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the same Method, as it follows, and that is by Faith ; that Justification consists in Remission of Sins, or which is the same thing in other Words, not imputing them. That the Remiffion of Sins was the very end of Christ's Blood being shed; that both few and Gentile are justified by, bis Blood, and have Peace made for tbem by the Blood of bis Cross

. These, with other equivolent Expressions, are such known Maxims and Characteristicks of the Gospel laid down and contended for by this Apostle, as the Religion of the Means for carrying on Repentance and Devotion toward God, for sober, righteous, and godly living, that they occur to every Reader. Abrabam was justified, and had his Sins remitted, by an active Faith in God's Promise, be lieving in Him of his Seed who should come after, in whom all Nations of the Earth were to be blessed, have their Sins forgiven, or not imputed. Socrates seeking God, panting after Revelation, and doing his best to please him, may be justified, and his Tranfgreffions cover'd by the Blood of his unknown Redeemer ; but it is to be fear'd, our Modern Moral Philosopher runs great hazard of being condemn'd by that Lord and Judge, in whose Name, and through whose Blood Remiffion of Sins and eternal Life are only given, declarid, and granted of God in the Letter and plain Meaning of those Scriptures in his hands ? for his spurning, notwithstanding all real Sacrifice, intelligible Propitiation ; obvious Atone. ment in the shedding thereof; and for his em bracing, and teaching nothing more than the Exemplar of it, expunging every thing else, and thereby endeavouring to pervert, degrade, and supersede the common Faith in Chrilt as a truc 2


Saviour, Mediator of Redemption and Interceffion for the World ; bringing him even down to the Level of Socrates, and making him a Friend to Mankind în no higher Degree above him, than in being a more perfect Example in performing the Moral Law of Righteousness with greater exactnefs.

5: ANOTHER main Reason of his wild Opinion, excentrick both to Reafon and Scripture, is, the Process at the Day of Judgment, " Thar God in the last Day will reward every Man according to bis Works, or attording to the « Deeds done in the Body, whether they have been morally good or well." * This Concession thac God is no respecter of Persons, but in every Nation and Age, he that feareth him and workech' Righteousness shall be accepted of him, whether he has lived under the Gospel or not, he makes the Basis of his Debate ; and "the “ great Rule of Judgment which God will pro« ceed upon with all Mankind in the last Days, “ he conftitutes a certain infallible Criterion, « whereby to distinguish between Superstition “ and Religion, or which is the same Thing, “ between true and false Religion.” + But it is not, neither can it be any Question, Whether the Religion of the End, the Moral Law, or Religion of Nature, is true Religion or not, all are agreed in it; the fole. Doubt, the whole Debate and Subject of Inquiry is therefore concerning the Religion of the Means, which is the True and the Falfe, and how, and wherein one differs from the other. Now the Criterion of that, can only be taken from the Tendency, or Repug

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pancy of the Means in Question, for promoting or hindering the other. Why the final Judge ment proceeds upon the Religion of the End, fee. che Index of my: Book Judgment. I have thewn that Proceeding does not Tupersede, but soppofes the Religion of the Means, seeing the Head of all of the Means is thep the Judge, and the Judge also of the Knowledge and Revelation of them all the World.over. But what Ggnifies, erecting a Tribunal upon the Means, when the End is unaccomplish'd by the Know, ledge of them? That would be only encreasing Damnation which is deep enough without it; but for not receiving the Means, the Belief af Himself including in it all the reft, where of fered, and as he offers to Belief, in order to that End, the same Judge we know elsewhere, awards Damnation ;- where the End happeps 49 be performed by some few, without the ex, pliçit Knowledge of the best Means, diligently seeking to please God in their opportunities and with the Șincerity of their Hearts, there to omit mention of the Means, is to add to the Glory of the Performer is foghat it seems super fuous either way to bring them to Account. The Means are supposed to haye so great a Love to the End: (to be sure the Head of the Means overflows with it) that it is generously above their Notice, where, and whenever the End is found to be pursued and practiced ; and equally beneath their Notice, when it is not, But is it not very remarkable, that feeing our: Author makes the whole Means, and all the Virtue of Christ to confift in his Example, that That neither should ever be mentioned at the latt Day. What then does he gain by these Negative kind of Arguments ? It makes jost as


much against him, as for him. If it is: a Moral Good or Eyil to be brought to Account, for fol. lowing or not following his Example, it certainly is so for not receiving him in other Respects; and both upon the same equal Footing, of being literally and plainly set forth in Holy Scripture, But I am sorry to fee after rall, our; confident Author, so considerable a Moral Philosopher, as he appears in his own Eyes, to be afraid of his real Judge at the Last Day, as to conceal and secrete him . For he makes God himself to be the Judge af that Day, * whereas it is inptoria ous, to all chat ever heard of the Gospel, that Cbria ment is commitced to him ; and I pray God, that his Book under Confideration, may not be one of his Works, for which he hall be called to


6. Que learned Author has anocher speciz fick Reason for his special Determination of the Case, and that is because Sacrifice, Atonement, Propitiation, is all Cheat, and Impoftura, Priesta craft, and Judaism, to produce all shag might be collated upon this Head, would be the same Thing as to cite one Quarter at least of his Book. This is certainly going to the Boctom of Macters, and blowing up all Revelation at once, provided bis Authority, his new.coin'd never-beard of History, and contradictory Reas soning, may be admitted into Creeds and Articles against all Authority, all true Hiftory, and all solid Reasoning to the contrary

contrary, His general Outcry is, that the Jewish Sacrifices are an altonilhing Inßitution, a Mystery of Priest

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craft ;

craft'; that Propitiation, Atonement, was all a Trick and Cheat of Priests *; a grofs Impofition upon the Common Senfe and Understand. ings of the People t, that the Ifraelites, both Prophets and Priests were Egyptianiz'd I, imbibed 'false Principles from Egypt, and the People retain'd' the constitutional Character of that Priestly enslaved Nation. That the Origin of Sacrifice was from Priestcraft there, and likewise of Miracles ** That the Ifraelites took all Opportunity of revolting to Idolatry, by reason their national establifh'd Worship was fo prodigiously Expenfive, and their Clergy, or Priests, and Levites, such absolute Masters of their Property tt, that Joseph was the first that made the Priesthood independent, and hereditary, and enslaved the Nation :

As to this last falsity there is fuch an effectual Confutation in the Weekly Miscellany, t that he might have been asham'd to repeat it in a Book come out since, and take no Notice of the folid Arguments produced against it; with respect to the rest, it is all imaginary, repugnant to all History, and unfupported by any Thing but his own confidenc-Affirmation, or, as this Deponent, living fo many thousand Years after, farther faith" upon his own Knowledge. We see with what intent this Author receives, and complis. ments Revelation, in order to deride and mock it, just as our Saviour was formerly acknowledged a King for no other Purpose. But if a few of the many Inconsistencies of this Evidence

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++Page 1291 # Page 239. + See December 4, 1736, and a preceding Paper,


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