good as dared to omit it to himfelf in Per/on ; and therefore fhould be puniih'd according to their Defervings, F 3 without
yo DEISM Delineated.
CHAP, without Mercy, for (hewing none, even towards ^^- him, who was profufe of his Blood and Life for ^^'■^V^ their Sakes.
Thus again with refpeft to both thofe Duties, to our Brother, and Ourfelves ; in order to dif- fuade the better from the prevailing Vices (be- fore mentioned) of bitter Envy, Strife, Vain- glory, and lying againft the Truth, Chriftianity put on the Style and Defcription, as if that was the whole Strefs of itsCommiflion, of being that Wijdom from above, which is firji pure, then -peace' able, gentle, and eafj to be entreated, full of Mercy and good Fruits, without: Partialityy and without Hypocrifj *.
And where Temperance and Juftice were no- torioufly deficient, as in Felix and DrufiUa, de- firous to hear of the Faith of Chrifl: ; the Faith of Chrift by its great Apoftle reafons of them^ and their Neceffity, if they would in any mea- fure become Chriftians, AtJs xxiv. 24. As be- fore is reafon'd with the hard-hearted oppreflbr .NebuchaSfiezzar, by the Mouth oi Daniel iv. 27. wherefore break off thy Sim by Righteoufnefs and thine Iniquities, by Jhewing Mercy to the Poor. So the Forerunner Si.John to\<^ the Soldiers, Men of Violence and Mutiny, what they were to do ; to be content with their Pay, and to do Violence to no Man.
I s there a Diftinflion o^ clean and unclean Meat and Drink fubfifting, and Difiention,and Difcord, and every evil Work thence arifing? Then the Kirigdorn of God confifls not in Meat and Drink j but Righteoufnefs, Peace, and Joy in the Holy Ghoji.
* Jamsm. 17.
Laftly,
DEISM Delineate^. j\
CHAP. Lajll'j^ With reference to our Duty to God, ^J^- true Religion is abbreviated, in fearing him and ^'v^ keeping bis Commandments, which is the whole Duty of Man j in loving the Lord our God with all our Hearts, &c. which is the firft and great Com- mandment.
And where the Belief of the one true God, Maker of Heaven and Earth, is not receiv'd, or is corrupted with Idolatrous Worfhip of Idol Me- diators, the Bufinefs of Chriftianity, and its Pro- feflbrs, (as it was the Apoftles in the Cafe of the Idolatrous L)y2n^«j, Atfsxw. ig. ^r\d Athenians, xvii.) fhould ever be to remove that falfe Founda- tion in the firft Place, before Jefus Chrift, the true Mediator, is laid, as the chief Corner-Stone.
II. If we proceed to the Means, fo great Strefs is laid upon Repentance, as if it flood for the whole. That Repentance and Remijfton of Sins fhould he preached in his Name among all Nations *. Repent and believe the Gofpel\. Went out and preached that Men foould repent %, Except ye repent ye fh all peri [h [|. Repent and he converted that your Sins, &c 4-. ^ow commandeth all Men to re^ pent §.
T H E like is laid upon the Refurredion of Chrift from the dead** : If thoufhalt confefs with thy Mouth the Lord Jefus, and believe in thine Heart that God hath raifed him from the dead, thou fhalt befaved. Becaufe his Rifing from the dead
* Lukexxiv. 47. f Mark I. \^. % Markv'i. 12.
II Lukexui. 3. ^ Aiisv. 19. ^ A^sXvW. 30.
** Rom, f.. 9.
F 4 IS
*j2 DEISM Delineated*
CHAP. Is eflential to fupport our Belief of having Jufti- II- fication, or Forgivenefs of Sins before God: -'^^'^V*"'^ From which BeHef followcth that Repentance unto Life, which worketh the Righteoufnefs of Failh, i. e, (as oppofed to the Righteoufnefs of the Law) fine ere Obedience to God's Law, and Ac- ceptance with him, under a full Perfuafion, that we have Salvation or Pardon of Sin thro' Chriji \ who IS the End of the La-iv for Righteoufnefs to every one that believeth. And becaufe his Death and Refurredion are the two Pillars, having for their Bafis the Faith of his being the Son of God, and Son of Many which fupport the Belief of Re- miflion of Sins-, therefore the fame Apoftle elfe- where*, delivers as he had received the Impor- tance of them, iv s-pwro/;, among the /r/? Things. In another Place -f , the firft Principles of the Dodrine of Chrift are laid down in more Parti- culars : Repentance fro7n deadPForks, Faith towards God; the Douirine of Baptifms, of laying on of Handsy of the RefurreBion^ and of eternal Judgment, And becaufe the Belief of Jefus Chrifl being equally Son of God and Son of Man, maintains the Faith of his being the cofnpleatefl Mediator; and the Belief of fuch a Mediator's dying for our Sins, and rifing, and fitting at the Right Hand of God to mediate and intercede for our Juftifica- tion, beft fecures and maintains the Belief of Re- miffion of Sins, which animates Repentance and all the Religion of the Means, which reftoresour Obedience to, ahd Performance of the Religion of the End.
Hence Faith in Chrift being the principal Mover, or vital Principle of all the reft, fo often
* X Cor, XV. 3,4. -j- Hd. vi. 6,
occurs
DEISM Delineated^' 73^
©ccurs as a fummary of the Gofpel, or true Re- CHAP; ligion. Believe on the Lord J ejus Chriji^ and thou .J^L^ Jhalt he faved * ; God fo loved the World, that he ^^'^ gave his only begotten Son, that whofoever believeth in him, Jhould not perijh, hut have everlajiing Life.—^ He that hdieveth in the Son, hath everlajiing Life^ and he that believeth not the Son, Jhall not fee Life ■\ : This is Lifd eternal [or the Knowledge of the Way how Sins are remitted^ to know thee the only true God, andjefus Chrift whom thou haft fent % \ ye he- lieve in God, believe alfo in me j[, as the only ap- pointed IVlediator of Redemption 4- and Intercef- fion §. The Words whereby Cornelius the firft Gentile Convert, and his Houfe were to be faved, in his Belief of a God, were thofe accompanying the Knowledge of Jefus Chrift, Pemce by him^ that he is Lord of all, that he died, rofe again, is Judge of ^ick and Dead, and that whofoever be- lieveth in hi?n, hath Rejnijfwn of Sins**,
Laftlyy Is the Knowledge of what excludes out of the Kingdom of Heaven wanting ? All hypo- critical Outfide Religion, like the Scribes and Pharifees ff. The Pride and Unteachablenefs of Human Reafon JJ ; the imputing the Miracles of Chrift to an evil Spirit 4-4- » the refufing to embrace the Chriftian Faith where offered §§ ; the refitting legal Authority for refifting Sake l||l ; they who continue unrighteous. Fornicators, Idolaters, Adulterers, effeminate Abufers of themfelves wich Mankind, Thieves, Covetous,
* J^sxvi. 30, 31. f John\\\. 16,36 The
Hke affirmed Cha^. v. 24. vi. 47. i John v. 12.
1 John xvii. 3. || John xiv. 1. ^ Johnxiv. 27..
4 Johnxxv. 1 3, &c. ** J<fFs X. 36. compared with xi. 1 4. tt Mat. V. 20. tt ^^f- xviii. 3. 4.4. Mari
iii. 30. §§ Markxn. 16. jj|| Rem. xiii. 2.
Drunkards,
74 DEISM Delineated.
CHAP. Drunkards, Revilers, Extortioners *, and the I^- Doers of Evil, out of a Principle that Good may ^■^'^'''^^come of ict'
Seeing then that every one of thefe, the Religion of the End, and of the Means, are ne- ceffary, each in their Order ; and feeing it is the Method of particular Parts of Scripture, (the Whole whereof is our entire Rule in Divine Things) to inculcate mod the Neceflity of parti* cular Dodrines, where, and to what Perfons they were wanted moll ; it will by no Means follow, that becaufe one or more Particulars are made neceflary in one or more Places, that it therefore abates any Thing of the due NecefTity of other Paffticulars in other Places. As if Cha- rity, for Inftance, being one Branch of the Re- ligion of the End, was the one Thing yiecejfar'^^ or the only Inquifition by which we were to be tried at the laft Day ; or, becaufe it is greater than Faith (as every End is with refped to the Means) that therefore we may difufe the Means, andpro- pofe to attain the End without them : Or, that Faith was a completely fufficient Neceflary of it- felf ; though it worketh not by Love, though it attaineth not its End, good Works. For that is a Way of applying the entire Rule by Halves, or in the Phrafe of our Author, here a hit, and there a hit : Setting one Scripture againft another, and putting afunder what God has joined to- gether.
Whereas the general governing Defign of the ijvhole Scripture, is to fupply all Wants, and redrefs whatever is wrong anddefedive : It is^pro-
'* I Cor. vi. 9, lo. f Rem. iii. 8.
Jitahle
DEISM Delineated fi
f table in fecting ferth what is true in all the Prin- CHAP; ciples and Do£2rines of Godiinefs ; for Reproof of ^^^^y.^ what is falfe and erroneous therein ; for Correffion in whatever is irregular and bad in Morals ; for InfiruSiion in whatever is good and Praife-worthy, and pradicable in Righteoufnefs ; 2 Tim. iii. 16. and fo making wife unto Salvation ; and fo har- monioufly fttrnijhing all good fVorks^ and requiring an univerfal Obedience to the Religion of the End, and of the Means. Mean time, it is the particular Defign of this or that Scripture, to urge the Neceffity of this End, or that Means, or .,; Help, as Occafion ferved. When a Rule mea- fures any Thing in Confidence wich its own En- tirenefs, it is then only an entire Rule : Other- wife ufed, it is no more than a Rule in Part. So that whatever is faidof the Neceffity of any parti- cular Duty, or Dodrine, rauft ever ftand toge- ther, and be meafured with, what is faid of every other Dodtrine or Duty, as long as we profefs to meafure one, and t'other, by the fame Rule.
Hence it is plain, that FUNDAMEN- TALS, or the Things that edify, in the Know- ledge of our Duty, Faith, Love, Union, are cne and the fame •, and to afk for a Catalogue of the former, is the fame, as to defire a Lift of the latter. The Chriftian Notion of Edification be- ing that of Repairing, by pulling down what was wrong, in order to the building up what is re- gular, entire, and becoming the ^^to^//o;^ of God through the Spirit, as we all ought to be in our publick, and private Capacity, Eph. ii. 22, God was dcferting his old Habitation the Tem- ple of Jerufalem, and therefore would build an- other in the Hearts of his People. As many Defedts as there are in the Duty of private Per- 2 fons.
76 DEISM Delineated.
CHAP, fons, or in the good Order, an^ Decency of re- vJ^\^. ligious Societies for the publick Worfhip of God, '^^^"^and the minillerial Parts of Religion, indifpen- fibly fubfervient to the Furtherance of Religion, as we are fociable Creatures; The contrary Re- medies are juft fo many edifying Things, orfo many Fundamentals, either to thofe private Per- fons, or to thofe Societies.
Some Things, therefore are more fundamen- tal than otherfome ; and to fome Perfons, and A Societies, more than others ; and at one Time, and Place, more than another ; juft in Propor- tion as Defe6ls and Diforders call for them i and the Knowledge of the Remedy becomes appli- caple according to theMeafure of the Revelation of it at different Times, and Places. Thus the firft Fundamental fuppofed, viz. the Being of a. God, which being the prime Ground of all Reli- gion, all are agreed in it in Pretence or Reality, who have any Religion in Pretence or Reality : The Second is like unto it, viz. Belief in Chrijly the Mediator in Behalf of every Man that finneth, and ftandeth in need of Repentance and Prayer, i. €. all Men. Te believe in Goa^ believe alfo in me. This is Life eternal^ to know thee the only true God, and Jefus Chrift, who was fent by him ; and upon the Rock of that Confeflion that Chrifi was the Son of the living God ; {Peter'' s Perfon was not, could not be a Rock, though his Name alluded to it) he would build his Church •, and the Gates of Hell, Death and the Grave, fiiould not be able to hinder it from aRefurredion and eternal Life *.
This, by the Way, helps us to the true urid perfedt Notion of Chriftian Perfe^ion. * Mat. xvi. 1 8.
When
DEISM Delineated.' 77
When and where any thing is lacking and im- CHAP. perfect in Underftanding, Faith, Manners, it be- ^^^'j comes an Occafional Perfe^ion to fupply and ^^^^^^ make good that Defeft. (i.) In Underftanding we are bid to go on to PerfeBion^ Heh. vi. i . — v. 14, I Cor. xi. 6. Phil. iii. 15. Col. iv. 12. 2 'Tim. iii. 17. (2.) Faith \ Eph.'iv. 13. as the Fulnefs of Chrift, or the Meafure of the Stature of Chrift as a -perfeB Mediator, is taken from the etiiial Fulnefs of his being Son of God, and Son of Man Perfonally united, fo, to be perfed: in thatFaith, is to be perfect in Chrift Jefus^ Col. i. 28. The Fruits of that Faith are well known to be per- fe^ed only by fVorks, James ii. 22. (3.) Works or Manners *, Is a perfed Example wanting of the Love of Enemies? be ye ferfe^ as your Hea- venly Father is perfect. Mat. v. 48. Would ye perfedl your Love of God [in Chrift?] it is to be done, by calling out Fear^ i John iv. 1 8. Or furround your Soul with the Bond of all Per- fedlnefs 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 greatefl? Let Patience have its perfect IVork, for that makes ferfeEly lacking nothing. If any Man offend not in Word, the fame is a -perfect Man, and able to bridle all Appetites and Members of the Body, James iii. 2. He is, or may be, as perfed, as much Ma- iler of lelTer Difficulties, as he that lifts a hun- dred Weight has no Occafion to ftrain at fifty. Is the //f^r/, the Seat of Integrity, enquir*d into? What Thoughts, Intentions, and Conduct are to perfe5i that, fecure Singlenefs and Sincerity of Heart, and exclude double Mindednefs? Walk before me and be pgrfecl^ Gen. xvii. i. ?'. e. Let 2 the
j3 DEISM Delineated.
CHAP, the Pleafing of God, as always in the Sight of .^i^-^God, be the Mealure of your A<5lions, that '^^y^^ will give Uprighcnefs, as it did to Job, who feared God and efchewed Evil^ Job. i. i , 8. ii. g. Does any rich Man pretend to jujlify himfelf, as "perfeEl in loving God and his Neighbour ? Mat. xix. 20. ^c. If thou wilt be perfe5i^ fell all, giving his Word and From'ife 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 Word [or Pro- ■mife] that proceedeth out of the Mouth of God dotb Man live. A Perfedlion peculiarly recom mend- able to fcrutinize none but thofe who would justify themfelves as above. Thus every good Work has its feveral and refpe<5tive Perfe5fion^ Heb. xiii. 2 1 . And as the Lordjefus Chriff gains the pafla- ble Perfection to all our Imperfedlions, St. Peter, I Ep. V. 10. prays that we may be perfe^ed, ftablijhed, ftrengthened, 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 Baptifn^ and the Lord*s Supper, which are generally neceflary 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 funding fure I be that nameth the Name of Chrift, f. e. on whom his Name is called by being baptized into his Name for Aflurance of Remiflion of Sins, which invi- . gorates Repentance ; or he that either names or invokes him, as Mediator in 'PrsiyQr, Jhould depari from all Iniquity *.
* 2 Tim. ii. 1 9.
As
DEISM Delineated. 79
CHAP. As then the End of Chriftian Faith is the ^^^ Salvation of our Souls, and that Salvation is the ^"OT^ Rcmiffion of Sins through Chriff, the Mediator, as has been fhewn ; the other fuhordinate Fun- damentals of this common Salvation are funda- mental, and to be ellimated more or lefs fo by this Criterion, as they fupport and influence this Belief. The New Tejiament accordingly declares what Particulars are mod fubfervient, by Way of Fundamental to the other, by exprefly affix- ing eternal Life, or Salvation to them alfo ; as his being the Son of Good *, at the fame Time he is Son of, Man, being y^;z/ from the Father ; his dftng for Sin, his RefurreSiion -f" to the Right Hand of God : All which direflly and immedi- ately qualify hirp the fitted, moft adequate, and moft potent Mediator between God and Man. The two former declared fundamental by our Saviour ; the two latter by St. Paul iv r^moig. All 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 the bed Benefit from their Faith in Chrijl. Other Truths or Do6lrines are more or lefs important as they ap- proach to, or recede from thefe chief Points con- cerning the Author and Finiflier of our Faith. St. Paul, Heb. vi. i, 2. fums up the Principles of the Doolrine of Chriff, or the Foundations that are not to be renewing, but to be proceeded on to 'Perfedion, in Repentance from dead Works, Faith towards God, Baptifms, laying on of Hands, Rejur^ re5iionfrom the Dead, and eternal Judgment.
* John in. 18. Johnxxii, 3. f i Cw*. XV. 3,4.
-Heb.yi. i, 2,
CHAP.
8o
DEISM Delineated:
CHAP. III.
Of P RAY E R, the other Means of Natural Religion,
R A Y E R is the laft Inflance 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 Cpnclufion touch- ing the Necefllty of that Faith, where it is pro- mulg'd. That Prayer in all its extent, (as di- ftindt from Thankfgiving, containing %po<Tev%vi, Supplication for the Good that is wanted ; Zevi<:ig, Deprecation of Evil felt or feared ; eWfuE'C, In- tercejfion 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 notlyng to forfeit it, he was fure of the Continuance of every Thing, to make him perfeflly happy. No Occafion therefore for Supplication, Deprecation, or Interceffion ; no praying for Forgivenefs of our Trefpafles againft God, nor any Opportunity of forgiving Trefpafies againft himfelf, when nei- ther of them were in Being: Nor yet for Go- vernors and thofe in Authority, fuppofing the
Increafe
DEISM Delineated. 8r
Increafe of Mankind in that State; becaufe the CHAP. Neceflity of Government arofe out of the finful ,^^¥^1, diforderly State of human Nature, called by Plato ^'v^^ UTuiici ; Government and Laws were made for the
Unrighteous, Difobedient, and Lawlefs.
I N the due and daily Pradlice of Love, Ho- nour, and Efteem, of the moft adorable Perfec- tions of the moft excellent Being ; in Imitation of his Goodnefs and Benevolence j in Admiration of the Grandeur and Divine Archite<5lure 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- felves (as do the Angels, who keep their firft State) of their Relation, and Obligation of paying reli- gious Worfliip and Adoration to their Maker, Pure Thankfgiving that God had fown all their va- rious exquifite Bleflings, andthey had reaped them, was a State of Joy becoming their innocent Cir- cumftances, clear of the Sorrow and Confeflion of Sin attending upon Prayer, ojr ihtfeeking of Hap- pinefs, which is the Subjed of it. Nor had any other Object of Worfhip been known, to whom fuch Acknowledgments were due, but Him only. Now fince Man through Sin is confefTedly fallen into a State of Diforder and Need, both in Body and Mind, he is confequently fallen under the NeceJJit-j of Prayer ; which is an A61 of the Mind, addreffing its Defires and Breathings after Help, to fome Being able and willing to fupply all Wants, and relieve and avert all Evils and Miferies. And whom can the Mind of Man ever fuppofe fo ready to hear, and fo able to an- VoL. L G fwer.
^2 DEISM Delineated.'
CHAP, fwer, as the great Creator of icfelf and all other ^^^- , Creatures ?
<-^-V^s>
But being unhappily confcious, as every Man is during his prefenc Life, of having incurr'd his Difpleafure by cranfgreffing his Laws ; as Guilt naturally raifes a Sufincion of the Lofs of Favour, fo the Mind does not naturally and genuinely be- lieve him fo willujg to redrefs Grievances, and grant Petitions, in the- Supplicant's own Name, and for his own Sake, without the Interpofition oifome to intercede and mediate for the obnoxious Tranfgreflbr. Thus Prayer for Wants, and Thankfgivings for what Sinners have receiv'd beyond their Deferts, is a Duty of natural Reli- gion, arifmg out of the altered State of Man, as he is a Sinner, confcious of tranfgrefling the Laws of his Maker : Thus that Part of Worfhip, con- filling of Prayer, feems to have had its firft Be- ginning and Ufe. And that original Part con- filling of Praife and Thankfgiving became doubled in its Obligation and Returns to the gracious Provider for our well-being, both from theSenfe of having receiv'd, and from the Senfe of having not deferved, but forfeited by Guilt, the good Things promotive of it ; which fo much the more enhances the Riches of Divine Goodnefs, in flill affording a great Plenty of them for the Life that now is, and for that which is to come, the Means of Grace and Hopes of Glory, upon a new Trial of Obedience. And as. there is now a double Reafon for Thankfgiving, it is doubly acceptable to God, as it difclaims Self-fufficiency, the Religion of Deifts ; and profefles a profound Dependance upon him. And every grateful Ef- fort of that kind is a double Benefit to the Perfor- mer, as prefent and frequent Recollection is a re- peated
DEISM Delineated. 83
peated Enjoyment of the paft Benefaftions ; and CHAP, entitles to future ones. ^^I-
v^'Y^w/
I T is certainly fit and reafonable in our lapfed State, that we, who know we receive all from God, fhould acknowledge that we do fo, by ajking of him, as well as by Thanks and Praife. But, in the preceding State, the latter feems to have been fufficient Homage for acknowledging Dependance upon the Author of our Being. Had he continued therein, he had been as the Angels^ who are reprefented in Scripture always praiftng (no where praying to) God. If the Prefervation of their Being, or of the Bleflings annexed by his Favour who gave them Being, was condi- tioned upon their Behaviour, the keeping up to that Behaviour may be faid to give a Right to the Prefervation of their Being, and of the Bleflings originally appendant to it ; therefore not fo pro- perly iVIatter of Prayer to God ; who, though he has it in his Power, would never have it in his Will, to make an Alteration for the worfe, in the Circum (lances he had placed them in. Fre- quent Thankfgiving therefore, was enough to put them in mind of their continual Benefadlor, and Dependance on him ; and the keeping that continually in mind, afforded the ftrong Reafon and deep Impreflion of Gratitude, not to offend againft him.
And whereas both confeffed and felt is the State of our Cafe, that there is an univerfal Fai- lure in Man, in refpe<5t of performing his entire Duty, as the Light of Nature requires from him ; that Confcioufnefs of tranfgrelTing, impairs his Con- fidence and Affiance in God, difheartens and di- fiances Applications to him, according to that G 2 natural
84 DEISM Delineated;
CHAP, natural Sentiment of the blind Man, we know ■^I^- that God hearelh not Sinners. Sin and Guilt na-
^""^"V"^^ rurally beget a Strangenefs between the Offender and the Offended, intermit vonted Communion, daunt and intimidate the Thoughts of former fa- miliar Acceptablenels. And becaufe, in the Na- ture of Things, the Confcience of Guilt makes fearful, fills with Sufpicion, eclipfes the Senfe of Favour, fhames and difcountenances the ufual Approaches unto' God, without yo^;?*? to help, fome one qualified to intervene ; -there had been an End of Communication between God and Man. Man had gone on continually in Rebellion and Wickednefs, and all hope of Recovery to his Duty, and to the Favour of his Maker had been defperate for ever, if fome had not inter- ven'd to qualify the Shame with fome Boldnefs, and mitigate the Fear with Hope. It therefore pleafed the Almighty, upon thefirft Entrance of Sin iiico the World, to appoint a Af^^/^/or, and lay- help upon one migbiy tojave^ to reconcile the En- mity, leffen the Diftance, and chearfully and completely reftore former Accefs and Acceptance, and be the perpetual Center of Communion be- tween God and Man : Of all the BlefTings and Favours defcending from the former •, of all the Application of Prayer or Praife from the latter. That all Doubt and Diffidence might be removed out of the Worfliippers Thoughts, in coming to the Throne of Grace ; and yet, at the fame time, all Honour and Awefulnefs preferved for the Forgiver of Sin, and Preferver of Men.
'D*
This Door of Salvation was open'd in that
Promife from the Beginning (the firft Principle
• of all revealM Religion) The Seed of the Woman
Jhould break the Serpent^ s Head', ** Which being
" farther
DEISM Delineated. S5
'' hnhev exphm*d by z^zer- Revelaiion, the whole CHAP-
" Religion of God's People after that, was to offer ^J?L_^
*' up their Worfhip unto him through Hope in
** this Mediator ; and all the Idolatry, Polytheifnty
*' and other falfe IVorfhips, which after arofe in
" the Heathen VForld, were all by fuch corrupt
" Deviations therefrom, as the Superftitions of
" Men, the unfaithful Way of tranfmitting Di-
" vine Revelations by Tradition only, and the
" Decay of all Divine Knowledge occafion*d
*' thereby, in Procefs of Time introduced among
" them *.
The Worlhip of God, that Branch of the Religion of the End, for which Man was made, (conlifting in Man's applying himfelf immediate- ly, and in his own Name, to the Author of his Being and his Blefllngs, with his Homage of Praife and Thankfgiving for the famej receiv'd an Alteration, as foon as Man alter'd his State from Innocence to that of a Sinner^ viz. that thenceforward even his Thanks and Praifes were to be offered up, and fhould only find Acceis and Acceptance through that Mediator of God's own appointing , who was to be ail in all, in all the Means of recovering Man to perform the Re- ligion of the End. Conftituted therefore the Head of all Communication of that Worfhip of Prayer, which arofe out of his State of Sin and Want ; as that Means, or Religion of the Means, which is requifite to effe£l:, and condutive to per- fect the Religion of the End, in him.
* Dr. PnV^^KAr's Letter to thcDeiJis, p. 145, &c. where the Proof follows at the End of his Life of Mahomet, third Edition.
G 3 Who
86 DEISM Delineated*
CHAP.
III. Who then fo able, or proper to teach us what
^yy"^ to pray for, and how^ and in a manner the freeft of Idolatry, Superftition, and every Defe6l, as our Lord Jefiis Chrijt, who gives Efficacy to our Petitions, and is the Procurer of all Redrefs ? "Who fo capable to relieve the Ignorance of Man's Supplications, or fo fit to particularize and expli- cate that bed and moft ancient Form of Heathen Prayer, which Socrates colleded out of Horner^ " Great God, give us the good 'Things that are ne- " cejjar'^ for us, whether we ajk them or not \ and " keep evil Things from us, even when we aJk them *' of theeV^ The fame Socrates fays in Plato* s 1. Alcihiad. or Prayer, " 'Tis altogether 77ecejfary '* '^ou Jhould wait for fome Perfon to teach 'you how '* you ought to behave yourfelf both towards the " Gods and Men**
For the moft parr, the Gentiles wholly mif- took the Things they ought to pray for 5 Things pertaining to this World only, being, in fad, their fupreme, their fole Petition * : Whereas our -Lord in his moft perfeft Form, has inferted but one Petition for temporary Things. They be- liev'd they ftiould be heard for their much fpeaking, ufmg fo many vain Repetitions, as if to ftorm and ftuR their Gods into a Compliance. The re- quifite ^lalifications. Humility, Fervency, joined
* Num qui^ quod bonus wir tjfet gr alias diis egit loiquam ? At quod dit'es, quod hofwratus, quod incolumis, jovemque optimum maximum oh eas res appellant, non quod nos jujios, temperatos, fapientes eff.ciaty fed quod fahos, incolumesy opulentos, copiofos. jfudicium hoc omnium mortalium, fortwiam a Deo petendam^ a Jeipfi fumendam ejfe fapientiam. Cotta in Cic de Kat. Deorutn. This the Scripture, direfting to the true Foundations of Hap- pinefs, calls asking amifs^ to confume upon the Lujis.
with
DEISM Delineated. 87
with Faith and Truft, which implies Refignaiion as CHAP. to temporal, and AJfurame of being heard with ^P'^" refped: to fpiritual Things : Puricy, Charity, ^■^'V*^ were unknown to them ; through whom, i. e. in whofe Name, in whom, /. e. the Holy Ghofl *,
* Whatever elfe praying in the Holy Ghojiy Jude 20. in the Spirit, Eph. vi. 1 8. means, it feems very evidently to import thefe two Things: i. In the Spirit of ADOPTION, nuherehy <vjecry, Ahha Father ', Rom. viii. 15. Gal. iv. 5,6. /hed abroad in our Hearts by the Holy Ghoji, Rom. v. 5. which Holy Gholt is Jhed on us abundantly through J ejus Chri/i, Tit. iii. 6. The Firjl-Fruits, or Earnejl of the Spirit which we have received, Rom. vni. 23. and whereby we are fo often faid to be fealed, (another Exprefllon for adopted) is the Refur- reQion ofChrijl, comparing Ro7n. viii. 1 1 . and i Cor. xv, 20, 23. the Spirit of Adoption, called the Spirit of Prow??/^, Eph. i. 13. confifling then in the Promife of Remiffion of Sins, of an Inheritance, and of the Redemption of the Body, or its Refurreftion, Rom.\\\\. 23. in the fame Senfe that the Spirit of Adoption (which we have received) beareth Witnefs •with our Spirit that ive are the Children of Gody. ver. 1 6. in the fame *uer. 26. it maketh Intercejjhn for us, not with God, but our- felves, as is the Province of the Spirit to advocate and it does fo with Groanings a.\AK\\-nti unuttered. In the fame Senfe as we, who have received the Firft Fruits of the Spirit, and are in eameft Expeftation to be delivered from the Bondage of Corruption into the glorious Liberty of the Sons of God, groan nvithin ourfelves, njer. 23. And in the fame refpeftwe icnow not what to pray for as we ought [who have not received the Spirit of Adoption] in the fame, the Spirit alfo helpeth our Infirmities and Ignorances, making us to know what Things we ought to pray for, who have received the Spirit of Adop- tion, 'ver. 26. 2. Praying in the Holy GhoJi, or in the Spirit, imports according to the WUl of God, ver. 27. the Spirit inter- ceedsfor us according to the Will of God., ver. 2. The Gofpel which contains the Will of God, is called the Lanu of the Spirit of Life, inChriJlJefus, i John V. 14. This is the Confidence that we have in him, Chrift our Advocate with the Father, that if we ask any Thing, according to his Will, he heareth us, Eph. I, 18. Through him [Chrift] we both (J^w and Gentile) have Accefs by one Spirit [of Adoption] unto the Fa- ther. And the Jewifh Temple being forlaken, and the Par- tition Wall broke down, to be both together a new Temple, an Habitation of God through the Spirit.
G 4 and
88 DEISM Delineated:
CHAP, and in what moft approachable Ideas, and Style ^^^- of Addrefs, f. c, that of our Father (by Adop-
\^-\/^>j j.j^^^ ^^g gyg^ unknown to Jews as well as Hea- thens •, but were all made manifeft in the Chrijlian Religion. The Worfhip of Prayer was inftituted in Chrift's Name, the fole 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 refpe6t to Duty to G O D, Prayer whether publick or private, mental or vocal, ex- ercifes us daily in the Belief of his Prefence 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, i. e. Sin- ners, 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 experts 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 adluates 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 that draw a Man unto God. 2. A s
DEISM Delineated. 89
CHAP. 2. As to our NEIGHBOUR ; it is re- "I;^ quired to be fo daily qualified in the Cpnrroul of ^*^v^ TVrath, and all Uncharitablenefs, that thofe Ex- ceedings and Tranfports of the irafcible Paflions are no Day (not the fhorteft in the Year) to have a longer Period than the fetting of the Sun. And what fitter Monitor for ban ifhing daily out of the "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 Affedlions, to the doing him all Good, than that indifpenfable daily Concomitant, Charity, which obliges us to forgive all that trefpafs againft 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 Perfeder of the fame, than Confeflion 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 dif- " honour'd God, difown'd his Authority, and *' caft the utmoft Contempt upon his Laws, lb " by confefling our Sins we take Shame to our- *' felves, and give Glory to God, we accufe and *' condemn ourfelves of Iniquity and Folly, and " 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
" were
'^6 DEISM Delineated.
CHAP. " were guilty of the higheft Impiety, Injuftice, '^^^L," and Ingratitude, in tranrgreflTing them. By
^^^i^ t^ this Means, we do in fome meafure recal what *' is paft, and virtually revoke what we have " done: This is an Ad of Submifllon to God's " Authority over us, and exprefles our Defire of " returning again to our Duty and Obedience." For as that daily exprefles 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 poflible in the Nature of fuch a Self-Accufation and Arraignment of our volun- tary Tranfgreflions, for any, ufing it with Seri- oufnefs and Recolleflion, not to be afFeded with Concern and Uneafinefs, for having offended fo good and gracious a Benefactor, and grow more and more determin'd 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 muft neceflarily leflen theNumber of our Sins. For how can we reconcile it to our own Thoughts, if we think at all, to venture deliberately upon that Commifiion of Sin, or Omiflion of Duty, which almoft as foon as done or omitted, muft be confefled and repented of ? This is fo very abfurd, that a rational Agent cannot continue irt 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 Prefence of God, to confels the fame Offences
over
DEISM Delineated. 91
over again, which they daily repeat, and take ^ ^ AP. no Care to avoid. The very Shame of Mind, v,^rv/^ added to the Pain and Irkfomenefs of the Re- fleflion, 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 Confellion of Sin, not forgetting the Ag- gravations, nor favouring with Excufes, every Excufe of Sin being an adual Accufation of God. That there muft be no Chofen, no willing Re- gard to Iniquity in our Heart, as ever we expe6t Him to regard our Prayers j muft in time be ef- fedtual to make them forfake it j and make them moreover lefsfevere, and more candid to the Faults of others, which is the Perfcftion of Repentance. Thus the Son of Syrach recommends Prayer, Return unto the Lord, and forfake thy Sins, makg 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 cojjti-
Ttual and unceafing Sacrifice at the Temple, the'
but twice regularly every Day) and fo much
prefled and required for exercifing the Mind in
thofe Habits and Difpofitions, as fhall regularly
flow and ftied their Influence into the feveral A6ls
of performing the "Whole Duty of Man, as Oc-
cafion offers ; as is well fummed up in a Prayer of
that 5(poy^; with refpe(5t to God, " 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
t[ him Zeal for him, Reverence of all Things
" that
.^^v^.
9* DEISM Delineated;
CHAP. <« that relate to him, Fearful to offend him, UI^ t< Humble under his Correftions, Devout in his Service, Sorrowful for our Sins. Withrefpe<5t <« to our/elves, it imprefles Meeknefs, Humility, " Contentednefs, Diligence in all Duties, Watch- " fulnefs againft all Temptations, perfect Purity *' and Temperance, and fuch Moderation in all ** lawful Enjoyments, as never to become a Snare *> unto us. With regard to our Neighbour, thac *' 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 Compaflion, as never to fail doing all Adts " of Charity to all Men, whether Friends or Ene- '' mies according to the Divine Example."
Now the conftant Exerclfe of Prayer pre- ferves, ftrengthens, and perfeds the Will in its true Liberty and Choice of loving the Divine Perfeftions, and Heavenly Things, by the na- tural Efficacy of Difcipline and godly Cuftom ; its Influence over the reft of the Subjedl Powers, is thereby gained more and more ; and re- peated A6ts of this Godlinefs augments the Power of refifting Temptations, deadens the Love of the World, and quickens and improves our Faith, AfFedions, 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 Godlinels, in Oppofition to bodily Exercife for bodily Emo- luments only, which profiteth little or nothings nothing to be fure comparatively fpeaking] is prof table for all Things, having the Promifs of this Life, (^c. [for it gives Chearfulnefs to the Spirits, "aiid Marrow to the Bones, which, cceteris paribus,
fecures.
DEISM Delineated; 93
fecures, and prolongs the Enjoyment, of this Life, CHAP. had there been no Commandment with Promife of ^^^"j that Sort.'] Befides, that daily Converfe in Spirit^ ^^-OTVi daily imprefles a Senfe of the fpiritualBeingy 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 AfFedtions, as fenfible Objedts arc daily before our Senfes. Now all thefe are neceflary for imprintingj 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- fionft; 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 Impreflion 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 to Coldnefs and Indifference; and the oftener it accompanies our Devotion, the more powerfully it produces thofe good Effe6ls 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, aad his Promifes to fupply all, through him.
Thus he grants to Importunity, in his Son's Name, and encourages itj not becaufe it moves,
or
94 DEISM Delineated.
CHAP, or makes a Change in him ; but as it repeatedly ^^^' contributes to work in us, changeable Creatures,
^''^'^"'^"'^an Alteration 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 Majefly of Heaven, to whom we addrefs, is incapable of any Addition from any of his Crea- tures 5 when we have done our beft in that, and every other Refpecb, we are ftill but unprofitable Servants. And therefore there can be no other Inducement in God, to approve and require that incumbent Duty arifmg 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 Obje(3:s of his increafmg Favour, and I.oving-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 Perfeflion,' our Nature in its prefent Imbecility is capable of, in performing the Re- ligion of the End •, we certainly arrive at thatPer- fe6lion, 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 Chriji, in Spirit and in 'Truth, in the Spirit of Adoption, and the true Mediator, is the only true Worfhip of God, ever fince the Fall : Whatever differs from it, mud. be accounted either ignorant, filfe, or per- verfe WorOiip : as worfhiping "djithcut a Media- tor, the Cafe of y^^'^'-^i Mahomet ms \ and DeiJIs
in
DEISM Delineated. 95
m a Chriftian Country. Or Idolatrous, or in an CHAP, idolatrous Manner, when by an^j other than the iJJiii^ one Lord and only true Mediator ; whether thro" ^"^v^^ 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 Introduftion of Ido- latry, the Idols or Images were ereded not to the fupreme God, but to their feveral Mediators only * 0 Or by any other in Conjun^iion with the
true
* Fii. Pr/<^dr«A:'s Letter to the Deifisy pag. 146. ice. li,
Conneil. pag. 177. The Paffage from this laft Book of that
learned Author is worthy to be laid before the Reader.
*• The true Religion which Noab taught his Pofterity, wa»
*« that -whxch. Jbraham praftifed; the worlhipping of one
«' God, the fupreme Governor, and Creator of all Things,
" with Hopes in his Mercy through a Mediator. For the
«« Neceflity of a Mediator between God and Man, was a ge-
♦' neral Notion, which obtained among all Mankind from the
" Beginning, For being confcious of their own Meannefs,
*' Vilenefs and Impurity, they could not conceive how it was
** pofiible for them, of themfelves alone, to have any Accefs
** to the all-holy, all-glorious, and fupreme Governor of all
•' Things. They confidered him as too high and too pure :
*< and tliemfelves too low, and polluted, for fuch a Converfe :
** And therefore concluded there muft be a Mediator, by
** whofe Means only they could make any Addrefs unto him,
'* and by whofe Interceffion alone, any of their Petitions could
** be accepted of But no clear Revelation being then made
" of the Mediator whom God had appointed, becaule, as yet,
*' he had not been manifefted to the World, they took upon
" them to addrefs unto him by Mediators of their own chufing.
** And their Notion of the Sun, Moon, and Stars, being, that
«' they were the Tabernacles, or Habitations of Intelligences,
*' which animated thofeOrbs in the fame manner, as the Soul
*' of Man animates his Body, and were the Caufes of all their
«' Motions, and that thefe Intelligences were of a middle Na-
** ture between God and them ; they thought thefe the pro-
" pereft Beings to become Mediators between God and them.
'■_[ And iherelwe the Planets being the neareft to them of all
« thele
96
DEISM Delineated:
CHAP, true Mediator; or worfhipping the Mediator in ^^i^J^the tiny Image of d. U^'afer, as in Poj)i/h Coun' ^^^'^ tries.
Thus
" thefe heavenly Bodies, and generally looked on to have the •* greateft Influence on this World, they made Choice of them ** in the firft Place, for their Gods-Mediators, who were to *' mediate for them with the Supreme God, and procure from *' him the Mercies and Favours, which they prayed for, and *' accordingly they direfted Divine Worfhip unto them as fuch. •' And here began all the Idolatry, that hath been praftifed *' in the World. They firft worihipped them/^r Sacella, that *• is, by their Tabernacles, and afterwards by Images alfo. By
*'.the firft, they meant the Orbs themfelves.- And there-
** fore when they paid their Devotions to any one of them, ** they direfted their Worlhip towards the Planet, in which *' they fuppofed the Intelligence dwelt. But the Orbs, by ** their Rifmg and Setting, being as much under the Horizon, *' as above, they were at a Lofs how to addrefs to them in *' their Abfence : To remove this, they had Recourfe to the ** Invention of Images, in which, after their Confecration, they ** thought thefe Intelligences, or inferior Deities, to be as *' much prefent by their Influence, as in the Planets them- •' felves ; and that all AddreiTes to them were made as efFec- *' tually before the one, as before the other. And this was the *' Beginning of Image Worfhip among them.— —Hence we ** find Saturn, Jupiter, Mars, Apollo, Mercury, Venus, and •* Diana, to be firft ranked in the Polytheifm of the Ancients : *' For they were their firft Gods. After this, a Notion ob- " taining'that good Men departed, had a Power with God " alfo to mediate and intercede for them, they deified many " of thofe, whom they thought to be fuch, and hence the " Number of Gods increafed in the idolatrous Time of the ** World. This Religion firft began among the Chaldeans, "■ which their Knowledge in Aftronomy helped to lead them *' to. And from this it was, that Abraham feparated himfelf, " when he came out oichaldea : From the Chaldeans it fpread *• itfelf over all the EaJ}, where the Profeflbrs of it had the " Name of Sabians. From them it paiTed into Egypt, and ♦' from thence to the Grecians, who propagated it to all the " Weftern Nations of the World. Thefe Sabians, in con- •• fecrating their Images, ufed many Incantations to draw '* down into them, from the Stars, thofe Intelligences, for •' whom they cre^^ed tliem, whole Power and Influence, they
•' held.
D E I S M D ELI N E A T E D. 97
CHAP. Thus as Prayer actuates the Religion of the ^^]Lj End, and promotes Repentance ; fo Faith in ^^''^ CM'/? the only y5(^nV«/ Mediator, as built upon the Foundation of his being Son of God, and Son of Man, animates Man's Accefs unto God, and invites his Application to the Throne of Grace, with an Aflurance of being well received for his Name Sake. Whatever is the Want or Subje(5fe of Petition, the N A M E of Cbriji interpofing is the recommending Argument, why it is grant- ed, or accepted ; and his Interceflion is all in all for gaining the Bleffing. Thus the Prophet, Hof. xW. 2. foretold, Take with you WORDS, and turn to the Lord, fay unto him, take away all Ini' quity and receive us gracioujly •, fo will we render the Calves of our Lips. Ever fince he has gracioufly vouchfafed to lend his Difciples his prevailing Name, Prayer becomes a Key for opening the Kingdom of Heaven, and is one * of the Keys of the Kingdom of Heaven given to them ; as Remiflion of Sins enlivening Repentance, is the other Key. And as neither of thofe Keys could do any Thing in opening the Kingdom of Hea- ven without Chriji, to whomfoever he was pleafed firft to give the Knowledge of himfelf, in the Re-
** held, did afterward dwell in them. And from hence the ** whole foolery odelefmSf which feme make fo much ado
*• about, had its Original. The other Seft of Idolaters,
*• in the Eaftern Countries, were the Magians } they abomi- ** nating all Images, worlhipped God only by Fire," ^c. 8vo. Edit. The fame true Notion oi Idolatry is firmly efta- bliftied in Kin^s Critical Hijioryoi the Creed, pag. 58, &c. And that the original Conftitution, Nature, mediatorial Office, and Worfhip o{ Damons, fprung from the primseval Tradition of the MeJJiah. See Theoph. Gale, de ordu ^ progrejk Philofo- phirgy pag. 682,
* Compare Mat. xvi. 19. with Qhap. xviii. 19, 20.
Vol. I. H velation
V
98 DEISM Delineated;
CHAP, velation of hirnfelf to the World, they firft con- I^^- fefling him to be Chrift^ (the Foundation of his
**"''^>'^"^ Church) firji receiv'd thofe Keys for their own Ufe, and to convey them to others for the equal Ufe of all that believed in him afterwards, thro' their Preaching and Writting •, this would have follow'd of itlelf had our Lord made no fuch Declaration to his Apoftles, nor ufed any Allu- fion to Peter's Name, a Rock.
How God would be worQiipped and ador'd in a State of Innocence, was plain enough to human Reafon ; viz. by praifing his Excellencies, and punftually keeping his Commandments. But when complicated Tranfgreflion enter'd upon the Lives of Men, and recoil'd back its Guilt upon their Reafon, for having fo often and grievoufly offended ; their Worfhip was in a manner quite diftanced and difTolved. Shame, Fear of Dif- pleafure, Diftruft of Acceptance, and anxious Thoughts, as to future Favour, are as natural to, and in a manner infeparable from, 2i guilty Mind in Prefence of the heavenly Majefly, confcious of all its Mifdeeds -, as Blujhing is to the Body, at the firft Approach to an offended Superior here upon Earth. And what is Shame before God, but a confcious Senfe of our many foolifh and foul Praftices in his Prefence ? Whilft Innocence Tcnows neither Shame before, nor Fear of him. As Pain is the greateft Dread of human Nature, fo Fear relative to it, is the ftrongeft PafTion : And if Punilhment is but fufpeded to be the Con- fequence of Guilt (and Reafon muft be ftupified if it does not firmly believe it where there is Law, and a Governor confcious of the Breach of it) all the natural, or moral Excellencies, or all the obliging Benefits of that Governor will never be I confidered.
DEISM Delineated. 99
Confidered, or have any Effedl, till the other Ap- CHAP, prehenfion is firll removed. This Uneafmefs na- ^^I- turally begets an Indination to Diftance, and ^'^V^"^^^ that Inclination produces a Neglet5l in coming, and that inures into a Habit, and that Habit would have completely thrown off all Worfliip to the Creator ; and God muft either have changed the Nature of Man, or relinquifli'd the Homage of his Worfhip for the future, if he had not been pleafed to ftep in to chear the Pleart, and raifc up the Head of his defponding Votary.
Thus at the very firfl Tranfgreflion, the fneaking inherent Shame that fprings from con- fcious Guilt, threw the firft Pair into fome defired Diftance from God, that they might (hun the Company of their Maker, which they were (o lately fond of, as well as fhewed an immediate Impairment of their Reafon ; from their incon- fiftent feeking a hiding Place from his all-prefent Majefty ; and fuch a DiiTatisfadion and Uneafi- nefs in themfelves alfo, that they did not care to look upon themfelves or one another, as they '•^ere naked of the Innocence they were in before *. H 2 And
* Thus the Peacock, when he has lofl: his Tail, the Glory of his Nature, conllandy goes and hides himfelf. Inward Nakednefs of Innocence made outward Nakednefs firll per- *ceptable to be unclean ; for as to the clean all things are clean, lb to the unclean that fame became unclean, andjn a manner clandeliine ; adventitious Shame ever after remaining, for being the Inltruments of propagating Perfons jbnoxious to future Guilt, and perturbation of Mind like themfelves. Be- fides, how was this Nakednefs of theirs ordained to be co- vered ? Not with twilled Leaves of their own Invention ; but with Skins of Bealls, (that even, by tlie Means of the Cover- ing, their Shame might never be hid from themfelves) whole Life and Blood was facrificed to God by his own Appoint- Tncnt ; to pui them in mind of I\ii Mercy and Rcconcileable-
refs
loo DEISM Delineated.
CHAP. And they certainly had never fought after God 11^- nnore, if he had not firft gracioufly called to, and
^'^''^''''^''^ argued the Matter with them ; denounced their Puniftiment in this World, and immediately ac- quainted them with the future Remedy provided for them, and all their Progeny.
The Almighty therefore, to fhew the Power of his Mercy unto Salvation, caufed the Dawn of the Hope of all the World to arile, and diffi- pated the dark, difmal Cloud, with the Light of a Promife of one mighty to fave, from the Seed of the Woman ; who fhould be a Mediator and Interceflbr for Peace, and Pardon, in their beft Endeavours of ferving God ; as fecure and fuitable to God's Intereft, as he was fecure and fuitable to the Intereft of Man. And becaufe God*s Promifes are the fame Thing as Perform- ance, (hould then take place, to have its com- fortable Effeds. And as a Teftimony and Pledge thereof. He injlituted Sacrifices to himfelf, the Morning Star of future Revelation, and of more explicit Chriftianity in the Fulnefs of Time ; that as fure and as often as Man offered up one, he might affuredly depend upon the other. Thus the general World fell into Sacrifice, as an A61 of Religion, till the Death of Chrift upon the Crofs, which is the ultimatum of all Sacrifices.
T H A T all Kindreds, and People of the Earth from the Beginning of the World, and the Gene- rality ftil^to this Day, have applied, and do ap- ply themfelves to bloody Sacrifices, and relied upon them as the general Symbol or Medium of
nefs in accepting the Death of another, in figure. In their ftead, and for their Guilt in deferving irrevocably, what they law the other a(^ually fuftcr by their religious Hands.
the
DEISM Delineated. lor
the Worfhip of the Deity; ancient and mo- CHAP, dern Hiftory, and Travels abundantly inform us. ^^^• Nor is there any Way of accounting how the ^"^'V^^ whole World, with one Confent, in fo many diftant Oceans, came to fall into Agreement about fuch a flrange Part, and feemingly inhuman Perfuafion of Religion, as if without /hedding of ' Blood there was no Reimjfwn ; unlefs, in Faft, they received it, as they did their Blood, by Conveyance down from the Progenitor of our Race ; who praftifed it by exprefs Direcftion 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 fuggefled to them by a Divine Intimation^ Demonfl". Evang. Lib. I. cap. lo. K«T« flf/«v J' ixtmav vTo^g^Avj/xevov. Which Pro- mife preferv'd under fuch Pre-figuration was to be fulfiird in due Time, by a folemn Oblation of the facred Blood of fome Perfon, who fhould ^ receive his Humanity only from the Woman.
For a Man's deftroying the Life of a Bea(t, and fhedding its Blood, can never naturally fig- nify a Man's Obedience to God ; having no fuch Signification by the Didlates of the Law of Na- ture ; it muft therefore fignify only ex injiiiuto, and become a Sign of Obedience, or rather an In- ftance of the Obedience of Faith^ in Virtue of a pofitive Law or Inftitution from God ; which ihe.ws, that the offering expiatory or bloody Sa- crifices, could never have its original from the IJght of Nature, but from fome pofilive^ ad- dittonal Declaration of the Will of God *. Thro* H 3 this
^ Vid. Owxx^im 6e Sacrif. pag. lo, 167, 244, 278. Con- cerning the firft bloody or expiatory human Sacrifice oSered^
102 DEISM Delineated.
CHAP, this Faith Abd offered a better Sacrifice than Cam. ^^^•^ So far is it from being true, what fome have
•^''"'*''^ lightly imagin'd, that Chriftianity occafionally conform'd its Notion of a Mediator to the gene- ral Belief of, and Application to Mediators,
as hvr^v among the Race of Idolatrous before the Flood.
See Bijhop Cumberland'^ learned Remarks on Sanchoniatho's
fhenician Bif.. pag. 37, 137, 138, 170, 147. Whence he
concludes, that D^^mons were worlhipped by fuch Sacrifices
before the Flood, when Idolatry was in its youngell Years.
In the fifth Generation of the idolatrous Line of Cain, from
Adariif there is mention of bloody Sacrifice of Beafts, fag 239.
When, as he probably infers, began " the eating of raw and
" bloody Flefh, which was therefore forbidden to l^oah and
" his Pofterity, both in the Cafe of Sacrifice and of ordi-
" nary Diet, to prevent all Correfpondence with their favage
'* Practices." I'hat human Sacrifices were not learnt by
the Heathen from Ahrahauh going about to facrifice //^^ar,
but intended by God in the Ifiiie of that Trial, to be difcou-
raged by it. Ibid, pag, 139. &c. To this I fubjoin a Paflage
from Dr. Sherlock, (now Bilhop of Salisbury) Ufe and Intent of
Frophecy, pag. 74. 3d Edit. " We read that Cain brought
" an Offering of the Fruit of the Ground, and Jbel of the Firji-
" lings of his Flock, and the Fat thereof: Tl^e Lord had RefpeSl
*• unto Abel, and to his Offerings ', but unto Cain, and to his
" Offering he had no Refpe£f. Allowing the Maxim of the
*' Jenxijh Church to have been good from fhe firfl; Inftitution
" of Sacrifice, that v:ithout Blood there is noRemiff.on: The
*' Cafe may pofTibly be this. ^^f/cameaPetitioner for Grace
«* and Pardon, and brought the Atonement appointed for Sin;
*' Cain appears before God as ^jujl Perfon ivanting no Repen-
** tance ; he brings an Offering in Acknowledgment of God's
" Goodnefs and Bounty, but no Atonement in Acknowledg-
*' ment of his own Wretchednefs. The Expoftijation of Gcd
*' with Cain favours this Account ; If thou doeJli>jell, /halt thou.
*' not be accepted? And if thou doeji not nvell. Sin lieth at thy
*' Door, i. e. If thou art righteous, thy Righteoufnefs lliail
'■• fave thee ; if thou art not, by what Expiation is thy Sin
*' purged ? It lieth ftill at thy Door. Add to this that the
*' Apollle to the Hebre-ws fays, that AbcPs Sacrifice was ren-
" dered excellent by Faith : What could this Faith be, but a
** Reliance on the Promifes and Appointments of God ?
♦• Which faith Cain wanted, relying on his own Well do-
•♦ irg."
in
^^^r>^
DEISM Delineated.^ 103
in the Religion of the Gentiles ; that the Heathen CHAP. Sacrifice, and Notion of a Mediator, had its ^^;, Origin from a traditionary Ufage of the one, and Behef of the Neceflity of the other, from the firfl Infancy of the World, as has been ffiewn. Our Author, agreeably to his Principles, derives Sacrifices wholly from human Invention •, and gives them fo late, and fo ridiculous a Date, ;pag. yg. 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 worfhipping them fo irra- tionally and ftupidly, that the Service and Wor- fhip might be cali'd that of thofe who were, in a manner, no Men. Inftead of honouring Him, whom they profefTed to know as God, from the "Works of Creation, they were fo vain and aboun- ding in t^eir Imaginations of all Sorts of impious Rites, that 'they prophan'd him, and made a Devil of him. For as Honor eft in Honor ante, whether they intended to worfliip Devils or nor, the Worfhip was fuch as became no other, and therefore it belong*d to them, and they claim'd it as their own.
N i^ Y, the wife Philofophers themfelves com- municated in thofe Scenes of Abfurdity and Im- morality. Many of them by long Train of Thought, had more fublime and purer Notions of the Deity, and of the Worfhip fuitable to Him i But what was the World the better for that ? As long as they continued in Fa£l, like the reft, in notorious Immorality and Breach of H 4 '^e
104 DEISM Delineated.
CHAP, the Law of Nature, in not refpeflmg and ho- ,iJ^;^^nouring God as He is, and as they plainly knew '^^^^^Him to be.; thegreateft, certainly, of all Im- morality, as being the Caufe of moft other Wick- edncfs. So far were they from vindicating the * Honour of the fupreme Being, or bringing a
Reformation 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 ejia- hljh'd Dishonour and Contumely againft Him ; they were ftriclly Partakers of fo much known Iniquity, by being actually guilty of it, and promoting the fame in others by their Example. The chief of them, Plato ^^nd. Cicero, encouraged the Magiftrate, and civil Powers, by recom- mending it in their refpedlive Plan of Laws -, and fo got the Iniquity every where eftablifhed by Law ^,
And
* LaBant. de falfa Rel. Lib. I. cap. 15. fpealdng of OVrt-*?, fays thus, de hgihus, quo in opere Platonem fecutus de religione itafanxit. Di'vos ^ eos, qui calefies fempr hahiti funt, colunto. The fame Author, Lib. II. cap 3. de Origine Erroris, re- proaches him for it in a beautiful Strain of Eloquence. Intelligc- |Dat Cicero falfa effe, quae homines adorarent : Nam cum multa dixiffet, quse ad everfionem religionum valerent : Ait tamen non effe ilia vulgo difputanda, ne fufceptas publice religiones diputatio talis extinguat. Quid ei facias, qui, cum errare fe fentiat, ultro ipfe in lapides impignat, ut populus omnis of- fendat? Ipfe fibi oculos eruat, ut omnes caeci finit? Qiji nee de aliis bene mereatur, quos patitur errare ; nee de leipfo, qui alicnis accedit erroribus ; nee utitur tandem fapientias fuas bono, ut fa£lis impleat, quod mente percepit : Sed prudens & fciens pedem laqueo inferit, ut fimul cum caeteris, quos libe- rare ut prudentior debuit, & ipfe capiatur } Quin potius, ft quid tibi Cicero virtutis eft,experire, populum facere fapicntem : Digna res eft, ubi omnes eioquentiae tuae vires exeras. Non enim verendum eft, ne te in tarn bona caufa deficiat oratio ; qui fepe etiam malas copiofe, ac fortiter defendiiti- s?ed
mmirum
DEISM Delineated; 105
C H APj
A N D the firft Advice in the beft of their pra- ^^J?L^ ftical Catechifms * is, to worfhip the Gods in ^^^ ^' the firft Place, but then it is, according to the manner it is e[iabli/h''d by Law^ i. e. of the City, or Country where you are *, which, by the way, vied with one another in bringing the mod Ab- furdity, Obfcenity, and Profanation, into the Worfhip of their refpedlive 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 Japonefe, are rather, according to the Account of Travellers, more guilty of the Excefles and Abfurdities of it, than the groffer and more ignorant Parts ; as if it was a ftanding Maxim, the more Fools they made their Gods, the wifer were the Worfhippers.
N o 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- iiere debuifti. Et erat qui'dem multo pulchrius, ut ob bene potius didla, quam ob maledifta morereris : Nee tibi laiidis plus Philippias afFerre potuerunt, quam difcufTus error humani jgeneris, & mentis hominum ad fanftitatem tua difputatione revocatas. Sed concedamus timlditati; quxin fapiente non debet. Quid ergo ipfe in eodem verfaris errore j Video te ter- rena, & manufadla venerari ; vana effe intelligis ; & tamen eadem facit, quae faciunt ipfi, quos ipfe ftulciffimos confiteris. Quid igitur profuit, vidifle fe veritatem, quam nee defenfurus eflet, nee fecuturus ? The Reader ivill excufe fo much about Ci- cero, if it is confidered our j^uthor makes him not only tUk Model of his Opinions, but the Pattern of his Writing, by Way of Dia- logue, again/} the fre'vailing Abfurdities and Superjiition of his Countrymen. See his Preface.
* Na^w tSi StdKHVTAi, T/^es. Pythag.
Worfhip,
106 DEISM Delineated.
CHAP. Worfhip, that an univerfal Corruption of Man- ^ij^i^ 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 Worlhip, and Vice an intimate part of their Religion, it muft be an Ornament, inftead of Difgrace to their Lives and Converfations, and fhew forth fo much the more of God and his Religion.
In fhort, all the Wordiippers might acquit, or rather applaud themfelves in their Irregulari- ties, from the fame Patronage of Jupiter, the Fellow makes ufe of in 'Terence * ; fo natural, and withal, facred is the Argument to all, who believe hnilation 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, authoriz'd to do as he does I If the fupreme Jupiter, who is, or ought to be, an Example to Gods and Men, (hews his AI- mightinefs in rakifh 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 GoddeiTes in Modefty or Mo- rality ? No, but I will love and obey him in thofe Tiling"^, as far as I am able, with all my
* ^odftcit li qui Templa Ccslifumma fonitu cemuht. Eg* Hofmndo hoc non facer em ? Ego illud wro ita fed, ac lubeas. And St. Jupn has rightly obfervM, Magis intuentur quid Ju- piter/fw//, quam quid docueri:, PlatOj, 'vel ccnfuerit QaXO. C. D. Lib. II.
Heart,
DEISM Delineatep. 107
Heart, with all my Soul, with all my Strength. CHAf, If the Religion of the Means, Prayer and Wor- i^^- Ihip, which fhould be the Cure, together with ^^''V^ Repentance, for recovering Men to the Religion of the End, is become the Difeafe, and the Devil is the Diredor of Confcience, how languifhing and deplorable muft have been the Condition of Mankind ? How could it be otherwife, buc that the whole World muft have lain in Wicked- cdnefs at the coming of our Saviour ?
W H o therefore came at the fitteft Junflure of univerfal Peace in the World, (the Roman Empire alfo then having the wideft Spread of Pominion over the Earth, for the Convenience of propagating his Religion far and near ; and then alfo were Arts and Sciences, and human Reafon, at their higheft Improvements, the greateft Curiofity afterTruth joining and fpreading itfelf every where, for the better proving, fifting, and examining into this new Religion) and at the greateft need, to dejlroy the PForks of the Devil ; who had ufurp'd and reign'd, as God^ over the Idolaters of this World -, his Works of Idolatry and Superftition, to which he had enflav'd the Nations, were accordingly diflipated, and difap- pear*d before his Religion, as Darknefs when the Light approaches. To the Glory of Chriftianity, it cleanfed away that Sink of Wickednefs,and call out the greateft the devouteft Hindrance of all Good, that worft Corruption of all Morals, in the/r/? place ; and then fhewed the more excel- lent Way, to repent of their Sins, and worftiip God in Spirit and Truth, the true Mediator Je- fus Chrijl, and taught them all other Righteouf- nels.
Then
"joS DEISM Delineated.
CHAP.
,^J^, Then vanifhed Sacrifices, theReafon of them ^^^^^ceafmgj and none remainM acceptable to God, but the prefenting our Bodies, in Oppofition to the dead Works of Drunkennefs, Fornication and Impurities which defecrated the Body, in the Heathen Worfhiper, a living Sacrifice^ holy, ac^ eeptable to God, which is our reafonable Service * ; placing the Service of the Body in the Reverfe of what the Heathens thought Reafon, Duty, and Devotion ; and the doing good and communicating to the Needs of others, which is well pleafing to him f . Then ceafed very many abominable Pra- dices againft the Law of Nature i and fober, righteous, godly Living, the End of the Gofpel, flourifhed in great Plenty ; and ftill flouri(hes, in Comparifon of the Behaviour of thofe who were, or ftill are Strangers to the Gofpel of Chrift. Therefore,
The Spite of our Author againfl: Chriftia- nity, is equal to his Falfhood, in aflerting % the Lives of Chriftians no better, but rather worfe than Pagans. He might have feen in a Book {j he ought not to be a Stranger to, as a Civilian, a long Catalogue of innumerable grofs Corrup- tions of the Law of Nature current in the World, which Chrijlendom is free from. His Accufation is not only contrary to Matter of Fa6l, but to the Reafon of Things. For fome may be worfe than their Religion, and no Fault in their Reli- gion neither, but in themfelves, for Want of complying with its Diredlions. But how are any, how can ever any be capable of being better
* Ron xli. 1. f Heb.xiiu i6. % Page '^66.
\\ Puffend. of the Lain of Nature, &c. fag. 126.
than
DEISM Delineated. tog
than their Religion ? How bad that was, has CHAP. been fhewn. If the Prwciples of a Man are de- y}^L^ praved, his Pradice muft be the fame, as con- ^^^*^ fequently as an EfFe6l follows a Caufe. It is in- confiftent moreover with a favourite Principle of our Author, " That Chriftianity is neither more *' nor lefs than the Republication of the Law of ** Nature:'* If fo, then the Lives of Pagans and Chriftians muft be thf fame, being governed by the felf fame Law ; and fo he equally acquits, or equally accufes both. But let the Compari- fon be fairly ereded between the Philofophers of one, and the Philofophers of the other; the middle Sort of one, with the like of the other ; the lower Vulgar of one, with their Peers of the other, and the Difference will foon appear.
All the three Degrees of the former were equally involved in, and defiled with Idolatry, of which all the other three, who conform to the Scriptures, are clear. Their Philofophers, who (hould have been the Reformers of the Age, be- ing ths natural Prophets and Teachers of it, not only connived at, but did what they could to pro- mote-, and againft their Confcience too, all man- ner of Ungodlinefs, and recommend the grand Corruption, the generating Caufe of all other Corruption, falfe, impious, and abominable No- tions, and Sentiments of their Gods ; though from vifible EfFeds, they knew God the firft Caufe and Author of all Things, and, by the Light of Nature, knew him to be a iS/)/n7, yet worfhipp'd * him not as fuch j but jumbled him with the Silver, Gold, or Stone they created him out of; they glorified him not as God^ but debafed and depofed him with filthy, beaftly, blafphemous Rices, by regularly conforming themfelves to the publick 2 Service
^ra pEiSM Delineated.
CHAP. Service and Worlhip : And fo the Seeing led the III- Blind into the Ditch, and fell into ft themfelves.
^•>/%«^ Xhey were Hereticks with a Witnefs againft God and his Religion, by doing what they did, felf- condemned. What they would not, that they did, and what they hated and laughed at, that did they •, and not fo much from the Infligation of fie(hly Appetites, as out of a mean Pufillanimity and fervile Fear, as grtit an Immorality and Re- proach, as can be imputed to a Philofopher. For they boafted of Fortitude^ as the Head of their cardinal Virtues, but would not bear tii£ aching of a Finger for the Caufe of God, and the Pro- motion of the Religion of Nature. It is a vulgar Error, that Socrates himfelf *, though the beft of the Bunch, and the moft extraordinary Perfon that ever lived among them, died a Martyr for the Belief of one only God, for he held many, at lead, and his laft dying Order was a Sacrifice to JEfculaphis \.
Behold the Happinefs, or moral Virtues of the Sloicks, a honum thealrale, to b^fecn of Men ! having no Eye to, nor Intention of ferving God, with whom they equalled their wife Man,, and therefore they had their Reward, in this Life,
* See Cudrvorth's Intel. Syjt. pag. 4O1.
•f- Beiides his Apologill, Xenophon in his memorable TJnngSf declares of him, " 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 every one fliould obferve *• the Cuftoms of his Country. Thus, iu all Adions 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 SuperlUtion and Vanity, to difl'ent " from the eftabliih'd Worftiip." And Epicietus, ch. xxxviii, gives tiie like Advice, jtctTct* 7a <ffdT^ix.
fuch
DEISM Delineated. six
fuch as it was, the Praife of Men. Vain-Glory CHAP^ was their Heaven ; they are rightly ftiled anima- m- lia gloria : All Sc<5ls and Degrees purfued Praife ^'''V^'' and Glory, with all their Strength, with all their Mind, and with all their Soul ; to the Impulfe 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 Imhiortality ; they were pleafed with it as a fovereign good. They were elevated at the Thoughts of gratifying this Vanity, and to be difappointed of it, was Death to them. Ic 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 ianguifhing Hour, that flat rueful Confolation may be prefumed, from the Confeflion of an Hero, to have been general among them : Te colui^ virtus, ut rem ; aji 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 moft regular Syftem, Arifiotle^s Eth. is obferved to have no other Scope, but to advance the Tran- quillity and Welfare of civil Life. How fhould they praftife Humility, when they knew not
* Homines ghria ^ doqumtiie foliui lihidmjt. Tert. Apol. cap. 47.
what
ti2 DEISM DeliKeateu.
CHAP, what it meant ? But when we read the Chriftian Ilf' Precepts of that, and Meeknefs, quern philofophujn
^""^"^^"^ non coiitemnimui? CzV<?r<>*s Exception to his Ad- vice of doing good, nift lacejjitiii injuria*, gave a full Scope to Revenge, and the Retaliation of any Injury ■\ \ nay, private Revenge was pradifed as Virtue^ and had the fame Refpeft paid to it. Uncleannefs and Fornication was as common as Meat and Drink, and reckoned full as lawfui ; Marriage was ridiculed by Epicurus and Democri- tus then (Vid. Clem. Alex. Strom. Lib. II.) as it is now by the T>eijls and Libertines. The Pla- tonijls could fee no Sin in Adulter'^, being taught the Lawfulnefs of the Community of Wives j : Neither could there be any Reftraint from Poly gamy^ unlefs from the Laws of the State ; being deftitute of the Principle of Reafoning from the Nature of Things, viz. the Jirjl Creation of but one fVo??ian for one Man : Majculine Love was ap- plauded by the moft celebrated, Socrates^ Pialo, Xenophon^ yE/chineSy &c. (Vid. Plut. de Lib. edu- cand. & Cic. Tufc. Q^Lib. IV.) and for that Rea- fon endeavoured lately to be brought on the Stage of Pra6lice by the lofe Principles of Deijls. 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 A6ls of Devotion, which oc- cafioned that Lampoon, Tantum religio potuit fua- dere maloriim,
• Off. Lib. III. Vid. Laa. Lib. IV. cap. 18. a Diflerta- tion upon ihzxfalfe Virtue.
\ And his Pradice was agreeable to his Doftrine, Odi ho- minem, tt odero^ utitiam uki/ci pofffm, Epift. ad Attii. Lib. IX.
X He Refut. Lib. VI.
Now,
DEISM Delineated. 113
CHAP. Now, if we compare the middle Sort of Chri- ^L/ ftians with thefe vain-glorious Philofophers •, ^^■ how very much rriore do they know ? How much better do they praftife? They have the Virtue, which the Other wanted, to propagate the true Knowledge Sf God, and his Perfedions ; of his Mercy, and of his Methods moreover in Chri/t 'Jefiis 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 infl:ru<5led in the Chrijiian Catechifm, have abetter Syftem of Knowledge, and Duty, than all the Heathen Philofophers of whatever De- nomination put together. It is (hort and fuita- ble to them whole Bufinefs is the Drudgery of Life •, whilfl: the Lecftures 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- <5lice. The Immortality of the Soul is a fixM 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 ilur per fidem is more dirc(5lory, and comfortable, than all the others innumerable, intricate Volumes about Happinefs. They can fing to the Praife and Glory of God, whihUhe other had nothing bat drunken, lewd
Vol. I. I Sorgs
^14 DEISM Delineated
CHAP. Songs to Bacchus^ Cybele^ Flora^ i^c. The I^^- Ploughman has an Argument to confide in for the
^■'^^V^^ Rrfurre^'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 impoflible Belief to Heathen Philofophers ! Our Author could ibot but know of the many Fountains of Knowledge opened gratis^ in the Charity Schoolsofthefe 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 perfedl Know- ledge of unprofitable ones. What if the Lives of fome common Seamen among Chriftians, who vifit Heathen Nations, are pretty equal, perhaps, to the common Seamen of Pagans : They are fo mlich upon another Element, and diftant fo long together from publick Inftrudion, 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. Bi/hop Kid- der's Words are a rhetorical Stretch, ufual in Dif- fuafives from Vice, like that in i/2?/^^, " The Ox *' knows his Owner ^ &c. but my People are leis *' confiderate and grateful than they : " The fole Scope of his Words is, to fhame fome Chri- ftians out of their bad Lives, by the better Lives th^it fome Heathens lead -, which may be very true ; but they.conclude not generally. He introduces
* 0\xx Juthor, pag. 185. turns this againft Chrlftianity : But fee his profound Ignorance in natural Philofophy, hand- fomely expofed by Mr. Jachfcn, in his Anfwer to this Author, cap. 26.
Monfieur
DEISM DfcLINEATED. 11^
Monfieur Leibnitz to the like Purpofe; and Part CHAP, of what he fays, muft bear the like Conftruftion : iJ[J|L. Our Author brings him in as a great Statefman, ^-'v^**^ and the firft Faflage he produces is, Did enim non potejly quam piilchre omnia ad tranquillitatem -publi- cam, ordinemfue hominum inter fe^ ut quam mini- mum fihi ipfi incommodent, fupra aliarum gentimn leges apud ftnenfes fmt ordinata. This feems to be the Key' of all fuch Commendations of thofe People ; extending no farther than their Human Virtues, which the 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- rior to the Superior, and of the Junior to the Elder Brother, and are the beft Pradlicers of the fame 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 worQiipping him free from Idolatry, as the Light of Nature didates ? 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 it than Chrifti 'tis, than the Genoefi themfelves ; glorying in every Quirk and Artifice of that kind, as a laudable I 2 Argument
ii6 DEISM Delineated!
C H A Pi Argument of Superiority of Underjlanding^ in cafe 11^- they are not found out ; if they are, then they
^•'^'y^^ jire only Fools •, but no manner of natural ac- cufing Remorfe for the Difhon^fty^ never once allow themfelves to be Knaves \ and he gives le- veral Inftances of it to his own Knowledge.
Our Author is the fonder of this Peoples Character, becaufe almoft every Travct repre- fents their Lf/<?r^//, ^/wj Magiftrates, universally addicted to Atheifm. As to the Corruptions in IForJhip, Do^rine^ and Praofice of the prefent Heathen World, See Bijhop of London*^ Second Pad. pag. 33.
A N^D iDecaufe the moral Charader of the Turks^ iiTfo apt to be extoll'd beyond thatof Chriftians, by fuch Chriftians as our Author, it iilay be proper to fubjoin an authentic Charafler of them likewife, given by a judicious Perfon, well ac- quainted with them. His Words are thefe " I " fhall only tell you at prefent, that I think they " [the Turks'] are very far from agreeing with *' that Charadter which is given of them in Chri- *v' ftendom ; efpecially for their exadl Juftice, *\ Veracity, and other moral Virtues. — ^But I *' muft profefs myfelf of another Opinion : For " the Chriftian Religion, how much foever we *' live below the true Spirit and Excellency of it, " muft ftill be allow'd todifcover fo much Power " upon the Minds of its Profeflbrs, as to raife " them far above the Level of Turkijh Virtue. " 'Tis a Maxim I have often heard from our " Merchants, that a Turk will always cheat
*' when he can find an Opportunity. -Their
*' Religion is framed to keep up great outward ** Gravity and SolemnitVj v;ithout begetting the
*'leaft
DEISM Delineated. 117
** leaft good Tinflure of Wifdom or Virtue in CHAP. *^ the Mind. You (hall have them at their Hours ,ij^ly " of Prayer (which are four a Day always) ad- '^ " drelling themfclves to their Devotions with the *' moft folemn and critical Walhings, always in *' the moft publick Places, where moft People *' are pafling ; with moft lowly and moft regu- *« lar Proftrations, and a hollow Tone ; which " are amongft them the great Excellencies of *' Prayer. I have feen them in an afFedted Cha- ** rity give Money to Bird-catchers (who make ** a Trade of it) to reftore the poor Captives to " their natural Liberty •, and at the fame time *' hold their own Slaves in the heavieft Bondage. " And at other Times they'll buy Flefli to re- •* lieve Dogs and Cats ; and yet curfe you with " Famine and Peftilence, and all the moft hideous " Execrations. They know hardly any Pleafure '' but that of the fixth Senfe. And yet with all •' this they are incredibly conceited of their own *' Religion, and contemptuous of that of all " others, which I take to be the great Artifice '' of the Devil, in order to keep them his own. *' They are a perfe(5l vifible Comment upon our *' Lord's Defcription of the JewiJJo Pharifees. *' In a Word, Luft, Arrogance, Covetoufnefs, " and the moft exquifite Hypocrify, complete " their Character. The only Thing that ever I *' could obferve to commend them in, is the *' outward Decency of their Carriage, the pro- " found Refped: they pay to Religion, and to *' every Thing relating to it, and their great *' Temperance and Frugality." Maufidrell*s Journey from Aleppo to Jerufalem. Second Edit. Letter at the End. In comparifon of either Heathens or l^urh^ that of 2 E[d. iii. 34, ^c. may be juftly applied to Chriftendoqi, Weigh thou I 3 therefor^:
Il8 .DEIS M DlELINEATBt).
CBky.. therefore our JVtckednefi now in the Balance, and
^^£~;^^ /i>(?in alfo that dwell in the IVorld, and fo jhall thy
^^ Name Jto where- hs found, but inli'r2ie\. Thoufhalt
find, that Ifrael by Name hath kep thy Precepts^
but. not the Heathen.
Before I leave the natural Religion of the Means, it may be obferved, that all the Corrup- tions that are, or have been, in Religion Natural, or Religion Chriftian, have entered at the Door of the Af(?tf»j Natural, or the iMifawj Chriftian. How many Corruptions and Superftitions has the Church of Rome brought in, to the utter Abufe, and to the little or noEffed, of the Evangelical Do(5lrine oi Repentance? Their Sacrament of jP^^^wi-*? ; a ■hodily Exercife which the Apoftle allures profitetb ^nothing ; their auricular ConfeJTion to a Prieft, and his Soul-deceiving Abfolution by his own Autho- -Tity; an enchanted, plealing Circle of finning 'and confefling, without ever parting with their Sin, but going on chearfully upon a frelh Score, having paid their Reckoning for the former ; thus the Laity, parting with their Secrets, throw the Reins of Government into their Priefts Hands. Their Dodrine of Attrition, of mortal and venial Sins ; of Merit, Works of Supererrogation -, of Indulgencies, Jubilees, Purgatory : Thefe Jnveji- tions and Commandments of Men are the more Ihameful, as they are calculated purely for filthy Lucre, and worldly Grandeur. Never was this Key of the Kingdom of Heaven, which every Chriftian has the free Ufe of, (whilft thofe grofs Pretenders to Dominion over Faith and Con- fcience aflume the fole keeping of it) fo merchan- dized for Profit and Deceit : As it is the pro- found Policy of that Church, to throw out its Net to bring in all thofe^ who would gladly en- joy
^-^^/-^^
DEISM Deltn bated; itg
joy their Sins in this World, and yet abate no- C H A P^ thing of their Hopes of Heaven to the laft, it ^^^' can be no wonder, that fuch an agreeabJe Cozen- age of Confcience fhould continue fo long, or gain fo much Ground, there being fo vcr/ many in the World ready to abet and favour fuch Prin- ciples.
With refpeft to the other Means, Prayer and Wor/bip^ Baptifm and the Lord* s -Supper, their fuperftitious and idolatrous Innovations, feetn calculated for putting out the Eyes, and blinding the Underftanding of their People, as well as per- verting the right Notions of God, and their Sa-^ viour. Such is Tranfubftantiation^ Adoration of the' Hoji, Sacrifice of the Mafs^ Prayer to Saints and Angels, Ufe of Images, Prayer in an unknown- Tongue, extreme Un5llon, The Infallibility of their Pope, or Church, and fome other depend- ing Dodtrines, feem to be devifed for the Infa- tuation of thofe, that are, or would be fubjed: to it.
In (hort, if fimilar Caufes produce fimilar Ef- feds, and their Superftition and Idolatry is pa- rallel * to the Superftition and Idolatry of the Heathens, What a dangerous State muft they be in ? What Corruption of Morals muft abound ? There is another Inconvenience : on the Side of Europe, they chiefly border upon the Turks ; which gives the Muflelmen fo wrong a Notion of Chriftianity, having hardly any other Oppor- tunity to converfe with it, as to prejudice them the more from embracing it. That there (houldl be Deifts many in Popilh Countries is not at all
* See Dr. MddktQnh late Book on that Subjeft.
I 4 to
120 DEISM D E LINE ATE Di
CHAP, to be admired at •, it would be ftranger if there ^^J;^^ were nor. As there muft be many Perfons of '^pjood Difcernment, they can never ferioufly be- lieve, that fo much Pomp and Pageantry, fo very many Abliirdities in Worlhip, fo great a TrafBck, and fo much ufurped Authority for the Remifllon of Sins, could ever come from God, or be his true Religion. Such may appear Ca- tholick outwardly, by conforming fometimes to the publick Religion, whilft their inward Reli- gion is, fit amma jnea cum philofophis^ as one de- clared upon a like Occafion*; and they may comfort themfelves that the Religion of Nature is much moreCatbolick than the other ; though in many Places it happens, in fail, to have as many Corruptions and Deviations from the Law of Na- ture, as tlie other has from the Law of Chritlia;- nity.
But that a Deifl:, whofe profefied Religion is Reafon, fliould venture to appear, fhould openly plume himfelf in a Protejl ant Country^ under the very Meridian of Light and Truth, where Faith and Reafon go hand in hand ; where the pureft Difpenfation of the brighteft Light of the Gofpel flourifhes, is not eafy to be accounted for. Efpe- cially fince thofe defpifed, exceptionable, pofitive Parts of Chriftianity, as they are called, Baptifm^ tlie Lord'' s-S upper ^ the Dodlrine of the Mediator Chriji Jefiis for the Remifllon of Sins, and for the Worlhip of God, have nothing in them, as they are fet forth in the New Tellament, but what is moft agreeable to found Reafon ; moft ferviceable and beneficial in carrying on the End
* Cum Chrijiiani comedant quad colunt, fi animal &c. Aver- roej. '■■■,.....:
I and
DEISM Delineates, t^^
and the Means of the Religion of Nature, to the CHAP, greateft pofiible Perfe<5lion ; and of all Religions I^^- that have yet appeared in the World, the moft ^"■^^/^^ promotive of the Honour of God, and the Good of Men, which is the grand Criterion of true Reli- gion, to which our Author every where appeals*. In fliort, where falfe M'cans of Religion, or the true ones falf^ly applied, are depended upon, there Virtue and Religion will be two diftind Things ; but where the true Means are truly and prudently made Ufe of. Religion and Virtue are >
one and the fame Thing, having one and the fame View, centering in the fame Point. I Ihall now join I0ue with him in that Appeal -, and en- deavour to evince to thofe of his Way of Think-; ing, That they do not come up to, nor are they led by their own Principle, Reafon \ nor ever will be, till they ferioufly and fincerely embrace and praflife the Religion of Cbriji.
Repentance and Prayr are the natural Means of bringing forth Fruits of a good Con- verfauon, but without Chrijl influencing and ope- rating upon them as known, or unknown, they are dead ; without a vital Engraftment into him, tbey can do nothing. The greater Need therefore of Faith in him, and of Baptifm, and the Lor^s- Supper, The next Thing in order is tq treat,
* Page 59,
CHAP.
%£i
D E ISM Delineated;
CHAP. IV- 0/ BAPTISM.'
T will be proper to treat of this,
and the Lord's - Supper, before I
fhew the Ufe and Application of
chem for carrying on the Religion
i of the End, and of the Means ; and
the wretched, ignorant Mifreprefentations of our
Author, concerning them.
And firft I premife a Definition of a pfitive Law from a Book * that muft have been ap- proved of by our Author. " Pofitive I,aw is " that which doth not by any Means flow from " the general Condition of Human Nature, *' but from the fole Pleafure of the Lawgiver ; " though thefe Laws ought likewife to have *' their Reafon and their Ufes, in Reference to "•that particular Society for which they were !' enaded."
After knowing the Way of Salvation, and believing in the Lordjpfus, that there is Remif- fion of Sins, and Acceptance with God for us, thro' him, upon the Terms to be performed by us in the new Covenant, viz. Faith, Repentance,
* Puffend. of the Law of Nature and Nations, Lib. I. VI. iS. fa^. 76.
and
DEISM Delineated. li^
and Obedience, according to the Gofpel ; and after C H A P. weighing every Thing that we undertake, in the ^^'l^ Manner that all wife and effedual Refolutions are ^^^/""^ made, follows a Refolution ta_undertake, and perform.
. F o R the better fixing and corroborating that Engagement, which gives on our Part, the Reafon of our Hope, that we fhall receive all the Privileges and Benefits of that good Profef- fion i and forafmuch as foine Publick and very Solemn Manner of taking on us that Engagement, and profefling openly, before JVitneJfes^ our full Purpofe of Heart to cleave ft edfaftl'j unto the Lord *, would lay a moral inherent Obligation, and a Publick Chara6ter upon us, in a conftant Rea- dinefs to work morally upon our Powers, and by Means thereof, ** be a Kind of moral Bridle put ^' up6n our Freedom of Adion, fo that we can- ••'' not rightly take any other Way than what *' we are thus guided to : Not that it can fo far f' reftrain Mens Wills, as to render them unable ** to fteer another Courfe, though at their own ^' Peril f."
And forafmuch as fome outward vifiWe Symbols of Initiation are moft fignificative, and impreflive for affeding us the more deep- ly, and fo becoming morally inftrumental in binding and rivetcing the Engagement more firmly in us •, agreeably to what is ufual with Men, in folemn Engagements to God, or Man ; to fuperadd to Words, Symbolical A^ion, as additional Obligation upon the Party engaging,
* ASis xl. 23.
^ Puffcnd. Lib. I. pag. 60. oUnoral Obligation,
and
124 DEISM Delineated.
CHAP, and covenanting ; as kijfing the Book^ holding up ,i^^^//&^ Hand in an Oath, figningy fealing, and de- ^*^^^ liveri?ig in Deeds ; delivering a Ring, joining Hands in Matrimony, &c. It pleafed our blef- fed Mafter to inftiliite Baptifm for that folemn Rite of Admittance into, and ProfefTion of Chri- ftianity. And does not all the World allow it not only lawful, but, in the moft important Duty, expedient ; and therefore fit and reafonable, to vow, covenant, and tie ourfelves by the moft facred Bonds, Stipulation or federal Rite, to perform well and truly, to the beft of our Power, thofe Obligations, which were before our mani- felt Duty, and Intereft to perform ? And does pot all the World acknowledge moreover, that a fofitive Engagement particularly enter*d into, and folemnly avowed for doing or forbearing any tlving, is a new adventitious Bond, and ftronger Tie upon every Undertaker, than a fimple natural Obligation to do, or forbear the fame Thing? And does not the Scripture oblige to Stedfaftnefs, and exhort to hold fajl the Pro- fejfion of our Faith zvithout wavering ; to provoke one another to Love and good JVorks •, and not to for fake the affemhling of ourfelves together, in Con- lideratipn of this Baptifmal Engagement ; having our Hearts fprinkled from an evil Confcience, and our Bodies wafhed with pure Water •, And that we ihould abftain from Winning wilfully any more ? Heh. X, 22, 1027.
After fuch a folemn Way of engaging and entering ir.to the open Profejfion of performing, the Obh'gation to perform does thereby, in the Judgment of all Men, ivfo fa5lo, contraft new Force, and fuperindace new Power and frefh Realon upon us, even the Morality oF keeping
Covenant^
DEISM Delineated. 125*
Covenant^ to be true to it ; that it may become CHAR indiflbluble, through the well-attefted Ad pf our .lYl^. own Concurrence, Nor can the Confcience of a ^^^^-^ Deift, which he calls his Honour, gainfay fuch good Morality. For as, in the Nature of Things, the true Method of learning and en- gaging onefelf to a Courfe of Virtue, is to be untaught and difengaged from Vice, and renounce all the Friends, the Monitors, and the Ways of the latter, before he can effedually embrace the Party of the former, with its heavenly Leaders, Favourers, and holy Methods 5 fo the Baptifmal Engagement fuperinduces the indifpenfible Pru- dence of firft renouncing all Hindrances, the Devil and all hisTVorks, &c. becaufe, otherwife, what follows would be to no Purpofe ; it could not otherwife pofTibly fucceed in engaging to believe, and pradtife, under Laws, and in a Kingdom, the Rqperfe of the other. Thus the Party within us, Reafon and Confcience, which every Man experiences to be on the Side of Virtue, is early called forth, folemnly enter*d and pre-engaged to the Service of God and Virtue, to flrive, militate, and fubdue under his Aid and Direflions, that other Party within us, which all Men likewife feel to be on the Side of Vice and Irregularity. Thus Baptifm reprefents to us the true State and Circumftances of human Nature, and our Pro- fejfion grounded thereupon.
And as the undertaking to perform is im- puted CO us publickls^ does it not lay us under the more lading Reftraint not to break it, from the Di (honour and Difgrace of doing the contrary * ? The Perfon, for Inftance, who has received Mo-
* Thas it 16 urged and Imputed to Timothy , i Tim, vi. 12.
ney
%2^ DEISM Delineated.
CHAP, ney from one, who expeds fome Interefl: and ^J;^' Return fuitable to the other's Opportunity of em- •^"^^■^ ploying the Principal ; and it is well known, that it is in his Power to make that Return to his Be- nefador, and as well known that he is obliged in Reafon fo to do : Yet, after that Obligation has acquired new Force and ftronger Influence, by being plainly entered and particularly fpecified in a Bond and Covenanty and he has as good as fet his Hand and Seal to it, and delivered it as his A5i and Deed^ is there not evidently by that Means, a greater Security for Performance contradled by, and upon all, who think of that Bond and En- gagement ? And is not this, almoft, the exa(5l Cafe of Baptifm, and its Stipulation, in Conjunc- tion with its Suppletory Confirmation, as with mofl Chriftians?
Thus, as Circumcifion, which, acco|dingto the univerfal Opinion of its Ufe, was a lolemn Rite oi obliging to all Things in the Law of Moy^f (couching under it the fpiritual Circumcifion of the Heart from the Lufts of the Flefh, i^c.) left a Character upon the Flefli, being a vifihle Seal of that Temporary Covenant : So the other be- ing no lefs a folemn Rite of obliging to all Things in the new and better Covenant, leaves its invifi- ble Character, and lading Impreflion upon the Soul and Mind, in Allufion to the other, called the Circumcifion of the Heart , for acquitting ourfelves, bona fide^ of the religious Obligations lying upon us.
The pfitive Law of Baptifm obliges us now, therefore, upon a double Tie of two immutable Things-, I. That natural Law of (landing to one's Covenant and Engagement: z. Our Obli- gation
DEISM Delineated. tif
gation to obey the revealed Will of Heaven, CHAP* where and when we know it to be a true Revela- "^X;^ tion ; and that it plainly requires fuch a Method ^^v^^ of Compliance from us, and for our Good only. Should any Revelation pretending to come from thence, offer to bind us generally to break any of the plain Laws of Nature, it would be a plain Impofture to our Reafon ; becaufe one Truth cannot contradi6t another Truth : And we are in the Jirji Place fure and certain, that the Laws of Nature came from the Maker of Heaven and Earth, and are neceflfarily true ; whilft the po/i- tive Law from thence, for reftoring us to Obe- dience to the other, through the Knowledge of the Mediator, is of later Date ; and if it contra- dids any previous moral Obligation muft be ne- celTarily falfe. But when we confider the infiitu- ted Part of Religion as grounded alfo in the Mo- ral, i. e. in that which is fecondarily good and moral, not merely in Virtue of its being com- manded, but becaufe it is moreover fubfervient to advance and perfe6t the natural Religion of the End, and of the Means, which refult from the Relations, and from the peccant Condition we ftand in by Nature -, how ferviceable, how fa- cred is the inftituted Part of Chriftianity to the degenerate State of Man ? How beneficial and good a Thing is Baptifm?
I T is very expreflive of the original Significa- tion of th.t'Romd^nSacr amentum*^ military Oaths
of
* As foon as they lifted, they fwore they would obey the Conful, and not to ftir any where without his exprefs Permif- fion : When they took their Rank in the Corps in which they were to ferve, they fwore they would not quit their Rank, but to charge their Exiemy, and not return without conquer- ing:
^28 DEISM Del INNATE dp:
CHAP, of Fidelity, to be true to their Colours and their ^^- leading Officer ; to (hew Valour againft the Ene-
S^'V^^ j^y ; and Juftice to all the World. And where- as wc are i"o formed by Nature^ as to be moft Itrongly affefled with vifible Symbols, and fenfi- bly imprefled by outward Forms ; the Water fymbolically exprefles, by hnmerfini into it, the Death of Chrift, or being baptized into his Death * ; emerfing out of it, his Refurredlion, and our Ri- fing with him unto Righteoufnels: The Refur- reftion of the Body, feems alfo to be con-noted and confided in ; that as Sin was the Occafion of its Mortality, our dying to that will give Life to the other i and become the Ground of our glo' rifyifig God in our Body, as well as Spirit. Wajh- ing, fprinkling, cleanftng, emphatically fignifies, and con-notes. That the inward Man is to be waflied, the Confcience fprinkled or cleanfed from the Guilt of Sin, and from the Foulnefs of a troubled Mind, by the Blood of deanfing, juft as our Bodies are by the Water.
A N D as thofe are the vifible Properties of Water, in rerufn natura, they are feverally adopt- ed to fignify ex injliiuto divino, to witnefs, to pledge, to point out, to print upon the Mind the other invifible Effed and Impreflion intended to be left upon us. It is accordingly declared, that Chrijl gave him[elf\io Death]/or the Churchy that he might fanfJify and cleanfe it with the wafli- ing of IFaler by the IFord [of Truth,] able to
ing : . As foon as they were encamped, they fwore to do no Iii)Liflice to any one, either in the Camp, or within a Mile round it. And were not tliefe Oaths, fo fimilar to the Chri- ilians Vows, the very Caufe mid Foundation of the Vidories., and Succcrfies of that People ? f Rom vi. 3.
cleanfe
DEISM Delineated. 129
rleanfe and fanflify, as God's only Method of CHAP, remitting Sins by the Mediator ; colleded there- ^^L, fore Tnto a Compendium, orfolemn Form at Bap- ^""^ tifm, in the Name of the Father, and of the Son^ and of the Holy Ghoji. To enable the better to produce that cleanfing Effecl ever after upon us, v;e are fo folemnly initiated and dedicated by the Water, and by the Word : Which Word being from the Holy Ghojl, makes the nezv Birth ofJVa- ter, and of ibe Sprit, indifpenfibly neceflary to Entrance into the Kingdom of God * ; that he might ■prefent it to himfelf a glorious Church, not havi?ig Spot or Wrinkle, 8cc. f ; for which Reafon, we are exhorted after Baptifm, to draw near with a true Heart, in full Affurance of Faith, having our Hearts fprinkled from an evil Confcience, and our Bodies wafhed with pure Water \. But when and where the correfponding Effeft anfwering to the outward and vifible Sign of Water, and to the audible Form of Words, appropriated to that Occafion, viz. a clean Confcience, judicioufly tranflated the Anfwer, or Stipulation, of a good Confcience towards God, does not follow and fliew itfelf ; we are told Baptifm does 7iot fave us |j -, and confequently, where it does follow, that it zvill fave us ; being the Method of God in feveral Scrip- tures of his Word, for entering us into Covenant with himfelf, through the Mediator, for Remiffion of Sin, Adoption, Accefs unto God, Afliftanceof the Spirit, and every Help, Motive, and Favour that can nourifh us up to the Felicities of eternal Life.
Thus the outward and vifible Sign, and Form in Baptifm, the Seal of Adoption, and
* John\\\. 5. called the ivajhing of Regeneration, by tht renen.<:alof the Holy Ghofi, Tit. iii. 5.
t E^h. V. 26, 27, X Heh. X. 22. II I Pet. iii. 7.
Y.OL, I. K Righteoufnefs
130 DEISM Delineated.
CHAP. Righteoufnefs of Faith, (as was the Circumcifion ^V- of Abraham) have afolemn moral Operation in
^^^^^^^^caufing in us the Effeft that fhould always', but fometimes does not, follow, the inward and fpi- ritual Grace ^ (the Soul's Covenant-State of Fa- vour with God, as a Means whereby we receive the fame^ and a Pledge to ajTure us thereof) to aflure us of the Death unto Sin^ and new Birth unto Righ- teoufnefs^ incumbent upon our Engagements, be- gun and firft born in that Ordinance, to grow up and advance forward to Maturity all the Days of our Life.
A N D as there can be but one Birth, or firft Beginning of a Thing, one folemn Entry or taking upon us to be his Difciples ; that En- gagement may neverthelefs be often revifed, and folemnly recognized in drinking the Cup or Blood of the New Covenant in the Lord^s-Supper -, there- fore is there but one Baptifm^ the one only Way wherein our Mediator would have our Chriftian Calling begin, as there is but one Lord, through whofe Rule over, and Interceflion for us, .there is RemilTion of Sins, i^c. and one Faith, i. e. that he the one Lord, and he only, is the one Mediator between God and Man, in Oppofition to the many Faiths among the Heathens, con- cerning this or that feigned Perfon, being the trueft or bed Mediator.
' From that folem^ Initiation into a new Re- lation, then taking a lalling Name upon us, this fignifying, that we fhould be as ready to give a Reafon of the Hope that is in us in the main Points of Belief, as to tell our Name ; with re- fpccl to ferving and pleafing God, old Things pafs away, and all Things become a new State,
confiftins
DEISM Delineated. 131
confifting o( new Principles of Life and Conver- C^^P- fation ; very fitly called a new Birth, being born .^^^.^ of God, new Creatures, created in Cbrijl Jefus, to good Works. This is the Kingdom of Hea- ven% Method of being horn of God, and taught cf hi?n, &c. *
The Jews, baptizing thtir Profelytes of Juf- tice, callM it iruhsyyeveffiav, or Ivrpov zuheyyevi- ff/us', the Reafon was, becaafe after Baptifm they believed, the Profelyte had a newDifpofition, en- tered upon new Manners, and a new Inftitute of Life. It was frequent to fay, " a new baptized " Profelyte was a new Infant.'* In that Baptifm they changed their Name, nor would they ac- knowledge their Relations after the Fle(h to be any more their^Relations : I'acitus accordingly ridicules them for it, Imbuuntur contemnere Deos ; Patres, Fratres, cognatos tanquam res viles contem- nere. Lib. V. They commonly faid, and any Dodor in Ifrael might eafily have known ir, " That except a Man was born of Water, he " could not enter under the Wings of the Divine •' Majefty," i.e. a Profelyte could nofenter into their Church and Covenant without being bap- tized : To this our Lord alludes, in his verily„ verily, except a Man be born cf Water and Holy Ghoji, he cannot enter, &c. f
Thu s as Chriftianity was to go out from the Jews firft unto all Nations, he adopted their Bap-
* A good Man, according to Seneca de Pro^id. c. i. Eji Difcipulus Dei, emulator, ^ 'vera Progenies ; which in Scrip- ture Phrafe is, one taught of God, a follower of him, and born of him. ,
t Laaantius, Lib. IV. cap. 27. fpeaking of converted baptized Heathens awrdingly fays, % came under theWmgf ofjefus, .r-
732 DEISM Delineated.
CHAP, tifm with Improvements, into his Reh'gion, when ^^'- he was to exhibit his ^aheyyeveffia, or IVIanifefta-
^^'y^""'^ tion of his new, and Death ot nh- old Man •, the whole Body of Sin with all its Members, dying with him to Sin by Immerfion, and by Emerfion rifing with him to Newnefs of Life j Sons of God, and of the Refurreftion, that grand final iraXey- yevBai'u to come •, inftead of their daily ceremo- nious Baptiffns^ there fhould be but one folemn initiating B.iptifm, affefting 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 Remiffionof Sins, Peace with God, and eternal Life through Ji'fus Chriji ; and incorpo- rated to have the Word always preach*d, and the Sacraments duly adminifterdW 5 Children of God by Adoption^ Heirs, &c. Children o^ Grace, 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 RemifTion of Sins ; the Earneft, and the Seal of the Holy Spirit, and the Promife of eternal Life.
This Grace, or hyVitution, or reveal' d Will of Heaven concerning the Mediator, and our State of Peace and Favour with God through him, is oppofed to a State h^ Nature *, wherein there is no Knowledge of God in Chrift recon- ciling the World to himfelf, and confequendy for want of that explicit Knowledge, more un- der a State oUVratb, than Favour-, being all their Life-Time fubjecl to the Bondage of Mor- tality, under the inherent Contagion 0^ Death, the Wrath of original Sin.
* Epb. xi. 3,
And
P E I S M Delineated. 133
CHAP. And becaufe the Knowledge of Chrift as Me- ,£J^1, 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- ciplefhip, there is mention of Difciples being baptized for the Dead, i Cor.xv. 2^. Mr. Locke upon the Place confefTes " 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 expofed 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 Suffering, with the Baptifm that I a?n baptized iviihal fJoall ye he baptized: Why may not St. Paul, who had convers'd much, and travell'd long with St. Mark, ufe the Word in the fame Senfe, when he is profefiedly arguing from the Sufferings of Chriftian ProfelTors both where he broke off the Argument, and where he refumes the Thread of it, wr. after this? As if he fhould fay. Why then are we Apoftles i??imers'd in Sufferings, for
* Jt^su. 3^. viii. 12, 1 6. X. 48. xix. 5.
K 3 the
134 DEISM Delineated.
CHAP, the Sake of a dead, unrifen Saviour, and for the ^[^L, Hopes of a future Refurredion through him? vy-y^^ Why are we fo incomparably unwife, to be ac- tually fo great Sufferers for that Caufe, and why do we Jland in Jeopardy of yet more Sufferings that await us? For ray own particular, I proteji by your (k fhould be as in the Margin, and as Dr. Mills retains it in the Text, our) Rejoicing, 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 Exijience and certain Being to their Rejoicijig : But how, or where could their Rejoicing pofHbly exiff, but only in their certain Knowledge of a Living, 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: wx^p ru-j vinpuv feems to be put in the plural, rather than the fingular, becaufe the Hopes of the Re- furredion of the Dead in Chrift, is infeparably connected 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 fufir in the Flefh ; and hope, and rejoice in the Spirit, for Chrift being rifen, and a Profped of a recompenfing Refurredion 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 Refurredion.
Baptizing was underftood by the Jews in thofe Days, and confequently by the Apoftles,
who
DEISM Delineated. 135
who had firfl: been Mofes^s Dlfciples, to be a fy- CHAP, nonimous Expreffion for viak'mg Difciples ; the •'^^''• Baptifm of John, was making Difciples of^''"^*''"**^ John*^ preparatory to being Difciples to him who fhou'd come after. The Ijraelites were baptized into Mofes, i. e. became his Difciples after palling through the figurative Baptifm of the Cloud and the Sea -f . St. Paul thanks God, he baptized almoft none J, 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 Chnjtiam, which was not till theXLIII. Year of Chrift.
I N like manner, in a particular Cafe, to be a Difciple, or ProfefTor of a Do6lrine, is the fame Thing (only more ftrongly exprefs'd) as being baptized unto that' Dodrine. Thus St. Patil^ jioisxix. 3. puts the Queftion to thofe who had never heard the Dodrine, at leaft, not of the Receiving of the Holy Ghoji^ Unto what then were ye baptized s* They anfwer, Unto John's Baptifm, i. e. as it follows, the Do^rine of Repentance, faying, that they fhould believe on him that ftiould come after, that is, on Chrifl Jefiis. This Queftion plainly implies, that i? they, Johi'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 I^ame of the Lord Jefus, feeing Difciples to Hinty rather than to the Father, or Holy Ghoft, were
* Johniv. I. i. 25. f I Or X. 2. J i Cor.'i- 15. K 4 made
136 DEISM Delineated.
CHAP, made of all Nations, by baptizing them in the ^^^- ,Name of all Three.
A s Repentance and Ranijfion of Sin was to he preach' d among all Nations^ hegimnng at Jerufa- lem *, the chief Confeffion qualifying for Baptifm we find in the Cafe of the Ja-jler of Phili-ppi^ an Heathen of Macedo7jia^ to be the believing on the Lord Jefus Cbriji -] , of the Eunuch an Hea- then o^ Africa^ that Jefus Chrijl is the Son of God X^ and of Cornelins of Cctfarea^ a Jewilh 'Profelyte^ we may prefume from St. Peter's Sermon ||, that he believed in his Heart the Lord Jefus^ that God raifed him from the dead, that he was Judge of quick and dead. Lord of all, that our Peace with God was by hi?n, and that whoever believeth in him fhall receive Remijfion of Sin,
The falling down of the Holy Ghofl, or re- ceiving him in thofe Days, was for Signs and Wonders, fometimes, as in his Cafe, before Baptifm j yet Water Baptifm, to the Confuta- tion of feme 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- feflion of Chrttlianity. 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 Ghojt and with Fire, defcending upon them
* JSisxxiv. 47. \ Ails xvi. 31, 33.'
X ASts viii. 37, 38. II Ails x, 36, &c.
in
DEISM Delineated. 137
in cloven Tongues, as of Fire. It appears then CHAP, that the chief EfFedl and Purpofe of Baptizing viXi^ in the Name of the Father^ &cc. both 7e'ws and Gentiles, was putting on Chrifi *, in whom Jeia and Greek are oyie new Man, iig auivog «v0pw7roj, Eph. ii. 15. For confeffing, calling upon his Name (reciprocal to his Name being firft called upon them) than which there is none other under Heaven given unto Men, whereby they mufl be faved, or have their Sins remitted ; doing all Things in his Name for Acceptance with God.
A N D as there is a Summary or Abridgment of all Things in Heaven or Earth in Cbnjlf^ much more of all Things in Chriftianity ; fo the chief Knowledge of him is recapitulated, in be- ing Son of God, and Son of Man, as the com- pleateft Mediator between both, dying for us, rifing from the dead, fitting IntercefTor at the right Hand of God, and coming to judge the World. God without a Mediator 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 Alpha and Omega of God's Difpenfation towards Man.
Baptism/;/ the Name of the Father, Sec. being then chiefly (whatever other Belief there was as to the Trinity and Unity) for promoting Faith and Fidelity to the Lord Jefus the Media- tor, for RemifTion of Sins, eternal Life, and making Difciples to him ■, in the A6ls of the Apo- ftles, fome are, therefore, particularly faid to be baptized in the Name of the Lord, or Lord Jefus^
* Gal. iii. 27. f Eph. ii. 10. a.vAU(p&KAiu(ni*
X I Cor. XV. 28. *
at
138 DEISM Delineated.
CHAP, at the fame time they were moft likely baptized ^^- according to the exprefs and feemingly indifpen-
^^"^^'^fible Commandment, i/i the Name of the Father^ &c. Baptizing in the Name of Jefus, may not unfitly mean being baptiz'd in Virtue of his Au- thority^ 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 Chrijf^ that he is the Son of God, the Lamb dying", according to the PafTage then read out of Ifaiab, A^s viii. 32. or into the Way, or that IVay, often mentioiied in the A^s of worfliipping and coming to God, through the Lcrd 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 fland 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 elfewhere * there is but one Baptifm : As written to the Hcbreivs, many of whom were baptized with Johnh Baptifm, it probably means that of John, and that alfo in the common Chri- ftian Form ; becaufe this laft was never repeat- ed •, but to the Baptifm of John was afterwards tidded that in the Chriftian Form t i or, th^Doc-
* Eph.'iv. r. t -<^<5.' viii. \6, 17. xix. 5.
trine
DEISM Delineated. 139
wnQ o^ Sufering, then a Fundamental ofChri- CHAP, ftianity, may be implied in the Plurality of Baf- ^■ ti/ms, as above cxplain'd. That the Inne Immer- ^ 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 indifpenfibly Duty i if any Fidelity in be- \r\<r true to ones Frofeffion and Engagement ; any Force in a Fromife, in a Promife before many Witnefles -, any Sacrednefs in a Vow and Promife to God: All thefe concur in accumulating the folem'n and facred Obligaiion fo wifely intended to be fuperinduced in Baptifm. And if fuch fo- lemn fcederal 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 vifibleSign and Form, typifying, indicating, and ■ federally engaging, inward Purity and Hohnefs : We muft acknowledge, there is great Reafon- ablenefs and Morality in the plain eafy Rite of Baptifm, as it is a Divine Injiilntion ; not arbi- trary, but generally necefiuiry ; and therefore fofitive, becaufe mod ufeful for effeding the Re- ligion of the End, and of the Means.
Nay, before it became an Inftitution of Chi- 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 l\iQjews, for that is no where to be found, 2 but
140 DEISM Delineated.
CHAP, but becaufe it is a right Means, of a moral Ten- IV. 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 blefled Lord and Ma- iler, intending to adopt Baptifm into his Reli- gion, that he might be an Example, in ufing the mo^ folemn 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 Baptijl, (at the fame time he attefted hisFundlion, as his Fore-runner, and that his Baptifm was from. Heaven, and not from Men,) and was baptized wirh 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- rtituted for entering into Covenant, and being a Member of his Church, where Remifllon of Sins, and all other Bleflings of his Mediation, are par- ticularly promifed and infured.
A N D as the Defign of Baptifm, or the Chri- flian Calling to eternal Life, is profejfing a good ProfpJJion before many fVitneJJes, 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, This is iny beloved Son, in ivhom I am ivcll pleafed ; the Holy Ghofi lighting upon him, demonftrated him the La?nb of God for taking away the Sins of the IForld ; as well as by many miraculous Works, wrought by the fame Spirit, bearing witnefs afterwards, that he was fent of God, I Tim/m, 16. Said to be jufiified in, or
by
DEISM Delineated. 141
by the Spirit and the ^ater, or the Teilimony CHAR given by St. John at his Baptifm, 'This is he who ^J^i^ cotneth after me^ who was before me. All thefe ^^^T^^ befides the Bloody bore Record to the fame Truths that Chrift himfelf fays he came to bear wicnefs 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 reject Water Baptifm altogether, are guilty not only of difobeying Revelation, but the Rea- fon of Things, by negleding a moral fitting Means of Righteoufnefs, as well as contemning and fuperfeding a pfittve Infiitution of Chrift.
2. That Problem or ^lery*. Whether there he any Necejftj (even upon the Principles of Mr. IVaWs Hift. Infant Baptifm) /or the continual Ufe of Baptifm among the Pojierity 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 fc- 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 -\ \ efpecially fince there are, as is ac-
* Mr. £»2^a's Trads, who feems defxrous to have it folv'd, pag. 456.
f The Ahyffine Chriftians ofjEthlopia have a very abfurd Cuftom of repeating their Baptifm every Year, upon the Feall oi Epiphany, Varsn, de diverfu Religionibus, pag. 246.
knowkdged
142 DEISM Delineated.
CHAP, knowledged by the Querift, " other fufficient IV. <t Ways to revive the Senfe of our Duty to God,
^"^^/^^ if' and of our religious Bonds,** viz. by the other religious Duties of our Profeflion, and in parti- cular by the Lord* s-Supper *. It does not follow, by Parity of Reafon, becaufe the Pojlerity of Pro- felytes among the Jews, (whofe Anceftors upon their becoming Profelytes having been baptiz'd, the whole Family, Children with their Parents) were counted holy, not needing afterwards any Initiation' by Baptifm, according to the current Maxim, If the Root is holy, fo are the Branches ; that therefore Chriftian Baptifm was only intend- ed for thofe who became Profelytes to Chri- ftianity from an Infidel State ; and not for the Defcendants from Chriftian Parents born in the Church. For there is this manifeft Difparicy in the Cafes -, the Privileges of the Mofaic Cove- nant were chiefly te7nporal, and confequently in- heritable, and therefore Children were initiated at the fame time with their profelyted Parents, that the whole Stock of the prefent Family being made holy, their Pofterity might be holy, and inherit the BleiTing they were incorporated into, fo much at lead, as Baptifm without Circum- cifion admitted the Profelyte of the Gate into; for if they wereProfclvtcs of Juflice, Circumcifion was added to Baptifm ; and though Baptifm was omitted to their Off-fpring and Defcendants, Cir- cumcifion was not.
But the Privileges of the Chriftian Covenant, which God promis'd the Jews to make in the After-Days under their Mejftab, were fpiritual, as the Remiflion of Sins, tffc. and confequently
* Pt'g' 449-
not
PEISM Delineated. x^j
not inheritable at all ; though young Children, CH A?, before they knew the Difference between Good IV. and Evil, inherited the Name holy, if either ^-OO*^ Parent was Chrifiian* : If not inheritable, it fol- lows, that the Pofterity of baptized Chriftians ought to be likewife baptized. The afcertaining the Remijfion of Sins by wafhing and baptizing- into the Death of Chrift, and the Adoption of Chil- dren by Renewal of the Holy Ghoft, and other Privileges of the new Covenant, and making the Conditions of it perfonal to every one's Engage- ment and Praflice, is the Perfonal, permanent Ufe and Advantage of Baptifm.
3. As to the Time of baptizing in Infancy^ that is aflifted and reliev'd by the due Ufe of its Appendage^ Confirmation, which fhould rather be look'd upon, where Infant-Baptifm wholly pre- vails, a finifhing Part of Baptifm, in order either to prefcrve the true Nature of Things, or recover the primitive Praftice. Much Good may come of that charitable Work, as well as great Comfort to tlie Parents, in bringing little Children, to Baptifm and to Chrift, who are certainly ca- pable of his BleJJing ; ■ moft undoubtedly a Bkf- fing to them, when they are afterwards at the Years of Difcretion and Choice, brought on to be perfeded at Confirmation ! At which Solemnity, all the Ends and Purpofes of Baptifm are re- cogniz'd, and become perfonal ly binding in Dif-
I Cor. vii. 14. Elfe<were your Children unclean i but now are they holy. In the Reafoning of Men, concliifio femperfequi- tur deterior em partem: But it is otherwife in the Reafoning of God towards little Children ; for if one of the Parents is Infi- del, the other Chriftian, the Child is 0/ the Family of thofe that are fandified, is, as to its Root and Stock, of the Family of the^«/«/j, or holy^ the primitive Name of Chriftians.
charge
^4 DEISM Delineated.
CH A P. charge of Proxy's Engagements. Guardians, fuch ^^- Nature has made Parents and other AfTiftants
^^^^^^'^^call'd in at their Choice, are wifely allow'd by all I^aws to do every Thing tending to the certain Benefit and Advantage of Minors ; at the fame time what is tranfaded to their Prejudice, is voidable by them at the Years of Difcretion. They promife and engage, not what the Infant fhall do, but what he fhall be taught, called upon^ and rerdinJui to do; what at the Years. of Dif- cretion the Perfon would be obliged to do, whe- ther any Body had undertaken and promifed for him, or not. For that Obligation and En- gagement, in its own Nature, becomes Perfonal, as foon as the Youth becomes a Per/077, i. e. has the Ufe of Reafon to underfland Religion.
4. I T follows, that if any have ignorantly re- ceiv'd the Lord's Supper before Baptifm, they ought neverthelefs to be baptized.
5. It fe^ms that the principal Sealing of the new Covenant in either of the Sacraments, is by the Blood of the Mediator only, flain, and feal'd from the Foundation of the World, equally in Truft, and devoted in Intereft to both Parties, God, and Man. God ratifies the Covenant, and recognizes the Seal in his Oracles to Man. 'The Foundation or Covennat of God Jlandeth fure, having this Seal of mutual Confent between the Par- ties: God kno-ivelh, approveth in Bleffings and Privileges, who are his, in the calling to eternal Life in Chrift ; and let every one that nameth the Name of Chrift, in that Calling, and enters into that Covenant by Faith in the Mediator, depart from all Iniquity. And Man, in his Sacramental Promifes to God, ratifies and recognizes it on his
Part,
DEISM Delineated; 145
Part, by fo endeavouring to undertake, and then CHAP, confirm his facramental, perfonal Purpofe of ^^^;_. fulfilling the Terms of it. The mutual Stipula- •''^^ dons of both Parties of the Covenant in the Me- diator thereof, follows the fealing by his Blood, and are the mutual Ratification and Confirmation ©fit, to the World's End.
Vol. I,
CHAP.
146
DEISM Delineated.
C H A P. V.
Of the Lord*s-Supper,
HIS folcmn Rice is pofitively inlli- tuted for recognizi?ig Faith in the Me- diator of the new Covenant, and other Engagements profefled and undertaken at Baptifm : Like the former, it has fomething Moral, fomething Pofi- tive : The pofitive or inftituted Part being ground- ed upon feJe6t Reafons and FitnelTes.
I. T H E Morality of it, when clofely confi- dered, will be found to confift in the Fitnefs of rememhring, and the Reafonahleftefsoi obeying the Command, and recognizing the Kindnefs of fo fignal a Benefa^or ; celebrating with Praife and Thankfgiving the Mercy of God, and the Love of our Redeemer to fuch undeferving Objeds ; but efpecially re-inforcing, and making good whatever Engagements we have laid upon our- felves, when we folemnly entered into the new Covenant by Baptifm, and took the Calling of eternal Life upon us, and our Profefllon of being Difciples to fuch a Benefador and Saviour.
All Mankind arc agreed in the Duty and Morality of this, and have, upon Occafion put it into Pra(5lice : And they are no lefs agreed, thiit the Commemoration ought to befuitable to
the
DEISM Delineated. 147
the Benefaction. If it is what all are interefted in, C H A P. it ought to be publickly obferved for chat Reafon, .J^-,^ by all capable of joining in fuch a folemn Me- ^^ morial. Was it of a worldly Nature, and bodily Advantage only, Demonllrations of bodily and worldly Joy had been fufficient Commemoration ; But if of a rational fpiritual Kind, importing the higheft Comfort, and folemnly, by Symbols, ex- preflTeth the mod important Truth in all the World, the Knowledge of the Peace of God (in his Method of remitting Sins) which paffeth, i e. furpalTethall other underflanding and Knowledge, to every Heart and Soul that is fenfible of the Burthen of Sin, and feeketh its Happinefs in the Afiurance of God's Favour, through the Ways and Means of better Obedience, which fuch a fo- lemn Method of Afiurance has put us upon i then every Body muft acknowledge, that the Com- memoration, like the Kindnefs, ought to be ra- tional, fpiritual, folemn, for Reafons drawn chiefly from another Life : And as frequently as is agreeable to the Mind of fuch a beneficent Friend ; which is juft as often as Prudence con- fulting the fpiritual Advantage we may receive thereby, does didtate, where there is Convenience and Opportunity for it.
The whole World, from the common diflate of Reafon, has been in Pofleflion of fome pub- lick Gratitude and Remembrance towards their moft known and eminent Benefaftors, without any Appointment from them : Nay, to that De- gree of after-Refpedl, for fear of falling (hort, and fo early too as before the Flood *, that they
* See Sanchoniatho'% Phoenician Hiftory, fag. 234. com- pared with /«g-. 244.
L 2 deified
148 DEISM Delineated;
CHAP, deified them, though as much and as mereCrea- ^- turesas themfelves. By parity of Reafon, where
^'^^^'^"'^''^ a Benefaftor, the Son ofGod^ is known to defcend upon Earth, and, at the greateft of human Exi- gence, (an Interpofition worthy of fuch a Conde- fcenfion !) appeared in due Time in the Likenefs of Men, and Form of a Servant, to minifter to all Men, teaching the Way, the Truth, and the Life -, giving an Example of all good living ; patiently fuffering for it •, but mofl: gloriouQy of all, dying a paintlil and (hameful Death, for the Remiffion of the Sins of all Men, even of his Enemies, when they will become their own and Ris Friends ; rofe again from the Dead, that Life and Immortality might be brought to the Light of Mens Eyes ; afcended into Heaven, not to defert, but be more divinely prefent with his Peo- ple, their ever living Patron for promoting all the Mercies and Favours they can want or defire, and Joy and Happinefs more than they know how to defire. I fay, where-ever thefe Things are known, and known in all the Certainty that can aflure the World of the Truth, both of the Fa6t, and of the Favour of fuch a Benefit; does not an indifpenfible Obligation, even upon the Foot of moral Gratitude, prefs and importune us to com- memorate fuch a good, great, and marvellous Benefacftor ?
If he has obliged us beyond Requital, that is fo much the greater Reafon for our lafting Ac- ' knowledgment. If he requires it peremptorily, and has appointed the Manner of it in general Direflions, What is our Compliance in that Cafe, in common Reafon, but common Gratitude? Is it not meet, and right to bring all the appointed ' Ends into the Memorial, in order to render our
Participation
DEISM Delineated. 149
Participation more worthy of it? It is meet, CHAP. right, and bounden Duty, that the Partakers, ^_. while they are partaking of the Sign of the figni- ^'^'^"^ fied Thing, which procured them fo many Bene- fits, fhould rejoice with the greatelt Euckanji and Ovations of Praife and Thankfgiving for what has been done for them. The reafonable and grateful Part within us, confents unto it, and readily fubfcribes to that Chriftian Part of our ProfefTion. Thus far it appears, that this infti- tuted Part of Chriftianity grows out of that Root of Morality, which is rooted in the Hearts of all Mankind. Forafmuch as our merciful and gra- cious Lord hath fo done his marvellous Works, that the'^ ought to he had in Remembrance^ and the Work of Redemption above all other Works.
II. T H E R E is a pcfitive injlituted Part, which the Reafon of Man even acquainted with fo ad- mirable, and fo refpe<51:ed a Benefador would not, uncommanded by competent Aurhority, have pitched upon of its mere fclf ; and yet after the Appointment, cannot but acknowledge the Ex- cellency and the Reafonablenefs thereof And that in two Refpefts, i. As the Remembrance is appointed to be celebrated in the Ulage and Application of external Signs and Symbols : 2. In the particular ones of eating Bread and drinking W^ine.
First, that the Memorial of the precious Death of our Divine Friend fhould be prel'erved and repeated in the Ufe of any Signs, Reafon ol itfcrlf would not have fuggerted. For why might it not be brought to Mind, and pioufly refiet^ted on by all Hearers, when it is read out of the facred Hillory where it is recorded ? Why not L 3 by
150 DEISM Delineated.
CHAP, by a Congregation of Thinkers meeting together, ^^J^;;^. as we are told fome do, at Times, in profound ^^'^ Silence, to look at one another, and think over the Affairs of Religion ? But one that is wifer than either, even the Wifdom of God, who beft knows whereof we are made, order'd Matters otherwife, and by his appointed Method, de- figned to attracft and center the whole Man to the TranfaAion, moft important to his Intereft, his unfpeakable Comfort, and his endlefs Benefit. In order to which, the Senfes were not to be divert- ed at the Solemnity, but purpofdy fixed and en- gaged upon the Bufinefs likewife : He knew what we ourfelves muft confefs by an old Obfervation, which is, and ever will be attefted in Experience, as long as the World endures,
Segnius irritant aminos demijja per aures^ ^am qua flint OcnWsfubje^a fidelibus. Hor,
That we are not naturally fo ftrongly affeded with what we hear, as what we fee. It pleafed hin:i accordingly in that folemn Commemoration to con-note in particular the folemn Matter of Fadt with folemn Ad ion, and outward and vifible Signs evidently before the £}rj ^/Chriftians, felting forth Chrift cruciffd\ that the profitable Remem- brance might approach the better on all Sides, and make its Entrance the more effeftually at all Avenues to the Mind : At the Ears hearing the facredlnftitution and good Devotion belonging to the Bufinefs ; at the Feeling, handling the Symbols^ not the Body or Blood of Chrift; at \\\<t Mouth., the Inlet of bodily Life and Suftenance; at the Eyes moft efpecially, which ftill moft fixes and cap- tivates the Refieclion of the inward Man. That he niightj by all Means, impregnate our Souls full of
DEISM DELmEATED. 15 1
t^e fruitful Confideration of the beftKindnefs, of CHAP, the heavenly Benedidions of our Lord and Saviour ^L^. thus dying for us, and the innumerable Benefits ^''^^^'^ receivable from hisBlood-iheddlng, upon the faith- ful Performance of the Conditions on our Part.
*' I N all this the great Wifdom and Goodnefs " of God is to be admired, in making this Kind *' and merciful Provifion for his Church i who, *' confidering our Frame, and how large a Share ** 6'^;7/d'has in our human Com pofition, was plsas'd *' in Condefcenfion to our Infirmity, to addrefs " himfelf to us by that weaker Side of our Na- " ture; and left, in fuch a Crowd of fenfible " Objefts as we daily converfe with, we fhould " (as we are too apt) be tempted to forget him ; *' was pleafed by thofe very fenfiUe Objects to " bring us to himfelf, by making Ufe of iome " of them as his Remembrancers, and as Steps " whereby we might afcend to the Contempla- " tion of the molt fpiritual and heavenly My- " fteries.'*
For any therefore, after our Saviour has taken fuch abundant Care, to inftitute external Signs of the greateft Signification, concerning the diftinguifhing Parts of Chriftianity, for edifying and building us up in his Religion, by an Ordi- nance for ever, till his fecond coming again in vifible Appearance to all Men \ to pretend to be fo fpiritually refined, as not to need fuch a carnal Ordinance to help them the more folemnly and effedually to remember the Death and Pafiion of Chrift ; and fo quite lay afide this, as they do the other Sacrament of Water Baptifm : What Is it but to forget that they themfelves live in the X^leih ; And for fo long muft depend upon ex- L 4 ternal
152 DEISM Delineated*
CHAP, ternal Means and Ordinances for the Promotion ^- of fpiritual Tilings.
To be fo unreafonable therefore as to drop one Half of the Reafon of Things, wkh a De- fign to fhew themfclves but Haif-iVIen in this Life, with refpeft to their particular Se^^ as if they were peculiarly exempted above all People from being Whole-Men, made up of Senfe as well as Reafon, of Flefh match'd with Spitit, is cer- tainly a very irrational, unmanlike Spirituality, fwelling or ilretching itfelf beyond the prefent Meafures of a Man. No Man, furely, in his prefent Station in the Body, ought to pretend to a reafonable Service of God, in Methods which exclude and put afunder what God, the fupreme Reafon, has joined together in this World, for Life. For that very Reafon, and Refpeft to the Body, the Apoftle befteches the Romans xii. i. io prefent their Bodies a living Sacrifice, holy, and accepable io the Lord, which is cur reafonable Service. As long as God and Reafon require the fame Things, and Body and Soul live together in this State of Probation, publick Worfhip, where the Body attends as well as the Spirit, muft be fed and kept up with fome Externals of Religion for the better Edification of the Soul, and for that vifible Communion in one Bread, and one Body, vi/ith all its Members, holding of one Head ; for promoting a mutual Excitement to the Duty of mutual Love, and Care of one another.
W E may as well pretend to fuftain the animal l,ife of the Body without Externals, as the Life which is hid invifibly in Chrift the Head, without vifible Memorials of him : Efpecialjy fince the ejfternal Rites and Symbols are fo fimple, fofew,
Jind
DEISM Delineated. t^f
and (o fuitable, as, inftead of ft i fling, quickens CHAP.- that Life; in lieu of diverting, fixes the Atten- ^• tion of the IVIind, and are fo far from obfcuring, ^'^^^'^^'^ that they help to realize the great Fundamental of his Religion, and therefore are not to be look.*d upon as indifferent by any Chriftian, like the Ex- ternals of Man's ordering. Profefledly therefore to fuperfede fuch a folemn Ordinance and external Help, what is it but to charge ChriJI, foolifhly, for enjoining his Followers that Method of keeping up a perpetual Memorial of him, till his coming again ? And as the Commands of our Lord are not arbitrary, but wifely adjufted to our Confti- tution of Body and Mind, and purpofely calcu- lated for the Promotion of our greatefl Good ; the omitting of it mull needs be the pretermit- ting the divineft Means and Advantage for be- ing good. The Lord's-Supper being purpofely inftituted to keep up the dear Remembrance of our Relation to the Mediator of the New Cove- nant, that, drinking the Cup thereof, we might remember our Engagements in that Covenant, in order to preferve and repair our frail Stedfaftnefs in the fame *, to reje6l that Inftitution in Prin- ciple, and refufe that commanded Method of ihewing forth the Lord*s Deaths vA his coming again, is to reje6l their Relation to a crucified Saviour', c a ji the Covenant behind thtm^ and dif- avow the Bafis of the Hopes of Salvation, the Death of the Mediator. But to do it under a Pretence, that his coming again from the Place whither he was gone to make Preparation for his Followers, is already fulfill'd, by his being come (as they phrafe it) i?ito their Hearts^ is notcnly to reject the Neceflity of any folemn Remembrance of our Lord's Death, bur, in Effeci, rej^ding Jiis coming again to judge the World : for if he
has
154 DEISM Delineate D^
CHAP, has no other coming again but what they affign,
^' they may as well, and by the fame Conceit, al-
^^V'^^legorize the Refurredtion as paft already ; which
is to turn thofe Parts of Chriflianity into mere
natural Religion, or Deifm.
If then external Signs and Symbols are fo well fitted to the more folemn Occafion of comme- morating the Death of Chrift, and are fo many vifible repeated Memorials, both of our Chriftiaa Benefits receivable from the new Covenant in his Blood, and of our Chriftian Duties correfpond- ing to it in the whole Tenor of our Lives ; and if our Lord has exprefly affixed thofe helpful Sig- nifications with a Defign to edify us the more, as often as we reflefl upon his Death and Paflion in that moft folemn Manner-, it follows, that that Pofition, viz. " The fpiritual eating of Chrift is *' common to all Places, as well as the Lord's- *' Table*: If it means, that it may be done every where, and withoui the appointed Symbols ufed at the Lord*s-Table, it muft needs be a Mi- ftake ; becaufe it is a dangerous opening the Way to the general Difregard of the appointed Sym- bols ; and confequently a difufe, or fuperficial Uk of the Lord's-Supper.
Evident it is, that as oft as we refledl upon the then and there inftituted End of Chrift's Blood fhed for the Remiffion of Sins, our Faith in Chrift the Mediator of the new Covenant founded in his Blood-fhcdding, asa/«//, perfetJ, fujjicient S^icn- fice, Oblation, and Satisfadlion for the Sins of the whole vVorld, may be very opportunely en- liven*d, ftrcngthen'd, and confirm'd at that So-
* Hales ^^ Eaton, Traft upon the ^'flff-^/'.v?;/, F^S- 57*
lemnity >
DEISM Delineated. 155
lemnity, pad Wickednefs naturally making us CHAP, other wife diffident of the Forgivenefs, and Ac- ^\^^ cefs to God, there prefented to Remembrance, ^^^""^ and exhibited to our Faith. The Want of which Obfervation, feems to have occafion'd another Miftake in the fame Author, who rejects the Notion of Faith in Chrift being at all confirm- ed there ; affirming, that " the receiving it [the " Lord's-Supper] is [only] a Sign of Faith con- " firmed, and that Men come to it, to teftify '' that they do believe, not procure that they " may believe*:'* Where from what follows, he plainly means by Failh in Chriji an AfTent only to the Truth of Chriftianity ; which indeed ought firft to be fuppofed as confirmed in that Senfe in every approaching Communicant ; but (till, confequent to that, may he not at that So- lemnity, feed and confirm the Reliance of his Mind upon the comfortable Do6lrine of Remif^ fion of Sins, of full and free Acceptance with God, through his Blood ? Which is a Faith in Chrifi, moft feafonable^ and partiadarl-j belong- ing to the Lord's-Supper. It may as well be faid that our Love of Chrift is not i^^ and im- proved by that Remembrance of his dear Love to us. Are not Chriftian Habits bed maintain'd and ftrengthen'd by the dueRepeticion o^ fcleimi^ cccafional^ moft Chrijiian, moft iinprejjlve and ex^ frejjlve A6ls ?
2. T H E y^'fowJ Thing pofitively inftituted, is the Appointment of Bread and IVine^ which the Lord commanded to be received, as the c,'z/)i Signs
* ?age 54. The fame Anfwer will folve that Query, an Jemper communicandu?n per Symhola ? In Grotius's Trad d( ccenat ed;fiinijftratiQ7:e, ^C-
and-
"156 DEISM Delineated.
CHAP, and Symbols for commemorating his Death and ^•^PafTjon. They feem to be enjoin'd in particular
y^'V*^ [qj. fi-jefe Reafons. Firfl, Becaufe had our Sa- viour given a general Command for the folemn Remembrance of his Death by feme Sort of vi- fible Signs or other, without mentioning any Par- ticulars ; his Difciples, in that Cafe, had been va- rioufly divided in chufing, fome this Sort, fome another, knowing no one particular External having neceffary Connexion with fuch a Duty : A general Diftradion would have enfued ; little Union, and therefore no fuch Thing as Co7nmu- nion with fellow Chriftians. The generality, per- haps, would have had Recourfe either to paint- ing, graving, carving, or moulting fome tragi- cal Reprefentation of fuch a Death -, the Confe- quence of which had been, that the Image or Pifture would have intercepted from the genera- lity of gazing Communicants, and terminated upon its outward vifible Self all that religious Re- gard, which belonged only to the Thing figni- fy'd. And fo the Death and Paffion of Chrift would, by Degrees, have been fwallowed up of the Sign.
F o R the Prevention of fuch pernicious Su- perftition, and Confufion in a Matter of fo much Importance, Bread and Wine (wherein there is no Similirude to tlie Thing intended, fave only in the breaking one, and pouring out the other) were the Signs commanded on Purpole by our Lord, that it might never be miilaken for the Thinn; reprefcnted. It is evermore the Nature and Office of a Sign, fignifying ex iiyiiluto, to beenVntially and conftantly dilferent from the Thing f)gnify'ci, never to pafs in Reality for, but ever bs dillindt from it. When a Word or
ExprefiTion
DEISM Delineated; 157
Expreflion is therefore in that Cafe defignedly CHAP, figurative, and fymbolical, it can never, at the ^* fame Time, fignify literally, but always figura- ^"'^V^*'^. lively ; the Moral or Figurative, muft be the true Senfe, and not the Literal j the moral and literal are oppofite in all fuch Inftances of Language ; the latter killeth, (as in the Church of Rojne) the former giveth the Life, or Mean-
I F the Sign fignifying, and reprefenting, is a vifible Body prefent, then the Body and Blood of Chrift fignify'd and reprefented, cannot pollibly be prefent likewife, but, of Neceflity, mull be ahfent •, nor can it reprefent any thing but what is true of the abfent Body, not its prefent offering up upon the Crofs, but that it was once offered up. If the Body was indeed prefent, as feme abfurdly contend, what need of commemorating a Thing -prefent? But if it is to be commemorated according to the Commandment of the Inflitutor, it mud necefTarily for that Reafon be abfept, to make a Remembrance. It fignifies not as a Type^ for that has Reference to fomething future ; but as a Token and Pledge, both ofits Abfence, and of its being offered up once heretofore. And fee- ing it is the very Nature and Eflence of a Sign or Symbol to be figurative and reprefentative, not proper and literal ; it muft likewife be effential to the Words inftituting, to mcdinfguratively, and by Way of Reprefentation only. And if it is a Contradiction to, and Deftrudion of a Sign, to become the Thing fignify'd and reprefented, be- ll old ! anew Contradi6lion in that Gulph, which fwallows up ail Senfe and Reafon in Religion, the Romijh Tranfuhjlantiation,
Secondly^
S^8 DEISM Delineated.
CHAP.
y^^^^ Secondly^ Another Reafon for felefting the Elements of Bread and Wine might be, becaufe with the generality of Mankind, they are as com- mon as Air and Water, viz. as much as is needful for that Purpofe, is very procurable ; that all Excufe as to Charge or Difficulty, or Unpalata- blenefs, for abating the Remembrance that Way, might be for ever filent. Where Wine is not to be had, as is the Cafe of fome Countries, the external Means are not for that Reafon to be laid afide, but others fubftituted bearing the neareft Refemblance to Wine: In that Circumftance, Mercy is better than Sacrifice.
And if a farther Reafon of appointing Bread and Wine may be drawn from their great and common Ufefulnefs to the Nutriment of the bo- dily Life, one for ftrengthening, the other making glad the Heart of Man ; the folemn Remem- brance of the other, by an oppofite and fignifi- cant Analogy, is fo underftood to be the Food and Suftenance of our fpiritual Joy and Life, hid with Chrijl in God, that its Peace and Comfort is as dependent upon the Memorial of that Method of God remitting Sins in Chrift, as the Body upon Meat and Drink. Repentance, and Prayer, and Contemplation are Exercifes of the Spirit of a Chriftian, but there is no living always upon Ex- ercife, there mufl be, at proper intervals, Nou- tiJJjment and Suftenance taken in, for the better Support of Exercife, Health, and Life ; and what is that but the Bread that came down from Heaven, the Death of the Mediator, the Bafis of all fpiritual Life ? The Stomach for it, is Remem- brance or Reflexion of the Mind, in Society with Other Chrililians, at folemn Times, and Places ;
the
DEISM Delineated. 159
the fweet Savour of it is Remiflion of Sins, very CHAP. incident unto Man, and that molt divine Tafte ^• of God's Favour and Reconciliation; the due '^"^'^'''"^'^ EfFe<5ls of it upon Earth, is growth in new good- nefs of Thoughts, Words, and Works ; and the ripe Fruit of that, is Eternal Life. A Child is not more an Emblem of Humility, than the other Signs are of our Need of Chrift crucified.
As in Baptifm, fugpofing a State of Defile- ment at any Age, and it was, in Fa6l, cuftomary with the Je'ws, to baptize whom they receiv'd into their Religion, from a State of Gentilifm or Idolatr'j^ as a folemn Intimation o^ cleanfing them from the Pollution of Idols, and a publick Me- thod for profeffing themfelves Profelytes ; nothing could be a properer external Sign and Form, with the Words, for initiating into a pure and holy Religion, and for renouncing what was otherwife: So, fuppofing a Need of feeding, ftrengthening, and refrefhing our Minds, with the Recolledion of what Chrift has done for us, in the beft Solemnity, which is that prefcribed -, What fo proper external Sign could be devifed, as Bread and Wine, which the Lord command- ed to be received ? Neither one nor t'other is a " dumb, difficult Hieroglyphick, but a vifible foodful, chearful Occafion for the Eye of Faith to behold, as in a Glafs, the Food and Comfort of the Soul. As our Lord originally infti- tuted it after Supper, that fhew'd the outvjard Man had no need of it, but that the i?iwardM?^n. was thence obliged to take that Occafion, the better to think and eat of the Bread that came down from Heaven, for the Life of the World, - as the moft foodful, ferious, cogitative Thing.
'Thirdl-ji
i6o DEISM Delineated.
CHAP.
V- ThirMyy A further Reafon of thefe familiar
^"^^^^ and procurable Signs might be a Care ex ahun- darJi, for preferving the principril Belief and Doc- trine of Chrillianity in the World, viz. the DEATH OF CHRIST. For the Truth of a pad Matter of Fafl may be kept up from Generation to Generation, when fome folemn Rite or Sole?finity is inftituted for perpetuating the Memory of it ; and. the Reafon of the So- lemnity is continually handed down by fome writ- ten Tradition, with the Cuflom and Ufages of the fame, (in Epitome of the Record) to the lateft Poflerity. And thus fuppofe the word that could poflibly happen, all the Writings of the New Teftament perifh'd in many Nations, the Me- mory of this capital Truth of the Chriftian Religion, might not have been quite loft, but tranfmitted from Father to Son, from Age to Age, as an inviolable P.rcfcripion in the [olemn or facramcntai Uk of thofe cheap Things, as long as the Sun or Moon endureth, and be better, and more generally tranfmitted, than by Medals, Pillars, or Infcriptions. The indi- cative prophetical Type or Prelude of this, the facrificing the Life of a La??ib inftituted by God after the Fall, as appears by the PracHiice of Jbel^ Gen. iv. importing the Will of his of- fended Majefty, That without Jheading of Blood there "loas no Re7}iiJJion of Sins, was thus univer- fally fpread and perpetuated through the whole Race of Mankind, in all Parts of the known World ; varied indeed and corrupted fufficiently in various Places, by oral Tradition, but ftill holding Refemblance to the primitive Pattern, (a Pradice no otherwife accountable in the Con- sent of all the Race, but that they certainly re-
ceiv'd
DEISM Delineate i>« i6i
ceiv*d that Tradition, as they did their Blood Iti CHAP, their Veins, from one common Parent.) But ^1_> that being the Shadow of the Sacrifice of Chrift, ^^^^^'^ where the Subftance has enter*d, the Darknefs, with the bloody Sacrifice, together with the Idolatry and Superftition fuperadded, vanifhes like a Shadow j and there remaineth the Me^ tnorial of the only valuable Blood, or true Sa- crifice, once offer'd, by Signs and Symbols, as a facred Occafion to Reafon, to refled: in due manner, and to right Purpofes, upon the bJef- fed Inftitucor, was to laft to all Ages and Gene- rations.
I T was at the Po/f centum ufual with the Jews at the'Conclufion of the Pajfover, when Bread and Wine were ferv'd upon the Table, purpofe- \y for the Guefts to take fome of each, and . take thence withal a religious Occafion to hlefs and thank God for thofc Creatures, as well as for their Deliverance out of Egjpt : Then it was our Lord and Mailer took the Creatures of Bread and Winey feiz'd "upon the commemorative Ufage and Cuftom, converts, and enjoins it (blefilng God upon that new Occafion) to the Remem- brance of his dyin^, and his Blood pjedding -, an infinitely greater Deliverance than the other. Thenceforward the S U B J E C T both of Re^ memhering, and Blejfing was changed. Thence- forward fucceeded in lieu of the Memory of the Redemption out of Egypt^ a much greater Re- membrance, even the univerfal Redemption of the World by Chrifl: our PafixDver, the Lamb of God (lain for us ; and a much greater Thankf- giving took place of that for Bread and Wine ; even lor the Son of God giving himfclf co be the Bread of the World, the true Bread that came Vol. I. M do-wn
j62 DEISM Delineated.
CHAP, down from HeavefJf giving Life eternal to the V. World.
Aft e r the Dirpofition of the external Signs upon the Table, next follows the appropri- ating them to the holy and folemn Ufe which Chrift has commanded, ufually called Confecra- fioH ; not as if any Alteration pafles upon the Elements •, for what was Bread and Wine before, is the felf fame ftill, in its Nature and Conftitu- tion, though appropriated from common, to a fpiritual Ufe. The Remainder lies upon e very- Communicant, to make it that religious and be- neficial Sacrament, Eucharift, and Communion it ought to be. And every one may communi- cate with their Spirit, and with their Underftand- ing alfo, by bringing the Thing fignify'd to the . prefent external Signs ; which is done by a pious Rem.embrance, and Confideration of the Ends for which the receiving the Lord's Supper was ordained -, briefly comprifed by our Lord himfelf in that plainly obliging, and no lefs advantageous Command, do this in Rememhrance of me.
Should it be asked bow^ and where is the Body and Blood of Chrift frefent, after the fo- lemn appropriating a certain Quantity of the Elements to the Ufe of remembering? The Anfwer is, in the Receiver's Thoughts and Remem- brance. How can ii Memorial be any where ^\{t ? And there it js, or may be, as verily and indeed taken and received in the fiiithful Remembrance, asfucha pail important Tranfidion concerning the labfent Body and Elocd of Chrift crucify'd, Gan1)c in the Mind of him, or her, who is de- voutly commemorating, that it was once offered up in Sacrifice-, and for whom s and for what
End.
DEISM Delineated. 163
End. This plain Obfervation is abundantly fuf- CHAP, ficient to redlify the many Miftakes concerning ^L, that Prefence ; feeing it is neither z';/, nor under, ^^ nor with thofe Elements at all ; nor does there any real Prefence, excepting that of Bread and "Wine, enter into the Bread and Wine, unlefs thought and Recolkolion of Mind can be a real Prefence. 'Tis true, the Thoughts or Ideai making up coUedively the Memorial of Chrift crucify'd, is prefentto the Mind, but that makes his abfent Body no otherwife prefent, than to the Intents and Purpofes of thinking and refleding. If that can create a real Prefence of any Sore, then may every other abfent Body thought of by Occafion of fomething prefent, appointed to be the Sign, Memorial, or Occafion of thinking thereon, be as well prefent in, under, or with that Sign or ■Occafion of thinking •, as the Body and Blood of Chrift, the Thing fignify'd, can be believed to be with the Bread and Wine, the Sign, or the Thing fignifying in the Lord's Supper. To talk ferioully of any other real Prefence^ (if that which is mental may be called fo) or of a Body being pre- fent after the Manner of a Spirit, is to ftudy to make that difficult and unintelligible, which Chrift, and the Nature of Things, have made ■very plain : For not the Bread and Wine, but our Thoughts taking an Occafion from thofe ap- pointed Signs and external Adions of breaking and pouring out, of eating and drinking, to refledl ferioully and thankfully upon the Death of Chrift, the new Covenant in his Blood for Re- miflion of Sins, Accefs, aad Acceptance with God, and eternal Life-, and to comply in earneft with all the Qonditions on our Part, for obtaining the Benefits and fecuring- the Blefllngs; our Thoughts, I fay, "fubfticuce the Notion of Pre- M 2 f^nce.
164 DEISM Delineated.
CHAP, fence, which, being no more than Notional znd ^•^^mentaU is confequently oppfite to r^a/Prefence:
^"^^^T*^"^ js^Qt the Bread and Wine as fuch, but the raifed Remembrance and religious Thinking, is that which works upon the Mind, and renders the Lord's Supper the molt religious and devout Solemnity to us.
Either fuch as may be called a S a- c R A M E N T ; as we ufually take Occafion thence to recognize, on our Part, the Fidelity flipulated in the new Covenant, and amend the Obedience of our Lives, which was before devoted and en- gag'd in Baptifm, folemnly offering up ourfelves. Souls and Bodies, to be a reafonable, holy, and lively Sacrifice unto God. Submitting ourfelves wholly to his holy Will and Pleafure, and ftudy- ing to ferve him in true Holinefs andRighte- oufnefs all the Days of our Life. And this agrees with the Account Plin-j tranfmitted to Trajan the Emperor, of the Chriftians in his time -, That they were wont upon ajiated Day^ to jneet together early in the Mornings and bind themfelves by a Sacrament not to commit Theft, &c.
O R an EUCHARIST; with refpe^ to the Thank/giving Fixrt, confiding of folemn Obla- tion, of moft humble and heafty Thanks to Almighty God our heavenly Fariier, who of his tender Mercy did give his only S^ Jefus Chrift, to fuffer Death upon the Crofs for mir Redemp- tion i of all Times, and above all Places, it is then, and there very meet, right, and our boun- den Duty to give Thanks.
O R the, C O M M U N I O N of the Body and -Blood of Chrift, as St. Pan'! has affign'd the
, Ufes,
DEISM Delineated. 165
Ufes, I Cor. x. viz. (i.) For maintaining Chri- CHAP, ftian Charity in gmng, forgiving, and general in- ^• terceding^ among Chriftians, who are myftically ^'''^''^**'^^ one in Body; and all Fellow- Members of that one Body, whereof Chrift is Head. The Mind is then aptly imprefs'd with a correfponding Difpofition and Sympathy of mental Memberfhip and Communion cf Saints, by the bodily Concur- rence of Chrift ian People communicating of the' figoified Body. Love to Enemies is particularly fignified and ftampt upon the Mind, by repre- fenting the moft bounteous fuperlative Example of it, in that, while we were yet Enemies, he died for us. And what can better infpire the Communicant.' with univerfal Benevolence and Reconciliation, than his receiving the Pledges of the like Love of God, and of our Mafter and only Saviour, thus dying for all Men? (2.) For preferving Chriftians from the Idolatry of com- municating in any Service to, or worfhip of any other Mediator, for Acceptance with God, but . the one Lord Cbrift. To whom they muft all inviolably adhere, as the fole Mafter and Media- tor of the true Religion, and Worftiip of God.
And if there is but that one Mediator and Advocate with God, who lives for ever, and for all Intents and Purpofes, to make Inrerceflion bimfelf for us, and reprefent and plead the once offering of Himfelf for us ; not only the Doc- trine oi Saints and Angels interceding, is abfurd ; but that Notion lately efpoufed by fome Protef- lants, viz. of the Priejt or Minifter reprefenting the Sacrifice of his Son to God, and pleading that Oblation with him for the Sins of the Congre- gation, muft be erroneous likewife -, becaufe it is a plain Jharing withy an encroaching upon Chrift's M 3 Office
i66 DEISM Delineated.
CHAP. Office at the right Hand of God. For how ea- ^- fily, upon Occafion, might this Dodrine in its
v^V^*^ Confcquences, be reconciled to the Bopilh renews ing and repeatv:g that Sacrifice, which was once made? It feems therefore not fo true, nor fo proper an Expreflion of the Lord's-Supper to call it a commemoralhe Sacrifice^ as fome have jjfed, or rather mifufed that ExprefTion of the ancient Fathers ; who would probably have omitted it, could they have forefeen the ill Cpn- ftrudlion Poflcrity have put upon their devout M<f- taphors.
B u T in our Churches Office^ inftead of offering the Body ofChrift, real^ or inyjiicaly for a Pro- pitiation to Go*d, there is only offered to Him, by the officiating Minifter and Congregation, firft Prayers and Supplications for all Men, Alms and Cblations for the Poor, (perhaps the Bread and "Wine before Confecration may be thought by fome to be offer'd) Prayers over the Bread and Wine, and Praife commemorative of the full, perfed, and fufFicient Sacrifice, Oblation, Satisr fadion {once offered) for the Sins of the whole World. SecGndl)'y Vows and Refolutions for holy Obedience, ourfelves^ cur Souls and Bodies to be a teafonahle, holy, and lively Sacrifice. Such Sacri- fice of ourfclves, in devout Memorial of his, inoft fitly /hews forth the hordes Death till his coming again, before God and Man ; the new Cor venant betwixt God and Man feal'd by the Blocd of the Mediator, being then and there with great Truth commemorated, as too much neglcded by us •, and then and there with equal NeccfTity re- folved to be better obferv'd. But a commemorati've Sacrifice, is a very diiferent Idea, with fome Mo- derns, from the Commemoration of the S-icrifice of the Death of Chrift. The
DEISM Delineated; 167
CHAP. 'The commanded Virtue of the inftituted '^• Sign is, to create an Opportunity, and imprefs ^''"'''^^^^^'^^ a folemn Memorandum of what Chrift would have in that manner remember'd j the Virtue and OfEce of a Receiver of that Sign, muft there- fore be to receive it according to the Inftitution ;, remembrino; that it is his Bufinefs and Devotion, upon that facred Occafion, to ]oin the Sign and the Thing fignified together, and bring the End to the Participation, the Death of our Re- deemer, and the Sacrifice of his precious Blood, his Body broken, and his Blood pour'd out, and make it mentally prefent upon the T^ble, in the View of our Mind, looking upon him whom "doe have pierced^ in his moft ferious and pious Refledions upon the fame ; as ever he defires to communicate as Chrift would have him, and make a Confcience of dobig it in Remembrance of him.
A s the Cup is called by the Inftitutor, my Blood of the new Covenant^ that neceflarily and particularly brings to Remembrance our Know- ledge of that Covenant, with our Obligations to. Deviation from, and Privileges in obferving as we ought, and the ill Confequences of contami- nating it with Sin and Difobedience ; to be guilty of that by wilful Apoftacy, is counting the Blood of the Covenant an unhol) T\\\x\q^^ and a tearing off the Sealy viz. the Lord knoweth or approveth who are his ; but how know, how approve, but fromandby theCOUNTERPART, every one that nameth the Name ofCbriJi (and it is hard to remember him without his Name}/^'/ him depart from all Iniquity ?
M 4. • For
i68 DEISM Delineated.
CHAP.
^J^-^ For the Thoughts of that Covenant im- '^'^^^ mediately and unavoidably bring into folemn Recolledion, the Mediator of it ; which includes not only Lord and Matter, but fomething more, viz. all the unfpeakable Kindnefies defign'd by his Death, to our Souls and Bodies. And as we ought more efpecially to mufe and meditate, and be grateful for Kindneffes at this time of Eucbarifi and Thankfgiving, what can be greater in all the World, than his dying upon the Crofs for the Salvation of both, the Remiffion of Sin, the Refurredlion of the Body, and Life everlading, i^c? And if we have any Con- fcienee of that Covenant, entered into by Bap- tifm, or any Value for the Mediator of it, or his dying Command, we muft remember our Sins with a forfaking Hatred, fince that was the grand Benefit to us ward, to fave his People frojn their Sins J and redeem us from all Iniquity, that we hecome zealous of good Works. In order to which, it previoufly promotes an Enquiry, and enjoins an Examination, how much, and in what Particulars we have deviated from the holy Profeffion we undertook atBaptifm-, whether we are in the Faith i and in the due and becoming Courfe of Obedience, which infeparably belongs to it ; and whether the Ends of Chrift's Inftitution, are the Ends, and no other, that brings us to that holy Sacrament. •
And what ought, or Ihould be, the Con- feqUence of fuch a Remembrance to any People, but to abhor and forfake thofe Sins more and more, which God has fo feverely forbidden, yet at fo great a Coft is ready to forgive ! And in i\\%i holy Purpofe of fincere Endeavour, fpiri-
tually
DEISM Delineated. 169
tually drink of that defirable Spring of Comfort ^ ^^^•
to a guilty Confcience, the Remiflion of Sins,
and the joyful Senfe of Friendfiiip with God, upon the Condition of future Obedience ; fuffi- cient to kindle a Flame of Love and Thankf- giving in every Breaft. Then the Body of our Lord Jefus Chrtjl which was given for us (as the external Sign is bodily taken and eaten) will be thoughtfully taken, and fpiritually eaten in Re- membrance of his dying for us, and fed on in our Heart by Faith with Thankfgiving ; and, as the Body and Soul of the Juft live by this Faith, will be preferved unto everlajling Life. Then will the Blood of our Lord Jefus Chrifl, the Blood of the new Covenant, be drank in our Thoughts, when the Remembrance of the Ends and Con- ditions for which it was Ihed, is the Gueft there : And thus will our Souls be flrengthened and re- fre(h*d by the Body and Blood of Chrift, if we eat and drink as verily with our feeding imbibing Faith, as with our Mouth ; and thro' the Mouth Faith will perceive the Life giving Virtue of this Sacrament mentioned by the Homily, i. e. thus duly partaken will be a Pledge of eternal Life,
The Church 0^ England Office calls the Bread and Wine holy Myfteries, in that fcriptural Senfe of Myftery, which imports a Symbol* ; and puts all the Good and Effei7 of thofe holy Myfteries into the Peoples own Power, notwithftanding the Unworthinefs (if fuch a Thing (hould ever happen) of the officiating Minifter -f.
And this way of m^afuring by the Ends, will help us to a true Judgment, what is St. Paul'*%
* Eph. V. 32. f Sttxxyx. Article of the iame Church.
unworthy
ijo DEISM Delineated.
CHAP, unworthy receiving the Lord's-Supper, and what ^^yv^on the contrary is worthy receiving: For this is ^'^'^JLidging by the fame Standard and Meafure the Apoftle himfelf appealed to. In order to Ihame and convince the Corwthians of their unworthy receiving it through the Diforders crept in among them, he recalls them to the original Inftitution, and to the Ends fet forth by Chrift, as he receiv*d them from him, and recites particularly *-, then immediately forms his Argument, and fubjoins, ivherefore whofoever Jhall eat this Bread or drink this Cup of the Lord unworthily., Jhall be guilty of the Body and Blood of our Lord\ i. e. whoever in partaking that Supper, omits the Ends which Chrift himfelf has annex'd thereto, as did fome of the Corinthians^ that Perfon is to be accounted an unworthy Gueft at that Supper, being guilty of a grofs Mifapplication concerning the Body and Blood of Chrift, externally reprefented there by the Signs of Bread and Wine. For not to re- member thofe Ends, or not devoutly to refleft upon the Death and Paftion of Chrift, and not to reprefent to ourfelves and to one another, the Love of God in that Sacrament, was not to eat the Lord's-Supper but prophane it -, and to be as incogitant of what they were about, as if they were at their own ordinary Supper ; not difcern- ing the Lord's Body, or not difcriminating the Bread and Wine, which were the Signs, trom other Bread and Wine, which is common Vic- tuals.
He that comes to that Supper knowing the Bread an8 Wine to be purpof^ly fet apart for commtmorating the Death of Chrift, yet eats and
* I LV, :;!. 1-, i-c.
drinks
DEISM Delineated. 171
drinks thofe Symbols of Remembrance, without CHAP. applying them to the Ends of Remembrance, he V- eats and drinks nothing but mere Bread and ^•^'*V*^' Wine, he unfeafonably eats, and unthinkingly drinks no Symbols, he difcerns not the Lord's Body ; he is therefore guilty of not confidering the Thing fignified, the Body and Blood of ChrifV. And confequently, feeing thofe Symbols (as he very well knew) were pnrpofely to be eaten and drank, for confidering and difcerning the Lord's Body, he eats and drinks his own Condemnation, i. e. that which ferves to reproach and condemn him, as well as expofe him to the Provocation and Judgment of the Lord of that Supper, for not ufing fuch Symbols, at fuch a time, anfwer- ably to his pofitive Appointment and Memorial of himfelf : And for want o^ judgbig and examin- ing himfelf, and his Intentions of communicating, by the End, i. e. the difcerning^ difcriminating, and rememhring the Lord's Body broken, and Blood of the new Covenant Jhed, the notorious Defign of that Supper ; for which horrid Proftitution of the Knowledge and Confcience of what the Apoftle had before deliver'd to them, at fo facred a So- lemnity ; and for intemperate Diforders; and parting of Tables, and dividing Communion even under the fame Roof, and for their unchriftian Partiality and unfeafonable Kind of Excommuni- cation of their Poor Brethren (the moil abfurd Behaviour certainly at the united Commemora- tion of a Saviour dying for the Salvation of all Men, Poor as well as Rich : ) The Lord of that undifcern'd Body, and abufed Supper, judg'd or punifli'd the Irreverence of fome with bodily Afflidion, that others might be chaften'd into Amendment -, forfie with Death .* For this Caufe jnan'j are fick and weakly ^mpng you, and many Jeep, And
iji DEISM Delineated.
CHAP.
^y;.,^ A N D as this gives a true Judgment concern - ^^^^1^ ing unworthy receiving, fo does it of the Apoflle's fhort, effe<flual Rule of examining our/elves pre- vioufly, in order to prevent it in every Commu- nicant ever after, (Teeing we are free from the open Diforders and Indecencies among the Corin- thians) which is again according to his Appeal in the Matter, viz, to make the End of the In- ftitution fixed by Chriji himfclf, the perpetual Standard for weighing and examining all our Comportment, and Purpofes in Reference to that Duty. Whether we refolve then to be devoutly mindful and obfervant of what the Lord of that Supper lays a double Charge on us, at that Time, to mind and bear in particular Re- membrance ; to lift up our Hearts, to lift them up to that Lord who taketh away the Sins of the World, in the moft grateful Remembrance, con- ftraining and producing all Obedience, for his ineltimable Kindnefles ; and whether we will re- form our Lives, conform our Minds and Aftions to the Terms of the new Covenant in his Blood ; and regulate our Hopes of RemifTion ofpaftSins; of readier Acceptance and joyful Accefs unto God; of eternal Life; and of all other Benefits of his Paflion, by that folemn /hewing forth the Lord*s Death: That /^//W of Remembrance being the perpetual Standard and Regulation for pre- venting ^^r/^j/^^j and Herefiss in reference to this Solemnity. But, as the Jpojlle obferves in the fame Chap. They mujl needs be^ as long as there are Paflions and Corruptions m Men, and the Providence of God permits them to have their corrupt Effe(5l:s ; the providential Touchftone and Event of it willor ought to be, that they 'who me approved of the Lord, by adhering to the
Ends
DEISM Delineated. 173
Em^s of his own Infticution, and preferving zh2it Sorl CHAP, of Remembrance, may be made manifeft, by that v^I^j Difcrimination, and that invariable Rule of right ^'v^ receiving according to Chrift*s own Inftitution.
Was there a pbyJicalYinue, or infeparable in- ward and fpiritual Grace communicated to the confecrated Elements for imparting to Commu- nicants the blefled Eflre(5ls of the Sacrifice of Chrift ; or, which' is the fame Thing, could the opus operatum of corporeal eating and drinking *, anfwer the End of remembring his Death ; Chil- dren, Ideots, or the moft profligate Sinnersi (in- tending ftill to be fuch) who never think at all of the Matter, would be worthy Receivers, and there could be no fuch Thing as unworthy re- ceiving. But fince they operate interpret at ively^ to our moft ferious Reflexion, as foodful Signs and Monuments, for raifing our Thoughts to, and recollecting them upon the Thing fignified, Chrijl dying for our Sim, and the great Love of God in that Difpenfation of a Mediator : Seeing the Lord's Supper works upon the inward think- ing Man in this rational^ moral Way, ("upon which may be expelled the fulfilling of Grace and fpiritual Benedidlion, in virtue of Prayen for the Gifts of the Spirit, at that Time, ufed ; Prayer in Chrift* s Name, being the Key of Hea- ven for that Conveyance and Supply of our
* The Papifts maintain'd that Grace was ipfi faSh con- ferr'd with the outward Symbols, and the. People juftified merely by the Work of receiving thofe Externals, by comply- ing with thofe facramental Works: The Protejiants aflerted on the contrary, That the fpiritual Efficacy depended chiefly on the internal Part, the Application of the Mind by Faith. Thence commenced the Controverfy between them, whether Ju/lification luas hy Works or Faith i which receiv'd different Turns afterwards.
Needs
^74- DEISM Dei-ineated.
CHAP. Needs engag'd at our Entrance into the new ^^•_^ Covenant, at Baptifmj to the perfedling Holi- ^^^^"^ nefs in the Fear of the Lord, as the Communi- cant in a lively Faith in God's Mercy, and being in perfeft Charity with all Men, refledls upon that Me ihod of God's pardoning Sin -, as it is init- felf, the greateft and raoft affeding Argument of his Love in Chrift, that can pofllbly be laid before the Mind of Man, at a folemn time of reflefting, for winning his reciprocal Love, and • 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 lolemnly and frequently recognizing and re^ memhring it, in the Grounds thereof, the Death of the Mediator j and as both thefe Inftitutions and Solemnities, are adapted to operate in us fymbolically and affedingly, 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 Chrifl:, appears unto all Men, to a6l thus fpiritually, and yet mod certainly in the moral Tendency of the two Sa- craments ; by folemnly fir ft entering, and after- wards as often as the Obligation loofens, by rivet- ing and refixing the Gofpel, or new Covenant upon Ohriilians, call'd the Miniftration of the Spi- rit^ and the Law of the Spirit of Life, for giving Life and Eiricacy to che otherwife expiring natural Religion both of the End, and of the Means : How ufeful, excellent, and wile is thelnfticutiori ofBiptifm, and the Lord's Supper ? Wo^ genc->' rally neceO^iry to Salvation ? How abfurd the Negled 2nd Contempt of Scoftcrs ? CHAP.
DEISM Delineated.
175
CHAP. VI.
I'he great Benefit and Service of Baptifm, and the Lord's - Supper, in carrying on the MEANS, and END of natural Re^ ligion J in Anfwer to the JJoameful Mifre- prefentations of the Deifts.
' N the two preceding C^<2^r)/^n, I have CHAP, mentioned feveral godly Ufes and VL Advantages arifing out of the Infti- '"^^^V"*^ tution and Defign of thefe pofitive Parts of Chriftianity, as morally fubfervient for undertaking, and compleating our religious Engagements, fufficient to recommend them to the Pradice of all, who would fulfil all flighteoufnefs. 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 mull neceffarily be a moral Tranf- greffion 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 diftinguidi him eminently from the reft of the Community. But when a pofitive Injunc- tion
176 DEISM Delineated.
CHAP, tion is laid upon the w^o/<? Community, and all VI- are obliged to Obedience, that End can't be
^'"^^^'^^^^propofed. Therefore, as I obferved before from Puffend. (a Book cited by our Author, and his ProfefTion obliged him to be well verfed in it) though a pofitive Law flows from the fole PJea- fure of the Lawgiver, yet thefe Laws ought l:k£' wife to have their Reafon^ and their Ufes ; in Refe- rence to that -particular Societ-j 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 condemn*d them in the grofs, and in fuch abufive Characters as they endeavour to expofe them under ? Is there not the greateft Rea- fon, are there not the beft of Ufes in thefe two external Ordinances ? If it is plain that the Chriftian 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 purpofel);>\inftituted them, as being pofitively ferviceable fo. attaching us the more firmly to himfelf, as Mediator of that Co- venant, and fo become the moft potent Means for promoting Chriftian Holincfs, or moral Righte- oufnefs ; The learned Dr. H^aterland has obferved very rightly, *' That many of the Scripture- ** Duties, which we have oihervvife no Know-
" ledge
DEISM Delineated. 177
** ledge of, are yet juftly referr'd to the Law of CHAP. " Nature; fince Scripture hath difcover'd what ^^^ *' Foundation they have in the Nature and Truth ^-OT**^ *" 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 ownTake •, but in order to an End, to make us more effedlually religious, by applying to new and more powerful Methods for invigorating, and perfedling the natural Means, for carrying on the Ends of natural Religion, by a moral Ope- ration of our own perceiving j provided we are not wanting, in applying our moral Powers, which, in that Cafe, by Virtue of our own wife chuftng fuch an Engagement, and with that, all the appertaining Afliftances, makes that Yoke eafy, that would otherwife be a Burthen under a pre- vious Obligation oi another* sim^oiiu^. 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 t Obligation and Efficacy of the Chrijlian Sacrament, page 9.
Vol. I. N dependant.
178 DEISM Delineated.
CHAP, dependant. Was the Performance before En- ^^^L^giigement unlawful, the fuperadded Engagement ^^^ ecu id not make it valid, or denominate 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 Prayer, the two natural Means, which, as I (hewed before under thofe Pleads, were decay'd and dormant, languifh'd and difpirited, for carrying on the Ends of the Religion of Nature ? Remiffion of Sins, and Afiurance of the Acceptablenefsof our Addreffes to God in the Method laid before us in the Revelation of liis Son Jefus Cbrijl, 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 ilronger than Words ; that the zvbole Man might be captivated and taken in more effeflually and entirely^ for acquitting him- {^\f towards the Things fignified, his own greateft Advantage. The Objeclion of our Author * againll Symbols in Religion, viz. becaufe they are apt to affed: the generality more powerfully than Words, is the very Reafon of the Divine Appointment in this important Cafe, efpecially fince they are very few and fimple,' and fo effec- tually guarded from Superftition, and Miftake.
In Bapi/m, the fprinkling or cleanfing the Flelli by Water (and Water is a Symbol ofPu-
" Pare 152.
rijicalion
DEISM Delineated. 179
nfication among all Nations, with Chriflians, C H AP. that they are to receive and put on Chrift pure) ^^Y\Lf is a 'Tally, to which the cleanfing of the Spirit or ^'v^^ Confcience from Sin by the Blood of Chrift, and renewal of the Holy Ghoft, anfwersj as dy- ing to Sin, and rifing to newnefs of Life, to our Burial and Refurredion with him, in Baptifm ; which enters us with a joyful Profped 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 Heart, in full Affurance of Faith, having our Hearts fprinkled from an evil Confcience, and our Bodies wajhed with pure Water. In the primitive Church, none were fuffered to ufe the Prayer OUR FATHER, ^c. before they were baptized, /. e. adopted by the new Covenant : So that Bap- tifm might be called the Sacrament o^ 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 ^^^ooii Cc;?/^zVwi? towards God, per- * forming its fuperinduc*d Covenant and Engage- ment contradled in Chrifi the Mediator of that new and better Covenant, by keeping that Bap- tifm pure and tmdefikd, the remaining Part of Life 5 in Token of which new, covenanted, pure State, the Ancients invefted the baptized with white Garments, for fome Time after it. Socrates * ar- gues a ftri6l Obedience to the Laws, from a tacit Promife, Treaty, and Covenant, every Subjefl is fuppofed to have enterM into in Virtue of the Protedion and Benefit he receives from the Laws.
* See PlatoV Crito, or, if^hat lue ought to do.
N 2 How
i8o 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, open Covenant and Engagement ?
Every, one who puts on Chrift, or takes Chriftianity upon them; efpecially at Confirma-* tion, has a new Character, or, what the Civil Law calls a Perfon, confer'd upon them : Hence the ExprefTion of being born again. Now it is moft certain, that the Refleflion of being in a new Station or Office has a very great Influence upon the Mind of Man to adl 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 :
'Pojfunt, 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 Lord's-Supper duly partaken,
* Which Polybius upon another Occafion elegantly ftyles,
folemnly
\y\/^^
DEISM Delineated. i8i
folemnly rejiores thofe that are Penitent^ and re- CHAP. admits and re-injlates intimidated Praters, and ^^' gains ground over Infirmities.
Besides, an Engagement or Relation o^ 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 Friendfhip muft be mu- tual to make it lading, and fome Commerce of Secrets mufb ^z^s^'Jefiis condefcends to call Friend firjl; to communicate the moR- concerning Se- crets, and lay down his Life for his Friend, for every one of us : Provided we do whatfoever he commands us ; and one of his Commandments is. Ye believe in God, believe alfo in me. There are many Things for refrefhing Belief in God ; whilfl: the two Sacraments are appointed for. engrafting, and recognizing Belief in Chriji the Mediator.
Repentance and Prayer are Duties of a daily Revolution; but becaufe. both Repentance, and Prayer, and Refolution of Obedience will often ftand in need of Repair, by Reafon of the Frailty of our Nature lapfing into former Sins, and whenever the Return is to bad, the Propen- fipn is to worfe, till better Repentance, Prayer, and Refolution get the perfed Maftery of our Sins ; the Lor d^s-S upper is ordained for folemnly ftrengthening, and fortifying their feveral re- new'd Efforts for a good Life. To live after- wards with all the Fidelity due to our renew'd Vows and Promifes, and with that Faith and At- tachment to our Lord and Majler, wherein wc recognize ourfelves engaged to follow him ; by N 3 recolleding
iSz DEISM Delineated.
CHAP, rccolleding in a more folemn Manner than wfual, ^^- and imprefling the Mind the more deeply with
'**'^^^^'^'*^''^ the conditioned Promifes and Privileges, indif- penfible Obligations and Engagements embrac'd and undertaken in our Covenant atBaptifm -, and fo apply'd, makes that a Sacrament, as well as Baptifm : And religioufly take and confecrate the Occafion, which was purpofely given by the /Author of our Religion, from that impreflive Memorial of the Blood of the new Covenant, in drinking the Cup -, to amend all our Deviations, and become more ftedfaft in that Covenant, cleaving to the Lord, Mediator of it, as the Pa- tron of our Hopes, and the Pattern of our Obe- dience •, facrificing our Lufts, and crucifying all irregular A ffedions in particular; at that folemn Memorial of his Crucifixion, the Remembrance of our Sins fhould be grievous, the Burthen of them intolerable. How canft thou endure the Thoughts, O Chriftian, of taking that Covenant within thy Mouth, fi^i^'g thou haieji to be reformed^ and has caji the PFords of thy Lord and Mafier he- hind thee ? But as thou takeft that Covenant with- in thy Mouth, remember it as a Covenant, and forget not who is the Lord and Mediator, and for what End he became fo ; and how thou art by thy own Ad and Deed obliged to be reformed, to Mind his Words, and follow his Footfteps. For one part of the everlafting Covenant, or Gofpel is, that all Chriftians are predeflinaied to le conformed to the linage ofChrifi, Rom. viii. 29. How incumbent therefore fhould they be upon the Imitation of him ? How refolutely difpofed to be like him both in his adive, and paflive Vir- tue ? And in order to that, how ready to embrace and improve all Solemnities for copying, imbibing, apd digefting his Example ?
Breakimg
DEISM Delineated. 183
CHAP. Breaking the Bread, and pouring out the ,Y^Lj Wine, eating and drinking in Remembrance of ^'^f^ our Redeemer, does not confer abfoiute Pardon of Sin upon the worthy Receiver, but recognizes the Manner, and re-inforces the Conditicn of final Pardon, exhibits our Life Ipared, and his offer'd up a Propitiation for our Sins: And thus fhew- ing forth the Death of the Mediator as the Means of our Redemption, in the Confideration what we are redeemed fro-m, and to what ; and by whom', mull improve the moral Virtue of Gr^^- titude in us ; ^d meminit fme impendio groAm eft. Sen. Who can then and there be fo ungrateful as not to remember him ; who, befides paft Kindnefs, forgets not to pity our Infirmities, to intercede with our heavenly Father for our Of- fences, and crown our Repentance and Prayer with defired Succefs? Who is then aftually making us, that Part of us, our Faith and Trud, doing that in Remebrance of him, in Obedience to his Commandment, Partakcrs"of his Intercef- fion and" all the bleffed Fruits of it. Who can keep back hisReafon, who can forbid his Senf(^s then tafting :^nd feeing how gracious the Lord is, and there receiving outward Pledges of fpiritual,. celeftial, and eternal Gifts, from remembring, from being devoted, from being faithful to fach a Lord ? Or from refieding, and comforting himfelf, how bleffed is the Man, who thus truH- eth in, taking the Cup cf Salvation, and calling upon the Name of the Lord .? Who thus calling, is the more intent upon ferving him, by calling up the foft Force of irrefiftiblc Obligations to him.
Such Goodnefs of God ro us miiu not only lend
US to Repentance, but lead Repentance on to all
N 4 the
184 DEISM Delineated.
CHAP, the Fruits worthy of it ; the Redemption of the ^r^ Sinner, and the RemifTionof Sins being fo plainly
^'"^'^^'^ afcertain'd before us. And in remembring his Death, we remember alfo his Refurreftion and Afcenfion, and his fitting at the Right-Hand of God, the Mediator of Interceffion^ as well as Re- demption for us, the ever-living, all-potent Ad- vocate for chearing our drooping Prayers, and feconding and fucceeding our Requefts. Thus we dwell in Chrift, and Chrift in us, i. e. there is a conftant renewable Communication, this Way, between God and us ; through him the Mediator and Center of perfect Friendfhip and Reconcilia- tion, fo far as to be an Habitation of God through the Spirit.
Certain it is in the Nature of Things, that ouf Lord's Method in firft inftituting outward and vifible Signs for comrrtemorating his Death, and all the Benefits of his Paflion, and z\\tnpofi' iively commanding our Application to them for that Purpofe, affords a double Occafion both to the Senfes, and to the Underftanding (the Un- derftanding of our compound Conftitution being made to receive the moft lively and affedling Ideas from the Senfes) of paufing ferioufly, and pondering devoutly, what fhould be the Import of that Commandment ! who gave it, with Re- fpetl 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 of reficding, and feeding in the Heart, by Faith, with Thankfgiving. And fuch a •rbank/giving, at fuch a Time, is the moft effica- cious Prayer to God for every Thing we want ; ejficacijjimmn gi^nus efi 7'ogamli, gr alias agere^ Plin. Pan. Such a Thankfgiving certainly is not only
feafonable ,
%■
DEISM Delineated. 185
feafonable, and without Reproof, but impreg- CHAP, nated with all Bleffines. ^^- ,
A N D is not that prepared Seafon of unfpeak- bly more Ufe and Benefit to his Followers, than any loofe, undetermin'd Opportunity of their own chufing ? who, for want of fuch an Ap- pointment from Chrijl himfelf, in the particular Externals of his own chufing, would have been left in fo many different Minds, and a general Difregard of any folemn Method for fuch an important Memorial ; and, what through the Multiplicity of worldly Affairs, the Tumults of Paflion, the Indolence of moft to ferious think- ing, arid the Backwardnefs of all in confidering fpiritual Things, would hardly ever other wife be brought to comport themfelves with proper Se- rioufnefs and Heavenly-mindednefs to the Divine Mercy, and the falutary Things fignified there- by.
Can any Thing be more natural, more ex- aflly 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 -, Drink ? For all that the Ferfon who loves can do is, to defire of the Objeft that he loves, not to be forgotten by Him. Thus the mutual lov- ing and beloved Objeds live and dwell in each other, though corporally abfent from one another. But if God himfelf in whom is no fliadow of Forgetfulnefs or Change, upon every Shower takes occafion, Gen. ix. 16. from looking on the Rainbozv, the Token and Pledge of his laving Covenant from Water, to Remember it to
our
i86 DEISM Delineated.
CHAP, our fafety ; what frequent Need has Man, who ^^^is as unrteady as Water, o^ pofttive Tokens, ap-
^"^"^^'^'^ pointed. S'jmboh, federal Pledges, of the everlafting Covenant of forgiving Sins in the IVLediator, to Remetnher that Anchor of his Hope, and what muft be the correfponding Steerage of his fluc- tuating Condition I
How contrary therefore to Truth, and to the Nature of things, and to common Decency, does our Author in the Airs of Triumph declaim againft thefe Pofitives, as they are commonly called, of Chriftianity * ? For he difcards, and ar- raigns them in the Lump,with abundance of oppro- brious Names, without ever affigning oiie fingle Reafon or Argument againft them in particular : Which is fo much the more difingenuous and un- fair in a Champion-'W r'lier, becaufe he knew ihefe, with Faith in a Mediator, were commanded in particular ; whereas other Rituals and Externals of Divine Service, wherein he indifcriminately and injudicioufly includes the other three, are commanded only in general. But by taking that Method, he thought he could not fail of his Aim, that his Readers would not mifs of applying and
* All other pojitit'e Laws, Divine or Human, (the Law of the Pajfover excepted, and other fuch-Iike commemorative Laws) have Refpeft not to what is paft, but to fet Bounds, and make Provifion againft the future : But thefe are of that peculiar Nature, as to have Regard to what is pajl, as well as what IS future ; and after Publication, fo far partake of a na- tural Law, as to be founded in Gratitude for paft Mercies, in order to reclaim from a bad Converfation. They animate Repentance and Prayer ; which jointly and feverally refpeft what is paft, as well as what is to come ; to give us the Knowledge of ourfelves, what manner of Perfons we fhould not have been, as well as what we ought to be.
pointing
DEISM Delineated. 187
pointing in particular, the Virulence of his gene- CHAP, ral Satire againft thofe particular Objeds of his V- Difpleafure. v^V^*^'
Faith 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 fymboMcal 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 t ? '* If he means only al- tering and varying from the fuperftitious and ido- latrous Corruptions introduced by the Church of Rome^ 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 t, " That in all Matters of a muta- " ble Nature Cand 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 moft proper for bring- " ing about thofe [moral] Ends" : But, I hope, not to leave them at liberty to ufe them, or not ufe them ; to alter, and vary them at Ple'afure.
H E often 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 I
* Page HI, U2. •(- Page 153. % Pagfi 9^,
hope,
i88 DEISM Delineated.
CHAP, hope, the interpofing Command of our Lord is ^Y^' fufficient to deprive Men of their Liberty, as to ^^^^^the Indiffsrence of ufing, or not ufingthem after- wards. He fays*, " All Legiflators punifh the " Breach of the Religion of Nature, being for " the good of Society ; whereas no Man rejefts " any fofitive Inftitution himfelf, but is willing " that all others fliould do fo to." This is talk- ing and diftinguifhing like the moft ignorant Ci- 'vilian that ever deviated out of his Profeilion. For almoft every Civil Law Book might have inftru(fled him better, that the Number of po/itivg I^aws (infinite to reckon upj 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. The Neceflity 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 pofttive Laws, there being no Provifion or Regulation concerning them in the natural Laws themfelves. 2. The fecond Caufe or Source of thofe pofttive Laws, is the variable Introduflion 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 Pare of what they enjoin being a natural Right or Duty, whilft the other Part is of a pofttive 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
• •'- * Page 54
•♦: >' the
DEISM Delineated. 189
the Society, which receive them for Laws, and CHAP, ought to put them in due Pradice : How admira- ^^Jl. bly excellent are the three Pojitives of Chrifti- ^"'v^^ 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 Perfedion 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 Negledt of Benevolence, (which is his grand Law of all) provided it extends not to adtual Injury, which is the only Objed of the Punifhments of human Laws. As to the latter Part, we may readily believe both his Sincerity and Zeal likewife in re- jeding for himfelf, and inducing others to reje(5 the pofitive InftitutionsofChriftianity. It would be injurious to his Memory, to imagine, that the Reafons of his Condudl 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 far 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 Blefling, and Righteoufnefs exalteth a Nation, and So- briety makes the moft ufeful, diligent Subjeds. Befides, 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- 41 gations
1^0 DEISM Delineated.
CHAP, gations to Benevolence are drawn from the Law ^'^- of Nature, they are a Theory of the Mind, not
'^^^'^^''^"^'^ perceived by all, and confequently not produc- tive of general Practice ; but as it is learn'd and imparted in the Ordinance of the Lord's-Supper, ir appears and diftinguifhes itfelf, indeed, in a Human Shape, and fhould carry with it more than human Perfuafion, upon Earth.
What makes for the greateft good of every Individual, mud be for the greateft good of So- ciety alfo : But what greater good can derive to particular Perfons from thefe Inftitutions, than, by their Means, to live in Innocence, and gene- ral Love, and in the Senfe of God's Favour, and in the Joy of Mind, and Peace of Confcience, that he is our Friend ? That makes us love him, and that makes us keep his Commandments? Juftin Marty ^ in his primitive Account of the Lord*s-Supper^ accordingly fays, that the depart- ing Refolution and confequent Pradlice was mu- iualhy and almojl always, to remind one another of thefe Thijjgs *, i. e. fuch praftical Conclufions and Emendation of Manners, fuitable to his Com- mandments, which naturally flowed from com- memorating their Lord in that Holy Sacrament f. As Morality Is the Tie and Happinefs of So- ciety, how dear to every Man lliould be the
* 'llyieii 1) fi€7a* TWUTit Koiti^V «t'« TktwJ' eiKKyiKMi cLVAf/A- fivria-Kouiv. ^pol. II. page 98. in Obedience to tlie Com- mand, t<V TViV Avdy.VioJv l^>i'
f Eu/eh. Ch)072ic(m. praterea (fpeaklng of P/tVy-'s famous Reprefentation to Trajan, of the Chriftians finging an Hymn to Chrill before Day at their Eucharijl) ad ccnfaderandam dif- ciplinam ijetari ab eis homicidia, furta, aditlteria, latrocimay & hisfiviilia, i. e. they join'd in Remembrance of their Co. njennnt, and confederate Difcipline at that Solemnity, not to commit M<r^^r, Adultery, Iheft, or any /wr/; Crimes.
Means
DEISM Delineated. jgi
Means which bind that Tie the falter upon every C H A P- Man*s Mind, as often as it grows loofe ? And ^Y^L, blefled are they who hunger and third after fuch ^'»'^*^ Means of Righteoufnefs, for eating and drinking they Ihall be fatisfied.
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 NaXure ; becaufe, if he had, he had certainly been better reconciled to thefe bed of Means for obeying it, to the greateft Perfeflion that human Nature is now capable of; efpecially after natural Means failed of effeding 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 bed Things are liable, is no Manner of Argument againd 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, ^c. 84, &€. 123, &'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 Connexion with, and the revealed Commands from Heaven have a manifed Relation to the GOOD OF MEN, then Chridianity having thefe Inditutes, and I add Faith in the Mediator Jefus Chrid for its Founda- tion, mud, in conformity to a Ted of his own appointing almod every where in his Book, be the true ReligioNy and no lefs certainly revealed from Heaven. Especially,
tgz DEISM Delineated.
CHAP.
VI. Especially, if in the next Place, they arc
^"^/^promotivealfo of the HONOUR OF GOD, which is his other Teft. Our Author * has the Aflurance to fay, that thefe appointed Means *' have-no Tendency to promote Righteoufnefs, *' Peace, and Joy in the Holy Ghoft, and " therefore can't make us feryiceable to Chrift, ** or acceptable either to God or Man.'* He muft neceiTarily include thefe, by what he fays of the Law" of Liberty in the preceding Page -f, which he affirms " does not confift in a Frec- *' dom from Things of a moral Nature, for *' that would be perfedl 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 Kingdojn of God con- fijls^ Righteoufnefs^ Peace^ [of Confcience, and Peace among Men] and Joy in the Holy GhofiX? he that in thefe Things ferveth Chrifl^ is acceptable to God. And is not the Lord's Supper in its Appointment both a ferving of Chriji, and a ferving of thefe Things of his Kingdom ?
He makes honouring God and Patriotifm, fynonimous Terms 1| : Suppofing him in the •Right in fo doing •, What does that conclude ? Nothing at all againft, but altogether in Behalf of the Sacred and mod benign Inftitution of our Lord. For does not that, as oft as we have Recourfe to it, more pradlically and particu- larly, than his Law of Nature, extinguidi ari- fing Enmities, put a Stop to Difcord, and kin-
* Page 389. t Page 388. % Rom. xiv. 15, ^c.
11 Page 60.
die
DEISM Delineated. 193
die up univerfal Benevolence, which lay under CHAP Embers ?
VI.
H E argues * the Abfurdity of Pofi lives In Re- ligion, becaufe, as he imperfedly thinks all fuch to be grounded upon and fuppofes a Change in God. " t After Men had been for nnany 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 j, *' Whatever Reafon tells us is unworthy of hav- " ing God for its Author, can never belong to *' true revealed Religion. And whatever is wof- " thy of having God for its Author belongs to " natural Religion. It is upon this Plan, fays he, " I have endeavoured to lltew 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 falQy endeavours to throw upon the Chriftian Revelations.
H E 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 perfect in Wifdom, Power, andOoodnefs, muft be perfeSf in its K:r,d. Now, if Man was the * Page 113, 114. t P^ge 173- t ^^^^ ^97-
Vol. I. O Work
194 DEISM Delineated;
CHAP. Work of his Hands, and was made a moral, ac- VI- countable Agent, What is the Perfedion of a
^"^^/"^ moral Agent as fuch ? But to have all his Powers and Faculties adequately adjufted to obey the Will of his Maker without the leaft 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 invefled, to chufe Evil, or Good, Difobedience, or Obedience ; for the Ufe .of which Liberty, he was therefore made accountable, as an intelligent Agent, perfedly fenfible of his Duty and Obligations how to a(51:. If he had chofe the Good of obeying, for his whole Duration, he had a6led according to his Mature ; but as he chofe the Evil of Difobedi- ence, as has been related before, flill he afted according to his free primitive Nature ; nor could God then have interpofed, unlefs he would have hindered Man from adling accordingly, or ceas'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 mufl have been the original Perfedlion of Man, as we are fure God is perfedt : It remains as demonftrably certain, as Matter of Fad, feeling Experience, and the ConfelTion 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- rary World, that firjl Perfection *of our Nature ; but infteadof it, in all Nations, and Places, and Perfons, a Condition and Conllitution of Imbe- cility and Frailty towards our Duty, and the Law * that
DEISM Delineated. lor
that is given us. There is none that doth Good CHAP, without fome iVIixture of Evil, no, not one , VI. nor is there one righteous, free from all Blemifh ^'^"'^ and Defe(5t.
Had 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. 3 8 1 J he would have found himlelf, 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 hlleth : Ic muft have been known to God and his own Con- fcience, that he was as much wanting in exadl Obedience, as many of his Neighbours. Nay, in one or two Places he owns the hnperfeSiion of human Nature; pag. 18. " Thus from the Con- *' fideration of our own Imperfe^ions^ which we " continually feel ; and the Perfedions of our " Creator, which we conftantly find in all his " Works, we may arrive at the Knowledge of ** our Duty." Page zi. " 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, thac Man was made changeable ; and confequently muft own he was the guilty Caufe of that great Al- teration, 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 falfe Foundation of i^s Immutabi- O 2 /i/}'.
196 DEISM Delineated.
CHAP, liiy^ and that unchangeable Nature of Things, ^^^:^^has he confidently grounded his forry Reafon- ^^ ings, or rather paultry Declamations againft the Revelation of the Gofpel ; and built up the falla- cious Syftem, the Hay and Stubble of his totter- ing Book i 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 ? " If God " requires nothing of his Creatures but what " tends to their good, whatever is of this Kind, " is a Superftructure that belongs to the Law of " Nature ; or in other Words, what the Reafon " and Nature of Things themfelves 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 H*y and Stub- " ble upon." Pag. ^^.
What he vilifies under thefe Names are no lefs than the diftinguifliing Glories of Chriftia- nity above the Light of Nature. But what feems to be the FooUJhnejs of God in the Eftimate of thefe opiniative, prejudiced Men, will be found wifcr than any of their Conceits ; and what they de- fpife as his M'^eabiefs, 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 ivorthy to have God for their Author^ not only upon that Account, but becaufe they are a Copy of the Nature of our Almighty and mod merciful Father ; and are exhibited unto Men for promoting the Honour and Glory of the Di- vine Majefty.
With
DEISM Delineated. 197
c H A i>. With what admirable CEconomv and Wlf- ^^- / dom this is confulted and illullrated, and our Notions of theGoodnefs of God, and all his mo- ral Perfedions and Attributes, redified, and per- feded, will better appear, when I treat of the Mediator, who is the appointed Head of all the Means foraccomplifliing the Religion of the End, which glorifies our Father who is in Heaven. Mean time, it may fuffice to wipe off Tome of the Afperfions call upon thefe pofaive Excellencies of Chriflianity by our Author ; as if they were of no other Ufe in the World, but to diQionOur 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 Difhonourer of God, a Blaiphemer of Him, and his true Religion.
Now, though the Gofpel forbids nothing that the Law of Nature commands, nor commands what that forbids -, it is no Confequence, that the Gofpel has made no advantageous Revelation, or neceffary Addition ; or that the Addition it makes, muft therefore be a Superfiit'wn. His Words are, P^g- 57- " Nor can any Thing be a Part of " Religion by one Law, [the Gofpel] v^hich by " the other [the Law of Nature] is SuperRition.'* 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 Superiticion] of having " God for its Author.
Here is a bold Charge indeed ! The making
reveal' d Religion xhoi Covnmvinditv of Superllition.
Men indeed, for want of ufing the Reafon and
Confideration that God has given them, may take
O 2 an
198 DEISM Delineated.
CHAP, an Occafion that was never given them, to be ^^J.,^ guilty of Superftition, by miftaking the Means ^^'^^as more neceflary 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 blamelefsj 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 iliuflrates all the Perfedions of him who is the moft wife and perfeft Governor over our moral World. Here are no Hierogi\phickSy nor are there any Charms •, nor are thefe any mechanical Ways of Salvation ; nor is there any outward Shew capable of amufing or engro fling the Scnfes, 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 of Diftindion •, which " could not arife from their having difl'erent Ob- " jeds, fince God is the Objedl of both •, but " from the having different Notions of him and " his Condufl : Nay, allowing that the Light " of Nature was fufficient to teach Men, that " true Religion confifts in entertaining fuch No- *' tionsofGod, as are worthy of him; andSur ** perftition in fuch as are unworthy of him ; yet '-* that alone would not enable Men, when they ^* came to Particulars, to diftinguifli one from f %ht other : And, therefore, the fame Light of
'♦ Nature
DEISM Delineate6I 199
" Nature muft teach them what Notions are wor- CHAP.
" thy, and what unworthy of having God for ^^'1,
*' their Author, But how can there be fuch ^'v^*^
*' 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.
S u pp o s I N G the Light of Nature was fuffi- clent to teach Men what Notions are worthy, and what are unworthy of having God for their Author *, and fo to diftinguifli between true Re- ligion and Superftition : Why has not he by the Help of that Light of Nature, produced fome Infl:ances of Notions unworthy to have God for their Author, as applicable to thefe Pofitives of Chriftianity under prefent Confideration ? Ha has very often, and as falfly as often, affirmed fuch Calumnies againft them -, yet never ORce offer'd a 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 EY are indeed, as fet forth in Scripture, intended as an effe6lual Cure of all Superftition and Idolatry, which had mix'd, or can mix, with the natural Means of Religion in the Worfiiip 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 E^h,
200 DEISM Delineated.
CHAP. Epb.yix. 3. are calJed Children of Wrath in the ^^^^^ Apoftle*s inofFenfive Way of joining himfelf in ^^ the Expreffion ; but are hereby made Children of the Covenant, and by Adoption Sons of God, and of Grace. That the Lorors-Supper is intended as a Prefervative of our Communion with the one true Mediator of Worfhip, againft Idolatry, and the Superftition of falfeWorfhip of God, from a Communion mthfalfe Mediators (fuch are all D(zmom) IS ph'in from that of the Apoftle, ye can- not drink the Cup of the Lord, and the Cup of De- vils^ ye cannot he Partakers of the Lord-s I'able^ and the Table of Devils. It is very hard that the fovcreign Medicine fliould be called the Difeafe, and by thofe who feldom, ornever try it.
But how comes it to pais, that his Light of Nature, fo fufficient as he fays it is, never yet in all the pafl, nor in the prefent, (nor perhaps in all the future^ Generations of the Heathen World, has been, pr ihall be able to fupply Men with fuch worthy Notions of God, as to abolifli, or fo much as leffen 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 Fad ; and all the World can contradict him, with a fafe Confciencei*
• Nay,! will add further, that thele Pgfnives, 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 ^H Others of his way of thinking, of a Sgperftj-
tioq
DEISM Delineated. 201
tion that they adually lie under Themfel-veSj and CHAP, which they take no care to reform, whilft they ^^Lj calumniate others with the Crime; I mean their ^''^^^'^"'^ falfe, flattering, overweening Notions of the Goodnefs of God, as Governor of Mankind : That muft certainly beSuperftition, in the trued Account of it, which adds any Notion to any moral Attribute of GOD, contrary to what it really is ; and fo unworthy of it, as to have an ill Effe(5l 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 Fa<5l, that Perfons of his way of thinking, love to diftinguiCi themfelves, by accumulating more Notions and Ideas to the Goodnefs of God, than is confident with his Wifdom in governing the finful Race of -Men -, and thence take occafion to think fo un- worthily of the Divine Condufl, as not to allow him to reveal to the World fome deterring Mark, nor any awful, affeding 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 revealM prefently after the fir/i TrangrefTion -, the Pro?nife of the Remedy being the firrt 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 dire(5l Tendency, fO bad an Influence upon their own Conduit, as to make them indifferent to fincere Repentance,
and
±oi DEISM Delineated.
CHAP, and Prayer to God ; and inConfequence of that, ^^^L,more carelefs and indolent to the Perfomance ^^^'^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 Addrefles, they content their indolent, no Devotion with Silently offering up Incenfe to their own conceited Fancies of his indolent Goodnefs : Such as no Governor would accept, or any Subjedt but themfelves offer to Confide in, or deceive them- ielves by, how can thefe iVIen excufe themfelves from Superftition ? Or how pretend to enjoy true Religion ? What room then for that Ex- poftulation ? P^g. 41. "If Faith in God " himfelf no more than any other Ad: 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 wifh 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 C07nmanded^ ccm- manded for commanding Sakt\ from mere IVill 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 Will and Pleafure.'* '' * If Revelation
• Poge 99-
^* requires
DEISM Delineated. 203
*' requires more than the Relation of Things re- CHAP.
" quire, ic would argue the Author of ic to be ^^•
" of a tyrannical Nature, impofing upon his ^-'^V"^*^
" Subjects.'* And he draws this Confequence
from his fuppofed Arbicrarinefs, *' If God can
" command fome things arbitrarily, we can't
*' be certain, but he may command all Things
" fo J for though fome Commands fliould relate
" to Things in their own Nature good, yet
" how can we know that an arbitrary Being com-
*' mandsthem for this Reafon ; and, confequent-
*' ly, fince an arbitrary Will may change every
*' Moment, we can never be certain of the Will
*' of fuch a Being *.'* If God be " an arbitrary
*' Being, what a miferable Condition will Man-
*' kind be in! Since an arbitrary Will might
" change every Moment, and thofe Things which
" entitled Men to God's Favour To-day, might
" make them incur his Difpleafure To-morrow :
'* Nay, he might at the fame time have a fecrcc
'' Will oppofice to his reveal'd Will -, or might
'* have different Wilis for every different Perfon -f .
The Confequence is true enough, and very difmal, if the Premifes were true ; and there- fore 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 arbitrary Com?nand, fuch as has no Reafon, nothing but the mere Will and Pleafure of the Commander to fupport ic. But this is very far from being the Cafe of the P oft lives we are fpeak- ing of, improperly indeed fo called i becaufe that too much includes the Idea of what he im- putes to them. It has been before fhewn, in treating of them, that they have abundant Rea- * Page 117, -j* Pfigez6.
Tons,
204 DEISM Delineated.
CHAP, fons, all tending to the Benefit and Service of ^X^Lj ^3.ny for their Inftitution ; and that they have ^^'^ a. powerful, moral Operation upon us, for 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 are generally obligatory, and fuppletory to the Law of Na- ture, they are likewife founded in, and adjufted to the Nature and Reafon of Things -, I mean, the changed State, the alter'd 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 Introdudlion ; 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.
The'y 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 Perfedion 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 reckon*d fecondarily moral; and ought to be obey*d as fuch, by all who are blefled and acquainted with the ReveUcion j chey are not then aibitrary,
but
DEISM Delineated. 205
but holy, juft, and good, and as plainly// and GHap. ufeful to the Eye of Reafon, as Colours are evU ^J\. dent to the Eye of the Body. Like the Works ^^"^V^^*^. of 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 eafily difcern'd, by a Revelation from the God of Nature ; wherein the Law of the Remedy ap- pears as much to be a Tranfcript of the Mercy of God, and the Nature and Perfe<5lion of the Mediator, God- Man, as the Law of primitive Nature is a Tranfcript of the other moral Per- fedions of God, as will appear when I treat of the Mediator.
Though a Man's Confcience does not fmite and challenge him for omitting jS^p/f/^ and the Lord's 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 Injtitution and Revelation ; yet being wife- ly fuperadded, in Aid of bur impotent Nature in ufing the Means, and performing the Ends of the Religion of Nature, inviting and engaging our own Concurrence; after the Invitation is clofed withe, and the Engagement undertaken, profefs'd, and folemnly recogniz*d, they alfo fmite the Confcience into a Reformation, upon the Violation of the Vows and Promifes therein made, and rjepeated.
Thus Baptifm ferves to reprefent and en^ lighten us with the true State of human Nature, befet, 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- cupifcence to Good, inherent to every Man •,
I Virtue
2o6 DEISM Delineated.
CHAP. Virtue being agreeable to the native Diflates of his V^- Mind, approving what bears that Charadler, and ^'"^'''"'''''■^ condemning the contrary ; for I he Spirit zs truly lujleib againji the Flejh, as this does againft that.
But the weakeft Part needs the moft Help — Help is brought by thefe Sacraments, folemnly calling our, lifting, and lifting up the Mind, as oft as it flags, to its due Elevation, Rule, and Redtitude, above all the oppofing Things in this World -, in Purfuance of the Paths of Vir- tue, and in Profpcft of its glorious Reward in Chrifi. As the Holy 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 Nc^ne of the Mediator of that Covenant ; fo the recognizing that Covenant, and the like Prayers for the Com?numcants, will be the renewing in the Mind that blefled Privi- lege and Afliftance, 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 tbe 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 tha: 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 Strefs
of
DEISM Delineated. 207
of aTouchftone upon them, pag. 384. and elfe- CHAP« where. The Words are thefe, " If the Gofpel ,JL^ " varies from the Rehgion of Nature in any par- " ticular, or in the minuteft Circumftance, is " contrary to its Righteoufnefs i that is ftrong " enough to deftroy the whole Caufe -, and make " all Things elfe that can be faid for its Support, *' totally ineffeaual." Had he been fo jaft, as to have cited the Words immediately following, they would efFeftually 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 perfeaeft Law of Righ- *' teoufnefs which was ever yet given unto Man- " kind -, and both in commanding of Good, as « well as in forbidding Evil, vaftly exceeds all « others that went before it, and prefcribes much « more to our Pra6tice 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 NaJare in any particular, or in the minuteft Circumftance, contrary to the Righ- teoufnefs of that Law •, but, on the contrary, promotes it in every Particular, and in every Cir- cumftance ; commanding v/hat that commands, and forbidding what that forbids-, ftill it does not follow that the Law of Nature and the Gof- pel are the fame, or that the laft adds nothing , more eft'eftual and explicit to the firft. He 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 Refurre5lion of the Body, as its peculiar Excellen- cies, unknown to his Law of Nature. And every Body elfe does them that Tuftice, as to confefs,
that
20? DEISM Delineated,
CHAP, chat by cheir Help, the'j can do all Things through
VI. Chrijl t\\\xs Jlrengtbening them^ as well Repentance
^^"'^V^^ and Prayer, as the Religion of the End in all its
Branches, impradicable by Apojlates from Chri-
itianity.
I w o u L D therefore afl-c his Admirers, whe- 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- DTtnts to the contrary) ignoranlly, or wilfully: IF ignorantly, he dcferves to be contemned for knowing no better ; if wilfully, to be fhunn'd as a wicked Writer.
B u T I hope, the* he ridicules Miracles as any Teftimony, pag. 169, 170. they will^ upon better Confideration, perceive there are internal Excel- lencies, moral Truth, and Evidences of thefe Chriftian Doflrines, fufficLent 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, fag. 197. admit them to be true and genuine Chriftianity. He, in part, confcfTes the Ufe of a Revelation : *' But firft I muft premife, that in fuppofing an *' external Revelation, I take it for granted, that '* there is fufficient Evidence of the Perfon's be- " ing fent from God who publilh'd it: And I ** further own, that this Divine Perfon, by living *' up to what he has taught, has let us a noble Ex-
*' ample, This, and every Thing of the fame
** Nature, I freely own, which is not inconfi- *' (lent with the Law of God's being the fime, *' whether internally, or externally reveal'd."
Tag. 8.
DEISM Delineated. 209
Pag. 8. And elfewhere, " Ic might be agreeable CHAP. *' to the Divine Goodnefs, to fend Perlons ^^ yY^L. " recal Men to a ftrid Obfervance of the Law of ^^''^ " Nature." Pag. 256.
But what Need of fufficient 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 ; he affirms every where, agreeably to the Scope of his Book, that the Light of Nature is that all-fufficient, all-perfe(5t Guide for finding out the Law of Nature, or his Gofpel i that he that runs may read, and as cer- tainly and unerringly as the Eye diftinguifhes Colours, or the Ear Sounds. What occafion then ^OT fufficient Tefiimony ? Would he have Mira- cles wafted upon proving that which no body- could mifs of? It is not the Republication of that Law which is fo much wanted, nor yet an Ex- ample of exa6t Obedience to it, which is very- valuable : But thofe wry 'Things^ which our Au- thor either ignorantly or wilfully reje(5ls and abufes, and what every Body elfe means by Chrijiiamty ; thofe comfortable and divine Means, which God in his great Mercy and CompalTion has appointed for faving Sinners, i. e. all Man- kind i being the moft reafonable and effedual that can polTibly be propofed for affuring 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 Dt^i/ls that they would, and it is hoped that when chey have confider'd better of the Connexion of thefe worthy Means with that noble End, they will,
Vol. I. P for
210 DEISM Delineated.
CHAP, for the Sake of that noble End, and for their own ^YL^Comfortand Advantage every Way, think them ^^'^ worthy of all Acceptation. They muft conceive an Indignation againft our Author, as a com- mon Enemy to Mankind, (pofTcfs'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 himfelf, outof his Light of Nature, he tells them " what " he can, ov 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 mofl rational Syftem of compleat 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. VII.
CHAP. VII.
Ty&^ Choice, ^W Appointment o/' /y?»^ M E D I A T O R.
T is natural for every Sinner, L f. every Man, to confefs, from the feeling of his own Experience, that Sin and TranfgrelTion creates a
Strangenefs and Diftance between
God and himfelf, more or lefs, according to the Quantity and Quality of his Offences •, and thac 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 Attraflion intervening. For that Strangenefs and Diftance would ocherwife be gathering Strength from the Law, which is the Strength of Sin •, and from our Weaknefs in noc being able to keep it with an exaft Obedience. TheT-.aw is holy, juji, and good, and becaufe we are not like to it in Compliance, it condems the Confcience of Guilt, and delivers it over to Pu- nifliment.
It has been obferv'd 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, Chrlft
vn. Jefus ; who is the efficacious Head of all the
^■'^^^'^^^■''^ Means for recovering Man to the Performance of
the Religion of the End, according to the Ability
of his prefent State.
A N D as the Idea of a MEDIATOR con- fifts in not being a Mediator, ex farte^ but be- tween two, God and Man: The firft Enquiry is, who fhall appoint this Mediator ? The Anfwer is, GOD. J^jZ' was fenfible of this*. He is jwt a Man as I am^ that I Jhould anfwer him, and we jhould come together in Judgment. Neither is there any Days-M-an ( {J^sairvig ^ Umpire, Mediator in LXX.) betwixt us, that might lay his Hand upon us both. If one Man fin againfl another, God [the civil Magiftrate, one of the ^^//<?^-Gods in Scrip- ture] 7^5// ^W^i? him ; hut if a Man fin againft the Lord, ivho fJoall intreat for him -}- ? The New Teftament gives in the adequate Anfwer : Who indeed (hould appoint, but He who was to ac- cept ? How much foever the Intcrpofition of a Mediator mav be to the Satisfadion of the of- fending Inferior, and to the Relief of his Wifhes and Diftrefles -, yet the Hcncur 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 feeing there was none to help, laid help upon one, a mighty one, unknown to us, the Son of his Bofom, the next to Himfelf.
* Job \\ 32,3-, ■\ I Sctm. ii, 25.
He
^y^^^w/
DEISM Delineated. 213
CHAP.
He is the offended Party, and confcquently ^ JS^^J[^ knows beft the Degree of his own Difplcafure, 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 Subje(5l, has an undoubted Right to ^ropofe 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 Satisfaflion 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 Serins that Favour was condition'd upon. It is the Appointment therefore of the Terms, that gives Being to a State of Reconciliation, and without that there could be no Right to, nor Claim of Favour.
As 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 known Terms and Conditions ; and fubftituting others fhort of them, (as will after- wards appear) I mean bare Repentance, and De- pendance upon the Goodnefs of God, exclufive of Faith in the Mediator^ as all-fufficient to make their Peace with him, upon their own Bottom. P 3 What
214 DEISM Delineated.
CHAP.
VII. What though God is every' where prefent,
^•^^V"^^ hearing the Prayers of all mortals, though he is more willing to hear than we to pray ; can that be a good reafon to luperlede the need of a Media- tor? By the fame argumenr, 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 appoiniment of a Mediator gives the fupplicant a true notion of the Nature of himfelf as he is a Sinner^ and alfo of the Nature of God, being Holy^ as well as good -, and that there can be no approach nor communication between the Purity of one na- ture and the Sinfulnefs of the other, but by the Interventiofi of him, whom he appointed to re- concile all Thi)?gs unto himfelf, whether they be 'Things in Earth, or Things in Heaven. Through whofe Mediation therefore he forgives what our Con- fcience is afraid of, and gives more than we de- fire or deferve.
But by their falle, disjointed Notion of the Goodnefs of God to the exclufion of his Holinefs, they undervalue and difparage the Divine Ap- pointment; under a falfe Shew of Humility, they arrogantly take upon themfelves to difhonour all the Divine Attributes, concern'd in the Govern- ment of Men •, and endeavour to deprive Man- kind of the greateft Comfort and Blefling in this World. Where Man is indeed the offended Party (as is often the Cafe between Man and Man j he has an undoubted Right, in Virtue of the Injury he has received, to depute his own Judgment of, or Satisfaflion expedled for it, to an Umpire of his own chufing, fome third Perfon, more righteous and impartial than himfelf in fuch a Cafe : But in the * Other
DEISM Delineated. 215
other Cafe, there is neither natural Equality, nor CHAP, rcceiv'd Injury to be pretended, on Man's Side. lY^il.
I T is juft and fit then, that God fhould have the Appointment of the Mediator, or that atoning Perfon, who was to adminiller to him in Things pertaining to himjelf. And no Perfon taketh this Honour to hi?nfelf, but he that is called^ or accepted of ^3; God. Now no Man knowelh the Things of God^ hut the Spirit of God -, therefore no Man mull 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 ?noral^ brighteft Perfe6lions, 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 mufthavechofe 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 5 and confequently too partial, and unequal to be any thing like a Mediator, or Atoner: For any Sinner, i. e. any Man to pretend to atone for Sin, is to add Sin to Sin, in lieu of atoning for
P 4 it.
2i6 DEISM Delineated;
CHAP. ir. And in this, the great Prefumption and mo- ^y^L. ral Iniquity of Idolatry feenis to confift ; ninety ^^^^^^""^'^nine Parts in a Hundred of the Idolatry of the World confifting in the Choice and IVorJhip of a falfe Mediator between God and Man. Such wrong Introdudlion, or falfe Foundation in coming to God embues the whole Syftem of "Worfhip and Service with falfe Fears, and Hopes ; with irregular, impious Prayer, with no Repent- ance, or that which is fallacious •, in fhort, with all Sorts of artificial Methods of making Men re- ligious without Virtue, i. e. without Religion. Idolatry (the fame may be faid of Superftition) being nothing elfe but an Equivalent, invented by Men, and encouraged by the Devil, to fatisfy the Confcience, and at the fame Time indulge the Flefh, therefore call'd its IVork -, becaufe in the Nature of Caufe and Effedl, 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 ferving, or the pretended relative Worfbip of the true God, through whatever uncommanded Mediators of Interceflion, or before forbidden Images of any Sort, is equally the Sin of Idolatry, the Thing that God hateth all the World over, in Heathen, or in Popilh Countries : For was that Intention, or that relative Worfhip fufficient to excufe from Idolatry, there could be no fuch Thing as Idolatry in the World ; becaufe the Heathens in their Idols, Images, or Statues equally diftinguifli'd and pre- tended relative Worfhip ultimately to the Su- preme God, as much as the Papijis.
But when God approv'd the Surety him- self, he obliged himfelf to accept him, paying
down
DEISM Delineated. 217
down the Debt of our Punifhment, (the Maid CHAP, of Death) purely and abfolutely on our Ac- ^YJJl. count, and to releafe us from it : The Debt ^'*^ of Death being thus paid by the Mediator, Ac- knovylcdgments are due both to him who pays it for us, and efpecially to him who accepts the Tender of fuch Payment, in acquittal of the ivorji Confequences of that Debt ; therein^ or, now it is, that the Son of Man is glorified, and God is glorified in him, John xiii. 31. whilft we ftill are left ro pay, and every Man does a(flually pay the tem- porary Fine, the Separation of Soul and Body 5 yet the Redemption of the Body being efFe(5ted by him, wearejuftify'd in xht Body from the fecond or everlafting Death, as well as in the Soul fro;n Sin.
And 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, wjbo has the Choice of the Surety. Therefore the Mediator of the new and better Covenant, the High Prieft of our Profeflion, was called, confecrated, inaugurated by God himfelf. In a perfedl Reconcilement be- tween/z,f<:^ 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- sulting us.
Because
2i8 DEISM Delineated.
CHAP.
^^li. Because our Bufinefs is to obey, not offer
\^'Y^^ ^Q make Amendments in the Terms of an yf^ of Grace ; not propound, but receive Conditions of Peace, whatfoever God, or the Mediator fent by him, Ihall reveal to be his Will and Pleafure. Thus the Propofal regularly came, as it did, firft from him principally, who was principally offend- ed, /. e. God the Father. For this Reafon the Gofpels, efpecially St. John's, fo very much re- prefent Chrift to be the SON OF GOD, fent from God, or the Father, for that Purpofe. Shewing the Doflrine to be of God the Father, not from the MelTiah himfelf •, much lefs a Re- velation from Flelh and Blood, but from the Fa- ther *. Though the Gofpels and ^^s of the Apo- ftles don't mention the Word Mediator, they de- fcribe him in Terms equivalent. y4s Son of God, and Son of Man ; as faving us from our Sins ; giv- ing his Life a Ranfom for many ; and his Blood, the Blood of the New Teflament for the Remijfwn of Sins ; and preaching Repentance in his Name to all the World for Remijfwn of Sins \ and as procuring all Ble flings 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 -f •, and the preach- ing
* Mat. xvi. 17. This explains John iv. 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 Father] 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 neceffarily but one, the other Party muft be Man : If you know two Angles of a Triangle, you are confequentially drawn to know the other.
•|- See the Reafons why the Gofpels were not, could not be fo explicit as the Epiftles. B'tjhop of London % Paji. 3. pag.
18,
DEISM Delineated. 2 19
ing the Word of Reconciliation, i. e. fr caching CHAP. Peace hy Jefus Chriji^ he is Lord of all, that the ^^^y Churches were furchafed by his Blood*. And the ^"^V"^^ Epiftles, which very often exprefly mention the Mediator, reprefent God in Chriji reconciling the World to himfelf^ when we are faid, to he faved by Grace y through Faith, in this Mediator, ;^^/o/o?^r- f elves, 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 Word) who fent his Apoftles, 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 blefled with the Grace of God; fometimes with the Grace of our Lord Jefus Chrifl 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, Isfc. 32, i^c. and 78, l^c. where the Opinion of thofe who make the Go/pels the only, or chief Rule of Faith, is clearly refuted.
* Eph. xi. 8. Heb.x. 10.
•f- Rom. X. 15.
% Rom. xvi. 24. 1 Cor. xvi. 24. Gal. vi. 1 8. Eph. vi. 24. Phil. iv. 23. 2 Ihef. iii. 16, 18. 2 Tim. iv. 22t Philem. 25.
CHAP.
220 DEISM Delineated*
CHAP., VIII.
CHAP. VIII.
^he Nature and Ferfon of the Med iat o r.
T is neceflary to confider 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 ftronger and more confident will be our Faith in the other. For fuch is the mod admirable Reafon and Wifdom of the Divine Appointments, in laying his general Laws and Commandments fo firmly in the Nature of Things, as to fecure all thofe good Effeds, which God, or Man could expefl from them. His Providence has frequentl y reveal'd and difcover'd the Nature of Things for the Benefit cf 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 Finiflier 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. 22,1
from a fuperior Reafon, the Perfedion of all CHAP. Reafon, may kindly difcover to, inftruft, and , ^^^li. improve inferior, weaker Reafon, as (if great ""^y^ Things may be compar*d to fmall) a Sir Ifaac Newton may make a Difcovery in the natural World i and when, and afier difcover'd, the in- ferior Reafon of all Men may approve, and re- joice in it as accurately and harmonioufly adjufted 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 fp^ord cf God, 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 Mi^NY Crowns, and a Name written, that no MAN knew but him- felf*.
Especially, fince by all the ableft Judges of Reafon, it muft be unanimoufiy agreed, upon a thorough Examination, that the fitted and moil complete Mediator between God and Man, ought certainly to be conftituted, juft as the Revelation reprefents, of 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 exa6tly placed between both. The two Natures united together, don't make a middle Nature, but a middle Perfon a6ling by thefe two Natures ; with Men, he is the Repre-
* Rev. XIX. II, 12. I fentative
20.2 DEISM Delineated.
CHAP, fentative of God; with God, the Reprefentative ^^^r>J 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 pofTibly wrong us, who are Bone of his Bone, and Fleffi 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 refpefls the righteous cite'. He is our Righteoufnefs by being the Sanc- 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 fufjicient Security and Pledge to both Parties againft the lead Self-Intereft or Partiality ; 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 j which is the higheft Pledge and Security that can be given to each, that the Intcreft of both Ihall 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 fhould be to the Glory of God the Father, and the Illuftration of the At- tributes of the Deity, he is, faithful in all his Houfe with the Fidelity of a Son, who has an
Intereft
DEISM Delineated. 223
Intereft himfelf therein, tranfcending the Faith- ^^^j^^- fulnefs of any Servant : And as touch'd with our ,^^„y^ Infirmities, he is incapable of forgetting to be a merciful High Prieft for us.
And as in no other, but himfelf, was ever the true Nature of God, and the true Nature of Man united, in one Cbriji, fo is he alone the ofie true Mediator, the one hefi Medium of Congruity that can ever be thought of, for eftablifhing perfe<5l Peace and Reconciliation -, to the Intent, that both Parties might be fecure, and are there- by admirably fecured of an equallnitvz^ in him ; that the Honour and Authority of one might as well be confulted and faved ; at the fame Time, the Sins and IVeaknefs of the other were conde- fcended to, pity*d, and pardon'd, unto Salva- tion. Confidering God as a Governor, and our- felves as his Subje^s, if he would be extreme in rigour of Jujiice, to mark what we have done amifs, who could abide it? by the Deeds of the Law, and the Covenant of Works, no Flefh could Hand in his Sight. If, on the other hand, he fhould befo 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 toferve God? Therefore there muft arifea third Perfon (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 Goodnefs, to bedifpenfed to the Sons of Men.
And becaufe it required the utmoft Wifdom of God to reconcile and accomplilh this ; there- fore
2£4 DEISM Delineated.
CHAP, fore the Perfon who came down from Heaven to ^^^^- efted it, is faid to be the o hoyog, the fVord that
^''^^'^'^'*'^ was with God, and was God, i\\q fupreme Reafon of all Things, and the W'lfdom of God unto Man's Salvation. Thus the inferior Wifdom and Reafon of Man may reft fatisfy'd, that he fhall 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 ; tiaturalixes our Notion of, and Faith in him, to our Mind and Reafon, and gives the greateft AlTurance polTible, that he is likewife in \\\^ Office thtfurejiy the jujleji, the moft capable, the moft acceptable Mediator to both Parties that could be pitch*d upon, in all the Univerfe ; and, at the fame Time, affords the greateft Proof that God's Ways with Sinners are equals and at an infinite Diftance from Arhitrarmejs. Whom God repofes himfelf upon, we have all the Reafon in the
* Irenaus and Cyprian fpeak fublimely upon this Union of the two Natures. Opportucrat enim mediatoretndei ^ ho7nbmm per fuam ad utrofque domefticitatem, l^ ad amicitiam fif ad concordiam utrofque reducere, ^ facere, ut dens affumeret hominem, ^ homo fe dederat dco. ^a enim ratione fihorutn adoptionis ejus participes ejfe pojfemiis, ?ifji perflium, earn qua; eji ad ipfum, recepijfejnus ab eo covt?numo}iem, nifi i:e>bum ejus com- mumcajp-t, care faftum ? Iren. Lib. III. cap. 20. hdulgenti^ dinjirec y gratia: arbiter ^ 7nagijier, fermo ^ filius dei miititur, qtti per prophetas ofnnes illutninalor i^ doSior humani generis pradicabatur, hie eft virtus dei^ hie ratio, hie fapientia ejus ^ gloria : hie in I'irgincn: illabitur, earnem fpiritufatiSfo co-cperante induitur. Deus fetr.ptr cum homine mifcetur , hie deus nojter, hie Chrijius rf}, qui mediator duorum Ixminem irdvit^ quern peiducai adpatrem. Cypr. dc van. idoL
World
DEISM Delineated. • 225
World to confide in tW^ fame Perfon, fince he is ^^jj^j^' as qualtffd and difpofed by Nature, as he is autho- ^^^^^^ rizedby Office to make a thorough Reconcihation. What can be better adjufted than this Belief of his equal Iharing both Natures, in the Fulnefs and Perfeftion thereof, for afcertaining us, who are apt to judge every one to (land affefted, as they (land rcla7ed by Blood and Nature, of the equal Concern, and all Perfedion of this Mediator of Redemption, and Interceffion for us?
M o s E s was a Mediator, not by Nature, but OJice only, chofen firji by the People who were in a Conftennation at the great quaking of the Mountain, luminous Appearances and Voices of the Majefty and Greatnefs of God, fupernatural and terrible •, and approved afterwards by God. But his Province was in the old Covenant, he had no Concern in the New. The Mofaick Statutes and Judgments, the fpecial Policy of Rites, and the peculiar Ordinances of Ceremonies, were the old Original, do this and live, put under whole- fome Difcipline, into an aftual Lineage and Preparation for the Birth of the Mediator of the explicitly appearing new and better Covenant: They terminated in this Life ; therefore called 'Statutes that were not good, and Judgments whereby the^fhould not live * ; and the Burthen was fo great.
Vol. I. Q^ that
• Ezek.-X)^. 25. Should not live: The probable Senfe is, ■ ftvould not live alnvays ; becaufe the Defign of Providence in thofe Statutes and Judgments concerning Meats^ Sacrifice, and other Rites of Sever atidn wa^temporaiy, to preferve them a pecu/iar Nation, a leparate unmixing People from all the Na- tions round about, by Ordinances to eat and lacnfice what other Nations luorjhippedj as the Ox and his Tribe, the Sheep and Goat adored as Gods in Egypt, and to abjiain from Meats, and the Manner of Dreffing, which were probably m tne
226 • DEISM Delineated.
CHAP, that neither their Fathers,* nor any of their Chil- ^^^J- dren were able to bear: A Law by the Per- ^^''^formance of which merely^ no Flfjh pojfibl'j could he JKjlified^ any more than by Obedience to the firft original Law or Covenant -, With refpeft to the, Je'-jus therefore call'd the firft Covenant, couching under it the fecond and better, into which the Apoftles endeavoured to lead them, as into the true Senfe, End, and Meaning of the other.
Whilst all the Expe6lation they had of
entering into Lifi was the fame as the old Patriar-
* chal Way, the Love of God and ourNeighbour,
greateft Efteem with fome Nations bordering on Canaan, as Blood, the Flejh of Swne, Birds of Prey, Fijh "joithout Scales, a Kid/eeth'd in its Mother's Milk, &c. All Communication in Viftuals and Worfhip being fo cut off, it was morally impof- fible for them, keeping thofe Statutes, to commix with other People during the Term they were to be feparate. Still fuch occafional Statutes could not be fo good as the moral Law, which obliged always, and equally in all Places. Thefe Se- veration-Rites from other Nations are called Statutes and Judgments. See L^o;. xx. zz, ^c. And that Law of Ordi- nances was impofed upon that ftifF-necked People, hecaufe of the great Tranfgrejfion, IDOLATRY, of the Neighbour Nations, they were fo prone to. Idolatry then being as mo- difh, as French Fafhions have been fmce to fome People. God^ accordingly interpofed his Authority, That after the idolatrous Doings of the Land of Egypt, nvhereinye d<welt, Jhall ye not do, and after the Doingt of the Land of Canaan, ivhither I Jhall bring ye, Jhall ye not do, neither Jhall ye moalk in their Ordinance, Ijtv. xviii. 3. Te Jhall be holy unto me, for I have fever' d you from other People, that ye Jhould be mine. Lev, xx. 26. Tacitus accordingly reprefents their Charader, Lib. XXI. As " a " People whole religious Ufaees were contrary to all the " World befides, that what to (Wners was moft facred, they ac- '" counted prophane,and on the contrary allowed and obferv'd •■'• what by others was forbidden." And Dion CaJftus affirms, '** Thev were diftinguifli'd from all others botli in their Way " of Living, and Religion," Lib. XXXVIL
I in
DEISM Delineateei. 227
in Hopes of the P R O M I S E of the Covenant C H A P. of Grace •, which Covenant, as to the End of it, ,JlMi^ was couch'd under the Decalogue, wrote, not by Mofes, but by the Finger of the Mediator of it, upon Tables called the Tahki of the Covenant^ kept in an Ark, called the Ark of the Covenant : and as to the Mediator of it, veiled under the Prophecies^ Types, and Shadows of the good Things to come ; renewed With Abraham in the Sanation of Faith, extended to all Nations four hundred and thirty Years before their Law by Mofes i thefe were the wondrous 'Things of God's Law, which David knew to be conceal'd, and prayed to have a clear Sight of. The High-Priefl with his Gifts and Sacrifices was the Mediator of that old ritualiz'd Covenant •, and ferv'd as a Fi- gure and Parable (till the Time of Reformation) of the Mediator of the new and better ; and the Offerings and Sacrifices of the former, which took away only ceremonial Impurities, the purifying of the Flefli, were a Figure of the Sins and Pol- lutions of Confcience, which could only by any pofllbility be removed from any Sinner by the Blood of the Mediator of the fecond -, purifying and propitiating every Guilt pertaining to Con- fcience. In fhortf, the whole of that Law was a School-mafter to bring them to Cbrijl^ who was the real End and true Conftruction of it. The Jews firft and fecond Covenant refpeded Mofes^ and the Mejfiah ; whilft the firft and fecond Co- venant with the hufnan Race^ had refpedl to the firfl and fecond Adam, Chrifi. The Reward of their firft Covenant, or School-mafter, being con- fined to literal Canaan, was temporal P'elicity, as well to every private Perfon, as to the publick, and without any Failure, as often as either of them kept up to the Righteoufnefs of duly ob- 0^2 fcrving
228 DEISM Delineated.
CHAP, ferving the Ceremonies thereof; in which Senfc
^Y^^^the Obfervation of the Pfahnift held exaftly true,
^'^^J*^ flyat be never [aw the Righteous forfaken, nor their
Seed begging their Bread. With refped to the other
Covenant and its Rewards, they were Strangers
and Pilgrims of promifcuous Fortune.
In order to take our Nature upon him, he defpifed not to receive his myfterious Bir^ into this World from a Woman onl-j ; that as from a Woman was the Beginning of our Sin and Mifery, fo from a Woman might be the Begin- ning of our Reftitution to Life and Happinefs eternal. And who can queftion the Power of God, which is bounded by nothing but what is impoffible, or unfit to be done, being able to unite the Divine and Human Nature into oneChriJi ov Mediator., equally confiding of both? Which reduces the Credibility of it, with refpeft to in- ternal Evidence, to the fame Certainty with that of the Creation, which the Reafon of Man can- not deny.
I F therefore Reafon allows God a Power of > creating out o^ nothing; and fo many Abfurdities
overtake the contrary Suppofit'ion, that there is no Pretence for difbelieving, but a Neceflity of believing it: Why not allow, ' that God can make a newThing., a fecondy/^^;;;, out of T WO SOMETHINGS-, for the Redemption of Mankind, who had deftroyed themfelves, after he had created them ? Accordingly in Luke'i. ^g. the Son of God, who was therefore perfe(5l God, taking our Nature from the Firgin^s Womb, and united by Birth to the Son of Man, to be perfefb Man alfo, is called the Son of the H IG H E S T-, the Power of the Highefi Jhall over Jhadow thee ;
nothing
^^or^^
DEISM Delineated. 229
nothing of that Sort is impojible zvith God, ver. o^y . CHAP. And Chrift is elfewhere called the Power, as ^ ^^}i well as the Wifdom of God unto Salvation, i Cor, i. 24,
I T was neceflary that he fliould be born in tlys extraordinary Way, that his Human Nature might be in the fame upright untainted State with that of the Jirji Adam, as he came out of his Ma- ker's Hands, and fo by his exemplary unerring Obedience therein, vindicate the Righteoufnefs and the Praflicablenefs of that moral Law given unto Man, fo exaftly fuited to his Nature and the Relation between God and Man •, and fo be free from any the leaft Sin of his own, when he ofFer'd up his Life for the Sins of the repenting World.
When the Almight'j undertakes to make one Perfon out oUwo Natures, fliall vain Philofophy difpute and pretend a Difficulty how thefe Things can be? Efpecially when the two intelligent Agents, or Principles of Ading, confiding of Underftanding, and Will, Divine, and Human, make one Perfon in theSenfe of Interpofer pro hac vice, Cnot an eternal Perfon) whi6h Sort of Perfon the Mediator has taken up for a 'Time, to be laid down at theConfummation of all Things, when God will be all in all. Has not God made Man the Center and Connexion between the An- gelical and animal World? And when, the recon- ciling all Things to 'Hi?jifelf requires his Power ana Wifdom, (hall there be wanting a competent Me- dium, confiding equally of his own uncreated Na- ture, and the created Nature of Man, true Son of God of a true Father ; true Son of Man of a true Mother ? More particularly, when there is 0^3 little
230 DEISM Delineate b.
CHAP, little or no Objetflion as to the Difficulty of the ^^^^, manner how, but what isfolv'din the Perfon of ^'^^^^"^the Objedor, who is himfejf a Medium of im- material and material Natures : Let him recon- cile the Difficulties of that Matter of Fa(5l, the Union of Soul and Body ; and then he will be able to give an Account to himfelf, of the Union of God and Man, in the Perfon of Chrift.
They muft be minute Philofophers indeed, who can fuppofe the Power of God in Aid of his own Will and Pleafure, incapable of effefting an Union of the Divine and Hu man Nature. For to afk them in their own Way, after the manner of Men, is it not much eafier to unite two Some- things, how different foever in Subllance and Ef- fence, by a Copula they know nothing of, than to make a World (and perhaps innumerable many ) out of Nothing ? He is wonderful in his other Doings, why not in the Birth of him who is call*d wonderful? " The Souls of Men, hys Simplicius *' on Epi^. cap. i. are fo contriv*d, as to link *' together into one Perfon, an Heavenly and ♦* Earthly Nature." Who then can fugged a Defect in Divine Power for uniting into one Per- fon the Diviae and Human Nature? Convenerunt f.mul fempiteynaDivinitas l^ temper alh Humanitas, df? eo tenor e facia ejl utrhifque natures Unit as ^ fays Cyprian. When the Power and the Spirit of the Highefi interpofes, how eafy is it for the exprefs image of the Father to unite the maJe Image of God, made by the fFord of God, to himfelf ; in order to reftore the lo/l Refemblance to its pri- viiiive Attitude and Afpecl, to Truth and Vir- tue, and to the Love of both, in the Under- ftanding, Will, and Affedions ? They muft be ^ Strangers to true Reafonirg in Philofophy, who
VIII.
DEISM Delineated. . 231
don't perceive it confonant and requifue to the ^^^^^' Scale of Beings, that the Chafm between Creator and Creature^ in{inite2ind finite^ fhould fo be fill'd up by that Union of one to the other, in Chrift.
This then is the only true, fecure Philofophy of Heaven and E^rth, for exhibiting the trueft, the perfefteft, and mod complete Mediator be- tween God and Man. And all Opinions dero- gatory from either the Divine or Human Nature, which together are efientially neoefiTary to confti- tute him this Mediator, are corruptive of the Fun- damental Faith in Chrift, and eat like a Gangrene into this vital Principle of Chriftianity ; and are the more likely to be vain for two Reafons :
1. Becaufe ail Falfhood and vain Philofophy arifes either from Mens joining thofe Notions or Ideas of Things, which God and the Reafon of Things have divided, and made to difagree ; or elfe di- viding thofe Notions and Ideas which he has aC' tually join*d and made to agree, for the Service of Men, and for the Manifeftacion of his own Wifdom and Power, Juftice and Goodnefs.
2. Becaufe the plain Notion that arifes out of this, is exactly confonant to what the Holy Scriptures would plainly inculcate upon us. And the en- dear'd Excellency that rfdorns it, is. That it falls into the Apprehenfioi^ of the Bulk of Chriftians of ordinary Capacity ; for whofe Sake the Reli- gion of Jefus came down from Heaven for the faving of Souls i and may be faid to be hid from the wife and prudent, (who always darken the Matter the more they difpute about itj whiljl it is revealed unto Babes.
For they as clearly and univerfally perceive
from the Phrafe Son of God, his only begotten Son,
q^ 4 That
232 DEISM Delineated.
CHAP. That he as truly and equally partakes of the Di- ^^^J- vine Nature, as by the Phrafe Son of Man ^ that ^''^'''^he has truly affum'd our human Nature, and is equally interefled in both of them. It is certain no other Senfe of it came down from Heaven, or was written for our Learning, but that which con- cerns our Obedience, and th6 dire6left Way of bringing us thither, through the Mediator, who is the IVay^ the Truths and the Life. And, be- caufe this D66lrine is defign'd for common Edi- fication and Salvation, the Glory of its Sacred- nefs and Soundnefs, its Plainnefs and Ufefulnefs confifts in being adapted to general Apprehenfion, as the Foundation of Chrillianity, for the beft Religion and Benefit of the World : Which fu- perfedes the nice Skill, and fubtle Diftindions of learned Schemes, and frees the Mind from the Mazes of invented Hypothefes.
Such Ideas of the Son of God, and Son of Man, united into our Mediator, the Redeemer, and Interceflbr, the Saviour, and Judge of the World, are adequate to the religious Affair that belongs to us, and takes in all the affefling, in^ fluencing, and concerning Thoughts of that glo- rious Difpenfation -, whilft abtlrafl Thoughts and Ideas fly off in infinitum, hor is any Pains hardly able to condenfe them into JJfe and Service, whilft we fojourn in a Tabernacle of Flefh. There is a tie plus ultra in every Vegetable, in every Animal, in every Element, after we have deduced the Knowledge of their Ufes, an*d Properties relative to us ♦, and is not their Ufe, their Nature, with refpc6t to us .'' If, when we fcrutinize further, we hardly guefs aright at Things upon Earth, how fhall our fearching here ever difcover any thing farther of the Nature of the Things that are in
fleaven ?
DEISM Delineated. 233
Heaven? Their Ufe and Defign is known to our CHAP, digefting Reafon, and, keeping ftridly to the yXP}lj fame (which is all that concerns it) is very eafy of ^''^^'^ Digeftion, and very foodful to the eternal Life we wirti for there. But if we will refufe our Vic- tuals till we are thoroughly acquainted with the Manner how it digefts and turns to Nourifhment, we deferve to ftarve. 'Thine own things, and fuch as are grown up with thee, canft thou not know ; how Jhould thy Vejfel then he able to comprehend the JVay of the HighTji ?
I T is very injurious therefore, for any to af- fert, that the Notion of the Mediator of Chri- ftians was taken up, by Way o^ Accommodation to the Heathen Mediators, in order to reconcile them the fooner to that ProfefTion. Does Truth accommodate itfelf to Error? Is not Ti-uth men- fura re5ii, ^ obliqui ? If there was no true Me- diator, how could there be any falfe ones ? Falfe- hood. Ignorance, Folly, and Vice muft firft be removed, before Truth, Knowledge, Wifdom, or Duty can be planted in their Room. The Heathen Nations in Traft of Time, as before ob- ferved, having loft the original traditional Pro- mife of the true Mediator, corrupted it with foolifh Imaginations without End, and with Inventions ridiculous beyond Meafure. The wifeft of them, the Platonifis, and Pythagoreans held a Mediation between God and mortal Man as a Principle of Religion ; becaufe the Meannefs of Man was unworthy to have Accefs, and approach the high, lofty, tranfcenSent, pure Deity ; therefore erect- ed D<smons of a middle, minifterial Nature ; and their Belief was, that God had left the Govern- ment and Adminiftration of the World to them ; ^nd their Faith and Tenet was, '* That God does
'^ not
254 DEISM Delineated.
CHAP. ** not mix or m'ln^^e with Men (or take human Na- lYJ^Lj " i^f^ iipn him) but all the Inlercourfe and Coth- ^^'^ " munication between the Gods and Men is by the " Means and Mediation of Dtzmom *." Though Homer ha^ more truly obferved in his Odyf. long before that it was not unworthy the Gods^ fupe- rior to Demons, to defcend upon Earth and con- verfe with Men for their Information and Ser- vice f.
In Confequence of which, the Worfliip of God was turn'd into, and fwallowed up with Idolatry, the Worfhip of Devils inftead of him- felf, or their Dependance upon them, in lieu of the true Mediator to introduce them to God. It was accordingly the leading Defign of Chriftia- ftity, when addrefled to them, to dejlroy thefe
* ©5©- dv^^eJ'Tra, k. (jdyvvitti, aXA.*, S'ia £^a,t(4oViu9 iittnt 'Qtjv o(^\iA ^ « J^ietKixl©- ^oif ns^i eLvd'scJinsf, Plato Symp.
f The oldeft Notion of the Gods of the Heathen prefented to us by an Heathen Writer, is that of Hermes, their firft great Philofopher, who was himfelf older than many of their Gods. The Sum of the profound Secret was, " That there *' were Gods of feveral Sorts ; that the Celeftial Gods were *' made by the Supreme God and Father of all ; but that *' there was another Sort of God's dwelling in Temples here " below, and that thefe were made by Men, who after they *• had form'd the Statues, and were not able to make Souls ** to them, by myftick Rites, and powerful Charms, they *• brought down the Souls of Damons or Angels, into thofe " dead Idols to animate and inhabit them ; and that from ** that time they had a Divine Power, a Power of doing Good *' or Hurt to Men." Hermes Trifm, L, dtNat. Dear. Apuieio Interprcte. It is well known that £'^j/>/,4he Country of this Hermes, was the fertile Nurfery of Ne^iu Gods, and the School to which all Parts of the World went, to learn Arts and Sci- ences, and among the reft the wicked Craft of Idolatry in its feveral Myfteries and Fallacies ; and if the firft Matters were the greateft Fanaticks in Idolatry, what muft the Scholar, the reft of the World be ?
H^orks
DEISM Delineated. ^35
IForks of the Bevil^ and totally abolifh Idolatry, CHAP, and the confequent Corruption of Morals, ow- ^^^^• ing to thefe falfe Mediators •, before the Belief ^'"^''"''^'^• and Efficacy, the true Worfliipof God, and Re- formation of Manners from the Reception of thfc one true Mediator could pofllbly take Place.
All the Rabble of falfe Mediators, who by Nature were no Gods, who had no Appointment^ no manner of Capacity, but what the blind in- 'fatuated Worfiiippers beftowed upon them ; were firft to be difpoflefs'd out of the awaken'd Reafon of Men, before a Foundation could be laid of the Belief of the o?z<?, all-fujficient, abfolutely f (?//;- /'/(?<2/ Mediation of Chrift. Who, bt'mg adequate to the Office from the Capacity of both his Na'-» * tures, and therefore expre/ly appointed from Hea- ven, was adequate to the Thoughts of their befl Reafon ; to the Banifhment of all paft, and Pre- vention of all future Abfurdity.
The fupreme Governor of' the World, who lays his Commands of Belief in, and gives his AfTurances of Mercy from the certain Nature and Fimefs of Things, could no more have appointed or received to the Office any one of the Mediators their fooliffi Hearts recommended to him, than he could«command the Sun to give Darkneis, or Snow and Ice to adminilter Heat to the World. But in appointing Him alone to that moll important Office in the World, who is both the Son of his, and the Son of Man's Natur:*, his Commands and AflTurances execute themfelves ?n the feveral Branches of that Office, to the greateft good of Man, and to the greateft lUuftratLon of the Ho- nour and Attributes of the Divine Majefty -, where- pvcr they meet with the common Juftice of ferious
Attention
236 DEISM Delineated.
CHAP. Attention and Confideration on Man's Part, as ^Y^^J- will afterwards appear.
Our Author is excefllvely abufive, as well as ludicrous, in drawing a Parallel, fag, 'j'^, yj{, jc^. between the Mediators of Heathens, and the Mediation of Chrift -, making the laft rather more abfurd than the other. The manifeft and mofl pernicious Intention is, to imprefs upon his Rea- ders, that there is as little, rather lefs Grounds for the Belief of one, than of the other; and fo ftrike it out of Chriftianity, and cafliier it from all Acceptation. And, fag. 113, 114. he explodes it as one of the abfurd Pofitives of Chriftianity, and makes God arbitrary in requiring it.
But how abfurd is his Proceeding? How grofs are his Mifreprefentations and canting De- lufions, in dealing that out for Cbrijlianity^ which is profefTedly and notorioufly but a Part of it? Throwing that afide as contemptible, or unwhol- fome, which is the very declared Foundation, the boafted Glory, the diftinguiftiing EfiTence, the faving Health and Salvation of it. How like a Quack does he appear in his 'Title Page ; where he mounts the Stage, and, with the Jffurajjce and Sifjfidency^ mixt with the Artifice peculiar tofuch Perfons, prefcribes that for the Cure and Medicine of Chriftianity, which is known to all regular Practitioners, not to be the curative Part of it •, not to be the Means, not to be the Motives, not to b^ the Aids, not ro be the Helps and Inftruments ofit? • •
For the Religion of the End, or the Law of Nature being firft fet to rights and reftor*d to its Perfedion, the entire Cure, the noble Medicine
for
DEISM Delineated. 237
for reftoring and enabling xhtfick, impotent 1:^0.- CHAP, ture of Men, to perform and do it, with Satif- ^I^^- faflion 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 Chrift Jefits^ the Mediator between God and Man \ what He has done ; what He does •, and what He is to do, as our Redeemer^ Intercejjor^ 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, thdil Hippocrates was as oldzs the Diftempers of Men. Whereas the previous Dif- eafes of the World, fir/i 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 leaft 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 Ihall-imitate himneareft in that way. He lived fome time before our Saviour ; and though his Divine Art is a great Blefjlng and Benefit to the World, yet we find it is far from be- ing univerfal, 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 are, or have been, counterfeit R *elations from Hea- ven; there is lefs Reafon for invalidating the true Revelation upon that Account, or difrefpe6l- ing (with our Author) the Great Ph'jfician oi Souls ; « who
^f^8 DEISM Delineated.
.e^AP. who had never been known to the World, if ^^^^- Human Nature, in its moral Part, had not been
^^^"^^'^'^difeafed and difordered by the Fall, which was 7Jot as old, but after the CREATION, from doing, its Duty. And furely, he is the greateft and trueft Phyfician of M?«, who by Profeffion cures both Body and Mind ; the Body being jrkewife cured at the final Refurredlion to Life, when all other Cures are defperate and impofli- bie?
H E might as confidently have afTerted, that •the Aul oi Parliament for difcouraging Prophane- nefs and ImmoraPity, is as old as Prophanenefs and Immorality. But though the Chriftian Law is not fo old as the Creation, nor the Difobedience of thofe that bccafion'd it ; it will be found under the Offices of our Mediator to be the moft quick- ,ning, powerful, vital Law that could be devifed ;by God, ©r Man, confident with Man's Liberty of Will; 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.
•
As our Author fet out, fo he has blunder'd through innumerable Inconfiitencies, apparent to thofe who are attentive i and to thofe that are not fo fthe greateft Part of Readers j he plies the Art of juggling, and Skill of (hifting ambiguous Words, in the Shitt he makes to pervert them ; Chriftianity ; hnimitabilih of the Relation between God and Man •, Sufficiency of Reafon ; Honour of God,, and Good of^Men •, Mediation ; Pofitives ; the Do6lrine of the Trinity, with the Airs of Wit and Pleafantry, the better to impofe upon fuper- licial unguarded Readers \ till he comes to his
luft
DEISM Delineated. 239
laft concluding Words, Err are pjfum^ Haretkus CHAP. £j([e nolo. A pert Irony, laughing in his Sleeve VIII. ac thofe he has carried on fo far ! ^"^^V^.
For, if ever there was a Heretick in Chrijlen- dom^ he has the Refemblance of fuch a one. If any one has ever been an Apojiate, not holding the Head, Jefus Chriji, the Mediator of Wor- Aip* ; or rejeded the only Foundation o^¥-^ix.h. that can be laid -f of a Chriftian's Title to eternal Life, it is He. If there is fuch a Thing as damn- able Herefjy or denying the Lord that bought them, according to St. Peter^ 2 Ep. ii. i. fo entirely fubverfive of the Chriftian Faith, that it cannot poflibly be the Chriftian Faith, in fuch a Herefy or Departure from it. He is the guilty Perfon. Antichrijl himfelf may as well excufe himfelf from being a Heretick^ or fet himfelf up to be a true Chriftian, as fuch a Writer upon Chriftianity. According to^ 1 John xi. 22. He is Antichrijl^ who denieth 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 fent into the World, for the Salvation and Re- demption of it ; and whoever denies the Son as fent from the Father for that Purpofe, 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 Ijy the Son, If any has been fubvert.ed and finneth^ being con- demned of hi?nfelf%:, or thought themfeIvesV/«- worthy of everlajiing Life\\ ; Chriftian Charijty it- felf can hardly forbear fufpeding, that it is He.
* Co/, ii. 18,19. -fiGw. iii. ix. % Tit. in. n.
I Aas xiii. 46.
Becaufc
240 DEISM Delineated.
CHAP. Becaufe he faulters fo very much, and is guilty Vin. of fo many Contradidions, a bad Sign of being ^"^^'^^^^""^ Jelf-condemned,
In "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 Pradice ; which is the fame Thing in effeft, and to the grand In- tention of the Gofpel, as to difown him : he, with a careJefs Air, denies not his Miflion from God for the former Purpofe; but particularly takes the utmoft Pains to deny and villify the End, the chief Purpofe of his MilTion, and all the Duties refulting from it. He declares *, " I dare not fay, there is the leaft Difference " between the Law of Nature and the Gofpel ; for *' that would fuppofe fome Defetfl in one of them, " and reflect 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 JVtfdom 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 God, and Chrifl, and his Apofllei, place the Love and Goodnefs, the Wifdom, Power, and Authority of God and Chrift, and the Riches, the Glory, and the Pre-eminence of the Gofpel j all thefe he rejefts, together with all the peculiar Obligations laid upon Chriftians be- yond natural Religion. And by rejeding, (hame- fully contradicts himfelf, and fcems to violate his own\^onfcience.
* Page 34Z.
For
DEISM Delineated. 241
CHAP. For could his Confcience, little inform'd as ^^^^. k 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 rejects in the Lump, and difcards half at once, nay, I might fay, the whole Gofpel ?
A Tullfs Office put out by him, with Amend- ments and Improvements from the Chriftian Morality, would have ferv*d" all his Ends and Purpofes of the Bible. . Was it his own wife Rea- fon that fet him upon fuch unequal Dealing with the Scripture ? But that is plainly telling the courteous Reader that he is wifer than God ; or elfe he muft be very dull of Appre- henfion, if he doe^ not perceive that to be his Meaning. Or, was it his own Authority, being by Profefllon 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 fiift 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 rejcin'ding is not
Vol. I. R quite
242
DEISM Delineated.
CHAP, quite fo great as God's for eflablifhing, or that VIII- ic indifpenfably requires his Confent and Concur-
v.^^V^^
fence for eftabliihing the Jurifdidion of his Maker ; notwithftanding he has fo often taken upon him to condemn as 7ieedlefs, ufelefs, abfurd, a.ndarbilrary, 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.
CHAP.
DEISM DelineaIi'ed. 24
•>
CHAP. IX.
Tloe Offices o/' /y^? M E D I AT O R.
I HE Foundation being laid in Na- CHAP. Hire, in the preceding Chapter, ^ ^^ proceed to the Offices of our Media- '-nr^-' tor, which could have been of no
Ufa or Saiisfa^ion either to God or
Man, if he had not been in the proper Capacily with refpeft 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 (hould be an acceptable and defirable Thing, as foon as known, to both Parties at va- riance. With refped to God ; He made the Stoop, and condcfcended to take the firft Step* The Scheme was laid and approved between him and his only begotten Son, the Lamb pin by detertnin*d Counfel, from the Foundation of the World: 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 Delineated.
C H A p. Fall made the glorious Difplay, and the joyful I^- Difcovery.
v^^^Y^w/
That Difplay of his Goodnefs, called Mercy, had never been known to Man, or Angel, if the Objefl of it, the Fall of Man, had not prefented -, that Mercy and Pity in (hewing whereof he chiefly fhews 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 7nore 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- fmor Happinefs, as was that of Paradife.
For the Covenant of Obedience there, was eftablifhed upon the Sandion of Death, and its Relative, Continuance of Li/i" in Paradife, leref- trial Heaven ; but there was no Fromife made, no manner of Ri^^t given to eternal Life in Hea- ven above, or Celeflial Heaven. Therefore St. Paul fpeaking of the manifold Advantages of the fecoiid Covenant above the firft, brings in for one Inftance, The Usages of Sin is Death, but the Gift of God [free from any Claim, Right, or Merit on Man's Part] is eternal Life through Jffus Chrifi 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 inter jiiediate 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- HandofGod. And therefore it was, That God fo loved the World that he gave his only begot- ten Son, thatwhofoever believethin him, fiiould * not
DEISM Delineated. 245
notperifh, h^X. have everlajling Life, Johniii. 16. CHAP. By the new Covenant we were adopted, as one ^^^Ly of the Ancients expreflTes it, iig huivoxvitk ccl'^ia ^^ ?wi5?, to the Newnejs of eternal Life, as a new
Thing.
With refped to Man ; the Acceptablenefs and Defirablenefs of fuch an Overture, was to be laid before his Reafon for his Approbation and Confent, reflecting 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 Enevi'j to him in his own Mind by his own wicked fVorks, Col. i. 21. That he is an Apoftatc from his Duty, and if he had a Mind to be otherwife, he finds thofe Dif- ficulties and Difcouragements from the confcious Pravity of his Nature, that he cannot exadly per- form the Law of his Nature. And refle6ling 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. Th E 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 could poflibly receive, by requiring /ji/j Obedience unto Death in our Nature and Stead •, a Propitiation lb 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- taijffi of that, the niore afraid to offend hin^. R 3 Man's
246 DEISM Delineated.
CHAP. Man's Bifpoftiion is ftill to be cultivated, intreac- ^^S^ed, and bcfeeched in ChrilVs (lead, by the Mini- -^^ Jlers of his Word, to the Confummation of all Things.
g. The State, Condition, and Circumftances of both Parties, muft be confider'd ; what is fit, right, and meet for each to do ; God, as well as Man, in order to an Accommodation.
4. A N aiftual 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 j and God as a Governor.
There was two Parts then incumbent upon pur Mediator. The firfi was, for reconciling Man to God : In order to which, he came down from Heaven a Plempotentiary from GOD, and began that Part upon Earth in his Prophetkk Of- iice, and carries it on in Heaven, as Advocate, ^^^^g^ Jiidge: and in that Profped he is call'd the Light (f the IForl'd, the PVay, the Truths Ma- fier^Lord^ &c. The /"^-oW Part, ^'iz. hh Priejliy Office, was to atone, make Peace with, or, which is the very fame Thing in other Words, reconcile God to Man ; to that Purpofe he is fliled the Lamb of God^ a Priejl for ever, after the Order of MeJchifedeck, a Propitiation^ the Life of the V/orld^ &cc. And that was accomplifhed 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 effeding
a thorough
DEISM Delineated- 247
CHAP. IX.
a thorough Reconciliation and mutual Friendfliip CHAP between both. . ^^'
The firft Taflc 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 fiid, it pleafed the Father that in him ALL Ful- ne/s Jhould dwell, and the Fidncfs of the Godhead dwelt in him BODILT: Which was, when his only begotten Son defcended from the Bofom of his Father, and affumed 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 fa id to be corn-pleat 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 (Iraying Creature Man? Or a more intimate Token of Friendfliip? And through that Vinculum dei& hominis, having Fellowfliip with the Son of Man united to the Son of God, we are faid to have Fellow/hip with the Father, to he 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 furpalTing Love, Privi- lege, and Intimacy of being called the Sons of God ', who is our Father in Chrift by Relation, as well as Adoption j and that Chrijiian Idea of the R 4 FATHER
24S DEISM Delineated.
CHAP. FATHER is the higheft, the mod comprehen- ^I^^^, five Idea of Father that can be exhibited. And •^"^'^^''^if the covenanted Relation to God is thus firnfily grounded upon the natural Relation, how unna- tural, and unkind to thennfelves are the Rejefters of Chriftianity ? And when we cultivate the Spirit cfChriJiihed upon baptized Chriftians abundantly, ■we are doubly one with Chrift, in Flefli, and in Spirit: And through him related^ as well as adopted Sons of God, Heirs, and Joint -Heirs with Chriji. Itbeingpfevioufly neceflary, asisknown to all the World, chat all Adoption muft be found- ed in y^;«(?//t/i ofKaturei but to qualify us for that, v/e are firft to be tranJJated out of the Kingdom of Darknsfsy into the Kingdom of his dear Son. The Underftandings of Men by Nature tvere darken' d^ heing alienated from the Life of God, through the Ig- norance that is in them, becaufe of the Blindnefs of their Hearts^ Eph. 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 ApofAs of our Profeffion^ in thofe lafl Days, when God fpake to us by his Son, as that Prophet, importing Teacher as well as Foreteller, who was to come into the World, and that Chrif}, who, when he came, was to teach all Things. He was foretold to be a Prophet like unto Mcfes ; a King like David, fitting upon the Throne of Ifrael ; and a Priefl after the Order of Mekhifedeck. For as foon as God proffer'd the Readinefs of his Difpofition tobe reconciled, and the Bowels of his Mercy to fliew wonted Favour, in the Profufion of his Offers ; it was necejTary in all Decorum, that the inferior Party, Man, a Fugitive from God and Duty, fhould flop, and turn 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, to ceafe •^^• 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 begun 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 Duty, 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 (hould pur- fue ; and by the Perverfenefs of their Ways ('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 Inftru6lor 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. lo. and, accord- ing to the tenor of the new Covenant, for the better pitting the haw into the Mind, and writing it upon the Heart, that they might the better af- terwards know the Number, and Heinoufnefs of Tranfgreflions, and endeavour to mend for the Time to come. Knowledge of Sin muft go before perfedl 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. Lock very well obferves *, " That natu- *' ral Religion in its full Extent, was no where * ReafonabUnefs of Chriftian. fage 265, 266.
" a«
2^0 DEISM Delineated.
CHAP. " as he knew of, taken Care of by the Force of ^]^L^i^^ natural Reafon; that it is too hard a Thing ■^^^^^^'^" for unafTifted Reafon, to eftablifh Morahty 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, lliould, as a King and *' Law-maker, tell them their Duties ; and require *' their Obedience ; than leave it to the long, and •' fometimes intricate Deductions 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 fhort their feveral " Syftems came of the Perfedion of a true and *' complete Morality is very vifible."
Whilst 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 Ghofi 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 Dodrine; and commit it to Writing, as the unchangeable Stan- dard of Truth, and Charter of Salvation, to all Ages, and Nations, where it fhall appear.
Therein is a complete Rule of Life and Manners, and a Treafure of the Knowledge of God, and Ourfelves, as far as is necefiary in this Life -, without the leaft Affedation of thofe Arts of difpuling, pro and con, upon every Subjetfl,
fo
DEISM Delineated. 251
{o highly adniired among the Greeks for JVifdom i CHAP, carefal not to amufe, but convince the Reafon, ^F]Lj redify the Will, and raifc the AfFt-dlions by the ^^^^• native Majefty and Simplicity of Truth ; a Sim- plicity of pure greatnefs of matters inexpreflibly noble, and worthy of its Author, therefore you find a chafte contempt of meretricious Orna- ments, and a defigned Negligence as to fyflema- tical or declamatory Method, artificial Eloquence, embroider'd Periods, varnifh'd Expreffions, en- ticing IVords of Mem Wijdom, wherewith the So- phifts and Rhetoricians univerfally ftudied to il- luminate and embelifh their, for the mod Part, vain-glorious Compofures about uncertain, tri- vial, controverted Things. Though thatObfer- vation is always true, Jimplex ^ nuda Veritas ejl luculentior ; quia fatis ornata per fe^ &c. ^deoque ornameniis extrinjecus additis fiicata corrumpitur : mendaciwn vero fpecie placet aliena, La6l. 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, paffing by fuch mean addrefs of hu- man afTiftance, in addreffing to Men, thereby engaged and fecured the thing intended, viz. the perufiil o^xhtlVhole ; that the heavenly Dodlrine ' « might be infenfibly imbib'd ; and every Man's Reafon make the better conflruflion, by the 'Ruleof Proportion^ comparing fpiritual Things with ■fpiritual, of any, together with every Part of the whole *.
Whilst
* And this Divine Method for reading the ivhole, wrote at fundry Times, and on divers Occafions for making wife unto Salvation, includes the Occafions of all Men ; whilft it points out thofe Parts to be moft ftudied and applied, which ad- drefs themfelyes to every one's refpedivp Wants : That whe- ther
2g2 DEISM Delineated.
CHAP.
^^"j Whilst it left human eloquence, which na-
^''^^''^ rurally arifes from the warmth of afFe6lions truly
touch*d with fuch affeding Subjefts, to kindle at
the moft beautiful wfpired * Simplicity in relating
matters
ther feverally or jointly there is any Error in the Underftand- ing ; any Mif-rule in the AiFeftions and Appetites ; any Per- verfenefs, or Difobedience in the Will, with refpeft to the Religion of the End, or the Means, the Man may be injiruil- ed, correEied, Sec. and thoroughly furnijhed to all good Works. Bat the Majefty and Ufefulnefs, the Serioufnefs and Impor- tance of thofe Direftions to Sinners, and Penitents, as we all are, or fhould be, would be impaired and difrefpefted, if the Holy Page, and Chapter, Gofpels and Epiftles were taken up with thofe littU things of Human Art, harmonious Sen- tences, laboured Exaftnefs, quaint Tranfitions, Periods mea- fur'd, weighed out in Antithefes, and rounded at proper Di- ftances. But it is the Glory and the Wifdom of thofe Writ- ings to be clear of falfe Eloquence, the tinkling Style of fwel- ling Words of Vanity ; their Power confiils in the Plainnefs of Words with eafy Figures, enrich'd with the nobleft and fublimeft of all Subjefts in the World, which makes Divine Eloquence ; the Truth of Things adorns them with the true Sublime, and the Importance of what is laid fufficiently em- bellilhes the Words, and fmooths the Soul : That makes them fo fuccefsful in convincing the Wifeft, as well as inftrudling the weakefl Underftanding; infinitely preferable to your falfe aflefted Eloquence, which takes care to fupply the Want of 0 Senfe and Subjeft with Decorations of alluring Words accu-
rately placed and methodized for filling the Ear, an.d delight- ing the Imagination. But what is there in all the Treafurps of the Eloquence of Greece or Rome ? The Effeft muft be like the Caufe— Grief, Anger, Hatred, Love, raifed for wcorldly Thing9, and moving well in Words, raifes and moves the like Paffions for the like Objefts, by an artificial and mecha- nichal Procefs. But nothing can move and affeft the Hearty but the Heart, and what is a dlfcermr of the Heart, the Word of God; which moves and penetrates like a tnx;o edged Sivord i and by the Help of an incorruptable Seed, renews as it were with a new Principle, to a new Life, Life Eternal. This is above the Power, and out of the reach of mere Human Eloquence.
* This is an evident Proof that the Holy Scriptures relating »o the World's Saviour, are the true Word and Work of God ;
not
DEISM Delineated. 253
matters of Fa6t; at the noble 7r«^pv](r/«, or Intre- CHAP. pdit'j of Truth •, at the adorable Sublimity of the ^^i^, moft Divine Things in their wonderful habitude ^^"^1^ and refpedts to us ; at the infpiring Pathetick of the Goodnefs and Mercy of God, in the Redemp- tion of the World, and the Forbearance of Sin- ners. And when the fire is kindled, to fpeak with the tongue, and affedl their Neighbours with the fame; who, through thoughtleflhefs and worldly affairs, are little affedted with it ; and fometimes become the Pen of a ready writer, for that purpofe. And how blejfed is the Man that reafoneth of Holy 'Things by his Under/landing ? Ecluf. xiv. 20.
not dilated by the Spirit and Wifdom of Man, but really in- fpired and plainly derived from the Holy Spirit, the Wifdom from above : Like the reft of the Works of God, plain and fimple to the View, they prefent their Sublimity and the Characters of their JDivinity, to the Underftanding of Man, by having all that is beji and great, and being free from the Mixture of every Thing that does not belong to, nor become the Nature of the Subjeft treated of. Is it not very obferv- able, that all the Evangelijis fpeak of the Crucifixion of our Lord in the fimplicity of Fads and Circumftances without the leaft emotion, commiferation, refleftion, or exclamation of forrow on his Account ? Becaufe nveepingfor him after the faft was over, did not belong to the Subjeft, but to weep for them- felves and their Sins, the true Occafion of it. Yet what one mere human, uninfpired Author fitting down to write the Hiftory of his Friend laying down his Life for his fake, could contain from throwing in the pity of fome fuch Expreflions as thefe, for fo good a Perfon, That he defer^ved a better Fate ! &c. But as we find nothing of that, we may conclude of a Surety that the Finger- of God was in the Writing, for the general good of Mankind. And that the Prophets writing fo many Years before the Faft, fhould be afFefted with Senti- ments of his Sufferings like Eye-Witneffes, and abound with the moft tender and pathetick Expreffions is more than natu- ral, is plainly the Effed of fupematural Infpiration.
Th6 Concurrence of the Evangelifts, is a Teftimony of their Veracity ; and the Simplicity of Variation, a Proof of their no Combination.
So
254 DEISM Delineated.
CHAP.
IX. S o far is the Gofpel from leflening, or relaxing
V^V^-'j.j^g moral Law of Nature, which was fallen into, defuetude, and had loft its diredion, through the corrupt do6lrines, and vicious practices of "Jews and Gentiles •, that its profefs'd defign is to fulfil and eftablidi, confirm and ftrengthen it ; by clearing it of Error, improving the Scnfe, and extending the Obligations to the thoughts and inward parts, the principal Agent in morality. Our Lord filled up (as in the Original) and re- ftor*d the true Meaning which was ftolen away by the Scribes, and fecreted by the Pharifees. "Whatever the Light of Nature difcovers to be true, honeji, jujl, fure^ lovely, of good Reprt, if there he any Virtue, if there he any Praife, it obliges, Phil. iv. 8. to cultivate, and think of thofe Things.
A N D as it- would have all Degrees of Men to be faved, and come to the Knowledge of the Truth, it comprehends all Sorts under its Obe- dience, from the higheft to the loweft. It was a great Defed in the Philofophers, proceeding from a fupercilious Contempt, accounting them Pro- fhane, that they never adapted their moral Rea- fonings, or Inftrudions to the Commonalty, but to the Learned only ; fo that they, who moft needed Inftrudion, went without it. But in the Gofpel, according to Mr.Lo^^'s Judgment, " All " the Duties of Morality lie clear and plain, and " eafy to be underftood. And here I appeal, " whether this be not the fureft, the fafeft, and " moft effedual Way of teaching-, efpecially if *' we add this farther Confideration ; that as it '* fuits the loweft Capacities of reafonable Crea- '* tures, fo it reaches and fatisfics, nay, en-
" lightens
DEISM Delineated. 25^
" lightens the higheft, and the moft elevated CHAP. *' Underftandings cannot but fubmit to the Au- ■^^• '* thority of this Dodrine as Divine *. "^-^y^
F o R the Gofpel, moreover, refers the Obe- dience of every one, to the Authority of God commanding it; placing it to his Account as the Infpedor and Rewarder. And this gives the controuling Advantage to Chridianity beyond all the teaching of Philofophy, according to that of LanBant, De falfa fapent. cap. 26. Nemo igitur credit i quia iam fe hominem putat ejfe, qui audit ; quam eji Hie, qui prcecipit : and it may be added, non vox hominisfonat. " Did the Saying of ** Arijlippus^ or Confutius^ give it an Authority ? *' Was Zeno a Law-giver to Mankind ? If nor, '* what he or any other Philofopher deliver*d, *' was but a Saying of his, Mankind might ** hearken to it, or rejeft it, as they pleafed." Lock*s Reafonahlen. of Chrijlian. p. 26^. " The '* Rules of Morality were in different Coun- *' tries and Se6ts different. And natural Reafon *' no where had, nor was like to cure the Defedls *' and Errors in them," fag. 175. Always re- membring, that for every wilful Di^bbedience, without Repentance, he will call us to a fevere Account in the Life after this.
And that every one might have the Teft of the Sincerity and good Confcience of his own Obedience, and confequently of his Hopes and Fears hereafter, in the keeping of his own Breafl:, he is acquainted, that whoever keepeth the whole Law, yet offendeth in one Point, is guilty of all \ James ii. 10. That if he has retrenched his In-
* Reafmablmfs of Chriftian. fa^e 281.
clination
256 DEISM Delineated.
CHAP, clination to all Sin, fave one, and that one as ^^"j dear as an Eye, or a Right-hand, it muft be parted
^^^ with. If he indulges himlclf in the Commifllon of any one known Sin, or Onniffion of a plain Duty, he cannot be a fincere Servant of God till he has Refpe6t unto all his Commandments j becaufe the Authority flamp'd. upon all equally, is difobeyed in offending, with refpeifl to any one of them ', no one is allowed to pick and chufe Duty, and fet up a Religion for themfelves ; but to take and obferve, as they find it in his Holy Word prefcribed, and required by God, the Au- thor of their Lives, the Giver of their Faculties and all their Opportunities, and the Sovereign of their Confcience.
The Virtue and NecefTity of univerfal Obe- dience is obvious, not only becaufe nothing elfe than the Avoidance of all known Sin, and Prac- tice of all known Duty is, or ought to be called true Virtue \ but becaufe nothing lefs is a true Sa- lification (all and every the Commandments and Prohibitions being Diredions for perfecting that Qualification) as well as for leiTening theFondnefs of Enjoying, and the Pain that otherwife would be prefent at the final Adieu we muft one Day bid to all worldly Things, but above all for relifhing and enjoying the Happinefs of a future State. For as we are fociable Creatures, and Worfhippers of God in this Life, fo fnall we be in the next : And therefore the previous Weaning the Love and AfFedlions of the Soul, by Temperance in all Things, from what is not to be had in that State ; and a Delight in the Sociable ; and likewife in the Divine Virtues of loving, thanking, trufling, and depending upon God ; or, in other Words, difober^ righteous^ and godly Life, are all necefiary
to
DEISM Delineated. 252
so go along with us. This explains that fine Ex- CHAP, preffion of the Roman Orator, though to ^^^"^^^^^ ^J^^.^^ obfcure, ejl virtus nihil aliud qua?n in fe ferfe^ia, ^"'v^*^ ^ ad fumtnum perdu£ia natura *.
This makes it truly what it is, Religion from Heaven, ^ and to Heaven in Profpedj 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 the Fitnefs 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 adlually 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 a<5lually lofe their Way whilft they boafi: of the Light of Na- ture. It enlightens the Underfl-anding of all De- grees, and Ages of Mankind, as foon as they arrive at the Ufe of Reafon ; and improves and cultivates their rational Faculties \n the moft de- firable of all Knowledge, the Things of Religion^, the peculiar Things of its Province : By (hewing God to us in a clear and more affeding Light of thofe Attributes and Perfedions which relate to us as Creator, and Governor, Comptroller and Judge, Preferver and Lover of Men, than Phi-
* Cic. de Leg. t .
Vol. T, S lofophy
258 DEISM Delineated.
CHAP, lofophy was able to recommend; and lliewing ^^- us ourfelves to ourfelves, how continually we de- ^^'^^"^pend upon him, for what we arc, for all we have received, and for all we hope for : Our minuteft Affairs being at no Time beneath his Care, and our great concern in fecuring his Favour, by our own Care, always the Objetfl of his particular .Blefling and Afliftance : 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 Deceitfulnefs 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 fiUurir Stale, was left out of the Account •, whilll the perfe(5l 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 hjiru^or, (being unable to reconcile their natural Notions of the Juftice, and the Goodnefs of God to their guilty Minds) in ivhai Manner we are to apply for the Peace of Confcience, and to be fure of obtaining RemifTion of Sins, the Favour of a reconciled God, and an acceptable Welcome, and a filial Freedom to worfiiip, and endeavour^ to ferve him better, as our heavenly Father, and bed Friend.
I And,
V,^>/X^
DEISM Delineated. 259
'" CHAP.
And, whilft we pretend not to throw off all ^ J^ Worlhip of him, nor the Thoughts of getting us Pardon for our Sins, it further acquaints us, what Opinions of Men God diHikes, and mod refifts in his gracious Methods of revealing him- felf for thefpeedier and more efFedual Advance- ment of our Happinefs. They are of two Sorts : onQ IS Hypocrify, the formal outfTde 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 Difappointment, but the utter Subverfion of his Religion, after it is ac- 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 wifli it never was the Cafe of Deifts) arrogantly imagine, they (land 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 a.s vf ere fenfible of their Difeafe, and wea- ry'd with the Burthen of their Sins : fo fenfible of 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 V/hilst
26o DEISM Delineated.
CHAP.
,1^^„. Whilst the oppofite Temper is precluded, ^'^'^"^'^becaiile ic 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 refilled by him, with an Abafe- ment meet for fo much Pride and Contumacy •, of all Frailties the leaft becoming human Na- ture, that (hould 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 fnort their feveral Syftems [of Phi- " lofophers] came of the Perfeftion 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 confider'd, they are " found to be agreeable to Realbn ; and fuch as " can by no Means be contradifled. Every one " may obferve a great many Truths which he *' receives at firll from others, and readily af- " knts to, as confonant to Realbn, which he " would have found it hard, and, perhaps, be-
" yond
^-or**^
DEISM Delineated. 261
" yond his Strength to have difcover'd himfelf. CHAP. *' Native and original Truth is not fo eafily ^ J^^ *' wrought out of the Mine, as we who have it " deliver'd, ready dug and fafhion'd, into our " Hands, are apt to imagine." Locke's Rea- fonablenefs of Cbrijiian. page 266. " Many are " beholden to Revelation, who don't acknow- *' ledge it," ;page ij^. If they make the Son of God an Impojlor, they are guilty of the Sin againft the Hol'j Ghoji ; and if they fay, there was no need of his coming to be a Propitiation for our Sins, they make God a Lyar ; and either Way they defpife and perifh.
As 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 lading Principles, of not only an honorary, but a confcientious publick Spirit, as doing their refpedive Duties to God, rather than unto Men.
The publick Spirit and Love of Country, which fo remarkably animated fome Heathen Nations, was full of Injury to other Countries round about, and fet them upon conquering and enflaving 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 fcrvethe mofl di- ftant Perfon upon Earth, as a Fellow Citizen, or next Door Neighbour, if he happened to want our Help, and we are pofTelTed of Ability, and Opportunity to aflift.
A s to the Paflions that may be injurious to
ourfelves, or to any Body elfe, Chriftianity is fo
S q fiyr
262 DEISM Delineated.
CHAP, far from letting them loofe to Words, or Ac* ,JP^:^, tions, that it chains them within the Boundaries ^'•^^''^of the Thoughts, and fupprefles them there.
In ihort, it purifies the Heart as well as en- lightens the Underftanding •, fan6lifies Afflidion i 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 Hear then to be the Wages of. Sin -, gives Joy of Mind and Peace of Confcience in the Senfe of God's Favour i reflitude 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 greatefl Evils, as Slavery and Dominion of Sin, of Paflion, and the Devil ; the Dread of God's Anger, and the fearful Expedlations and Punifliments of a future Life, and in the room of them introduces, and cnftates 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 Inflru meets, are all, and feverally, to improve us in Gcodnefs here, in order to qualify Bs for greater Happinefs hereafter. . Whoever would fee " the true Gofpel- Morality carried to *' higher Degrees of Purity and Perfection, than •' had been pradifed before either by Jeiv or *' Gentile \ and how the Relations among Men, " and the Duties belonging to them, center iri "' God, and the Offices of this Life are connecfl-
f ed with the Happinefs of the next. From
" the
DEISM Delineated. 263
*' the Sanctons of Duty, which the Civil Rela- CHAP. " tions among Men have received from God, v-P^l,
*' From the Manner of God*s Dealings ^'^'^*'^
" with Men. From the Example o^ Chnjl
** our Lord and Mafter. F r o m the Regard *' we owe to our Holy Profejfion.- 'From the " Relation we bear to Heaven while we live upon
*' Earth. F r o m the different Sources of mo-
*' ral and immoral Aftions. From the In-
*' fluence which our Regard and Difregard to the *' Duties of Morality will have upon our future " State-," 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 delivered to us, by the Son of God in our Likenefs ; ftamp'd by 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 ftand in to God, and one another?
H E fays -f, " 'Tis the Reafon or Fitnefs 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, what 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 Bijhop oiLondoti'z z Pajl. page 68, ^c. where they will find it drawn up with great Judgment, as well as Brevity. See alfo page 4, i^c.
t P^g^ 523-
S 4. " furM
264 DEISM Delineated.
CHAP." fur*d by the antecedent Fitnefs of Things ; and
^^^1,^' Things can only be faid to befit, or unfit, but
^^'^''^" as they are for, or againft the common Good."
V Jf the-j knew from the Nature of 'Things, what is fit
I for them to do, i^c. i. e. if they know the Will of
God, they know it ; if the Sun fhines, it ftiines.
'Things can only he faid to be fit, or unfit, but as
they are for, or againft the common Good. But how
Ihall the Generality know what makes moft for,
or againft the common 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 expedts 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 anfwer, very cafily in the prefent Degeneracy of human Nature j as is but too true in Experience in the Heathen World, ancient, and modern. Studious Perfons of exalted Minds do well in enquiring into the verbal written Com- mands of the Author of Nature, by the natural Fitnefs of Things -, and the more they enquire, the more Wifdom they will be fure to difcover in lay- ing his external Commands in the internal Nature and Fitnefs of Things: And when they find it out, and fay, he that runs may read, and that it is as diflinguifhable as Colours to the Eye, and Sounds to the Ear, they hope, that every body clfe yirill fee with their Eyes,
But
DEISM Delineated. 265
CHAP. But with our Author to fuperfede external ^^^L. Revelation and rely upon internal, is to prefer ^^^^ Darknefs to Light, or the Light of the Stars to that of the Sun j and to remit the Bulk of Man- kind to the Light of Nature, in order to find out the Law of Morals, is to fuppofe them all Philofophers •, having a Capacity, and alfo Lei- fure for making fuch Difcoveries. Whereas, upon all Occafions of Duty, thus and thus it is written^ is to them, and all the World, moredi- redory and ufeful, and at hand, than thus and thus it may be proved by a long Train of Rea- foning.
And therefore the Light ofReafon in our Author's Way of reeommending it before Reve- lation, is fofar from being an ahfolutely perfe5f Rule, that it is, and ever will be, a very imper- fecft one of itfelf ; nor would a Colledion out of all the Philofophers put together, amount to any thing near fuch a Rule j fo far from being all-fufficient and infallible, that, where there is a Revelation truly attefted to come from God, to de- pend upon the other exclufive of this laft, is moft certain Deceit, and the horrible Danger of being given up to ftrong Delafion, to believe a Lye.
It is the Remark of the unprejudic*d Mr. Locke, " Whatever was the Caufe, 'tis plain in *' Fad, Human Reafon unafiifted, fail'd Men '"'^ in its great and proper Bufinefs of Morality. It *' never from unqueftionable Principles by their " Dedudions, made out an entire Body of the *' Law of Nature. And he that (hall colled all *' the moral Rules of the Philofophers, and f compare thern with thofe contained in the New 4 " Teftament,
266 DEISM Delineated.
CHAP. « Teftament, will find them to come fliort of ^^^1," the Morality deliverM by our Saviour^ and V'V^-^ " taught by his Apoftles ; a College made up
*' for the mod part of ignorant, but infpired
« FiOiermen*."
But under this deliberate fetting up natural Religion, in Oppofition to reveard, there feems to be this Myftery ot Iniquity induftrioufly con- ceal'd and cherifh'd. That whereas Chriftianity is drift in requiring all Regularity of Manners flncerely confident with the Frailty of our Na- ture, and fevere in threatning future Punifh- ment ; whilft the other is free from any pofitive Sandion of Punifhment in the Life after this ; and at the famfe time not fo exprefs and particular in exading Duty, or reftraining the irregular Defires of corrupt Nature : It is not to^ be won- der'd at, if the fenfual Lovers of Pleafure more than Lovers of God, or Truth, (hould be pre- judiced in Favour of the latter : If they find out any Glofs of Reafon, how fallacious foever, to recommend it, they naturally efpoufe what fits fo light and eafy upon their Minds ; and take refuge under a Religion which feems to give fome Liberty to pick and chufe their Obedience, and not call them to account for fome Irregula- rities, neither here, nor hereafter.
That our Author in particular has fecra Objedlions againft Revelation, drawn from ano- ther Source than Reafon, is demonflrable : Be- caufe, when the Light of Reafon is to find out his Law of Nature from the more obfcure Na- ture of Things, then it is bright and perfpicu-
* ReafoiutbUnefs cf Chriftian, fnge 267, 268.
DEISM Delineated. ity
ous, abfolutely perfect and all-fufficient ; but CHAP. when it comes to read the more intelligible Word ^^• of God, all of a fudden it has loft its Difcern- ^^''V*^ ment, and can underftand little or nothing of Ob- ligation; it is all over figurative, allegorical, and as obfcure, unintelligible, and ufelefs as the Bapijis . would make it, and for the fame End, viz. the better to carry on an Impofture that muft not be brought in Sight, becaufe it wouW imme- diately difappear like Darknefs before the Light of the Holy Scripture ; and, perhaps, is at the Bottom one and the fame.
A s he has made great Ufe of a Citation out of Dr. Prideaux*s Letter to the DeiJIs, I would prefent his Admirers with one from the fame Letter, pag. 107. " The Papijls, who next to " Mahomet, have the greateft Claim to I?npo- *' jlure, as to thofe Errors which they teach, " very well underftand how fuch a Caufe is to be " ferved by both thefe Particulars, [mentioned •* before, with refpedl to the People he made *' choice of to propagate his Impofture: i. Be- *' caufe of the Indifferency they were grown to *' as to any Religion at all : 2. Becaufe of the great " Ignorance they were in] and therefore make ic " their Bulinefs, as much as tiley can, to keep " their own People in Ignorance, and pervert '* all thofe they call Hereticks^ to Atheijm^ and " Infidelity, that fo having no Religion at all, '* they may be the better prepared again to re- " ceive theirs.'*
Had he treated the Laws of God and his Covenant with Man, with the common civil Interpretation, which his own Profeffion fug-
gefted
268 DEISM Delineated.
CHAP, gefted * to be due to it, he would have made ^^^_^good Senfe of both. Or had he allow*d Chri- ^^•V"v^^ian People to make ufe of their common Rea- fon without that Help, they can't fail to read, mark, learn, and inwardly digeft what is necef- fary to make wife unto Salvation ; and every thing elfe that is requir*d of their feveral Capaciti^ to make them wife and good in their Station of Life. Let them attend to that wife Direftion of the Homily of the Church, " That there is no- " thing fpoken in dark Myfteries in one Place, " but the fame is more familiarly and plainly *' taught to the Capacity both of the Learned, *' and Unlearned, in other Places; and thofe " Things in the Scripture which are plain to " underftand, and neceffary to Salvation, every " Man's Duty is to learn them."
This fmgle Rule duly obferv'd, is of the moft important Service for diftinguifhing all ufefal Truth, from what is either doubtful, or falfe in Religion. For Inftance, plain Scripture, as well as plain Reafon afllires us, that God is a Spirit : How prefently then does our Author's imperti- nent Harangue vanifh, about the Scriptures afcrib- ing Human Parts and Paffions to him ? It is one of the beft Prefervatives for preventing People being tofled to and fro with divers Winds of Doctrine, and keeping them fafe from the Snares of thofe who lie in wait to deceive. Nay, a good Proficiency in the Scriptures, in diftinguifh- ing the plain Places from the figurative, and lay- ing the proper Strefs accordingly upon them,
* Puffend. Law of Nature and Nations, Lib. V. Ch. xii. q{ Interpretation, And G/o/. dejure B. Lib. IL Ch. xvi.
would
DEISM Delineated. 269
would prevent them from being Gither an/fahle CHAP, with refpect to the End, or the Means, or un- ^^L, learned in the plain Parts of Scripture ; and con- ^-^^/^ fequently fecure them from the Danger of wreft- ing any Scripture to their own Deftrudion. For who were the unlearned in St. Peter^s Time, and Meaning, but they who were unlearned and to feek in that Ufe of them, by not ftudying their true Ufe, comparing Place with Place ? As to human Learning, St. Peter himfelf was unfkiird, and therefore could endanger no body by the fame Incapacity of himfelf. By this Rule, the fome Things hard to he underjiood, would leflen more and more, and either be fuperfeded or mafter'd by the many that are plain, or left as a Matter of Leifure and Curiofity, more than any real Ufe. But, if recent Scripture was then lia- able to be fo fatally wrefted by fuch Perfons, whilft St. Peter and St. Paul, moft undoubted in- fallible Interpreters of their own Meaning, were living to be confulted ; can it be imagin'd, at this time. That fuch Perfons would be prevent- ed from wrefting, or would have recourfe for an Interpretation to the Office of Infallibility at Rome, granting all the Infallibility it can arrogate to the Farce that is a6ting there ?
And as the Diftiniflion of the Religion of the END, and the Religion of the MEANS is
folidly grounded in the Nature of Things ; and makes every thing we can turn our Thoughts upon in the Chriftian Religion, fall into Sub- ordination and Subferviency one to another, and gives the Eftimate and Precedence of one Thing before another ; as alfo the Need of one Thing- to another ; it is of fingular Service and Benefit in regulating our Reafon and Judgment in the
Search
270 DEISM Delineated.
CHAF. Sfarcb of Script ure, becaufe ic has refpedl unto all ^^- God's Commandments, and fhews us the Wif- ^'"^''""^^'^dom, and the real Ufe of every one of them.
It has been (hewn before, how much the Chriftian Religion has confirmM and ftrengthen*d, improved and perfefted the Religion of the End, or the Religion of Nature as its Scope and Pur- pofe, in the three Branches of Duty, to God, our Neighbour, and Ourfelves. And the Im- provements it has made, with refped to each of thefe, will receive an eafy Interpretation from the common PRUDENCE it previoufly fuppofes to accompany every Man's Condud, who would keep a good Confcience towards God, and alfo towards Men, as a Member of Society ; as he is alfo a Candidate for Heaven, and would have a good Hope there.
A s Virtue is required by the Apoftle to be added with all Diligence to Faith, or the general Knowledge of Chriftianity, as its End ; fo this Prudence, or particular Knowledge, as he calls it, is commanded to be added to Virtue, as the true Difcerner what is r<?^/ Virtue in the various chang- ing Circumftances and Relations it may be placed under, in this fhifting Scene * ; this prudential Knowledge in diftinguilhing Things and Circum- ftances, is fuppofed to be improving from the Exercife of the Sentiments of the Mind, in dif- cerning Good and Evil -f , what is lefs, what is more, and what is moil ufcful and plain in Doc- trine and Inflruclion ; and confequently will pre- fer to learn our Lord's own Words and Example, irom the four Gofpsh\ the Succefs, chief Heads, and Miracles attending the Gofpel in the A^s i * 2 Pet. i. 5, I Hch V. 14.
the
DEISM Delineated. 271
the confequent Miftakes and Difputes about any CHAP, material Part of it occafionally cleared and fet ^^* to Rights, and made the more ftedfaft, from ^'•^^V^- preceding Doubts ; and with very many Reproofs, Corredions, and additional Direftions, fquared to the Rule of Truth, and Intention of the Gof- pel, he will read and learn in the Epijlles : From the Pfaltns^ Devotion -, from Job, Patience ; from Proverbs and Ecclefiajles, both the Value, and the Rules of the Condu6t of civil Life ; and in the Hijiorical Books of the Old Teftament, in Con- nexion with the New^ he will trace out and adore the wonderful Works of God, in his Provi- dence, forefeeing, diredling, and adjufting all Things to the great Affair of Man's Redemp- tion.
I. As we would keep a good Confcience to- wards G O D i when an Action is forbidden, all the Tendencies in Thought, and ill Appearances in Fadl, of that Adtion are to be forborn. For Inftance, we are forbidden Murther, Adultery, therefore we are to indulge nothing of that Ten- dency in our Thoughts : we are not to forfwear ourfelves upon the folemn Occafions that Oaths are required, for an End of all Strife, therefore required in order to prevent that, and preferve a due Regard for the Name of God, yiot to [wear at all in our common Converfation : If a Duty is required, the Opportunities for performing ic are to be embraced ; always remembring, that every pofitive Injundion implies a Prohibition of the contrary Vices and Hindrances.
2. MEMBERSof SOCIETYoughttopre- ferve a good Confcience towards Meh ; and as the Laws of every particular Society, are the
Meafures
272 DEISM Delineated.
CHAP. Meafures of Obedience approved by God as his IX. own Ordinance to that Society, the Commands
^^•"V^^of Princes, and thofe put in Authority under them, ofMafters, Parents, and other Superiors, are to be obferv*d in all Things agreeable to thofe Laws, which are the IMealure of the fuhlick Good : For where abfolute Power, and not Law, rules, there is nopublick. This explains Subjeds, Servants, Children's obeying i?i ail Things. And as the Prefervation of ourfelves and Families, the main End of Society, is the Meafure of Kindnefs and Beneficence to others •, that explains the lend- ing, hoping for nothing again, and the givi?7g to every one that afks of us. And as the Prefervation of Society is the Meafure and Valuation of all the Injuries any private Perfon can receive in Name, Body, or Goods ; that explains the Meaning, ^nd lets the true Bounds of loving Enefnies, and of him that takes away thy Goods, ajk them not again -, and fhews when we are at Liberty to vin- dicate our Wrongs, and to forbear, or make ufe of Law, jult as the Occafion is frivilous or toler- able, grievous and intolerable. If of this latter Sort ; the open Reparation of fuch Injury is al- lowed, whilft fecret Revenge is forbid to accom- pany the Procefs, the Execution of the Law being one Inftance of doing Good to thofe that hate us, as well as doing Good to the Society : And befides praying for fuch an Enemy, we may at the time do as many Kindnefles as Prudence (hall advife for the fpeedier Conqueft of him, in cafe he is of a generous Nature. For the Law of Love and Benevolence which fuch an Enemy violates, is never the lefs in its full Force, with refped to our Obedience to ir, and we ought, not only to wifli, but|»romote his true Good, as we have Opportunity, as well out of Hopes of reducing
hitn
DEISM Delineated. 273*
him to his Duty, as out of Concern, left we be CH ap found wanting in our own. One Way or other, ^^• he is to be overcome ; becaufe the revenging of ^^'^ Injuries perpetuates the Diforders of Society, and brings home as many Damages as it offers to others ; and if the doing Good for Evil will not fubdue all Tempers, the Law that knows no Revenge, may feafonably take place, to put a Stop to the EfFeds of his Enmity. As all moral Duties are founded in that Nature and Reafon of Things, which is the Will of God antecedent to Revelation, fo the Nature and Reafon of Things is left by God in all his general Precepts of Mo- rality, to be the Interpreter of them, forthebeft Benefit of particular Perfons, in Conjundion with the publick Good.
3. B E I N G a Candidate for H E A V E N ; as
heavenly Things are to be preferr'd before earth- ly, in all Prudence, whenever they are incom- patible. Prudence will explain and proportion its Meafures in obferving thofe Precepts ; Take na Thought for To-morrow ; and thofe concerning Self- ddnial^ Mortification of irregular Appetites, part- ing with an offending Right-Hand, graying without cea/ing, &c.
Mortifying the Flejh with its Affe^ions and Ltifls^ will at leaft mean all Exceffes and Irregularities that are mifchievous to others, or ourfelves, that war againft the Soul and its Government, and the; publick Good of Society -, Self denial is always in our Power, a conftanc Virtue incumbent in all Temptations to the con- trary, and is beft maintain'd by that regular Piety and Devotion, which, ceafing not at its re- turning Times and Seafons, keeps the Soul above
Vol. I, T this
274 DEISM Delineated.
CHAP, this World, and checks the Reins of its Appetites IX. for all Things in it. " The moft perfedt Scope
^"••^^V^ " of Tempera?2ce in all Things, being not to afflidt " the Body merely for Affliflion Sake, but to " keep it under, and raife and facilitate the " Service and Miniftration of fpiritual Things * :" Or as St. Paul expreffes it, firiving for the Ma- fter-j, in Profpe<5l of an incorruptible Crown. The Body being the chief Occafion of various Sins, in the various Temperature of its Paflions, there can be no due Care of the Soul, without a due Guard upon the other. So that a majlerly 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. Prefenting the Body a living Sacrifice, holy, acceptable to God, is called in this laft, a reafonable Service -, to reclaim the Body to its due Subjeftion to the Spirit, mufl: needs be a reafonable Service, becaufe it is a Re- covery to priftine Rule and Regimen, which was unreafonably ufurp'd in the firft Man, and unreafonably defer-r'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 7ion caflo modo Corpore, fed Animo etiam adeatur ad Deos.
As to the Religion of the MEANS, that being the vital Part of Chriftianity, as it is itfelf a Revelation of the bed Means to the bed End ; 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 ; if there is the
({[lAKovnfit^Tzov iVKOh'tAV- Greg. Nyf. of the Worfliip of God, chap. xxii.
* leaft.
DEISM Delineated. 275
Jeafl Degree of crue Reafon and Prudence left in CH A P. Men and Sinners, ic will fliew irfelf: i. In ^^' ,^}^Lj ceiving and interpreting every thing of ^ure Re- ^'v^*^ velation relating to Jejus Chrijl^ the appointed Mediator between God and Man, the Head of all the Means for reconciling us, and obtaining from him, Remiflion of Sins, Peace of Confcience, Joy and Fellowdiip of the Holy Ghoft, and all the Glories and Felicities of eternal L.ife, 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 lead Claim of Right, or merit to fuch an unfpeakable Gift, it fhould neither prefume to add to, nor diminifh from it ; but embrace it with all Thankfulnefs, juft as it is offer'd upon the Terms and Conditions propounded to us ; and, accordingly on our Part, fo to refpe(5l and obey thofe Commands for believing in him dying 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 djraw 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 Imprefllon on the Mind, teaches to magnify, rather than diminifh the Value of a free generous Gift ; fo, in cafe of doubt, we fliould 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 fave this World, that are confiftent T 2 with
276 DEISM Delineated.
CHAP, with his being the Son of God, and not the Fa- ^^- ther himfeif.
2. As thefe are Means, and no more than Means, Prudence will inftruft us that all their Efficacy and Value as to ourfelves, confifts in their Application to, and Produdlion of their dc- figned End •, and till that End is obtained, they have more of a condemning, than a faving Pro- feffion 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 inlblvent Abfurdity, as feeding the Bellies, and cloathing the Backs of the Poor with Words only.
3. As thefe Means are indifpenfably necefTary (where they are prom.ulg'd) 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 Wifdom in appointing them lb 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 Circumfi-ances of pri- vate Service of God in thofe Means, fo -pub- lick Difcretion ought to be the Judge and Mea- fure of the Circumftances of the publkk Wor- fliip and Service of Him. And as indifferent Things in that Worfiiip, are the fole Objed of Magijiracy and Authority^ whenever it thinks fit to interpofe and recommend, wherefoever no- thing does creep in as a Sin and Tranfgreflion of the general Law of Decef/cy^ Order, and Edi- ficatton^ never to ufe, or ftretch Libertv^ in cafe
of
277
[A p. X.
DEISM Delineated.
doubtful Interpretation, to the Prejudice and Di- CHAP, minution of Governmsn£ and Obedience, thofe , J^j_ 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 ufelels Rule of Religion. He us'd to fhew fome feeming refped: to Chriftianity with regard to its Morality, and pretend to value it as a Republication of the Law of Nature, and ac- knowledge our Saviour as a Prophet and Teacher •, yet, according to his accuftomed Inconfiitency, 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 ot his, and others of his way of thinking, declaring War againft it, is no- thing QK<i but the Goodnefi 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 oi" it; that they who do Evil hate the Light, 72either come to it, lejt 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-tailing Key to the true Stnfe and Meaning of his Words,
D
T 3 2, Always
278 DEISM Delineated.
CHAP.
^^•^ 2. Always mterpreiino figurative^ by plainer
v-^'V^^ Expreffions, relating to the fame Subjed, where they are to be found •, and where they are not fo expounded by other Texts, extending the Figure, or proverbial Expreflion, or Parable, no farther than the precife Point of that Figure or Illuftration it was adapted to.
3. Always underftanding (for there can be no Inconfiftency in Truth, nor any Lye come of it) literal Exprefnons fo, as to contradict no one Attribute of God, whether natural or moral, that is plainly known to belong to him ; nor any ettrnal Diftinftion between Good and Evil in Morality.
4. Resolving upon doing the Will of God, putting on the becoming Love of the 'Truth ; and laying afide all Paffion, Prejudice, and difagree- jng Intereft, arifing from Filthinefs, Superfluity of Nanghtinefs^ and worldly Lufts.
5. Prayer for the Affiftance of the Holy 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- 7iefs the ifigrafed JVord, not as it is the Word of Men, hut as it is in Truth the Word of God ; a plain clear Rule of Faith and Manners in all the Neceffaries of Salvation, which was its primary Defign to make us wife in. Apd fecondly in all other inftruclive, corredlive, and accomplifh- ing Parts, wherev^ith it would perfed and adorn our Knowledge and Praflice ; and exalt and con- fummace us in the higheft Glory and Felicity
appointed
IX.
DEISM Delineated. 279
appointed unto Mortals. Or, in the Words of CHAP
that great Searcher after Truth, Mr. Locke,
*' 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 *'* Or, in the Phrafe
of 2 Efd. xiv. 47. /« the7?i is the Spring of Under-
Jianding, the Fountain ofWifdom, and the Stream of
Knowledge,
* His Letter to the Reverend Mr. King^ p. 345, ColhSlion of Pieces.
T4
CHAR
28o
DEISM Delineated.
CHAP. X.
Of the Priestly Office of our Mediator upon Earth.
N treating upon this mofl: impor- tant Subje6l how God was in Chrift reconciling the World to himfelf, according to the amiable Truth as it is in Jefus^ I will i. Shew what is not the Method Mankind is to depend upon. 2. What is the Method laid down in Scripture for obtaining Salvation, or v;hich is the fame Thing, Reniiffion of Sins and eternal Life.
Und e r the firft Head I will fhew that where the Gofpcl is promulg'd, neither the Republica- tion of the Law' of Nature, nor the Fxample of Chrift fuffering Death, as a bare Teftimony to God's reconcliaWe Diipofition to penitent Sinners, nor Repentance grounded upon the prefum.ptive Goodnefs of God, were intended to be relied upon : Nor are any of them, or all together, fufficient to fupport the Hopes of any nominal Chriftian, and therefore ought to be rcdified as dangerous Miftakes.
T. Not the Repuhlicalion of the Law of Na- ture, which our Author makes the Sum total of Chriftianity •, becaufe, that fhews us from whence "xt are fallen, and pointii out the End of our J Creation,
DEISM Delineated. 281
Creation, in all the Inftances of Duty we have CHAP. .defleded from ; and, iniiead of juftifying, ferves •^• to accufe us, and bring our Sins to Remem- ^^J'"*'^"^^ brance. It is but little Comfort 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 PurpoTe fhould they repent upon the fame Bot- tom ^. Righteoufnefs was the original Confticution 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 pbojl, upon Repentance and Amendment, which was to fupply loft Innocence.
And as a gracious Pardon is at the fame time proclaim'd 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 tound to be not only prafticable, but very eafy, andadjufted to the Weaknefs 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 Happinefs 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 himfelf? Or think Obedience a burthen, when the ways thereof are Pleafantnefs and Peace, with Happinefs con- fummate, and within his Reach ? Who would
neglect
282 DEISM Delineated.
CHAP, negleft to wafli and be clean, and bloc out his ^^•^ Sins, and be received into the appointed Capaci- ^'^'^^'^Cy of Favour, only becaufe he was coinmanchd 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 proclaim'd this Pardon to Rebels, in the way, and to the purpofe he would be re- membred. Though he requir'd neither one nor the other, (as has been before obferved, Chap. VI.) but to nourilh us up in Devotion, and more perfed Amendment in the moral Law of Na- ture.
Therefore there is Reafon to conclude, that neither Amendment, nor Repentance, nor Devotion, can be perform'd by them with any ~ aflurance of Acceptance, as long as they de- fpife the intervening Pardon, and reconciling Graceof the Mediator, withrefpedl to that Law which is holy, juft, and good, and their Beha- viour towards it, which is the Reverie, in very many Refpefts, as they know in their Confclence : And confequently, through their own Obflinacy, 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, ^c. becaufe that likewife helps to condemn us, inafmuch as our Imitation can't come up to the Perfedion of his. He is the only perfe6t 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- i^l,, tation, are hifi Humility and Patience. But as the ^^'^ faving Virtue of the Redeemer extended to all Generations before his Birth, as well as to thofe fmce, 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 perfedl Obedience of his Life, indeed, lb far fatisfied, /'. e. fulfiU'd the preceptive Part of the Law, as to juftify both the Law and the Law- giver, that they were holy, jufb, and good, in exadingof Man perfed: Obedience to it; fince the fecond Adam., in our Nature, adually and willingly perform'd that Righteoufnefs, which the firft Adam was wilfully defective in. Not that he came to fulfil the preceptive Part of the Law for us, fo as to excufe our beft 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 th« 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- furredion, 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- jeded himfelf to Death, it became neceflary for
hiqi
284 DEISM Delineated.
CHAP, him to fubmit to it, in order to regain, through
^^•^ the fecond Ada'm, 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 oi the Jirji Adam,
Nor was his Obedience unto Death, as a bare Tejii7?wny of the Truth of the Doftrine of RemilTion of Sins upon Repentance, or as a mar- ly r'd IVitnefs 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- tionM 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 fufficient to, of himfelf. Or what need of a new or better Covenant ? Or what Occafion for any new Terms or Conditions? If the Jeivs or Greeks, underftood Chrifi crucified in no other Senfe, than dying in Tefnmony of the Truth of his Do6trine, how could it be a Stum- bling Block to one, or Foolifhnefs 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, fpcakelb his own particular Reward in another State, but the Blood offprittklingy for the cleanfing of Confcience,
fpcakelb
DEISM Delineated. 285
fpeaketh better Things, even the Aflurance of eter- CH ap. nal Life and Salvation to all that believe, and ^- , obey. ^-^V^
I F the refrefliing 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 commiflion'd any mere Man, to have preached up fuch a Doiftrine, 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 Afiertion. But this is never once mentioned to be the End, andDefign of Chrift's Death, becaufe a further Truth, vaftly fuperior to the other, fas much fuperior, as Matter of Fa^ is to Arguments a Priori, or a Principle or Caufe is to the Conclufion or Effedt drawn from it, or the Manner of a Thing adually done, is to the Poflibility of its being done) was witnelTed, and intended to be relied upon for Remiffion of Sins, and the Salvation of the World. And that was that God was a£fiially, publickly (know all Men by thefe Prefents) atoned, and propitiated by, and through the Means, and Method, and Matter of FaSl of Chrift dying for our Sins ; that our Peace with God h made for us, by the Blood of his Crofs *
A Truth in Theory before it is verified into a Reality, is not capable of being transferred, and afllgn'd over to thofc, who are to receive the Benefit of it; but when it becomes 2i Speciality ^ a real A51 and Deed, it is transferable as a Ri^hty and Property, upon the Conditions that go along with it': And therefore we rejoice^ we glory, we
* Col. i. 20,
286 DEISM Delineated.
CHAP, joy in God through our Lord J ejus Chriji^ by whom ^- we have now received the Atonement *. Pl^e have
^^"^^'^ Redemption through his Blood, even the Forgivenefs of Sins, Col. i. 14. He is affirmed to make Re- ccnclliation for the Sins of the People, Heb. ii. 17. and that he is 7}iercifi(l and faithful in that Office ; which was the offering Gifts and Sacrifice for Sin ; that certainly implies reconciling God to Sinners, which was the very Province of the Jewifh High Prieft by the yearly Sacrifice on the great Day of Atone- ment : The Blood of the everlajting Covenant is af- 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, is faid to be our Peace -f. 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- tween a Superior and Inferior, there was no need of a Mediator, becaufe as long as the Law orCo- ventint was obferved, there was perfefl 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 fuppoies and exprefTes God to be reconciled and pacify*d towards Man, as well as Man towards God -, / will eftablifh m'j
* Rom.v. 2,3,11. t Bph,i\. 14. John XVI. 33.
Aasx. 36. Rom.\, I. CoLi. \f). I/aiakix. 6.
Covenant
DEISM Delineated. 287
Covenant with thee^ and thou fJjalt know that I am CHAP. the Lord : That thou mafft remember and he con- founded, and never open thy Mouth any more hecaufe ^■^^i^ of thy Shame, when lam PACIFYED towards thee for all that thou hafi 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 otherwife hardly any Senfe to be made of Chrift our Mediator reconciling Man to God, unlefs he alfo reconciled God to Man. There lies the Strength of the Apjlle\ 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 Chrifl*s Stead, he ye reconciled to God* : And makes .this the very ground and foundation of that Prayer in Chrift's Stead •, for he hath ?nade him to he Sin for us, [Sin- OfFering] who knew no Sin, that we ?night be made the Righteoufnefs of God in hi??i.
I F 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 Ambaflador. But when a Mediator interpofes, who is more in Perfon, in Power, and in Intereft, than either of the other, and who has him^d^ Arnbajfadors under Him, viz. his Apofiles -, it is Evidence fufEcienC to all the World, that there was a Breach be-
* 2 Cw. V. 19, 20.
tween.
2RS DEISM Delineated.
CHAP, tween, and a mutual Reconciliacion wanting be- ^- tween God and Man.
I N one refpefl, he may be faid to d'lQ o-fFitnefsy and is accordingly ftyled the Faithful and true fFitnefs *, t. e. of the eirential Holinefs and Righ- tsoufmfs of his Father in hating Sin, and requiring Man's Obedience to his moll righteous Laws, and upon Failure, adjudging the denounc'd Pu- nifhmenc. For which Reaibn, in his Addrefiesto him, he never ftileshim merciful, but boly^ righ" teous Father^ in bis finijhing the work he gave him to dof; which work, when finifhed, gave full SatisfaBion to that fupreme Perfection 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 Satisfaflion to the Majeily of the Divine Laws being ftipulated and covenanted on Man's Part, as far as he is able, and wherein he fails through Imperfedlion, made good. Thus the Goodnefs and Mercy of God flows from, and is regulated by right Ideas of the Perfection of jjis Holinefs. And that univerfal proclamation that eternal exercife of Tongues in Heaven, Holy, Holy, Holy Lord God Almighty, was loudly witneffed on Earth, in and by the Death of the Mediator.
3. Nor is that grand Afylum of the Deifts, Repentance, with its fuppofed Amendment,
* Rev.ixi, 14.: f JohfiwW.
grounded
DEISM Delineated. 289
grounded upon the prefumplive Goodnck of God, CHAP, to be depended upon for Remiflion of Sins, and ^-,_; eternal Life: I call it the prefumptive Goodnefs ^^'^ of God, as they afTume upon it, in Oppofition to his promifed, revealed, covenanted Goodnefs, ia the Mediator Chrift. Had God thought Re- pentance fufficient, though it was the natural and only Means of Recovery, in conjuni^ion with Prayer, that Man could fuggeft, after he was fallen into a State of Sin and Guilt, he might have accepted it iathe firft Covenant of Works : But had he given any Intimation upon that firft Trial of Obedience, of his Acceptance of Re- pentance, it would diredly have contradided the very Law he had given ; fupplanted his own Intention, and, inftead of eftablifliing Innocence, had encouraged Tranfgreflion.
A N D if the v/ilful and ungrateful Tranfgref- fion of that Law brought more Contempt upon God*s Authority over his new-made Creature, newly fubjedled to 2t. particular Reftraint in proof of continual Dependence (as a Creature ought to be to his Creator j than the Tenor of his Obedience all the Days of his Life could have brought Ho- nour and Glory to him : Inafmuch as this laft is no more than a jiift Debt of Reafon, and Creation, in preferring the Service and Favour of God before thofe low contemptible Rivals, the World, the Flefh, 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 to ; but, with deliberate Reafon, adually to prefer either of them before the infinitely fuperior good and great Creator, (as is the Cafe of every wilful Tranfgreflion of his Lav/) is the very finfulnefs of Sin, the greateft Diflionourand Difparagemenc
Vol. I. U of
290 DEISM Delineated.
CHAP, of God, and the greateft Enormity and Iniquity ^- of Reafon, that the Thoughts of Man can be "^^^^^ guilty of.
C o N s E Qjj E N T L y, if Man would of himfelf think of any fuitable Reparation to his Honour, or any tolerable Vindication of his Law and Authority for the Contempt put upon it, he muft devife fome honorary, meritorious Ad: of Obedience, as much above what he was formerly obliged to, as the Contempt he was guilty of, was below his Duty -, but if the utmoll whole of his Obedience is no more than what is juftly due, and God has a rightful Claim to it all ; how can a broken Obedience be judg*d fufficient for that Purpofe? It is therefore impoflible, in the Judg- ment of Reafon, that a Return to Duty by Way of Repentance and Amendment, can efFedt it.
N o, though we had kept all the Command- ments, we had ftill been but unprofitable Ser- vants ; what then can an unconftant patch'd-up Behaviour avail in the Sight of God ? Suppofing at the beft, the Remnant of Life that is left, to be as clean and regular as it ought to be, how can Repentance alone claim an Acquittance, or Pardon of that Part that is paft, and has been ill fpent? The reft of the Piece may be full of Stains and Blots ; Can the clean Part wafh out that ? Does not almoft every one know more Evil by himfelf, than he knows Good ? Which by the way, is the true Reafon why People are fo prone in all Places, and at all times, to believe and report more Evil of their Neighbour, than Good. What Intereft can fuch an impure extravagant Creature pretend to have in God, in his own Perfon ? He that can pretend to be perfectly
innocent,
^^^f^^
DEISM DelIi^eated. 291
innocent, may pretend alfo to juftify himfelf, GHAP. and ftand before him in Judgment i but who has ^^ J^-^ the Prefumption to think of that? God then muft be the Father of the Penitent by adopt- ing and accepting us in his Son, The Confcience confequent upon paft Sins, is ftill prefenr, upon Reflection, to accufe for thofe Deviations of the Law, nor can it exonerate itfelfof thofe Accu- fations, without laying hold of fomebody more righteous, to entreat for it, and of fome Aflu- rance of Remifllon of Sin in a Promife of Pardon, publifh'd and certain.
Sanctions of Rewards and Punifhments are the Support of all Law and Government in Heaven, and Earth. But no Law nor Authority in either can ftand, and be fafe, if the bare Re- pentance of criminal Subjeds without any thing further, was to pafs current in Lieu of Obedience, and be commuted for the Puniihment incurr*d, as oft as they pleafed ; there would be no Diffe- rence betwixt Law and no Law ; Governor and governed would be upon a Level ; and the Subjecfl a Law to himfelf: nay, had God proclaim'd his Acceptance of Sinners Repentance, with their Promifes of Amendment accompanying, without the Interpofition of a Mediator, (or a more valuable Confideration forfecuring the Dig- nity of his Laws, and re-aflerting, or rather heightning the Majefty of his Authority in the Hearts of his Subjects, by what he did, and fufFer'dJ the natural Difobedience of Man would take Encouragement to go on, increafe, and multiply.
For, in that Cafe, the Deceitfulnefs of Sin
would foon teach him to flatter himfelf 5 and
U 2 draw
292 DEISM Delineated.
CHAP, draw fuch Inferences from the magnify'd Good- ^^3:^^ nefs of God, as are eafy and fuitable to his be- ^^'^ loved Lufts. If God is fo good to me as to pro- claim his Acceptance of my Repentance, upon my Promife of Amendment •, my Non-amend- ment is a greater Objeft of his Goodnefs, and therefore furely he will accept my Repentance without Amendment ; and as a Piece or fome fmall Part of Repentance is a greater Objed ftill of his Goodnefs than the whole Sorrow and Con- trition of that Duty •, is it not more glorious to the Amplitude of that Attribute to accept of a Part, inftead of the Whole ? Thus the Law of God upon fuch a defeftive Proclamation, (which is all that the Deijls defire to hear of) would be totally difregarded ; and by Degrees lofe its Re- fpedt even from Repentance itfelf, any farther than in Name.
What Occafion for Repentance any far- ther? If what our Author fays is true, " That *' no Man breaks the Divine Laws out of Con- " tempt of his Maker, or imagines he can do
** God an Injury*. " That in punifhing, he
**■ ads not as an injur'd Party, who wants Satis- *•' fadion, or Reparation of Honour.^——" None *' ought to be punifh'd, (fince what is pafs*d *•'• can't be help'djbutto prevent a future Breach " of the Law.——" It is Tyranny to multiply *' Punifhments on Pretence of vindicating the *' Honour of the Legiflator. — " Anger is to be ** excluded from the Deity, as ihe weak wo- " manifii Part of our Nature t- — " he would " otherwife not enjoy a Moment's Quiet p**
* Page 5?. f Page 33. J Page 34.
He
v^or^
DEISM Delineated. 293
CHAP. H E argues upon a Suppofition that ali the ^ J^i Laws of God were defigned for our Good ; and therein he is right: But then he miftakes what that real Good of Man is, which thofe Laws pro- pofed to advance; there is the Ground of his fallacious Arguments. Was it the Good of kn- fual Delights, and the uninterupted Enjoyment of this World, which he feems only to have his Eye upon, his Conclufions would be every one right. But if the Commands of God are fo many Rules and Diredories of our higheft Good, to the Perfeflion of our Nature, and our Obedience to them fo many effential Qualifications for our future Happinefs in Heaven ; then our Difobe- dience, though it difturbs not the Tranquillity and Happinefs of God, certainly difobliges and undervalues his Love, and difhonours his Wif- dom in giving us fuch Laws for our Good ; and, he has Reafon, if not for his own Sake, at leaft for ours, and the reft of his rational Creatures, to refent fuch Contempt, and be angry at fuch Difappointment, and punilli fuch Obftinacy, when it is irreformable ; as every wife and afi^ec- tionate Parent would do, when his Children take unruly Courfes.
And the more Concern is fhewn in his hea- venly Difpenfations for repairing the Contempt, and vindicating the Honour of thofe holy Laws; and by all other Ways, procuring our Compli- ance to them, the more apparently he confults our Good, and the more we correfpond to that his Intention, the more Honour we do him, as our Law-giver, the more we live to, and a6t for his Glory, as our God and Governor.
U 2 CoN-
294 DEISM Delineated.'
CHAP.
^ _^ CoNSEQjJENTLY the Praflicc of Sin which
v-nr*^.
sjuftlyftiled EfimilytoGod, and proportionably every Scheme for encouraging it, being a Contra- diftion to, and an adual Endeavour to fruftrate this Governor, of the great End and Direction of his Government, the general Happinefs of Man in both Worlds, which is the greatejl Good ima- ginable ; the other being a declar*d Oppofition to this Good, mud be the greatejl Evil imagin- able. And the Guilt of it perfifted in, after fo much Goodnefsand Mercy in fending his Son into the World, to remedy this Evil, and fubdue this Oppofition by the Kindnefs of his Do6lrine, his Life, his Death, his Intercefllon, muft deferve the greateft Puniftiment imaginable.
He brings two Quotations * from Chriftian Writers concerning the natural Efficacy of Repen- tance for procuring Pardon and Reconciliation with God, argued from the Attribute of Divine Goodnefs. But it had been more to his Purpofe, to have cited fome Heathen, an utter Stranger to all Revelation, arguing in like Manner from the Goodnefs and Wifdom of God, For it is plain, all the Arguments of Deifts, and others, who are acquainted with the Chriflian Revelation, have received that Improvement from their im- proved Notion of the Goodnefs of God ; not as it is difcoverable a priori from the Light of Na- ture, but as it isdiicover'd ex pji fa^o from Re- velation.
Because, in fa61:, the Heathen Philofophers ^re not found to argue at that rate ; being em-
* P^i' 354'
barafs^cj
DEISM Delineated. 295
barafs'd with the inextricable Difficulty, how to C HA P. reconcile their natural Notion of the Divine Ju- y^_^.^l^ ftice, as Governor and Punifher of evil Deeds, with the Divine Goodnefs, inclining to Pardon ; there is an univerfal Silence as to Remiflion of Sins ; and the Duty of Repentance ifluing out of that Perfuafion, muft be in Proportion to it. There is but one remarkable Inftance of their Repentance in Hiftory, that of the Ninevites threaten'd with immediate Deftru6lion ; yet their Belief of Remifiion of Sins amounted to no more than, perhaps, who can tell, but God will turn from his fierce Wrath : Even Mr. ^^31/^ himfelf, in his Didtionary, Article Zia or Zea^ confefles that he does not remember, in all his vaft Read- ing, one Inftance of any of the Heathens asking Pardon for their Sim : See towards the Conclufion of his Notes on that Article : Tho* Forgivenefs of Sin is fo richaBleffing as to tempt the Prayers of Men and Sinners, ftill the Heathen had no Notion of the Want of it. Therefore the Re- pentance, which the modern Deilh fet up their Staff in forP.econciliation with God, having quite, perifh'd out of the Heathen World, muft be borrow'dfrom that Revelation they fo much de- fpife.
The Heathens knowing no one appointed Mediator, nor any certain acceptable Sacrifice for Sin, in order to appeafe the Doubts and Tu- mults in human Breafts, had Recourfe to infinite feign'd Mediators, (in Hefiod's Time, the Num- ber was got up to thirty tboiifand Gods) and to endlefs Sacrifices; expiatory for turning away Wrath -, or petitionary for obtaining BlefTing ; or eucharijlical for returning Thanks (feldom or never ufed) changing from this to that, multiplying all U 4 Sorts
296 PEISM Delineated.
CHAP. Sorts in each Kind, uncertain of the Validity of ^•^any, and exhorted others to depend upon the fame
^^'^^''^Pevotion to Heaven, without any Mention of Repentance towards God. Both of which had been moft abfurd both in Theory and Pradice, had it ever enter'd into their Thoughts, that Re- pentance and Amendment were fufficient, of ihetn/elves, to atone the Deity. Some few Phi- lofophers, it mufl be own'd, had better Notions of worfhipping God, in Hopes of Acceptance, from a pure Mind •, and the Refolution of imi- tating the Moral, /'. e. the truly Godlike Portraits of him, whom they adored,
But that Remiffion of Sins and fome Benefit of the new Covenant, founded in the Mediator promifed to the iirft Progenitor of Mankind, may be extended throughout all Ages, to as many in every Heathen Nation as diligently feek to pleafe God, in the Difadvantages they lie un- der, is a Notion of Reconciliation and Pardon moft becoming the Goodnefs of God : becaufe, though they themfelves are ignorant of that Pro- mife, the Mediator of the Covenant is prefent to negotiate the Effefl of it to their Benefit; in CompafTion to the Sincerity of their beft Endea- vours j and of their Wifhes after more Know- ledge, under thejr deplored Want of the fame.
Therefore it would have become our Au- thor, in his Obfervations on thefe Words of Dr. Clark, That as no Man ever denfd^ hut that the Benefit ofChriJi^s Death extef^ded backward, to thofe who lived before his Appearance in the World •, Jo no one can 'prove, but tjoe fame Benefit may extend it- [elf forward to thofe, who never hcrird of his Appear-, ance\ thou^ the-^ lived after it, *' If both thefe,
*' though
DEISM Delineated. 297
** though knowing nothing of Chrift, or his CHAP. ** Death, reap the Benefit of his Death ; what ^' " more can the mod perfe<fl Behever exped: ? So '''•^'V^'*^. *' that even upon this Suppofition, the Doflor *' mull have own'd, that all Men living up to " that Light God has given them, are upon a *' Level, in relation to their future Happinefs, Z^^. 378. to have drawn the true Inference, which is the proper Application to the Deijis : Seeing they are neither perfedl Believers ; nor can they pretend never to have heard of the Appearance of Chrift ; what Benefit^ what future Happinefs
are they like to have of his Death? The
Doom of their wilful Unbelief is too melancholy an Anfwer to fuch a Query.
For the Point of all the Arguments of all refolute Deifis turns upon themfelves, and wounds their own Souls ; and deftroys their boafled Hopes of Reconciliation, from their mifapply'd Notions of the Goodnefs of God in Favour of the Repentance and Amendment they depend upon in a Chriftian Country : Here lies the unhappy, unperceiv'd Fallacy, and the very Mifery of their Miftakes. They have read the Holy Scriptures of the Old and ISlew 'Tejiament j there they found with Pleafure, the Manifeftations made of God, as full of Pity, Mercy, Compaffion, Forbearance, Pardon and Forgivenefs of Sinners, flow to An- ger, and not willing that any fliould perifh, (^c. or as our Author has it, \^\\o(t Nature and Pro- perty is ever to forgive'. Thefe ft rong Lights and charming Lines of the Love and Goodnefs of God to Sinners, they ungratefully borrow from Revelation, and with a plagiary Pencil work into their natural Picture of the Goodnefs of God, which they pretend to draw from the Light of
Nature
298 DEISM Delineated.
CHAP. Nature only, and fo fet up natural Religion ^?^*^ grounded thereupon, in Oppofition to, and utter ^^'^ Deftrudtion of revealed Religion. And all the Time, have fo little Senfe of natural Juftice, as to make no Reftitution to the latter, for all the Beauties and Excellencies they have ftolen from it ; but go on to accufe what they are principally beholden to, and fet their Maker at nought, exclufive whereof their Notions, of Repentance had been unpubliih'd. But Ingratitude againft God, in order to deny him in his Difpenfations, and affront him in his wife Methods of (hewing Mercy unto Men, will never profper.
Let them know, that all thofe Manifefta- tions which they unworthily encroach upon, are no lefs, nor no other than the Difplays of God and his Goodnefs in aUual Covenant with Man- kind, through a Mediator ; that all that Mercy and Pity, Pardon and Forgivenefs to Sinners is fromifed^ is fiipulated, 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 aflferts, that what is pafi can^t be helped -, though it is true, in a natural phyfical Senfe, what is done can't be undone ; yet, in a moral Senfe, as to the Effe5i and Con- fequence of the Aflion, if the Guilt and Punifh- ment ofitisreleafed, through the Mediator, the Aftion itfelf is undone.
But if they will arrogate to themfelves Re- miffion of Sins upon Repentance and Amend- ment, in Contempt of the Mediator who pro- cured it, ic is but righteous in the Saviour of
Men
DEISM Delineated. 299
Men to laugh alio at their contemptuous Devices, C H a P. and leave them to the ruinous Effefls of being ^J^L. their v')wn 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 fliould 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 expeft his Favour.
T o be without Chrifl is the fame Thing as to hQ Strangers from the Covenants cf Promife\ and to be Strangers to that, the fame as to be without Hop ; and to be without that, the fame Thing as to be without God in the Worlds Eph. xi. 12. the Original is "Afieo/, let them englilh it.
But thefe Men are old Acquaintance with the Covenants of Promife, yet forfake their own Mercy, contemptuoufly undervalue the Pro- mife, and the Adoption. Does not tvery Civilian know, and how could our Author be ignorant, that a Title is conveyed by /Idoption, and Rights and Privileges acquired by that Favour, to which there could be no Pretence form'd 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-beings to be- preferred to a natu- ral Father ? Which fhews that we are more be- holden to God in Chrifl redeeming us, than to God in Chrifl creating us : And in perpetual Me- mory of the fame, all taking their Name from the Family they are adopted into, are called Chri- ftians^ and obferve the Lord's-I)ay, inftead of the
Sabbath,
300 DEISM Delineated.
CHAP. Sabbath. By virtue of this Adoption and Cove- ^_^nant, God is faid to be FAITHFUL and ^^^''^ J US T to forgive us our Sins. But what Claim, what Right can they have to the Forgivenefs of Sins, when it isimpofiible to have any manner of Affurance of it, without Covenant, or Adoption, or Promife, or Revelation ? The natural Notions of the Juftice of God are as ftrong a Demonftration that He will not forgive Sin without Panifhment, as the natural Notions of his Goodnefs can be a Demonftration that He will. So that natural Fear, being equal to natural Hope, all Affurance muftbe fufpended for ever, which is the fame thing as to fufpend Repentance and Obedience for ever. But that neither of them fhould be defperate, God has reveal'd the utmoft Affurance of the other that is poffible to be given, and has bound himfelfin Covenant., by Promife^ hy Oath^ to give and grant it as a Ri^ot to thofe 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- nant, and repair to the Promife, and to the Re- cord or Revelation thereof, the Gofpel ; which will ftill be no Benefit to them, but by their be- lieving in Chrijfy as well as in God j and by fo doing, will bringthem inall Benefits and BlefTings their finful Nature can defire, or is capable of. Is not promifed IVIercy more friendly, and to be 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 colledl with all I their
PEISM Delineated. 301
their Reafoning. How abfurd is it for a Stranger C HA P. 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 naturaliz'd, become a Demzojj^ 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 uncha?igeable God, and one that " isobftinate, and will not fupplrcate, 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 qualify onefelf bear refpeft to the Tenns and Conditions exprefly neceffary in the Chriftian Covenant, for qualifying onefelf for Mercy.
Guesses and Wifhes, in lieu of Covenant and Engagements, are but a poor Support to a miferable Sinner. And if Repentance itfelf could be a fufHcient Atonement for Sin, as it is a Paflion, the Devils by repenting and forrowing might be capable of Pardon •, but all the Virtue tha^ is in it for obtaining Pardon, is derived from the Covenant of Mercy made and declared in Chrijl Jefus. The Devils are excluded out of the Covenant, by the A61 of God ; and thefe wretch- ed Men exclude themfclves •, and without Re- pentance and turning to the Lord, are in Danger of falling into their Condemnation. For the
* Page 1 1 J.
-^ rational
301 DEISM Delineated.
CHAP, rationa: Mokty of a Man, by the Infligations of
^J^- fpiritual Pi id^ and Opiniatry, (different from what
v-^V^*w/[hey ridicule by the Name of carnal Reafon) is as
liable to deviate into a D'^vil hereafter -, as the
animal Moiety, for Want of Regulation, is apt
to degenerate into a Brute here.
Our Author * has an unlucky Obfervation *' That Superftition is the peculiar Foible of " Mankind/' which happens to be brought home to his own Door, with refped: to falfr Notions of the Goodnefs of God ; though he fo inceflantly declaims againft 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 that Ser- vice of God, which his Truth, or true Notions of his Perfeflions, 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 Juftice, 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 Perfedions, as a Governor, and cut the Sinews of his Divine Government afunder. Their No- ~ tion of Goodnefs banifhes all other Perfeflions from the Divine Nature, and is palpably and de- monftratively inconfiftent with Divine Dominion : Yet Sir Ifaac Newton, and all Philofophers agree that God is a Relative Word, implies Dominiony
* Page I ^().
and
DEISM Delineated. 303
and has Relation to Subjects and Servants : CHAP. And that true Religion confifts in maintaining a ^' juft Balance and Equilibrium amongft all the ^''V^ Attributes of God. Forafmuch as they don't govern our World in their Turns ; but all in one joint, mod amazing, and yet mod adorable Ma- jefty -, 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 perfed 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 from himfelf towards thole who par- take of them, that he might remember what he is to give and grant, and Men may know what they are to expedl ; 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 fetting, is a flattering of God ; or rather, as all Flattery is, a mocking him, as if He was incapa- # ble
j(5if DEISM Delineated.
CHAP, ble of Refencmenc or Diflionour, at the Viola- X- tion of the Laws^ or, would however prefently
^*''^^^^'^*^ be pacified in his fhort Anger, with a Shew of Repentance or imperfed 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 out 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 foolifh, contemptible good Nature, and as little to be fear*d -, fit for nothing but to make Sub- jedls more infolent and audacious. I remember in our Efigli/b Hiftory two Earis give that Rea- fon for murthering one of the Saxon Kings*, " becaufe fay they, he was fo gentle and good- *' natured as to forgive every Body that offended *' him, without Diftindtion."
The not confidering God as a Governor, nor meafuring his Goodnefs by the Standard of the hejt Governor we can conceive, or wi(h 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 Deifis are notorioufly guilty of.
Particularly the following in the Ji;- thor of Chara^erijiichj " 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,
* 0/wy King of Northml>er/a»^f Vid. Echard.
*' and
DEISM Delineated. 30 j
" 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- ^'v^^ ** ter in the Divine Being ? And that according as *' the Deity is reprefented to us, he fhould more '* refemble the weak, womanifh, and impotent " Part of our Nature, than the generous, manly, " and divine *."
" Now, if there be really fomething previous '* to Revelation, fome antecedent Demonftration " of Reafon to afiure us that God w, and withal, *' fo good as not to deceive us ; the fame Reafon, " if we will truft to it, will demonftrate to us, *' that God \^fo good as to exceed the very bsft of " us in Goodnefs. And after this Manner we can *' have no Dread or Sufpicion to render us uneafy ; ** for it is Malice only, and not Goodnefs^ which *^ can make us afraid.'* — *' There can be no Ma- *' lice but where Interefls are oppofed, a univerfal *' Being can have no Interefl oppofite, and there- ** fore can have no Malice -f . The highejl Good- " nefs muft of Neceflity belong to him, without " any of thofe Defe61:s of Paflion, thofe Mean- *' nefles and Imperfedlions which we acknowledge " fuch in ourfelves, which, as good Men, we ** endeavour all we can to be fuperior to, and " which we find we every Day conquer as we '* grow better J.'*
" We muft be in the beft of Humours, — to " underftand well what that true Goodnefs is, and *' what thofe Attributes imply which we afcribe " with fo much Applaufe and Honour to ihtDeity^ ** we fhall then be able to fee better, whether
* Vol. I. page 38. + Page 39. % Page 40, 41.
Vol. I. X thofe
3o6 DEISM Delineated.
CHAP. " thofe Forms of Juftice, thofe Degrees ofPu- X. " nifhmenc, that Temper of Refencment, and
^^•^W^^ " thofe Meafures of Offence and Indignation, " which we vulgarly fuppofe in God, arefuicable *• to thofe original Ideas of Goodnefs, which the " fame divine Being has imprinted in us. — This " is the Security againft all Superftition •, to re- " mem.ber that there is nothing in God but what *' is Godlike ; he is either not ai oM, or ti'uly and " perfectly good*.'*
The ;w^/^ Author draws all his Foils and Comparifons of Goodnefs for Illuftration of the Divine, from our private Sentiments and Tranf- a6lions with one another j had he drawn them from the Goodnefs of any Sovereign, in his Ca- pacity of governing according to Law, and the beft Advantage of the Community, as God is reprefented in the Holy Scripture ; C^bd fuch Re- prefentations of his relative, govermfig'_Goodne{s are generally laid afide, and declined by them, fince they have declined Revelation) thofe Notions of Malice would have dropp'd ; and fome Form of Jujlice, Degrees of PuniJJjinent, Temper of Re- fentmcnt, and Aleafure of Offence and Indignation ^ though vulgarly fuppofed in him, would be found not only compatible with, but 7ieceJJary to the Exercife of the Divine Goodnefs ; and to be at- tributed with Honour and Applaufe to the Deity, as Inllances of true Goodnefs in the Judgment of all wife Men i and as Ornaments, rather than any Diminution to the Goodnefs of our heavenly Governor.
Infinite are the Errors and "WickednefTes that fpontaneoufly flow from fulfe Notions of
* Page 33.
God's
DEISM Delineated. 307
God's Goodnefs, in this Extreme. I fhall men- CH^A P. tion but one or two more, they belong to this ,^JL^ Subjea, and are of the uttnoil Concern to be righdy apprized of the fame.
The Deifts rejefling Revelation, the only true Boundaries of our Opinion of this Attribute, unavoidably run into many fanciful Miftakes of this Sort, through that infufficient Guide of Rea- fon they fo totally and contentedly rely upon. They undoubtedly flatter, and promife them- felves, thatRepentance and Amendment, in their Way,' will affuredly entitle them to eternal Life in Heaven. But in the Faculty of that Reafon they depend upon, there is no Proportion to be found between the inconceivably great Happinefs of eternal Life, and an entire, uninterrupted Courfe of Virtue in this Jhort Life -, much lefs the well known, and unavoidably many Imper- fedions of Obedience. No ; eternal Happinefs in Heaven is the Gift of God in Chrijl, not a necef- fary Confequence of Virtue, nor naturally due unto it. The Reward being fo ftupendioufly greater than the Work, there is no natural Juftice in it i it would be Prefumption in us fo much as to hope for it, if there had not been a Promife of it, from the mod fuperaboufiding Grace of God in Chrift Jefus, who is the Lord of that Gift, and of all our Hopes.
And has not He the Right, in common with every Benefador, of prefcribing the Terms and Conditions of his own Favour ? And when He requires the believing on him as fuch, is it not the moll unreafonable Thing in the World to refute ic, when the eternal Inheritance to be X 2 given
no8 DEISM Delineated.
CHAP, given is of bis e-ivn pirchafing? The Apoftle * ^- offering to defcribe the Value of this Favour,
''^■'''^''^^labourr under the Lofs of Expreffion, m«6' wsp- ^olviv ei; mepShohviv, immeafurably byperboliccil, jupet-naUirai\ lo ponderous a Weight of Glory as to outweigh this whole World of ours with all its Glories, Riches, and Jewels. The Glories of Heaven are fo inconceivably auguft, that all the Hyperboles of human Language falter and fall ihort of deicribing the thoufandth Part ; by Hy- perboles we are able to magnify all the luik Things of this World, but that Affiftance rather helps to diminilli the other as to any full comprehenfion ; they are to be the eternal yidmiralion of the Pof- feflbr ! If prefent Light gives the Enjoyment of this admirable World, what new Worlds may not be expe6led to be enjoy'd in that Light of God, wherein we are to receive New Light, with new molded Appetites for Enjoyment ? Light was the firft Garment God appeared in to our World ; but God is as much above Light, as Light is above Darknefs. How fhould he exped to fuc- ceed in defcribjng, what he acknowledges elfe- where, to be great and glorious beyond Concep- tion •, Eye hath not [een, nor Ear beard., nor hath it enteral into the Heart cf Man to conceive, the Things ivhich God has prepared for thofe that love him-f. And he reprefsnts the Love of Chrift condefcending to advance us to it, in the mod exalted Strain of Expreffion ; That we tnay be abh to comprehend ivitB all Saints, what is the breadth, and lerigth, and depth, and height ; atid to know the Love of Chrifl which pnffeth Knoiv- ledge %,
* 2 Ccr. iv. 17. i' I Cor. ii. g, J Fph.'iu. 19.
But
DEISM Delineated.
But great as it is, and as much above our prefentComprchenfion, as ic is ourDefercs, God in Chrift has bound himfelt 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 conth- tuted Judge of our Behaviour, has a Right to oblige Him to the Performance, if there could poITibly be any Scruple in the Cafe. IVhaffoever '^oujhall ajk in my Name, TPIAT WILL I DO, that the Father may he glorified in the Son, John xiv. 13.
And if this is the glorious and comfortable Effed of what the JMediator has done, and fuf- fer'd for us -, whither fhould the Lovers, or Pre- tenders to the Hopes of eternal Life refort, but to Him who has I be Words 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 oui felves for the Gift. But what Right, what Claim, what Sha- dow of Pretence can thefe Ccvenant-haters, and confequenrly 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 Gift of God ; the Dodrine of the Stcicks, efpoufed by the modern Deifls, which makes eternal Hap- pinefs attend upon Virtue by a natural and eter- nal Necefiitx, muft be falfe •, becaufe it is founded upon two Falfnoods and Repugnancies to the Nature of Things, i. It fuppofes A/.-rz/ in Man, X 3 whereby
316 DEISM Delineated.
CHAP, whereby he may aflame to claim of God, by a ^^?^^^ wc/Z/iTr^z/ Righr, without any Thanks to him. ■^^^ 2, It fuppores Man's hdependency upon him (the Root of all Irreligion) that he is/iifficieni for his own Happinefs without him, needing nothing from his Grace and Favour -, not fo much as that of his Promifi and Covenant, which are never made in Jufhice or Debt to Man, but always in wmieriled Grace and Favour towards him ; and as often as Man complies with the Terms, kept af- terwards with inviolable, claimable y/zy^ird" i which theDeifls, refufing his Covenant, have no more to dp with, than with his Grace.
Though they may aflure themfelves, their Labour would never prove vain in the Lord, if they will receive Him for their Mediator and
Lord But as they will be beholden to nothing
that he has done for them, and continue to re- jeft the moft Divine Counfel, and the moft be- neficent and fublime Reafon of God's fuperlative Goodnefs exhibited in him, their Hopes can be little better than Caftles in the Air ; or rather a prefumptuous Building a Tower on Earth to reach up to Heaven, that they may clamber thither in their own Way, whilft they pull down and overturn the common prefcribed Method ; as if they could climb to force the Angel that guards ir, and Ileal the Tree of Life from the God of Heaven, to plant it in their thorny Field of Na- ture .?
If they difcard the Merits ofChrift, they muft fet up their ozvn% and fo by throwing him out of their Faith, become guilty of the moil horrible Arrogance, with the Papijfs, that is incident to a Creature; an Arrogance againft Hc^vep, which
none
DEISM Delineated. 311
none that ever were in Heaven durft ever think CHAP- of, except xht fallen Angels ; and what was their ,2^-^^ I^ofs of that Place, but the indulging themfelves ^^ in fuch Thoughts ? Yet our Author, as a Deijl^ pretends to ?7ierit 'of God beyond Papijls them- felves. His Words are thefe, page 332, 333. " Can he, who does a thing to avoid being pu- " nifh'd, or in Hopes of being rewarded here- " after ; and for the fame Reafon is ready to do *' the contrary ; merits at leaf!:, equally with *' him, who is in Love with his Duty, and is " govern*d, not by fervile Motives, but by the *' original Obligation of the moral Fitnefs of *' Things ; in Conformity to the Nature, and " in Imitation of the perfefl Will of God ? They *' who do not a6t thus, deferve not the Title of " true Deijisr
Are not they guilty, at the fame time, of a Breach of one of the primary Laws of Nature, Self-Prefervation^ when they might, but won't be faved ? What Enemies to themfelves, and to Mankind, to go about to banifli the afibrance of fuch a Hope out of the world? It is taking away a Life from the world more precious than its prefent Life, which is, or ought to be, the very Life of that life.
The Author of Char a fieri/licks profeffes that our Conceptions of the Deity depend upon the Humour we are in, i. e. the Temper and Difpo- fition of Man's Mind. Now what can procure or produce this befh of Humour like d. fetl'ed Covenant between God and Man? This afTuredly puts every Man's Happinefs into his own Power, having the Power of performing the Conditions, This cures all Exceffes of his PalTion for himfelf X 4 either
312 DEISM Delineated.
CHAP, either rifing to Prefumption, or finking into De-
^- fpair, by curing all falfe Notions both of the
^^'''"'^''"^'^'^Goodners, and Severity of God: The Prom ifes
of the Covenant are an Antidote againft one, and
the Threatnings againft the other.
And will they ftill flavifhly ftick to the Law of Works, that Law written in their Hearts, whilft their Heart fails them, and their Confcience daily accufes them for not keeping up to it? And ftill find in their Heart not to receive the fecond and better Covenant there ? When ic would put /^fzV 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 AfFedions, under iheCircumftances 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 the Afliftance of the Holy Ghoft 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 Perfedion of Man's Obedience to the fame, is declared in the renewal of that Covenant, or original Promife to Abra- ham, to confift in Swcertty according to the Margin, Gen. xvii. t. 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 Lives, yet for the better Security of that Obedience, it operates upon us with the Force of a double Obligation ; that of God's Commandments, and that alfo which arifes from the Honour of keeping the Faith of a Covenant I we
DEISM Delineated. 313
we voluntarily obliged ourfelvesin. A Covenant*, CHAP, wherein they may enter into the mod happy, i^L. moft honourable, moft priviledg'd State of nnu- ^"^^^^ tual Contract with the Maker of Heaven and Earth, for the greateft Benefits their Nature is capable of, and upon Terms eafy to be perform'd by their Frailties.
Whereas 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 i who binds himfeif in no Promife or Sti- pulation, becaufe Man refufes to be bound by any foederal Right on his Part, to his own Hap- pinefs -, 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- fpe<5ls, whofe moral Adions 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 fjpurn at the Of- fers of it, muft be a moft provoking, mimoral Difobedience. Yet they deipife the Revelation he has been pleafed to make ; though it is as true, and as comfortable in Belief, for their Life here, and for their Hopes hereafter, as is the Be- ing of God itfelf.
For it gives them the true Knowledge of God, andof Themfelves; without which, one is
as
314 DEISM Delineated.
CHAP, as nothing, comparativeJy fpeaking, to the other. ^J*-,„^^In Defiance of which they (ct up an imaginary ^'^^'^ Relation between as fanciful a Goodnefs of God and themfelves -, controuling and direding that to be, what it really is not, with refped to them ; and to increafe their own Rejedion, 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 pleafe 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 prefervM and oblig'd, yet not accountable to him for our Adions. From two Premifes both of their owq ereding, with refped 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 i if God of his infinite Mercy does not open their Eyes, to let them fee, and forfake their own Delufion ?
Does 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 wrrtthed^ and tntferablfy and poor^ and Uindy and nakedy and without Hitn can do noibing. That God can do for them what
they
DEISM Delineated. 315
they cannot do of themfelves, enlighten, and CHAP. enrich them, and make them very happy with ^^i-^j Himfelf, provided they will fubmit to his Direc- ^"^^^ lions. He who is ignorant, but knows his own Ignorance, (as was the Cafe of the ancient Philo- fophers) is far wifer, and more compaffionated by the Deity, than he, who having received the Heavenly Inftru6lion, with all the Treafuresof Divine Wifdom and Goodnefs, for making him good ; thinks himfelf wifer and better, than to put it to any other Ufe, but to rend thofe who lay fuch Pearl before him.
I s it fitting they fhould deal as boldly by his Goodnefs as they do by his Juftice? drawing upon it great Sums of Favour and Bounty, on all their Occafions, and without Leave, claiming a Title hereafter to an happy Im.mortality, and efcape from Punifhments, as a Matter of Right ; though they have no Promife, though it is in De- rifion of the Methods God has appointed them to claim under. Never confidering that Favour and Goodnefs is zfree Thing in all its Difpenfations, where 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 ; 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^od 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 zotbemfdves 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 a^n unjufti- I fiable
3i6 DEISM Delineated.
CHAP, fiable Hope againft the Reafon of al! Hope. Is ^^•,^^^ic 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 reje6l the other? Our Author * afligns 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- quently our Happinefs, why fo inconfiftent, as not to allow God's luperior Reafon to direftusto our greateft Happinefs ; and nor accept of his Re- velation, in the Ufe of our Reafon, as our only Pilot to Heaven ? Since the written JVord and Reafon of God in the Ufe of our Faculties, is a fure and ftedfaft Guide, in all Neceflaries -, whilft the unwritten Reafon that comes from him, on Account of promifcuous Ignorance, Vagrancy, and Unfettlednefs, refufing to confult the only Pilot, the living JVay^ that came from thence, muft ever rove with random Fluduation in the wide Ocean of Nature, negleded, unpity'd by Heaven; or fbould they arrive by the Prero- gative of a Suppofition at that Coaft, the Coaft thereof would know them not.
The like ungrounded, fond Notion of the Goodnefs of God, wherein they fuperfiitioufly indulge themfelves, feduces them into a Difre- gard, if not utter Difljelief of any pofitivs future Punifliments, in another Life. But Laws with- out the San<5lion of Puniijhment annexed would be no more th^n fo many Intreaties of the Sove- reign Power, promulgM to its refpe<5live Sub- jects •, having no Power to command, and with- out any Piofped of being obey'd. Or, if Pu-
* Page 20.
nin-iment
DEISM Delineated. 317
nifhmenc was annex'd and rhreaten*d, but notCHAP, puc in Execution, ic would have the fame Efteft. . ^'^. Every Iniquity would be encouraged that could ^"^^i^ difturb the Enjoyment, or threaten the Diflblu- tion of the Community ; and the fovercign Au- thority would become guilty of thofe Crimes ic took no Care to reftrain. There is an Account of one, who, ** having begg'd for a Pardon of the King of France for the Sevefith Murth^r he was guilty of, and finding he could not obtain it, boldly told the King^ that he would own only the firfi. Murder to be his . own proper Aolion \ and that the Imputation of all the reil mud lie upon the King himfelf ; for that he fliould never have committed \X\^ other, if the King had not given him Encouragement ^ by par- doning the /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, mud ever continue the principal San<5tion of Law, as that v,?ill ever be the Nerves and Support of the Governor's Authority. It is that only obtains the true End of Punifhment ; which is to be a 'terror to evil Doers. Infliction 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, v/hich will operate the lefs, the more they are contented with it.
That Punilhment, v/hich is for Corredlion and Amendment of the Offender, is not remit- ted or abated by what Chr'ift fuffer'd for us ; for that Rod llili continues in the Hand of our lov- ing
3i8 DEISM Delineated.
CHAP ing Father to be ufed upon Occafion of doing ^•^us good. Ic was only needful to take away that
^^^"^^i""^ which proceedeth from his fVratb, and, after a fuflicient Probation of us, is final and never cea- fing, and to be pronounced upon the incorrigi- ble by the Mouth of Goodnefi itfelf. They who are wife to efcape it, will fee fo much Wifdom and Love for the publick Good, in inflicfting 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 Punifliments are eflfential to the heavenly Governor, he maintains his Charadler- of Goodnefi^ in rewarding above, and punifhing lefs than Defert.
Seeing the Punifliment of Vice, which arifeth 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 Effefls 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 Redtitude, the eflential 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 Dictate of Reafon, to believe fome pofithe Retributions hereafter, fome certain leq^al Confequences of Vice, upon every Sinner according to his Defervings.
I F then the Perfuafion of future pofttive, legal Punifliments is as neceffary in the Belief of natu- ral Religion, as that God is Governor and Judge
of
DEISM Delineated. 319
of human Adions ; Why does our Author * fall CHAP, out with Revelation, for making that ftill more l^i certain •, and for making it what it ought to be, ^'v^^ more efFedtual, by reprefenting it as endlefs? Whilft he would have all future ■pofiiive Punilh- 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 Punilhment fufficiently cer- tain, and fufficiently great, to be a councerba-! lance to the Defircs and Temptations to Sin, in this Life. But God, who knows the Nature whereof we are made better than thefe Men, and without ever confulting 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 frjt Under- Handing.
He 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 Punifhments of the contrary Pradices. There- fore has he in his great Wifdom and Goodnels, 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
* Page 3S» 36.
of
320 DEISM Delineated.
CHAP, of finning. That fince the impenitnent Sinner ^•^muft one Day luffer them In reality^ he might
^^^^'"^'^ every Day think of, and fulfer them in his Thoughts^ till the Pain thereof changes the Courfe of his Life i 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 Punifhment before he had finned, but prepared for the Devil and his Angeh: Therefore a meet Doom and fuitable 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 al ledges againft fuch Punifhments, viz. " Becaufe God " in doing Ads of Juftice, afls purely for the *' Good of his Creatures," is the very Reafon why in his great Goodnefs, he both threatens and infli6ts thofe great Punifhments. So ffiallow a Civilian was he in reafoning upon Law and Punilhment. For, if the Laws of God were cer- tainly fram'd for our Good, as Dire(!ilions and Qualifications for bringing us to Heaven ; the more fevere the Punifhments annex'd for effec- tually deterring from Difobedience, the more he demoriftrates himfelf to be intent upon and de-
firous
DEISM Delineated. 321
firous of our Good -, that we may nor find it, upon CHAP. the Balance of the Account, agreeable to any ^J^;.^^ Part, or Paflion of our Nature, to difappoint him ^'v^ of his Defign of bringing us to Happinefs, and to Himfelf. For fo much then (fays the Book of JVtfd. xii. 15.) as thou art righteous thyfelf^ thou ordereft all 'Things righteoiijlj -, thinking it not agree" able with thy Power to condemn him who hath not deferv'd to he punijh*d.
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 prefent, or being fecret, or being fome new Tafte of Sin, if they muft become Remorfe 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 dies, and the Fire that never Jhallle quench^ d ; whether the pre- carious Moment of Life with all itsfinful, fickly Enjoyments ought to be preferrM to a never- ending Eternity of Torture uninterrupted and Anguifh unfupportable, that will come, and will not tarry 1 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 Confequencc 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 fliort Life, the Deceitfulnefs of Sin ought not immediately to be compeJled to own the Cheat, in Prefence 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 Bite and Bridle, that can pof-
Vol. I. Y fibljr
322 DEISM Delineated.'
CHAP, fibly be ufed for curbing the headftrong Will, ^- and putting a Stop to habitual Sin ! And, if it ^'^'"^^''^ has not that Effe6l, whether Reafon can deny k to be a juft Bargain of Vengeance deliver'd, for the infinite Folly of rejeding the eternal Pleafures of Heaven •, which courted all the Day of Life, and will affuredly be as commenfurate to the Im- mortality of the Soul, as the other Endurance muft be parallel to its Exiftence.
Plato \n Phcedon^ brings in Socrates^ de- claring, " That thofe whole Sins are incurable, *' and have been guilty of Sacrilege or Murder, *' or fuch Crimes, are by a juft and fatal Deft iny, *' thrown headlong into T^r/^r^/j, where they are " kept Prifoners for ever.'* Rep. Ix. he ob- ferves, "that at theTimeof the future Judgment, *' good Men (hall be at the Right-Hand of God, *' and the Wicked at the Left, from whence they " (hall be thrown down into the Ab^fs^ and into " outward Darknefs, bound Hand and Foot •,'* where they ftiall be tormented, and torn by Spi- rits, which he calls Fire, and where nothing fhall 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 fecond Death ; as the Separation of Soul and Body, the End of all Temporal Happinefs, is his/?'/? Death. And if there remains no more Sacrifice for Sin after the firft Death, and the guilty Remorfe infeparahly adheres to the Soul, nnd that Soul is jwturaUy immortal -, it follows from the Deift's own Concefiion of the Punifh- nient of Sin by yuitural ConCrauence^ that it nuul
be
DE I SM Delineated. 323
be as durable as the Soul. Temporal Punifhments G H A P. from God, are medicinal and therefore remiflible ; ^J^'^^ but both by the Tenor of the Sentence, and the '^ Nature of Things, (fuppofing no Annihilation, which is a groundlefs Hope) there muft be a State of endlefs Defpair in eternal Banifhment frotn all Happinefs, from any more Hope of Probation, in Company of the Devil and his Angels, who have defpair'd ever fince their Fall. And that Defpair of Pardon and Felicitv 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 Fitnef^ of that Inflidion upon the incorrigible Sinner, and the Juftice of that Punilhment from the heavenly Governor upon fome wilful and ungovernable PerTbns of the Society. For, fince the previous Acquaintance of it could notac- complifh its ardent D^-fire of favingall from eter- nal Woe and Ruin, the aflual Inflidion of it will be juftify'd, if not out of Mercy and Kindnefs to the Sufferer, (who has render'd himfelf incurable, z.nd incapable of any) ftill out of fuperior loving Kindnefs to the Co-mmunity ; and the Author of Cbara^erijikh^ Vol. I. p. q,(^. an inconfiftenc Adverfary to thefe true Sentiments, maintains *' the Intereft or Good of the Whoie^ 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 Aufere in threatning it, Y 2 would
324 DEISM Delineated.
CHAP, would be only the condetnning themfelves oui of their X- (ywn Mouth 1 if ic loft its Aim and Intention in
'^■^'^^^'^*'^ doing good to themfelves, in timely redeeming the mif-fpent Time of a former Converfation, through the Influence and Dread of that Terror of the Lord for working out their own Salvation ; it will for ever and ever ferve to do good unto others \ by becoming a Monument 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 Happinefs of one is intended to be ever- lafting, for the better fccuring of that, the Mi- fery of the other is ordained to be as lafting.
For 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 Pafl'ages in Scripture, exempt- ing the Righteous hereafter from Sorrow, Pain and Labour ; but not one that infures them from a PoJ/ikility of finning any more. They are but finitely perfed:, and cpnfequently peccable, ca- pable of finning, though removed many Degrees " from pronenefs to it. Heaven or the true Riches, according to our Lord's Reprefentation, Xjuke xvi. 10, II. Seems to be committed as a Truft of Faithful nefs, 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
* freily they Jleod'whofiQody and fell i»ho fell. Milt.
prefent
DEISM Delineated. 325
prefent Scate of Probation, is and will bt faithful GHAP. alfo in the MUC H committed to him hereafter ; ^1„_, and he that is unfaithful or unjuji in a little now, ^•^v^'^ would be the fame in futurity, ftiould the MUCH be, what it never can be, committed to him. Do(5lor JVhitby obferves of the Spirits of juft Men made prfe^^ Heb. xii. 23, that it fignifies either that they had fulfil I'd their Courfe, and fo refted from their Labours and Confli<5ts ; or to be perfedly purg'd from all GuUt 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 i/ is for an Ointment offweet Savour to them that eat it, they fh all neither labour nor he weary^ 2 Efd. ii. 12. Rev. ii. 7. xxii. 2, 14:. And as the Fall and Punifliment of Angels is the Confirmation of other Angels in their happy State ; fo the eternal Punifhment 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 zfpiritual 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?^^^ of rational Agents, than the Executions at Tyburn are to the Cities of London and Wejiminfler. And if the good Go- vernment of thofe Cities find itneceffary to make thofe 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^ whofe Builder ajul y 2 Maker
326 DEISM Delineated.'
CB. A?. Maker is God ^ governing rational free Agents', ^^v^ according to their Nature, make eternal Exam- ^^^^^^"^ pies of fome, to the Terror of others^ who might have chofen Obedience and Happinefs, and were affifled in the Choice i and yet wilfully preferred Rebellion to his Laws, and Oppofition to his rnoft wife Adminiftration to general Happinefs -, and ftiil, notwithftanding thofe Inftances of Dif- pleafure, preferve, and, with more accumulated RefpecSt as a Governor, fix his Charader of Opi- inus Max'unus ? For Mercy and Wrath confift with the beft and grcateft Governor, and to he might'j to forgive, and to pcur out Difpleafure, is his Cha- rafler and Station, Ecclnf.xwi. 11. or in the Words of King Manajfes, thine angry Threatnings towards Sinners is importable, but thy merciful Fro- inife is tin?neafurdhle and' tmfearchable. Suppofe there are ten Thoufand,'Or ten Thoufand times ten Thoufand Areh-Ah'q^tl, atid that they are the P RING IP AL ir^IE S 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 Hofts of Angels. So the Sons 'of Perdition among the Children of Men, who make theitifelves Children and Imita- tors of that ApoOiate 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 Punifhment. 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 fhorter or longer Duration. If there was any Hope in Hell, fo much as the Hope of the Mercy of Annihilation, it would npt'be Hell. But then that hopelefs State of the '■ ^ '• damn'd.
DEISM Delineated. 327
damn'd, fervcs to this very good End of Wif- ^^''^^• dom, in confirming the happy in their Duty in ^^^^^ _^ Heaven; in raifing their Gratitude to God for their Reden^ption ; 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 Subjedls ; Juftice to private Perfons is both Juftice and Mercy to the Publick ; the Good of the whole being evermore the Mev 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^eriJIicks, Vol. I. page 40. allows of no fuch Inference, yet it direcTily fol- lows from his own Pofition. •■' If there be a ^^- neral Miiid^ it can have no particular Intereft : But the general Good, or Good of the Whole, and its own private Good, muft of Neceflity 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 no Malice: If there be really a Mind^ we may reft fatisfied that it is the btft nalur'd one in the Worlds That 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 Punifhment of the Wicked continue notwithftanding ; becaufeit im- plies no Imperfe^ion in fuch a Governor. For Mercy and Pity in God has its "lime and ScafoHy Y 4 and
328 DEISM Delineated.
CHAP, and are not in him, as in ourfelves, a Paffion, ^ _^but a Perfedion of the higheft Reafon and Equity,
^''^'^ becoming the beft Government of the Univerfe. Nor is it any Defeflof Goodnefs, much lefs Ma- lice, to fuller thofe contumacious Subjeds to be for ever miferabk, 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 Bleflednefs.
Though it feems harfh and fevere to our fhort 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 Goodnefs ; the Goodnefs of the eternal Governor is a fix*d, immutable and eternal principle of Divine Adion a parte antCf ^ d parte pjl.
Their petulant Objedions and ungrounded Miftakes of the Goodnefs of the fupreme Go- vernor, contrary to the Nature of Government, and the Defign of Punifhment, led them willingly into the Difbelief of thefe Punifhments, to ex- cufe themfelves from having any Regard to the Divine Difpleafure ; though they are no more than reftoral Effeds and judicial Endurances flowing even from Goodnefs itfelf. Goodnefs unfear'd, and a bufed to Contempt, from the beft Friend becomes the moft exafperated Enemy. Befides, if the penal Evil, derived from this * abufed
DEISM Delineated. 329
abufed Goodnefs, wzs not Ji ml zndc ondufwe, or CHAP, nor (o great as reprefented in Scripture, what Oc- ^• cafion fer God*s waiting fo long to be gracious, '""''V^ or for the Piaifes of long-fuffering Mercy? God knows what will be the Event of his long fuffer- ing, but that has no more EfFtd upon the Eledlion 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- nifliment, 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 publick Refentment, the Good of the Publick only -, becaufe fuch Punifhment from the Governor of Society, looks forward as well as backward, and confequently that the End oifuch Punifhment is not folely the Amendment of the Sufferer, as our Author has falfly aflerted. But as he there drops the Curtain, fo I drop the Argument.
And now, if according to the Teft of our Author's own eredling, for judging what is true Religion, viz. what makes moji of the Honour of God, and the Good of Men ; it has appearM 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 Puniftiments (hould be difpenfed according to the covenanted Mothod revealed in the Gofpel, and no otherwife, where it is fuffici- ently promulged, (efpecially fince the Degrees of both will be proportioned to the refpedive Degrees of Obedience, and Difobedience, and diltributed by the Hands of the Mediator of that
Covenant,
330 DEISM Delineated.
CHAP. Covenant, the appointed Judge of our Beha- ^^^•^ viour •, ) and if that Method of written Laws, '^^'^ Privileges, and Conditions, bell afcertains the Knowledge of Obedience in all neceflary Parti- culars, and the Expeftation of the governed in all that can concern their Hopes, and Fears, to their unfpeakable Comfort and Satisfadion, un- der that Divine Government ; as well as to the fingular Glory and Illuftration of all the Divine Attributes, as will further appear afterwards. If the contrary Suppofition of the Goodnefi of God, depreciates the Honour and Wifdom of the Di- vine Government -, loofens the Bands of Obedi- ence, and renders it precarious, and deftitute of proper Affiftance ; and, in all duereafoning upon, and Experience of Law and Government for the Good of the Community, is falfe and fuperfti- tious -, if it affords no AfTurance of Remiflion of Sins to Repentance and Amendment grafted upon that Prefumption, in Contempt of the re- vealed Method of afcertaining it -, and if neither the Death of Chrift as a bare Wicnefs, and a mere Teftimony that God is of a reconcilable Difpofi- tion to repenting Sinners-, nor yet the Republi- cation of the Law of Nature, are to be depended upon for Remiflion of Sins, and eternal Life : Then it follows, ihit Beifin^ in a Chriftian Coun- try, is deftitute of all Support of Reafon, and rational Comfort j that it is abfolutely falfe in its Foundation: And, *tis to be hoped, uponferious Confideration of the fame, it will from hence for- ward begin to die away at the Root, and revive no more amonglt us.
CHAP.
DEISM Delineated.
3SI
CHAP. XI.
Of the Priestly Office of our Mediator upon Earth continued.
Proceed to the fecond Thing pro- cHAP. pofed, to fhew what is the Method XI. laid down in Scripture, to be de- '"-^^V^, pended upon for Salvation, the Re- mifTion of Sins, and eternal Life : And that 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 Punifhment due to our Sin, undertook to ac- complifh thereby an a^ual, full^ prfe^l Recon- ciliation between God and Man. Thus it is reprefented. For this Canfe he is the Mediator of the Nezv Tejhment, that by Means of Death for the Redemption of - the 'Tranfgrefjions that were under the firjl 'Tejtavient^ they ivhich are called might receive the Promife of eternal Inheritance : For where a 'Tefiament is, there muji alfo of Necejfity he the Death cf the 'Tejtator, For a TeJIament is of Force, after Min are dead, otherwife it is of no Strength at all while the Teflator liveth*. The
• ^ib. ix. 15, t6, 17.
fame
332 DEISM Delineated.
CHAP, fame Word which is tranflated Tejtament, in ^J- other Places fignifies Covenant •, which, accord-
^^^^''^**^^ing to JVbitby^ ** as it was fealed with, and ** confirmed by his Blood, procuring for us " fuch Bleflings as he by his Will defignM for, *' and declared Ihould be conferred upon Be- *' lievers through Faith in his Bloody became alfoa " 'Teftainent** But that the Word (hould every where be render'd Covenant, not Teftament; and that there is no Neceflity for tranflating it Tejlament even in this Place, in cafe 'Teftator im- plies Pacijier, See Peine'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 Perfect through fufFering, or tafting Death for every Man *. It does not fay, there was no other Way pofTible for the Salvation of Sinners. But what is more to the Purpofe, if that Method bed B EC A M E the Grace, Wifdom, and Power of God, we may be very fure, it was in itfelf the heft, the wife^, and the mofl honourable that could be pitch'd upon. For nothing but what is mofl Divine and Beneficial in Goodnefs, mofl fublime and adorable in Wifdom, mofl influential and awful in LegiQature and Government, could be- come God to propofe, or the Mediator to under- take, or Man to receive the Benefit of, in that Affair. ,.
* Hth. iJ. 9, 1©.
<* It
PEISM Delineated. 333
CHAP. "It is enough (in the Opinion of the impar- ^?L^ « tial Mr. Locke) tojuftify theFitnefs of zny^^^*^- « Thing to be done, by refolving it into the /Ff/^ *' dom of God, who has done it •, whereof our nar- « row Underftandings, and fhort Views, may " utterly incapacitate us to judge. We know " little of this vifible, and nothing at all of the *' State of that intelledual World -, wherein are " infinite Numbers and Degrees of Spirits out of *' the Reach of our Ken or Guefs ; and therefore *' know not what Tranfadions there were between <« God and our Saviour, in Reference to his *' Kingdom. We know not what need there was »* to fet up a Head and a Cheiftan, in Oppofition " to the Prince of ibis H^orld, the Prince of the «' Power of the Air, ^c. And we (hall take too " much upon us, if we fhall call God*s Wifdom *' or Providence to Account, and pertly condemn " for needlefs, all that our weak, and, perhaps, " biafs'd Underjiandings, cannot account for *." " Yet, in .this particular Cafe, the Wifdom and « Goo'dnefs of God has fhewn itfelf fo vifibly to *' common Apprehenfions, that it hath furnifh'd " us abundantly wherewithal to fatisfy the Curi- " ous andlnquifitive-, who will not takeaBlef- «* fing, unlefs they be inftruded, what need they *« had of it, and why it was beftowed upon ** themf"
The making the Captain of our Salvation Perfeft through fuflPering Death, was, that which made him a perfe^ Mediator in Office, as he was before perfeftly qualify'd in his Perfon and Na- ture to go through with it. And thus as the Law
« Reafinajblcnefs of ChriiUan. page 255. t ?^« ^S^-
of
334 DEISM Delineated.'
CHAP, of God obliging to Obedience was wifely laid in ^^- the Nature and Reafon of Things, Co the Divine
^'''*'''^**'^ Method of pardoning Tranrgreflion and reco- vering to Obedience, through this Mediator, is likewife founded in the Nature and Fitnefs of Things; not difcoverable indeed to our Reafon, vithouc the Help of Revelation : But when that open'd the Treafures of Wifdom and Mercy in laving Sinners ; it, at the fame Time, fhews how perfedly well the Mediator confuks the Nature of God, and the prefent Nature of Man, in credingthe heft Kingdom and Government that can poffibly fubfift between them.
Whereunto all that fubje6l themfelves by the Invitations of themofl reafonable Faith in the Mediator, find Mercy and Juftice, and all the Inftitutesand Appointments of Heaven, difpens'd not by arbitrary Will, but directed by the Mea- fures of the higheft Reafon and Wifdom -, the natural Inclinations, which Reafon fuggefts, of the iDivine Goodnefs to pardon penitent Sinners, reconciled to the natural Engagements of Ju- dice, not to let Sin go unpunifh'd, by a moft lijrprizing Policy and Godlike Contrivance for the Good of Man, as much beyond the Capacity of his Reafon to have found out, as it is beyond his Deferf, wherein Meny mid Truth, Righteouf- mfs and Peace match'd together, and have kijfed each other.
Wherein all that is in the Power and Nature of Man is fuperintended and direc'^ed tohis greateft Comfort in this World, and to his endlefs Happinefs in the next. His Reafon exalted to a Coincidence with his Faith, and improved to the bcft Government over all his Faculties -, his Paf- I fions
DEISM Delineate^. 33^
fions regulated to the embracing the moft amiable CHAP, recompencing Good ; and to the fhunning the ■^^• moft ferioufly defbrm'd, anddreadfuliy revenging '"^-''^V'^^ Evil ; his Repentance and Devotion animated with the moft cordial Invitations, and Acceprablenefs to God, in the Joy and Communion of the Holy Ghoft, to the greateft chearjng of the Heart, and to the beft Settlement of "fhe Peace of Con- fcience ; and the Obedience of his Adions guided by Laws and Helps purpofely ordain'd for the improving his Nature here in Holinefs, that ic may be perfedled in Happinefs hereafter.
A s the Foundation of that Faith in the Me- diator is laid in the reveal'd Union of the Divine and Human Nature, Son of God, and Son of Man, perfonally dying for the Sins of the World, rifing from the dead, and interceding in Heaven for us. The Reafons of his Deaths and the fa- ving EfScacy of his Blood Jhedding^ are exprefs'd by hu dying for us^ bean?ig our Sins, or the Punifh- ment ot them *. By being an Offerings Propitia- iiou. Sacrifice, for our Sins, and vJt 'receiving the Atonement -|-. His Blood fhed for putting a^cvaXy taking awajy cleanfing, wafiingy purifyifig, pur- ging, remitting of Sins J. And with refpecft to the Value of his precious Blood, and our C^/;- /i-y//); under Sin and Satan, h^j pur chafing, ranfom- ing, and redeejning us |j. And the happy Effeifls,
* Heh. ii. 9. I John'in. i6. Rom. iv. 25. i Cor. xv. 3. ljaiah\\\. 4, 5, 6. Heb. ix. 29. i Pet. ii. 24.
f Rom.\\\. 25. V. II. I Johnn. 2. iv. i-o. Rom. viii. 13 Heb.'ix. 26. Eph.v. 2.
X Heb. ix. 26. 1 yo^K ni. 5, i. 17. Re-v.i. 5. Tit, ii. 14. Hub. I. 3, Mat.xxvi. 28.
II Aas XX. 28. I Tim. ii. 6. Mat. xx. 28. i Cor. vi. 20. I p£t. V. 9. Re-v. V. 9.
upon
336 IJEISM Delineated.
CHAP, upon the eafy Conditions of Faith, Repentance, ^- and Amendment, are reprcfented by being par-
^'^'^^/'^^'^^owV, reconciled, having our Peace made with God, jujlifed, JayiUified, 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 Flefli and drinking his Blood, or digejling and imbibing his Heavenly Dodrines. For, as all his particular Doftrines as Mediator may befumm'd up in, and receive their Force from his Offering his Body and Blood unto Death upon the Crofs, to digeft 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 Dodlrines to the Health and Nutriment of the Soul. That way of eating and drinking Wifdom, Ecluf.xxW, 21. is truly and indeed to the Soul, eating and drinking that IVifdom from above, which adlually defcended from Heaven.
I T was neceffary to take Fluman 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 fan5iifieth and they who are fan5iified may be one in Nature ; and as the Children were Partakers of Flefh and Blood, fo was He ; that he might de- ftroy him who had the Power of Death, i. e. the
* Eph. i. 7. iv. 32. Rom. v. 2. Col. i. 20, 21. 2 Cor. V. 18. I Pet. ni. 18. A^sxm. 39. Rom. lix. 14. V. 9. I Cor. vi. II. 2 Cor. V, 21. Heb.x. lO. zThef. ii. 13. iPet.i. 2. I Cor. I. 30. Heb.ix, 15. Rofn,
vm. 23.
Devil:
DEISM Delineated. 337
Devil: And fo vanquifhing him in the fame Na- CHAP, ture that he had before vanquiQi'd, might re- ■^^• gain the Life of the Body and Soul to eternal ^-'"'V"^*^ Life.
The Devil y/as a Murtherer from the Begin- ning, and the Captain of that Sin that brought Death into the World. For reducing of \dm, and all his Hoft of Devices, and to make an Antidote of that Death which the other defign'd for eternal Poifon, 6ur Jefeis 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 Deftru<5lion 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 Glory 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 v/ith Power, which nothing can refill. He led Captivity captive, by trium- phing over Death, and conquer'd the chief Lea- der of all Pride, by the Humiliation of himfeJf to Man : Whilft the Goodnefs and Mercy of God to Man, in leading Him to Repentance by that Method, was all the Conqueft he aim'd at over Man, for relinquilhing the ufurp'd Dominion of Sin and the Devil*.
* Si en'nn Homo mn 'vidjfet inimtcum Hominzs ; 7ion jiijle vlc- tus ejjet inimicus. Riirfus auiem tiiji Dens donajfet Jalutcm, non f.rmiter haheremus earn, &' niji Homo co7ijuntlus fuijfct Deo nc- Jhoy Jion poliiijjet pa>-tkcps fere incorruptibilitas, Iren. Lib. lil. cap. 20.
Vol. I. Z It
338 DEISM Delineated.
CHAP.
XI. It wtis not prjpble, nor fit, i. e. morally poffi-
^^^''V'^blein the Nature of Things, that the Blood of Bulls or of Goats, nor yet of Angels, (had they any) ihoLild take away the Sins of M^//; becaufe neither of them had a Nature tonfcious of his Sin, nor capable of being guilty of it, and there- fore incapable of fuffering the Pains of Death for ir, or of vindicating the Juftice of God in inflidting that Puniihment upon the tranfgrefring Nature of Man ; or of being an Example and Warning to him againft the Prefumptlon of breaking the Divine Laws. Was God an arbi- trary Being, it was very pofiible for the Blood of Bulls, (^c. to tal-^eavvay Sins; but as he con- duds himfelf by the true Conftitution and Rea- fon of Things it was impolTible it fhould. Nor could any other Nature furnifh the High Prieft of our Profeffion with the proper feeling of our Infirmities, and intended Sympathy with our Sufferings, to enable Him to become a compajfio- nate High Prieft for us.
Nor was it necefTary for him to be undefiled, harmlefs, fcparate from Sinners, in order to die as a Marty \ for what Martyr was ever free from the Guilt of fome perfonal Sins? But to die as a Mediator, or fuffer as a Subftitute in the Sinner's {lead, he muft of NecefTity have no Sins of his own to atone for, becaufe that would effeflually bar the Sufficiency of his Atonement for the Sins of others, at the fime time. And becaufe perfedly innocent and free from all Sin of his own ; no Power, no, not of his Father, could with any Juftice take away his Life.
But
^w'-y^^
DEISM Delineated. ^39
CHAP.
But having a previous inherent Right and ^ J^^;_ Power over his own Life, to lay it down, and take it again ; He voluntarily made a free Will Offering of it; at the fame time God the Father was at liberty to accept, or rcfufe the Oblation, however generous it was. The vindidive Juftice of the Law infifted upon the Punilhmentof the Sinner in propria Perfona, But then as the End of his Law and Government was the Obedience of hisSubjedls, and the Probation-end ofPunilh- ment was the fecuring that Obedience, and the fecuring that was the eftablifliing the Law and Government in its full Strengh, and aflerting the Honour and Dignity of the Legidator to the higheft regard of Submiffion ; if the Punifhment might be transferr*d upon one willing to undergo it, ibas no Injuftice be done to a third Perfon, in the Thoughts of Mercy to redeem the Sinner from Death ; and if the Perfon fo ready to fu- ftain it, and (land between us and Deftrudion, is alfo of that fuper-eminent Dignity, as that His Suffering would prove an effetftuai Terror to all reafonable Men, againfl: repeating their Tranfgrefiions any more, and fo recovering their bounden Duty and Obedience to the Law ; What fhould hinder God, who in the midft of Judgment thinketh upon Mercy, from accepting a Method of pardoning and faving Sinners, fo glorious to his innate Mercy, and to his effential Love of the World? And as He was pleafed to accept it, when he was in no refpefl of Law or Juftice obliged to do fo, that render'd his forgiving Sin, in that manner, an A61 of Merc^^ Grace, free Grace, and rich. And to that very Grace of God is the Permiflion and Acceptance of the Death of the Mediator Z 2 imputed.
DEISM Delineated.
imputed, Heh. xi. 9. that He, hy the Grace of God^ might tafte Death for every Man. So John iii. 16. I John iv. 9. For the original Promife in Paradife was of Grace, and therefore every thing that follow'd after in that whole Difpenfa- tion muft be of Grace likewife, exclufive of Debt in the Senfe of Merit on Man's Part, in every Article.
W H A T E y E p. the Sacrifice is, how valuable or coitly foever, ftill it is iht Acceptance of God, the oiTended Party, that muft admit of that Ex- change, or allow it to be 'vicarious, or receive it in Exemption of, and in Propitiation for the guilty Sinner ; that he may enjoy the favingBe- neftc and EfEcacy thereof, by being prefonally releas'd from having his TrefpafTes and its Wages imputed to him, or having his Sins and Iniquities remember'd any more. . The Suffering of the in- nocent, though in the fame Nature, can no other- wife become an Expiation for the Soul that fin- neth j becaufe the Suffering of another not being the Suffering of the Perfon that finned ; the Ob- ligation of the Law, which exafls, and marks out the Punifhment of the Sinner in Perfon, had been difregarded ; unlefs the Legiflator, who had the Power of difpenfing with his own Laws, fo as beft to procure Obedience, and fecure the Ends of their Inftitution, had been pleated to wave his own Right, and relax his own Law, and, by the interpofal of his Grace and Mercy, admit the Suffering, and accept of the Pu- nifliment of one, in lieu of the other ; of the more worthy, willing Mediator Chrijl Jefus, in- ftead of criminal, guilty Man •, the Juft for the Unjuft.
So
o4i'
DEISM Delineated. 3
C H A P. S o that though the Pardon of Man's Sins is ^ll, i-ffaed through Chrift, and granted for the Sakt\ ^^ and Confideration of his Sufferings, it is never- theleis, with refpedl to Man, a free, gratuitous Pardon, and a fpecial, undeferved, unobliga- ted A(5t of Grace j and the Sinner is as much ob- liged to Mercy, as if there was no Chrift : but by taking that Method, and fending his Son, his Love and his Mercy are fo much the more en- hans'd to Man. It appears by right Reafon in the Book of Job^ who was a Deijt j that though God is inhimfelf of a placable and propitious Dilpo- fition, yet, when he is difpleafed, He infills upon oae to intervene between himfelf and the Offender, with Sacrifice, whom He thinks pro- per to accept, before He will become acfuallx re- conciled with the Offender. My Anger (faid he to Eliphaz) is kindled againjl thee^ and ihy^ two Friends ; becaufe ye have not fpoken of' pie the, Things that are right, as my Servant Job, There- fore take unto you now feven Bullocks, and [even Rams, and go to 7?iy Servant Job, and ojfer up for yourfehes a Burnt-Offering, and my Servant Job fh all pray for you, for him will I accept, his Face or Perfon, as in the Margin -, left I deal with you after your Folly, ch. xlii. 7, 8. He was fo ap- pealable and good as to appoint the Means to his i^avour, but would not however be aulually ap- peas'd, till the Sacrifice was firil oiTer'd by Him, whom He appointed', and becaufe appointed, therefore only to be accepted. They might have thought from the Apprehenfions they had of his nacuial Goodnefs, that Repentance had been fufHcientto pacify Him. But we fee how vain are fuch Thoughts, and how contrary to God'^ "i'hoiights.
Z 3 I^
342 DEISM Delineated.
CHAP.
^^■j If the Mediator is confider'd as the Surety of
^^^''"^^'^^ the Covenant, as He is ftiled, and God the Fa- ther as a L<?^//7^/or, all Difficulties vanifh. Sup- pofe at the Creation of our World, He, who is called ibe Lamhjlaln from the Foundation of it^ in giving fuch a Talent to the new Creature Man, as Liberty and Freedom of Will, by the abufing of which in breaking the Law, God might be difhonoured, (as He had been before by the fallen Angels) fliould engage with God, as our Surety : *' That all we his Creatures fhould not apoftatize *' from his Government-," He that made them under God, and endow'd them with that religious Faculty would undertake for that.
Now in Virtue of that Pro77nfe and Under- taking as our Surety, (which either then com- menc'd, or we know not when it did) it was right arid dutiful in the Mediator to fulfil his En- gagement; and, well knowing the Punifhment of the Law to Difobedience, having freely bound himfelf asour iSz/rf/}', it was a juft Debt of Obe- dience in Him to his Father to come into the World, at the propereft Time, to perform his Engagement, and perform it as cheerfully as he undertook it, without any Reludlance but what is natural and becoming Flefli and Blood at the Profpe6l of Death. And that Obedience unto Death being due to the Father in Juftice of his Son's Engagement^ and in Confideration of his Undertaking as our Spo7ifor or Surety, it was right in the Father, and, as this Son was innocent. He could have no other Right to oblige him, toap- /oz>//thatit fhould be fo, and ordain it as his fVill to be obeyed by Him, in difpenfing his Love and Salvation to the World. It vfasjufi in
God
DEISM Delineated. 343
God the Father ^/?fr that, but not before that, CHAP. to r^^//z>(? fo much of the Mediator, and jh-i^ly ■^^■ exajf and de?nand^ as he did, the Performance from Him.
v-*^V"s;'
And thus the requiring Will of the Father infifting upon fo much to be done, and our Lord's ready Compliance therewith, fas it is every where reprefented in the Scripture) being the Confiquence^ not the Caufe of the PVillingnefs and heroick Goodnefs of his Son, our Saviour in his ante-mundane State firft engaging, and after un- dergoing fo bitter and fhamekila Death for "us ; and this being made an Aft of Counfel, it may very well be faid, he was deliverM by the deter- min'd Counfel of God -, all the little Objections of God's glutting his Revenge^ Cruelly^ &:c. upon his innocent Son, fo often and fo falfly imputed by our Author, and others of his way of thinking, to this Difpenfation of God in Chrift reconciling the World to himfelf, entirely vanifh, and difappear.
For the Law knows neither Cruelty nor Rct venge. If the PuniQiment of Sin is Death, and fo juftly due to it as to be called its Wages, had we fufFer'd the Punifhment in Perfon, it had nei- ther been Cruelty nor Revenge in God ♦, how then fiiould ic take that Denomination, when tranflated upon another, with his own Confent, and in Favour to Him relax'd to a lefs Degree, and foralhorter time? That PuniQiment may be tranflated by a human Legiflator from a guil- ty Perfon to an innccent, where the guilty Per- fon is belov'd by the innocent, is clear from the applauded Inftance of Zaleucus King of the Locri^ >i'ho, when he had made a Law chat both the Z 4 Eyes
344 DEISM Delineated.
CHAP. Eyes of an Adulterer fhould be pi4t out, and ^J^^^^^ his Son being catch'd in Adultery, rather than ^^^ the Law fhould be wholly broken, commanded one Eye of his Son, and another of his own, to be put out. And for that Fad Val. Maximus commends him both as a jull Judge, and a merciful Father.
If any Injufljce this way, upon our Saviour, in requiring his Life as a Ranfom and Sacrifice for us ; it would be the fame Injuftice in God to fend him into the World to lay down his Life as a 'Te[limony to the Truth of that Doctrine, that God is reconcilable to Sinners -, fince He knew taking away his Life would be the Confequence; of publifliing that Truth, or of (hewing himfelf fo unlike the reft of the World, as to htperfd^ly righteous. Plato himfelf acknowledges the Cor- ruption of the World to be fo prodigious, " that *' if a Man^^^yV^/y righteous fliould come upoa *' Earth, he would find fo much Oppofition, *' that we would be imprifon'd, reviled, fcourg- *' ed, and in fine, crucified by fuch, who, tho* " they were extremely wicked, would yet pafs '* for righteous Men."
Willingness and Confent to forefeen Sufferings take off all Imputation of Injury or Hardfnip towards the vicarious Sufi'erer, In in- i^erior Judicatures, it is true, if an innocent Per- fpn fhould offer himfelf to Death, before a Judge of the Law, in room of one guilty and defer- ring ot" it, and had received Sentence according- ly, he could not be accepted for two Reafons, I. Becauie the Perfon offering had no Property in his 0^1 Li^e, and therefore guilty of tendering what v/as not his own. 2. Becdufe the Judge
has
DEISM Delineated. 34^
has no Power over an innocent Perfon's Life to CHAP, take it away, in any refpedl, unlefs he had for- ^• feited it to the Law by his Guilt. Was the Judge ^^'^/'^^ to admit of the Exchange, he himfelf would be- come a Criminal, in condemning the innocenc and acquitting the guilty ; in fuch a fuhordinate Judge it would be no lefsthan mifplacing Punifh- ment, and perverting the due Courfe of Juftice, contrary to hisTruft, and the Rule of the Law, which was to guide his Proceeding ; neither has • he it in his Power ever after to make a perfonai Amends to the Sufferer for accepting his Offer.
But now, if we reflefb upon God im il Le
gijlator^ and the Mediator between Him and Man, as having Life in himfelf^ a Power to lay it down, and take it up at his Liberty, no Imagination of Injuftice can be afcribed to God, nor ill Ulage to the Mediator as proceeding from Him. So far from that, that the Willingnefs of the Son to lay down his Life, and take it again in the Caufe of Man*s Salvation, was one of the particular Grounds and Reafons of the Faiber^s loving him, Johnx. 17, 18. The Legiflator in that Cafe can't be injur'd, nor yet defpifed in his Mercy of accepting the Exchange ; becaufe in lieu of the Life of the Offender, which he gives, he receives that of the Offerer^ and that muft be an Equiva- lent to the Juflice of his Law requiring Death, and equally anfvvers the Er^ds of Government, the Support of his Authority. £\.nd. the Offerer^ who can foon take up the Life he laid down, can't be injured, becaufe for the Life which he ]ays down, he receives from the Legiflator the IJife of the Offender, which is dearer to him. But if infolded Punifhment in the Death of the |\lediaitor had not taken place, the Law threat-
nin^
346 DEISM Delineate^.
CHAP, ning Death to the Sinner, and the Relacion bc- ^^^i,tween Governor and Governed muft both have ^^''^been lb far injured, as to die, and be diflolv'd.
When fuch a one therefore prefents himfelf, who has a real Property in his own Life, and whofe Offer is fo valuable before Him, who is fupreme over the Law ; it is as much his Right lo relax and difpenfe with his own Laws, as it was at firft to make them ; He is accountable to • none: Nor has He any Rule to go by in guid- ing his Proceedings with Men, but what fhall moft engage their Love and Efteem, their Fear and Awe of his Authority over them ; and bed promote their real Good and Happinels, which is his own Glory. If any Expedient therefore offers from a third Perfon that effedually anfwers thefe Ends, his Mercy and Goodnefs would never hefitate to clofe with it, as the beft Courfe that could be taken with frail, peccant Man, for thq better Obfervance of his Laws for the future.
That Paffage therefore in the Charaoierif- ticks*y quite miflakes the Charadter wherein God ludges and determines : *' Whoever thinks there '' is a God, and pretends formally to believe *' that he is juji and good, muft fuppofe that " there is independantly fuch a thing as Juftice *' and Injujiice, Truth and Faljhood, Right and *' Wrong ; according to which he pronounces " God is ;'/(/?, righteous, and true. If the mere " Will, Decree or Law of God, is faid abfo- " lutely to conftitute Right and Wrong, then *' are thefe latter Words of no Signification at " all. For thus if each Part of a Contradidiion
• CharaSleripch^ Vol. II. page 50.
" was
V-^Y^^
DEISM Delineated. 347
*' was affirmed for Truth by the Supreme Power, CHAP. " that would confequently become true. Thus ■^^• *' if one Perfon was decreed to fuffer for an- *' other's Fault, the Sentence would be jujl and " equitable.
In anfwer to this Refledion upon Chriftiatilcy. We are not to eftimate the Goodnefs or Juftice of God by the Meafures of the Goodnefs and Ju- (lice of a fubordinate Judge in his Proceedings. For then neither Chrift could have fuffered tho* he had offered himfelf, nor could the Offender any way efcape the Punifliment of the Law. But He is to be confider'd as a Legijlator, who does not vary, but is ftill conftant and true to the Defign of Punifhment, and the End of his Law, which is to have it obferved. If it can be done one way, and not another, upon a Change of Circumftances, and a Perfon offers himfelf freely to Punifhment whofe Suffering anfwers the De- fign of Punifhment ; in that Cafe, the Sentence will be both righteous and true^ becaufe true to the righteous Intention of the Law ; though it is not properly a Sentence on the Part of God, but a PermifTion in Him, that the third Perfon Ihould fuffer according to his own Offer. And if the Intention of Punifhment, and of the Law, can be better obferv'd and fulfilled one way than another, then the Sentence is not only righteous and true, but wife and merciful moreover. So that there is no Notion of Right or Wrong in- verted, as if an inferior Judge had adted. And God himfelf eftimates, and meafures out to us his own Juflice, by this Difpenfation : That he might bejujf^ and the Jujlifier of hi?n that helieveth in Jefui^f and in many Places calls this Method * Rom. iii. 36.
by
34^ DEISM Delineated.
CHAP, by the Name of his own Righieoufnefi^ as if he ^^l^, gloried in accepting defeftive Righteoufnefs upon ^^"^^^""^ Earth, in that manner, and that manner only.
If the transferring of Punifhment from the guilty Principal, to the innocent Subftitute, might prove the Reformation of the guilty, and the preferving the Principal alive (lo whom the per- Ibnal Execution of the Punifhment muft be utter Ruination) the Subftitute at the fame time fuffer- ing no Injury, it would be fo far from inifplacing of Punifhment, or perverting the due Courfe of Juftice, that it would be the greateft Improve- ment to both of them, that either of them could polTibly receive. An Improvement that God could have added toneicher of them, before Man had finned, or before the Mediator had ofrered his Service in behalf of Man.
A N D, if admitting Him voluntarily offering Himfclf to Death for redeeming Man from the Curfe of the Law, the Sentence of it, would in- gratiate and engraft into Man the Love of God's Name, with Refolutions of obeying him better, and enhanfe the Fear of offending any more ; Man would be the Gainer, and God would be rejoiced at it, and the Mediator would be no Lofer : And lb the Divine Government, which had been diforder'd by the Perverfenefs of Man, would go on in its due Courfe.
The Mediator was fo far from being a Lofer • by what he fo lovingly fuffer'd for us Men, that God was as willling as he was able, to let him find that very human Nature of his, wherein he did fuch fliameful bitter Penance for the Sins of Men, (wliich Oiould vacate and kc afide all other
Penances^
DEISM Delineated. 349
Penances, Satisfadtions, MafTes, and Merits for CHAP. , Sin) recompenced and exalted to his own Right . '^^L. ^ Hand ; and made Lord and Kin^, not only ^"^^t^ "over all the Worlds of Angels, Principalities y Powers ; and over Death, the laft Enemy that fhall be fubdued : And the Homage of all thefe is due unto Him, as a Reward of his unparal- lel'd Humiliation to the Death of the Crofs. And confidering who he was in our Nature, ic ffiuft be confefs'd his Humanity earnt it all, by what he fufFer'd.
The dignity of the Perfon fuffering fuch Things for us, is a very awful, and affect- ing Confideration, and concerns us to improve in it, as a prime Fundamental of our Holy Re- ligion. Thus the Scriptures would raife and exalt our religious Contemplations of his Sufferings, by the fublime Value of the Divine Nature per- fonally united to the Human. The Lord of Glory is /aid to be crucified * ; and He who was in the Form of God, hu?nhled himfelf and became obedient unto the Death of the Crofs \, and the Church to be pur chafed with the Blood of GodX- Though he fuffer'd what he did in his Human Nature, yet that being perfonally united to the Divine, and He being God as well as Man, the Value is rated, and the Denomination taken from the principal Nature in the Union.
Thus of the two different Natures, Soul
and Body of Man, what is properly done by
one, is familiarly alcribed to the other, as touch-
, irig^ eating ||, &c. to the Soid^ fo vice vcrfa. O
* I Cor. ii. 8. t Phil. iii. 6, 8. % Adsy-x. 28.
!) Le^\ V. 2. vii. 18.
thou
350 DEISM Delineated.
CHAP, thou that heareft Prayer, unto thee (hall all Flejh ^^^' come*, i^c. Or if a Plebeanis adopted to bean ^^'"^^^^^^'^ Emperor, any Suffering or Indignity donetohim^ afterwards, is enhanfed from his emperial Eleva- tion. The People eftimated the Life of David worth more than ten Thoufandof themfelves -f. Thus*' the Civil Law determines that a Tree " tranfplanted from one Soil to another, and " taking Root there, belongs to the Owner of *' that Ground ; in regard that receiving Nourifh- " ment from a new Earth, it becomes as it were *' another Tree, though there be the fame in- " dividual Root, the fame Body, and the fame *', Soul of Vegetation as before. Plant at a ^ " confita titjolo cedant eft juris conftituti, cujus ratio *' eft quodijlafolo alantur. Grot, dejiir. Bel. iS " Pacis^ Lib. II. cap. 8. Thus the Human *' Nature, taken from the common iMafs of *' Mankind, and tranfplanted by perfonal Uni- ** on into the Divine, is to be reckoned as en- " tirely belonging to the Divine, and the Adions *' proceeding from it are not merely Human, ** but are raifed above their natural Worth, and " become meritorious."
It is very unfafe and unbecoming the Obli- gations ofChriftians to deprefs the Dignity of the Mediator, or fubtrad from his Divine Na- ture, as Son of God, the next Perfon to the Fa- ther. Becaufe the dcprefling of that, depreflfes I. The Perfeflion of the Mediator, which was fhewn before to confift in the perfonal Union of the Divine and Human Nature. 2. The Cer- tainty of our Reconciliation. 3. The Wifdom of God in accepting fuch a Perfon to fufFering,
* Pfalm Ixv. 2. t 2 Zam. xviii. 3.
DEISM Delineated. 351
if a lefs would have fuffic'd. 4. Thie Love of C H A P. God and Chrift towards us, and our reciprocal ^^L. bounden Love towards them. 5* The Humility ^^y"^ of our Lord in his Condefcenfion. 6. The Heinoufnefs and Demerit of Sin. 7. God*s ha- tred againfl: it. 8. Our Fear of his Difpleafure in committing it. 6. The Vindication of his Authority, Honour, and Dignity, and the firm- er Eftablifhmenc of the Divine Law and Govern- ment. 10. The Mediator's Intercefllon for us ir. His Capacity of being Ki/ig, Lord^ J^^g^ over us. 12. Our Honour and Worfliip of Him. This Perfuafion gives a Confidence more than Human to our Faith, and a 'xup^viffix ftedfaft and immoveable to the Reafon of the Hope that is in us, when interrogated for an Anfwer concerning it : And that well becoming AfTurance may be added which the Apoftle ufes in the Hope of fu- ture Glory ^uyi^ovvreg ovv 6«ppoiJ/x£v 5f, 2 Cor. v. 6, 8. that ibis great 'Truth of this great Means mufl needs be efre(5lual with our own confiding Endeavours to make us free from the Guilt, and from the Dominion of Sin. All thefe pradical Points are interefted in this Perfuafion ; and operate upon Chrift ians more, or lefs, in working out their Salvation, as they come up to, or recede from the Belief of his Divine Nature, as well as his Human ; Son of God, as well as Son of Man.
A s it was the JVill and Pleafure of God the Father to redeem us by that Method of fending his only begotten Son into the World, that who- ever believeth in him might have everlafling Life : So from that very Confideration and Confeflion of his Son's flupendous Condefcenfion from the Fortn of God^ to a Form and Fafhion of a Man, a Servant of no Reputation, dying upon the
Crofs
DEiSM Delineated.
Crofs for our Redemption, and diereupon exalted ro be Lord over all, to the Glory of God the Father^ is our Obligation inferr*d * of working out cur c-jcn Salvation ivitb Fear and Trembling ; upon this exciting Ground and Motive, becaufe it is God 'Lvho zvorks in us, co-operates in that Work of our Salvation by Means of the afore/aid Faith in us, and by the Aids of his Spirit, without whom none can fay that Jefusis the Lordf,
T H I s profound Wifdom of God in thus dif- penfing Salvation to the World through the Death of his Son, fo much fuperior to, and unfcrutablc by the Wifdom of Man before it was revealed, is mofl illuftrious, adorable, and convincing to his Reaion, now it is revealed to his Benefit. The Treafures of this Wifdom were unfearchable to the Angels, who, fmce its Revelation to the Churches, go to School upon Earth, to look into and adore : And what they can't learn there, they, though not directly interefted in it, make up in Heaven, in Songs and Hallelujahn, Wor- thy is the Lamb that was Jlain to receive Blejfings^ Honour^ &c. Man is not only faved by it, but all Points of the Divine Honour, and Juftice, Law and Government are faved by it too ; and not only faved, but advanced and ingratiated into all the Powers and Obligations of Man's Obedi- ence, much deeper and furer than if God had, or would pardon all Sin without the Confideration of the Mediator's fiiffering the Punifliment, in Expiation for the Sinner.
The following are therefore bafe Refliedions, and perverfe Mifreprefentations of the Anthor of
* Phil. ii. 6, to the i4t}i. "t I Cor. xii. 3.
i Chrifi^
DEISM Delineated. 353
Chr'tf}:. as old^ &c. as " of a King, who, though CHAP.
he freely pardonM his repenting Rebels, yet ^ •
fhould catife his moft loyal, and only Son to be " put to Death to fhew his Hatred to Rebellion, " to vindicate the Honour of thofeLaws, which " forbid putting an innocent Perfon to Death :** The Death of the Son was not after he had par- doned the Rebelsj but an awful Inducement to the Pardon ; nor did he caufe his Death, b«c pernnitted it. Nor was it any Injury to him freely offering himfeif to Death, having Power over his own Life. " That Sins freely pardon*d *' wanted an Expiation ; that all was mere *' Mercy and pure Forgivenefs after a full Equi- valent paid, '* have been fully anfwered before without any Mention of Equivalent. What fol- lows is fo grofs a Mifreprefentation, I forbear to repeat it. *
Fo R if the Intention of the Divine Law is the Spirit and Reafon of the Law, as it is of all Law 1 God confulting that Intention in this Method carryM it on with wonderful Glory, Sagacity, and Recflitude, by this Method. The Intention both of the Law, and of Punilhment being to procure Obedience, fuch as we are capable of in our degenerate Condition, God in the firft Pro- pofal of forgiving paft Sins in the Mediator, and accepting him as a Subftitute, fuffering the Pu- nilhment due to the Sinner; as Mafter of his own Favours, took Care to accept it under pro- per ReftrioHo^n^ and the well known Limitations of Faith, Repentance, and Amendment : The firft: has Refped to the Mediator -, the other two to the Laws of God, and our Ability of obeying.
Vol. L a a So
354- DEISM Delineated.
CHAP.
^I- S o that Faith without Repentance and Amend-
'"^^^^^^^^-^mentenfuing, is cf no Signification to the Pardon of Sins paft, becaufe Chridian Faith always means Fidelity toChriftian Works, though it is the Grace of the new Covenant or Gofpel to admit Repen- tance and fincere Obedience, which are in every Man's Power, inftead of Innocence and unfin- ning Obedience; yet the Foundation of that Co- venant ftandeth fure, he that nameth the Name of Chrift, let him depart from all Iniquity, by Re- fentance and Jincere Obedience. Nor are Repen- tance and Amendment unlhout Faith, (where the Gofpel is preach'd) that Righteoufnefs which will juftify in the Sight of God, or entitle thofe, who refolutely depend thereon, to any Pardon of their Sins, in Derifion of that Wifdom, and Dif- dain of that Belief whereon Pardon and eternal Life are proclaim'd and promis'd. Neither of them without the other is available to Salvation: And where all /^r^<?donot go together inaChri- ftian State, they are all as good as abfent. Thus the primary Intention of our Redemption is our Reformation, to redeem us from alllniquity, and to fave us from our Sins, not in our Sins. Had the forgiving Mercy of God in Chrift defcended to lower Conditions than Repentance and future Obedience, the moft obilinate in Rebellion had been upon an equal Foot of Favour with thofe that fubmit to his Laws, which would put an End to the Divine Government, and reverfe the very Defign of creating and redeeming Man. He therefore delivers none from the Guile and Punifh- ment of Sin, but thofe who accept to be deli- ver'd, and concur in their Endeavours to free themfelves from the Dominion of it.
Th ere
DEISM Delineated. ^55
CHAP. There cannot poiTibly be a greater Demon- ■^^• flration given to che World of God's Hatred and '^ Indignation againfl; Sin, or of the Greatnefs of its Guilt; fince it is as legible in the Punifliment of his Son, or rather more fo than if the Offender himfelf had fuffer'd. That, rather than Prefump- tuous Iniquity fhould go unpuniili'd, he hated it more than he loved the only begotten Son of his own Bolom. Nay, not only fufl'er'd him to be expofed to the Pains, and Ignominy of a tempo- ral Death, but, what feems more dreadful, and Isfsfupportable, to tafte, for a fiiort Time, fome of the Horrors and Vengeance of eternal Death due unto Sinners ; in the Dereliction of him in his Agony in the Garden, when all the infernal Powers of Darkncfs feem to be let loofe upon his righteous Spirit, and he left to bear the whole Weight of God's Diipleafure -, the feeling of which, btfides Tears and ftrong Cries, produced a preternatural Sweat of great Drops of Blood. That and that only fccms to be the Hour he prayed the Father to fave him from, not the Hour of Death, for he was fortify 'd and prepar'd for that.
I F therefore the Vengeance of one Hour of the Powers of Darknefs wasfo infupportable to him, as to require an Angel from Heaven to comfort him ; how can the Sinner think of being able to bear to all Eternity the inexpreffible Horrors and Tornients of the Damn'd ? Or, thinking thereon, forbear to fear and tremble into an immediate Re- pentance ? Ir muft be the greateft Madnefs and Lofs of Reafon to imagine, that God will ever fpare him in his avow'd Enmity, when he fpared not his own Son, who had never offended againft him.
A a 2 H E N' c E
356 DEISM Delineated.
CHAP.
^^•j Hence appears the Weaknefs and Imperti-
^'"^'^^'^ nence of that Opinion, thato;j<? Drop of our Sa- viour's Blood was of Value fufficient to fave the whole World. If one Drop would have fufficed, what Occafion for the Effufion of the reft ? But here lies the Miftake •, the Redemption depended not upon feme Sufferings, or the injurious Lofs of fome Blood, but upon the Dt'ath of the Me- diator, and the Blood of the new Covenant is an equivalent Expreflion to that. It being confonant to Reafon that the Expiation of PuniOiment fliould be agreeable to the Punifhment, if the Wages of Sin is Death, i. e. Separation of Soul and Body, no lefs can fufHce in the Mediator in order to a proper, full Expiation for the guilty Sinner.
But now, if God pafling by this wife Me- thod of faving Sinners had executed the Punifh- ment upon Offenders in their utter Deftru6lion, how could he have difplay'd before Men, the Averfion of his Holinefs, and the perfedl Ab- horrence he bears to Sin ? It could not have ap- peared to Men to do them any Good, for that was too late -, it might have appear'd to AngeJs, but that was to no Purpofe, it could be no Ex- ample to them: They fide fo much already with God in the Hatred of Sin, and its ruinous Con- fequences, that the Converfion of a Sinner is a Feftival to them.
If then the Execution of Perfonal Punifhment muft have been the Deftrudlion of the human Race •, and if a Pardon proclaimed from the na- tural Goodnefs of God without any Vindication on his Part, would amount to an A£l of Indem- nity, or geseral Indulgence, for breaking his
Laws,
DEISM Delineated. 357
Laws, or an univerfal Jubilee for Joy, that Men CHAP, might do io ; there is no Medium, but in a Me- L. diator. And that makes all Things meet : It ^"^v^ makes Peace in Heaven by reconciling all the Divine Attributes •, brings Peace to the Con- icience on Earth, by making Peace between Hea- ven and Earth. It gives God an honourable Op- portunity of difplaying his Mercy and Goodnefs unto Men ; well becoming himfelf, and confi- dent with what he is, a Governor over us ; more this Way than could be done any other Way : any other Way, we mud either ceafe to be, or he muft ceafe to be our Governor, as he is ; Be- caufe the Safety of his Honour was to be confulted, as well as the Safety and Salvation of Men. Re- pentance and Amendment is all that is in Man's Power; but that is no Vindication of the Honour of the Juftice that required Punifliment, nor of the Honour of the Wifdom and Mercy thatfpar'd us. Therefore the Mediator confuked thofe Honours in the firft Place i by doing what he did, he fupply'd what we could not do ; that he might the more oblige us to do what we can. It is not what a private Perfon may do in par- doning an Offender againft himfelf; but what becomes a Governor to do, with refpedt to his Subjedls,
Still it may be thought, if God had pub- lidi'd a general Amnefty in Companion to the Sins of Men without any Regard to a Mediator, or his atoning Sacrifice for Sin ; fuch a Revela- tion as this, the Deijts would receive with all their Hearts ; there would be no 30,000 various Headings in it *, though they know in their
* Page 260, 294,
A a 3 own
358 DEISM Delineated.
CHAP, own Confciences that no Wricing of the hke An- ^^_^tiquity could elcape with lefs, orkfs material ones.
What have thefe Authors to do with various Readings? Unlefs it is merely to help them to a Cavil. They profefs nothing worth reading but the moral Part •, with refped to which, their old Friend Spinoza himfelf acquits the Bible from any literal Deficiency in the leaft. UcBccerta afjirmays fqffium^ me millam animadvertijfe mendam, nee Le- clionum varietaicm circa moraiia documenta, qucs chfcura aut duhia redder s pcteft. Traft. Theol. Polit. cap. 9. Nor fhould we hear any thing of their other affefted Objeftions. They would have written in Defence of it, in full Perfuafion that it became the Goodnefs of God to m2k.^fucb a Revelation to the World. But then they Ihould have taken Care to have anfwer'd a few Obje- dions which arife upon that Suppofition.
1. How would they by this Method be able to fhew or alcertain God's Hatred of Sin, in the Behaviour of Man -, of that Sin which is a Tranf- grcflion of their beloved Gofpel the Law of Na- ture? 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 Refped and Obedience to that Law i and as juft and indifpenfable in Gobi's hifpe^ion over Mens Adions, as it is to regard himfelf, to be what he is, pure, and holy ; and their iniquitous Proceedings, as what they really are : not all alike odious in Degree, but as they dilTer, and exceed in Circumfiances of Affront to God, Llarm to So- ciety, and Diihonour to Human Nature.
This
DEISM Delineated. 359
CHAP. This Hatred (not unexpiable) of Sin is as >?^1. confiftenc with his Love of the Sinner, as ina^^'^ Parent is blended the fure Love of his Child with the perfefl Hatred of his ruinous Courfes. And every wilful Sinner, before he is harden'd, 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 quarrelfomeDodrine of the In- finity of Sin. In a philofophical Senfe, there is certainly great Impropriety in fuch an Idea : P'or 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 leaft Com- mandments, (which fuppofes others of a middle Nature) we may be fure there are Degrees and Inequalities in Virtue, and confequently by the Rule of Contraries, in Sin, and therefore not in- finite. If it is meant in a rhetorical or aggregate Senfe, that the wilful Sins of particular Perfons, or the Sins of the whole World, are fo enormoufly odious to, and devious from the original Pattern, the Holintfs 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 Holinefs^ of the Divine Legiflator ; or nothing lefs vindicate the Authority of his Laws, and the juft- p.efs of his Punilhments, than the Death of his A a 4 Son i
360 DEISM Delineated.
CHAP. Son i it is a very true Senfe, and therefore very re- ^^•^ligious. So that it is the Jiijike of God's Punijh-. '^'^'^^"^"'^ ment in making the fVages of Sin to he Death, that thereby receives Propitiation, Atonement, expia- tory Sacrifice, Ranfom, or, as it is commonly called, Satisfadlion for thePunifhment remitted to believing penitent Sinners. Though it was the fame Thing to the Care aiidWifdom of theLegiflator, whether that penal Debt was paid by the Debtor, or by his Surety, provided the End and Defign of his Laws was anfwer'd j 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 objefled to that Method, were con- ditionally cancelled againft us by the Surety. It is a very improper Expreflion to ta]k(asfome do) of our Saviour's accepting the Office of being Mediator ; becaufe it is the Creditor who accepts of the Surety j 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 increafes to the Repetition of them; and the eafier and cheaper the Terms whereon they fancy he will be reconciled, the lefs NecefTity is there for parting M'ith their 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 natMr*.d a Being. This is a polite genteel Sort of Religion after iheir own Heart, offering little Interruption to Vice, or Difturbance to Lufts, which they perfuade themfelves not to be dif-
pleafing
DEISM Delineated. 361
pleafing to God for that Reafon, becaufe he re- CHAP, ceives no Injury from them ; fuch a Scheme they ^^• think worthy to come from him ; and in a wrong ^■''V"*^. Meaning, can, with our Author*, quote Jo^ and Efdras; for that, If thou finneji ^ what doefi thou againji him ? Or if thy Tranfgreffions are midtiplfd^ ■what doefi thou unto him? What is Man that thou Jhouldefl take Difpleafure at him ? Or what is a cor- ruptible Generation^ that thou Jhouldefl be 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, wilhing for Inftrudion and Revelation from Heaven. Whilfl: 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 com.e 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 /'^y///':;^ Punifhment of Sin appear in their Scheme? Where there is no Pu- piihment annex*d, the Law of Virtue and good
f Page 34.
Morals
362 DEISM Delineated.
CHAP. Morals is no more than an Intreaty, and Letter ^'- ot" Reqaeftto the Subje<5ts, (as was fhewn before)
^''^^'''^'^'^and if it is not pofitively threaten'd to beinflifted, there appears no podtive Concern in the Gover- nor, whether his Laws are obey'd, or not. Pu- nifhment is the Language and Reafon that autho- ritatively convinces thofe PafTions of incogitenc Sinners, which govern them more than their Un- derftanding, and make them the Slaves they arc to their Sins. And the Sufferance of eternal Ven- geance is ordained as an effeftual counterbalance to the Violence of their fenfual Paffions and Ap- petites, to arreft their wrong Choice, and fet it to rights.
Whoever thinks at all , can never be always fo ftupid, as to chufe that dreadful Confequence every Time he chufes his Sin ; and when he finds himfelf unable tofeparate that Confequence from his Sin, it will force him to the Thoughts of di- vorcing himfelf from it, and reforming his Life. But if there is no other Punifhment, nor ill Con- fequences in a wicked Life, as the Deifts give out, than the natural Punifhment and Confequences at- tendant upon Sin ; and they being known before- hand what they are, either in themfelves, or others, they are ready to chufe fuch a tolerable future Evil for the Sake of prefent beloved Sins. And thus a Door is fet open, as far as their pious Endeavours can contribute, to over-run the World with all Wickcdnefs, and ftock Hell with mi- ' ferable Sinners pad Redemption.
3. How docs it appear from their Scheme, that God has any Regard to that which is to be taken Care of in l\\t firjl Place, his own Autho- rity over us as a Governor^ and his Right to our
Obedience ,
DEISM Delineated. 363
Obedience-, or to the afcercaining his Siibjefls CHAP, what his Laws are, which they are to obferve ? ^^• For if according to their Gofpel of Nature, as ^^'V"'^-' they love to call it, God could freely and abfo- luccly pirdonall the Sins of the World, without any Refpe6l to the Interpofition of a Mediator, or any Propitiation, or Sacrifice, or condign Punifhment, to make Satisfadion to the Juftice and facred Honour of the Divine Laws, or pre- ferve, or recover Mens Reverence of the Autho- rity of the heavenly Governor: Upon this Sup- pofition, what awful Ideas have we left of the Divine Juftice, Holinefs, or Authority, to in- timidate any one Offender, fo much as for one Day, to abftain from any Iniquity he is inclined to, or forbear infulting his Maker daily to his Face ? Seeing it is no Provocation to him, as is ' very plain, from his proftituting his Pardons at that rate.
I F nothing had been done in Confideration of the Pardon of Sin, for deterring us from it. Sin would have been as nothing to us, the Pardon and the Pardoner equally defpifed. Whilft the Method he has taken to forgive, was taken in or- der to rouze up the Reafon of the Sinner, though tied and bound with the Chain of his Sins, into an Admiration as well as Convidion of the Piri- fulnefs of his great Mercy in readinefs to releafe and loofe him in that Way, if he will butconfent to part with his Sins and his Chains. If he punifhes for Sin, it is evident, it muft be after this, from an arbitrary Will and Power, which thefe Gen- tlemen exclude out of their Notion of God •, it can't be any more out of Principles of Juftice, or Regard to his own Honour ; for they are all forfeited in the Eyes of his Subjeds, by the Deijli-
cal
364 DEISM Delineated.
CHAP. c<7/ Scheme. And thus God muft tamely refign ^^- his Authority to his Creature Man, and leave him
^^'^^^^^ to be a Law to himfelf. So prophanely ridiculous are the Confequences flowing from their Prin- ciples.
And as God is of little Ufa in their Scheme, their Law of Nature is equally infignificant: Be- ing unwritten, unconne6ted, and uncollected in a full Body, with all its Particulars j fcatter'd in the Elhkks, or Offices of this Man, and in the Fragments of another, and incapable of being recommended by competent Authority by any one mere Man, as all Men are equal. It is like the Light within, in their own keeping, to be va- ry*d, difpens'd with, and interpreted to their own Occafions; arbitrary as they are in their own refpedtive Determinations, and uncontrouled by any. And as they are Mafters of themfelves, accountable to none, who is Lord over them .'' It is a great Convenience to their free Way of thinking, and living, to have an inward Religion, which they can fo eafily accommodate to it. And this, perhaps, is a fecret Reafon of no fmall Influence, why they are fo very much againft reveal'd Religion ; becaufe that is written^ and particularly explicit in the Particulars of Morality and Obedience, and therefore not fo compjaifant and tradable to their Purpofe.
N o v/, if the Gofpel of Chrift exhibits the Law of Nature in its full Extent, and in the trueft Perfedion of its Meaning and Obligation, and enforces it by the fame Divine Authority that made it ; as the End andScopeit has to fulfil, by the i^fllftance of Divine Means, Motives, Aids, Helps Inltruments that were wanting, and pur-
polelv
DEISM Delineated. 365
pofely reveal'd co compleat the Obfervance ofit CHAP, in all our Behaviour; and if it fets forth the Ju- J^- ftice, the Honour, and the Authority ot God in all becoming Influences, as they are related to our Thoughts, Words, and Aftions -, if it al- fures us of the certain tremendous Punifhment of unrepented Sin •, and demonftrates the Divine Hatred of it in the higheft Degree imaginable ; and all in the Example of Chrift fufferingin our Stead i and if the Purpofe of Punilhment, and all the Ends of the Divine Law are better ob- tained, than if we had fuffer'd ourfelves, or been abfolved from our Sins without his doing any thino- for us : Then, there appearing fo many furprizing Demonftrations of the Divine Wif- dom and Counfei in this Abyfs of it •, it muft be own'd a Rehgion worthy to proceed from God, andperfeaiy becoming him to eftabliih m the World. And conf^quently that the Reverfe ot this, the Religion of the Deijis amongft us, mult be Weaknefs and Folly •, a Contradidion to the Attributes and Perfedions of the Divine Na- ture •, an unrealbnable Endeavour to fubvert the Meafures of the Divine CEconomy, that are fo full of the beft Reafons and Perfeftions of the bell Government -, as well as of the higheft Com- fort and Confolation unto Man. And, perhaps, in the Opinion and Ufe of moft of them,^ their pretended Religion, in ferious Earneft, is no other than an hypocritical Skreen forarefolvd Attachment to the World, and their ownLufts.
But more efpecially, if the Love, Mer- cy, and Goodnefs of God appear likewife with more Luftre, and to more worthy Eftefts in this Difpenfation of each of them, through the Death of the Mediator, than in their prelumptuous, J arbitrary
366 DEISjVf Delineated.
CHAP, arbitrary Diflributlons of the fame; then, the X^- rational Beauty, Harmony, Fitnefs, and Sob-
^""""^''^"^■'^Jime of all that the Mediator did, or God requi- red for the Redemption of Sinners, will fliine with the moft engaging Evidence, to the captivating the Will and Afftdions, and all the inward Powers of embracing fo incomparable a Salva- tion ; and to the kindling at the Altar of fo much Love and Mercy conferr'd upon us, that religious Love of God and our Saviour in our Hearts and Souls, as fhall effectually, and above all the other Principles of human Nature, conftrain us to cleave ftedfaftly to their Service unto the End of our Lives.
B Y the Principles ingrafted in our Nature, as there is no Enforcement of Reafon but by Rea- fon, fo nothing can induce rational Love but what is rationally amiable ;, more efpeciallv that worthy Goodnefs and Loving-Kindnrfs which loves us moft, and is moit beneficent unto us. Xiec ratio fine bonitate ratio (/?, nee bonitas fine ra- tions bonitas^ fays one of the Ancients ; which is equivalent zo^the fVaysof the Lord are Mercy and 'Truth ; Righteoufiiefs and Peace have hjfed each other. God ufes the fame Method, but in a higher Degree, of reconciling us, at Enmity with himfelf, viz. by overcoming our Evil -with his Good, as he would have us make ufe of towards ourper- fonal Enemies. Would we (as who would not?) rather be led than '^ri^^en? What is it but the Goodnefs of God to ^pvjo-rov Qsov that leadeth us to Repentance. Puwci ipc-aKb Terror rather than Encouragement to the poor Sinner ; mere Authority never gains the Heart. We may yield a forced Obedience, but never a willing nor a lading one, till the Opinion of Goodnefs, and
the
DEISM Delineated. 367
th^ Senfeof fuperadded Kindnefs wins the Heart CHAP, and gains fo far upon it as to give greater Con- ^^* cern and Compuniftion for having abufed fuch a ^^^V^^ Perfon's Love, more than becaufe we fear his Power ; and we fnall forgive ourfelves for ading any Bafenefs againft fuch a Benefa^Ior^ with more difficulty than He will forgive us.
What are all the holy and great Perfedlions of the Deity, if Vv'e are never the better for them ? His Wifdom would over-reach us in every thing, and be as much dreaded as his Power and Juftice, if his Benignity and Goodnefs did not qualify, endear, and difpenfe them all unto us. It is that, and that only, gives them a friendly Afpeft, and attrads our cordial Love and Efteem.
Love, by its Nature, is a mutual Thing; and therefore on our Part muft be founded upon the confcious Effeds and Receipt of Love, and Hopes of its Continuance. We can never be brought to love God, till we firft believe that He firft loved, and ftill loves us ; and the more exceedingly we believe of that, the more ardent and predominant will be the Returns of our Love, and the Attachment of our Gratitude. And I
when that radical PafTion, that Mafter-Biafs of our Conftitution has got the Afcendant, and centers, according to its native Inftind, upon its true Objed, its beft Friend, and fupreme Good, every Thing falls under its Command, and into due Subordination : And that Duty which was begun in Fear, the Fear of a Servant towards his Mafter, ripens into the Love of a Son towards a Father, rifes into perfed Freedom and Pleafure, and grows up in us a Principle of Religion, uni- form, and lafting. Renin is the Love of God
ferfeSled \
36S DEISM Delineated.
CHAP, perfe^ed ; that leading Principle, and great XI- Fundamental of Religion, takes the right Hand
^"'^'V'*^ of Fear, and keeps it, as long as we continue in Obedience. And being conftrain'd by fuch fuperabounding Goodnefs of God, and Love of Chrift, we fhould love hini as our Eyes love Light, our Bodies Health, and our Souls Happi- nefs, i. e. with all the Hearty tvith all the Soul, 'ivith all the Mind.
And if the Contemplation of the Beauty and Benefits of God's Mercies, has, in the Nature of Things, a controuling Power to call forth and educate that fruitful Principle of Duty, Love, and Gratitude: Of all his manifold Goodnefs and Favours, none is to compare to that of our Redemption ; for that improves them all feverally, and perpetuates them everlaftingly unto us.
That Chrijl Jefus came into the World to fave Sinners, is worthy of all Acceptatioii,-, an Argument adjufted to the Capacity of all Under- ftandings; as well of thofe that do, as thofe who do not comprehend the manifold Wifdom of that (Economy. That he died for us whilft we were yet Enemies ; not our Merits, but our Mifery, not our Deferts, but our Diftrefs, prevailing upon him, is Love more than Human; and carries with it fuch a conquering Attra6tive, as to foften and melt the moft obdurate Heart into an Imprefllon of Gratitude i it con ft rains ^ it \t2.dsi\\Q. rejoicing Will captive, with vifible and with
honourable Chains. To lay down his Life for
Enefnies ! Natural Religion can produce no In- flance of Beneficence like this •, no Ear ever heard, no Eye ever faw, nor had it, nor would it ever have enter'd into the Heart of Man to conceive
fuch
DEISM Delineated. 369
fuch Love as this, if in had not aftually prefented CHAP, itfclf to theEyes, and Ears, and Hearts of Men : ■^^• Natural Religion has no Goodnefs, no Mercy, ^"^ no Condefcenfion of God to Man to compare to this. Why then do the Deijls diminifh the Glory of God's Prudence, and tarnilli the bright- eft Charms of his Goodnefs -, by envying Men thefe ineftimable Effeds of it ; cruelly en- deavouring to deprive the World of the moft generous Motive, moft cndear'd Reafon, and moft pathetick Argument for loving God ? And does not this infinite Argument for loving Godj give an infinite Preference to Chriftianity above Deifm .^ But if that Method fails to mollify and difpofe them to be reconciled to God, they are like to have their foolifh appetite, and perverted Covetoufnefs of his Wrath, moft juftly fatiated with the treafures of its everlafting Pains and Penalties.
I T is every way fuperior to the primi^val Fa- vour of iirft bringing us into Being. To give the Sentiments and Relifli of Life, and of the Author of Life, to a Being, that before was de- ftitute of them, is indeed a Monument of Power and Wifdom. But when, by Folly, the En- joyments of that Being were impair'd as to this Life, and worfe than loft as to the next Stage of its Exiftence ; to reftore to that forfeited Capa- city ofHappinefs, is greater Kindnefs andGood- .will, than to beftow what we were not confcious, nor expedant of before. And if Well-being or Happinefs is greater to anxious, miferable Being, than Being is to not being, (as it is better not 10 be born^ than to be ever miferable) the Mercy and Goodnefs that effefls that, is the moft endearingand obliging that can be receiv'd.
Vol, I. B b or
370 DEISM Delineated.
CHAP, or conceiv'd. It is a Kind of «(?w Creation of
XI. us, and we are accordingly affirmed to be created
^"^"V^^ again in Chrijl Jefus to good fForks, thofe good
Works, wherein the Happinefs of our Being
depends for its Qualification.
If it became the Goodnefs of God to do that merciful Kindnefs to Men, which was fo necelTary and confequential to his firft Favour to their Nature*, it moft certainly becomes his Good- nefs to reveal that his Mercy to as many as He would have exprefly fenfible of the Obligation. And this makes a Revelation, having all the re- quifite Proofs (as all the ^^;7z^f//(? Works of God carry their own Proofs along with them) for convincing the Reafon, that it comes from God, in Oppofirion to all the Counterfeits of Men i as fure and certain, as is the Exiftence of God. And his Goodnefs being as certain as his Exift- ence ; they have that moreover to depend upon for the Truth of the Revelation, that He would not impofe upon their Reafon. It being as great a Contradi(5lion to Reafon, and the Nature of God, That he (hould not be able to reveal and commu- nicate his Help to his own Creatures, in their / greateft Diftrefs j That he fhould be a Lyar when
he evidently has done fo ; or can deceive, or be deceived, as that he does not exift.
The bleffed Intention of which Revelation is to guide us to the Perfe6lion of our Nature, and to the Fruition of all Blcfiednefs, by Argu- ments drawn, (and fuch a Draught, were all Men of a confidering, ingenuous Diipofition, would be fufficient to perfuadejfrom Confidera- tions of the fuperlative Grace, and prodigious Love of God and Chrift, in the Work of our
Redemption ^
^^.^Y^*^
DEISM Delineated. 371
Redemption; 77^^? exceedwg Riches of his Gr^ceOi ^P- made known in his Kindnefs towards us through Jefus ^-'• Chrijl *. Such Goodnefs of God ivas intended to lead us to Repentance -f . Sr. Peter referring to this Place, account ('fays he) that the Long-fiifferirg of our Lord is Salvation^ even as our beloved. Bro- ther Paul alfo accordiugto the fVifdom given unto him hath written unto you X- Vv^hat one calls Repen- tance, the other ftiles Salvation; becaufe the for- mer is the indifpenfible Way to the latter : And the greateft Argument in the World to begin and finifh it, is that thankful Reafoning upon God's mofl tender and affectionate Goodnefs in offering Salvation ; and his Long- fuffe ring waiting, for our Acceptance of it, the only Friend that Hands between Sin and its Wages, the Sinner and De- ftrudlion.
The engagffigPow§r, the mighty Sweetnefs, and obliging Strength of that gracious Argu- ment, is, in a manner, irrefiftible upon all who will beftow the lead Attention upon it; and it is the moft inhuman Difmgenuity to abufe an Argu- ment drawn from fuch Goodnefs, or refill the kind Convidiions of it. Becaufe the whole Pro- jedof fuch rich Goodnefs and immenfe Mercy in the Method of Salvation, was only to gain the greater Authority to his Laws, to ingratiate him- felf into Mens Attention, and Affedlions, that they might not fo much as find it in their Hearts to break them ; but, for greater Surenefs of Compliance, confent to be drawn, and fliewn the Way to the true End of Man, by the voluntary Cords of Man, the foft Cords of Love, and the ftrong Bindings of Gratitude. His Goodnefs and
* ^^/f. ii. 7. f Rom. ii. 4. % 2 Eph. iii. 15.
B b 2 Merc7
372 DEISM Delineated.
CHAP. Mercy being full as great an Adverfary (though ^^- of a different Sort) to Sin and Perverfenefs, as is ^^'''""^''^his Juftice; this enforces a reluflant Dread, that inflills an ingenuous Fear of offending a Benefa- ctor, fo tranfcendingly generous, that we may be the more addi^ed to keep his Tellimonies, and obferve his Laws.
Well knowing the Principles he embued Man with, he feems to place the Chief of his Power and Sovereignty over us in AcisofGood- nefs and Loving- Kindnefies ; he prefers to capti- vate the Powers of our Obedience by that Force; and in the Strength, and in the Strivings of fuch Arguments, defires to triumph over us, only that we might reign v/ith him in Glory. Th^'Pro- j)het requires io fear God and his Goodnefs * •, and the Pfalmijl draws the fame natural and ingenu- ous Conclufion : 'There is Merc^ or Forgivenefs withthee, that thou migbleji be feared f ; and from his gracious Readinefs to forgive, infers, therefore fhali every one pray unto thee in a Time when thou maffl hefoundX. Whoever tramples upon the t Goodnefs of God, tramples upon God himfelf; and he that flights the Prefent, flights the Donor.
I N giving his Son to die for us, how fhall he not with him freely give us all Things? In giving the Fountain and Foundation of his Mercies, the Streams follow cf Courfe. God and Chrift have laid fuch infinite Obligations upon us, that we muft be falfe to all "that is grateful, jufl:, or ra- tional in Human Nature, as many as think of no Keturn=-.. Who can difailow the Equity, or not dread the apoftolical Condemnation ; if any Man
^ H'jfm. 5- I i^'h/fB cxxxiv. 4. % VfalmvaCn. 6.
lovei
^-or^
DEISM Delineated. 373
loves ml the Lord Jcfus Chrijl, let him be Anathema CHAP. Maranatha * ; he is curfed among Men, he is , _ _ abandon'd from the Principles of human Nature,
And very juftly does our Lord declare, hs that loveth Father or Mother^ Son or Daughter more than him^ is ?wt worthy of him "t* : For had they <3//been willing to be facrificed for the Sin of the Soul, ic would have fignify'd juft nothing. Greater Love than this hath no Man, to lay down his Life for his Friend •■, but herein, above all Men, hath Chrift magnify'd his Love ; that, while we were yet Enemies, he dy'dforus. From being Slaves to Sin and Satan, he ranfojfi'd and adopted us to the Freedom^ and to the Acceptablenefs of being Sons of God, and joint Heirs with him- felf of the purchafed Inheritance: He made him- felf low and poor, a Curfe and a Reproach, than he might exalt us to heavenly Treafure, and blefs us with Glory. He gets us Pardon for our Sin, and in the Way he got it, wins more upon the Sinner, and gains his Heart, than to be forgiven, as often as we offended, upon mere faying we re- pented. All the Invitations to returning Sinners in the new 'Tejlameiit are grounded upon this Be- lief of C/6n7? for the RemilTion of Sinsj and in the old Tejlament upon the Hopes in him.
I F the Mercy of God always confults and ad- vifes with his 'Wifdom and Juftice, to imagirfe (as fome do) that Chrift, in oBering up his Sacri- fice to God, addrefs'd it only to his Mercy, by Way of Prayer and Supplication to forgive the Sins of Men, and not to the Vindication of his Honourand Juftice, is to make a Diftindlion with-
* I G?r, xvi. 22. + Mat. X. 37.
B b 2 ou:
374 DEISM Delineated.
CHAP, otita Real'on. For then his Prayer and Suppli- ■^^•^ cation for che Pardon of the Sins of the World
^^'^^'^ might have fufficed without the Sacrifice of him- felf. But we find that ftrong Cries and Tears, and the moft vehement Supplication could not avail for himfelf, much Icfs for the World. Be- fides, the Time of praying the Father in Behalt of the Sins of Men, was to fucceed after that, and be offer'd up in Virtue of the Sacrifice h&had made. Juftice for promoting Obedience by co- ercing Dilobedience, is fiw jure, as necefTary to the Idea of a Governor j as Punifliment is to Laws •, and Laws to Government j or the Idea of being govern'd by God is to Mankind. There^ fore Goodnefs arm'd with Jufiice, like a Load- flone armed with Iron, vaftJy increafes its attra- ding Power.
T H I s is fuch a captivating Argument for the Love of God, as natural Religion is a Stranger to ; and confequently a Stranger to the higheft Reafon, the nobleft, the freeft, and moft obe- dient Principle of Religion. For fo much as is
' denied to, or diminifh'd from the Goodnefs of God in this Difpenfation, fo much is denied of, or taken from the Reafon and Ground of loving God. For which Reafon there is fo little men- tion of the Love of God among the Heathen MoraliJJs. Some of them (the Platonijis) had a #sotion of the abfolute Goodnefs of God, as the chief Good, the original Beauty and Harmony : But as to his Relative Goodnefs, and the pradical
. Influences 6^ that, though the Deity was con- tinually pouring his natural Benefits upon Men, they were in a manner filent, and the Heathen World unthankful
T II E y
DEISM Delineated. 37^
CHAP- They bafely robb'd Him of that endearing y^J-,^ Obligation of Duty, and by doing fo, endea- vour'd to put out his Name from under Heaven ; by difregarding that Beneficence whereby he would make himfelf known unto all Men, and tie all down to a natural Obedience to Him. And is not the fuperaboijnding Mercy and Good- nefs of God in the Redemption of the World, more attrading of Love, more influencing of Gratitude, and more perfuafive of Obedience, than the Deijls Participation of common Goodnefs over all Creatures, without Diftindion of the Good from the Bad, or thofe who were better than the worft, among Men ? Were they true to their Endeavours of adhering, in pradice, to the Law of Nature, they would gladly embrace the beft Means, and the mod cogent Principle, for putting Chrijlianit"j in pradlice -, but, as they contemptuoufly flight this, it gives a well-ground- ed Jealoufy, that they really, and at the Bottom, flight and difregard that Religion of Nature^ which they pretend to reverence, and extol.
I s it not befl: for the World, is it not happy for them in particular to receive fuch a Religion;, as removes that natural Anxiety and Enmity of Mind, which arifes out of a Senfe of Guilt, by a Propitiation of God's own providing, without any Coft to them ? Or are they angry, becaufe He makes the firft Overture for Peace and Recon- ciliation, in the Method of the Chrifl:ian Salva- tion ? Or for propofing to become their endear- ed Father, and have no Enmity againfl: them, but on account of their Sins-, which Sins, he would willingly alfo transfer upon his Son, if they would be willinp; to fubmit to Hi??i i and be led B b 4 wkh
'O
37^
DEISM Delineated,
Chap, with alacrity by that Goodnefs to Repentance ; ^2^L,and fo recover themfelves fronri Bondage •, and ^^'^fo be inverted \Vith all the Treafures of Happinefs their Nature is capable of?
I F they undertake Repentance, in earneft, as they pretend to fay they do, they mud under- take the Belief of that which gives aflTured Effi- cacy to it, i. e. Remiffion of Sins-, otherwife they are guilty of the reproaching Abfurdity of omitting that, without which the other Under- taking would fignify nothing. But it is impofli- ble for their own Reafoning upon the Goodnefs of God, to mai<^e them as certain of that, as if He had exprcfly made a Proclamation of fuch an A61 of Grace, efpecially when there is a well proved Revelation on foot, which aflually de- clares it upon the high Privilege of a Covenant, and upon eafy Conditions, that are the Freedom and Perfeflion of their Nature. The Freedom of the Sons of God is perfedt Freedom ; and that is brought to all the Faculties of the Chil- dren of Men, when their Underftanding obeys the Faith, and becomes Difciple to the Dodrine of Chriil, their Will obeys in chufing his Way to Life i and their Affedtions are ready to love him.
I F an unknown Friend fhould leave them a vaft Eftate, at his Death, upon Condition of changing their Name, and preferving a folemn Remembrance of him, and undertaking to live foberly, righteoufly, and godly, in this prefent World-, would they rejeft the Offer, or think themfelves unworthy of it, purely becaufe the Conditions are fo eafy and fo entirely rcafonable? Or, fhould any of them be enflaved by wild I Barbarians,
DEISM Delineated. 377
Barbarians, and a Perfon generoufly offers to CHAP, ran fom them, would they refufe, merely becaufe •^^• they did not fend for him? Or, if by rebellious ^'"'V'"'^^. Practices they had fallen under the heavy Dif- pleafure of their Prince, would they be difguft- ed at Him, becaufe«he propofed to accept of his ©wn Son, who offer'd Himfelf a Mediator with his Father for them, to procure their Peace, and introduce them again to his Prefence, and to wonted Favour?
They fay, they are altogether for a Reli- gion, where every thing is govern'd, order'd, and regulated y<?r the bejf, wherein God does not aft according to mere IVill or Fancy, but con- fines himfelf to the bed. Or, according to the polite Words of a j:obie Author, " To believe that every thing is govern'd, order'd, or re- gulated for the bejl, by a defigning Principle, or Mind, necelTarily good and permanent, is to be a perfe6l TheiJI." " Upon the whole (de- fcribing Thei/?n^ p. 71,) he has a firm Belief of a God, whom he does not merely call good, but of whom in reality he believes nothing be- fide real Good." " To believe the governing Mind, or Minds not abfolutely or necefiarily Good, nor confined to what is beft, but ca- pable of ading according to mere ^f// or Fan- cy, is to be a DcBinomft *". He afterwards de- fcribes " Theifm as it ftands in Oppofition to 'Dcb- monifm, and denotes Goodnefs in the fuperior Deity f." Which plainly infinuates, that Chriftianity, as it differs from fbeifm, does not de- note Goodnefs in the Deity, and therefore is Die- monifm, and to be a Chriftian the fame thing as
* Chara£i. Vol. II. pag. 11 \ Id. pag. 13. Notes.
a D^emonift ;
37^ DEISM Delineated.
Chap, a Daemonlft ; i\\t Author of Chrijiianit-j as old, &a \^^r>J 9"^^^^^ ^^'^^ ^ PaiTage with Triumph.
I N Anfwer to which ; does it not evidently appear that God has adually govern'd, order'd, and regulated every i)\in^for the bejl, anddefign- edly confined Himfelf to what is fo, and adted nothing from mtrtlVillor Fancy, in our Redem- ption by Chriji J ejus F Has he not conduced every Step of that Affair from the firft to the laft, in every Particular, in all the Incidents, in every Circumftance, by the profoundeft Wif- dom -, by an exadl Adjuftment to, by the tru- eft Confultation of both the Nature of God, and the Nature of Man ; in accepting the Surety of the Mediator ; in appointing Him to come into the World -, in the admirable Union of his Di- vine and Human Nature •, and in the faithful Ex- ecution of all his beneficial Offices ? Here is as much Beauty and Harmony to be found in the Reftoration and Government of the moral World, if the noble Author had beflow'd a little Confide- ration on it, as he found in the Condut5l of the natural World, to make him turn afober Belie- ver, which is better than an Enthufiaji in the Con- templation*. The Confideration would have kindled his Love, and he would have been honoured with the Love and Effefts of that Wif- dom and Goodnefs that was concern'd therein. Cicero acknowledg'd fuch a Force in the very Words ffwrjip cwTj^p/a, that he knew not well how to render it.
And not only of Divine Wifdom, but is there not moreover an undeniable Profufion
X Charaa. Vol. II. p. 157. * See His Rhtipfody.
upon
DEISM Delineated. 379
upon Men, of Divine Condelcenfion, Love, CHAP. Mercy, Goodnefs, in the greateil Variety of ^^L, endearing Kindneffes, and obliging Benefits ? Isit^'"^''^ from the mere f^ill and Fa?icy of God, or is it not the glorious Effed and Confequenee of His ratmial, permanent Goodnefs, that He has con- fulted theGood, undsicitdforthebeji in fuch nu- merous Benefits and Privileges that accompany fo great a Salvation ? If God in his Mercy will give his Son unto Death, to fave the World, will they be the Perfons who throw back his Gift (d. areater than which He could not beflow) in his Face ? By doing which they muft neceflarily pe- rifh, and keep no Meafures with Him, though all his Meafures for their Salvation are altogether for their Good ? If the Beneficence of God is a Reafon to love him much, and be very thankful, what other Inftance can be equal to /i?/j furprizing Effeftofit?
When they may partake of the faving Ad- vantage, what is that to them, what Reafon of Refufal ought it to be to them, that a third Per- fonfufi^er'd fo very much for their Safety? Is it that they are, in their own Opinion, below, or above accepting fuch a Favour from God ? If be- low, how cam.e they, all of a fudden, to (brink themfelves into fuch a defpicable State, merely out of Croffnefs ; when it is well known, there are no Perfons upon Earth, who have an higher Conceit of themfelves, than themfelves? If abcve ; then they make theDidares of their own Underftanding and Reafon fuperior to their Ma- ker's, who gave them their Underflanding ; they enter their Proteft againft the Counfels and De- terminations of Heaven •, throw off their Depen- dance, and declare their no occafion for fuch Fa- I vours
3^0
DEISM Delineated.
CHAP. Favours and Bounties. So that either way, it is ^^^\^they themfelves, out of their mere JVill and ^^"^"^ Fancjy who ftint and ftrangle the divineft Influ- ence of the Goodnefs of God, and cruelly to themfelves, and malicioufly to the World, flop up/the richeft, the moft falutiferious Channel of that Fountain of Human Happinefs that flows upon the Children of Men. At the fame time» they pretend to magnify and praife it above all things, and fet up to be Theijts by denoting the Goodnefs of the Deity, and making Notes and Comments upon it. But their evil Communica- tions and falfe Notions of the Goodnefs of God beget bad Manners, in calling thofe Dcemomffs, and that Ticzmomfm^ which has the Charity to for- give them.
What feems to miflead them moft, as well as others, who deny the Divine Nature, and its Union with the Human, in our Mediator, is the Opinion that it is mean and degrading for the Son of God to become Man. The like Senti- ment was the Occafionof the Heathens fubftitu- ting falfe Mediators, and crediting DtBmons with that Office, whom they fancied to be of a middle State and Circumftance, inferior to the Gods, and fuperior to Man, but partaking of neither of their Natures. But it is a Sie;n thefe Perfons have little ftudied God, his Goodnefs, his Power, or his Greatnefs, elfe they would never entertain fuch a ftingy, incredulous Opinion of Mearinefs in fuch a Condefenfion in the Son of God. If they account it honourable and glorious in one I'ike themfelves, to Hoop to relieve the Miferyof a Fellow- Creature, and put themfelves to fome Inconvenience in doing it, or pofl:pone their own Advantage and Convenience to the Good
of
DEISM Delineated. 381
of the Publick, and call the Action Heroick, CHAP. Godlike •, why not allow God, infinitely more •^^• inclin'd to luch A(5ts, to fend his Son -, and his ^"^^v**^ Son to condefcend to take our Nature upon Him to fave a World of perifhing Sinners -, When the Father, who beft underflands what is true Greac- nefs and Glory, places both of them in being Good ; and as a Proof of that, in condefcending A6ls of doing Good ; and the Son places his Glory, in that Opportunity of going about upon our Earth, dowg Good, and miniftring, rather than beins miniftred unto.
'o
S o very credible is the Goodnefs of God in the Redemption of Man, that it is but purfuing the fame Good-will that firft created him, and fhewing Mercy where he had Ihew'd Goodnefs before. And, indeed, the due belief of the Di- vine Goodnefs together with the internal Evidence of the Docftrines, and Commandments, all breathing the fame Divine Goodnefs unto Man, without any mere Will, Arbitrarinefs, or com- manding for cominanding Sake is in a manner a compleat Proof and Security of the Truth of the Chridian Revelation. It is the contrary ground- lefs Suppofition that has had the fatal influence upon Deifts, or Scepticks, to rejed that Revela- tion ; and make good that Obfervation of our Author, fag. 368. *' If once pernicious Opinions " are believed to be contained in any Revelation, " they will have the fame Effed;, as if they really " were there."
How unkind both to God and Man, are thefe other Pafiages ? " If thete is a Religion which ** teaches Adoration and Love of a God, whofe ^' Charader it is to be captious, and of highRe-
** fentmenr.
382 DEISM Delineated.
CHAP. " fentment, fubjeit to Wrath and Anger, furi- ^^- ** ous, revengeful, and revenging himfelf when
^^'y^<'<^ offended, upon others than thofe who gave Of- " fence, — muft of NecelTity raife even Appro- " bation and Refpedl towards the Vices of this " Kind*." If by infenfible Degrees, as he pro- " ceeds in his religious Faith, and devout Exer- *' cife, he comes to be more and more reconciled " to Malignity, Arbitrarinefs, Partiality, or " Revengefulnefs of his beloved Deity, his Re- " conciliation with thefe Qualities themfelves will *' foon grow in Proportion ; and the moft cruel, " unjuft, and barbatous Afls fliallby the Power " of this Example, be often confider'd by him, *' not only asjuft and lawful, but as Divine and *' worthy of Imitation -f.
The noble Author's Compliment of Wrnth^ Anger ^ Revenge^ or revenging himfelf upon others than thole who gave the Offence, can mean none but the God of the Chrijlians: But that has been fully anfwer'd before. And as he puts the Truth of the premifed Accufation upon the Truth of the Confequence among Chriftians, which he fays mu(l of Necejfity follow as to Approbation and Re- fpecl towards thofe Vices ; fo far, as often to he confider^d, b'j the Power of fuch Example^ not only as jujl and lawful^ but as Divine^ and worthy of Imitation. Now, if this Confequence is utterly falfe, in fa6t, it fliews that his Premifes are no better ; and his calumnious Infult of the God of the Chriftians, and his Worfhippers, is very inju- rious, and unbecoming a Gendeman, whofeems CO diftinguifli his Spirit and Style chieiiy by the grand, I won't call iimhle. Artifices of uttering
• Chara^er'ijl. Vol II. fage, 48, f Vid. page. 49.
many
DEISM Delineated. 383
jnany bitter, falfe Things' under genteel Periods, CHAP, ^nd polite Diction ; as if the harmonious ^^L. Order, and the taking, pretty Figures of mif- ^^^^^ reprefenting W^rds, was the fame Thing, or better, than the Beauty and Order of right Ideas, and through the Help of them the Inveftigatron of the Truth of Things of the greateft Concern- ipent.
For who ever yet heard of any offended Chriftians revenging themfelves upon others than thofe who gave the Offence, in Imitation of the God ihey worfhip ? It is too true, that Wrath, Revenge, Fury, and even Barbarity is too much found among fome degenerate Chriftians : But neither among that worft; Fadion of Chriftians, is that cruel perfecuting Spirit infpir'd, in fa6l, by a genuine Imitation of, or Confcience towards God \ but rather from their enftav'd Confcience towards their tyrannical Rulers, who, in the Place of God, lord it over their Confcience •, and having taken away the Book of his Will from them, in all their peculiar Dodrines, confpiring to ag- grandize their peculiar Dominion, have the un- difturb'd Opportunity of telling their ignorant Vaffals what is their own Will, inftead of his, for fuppreffing all Oppofers, i. e. Heretical Pravity ; and under the falfe Colour of God's Sake, infla- ming them to the proper Rage of executing their Purpofe, and doing any manner of Evil for their Sake^ always couch'd under the Good of the Churchy which, in that depraved Communion, are fynonimous Words. This is fuch notorious Matter of Fad, that it would be an Affront to a Prolejlant Reader to offer to prove it. This very Author, and his Difciple, the Author of Chrijlia- Tjity as oldy and the Rights of the Churchy (^c. con-
384 DEISM Delineated.
CHAP, firm the fame abundancjy, and defcanc upon i(Mn ^I- Pages without Number. So that I can*t imagine,
^''"^'^'**'^^ what Sort of Chriftians the noble Perfon meant, who are in Danger of degenerating into thofe an- tichriiliao Vices, merely by worfhipping and imi- tating their God. Perhaps he thought of the rigid predeftinarian Principle ; but exceeding few, at this Time, adhere to that -, and that only pro- duces a fowre Face, and uncharitable Speeches ; but no Blows.
S o overflowing moreover has been the Stream of Divine Goodnefs in the Redemption of the World ', that there is more Good redounds to Man, by this Method of rich Grace ; and to the Deity 'more Glory, and Illuftration of Divine Perfeilions, than if Man had never fallen. When Man had fought out many Devices in his State of Probation, and loft all his Profpefls in the Fa- vour of his Maker •, what Revenge, what For- feiture does the God of all Goodnefs take of it ; butto provide him a Mediator, and by his Means, to raife him only the higher from his Fall ? From a Servant, his State under the firft Covenant, to be under the Second, a Ffiend of God, nay, his adopted Son ; which gives Man, who has no Hand in his own Birth, the moft endearing Senfe of Choice, and the moft obliging Sentiment of Father^ beyond the common Notion of Maker, wherewith the D^i/?j content themfelvcs. Friend- ihip, if we confider or it, is the beft thing Man has to beftow upon Man, or Angel upon Angd or Man j but through the Mediator God does not only beftow that, but Son-/hip movtovtv upon us Men : behold ivbat manner of loi;e is t::>a:^ that ivcjhould be called the Sons cfGod!
T rj 0 u G ;.-
DEISM Dblineatep. 385
CHAP. Though the moral Law is not abrogated, ^J^-^. the Rigor of obedience is io cempcrM and mo-^^^'^^'^ derated by the fecond Covenant, that Repentance and Sincerity are accepted, inftead of perfe<5t obedience, and accounted of God, through Chrift, as thai Righteoufnefi which is equivalent to Innocence; by which Allowance the Law is as well adjufted now to our (imperfecl) Compliance in the befl: of our prefent Ability, as it was ac firft to Man's perfeft Obedience, when he was in the Perfedion of his original Powers. Had per- fect Obedience been required in the Second, as in the firft Covenant, the Perfedion of all our Fa- culties muft have been reftored ; and then every Sin in peccable Man would have brought on the Neceflity of another Mediator; after that, as Folly prevail'd, another, and fo toties quoties. Nor is there any Yoke laid upon the Neck of our Appetites and PafTions, but Reafon concurs in laying the very fame ; whilft the Honour and Reward of virtuous Performance is enhanced from the furrounding Difficulties without, and the treacherous Inclinations within. The Reve- lation of that Covenant brings with it large Im- provements to our Reafon, by many profitable Difcoveries, totally undifcoverable without it-; and the AfTurance of the Advancement and Ex- altation of our Nature, in both its Conftituents, incomparably beyond what it was at firft.
The Body then in its Similitude and Aff^e- dions, was the fame with the Body now; but at its Re/urre^ion, which is a new Acquificion by the Redemption of it from the Grave, it will be more than recover'd to its priftine State in Paradife^ beyond the Health and Vigor of .its |irft Con-
VoL. I, C c ditioni
DEISM Delineated.
dirion ; without any carnal Affedions, and with Luftre and Glory equal to one of the celeftial Luminaries : When there will be to both Body and Soul, Enjoyment of eternal Life in Heave?!, in the Glories and Felicities of that Place ; immortal Happinefs given through the fecond Adam is tranfcendently greater and more com- plete in celejlial Heaven, and better tailed from the Foil of felt Mortality, paft Grief, Difturbance, and Tribulation. Whereas in Paradife, there was no Promife, unlefs imply'd, or AfTurance of any more than an inferior, perpetuated Life upon Earth. Man is therefore a Gainer every Way by the Fall, if it is not his own Default, i. e. if he will notilill continue the Fall of our firft Parents, by the Favour of our Redeemer, and by the Provi- dence of that Almighty and moft merciful Father, whofe fole Prerogative it is to bring Good out of Evil, and make the arifing Good fjrpafs the Evil : All the time the Aim and Efience of the Devil is to pervert Good always, and endeavour to bring Evil out of it continually.
Can't the Beijl then bear the Burthen of Ob- ligation, and Dependance upon Heaven, in being overcome with Kindnefles ; is that a proper Re- turn, ubi multa beneficia antevenere, pro gratia odi- um redditur? whilft the prefent infli6led Labour and Travail ferve to keep the Body in breathing Health, during its Stay here below : Civil Government, that arifes out of the Diforder of Paflions, teaches Subjedion to Laws, and re- drains from many enormousTranfgreffions: And the Train of natural Evils, promifcuoufly diftri-
' bated, weans the Mourner from the Love of this World, cures him from difquieting himfelf in
■ vain in feeking after Good in its PolTeirions, or
any
DEISM Delineated. 387
any of its Magnificences, and fends him to his CHAP. Prayers to that fuperintending Being, who will ^]Lj fhew them Good, Solid, Stable, Satisfying, that^'^'^ fhall be proper for their State, for ever. And that abfenc Good will make them more fubjedt to, and dependant upon God, on whom they rely for their Happinefs. A Failure in which De- pendance firft introduced that Evil, out of which arofe that wonderful (and otherwife undifcovera- ble) Difplay of the Divine Goodnefs and exube- rant Excellencies through the Mediator, for ad- vancing Man to higher Happinefs from his Fall. What was faid upon another Occafion, may be apply'd to Eve : Si no?i errajjet^ feceret ilia mim^s.
I F the Deifts therefore have any true Refpe(5t for their old Friend, and dear Favourite, the Bo- dy, they would come into this Method, for the Sake of its glorious future Improvement. Or, if they have any Value for eternal Life in Hea- ven, as who in their Senfes, in this Vale of Mi- fery, will not pant after that ? Here is the Door to enter in -, and it is mine, and 1 hope every Chriftian*s hearty Defire, and Prayer, that they may enter in, before the late Hour comes, when it will be fliut againft them. For fuch is the Misfortune, or rather Malediflion on their pre- fent groveling Principles, that they have no Re- gard what fhall be the future State of their ^ody ; its Refiirrecfion to them, not believing in their Redeemer, muft be full as great an Abfurdit/ as it ever vvas to all Heathen Reafoners. And the future State of the Happinefs of their Soul, as defigned and intended by them, feems to be a very precarious Hope and Confequence from their Principles : And fo they are falfe to both C c 2 Parts
388 DEISM DfiLINBATEt).
Chap. Parts of that Nature, which they carry about ^^- with them, and adore.
They don't deny the Immortah'ty of the Soul, rather give out general Words of leaving the Providance for its Condition hereafter to God. But their Principles don't allow them to be very follicitous, how they (hall fare in anotTier World. For as they generally found their Law of Nature in the Confideration of God having made Man a rational, and a fociable Creature, a Member of a Community ; the Duties which flow from that, may all be directed and intended to terminate in this World only : Self Preferva- tion, Government of the Paffions, Temperance, Fortitude, Fidelity, Truth, Juftice, Peace, Mer- cy in forgiving Enemies, and relieving the Ne- ceflitous, and Benevolence, in wifhing well to all. And for thefe Obligations, they make themfelves accountable only to the co- temporary Reafon of others of the fame Society •, not to the Heavenly Founder and Governor of that Society diffus*d as it is over the face of the Earth.
But how little do they confider themfelves as made for Religion, or accountable to God hereafter for their Adions here : That would introduce fofitive Rewards and Punifhments ; which can't be admitted into their Scheme, as long as they re- je6l Revelation, whence only they can be certain- ly known.
*' Though human Law-givers ffays the Au-
** thor of Chrijlianity, &c.pag. 22.) are forced
*' to have Recourfe to Punifhments, which are
'*' nor conne^^ed with the Things they forbid ;
" yet
DEISM Delineate?. 389
" yet a Being of infinite Power is not thus CHAP.
" llreighten'd, but may make one the neceflary ^^L.
*' Confequence of the other: And, indeed, how ^'^^^'^
*' can it be otherwife, fince Good and Evil have
*' their Foundation in the eflential Difference of
" Things, and their Nature is fix'dandimmove-
" able : And confequently our Happinefs de-
" pends on the intrinfick Nature of the one, and
" our Mifery on the intrinfick Nature of the
" other." And ^^^.332. " 'Tis the View with
*' which an Aftion is done, that makes it mo-
*' ral : He who pays his Debts out of a Princi-
" pie of Honefty, does a moral Adion ; while
*' he, who does the fame for fear of the Law,
" can't be faid to adt morally : And can he,
" who does a Thing to avoid being puniOi'd, or
" in Hopes of being rewarded hereafter ; and
" for the fame Reafon is ready to do the contrary ;
*' Merit, at lead, equally with him, who is in
" Love with his Duty, and is governed, not by
" fervile Motives, but by the original Obligation
" of the moral Fitnefs of Things, in Conformi-
" ty to the Nature, and in Imitation of the per-
" fedt Will of God ? —They who do not a^
*' thus, deferve not the Title of true Beijls j"
where it appears they pretend to Merit of
Heaven, by their Condud of being Deifts.
And, indeed, they muft be allow'd to have a great
Share of Merit, fo long as they continue to make
a Merit of their Vices.
A N D as they neither obferve the Law of Na- ture, nor perform moral Virtue, with refpefl to another World *, nor place them to God's Ac- count, as Obedience to his Laws requiring ir, with no Intention to his Service, nor any Pro- fpe6t of his rewarding Favour •, what Regard C c 3 fhould
390 DEISM Delineated.
CHAP, fhould God and another World have to them y]^L^, hereafter, when they have fo little to either of ^^'^them here ? They pleafe themfelves in doing vfhat 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 them thither ; nor does their Syftem put them in Mind of any fuch Hopes, or oblige them to any fuch Thoughts, of exprefly 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 expecfl that Heaven will not only bear with the Mockery of their Remon- ftrance, and the Ridicule of their Refufal of its kind Interpofal, for condu6ling them thither, and informing their A<5lions aright -, but alfo find them a Place there moreover, and put them into a Pod to difpute againft God there, as they do here.
If this is the Secret of modern Deifm ; thefe the beft Profpedls 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 Glory of the Divine Goodnefs, and all the Divine Attributes, fhining in the Face^ or Perfon of Jefus Chrijl *, and 7nay 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 connefted together, that while they purfue the Qualifications for their fu- ture Felicity, according to his Diredions, they at the fame time, and by the very fame Oblervanccs, ad for the Glory of God ? For
* z Cor. iv, 6. f iii. i8.
DEISM Delineated. 391
CHAP. F o R as he defigned them thatHappinefs ihro' ^\^ the Mediator, the anfwering up to that D.^fign, ^^ and not difappointing him of their beft Endea- vours, and doing what they do in the Name of the Mediator, glorifies him who hud thatDefign, and appointed that Mediator forafiifting them to carry it on. And thus carrying in their Adlions a Re-Terence 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 Refped: 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 fl:iort 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 to their defigned End, accord- ing to their original Deftination? The fame may be faid of the admirable Beauties, and adequate Ufes in the Compofition of the Works beneath.
For it is made an exprefs Inftance of plea'- fing God, to come to him, and diligently feek him in Virtue of that Faith, that he is a Rewar- der of thofe that do lb ; that he receives no Ad- vantage, no Glory by it; butmerely as we receive all the Advantage, and all our Happinefs from it, and withouty^f/;? a Faith, it is affirmed to be im- jpq/Jible to pleafe God and confequently, there is no Probability of pleafing 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 prefcribed, is the C c 4 greatcft
392 DEISM Delineated.
CHAP, greateft Pleafure, and greateft Glory of our Fa- ^^- ther which his in Heaven. All Duty isfumm'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 Effe6l depending on the other as its Caufe. For, as our Happinefs and well-being wholly depend upon the Help and Afliftance of God, and Man ; the Love of each muft be the trueft Way of fecuring the Help and Afliflance of both 5 as the Hatred or Negle6l of either terminate in our Lofs or De- ftruflion 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 ^ialifica- tion for our Happinefs, the more Men abound in thole Virtues and Qualifications, the more they glorify their Father in Heaven. Gloria eji cenfentiens laus honorum^ incorrupt a vox bene judican- tmn 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 befeech them in Chrift's Stead to be reconciled to God and their own Hap- pinefs, reject the Mediator, difhonour God, and have no Refpe6l to his Glory, or his Counfel to- wards them. So true is the Connedion ; he that dcfpifetb 'jou^ defpifeth me -, and he that dcfpifeth me^ dcfpifeth him that fent me * ; And the Defpifer is guilty of defpifing^ not Man, hut Godf ; and not God's Authority only, but the Riches of his Good- nefs alfot.
• Luke. X. 16. t 1 T^'e/. iv. 8. | Rom. 11. 4.
C H A P„
PEISM Delineated.
393
CHAP. XII.
CHAP. XII.
fhe Intercession o/'oz/r MEDIATOR
in Heaven : Where he reigm a King, till he comes again /o J u D g e the World,
IHE Redemption of the World being finifh'd by the Death of the Mediator ; he was raifed from the Dead, to demonftrate apparently to the World God's Acceptance of the Oblation of hinnfelf for the Sins of it. A De- monftration of the (horteft Reafoning, and clear- eft: Evidence that Matter of Fafl is capable of; Recorded, not only in the moft authentick Hifto- ry that can be given of it, to future Generations ; bur, as a Matter of the higheft and moft conft:ant Importance, by a weekly Commemoration more- over, as well as annual : The religious Obfer- vance of the laft Day of the Week being pur- pofely alter'd to ihtfirjl -, and the Name of the Lord's Day given to it, in everlafting Token of fuch a Salvation, even to thofe who can't read. The firfl; Day of the Week commemorates the firft: Day's Creation, let there be Light, arid there was Light. So likewife let there be a Recovery of Man by Jefus Chrijl, and it was fo, in due time, by his Refurre^ ion from the dead.
H E afcendedy not fecretly, but openly, Circumftanccs of great Glory, to the
Hand
m Right
394 DEISM Delineated.
CHAP. Hand of" God. He came forth from the Father, XII- and came into the World a Plenipotentiary from
^■-^^ST^ Him i He again left the World, and return'd 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 Melchifedeck. 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 th^re He remains a perpetual, and mod puiiTant Security to Man, of all the Benefits of his Pal- fion, to guarantee the RemifTion of Sins •, the Refurredion of the Body -, the promis'd Inheri- tance, Everlafting Life ♦, and the Promife of the Father, the Fellowfhip of the Holy Ghojl^ to all that fliall obey him. For, as the Apoflle 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 Interceffion for i/s. He had faid before-f > J^e have Peace with God thro* cur Lord Jefus Chrif, by whom we have Accefs by Faith to this Grace, [of Peace] wherein we ft and.
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, andcover'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 cori'- fider feme Circumftances of it.
* Rom. V. JO. f . V. I, z.
DEISM Delineated. 3p^
CHAP, He is reprefented to have afcended above all ^U- 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 inacceffible Light where God dwei- leth, that all blefled and all glorious Place, where there are many blifsful Manfions. The higheft Refidence, the chiefeft Station whereof is juftly given to Him, whom in all Things it hecomcth to have the Prehe?ninence *, for his mighty fuffering upon Earth for Man's Salvation : IVorthy is the La?nb that was /lain to receive Power ^ and Riches^ and IVifdom, and Strength, and Honour, and Glo- ry, and Blejfmg -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 Han4 of this World's Monarchs is the chiefeft Place of Honour andDi- ftin6lion ; 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 Jn many Places faid to fit there ; which feems to imply the firm Poffeflion and durable Continuance of that glorious State ; or the Honourable Pofture of a Judge which is that o^ fitting : For he is conftituted our Ruler and Judge, and there he fits in the Throne of his MajelTy. One Place there is t where St, Stephen is faid to h^vefeen the Glory of God, and Jefus fianding at his Right Hand ; which Change of Pofture feems to denote the
* Cot. i. i8. f Rev. v. iz. % Mii vli. 56,
ready
396 DEISM Delineated.
CHAP, ready AiTiftance of his dklreff^d Servants; as if ^^^- he had rifenoiF his Sear, co plead for them with ''■"'^^^^ his Father.
The firft blefled End of his afcending into Heaven was, that he might fend the Holy Gbojl 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 Thai it is expedient for you that I go away in order to fend Him ; and if I go ml away the Comforter will not come ■\ : And elfewhere | the Holy Ghoji was not yet given ^ becaufe Jefus was not yet glorified ; i. e. the Holy Spirit was not yet imparted, and become the explicit Ki^t of Men, in vertue of the Di- vine Promife and Engagement enacled in the Gofpel Covenant, till all Things belonging to the Mediator of that Covenant were fully com- pleaced. *Tis true, the Communications of the Spirit of Grace and Comfort were gratuitoufly imparted to i"everal 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 Expe<fl:ation of fulfil- ling the Promife, but in vertue of the future en- fuing Difpenfation of the MelTuh, Jefus Chrijl^ 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 afk him, in the Mediator's Name. The Prayers and Supplications o\ fuch Votaries will ever have a Right to the fpeciai
■\ John. XVI. •]. :J:vii. 32.
Influences
DEISM Delineated, 397
Influences and Comforts of that Holy Spirit, CHAP, and to the Increafe thereof, according to their ^M. adual Improvements under what is given. But^^'^''^*^- the firft extraordinary Effufion of that celeftial Spring of Gifts unto Men, was to be the Ef- fect, and Confequence of our Mediator's Prayers and Interceffion to the Father for it : / will ■pray the Father, and He /hall give you another Com" forter *.
And that firft Inftance of his prevailing laterceffion fa furprizing Token of its Efficacy) commenc'd, when he was received up into Glo- ry, and enter'd within the Vail ; and had pre- fented the Blood of Atonement, for making up the Breaches, and cementing the Friendfhip be- tween God and Man. In return of which, as a demonftrative Atteftation of a perfe<5l Reconcilia- tion, and Peace effedled, and concluded, Kings upon their folemn taking PoUeffion of their Dig- nity being wont to beftow Gifts and Largefles ; the moft extraordinary of the Holy Ghoji, were pour'd out upon the then Difciples -, and the Love of God ihed abroad upon the Hearts of all Be- lievers, by the fame Spirit, which is given unto us j whofe blelfed Comforts were defign'd a laft- ing Joy, that Joy in the Holy Ghoji^ which, to- gether with Peace and Righteoufnefs, is confti- tutive 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 Inherirance, until the time the purchafcd Pof- felTion comes. IJ^hen he afc ended up on High^ He accordi72gly led Captivity captive, and gave Gifts unto Men \.
*yohnxiv, i6. +/?««, xlv. 17. J £/^. iv. 8.
I After
39^ DEISM Delineated.
CHAP. Xir. After the Mediator had left the World,
^"^^■/"^^''^ and was gone to the Father, the MifTion of the Holy Ghoft was the moft honourable Teftimo- nial that could be fentdown 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 -, it is fit, that He, who was the procuring Caufe, fhould fend it, as well as the Father. Thus he had declar'd, He fiall glorify me^ for He Jhall receive of mine ^ and Jhall Jhew it unto you *. And when He^ the Holy Ghoft, is coms^ He Jhall reprove the JVorld of Sin, and of Righteoufnefs, and of Judgment "f . Of the Sin of not believing on him, theSinof difhonour- ing, and the Sin of difobeying him. Of Righ- teoufnefs i becaufe He went to the Father, an in- conteftable Vindication that He could be no Im- poftor •, but was truly righteous, and undoubt- edly innocent, in all Converfation ; was it other- wife, the righteous Father would not have re- 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 convinc'd of the Reproof by the Miracles, by the Preaching, and by the Writings of the Apo- ftles, wrought, infpired, dictated by the Holy Ghoft.
And what more marvellous Difplay could there be to the then World, of the Heavenly
Power
DEISM Delineated. 399
Power of the departed Mediacor, being fo CHAP. powerfully Refiant ftili in Spirit with his Difciples, ^^i. as to enable them, according to Pronaife, to do ^'^V^'*'' greater Wonders and Miracles than he Himfelf perform*d, whilft prefent in Body ? He xht Spirit was to be a Principle of New Birth in the Bap- tifmal Water, to a World Spiritually dead in Trefpafles 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 atfl 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 Effedl 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 Jiidge 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 }o hct;ve efiter*d into Heaven^ now to appear in the Prefence of God for us *.
There was another End of his Afcenfion ; that having, by his Refurredlion, conquer*d
* Heb. ix, 25.
him
400 DEISM Delineated.
CHAP, him who had the Power of Death, the Devil, he X^I- might triumph, like a Conqueror, over him,
^'^'^V'^and all the Principalities and Powers of darknefs; and make a (hew of them openly in leading Cap- tivity captive : And might receive, in juft Re- com pence to his grievous Indurances, the Re- ward of his Paflion, and the Travail of his Soul. It was meet and fit, that the mighty Condefcen- (lon in emptying himfelf of Glory and Majefty for our Redemption, and undergoing fuch bitter cruel Things, tor no Fault of his own, fhould be fignally and notorioully recompensed with exceeding Glory. To which End the Pfalmift * foretold, Lift up your Heads, O ye Gates ^ and be ye lift up ye, everlajling 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 his 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 ^Vorld of Righteoufnefs, i. e. the Righteoufnefs cf 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. Ou^ot not Chrijl, faid he to his Difciples, to fnffer thefe things, according to many Prophecies, and fo etiter into his Glory .^ f
And great Reafon have we to double our Re- joycing in the Lord ; for thefe Triumphs of hu- * Pfai xxiv. 8. Src. f Luksxxiw 25,
man
DEISM Delineated. 401
man Nature over its grand Adverfary, whohadCHAP. fubjecled ic to Death, in its Life and Exaltation ^I^- far above all the dignified Angelick Hoft, to "^-OT^ the Right Hand ot God. And that we have aftually there, by means thereof, the moft pre- vailing Advocate^ the moft tender and affedio- nate Intercejjor^ and moft merciful KING and JUDGE. Who, by partaking equally of the Divine, and Human Nature, is, in the nature of things, the moft exad, unexceptionable Mediator between, that can be devifed by, God or Man : Being equally interefted in, and rela- ted and affe6led 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, Bleflings, fpiritual and tempo- ral, all Promifes and Performances of Covenant; and to convey, and recommend from Man to God, all Addrelfesof 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- low'd to offer upon Earth.
All thefe Intercourfes are kept up, and carried on in the powerful Name of Chrifi ; fo dear to God, and for that reafon ftiould be as dear to, and refpeded by Man. Therefore are we re- quired, IVbatfoever we do in Word or Deed, to do all in the Name of the Lord Jefui, giving Thanks to God the Father by Him *. Verily, verily, I fay mito you, whatfoever ye Jhall ajk the Father in my
* Col. iii. 1 7.
Vol. I. D d Name^
402 DEISM Delineated.
C H A p. Name^ he ivill give it you. Hitherto ye have afkeci ^^I- nothing in my Name., ojk ar.d ye /hall receive^ that
^''^^^^your Joy may be full'. TO DO ALL in the Namecf the Lord, is, i. '* To have refpecH; in all " Things to his Will, as knowing we are obliged " CO live to him, to the Honour of his *' Name and Do6trine*. 2. To be defirous that ** our Adions may be well pleafing to Him*. " 3. To exped Acceptance of our Aftions, '* Prayers, and Praifes through Him*. 4. A " Recompence of them from Him hereafter '". In the Name, has feveral Acceptations in Scrip- ture, I. In the Authority of or Commijfion from*. I am come in my Fatherh Name''. I command thee in the Nome cf the Lord Jefu s to come out of. So', agreeably to this, Charge in the Kin^s Name. 2. For the Sake -■, He that receiveth a Prophet in the iV^/«<f 0/'°. '^, In/had of yComfor- ter fhall come, whom God will fend in my Name^\ 4. Power •, I have kept them in thy Name^*. 5. In Profefnon and Acknowledgment of. Belief in ; Thus the For?n of Baptiftn \ not by Authority or Commiflion from. 6. In Aid and Aff} fiance', thus David, I come to th^Q in the Name oj '*.
I N thefe Senfes chiefly we come to God, IN THE NAiME of the Mediator, Chrill, in De- pendance upon Him for free Accefs even unto'\ Acceptance with God ; according to thofe Com- mands of praying, and giving Thanks'.
' y^^MXvi. 23, 24. ' 2Cor. V. 14 3 2Cor. V. 8,9.
♦ Jobnxiv. 13, 14, 15, 16. Heb.Xi.\i. 15. ^ Eph. \i. 8. Ct7. iii. 2|. * Matth. vii. 22. ' J°kn v. 43.
8 Jds x\\. 18. * I Cor. V. 4. zneJf.m.S. y ames V. lO.
'o Matth. X. 41. " Johnxvf. 26. '* lb. xvii. 12.
'' I Sam. xvii. 45. ^* Efh. ii. 16. Wb. x. 19, 22.
I Pet. iii. i8. '^ A8s\v. 12. 1 Cor. iii 2. Eph. v. 20. rhil. iii. 9. Ol iii- 17. i /**'/. ». 2V. ii. :j. Rev. viii 3.
Th £
DEISM Delineated. 403
C H A P-
The iflediator aflerts the Right of his Name, ^^^• and aflurfs his Followers of the Power, of it ^'^V"^ from his own Power of granting, and at the fame time direfls them what was his, and what ftiould be their Intention in applying to his Name, or expelling a favourable Return: Whalfoever }r Jhali ajk in my Name^ that will T do, that the Father may be glorified in the Son, John xiv. 13.
This Intercourfe and Difpenfation of God in Chrifl", is admirably calculated to give us true Notions both of God, and Ourfelves \ where- on the Strefs of true Religion fo very much de- pends, r. Of the infinite Holinefe and San^iiy of God. Seeing he will immediately, and <if Himfelf, maintain no Communication or Deal- ing with fuch a finful Creature as Man, who has by wilful Tranfgreffion, corrupted and pollu- ted himfelf egregioufly in his Sight; and, with- out a Mediator to fandtify and cleanfe him from Iniquity, would never admit him into his Pre- fence, or, without his Intervention, have any Converfe with him.
This moreover gives us moft convincing, right Notions, that He is no arbitrary, fickle, capricious Being •, in Confutation of the Deifts groundlefs Imputations to his Methods of ruling and governing us by a Mediator. For what can poflibly reprefent him farther diftant from Arbi- trarinefs, Fic^^-lenefs, or Caprice, Chan his adual referring, and fixing himfelf to a MEDIATOR, a third Perfon between himfelf and us ■■, notwith- lianding he is fo infinitely fuperior to us in Dig- nity, and is the offended and difobliged Party ? And in doing fo, he may well expoftulate, J^re D d 2 not
404 DEISM Delineated.
CHAP, notim JVays equal? The mighty God makes the ^^^- Overture, and advances not only the firft Step,
^"^y^^ but the greateft Part of the Way, towards a Reconciliation with his diminutive Creature Man ; that is done at infinite Expence of Mercy, and Difplay of Goodnefs and Placability of Anger en his Part, as before fhewn i where does the Stop, Difficulty, Dilatorinefs remain, for a per- fcdl Peace and Friendfhip, bur wholly and folely on Man's Part, who purely demurs and dallies in his Danger ? The leaft in Confideration is the laft in accepting to be reconciled to God j are not your Wa-js unequal ?
Are not thy Ways very unequal, Son of Man born of a Woman ! great in nothing, fo much as Stubbornnefs and Pride againft thy Maker, arifen in thy Heart mod prepofteroully from thy Fall and Meannefs ! Are they not un- equal without Meafure, and perverfe beyond Bounds? Are not thy Ways ^rZ^i/r^r)?, guided by mere Will and Fanc^ P Whilft thou wickedly thoughteft me to be fuch a one as thyfelf, and takeft Meafure of me and my Ways, by thyfelf and thy Ways ; and pique at me, before thy Neigh- bours, for what is only to be found in thyfelf ! Xhy Reafonings, therefore, and thy Ways only are arbitrary and wilful, and thy Conclufions againft n^e, are iniquitous and wrong before me, and Man !
- 2. This Difpenfation of an INTERCESSOR gives us a true Knowledge and Nonofkof our/elves ; as it farnifhes us with a meet Opinion, and pro- per Thoughts of our own very great Unworthi- nefs,.and manifold Deffe6lions from the right Way, our own Confcience bearing Witnefs i which throws us at fuch a Diftance, and renders
us
DEISM Delineated. 4^5
us unapproachable, and our beft Conduft dj^^; ^^j^P- greeableand exceptionable every Way bur thro ^^^^^ that only Way, the one Mediator Jefm Lhrijt,
The Heathen Sentiments of their own Mean- nefs and Unworthinefs, and of God's Greatnefs and Purity, which occafion'd their Application to and Dependance upon Mediators, were_ no Fault in them, but a right Foundation of think- ing founded in Nature. But their Fault was; they built upon that right Foundational! Sorts ot wrong, incompetent, worthlefs Mediators; they every where worlhipp'd for fuch, as by l^ature were no Gods; and the Mediator their foohfh Heart pitchM upon intercepted and engrofl^d the Worfhip in fome fenfible Image, which they itu- pidly glorify*d as God ; and they retained not the invifible God in their Knowledge, nor in any reli- gious Refpea, at the fame Time they knew him To be God incorruptible, and invifible, by his viable corruptible Works ; and fo were guilty ot Idolatry. Our Author, fag. 74. contrary to the common Didates of the Law of Nature affirming, " That Refpe^ which they fhewed to the fupreme " Being, and the Thoughts of xh^xoivn Unwoi^ «' thinefs, were unworthy Notions in the He*- « thens." Can any thing be more the Sentiment of Reafon, or the confcious Senfe of our guilty Nature, than fuch an high Opinion of God, and fuch a low one of our own illDeiervings?
But ihePapip, though they pretend to go upon the fame Ground, are more inexcufable, in bringincy back Idolatry into the Religion of Chriit, who came purpofely into the World co extmguifh it: Bccaufe they have the Knowledge of the true and only Mediator, and of many Commands to . P d 3 '^l^c
4o6 DEISM Delineated,
CHAP, the contrary. Yet in Contempt of God and the ^]y^^ Mediator, and their reveal'd Will, they have •^^'^chofen tothemfelves Variety of fuperfluouslnter- ceflbrs, Saints zud Angeh : And fct up an idola- trous, prohibited Worfhip andDependance upon them, under a falfe Shew of Humility •, which is not Humility, but an impious difobedient Per- verfenefs and Corruption of Humility in not ap- plying where they are purpofely commanded, and only permitted to apply.
Since Chrift is able of himfelf to fave all to the uttermoftwho apply to his Mediation, don't they diredly diminifh the Efficacy, and deny the Sufficiency, and the Divine Appointment of his only Interceffion •, by their vain ridiculous Appli- cation to fo many others .^ Can they be lure, that any Saint or Angel knows their Want, or are ca- pable of hearing their Prayers ; as all Chriftians are fure and certain, that our Lord both knows, and hears them every where ? Will they prefume to afl< Favours of God in a different Way than he has diredted to feek them ? Is he not Mafter of his own Favours, and of the Method and Manner how he will confer them ? Is there Mention of any Mediator of InterceJJion for us to apply to in Scripture, but one ; and he is Chrifi : But they who can quit Scripture, Reafon, and their Senfes fo far as to maintain Tranfuhjianllation^ may maintain any other Abfurdity they pleafe ; whe- ther Truth and Falfhood are not the fame Thing ; or rather, whether Interefh is not all in all to the degenerate Priefthood, in ckangvig the great Lai^J of Mediation and Interceffion. What can, I fay, more reprove the petulant Sufficiency of any Man's reafoning, or Dependance on his own Con- duct for Salvation, in dcfpite of Revelation •, or
more
DEISM Delineated. 407
more convi6l him of the Want of Humility, and CHAP Jowly Opinion of himfelf, the true Ground work i^-.^^ of the Knowledge of Salvation that comes from God, than this Method that God has taken with Man? For this convinces him, if any thing can, of the Worthleffnefs and Unacceptablenefs of all that is in his poor Repentance and Amendment, when and where they are refraflory to, and con- temptuous of the Thoughts of our Mediator. Since our Repentance avails as nothing before God, unlefs it is favour'd, and recommended be- fore him, by the great Inviter to it at the Right Hand of God, who gains it Acceptance. If atty Man fin ^ we have an Advocate 'with the Father^ '^^{m Q\\v\?ii the Righteous \ and therefore, if any repent, knowing that Advocate, and depending on him forRemilTionof Sins, it is he mufl: intro- djce his Repentance to the Father. And fince Repentance without Amendment is Mockery be- fore God and the Mediator, it makes that asne- cefTary, where there is Space of Time for it, as Repentance *, yet even that is as unavailing, by Reafon of its great Imperfedlnefs, from thofe who have the Knowledge, and free Ufe of Chri/l^ unlefs the perfect Righteoufnefs of the Author and Finifher of our Faith cures it, recommends it, and fpeaks in its Favour,
For alas ! of ourfelves when we have done all that we are able, weare but unprofitable Ser- vants i without the lead Shadow of Merit to fue for any thing at the Throne of Grace. Seeing then that we depend upon the Son for all that we have, or hope for, as he is the appointed Difpenfer over the Houfe of God, having the Difpolal of all Gifts and Graces, and every Blcf- Ang that defcends from Heaven upon the Spas of D d 4 Menj
4o8 DEISM Delineated.
CHAP. Men, mufl come through his Hands, and are jj^^l;^ owing to his Mediation, we muft be mindful ^^'^and affiduous of doing thofe Things that are well pleafing to him, as wedefire his Favour, or value his IntercefTion. And to all fuch he is fure to make good, and obtain from the Father all Promifes, Privileges, Grants, inheritable Joys and Rewards: For he is able to give ^ and able to fave to the utt ermoji all thofe that come to him.
W o R T H Y Notions of our M E D I A T O R
are ever neceffary, both to regulate our Ad- dreiTes, and encourage them to the Throne of Grace, i. The Confideration of him, what he really is •, as much interefted in, and concerned for the Honour and Authority of God, as for the Intereft and Benefit of Man; mightily con- duces to regulate the Matter of our Prayers and Applications to God. In the Prefence and Devotion of fuch Thoughts, what Votary would prefume to offer up Petitions for the Pardon of his Sins, for the Sake c/" Jefus Chrift his Mediator and Advocate, whilft he continues unchang'd and impenitent in Mind and Pradice, with Regard to that Sin or Sins -, or refufes Forgivenefs to others for their Trefpafles againft him ? He may be very fure fuch a Petition can never be regard- ed, or preferr'd by him, who is the impartial Mediator of the Covenant between God and Man ; ' when it is fo contrariant, and abhorrent to the
Terms of it; which promifes and enfures For- givenefs to none, but the penitent Forfaker of Sin. And he is as much engaged to be true and faithful to God, in feeing to the Performance of the Terms -, as to gain us Favour and Accep- tance upon our finccre Performance of them. The Foundacior) of God, and that Covenant,
llapdcth
DEISM Delineated. 409
ftandeth fure, he that nameth the Name of Chrift^ CHAP, or invokes him for MEDIATOR, ?nujl ^^I- depart from Imqttity ; or elfe he may depart from '^-O/'"^ the Thoughts of his beino; concerned as Mediator for him: And then his Cafe is defperate beyond Redemption. The very Prayer of fuch wicked ones, turns into Abomination, bothtoGo"d, and the Mediator.
So in every other Petition, or Thankfgiving, as ever we expeft him to introduce or fecond it, we muft have a true and due Regard to the Ho- nour of God, and his general Laws, as alfo his particular Precepts and Direftions incumbent upon our Station •, as well as to the recommending ourfelves, and our Affairs to his Favour ; all our publick Prayers and Devotions mull be qiia- lify'd with a right Intention, direding them to the fingle Service of God, not to the Eyes of Men ; praying or hoping otherwife in his Intercef- fion, we do but affront him, as if he did not know our Hearts. In that Cafe, weconfider the Mediator not whole and entire as he is, but by Halves. And therefore tho* we put our Cafe into his Hands, he will have no regard to it, unlefs we fubmit to him as an impartial Mediator : For jujl and true are thy ways, O King of Saints ! Rev. XV. 3. Whilft we would gladly make Ufe of his Intereft in the Father to be ferviceable to ourfelves, we are guilty of the Partiality, ivnd the bafe Imagination of expeding, he would be- tray the Refpeil: and Obedience due to his Father's Authority over us ; whofe Will is one with his, and whofe Commands are the fame, with regard to our Compliance *, '^ho is iww in Heaven^ become the Author of eternal Salvation to all thcit obey him. And there he hus the Deno- 2 mination
4IO DEISM Delineated.
CHAP, mination oflmpartiality, being called faithful zn^ i^lLi^^^^i Rev. x\x. 2. which he fulfils both towards '^'^'^God, and Man. Being thus rightly guarded from any Prefumption ;
2. This Difpenfation is mofl: gracioufly and divinely conceded unto Men to encourage our AddrefTes to Heaven with every Alacrity and Chearfulnefs, and with full Aflurance of Succefs, our Hearts can wifh. Our Imagination can / readily fupply, and affift us, as it were, with an
a<5lual feeing a glorious Perfon, a ?nighiy Counfellor in our Human Nature, afiifting, abetting, and pleading at the Right Hand of God for human Weaknefs and Frailty, confefiing its Wilfulnefs and Folly, and vowing its bed Refolutions, and performing its fincerell: Endeavours after better Obedience. Having therefore boldnefs to enter into the Holiejl by the Blood of Jefus^ by a new and living IVay, which he has confecrated for us through the Veil, i. e, his Flefh -, let us draw near with a true Heart, in full Affurance of Faith, having our Hearts fprinkled from an evil Confcience*. And again, we have Freedom and Accefs with Confidence to the Father, by Faith in him f. And St. Peter makes it the End of his fuffering for our Sins, that he might bring us unto God %. And we are commTin- 6ed to a/I: in his Name, that we (hoidd receive, and that our Joy may be fidl ||. And herein is Joy, if any Man fin, we have an Advocate with the Father, Tefus Chrift the Righteous, and he is the Propitiation for our Sim 4.. And fee how the Apoftle afcends m his Argument •, IVho fhall lay any thing to the Charge of God's Ele£l ? It is God that jujlifies, 'ivho is he that condemneth ? It is Chrifl that died, * Ihb. X. 19, ^c. \ Eph. ii. iff. I X Pet. iii. 18. I fohnxvl 14. 4- Jobn ii. 1.
xsa
DEISM Delineated. 411
'^ea rather that is rifen agabi, who is even at the C H A P. Right Hand of God, who alfo maketb INTER-" ^H. CESSIO"^ for us*. v-^Y^
What can intimidate poor Sinners now, or with-hold them from their Prayers, though they tremble never fo much in their Guilt i what have they to fear from the Number or Burthen of their Sins, or the Corruption of their Nature, or the Imperfeftion of their Services, or the Fear of Death, or the Day of Judgment ? Is not inter- ceding and mediating lefs than fuffering and dying for them ; how then can they find in their Heart to difbelieve or doubt that he, who did the one, can pollibly forfake them in the other ? Had they none but themfelves to fupport and appear for them, they might be juftly overwhelm'd with Defpair. But having xheSon of God, who came into the World to call Sinners to Repentance, and make their Peace by what he fuffer'd, ready to 'ftand by them, and bid them be of good Chear, their ^ins Jhall he forgiven iheui; what un- fpeakable Joy fhould flow into their Minds, and animate their Prayers, and all their Endeavours after newnefs of Life ? The underftandino- that Peace of God, which paiTeth and excelleth all other Underftanding, to which they are called, and in which they are bid to ftand, fhould ride in their Heari\, over all the other Joys and Satisfadions, and Underftandings of it. The external Peace of a Kingdom is a Cefiation from War, and a good Underftanding in Trade with its Neigh- bours ; as its internal confifts in Concord : the Peace of the Body is Health : the Peace of the concupifcible and irafciable Aftedionsis their Go-
* Rom, vjii. 33, 34. f Col. iii, 15.
vernment.
4.12 DEISM Delineated.
CHAP, vernment. But the Peace of a rational accounta- ^^^- ■ ble Creature to God is the Remiflion of Sins, &c.
^^^'"'^^'^"^'^^ mors valuable than all the reft, and of an infinite- ly greater Confequence : My Peace I give yoUy ffty Peace I leave with you, is better than all other Thankfgiving Days ; as the Want of it in a dif- quieted Confcience, fowres the Enjoyment of all the reft, and makes the AfHuence and Pomp of the World taftlefs and infipid, by times ; confe- quently the pofleflion of that Sovereign Good, the Senfe of God's Favour, is to be fo purfued above all Things.
But fince we know that his Merits are fo vaft, and his Intereft in Heaven fo great, as to obtain whatever he afks in. Confidence of the fame, we ftiould be exhorted to come boldy to the throne of Grace, that we may find Grace to help in Time of Need. Had we no Friend in the Court of Heaven, then, indeed our prodigious Guilts might well aftonifh, and congeal us out of any Hopes of Acceptance with him, whom we have fo much offended. But feeing we have fo power- ful a Friend, and fo loving of us, and ready to introduce us, and our Services, and intereft all his infinite Stock of Merit for Favour to the re- turning Penitent, we ought to lay afide every flavifh Fear and cold defponding Thought j and approach the infinitely tender God and Father, with the Warmth of Freedom join'd with the Reverence of Sons adopted by him in Chrift. For with what tranfcending Joy does St. P^^// acquaint us, that after we had been dead in Sins, God hath quickened us together with Chri/l, and raifed us toge- ther with him^ and made us to fit in heavenly Places in Chriji Jefus* ; /. <?. we are put into the happy *.£ph, ii. 5,6.
Capacity
DEISM Delineated. 415
Capacity of this by our Repentance and Obe^ CHAP, dience ; the Blood of Chrift having open*d the XII. Kingdom of Heaven to all Believers, and given ""-^^Z^*^ us an abundant Entrance into the everlafting Kingdom of our Lord and Saviour.
Herein our Hope JhouU he fure and ftedfaji as the Anchor of our Soul., which enter eth into that within the Veil, Whither the Forermmer is for us enter* d\ even Jefus, Heb. vi. 19, 20. And that Entrance gives full AJfurance^ TAiip»iC}5op/«, to our Hope, and Faith to the Endy v. 11. that where he is, we may be alfo. Tertullian fpeaks in a fine triumphant Strain, Hie fequefier dei & hominum appellatuSi ex utriufqy partis depofito commijfo fihi carnis quoq ; depofitum fervat in femetipfo^ Arrabo- nem fumfnce totlus. ^emadmodum nobis Arrabc- nem fpiritus reliquit^ ita ^ a nobis Arrabonem car- nis accepit, ^ vexit in c^lum^ pignus totius fumma^ Uluc quandoq\ redigendce. Secura ejlote caro & fan^ guts, ufurpajlis Cff ccelum 6f regnum dei in Chrijio : aut ft negent vos in ChriJlo, negent ^ in coelo Chri- ' ftum, quis vohis coelu?n negaverunt. Lib. de. Refur. Carnis.
The High Prieft of our Profeflion, who ever liveth to make Interceflion for us, muft of- fer up all the Sacrifices, on Man's Behalf, that are now allowed upon Earth, i. With Refped: to God \ by him therefore let us offer up the Sacri- fice of Praife to God continually y that is^ the Fruit- of our Lips, giving Thanks unto his Name*. The Sacrifice of Thankfgiving is a Complex of our Lips, and of our Lives. There is alfo the Sa- crifice of a broken and contrite Heart and a Spirit
troubled
414 DEISM Delineated.
CHAP, troubled for Sin ; and from thofe who have made Xll- a Covenant ivith God with the Sacrifice of his Son,
^^^'V'**^ there is added to thankfgiving, the paying the Vows of that Covenant made and meliorated in Baptifm, and the Lord's Supper, as the moft accep- table Offering for the Mediator to prefent. Pf, \A\ .2. With refpeft to our Neighbour ; the doing Good and communicating to his Needs, (lited well-pleafing Sacrifices *. He that givelh alms Sa- crificeih praife, Eccluf. xxxv. 2. Praife, that he hath to give, and is not in the fame wanting Condi- tion. 3. With refpefl to ourfehes ; our Bodies are to be pnfiented a living Sacrifice^ holy acceptable unto God^ -which is our reafonable Service^.
It is a fit Oblation both to God and Reafon, that the Body fhould be govern'd by the Mind, with all its AfFedions and Lufts ; which are therefore required to be crucify'd and fubdu'd ; feeing the mifruling of them, was that, which firft brought Sin into the World, and afterwards a Saviour to die for it. Therefore it would be the moft unreafonable Thing in the World, not to be very vigilant upon that firft Inlet to Sin. Its Temperance and Purity will always be a rea- fonable, and therefore a Chriftian Service. If the Soul can fo far prevail as a King in that Cover- ment ; or as a Prieft unto God to offer the Body a living Sacrifice^ holy, iffc. with its Affe(5lions and Lufts, correfponding to Chrift in his Mercies, offering himfelf a Sacrifice ; all the Oppofition, and all the Opportunities of the Devil are con- quer*d, theVidory over the World gain'd, which is the Defign of the reafonable Service ofChriftia- nity. And if our Bodies are redeemed from
* He.^ v 16. t Ron. xii. i.
the
^-''VN
DEISM Delineated. 4it
the Grave, as well as the other Moiety of us our CH Ap^ Souls from DeftruiStion -, it is but a reafonable . * grateful Return, that we Ihould ftudy to gbrify God in our Bodies^ as well as in our Souls. AH thele are called fpiritual Sacrifices by St. Pete?\ acceptable unto God *.
If we confider this heavenly Advocate, as Bone of our Bone, and Flefh of our Flefh, ha- ving the Affedion of a Brother, ftrengthen'd with an Almighty Power and- immenfe Mercy, and that his Heart is fenfibly touch'd.wjth the Sorrows and Miferies of all thofe who recom- mend their Supplications to him for Redrefs ; For we have not an iiigh Priefi who canU he touched with the feeliyig of our Infirmities^ hut was in all Things tempted as we arcy 'jet without Sin -f ; What a Fund of Confolation is this, to all who fuffer for a good Confcience ? When they may look up to him who is the Patron of Confcience, aad was through Suffering confecrated the Author and Fi- niiher of our* Faith ; and therefore can never fail to remember, or to be infenfible to intercede for them, out of the frefh Memory and never failing Experience of former Griefs and Sorrows. Their Cafe is felt, and therefore heard, and fa- voured of courfe. And what Temptation can befal any of his Followers, the PreiTure of which he did not himfelf fuftain, as their Captain in the Combat, leading the way to Conqueft ? And therefore certain either of his equivalent AflTi- ftance, or of his fhaping a way to efcape, that they ftiall not be tempted above what they are able. We therefore pray with Succefs, O Son
I of
4i& DEISM Delineated.
C^ AP. of David have Mercy on us ! Reivard us not after ^n. (according to) our Liiquities I
The ApoRIe fupports his Argument, why- Prayers, Supplications, IntercefTions, and giving of Thanks, fliould be made for all Men, from the Confideration of the Alan Chrill Jefus being the one Mediator between God and Man * -, and previoufly to that, he (hews it to be our Duty to pray for all Men, becaufe God would have all Men to be faved ; and the Proof of that is. For there is one God, who made all Men of one Blood, the Creator J and Saviour of all Men ; and there- fore as much Reafon to fave the Gentiles, as the yews, being God of one as well as the other. Then follows, and one Mediator [or Peace-Maker] betwixt God and Man, the Man Chrijl Jefus. Had Chrift Jefus been denominated Mediator fhere, from his fuperior Nature, Son of God, it would only have repeated the fame Thing ; but calling him Man is a further Argument that God is not only the Maker of all Men, but his Son alfo took on him the Nature that is common to all Men ; which is a much more endear'd Reafon of his Willingnefs to fave all of that Nature ; all Men partaking of the fame Flefh and Blood he took upon Him, are therefore related to this one Mediator, and therefore intended by this one God to be faved through this one Mediator. Befidcs, the Human Nature of Chrifl (though that Word implies both his NaturesJ is only mention- ed, becaufe that Propitiation, which render'd him thatfuccefsful Mediator, effentially depended upon his Death : His Divine Nature could not die ; though, as High Priefl, he offer'd and pre-
* I 7?OT. ii. 1 to 6.
fented
DEISM Delineated. 417
fented his own Blood of thac fufFering dying Na-C H A P. ture, or himfelf crucified, wilhoul Spot to God, v^i^ through the eternal Spirit\, or in the Dignity and ^^ deferving of that Spirit, by which he was the Son of God.
The Words of Philo as cited by Dr. Whitby on I 'Tiin. ii. 5. are fo remarkable, that I tran- fcribe them. " The Father of all Things hath '* granted to his mod ancient Word, an excel- ** lent Gift, viz. That Handing in the Confines " of both, he fhould put a DitFerence betwixt " the Maker, and the Thing made, as being an *' Interceflbr for mortal Man to the immortal *' God, and an Ambaflador from the King to *' his Subje(5ts -, in which Gift he rejoicerh, faying, " And I Hood betwixt God and you, being nei- " ther unbegotten as God, nor made as we are, " but a middle of the Extreams, and a Pledge to '* both ; to the Creator, engaging that all Man- *' kind Ihall not corrupt itfelf, and apoftatize, *' chufing Diforder before Order ; to the Crea- *' ture, that he may have good Hope that the *' merciful God will not wholly overlook his own " Work -, for I denounce peaceable Things to " the Creature, from the God of Peace." And fpeaking of their High Prieji, who was a Type of Chrift, he faith, *"' The Law will have him " raifed above human Nature, and coming near " to the Divine •, and if I may fay the Truth, a " middle betwixt both, that Men may atone *' God by a Mediator, and God may reach forth " and diftribute his Favours to Men, by a cer- *' Cain Minifter." And again. " It was necef-
■fHei. ix. 14.
Vol. 1. E e " fary
4i8 pEISM Delineated.
CHAP." fary that he, who performs the Office of a XII. c« prieft to the Father of the World, fhould
^■^^^^"^ '* have for his Advocate his Son, moft perfeft in " Virtue, to obtain the Pardon of Sins, and the " Participation of the greateft Bleffings.'*
Iprocehd, ina few Words, to mention the Mediator as Kwg and Judge.
CHAP.
DEISM Delineated;
419
CHAP. xiir.
Of the MEDIATOR as KING.
;UR Lord at his afcenfion was in- CHAP, veiled with a Kingdom and Rule -^^^^j over all the creation of Spirits and ^'^ ^•^"^"'^ Men. Angels, Principalities, and _ Powers, being made fubjed unto him, that all knees fhould bow and do homage to the King of Glory, whom God delighted to honour. This is meant of his mediatorial King- dom, aflumed upon the Fall of Man, to laft till the Reftitution of all Things •, which will be poffefsM by him as KING, LORD, MEDIA- TOR, INTERCESSOR, the Head of all the Means for bringing Men to God, until all Things fhall adtually be fubdued unto him, and the Kingdoms of the Earth become the King- dom of his Son ; and at the Confummation of this Scene of Man, when the laft Enemy, Death, fhall be put under his Feet by a general Refur- redlion, and every one has receiv'd trom his Judgment, according to his Deeds done in the Body, the End of the Mediation ceafing, the Kingdom will ccafe with it, and be refign'd up to the Father -, and then all Power and Dominion will be from thenceforth, and for ever, folely, and immediately exercifed by the Deity, That God ma^ be all in alk as it was before the Fall of Man.
E e 2
Fo P,
420 DEISM Delineated.
CHAP. ^^^^- For this Kingdom, being founded in the
^^"''*^'"^*^''^ New Covenant, commenc*d in its Title and Ju- rifdidion, immediately after the Fall of our firft Parents •, though it was not perfeded till after the Refurredion and Afcenfion of the Mediator; Till which time, John his Forerunner, He h'lm- felf^ and his fevent'j Difcipksy preach'd Repen- tance in the Style of the Kingdom of Heaven being then at Hand. And this his Mediatorial Go- vernance was enlarged at his afcenfion to Heaven by the addition of all Angels, Thrones, and Domi- nions, being fubjedted to him : And now all good and bad Spirits a6t in Subordination to him, as he appoints and direds the one, and per- mits the other, in the affair of Man's Salvation.
In virtue of this KINGLY Authority he gave Laws to Ifrael^ and ruled divinely over ihem •, and lometimes went vifibly in and out be- ibie them, to lead and condud them in their Marches and Difficulties •, and was angry with them, when they required a more vifible King t)f their Brethren, wholly like themfelves. At laft, the Jews to fill up the Meafure of their ma- nifold Difobediences to him, fulfill'd the Expo- llulation of Pilate (fFdl ye crucify ycur King ?) with their wicked Hands. As a Heavenly King of Righteoufnefs, over his Church and People, he lias for heavenly Ends of Righteouf- nefs, and Controul of Wickednefs, deputed the fupreme Powers of civil Government, (who fub- mit to him, and to his Scepter of Righteoufnefs) and under them, Bilhops, Pallors, and other fpiri- tual Subordinations, for the Defence, and for the Edification thereof. And all thefe hold of their y/^/';vwc' Head C/^r//?, who is ft y led the Head of
the
DEISM Delineated. 421
the Church ; and are tied to his Laws In all C H A P. Things relating to Souls and their Sah/ation, ^J^"i;^ which is the Obje6l of Chrift's Care and Govern- ^^^^ ment.
All Profeflbrs of his Name, wherefoever difperfed over the Earth, are cemented together as FeJlow-Subjeds of his Kingdom, of Righ- teoufnefs. Peace, and Joy in the Holy Ghoft, by receiving his Dodrines, embracing his Laws and Directions •, by living up to them, they keep Communication with rlie Head, and by fliewing SubmifTion, receive Favour and Protedion from him. More efpecially thofe Laws of Baptifm, the Lord*s Supper, and worjijipping Gcd through Chriji \ which are fundamental to, and conftitu- tive of his Mediatorial Kingdom. Let all then who are thus fubjeft in Spirit, and loyal in Soul unto Chrift, glory and comfort themfclves with his Power: Since he is an Omnipotent King, can do all Things, and nothing can withftand his Will ; and as he is a moft tender, loving, and no lefs vigilant Ruler, and Defender of the Faith, to whom all Secrets are open and known ; we may reft confident. That not the Gates of Hell, not that great Enemy of ours, Death: ; not the Malice of Devils ; not the Confpiracies of the Powers of Darknefs ; nor all the perfecuting Combinations upon Earth, can finally prevail to dcftroy his Church •, though he may fuffer it, for a time, to be afflided -, that in their Afflidion his Servants may know him the better, and call upon him the more.
Further, as a gracious King, he is always
ready to fend powerful Aid and AlTiftance to
every particular Subjed, in their feveral Engage-
E e 3 ments
422 DEISM Delineate©.
G H A p. ments with his, and their Enemies ; and in his XI^j- Might and Strength fighting with him, and for
^"^"y^^^ him, and for themfelvcs, they will be more than common Conquerors : For to him that overcomethy will he grant to fit on his throne^ even as he himfelf overcame^ and fat down upon his Father* s 'Thro7te*, He rewards, as a King, thofe who faithfully ferve and obey him. As a King punifhes, and cuts afunder the Rebellious and Unbelievers, who would not have him rule over them : And who can efcape his Power, or abide his Wrath }
* Jte'V. iii. 21,
CHAP.
DEISM Delineated^
423
CHAR XIV. Of the MEDIATOR ^j JUDGE,
H E Father judgeth no Man^ hut haihC HAP. committed ALLJUD GMENTto XI\^ the Son 'i That all Men Jhould honour^^"^"^"*^^^ the Son, even as they honour the Fa- ther -f. And it imports them fo to do. For if the eternal Fate, and final Iflue of all, who have the Knowledge of Chrift, depends up- on the Sentence of his Judgment, and our ever- kfting Deftru(5tion or Salvation will be then at his Difpofal, it furely concerns every Chriftian to fecure 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 Refped 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.
N o w 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 Father, we of courfe muft honour him, as well
•j- John V. 22, 23.
E e 4 ^%
424 DEISM Delineated.
CH A P, as we honour the Father •, Obedience^ in thofe XlV. Refpecfls, being the beft Teftimony of an Infe-
"^"^y^"^ 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 Adions, 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 lafl: Stake, as much as the other ; efpe- cially fince diOionouring and difobeying the Son, is the fame thing as difhonouring 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 Inftance 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 GoJ, how could he be capable of judging the World, fuppofing him to have Power given him for firfl raifing all Men from the dead, whom he is to fit in Judgment upon? How could he otherwife bi'ing every fecret 'Thought and Work into 'Judgment^ or bring to light the hidden Things of Darknefs^ or manifejl the Secrets of the Hearty and fo judge every Man according to his W^orks ? perhaps, every fecret Sin of Penitents, though pardon'd and cancell'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 Behaviour andCHAP. Devotion was not fuch before him, who feeth in -^^Xl; fecret, as to have their Sins revers'd ; but muft ^-^"V^^ 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 Refurredion 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, {hall 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 (own. Then will all feeming Irregularities in Divine Providence be fet to Rights, to the Satisfaftion 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 (hall be exalted to Heaven. Then will Rewards be proportion'd according to Degrees in Virtue, andfincere improvementsof Talents and Oppor- tunities, without any Envy, or the leaft grudg- ing at thofe, who came in at the eleventh Hour : Then will righteous, final PuniOiments be allotted according to evil Deeds, with a particular Dif- crimination of Woe and Suffering to deliberate Unbelievers^ Rejeders 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 oJF-, Right eoufnefs is ^rown, and truth isfiprung up. Then /hall 720 Man
he
426 DEISM Delineated;
C H A ?.he able to fave him that is dejiroyed^ nor to ^IV. opprefs him that hath got the ViSlory^ 2 Efd. vii.
^-^44
Those are the idle^ profligate Words in particular, (according to the fubjecfl Matter of the Place) the denying or deriding the great Do- <5lrine of the Gofpel, Remifjlon of Sim through the Mediator^ attefted by the Father, and efpecially by the Miracles of the Holy Ghoji, the imputing thofe atcefting Miracles to another Spirit, or which is the fame Thing, the impeaching that Do<5trine, is the unpardonable Blafphemy againft the Holy Ghojly 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 Profeflbrs of Chrift, whom they now deride, will then fit in Judgment upon them as AflTeflTors with him, and WitnefTes 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 what they have, and not according to what they have not.
I T is faid, the Father hath given him Authority to execute Judgment^ becaufe he is the Son of Man *, i. e, becaufe he was the true Mejfias^ who was to come in the Clouds of Heaven^ (according to the Jews Expedation, and the Prophecy of Daniel-]' ; not at his firft, as is their unhappy Miftake, but fecond Advent to judge the World j to whom all Power and Domimon is given. By becoming Son
* J&hnw 2-. f JoJmvW. 13, its
DEISM Delineated. 427
of Man, hefufferM Death in our Nature, and foCHAP. became % the Author of Salvation to all that obey ^^^• him. Befides, in that Nature only, could he ^^^*^'*"'*"^^ become a vifible Judge unto Men, which is fo neceflary and proper to the Execution of that Authority. And Godis faid to judge the PForld in Righteoufnefs by the Man Chriji JefuSy whom he hath 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 Flefh 5 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 Tranfgreffions, all Mouths murt be ftopped ; 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 Neceflity of that Time, when we fhall condemn ourfelves everlaftingty ; 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 not the Gofpel of ChriJl,
A s to the certain Time and Seafon when that will be, that is wifely lock*d up from Man, as a ufelefs, impertinent Knowledge to his Condition. For all his Ufe of Time and Seafon, who hath
\Heb.v.%y 9; II Aas-x.\i\. 31.
but
428 DEISM Delineated.
CHAP, but a fhorc Time to live, is to be always ready. ■^^y* The uncertain Time of Death will certainly find
^^^^^''^'''^ 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 arefo conne6led 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 EfFedl, is as, well drawn from the uncertain near Approach of one, as of the other : And as to the praftical Ufes of Godlinefs, will in all Ages be one and the fame Motive.
A s our Author takes Occafion to refiedl upon the Apoflles, 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 noviffima, the approaching End of the World, and the lajl Days of it, for three Pages together *, and concludes his Refle- xions, in thefe Words: " If moft of the Apo- *' ftles, upon what Motives foever, were mifta- *' ken in a Matter of this Confequence, how can *' we beabfolutely certain, that any one of them . *' may not be miftaken 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 in thofe Ar- " guments they build on a Foundation far from *' being fo ? And if they thought their Times *^ were the lafl:, no Direction they gave, could *' be intended to reach farther than their own " Time3.»*
* Pag, 233. to z'^d.
And
DEISM Delineated. 429
A N D he fays, " The beft Commentators andC HAP. " Interpreters own, the Apoftles weregroQy mi- ^^Xl. " ftaken," as to thefe Matters. But in that he is ^'■^^^'^^*''^ grofly miftaken -, For the lateft and beft, as Dr. tVhitby copying from the ancienteft of all, 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. Ftd. Whitby^ Heb, ix. 2"6. I Thef. iv. 15. i Cor. x. 11. and particularly Phil. iv. 5. The 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 folves the Meaning of thofe Phrafes, and other Peoples Miftakes about them, as clearly and confefledly, as the Deftrudion of Jerufalem is acknowledged to be an Emblem of the general Judgment. Perhaps the Lord being at hand may be folv'd by that fenfe, prefent with^ nigh to us in his Infpedtion over us, according to that in 2 Efd 11. 34. He is nigh at hand, that fhall come in the end of the world: and that faiisfieth 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 cvvrihsiu tmv «/«vwv, the Endof the fVoj'ld, Heb. ix. 26. mean the Days of the prophefy*d Mejfias, the Chrijlian Age, and comprehend all that Duration of Time from his firft, to his lecond coming to Judgment. And the Fuhiefs of Titne at his firft Advent, may pro- bably be meant theMlHJLF, or MEDIUM ofTime, of the World's Duration-, accordingto that ol the Prophet, 0 Lord, revive thy Work in
the
43^ DEISM Delineated.
C H A P. the MID ST of the Tears, in //b^ M I D S T eft be i^ J^ Tears make known, in Wrath remember Mercy *. If the IVork 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 Td-^oW coming there will remain to be reckon'd four Thoufand Years, of the lafl 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 Fitne/s of Time for his Appearance, and the Benefit of his Redemption extended equally back- ward, as it does forward, there is no Senfe in his Exclamation, Seeing the middle Period has been adlually pitch'd 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 concern'd in, or give lefs Credit to a Matter of Fa(5t 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 /^7? Day it was firll p-edi^ed and provufed, what reafon can thefe Men now have to rejed the offer of fuch rich Fruit, or malign Divine Providence for that Delay,
* Hab. iii. 2. i . Opus Dei per exceUentlam vccat patum elegit populifi-ve ecckjia, quam agnofci I'ult Detis tanqiiam ftn- gulare opifieum iff fpecimen pradpuum fine verfutisy Japierjiee, ju/litiar, honltath. Vel z. Confer^cmhnem popuU Dei. />/ 3. J\€ile;nptio7!C7K y-udaorum. Vcl. 4. AIhgorice redempfiwcm totius generis hianani^ Opus Magnum Incarnationis. Pool. Synopf. Crit.
when
DEISM Delineated. 431
when they may at this time enjoy fo plenteous aCHA P. Redemption. vJ^^Lj
A N D if the great Comet that appear'd 1680, whofe periodical Return is ^75 Years, will in- deed be the Inflrument under God for bringing on the great '!r»hiyyevma, or Renovation by Fire, it is eafy to compute, was there any jult Augury in fuch Things, how many Revolutions are wanting to compleat fuch a fuppos'd Catajiropbe of this Globe, and the Inhabiters thereof : Before the internal Groans of a dying World, and the external Cries, Horrors, Crafhings of thatyw//? Deftru^ion^ dreadful Co?jflagration Ihall aftonilh the Ears of all that hear. By Meafure hath he meafured the Tiines^ and by Number hatb he immber d the Times ! and he doth not move nor Jiir them until the /aid Meafure be fulfill^ d^ 2 Efd. iv. 37.
But let this pais, as an incidental Conjedure, in a Cafe, wherein there can be no Certainty in any human Scheme whatfoever.
END of the Firft Volume.
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