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injurious to the Christian Life. One makes a C HA P. good Foundation to be the whole Building, without XVIII, superstructing what is required upon it ; che other builds without a Foundation. The latter over-values and mistakes the Design of Faith, making the Means feparate from the End to be all the Yoke of Christ ; the former undervalues and fuperfedes it, by placing all in the End inde. pendent of the other. And therefore one and the other are manifest Deviations from the true Christian Religion ; which is therefore true, because it requires them both, and hath connected the Means to the End, and commanded one for the furtherance of the other. And each of them äre a notorious putting asunder what God and Chrift, his Gospel and the Reason of Things have join'd together in great Wisdom and Prudence.

· My present Concern is with the first Extreme. And for the Conviction of those, who retain fuch pernicious Opinions, I propose to Thew the Religion and Neceflity of this Faitb, in order to incite Endeavours for good Works in the Performance of the Religion of the End ; and to point the Way how to gain Acceptance with God for such Endeavours, that Way, as have been hitherto form'd independent, or rather in contempt of that Faith. The NECESSITY of which Faith I would be always understood to mean, as confin'd to those Places where the Gospel is sufficiently promulged to those who are to act upon it. This I shall do, after I have first answered the remaining Objections of the Rejecters and Undervaluers of this Faith.

CH A P.
XVIII.

I HAVE already shewn, in proper Place, the Wisdom and the Love of God in appointing a Mediator, and his great Love and Condescension in offering himself, and coming into the World ; and that the Basis of this Mediatorship (since it is revealed) is, to the Admiration of all intelligent Beings in the World, solidly and most effectually built in the Nature of Things, by the personal Union of the Divine, and Human Nature ; for impartially consulting the Interest of each, and making a perfect Reconciliation between God and Man; by giving the World a new Transcript of the Divine Will, after it had been obliterated and neglected, stamping it with the Authority of God, and facilitating the conveying ir, by degrees, into the Hands of every body; by dying for the Sins of Men ; and interceding for their Pardon and for all Blefsings, upon Newness of Life. I have set forth the Profufion of the Wisdom and Goodness of God, in the Death of the Mediator, and shewn the Weakness of the Exceptions to that Method of God's pardoning and saving Sinners. And likewise the true Use, and Design of Baptism, and the Lord's-Supper, the two Positives, as they are called, of Christianity ; That one is a foederal Initiation and Engagement, to have always a faithful Regard both to the Religion of the Means, and of the End, and to apply one to the Promotion of the other ; and the other Sacrament is a frequent invigorating Recruit of the otherwise languishing Dispositions and Resolutions of the Mind, towards each of them. And in answering the Objections, I clear'd the Divine Appointment from the Imputation of Arbitrariness and mere Will, which vanishes as soon as

the

the religious Use and Tendency appears. I have CHAP. likewise made it appear, that all parts of Human XVIII. Nature are consulted and assisted in their moral Disorders by the healing Methods of the great Physician of Souls ; the Understanding, Will, Memory, and Affections by the internal Aids, prospering and giving Increase to the Application of the Helps and Injtruments to those Powers, in publick Worship. And as bodily Affections after false Happiness chiefly sway and seduce the Man, I have particularly shewn their design's Balance, and religious Controul, from the Motives of true Gain and Loss ; Happiness and Mifery, the Rewards and Punishments of a future Life, in the Re-union of both Parts of our Nature, Body and Soul ; and that the affected Neglect of future Rewards in the Authors I have been answering, is an artificial, real Subversion of Natural Religion as well as Revealed.

THERE remain some Objections, which I proceed to consider. 1. Is of Mystery ;, which the Author of Christianity as old, &c. treats as an Inconsistency, errant Jumble *, Orthodox Paradoxes t, absurd, contradiktory II, Sacred Nonsensesuppose it dark and mysterious in any Part, is

to represent it as unworthy of having God for its Author :

to

I. Of the Mystery of Faith.

All those spiceful Accusations of the Rejecters and Diminishers of the Christian Faith will soon vanith, if such Readers, to whom this Answer is address'd, will be so fair as to look

Pag. 74.

+ Pag. 183. | Pag. 198, I Pag. 199.

CH A P. into the New Testament, they will plainly fee
XVIII, their own Mistakes, and as plainly' find that

Christianity is, in itself, entirely clear of those
Imputations ; and that they ought to ask God's,
and all Christian People's Pardon for such unjust
Calumny. And, because this reviling is so very
frequent, and injurious to the true Purport and
Design of the real Mystery, I shall endeavour in
the Spirit of Meekness to convince them of it.
It will be requisite in the first place to give the
plain Sense and Importance of the Word as it
occurs in the Scripture, (1.) In all the particular
Passages : (2.) In the general Meaning and Idea
resulting from them.

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First, it occurs and is applied to various
Things, twenty-six times, in the Singular, or
Plural Number. To the Delivery of Doctrine in
Parables; whence the Teachable might learn
enough, whilst the Incorrigible were taught in a
manner they deserv'd, and was at the same time
leaft prejudicial to the Publisher * To Types
and Symbols t. To Iniquity I!: Even in St.
Paul's Days some began to corrupt the Gospel,
and shew themselves, in part, Perverters of its
Design of Godliness, unto Iniquity. To some
particular Doctrine of the Gospel, explain'd only
in part ; as the Resurrection of the Body I; the
Manifestation of the Son of God in the Flesh ti
the Calling and Conversion of the Jews, when
the Fulness of the Gentiles is come in g. To
the speaking Things in an unknown Tongue | || ;
which was, contrary to the Design of the Gospel,
* Matth. xiii. 11.

Luke viü. 10. f Eph.
V. 32. Rev. 1. 20. Es alibi.

Thef. ii. 7.

I i Cor. + Tim. iii. 16.

Ş Rom. xi. 25. lll 1 Cor.

concealing

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Mark iv. II.

XV. 51.
xiv. 2.

concealing them utterly and totally. To theCH A P. Doctrines of Christianity in general to

XVIII. In many Places it imports the Revelation of the Gospel and Preaching of Christ (whereon all the other Mysteries of Christianity depend) as a Thing before secret, unknown, and hid, but afterwards revealed and made manifest to Gentiles, as well as Jews. According to the Revelation of the Mystery which was kept secret since the World began, but now is made manifest, and by the Scriptures of the Prophets according to the Commandment of the everlasting God, made known to all Nations for the Obedience of the Faith *. We Speak the Wisdom of God in a Mystery, even the bidden Wisdom which God ordained before the World t. In whom (the Beloved, Jesus Cbrif] we bave Redemption thro' bis Blood, the Forgiveness of Sins according to the Riches of bis Grace wherein he hath abounded towards us in all Wisdom and Prudence, baving made known unto us the Mystery of his Will according to his good Pleasure fl. By Revelation he made known unto me the Mystery (as I wrote afore in few Words, (recited from chap. i. 7, 8, 9. just before] wbereby when ye read ye may understand MY KNOWLEDGE in the Mystery of Christ, [i. e. Redemption thro' his Blood, the Forgiveness of Sins, the Mystery of God's Will in Christ, chap. i. 7-9.] which in other Ages was not made known unto the Sons of Men, as it is now revealed unto his boly Apostles and Propbets by the Spirit; that the Gentiles Jhould be Fellow heirs # to make all Men SEE, OutíOUL TÁVTAS, illuminate ALL, a Word also + 1 Cor. iv. 1. -xiii. 2. 1 Tim. iii, 9 Rom. xvi. ti Cor. xi. 7.

Eph. i. 7, 8. 主 iii. 3, 4v 5, 6.

often

25, 26.

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