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Allegory, and Absurd; be allows no Saving

Virtue in Christ's Death, but Example 22, 23

His Realons
gawe

&
Some # bisbincanxiencies

434 &C.

His Second grand Impeachment against Christianity,

is leveld at the Positives! ☺

46, &e.

His Third Impeachment at the Clergy

63, &C
4 proper Expe}ulation with elas jirange ifriter

65. &c.

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CHA P. XV.
Of the INWARD AIDS of the

Christian Religion.

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HE Author of Christianity as CHAP. old, &c. has given fo imper- XV.

fect an Account both of Na-
T tural Religion, and of Chri-

ftianity, as in a manner to be
totally filent as to the internal

Aids, external Motives, and

the Helps and Inftruments that appertain to Religion ; neceffarily arising out of the Nature of Things, as Man is a religious, sociable Creature, and of a weak impotent Nature, strong Passions and unruly Affeclions, great Hindrances of Religion. The first is á new Advocate to the Regenc Power of Man's Actions; the second is a Balance to the Pallions ; and the third mightily promotes Religion as he is a fociable Creature. I shall endeavour to supply his Defects, and treat of each of them.

First, of INTERNAL AIDS: It does not com port with our Author's vain-glorious Principle, the All-fufficiency of human Reafon to attain the Favour of God in all Circumstances of Opa portunity, as well in Heathen as Christian Re. gions, to admit of this. For, as they scorn exVOL. II. B

fernal

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CHAP. ternal Afiftance of a Revelation from God; or,
XV.

which is the fame thing, every part of it, but
what is a Republication of the Law of Nature,
which they call their internal Revelation ; they
are above being beholden to this, the Promise
and Assurance whereof is only derivable from
that Revelation they reject. Besides, this Au-
thor * denies it to be consistent with the Good-
ness of God, 'to permit-fuch a subtle evil Spirit
as the Devil to tempt Mankind; which not only
frustrates the Use of such a Counter Aid of the
good Spirit against him, but seems to deny the
Being of the Devil, or God's Governance over
him, and us.

YET the Heathen Philosophers were perfect-
ly sensible of their want of this Afiftance, which
they thought necessary as well for knowing the
Truth, as for enabling them to do good, as might
be made appear from variety of Instances t; and
in their Sense of the want of it, they likewise
panted after a Revelation of the Will of Heaven ;
insomuch that in reference to such fenfible Wants
the Language of Scripture imputes chat to be a
Desire in them, which they explicitly knew no-
thing of. Thus the Messiah is called the Defire

all Nations I, and the Expectation of the Genliles ll; and the Creatures general Mankind, to be in earnest ExpeEtation to be delivered from the Bondage of Corruption, the Redemption of the Body from the Grave : Both which Desire and Expectation, so good and advantageous to the Human Creature, the modern Deifts unnaturally

t

a

Page 351, 352. # Which are well collected in Hisoire de la Philosophie Payenne, Tome Premier 8vo, 1724, P 374 to 389. Vid Alnetan Quaft. Lib. XI. C. 10. I Hag.

| Gen. xlix. 10. + Rom. viii. 19, 21, 23.

disclaim.

ii. 7.

disclaim. So loft, and so much worse is the CHAP. Condition of those who contemn, than of those, XV. who never had the use of Revelation.

If they would reconcile themselves to the Sentiments of the wisest and most sensible ancient Philosophers in this matter, they might, by an easy Transition, be brought to the Acknowledg. ment of Revelation by the fame Spirit; the written Word of which, in the Opinion of some Christians, affords fuch effectual Assistance, as to superfede che occasion of inward Aid. The first may be called the still fmall external Voice wherein God is present, and more certainly fo than in Earthquakes, and Whirlwinds ; yet it is most certain, he is moreover inwardly present by his Holy Spirit. But as long as they reject both, they evidently make it appear, that they have a Perverseness in Principle, and Degeneracy of Reason beyond common Mortals.

I SHALL here take an occasion to quote fome Pallages from Dr. Samuel Clark.

“ În Experi“ ence and Practice it hath appeared to be alto

gether impossible, for Philosophy and bare “ Reason to reform Mankind effectually without “ the Allistance of some higher Principle. - So “ chat without some greater Help and Affistance “ Mankind is plainly left in a very bad State. “ Indeed in the original uncorrupted State of “ human Nature, before the Mind of Man was “ depraved with prejudiced Opinions, corrupt “ Affections, and vicious Inclinations, Customs “ and Habits, right Reason may juftly be fup“ posed to have been a sufficient Guide, and a Principle powerful enough to preserve Men in “che constant Practice of their Duty: But in “ the presenc Circumstances and Condition of Mankind, the wisest and most sensible of the

" Philosophers

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CHAP. “ Philosophers themselves have not been backXV.

“ ward to complain, that they found the Under

standing of Men so dark and cloudy, their Wills "Jo bias'd and inclined to Evil, their Passions fo

outrageous and rebelling against Reason, that they Se look'd upon the Rules and Laws of right " Reason, as very hardly practicable, and which " they had very little Hope of ever being able “ to perfuade the World to submit to : In a S Word, they confessed that human Nature was s strangely corrupted, and acknowledged this & Corruption to be a Disease, whereof they knew s not the true Cause, and could not find out a

fufficient Remedy: So that the great Duties of Religion were laid down by them as Mac

ters of Speculation and Dispute, rather than as " the Rules of Action; and not so much urged

upon the Hearts and Lives of Men, as proposed to the Admiration of chose, who thought them “ scarce possible to be effectually practised by " the generality of Men. To remedy all these “ Disorders, and conquer all these Corruptions,

there was plainly wanting some extraordinary " and supernatural Asistance, which was above 6. bare Reason and Philosophy to procure, and

yet without which the Philosophers themselves “ were sensible there could never be any truly

great and good Men: Nemo unquam vir magnus fine Divino Afflatų fuit *." Cicero.

He had before + given a beautiful Description of the Corruption of Nature from Tully as the Ground of this Asistance. If we had come into the World in such circumstances, as that we could have clearly and distinctly discerned Nature herself,

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Evid, of Nat. Rel. &c. p. 238, 239, 240.
+ Pag. 196, 197

and

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