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nefits and Patrorage towards Men? The Scripture says the Mesiab or Mediator, mall make Reconciliation for Iniquity, be cut off, stricken, not for himself, but for the Transgresion of the People : You contradict it, and maintain that he was cut off upon his own Account. The Scripture says, if any Man fin we have an Advocate with the Father Jesus Christ the Righteous, and he is a Propitiation for our Sins ; and there is certainly some designed Aid, and furtherance from that Faith presiding over our best Endeavours, our Repentance, and Prayers, for getting the Mastery over our Sins, securing our Peace with God, and Sense of his Favour, above what Example can afford. Human Nature is confeffedly in Distress and Defpondency, not knowing how to extriÇate itself from the Mire and Filth of Sin with. out fome to lend a Hand to help, and fave : Revelation presents such a Saviour and Deliverer, qualified in all Respects to render our own Endeavours comfortable, and make them effectual to that End ; but you either out of a Spirit of Contradiction, or Envy, will fuffer nothing to be proposed from this Saviour, but his bare Example or good Advice ;' aš if a Man that was not in, by mere speaking and nothing else, could help another out of a Ditch. You neither admit him with St. Paul whom you so much extol, as High Priest of our Profession, having a fellow-feeling of our Infirmities, nor that he maketh , Inter cesion for us, nor that we shall stand before bis Judgment Seat. Your Character of that Apostle is, “That he was the great " Free-Thinker of his Age, the bold and brave " Defender of Reason against Authority, in opes position 10 those who had set up a wretched "Scheme of Superstition, Blindness, and

“ Slavery,

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mon Sense." *

“ Slavery, contrary to all Reason, and Conr.:

Yet this Apostle gloried in the Cross of Christ, in the Saving Benefit of his Death and Refurrection, in his Mediation and Intercession for us, all which you are alhamed of, and banish out of your New Project : you neither permic Christ to appear. there as a Mediator of Redemption, or a Mediator of Intercession, and so totally and compleatly set aside the Mediatorical Scheme by him, and with that the most valuable Purpose, Truth, and Defign of the Holy Scriptures. What sort of a Thinker are you? or what kind of Reason is ic that

you set up to defend against the Authority, plain Expression, common Apprehension of St. Paul, and all the Apostles? You are jealous, but without any Cause of your Moral Law of Nature, as if Christianity had any ill Design against it ; whereas the true Design of it is known where-ever that is known, I came not destroy the Law but to fulfil it. Yet your Scheme and Amendments of the Gospel shew no Refentment in God for the breach of that Law; which looks as if it was calculated to favour those Breaches of it which are so agreeable to your new Friends the Deifts ; Can that be consistent with your Zeal for the Moral Law, or is that verbal Zeal any thing more than Affectation, or better thap mere Pretence? and yet upon notorious Breaches of it, after the trilling Ceremony of Baptism, as you reckon it, you are so unkind, as to drive them into Despair, and allow them no Repentanee, as I observ'd above. And you seem to make good another Observation that I have formerly made, that the Deift by his Game against Scripture and Christianity, plays

* Page 71.

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into the Hand of the Papist, in those Parts of your Book where you run down the Doctrine of the Reformers in gross without distinction (though chey were not all of one Mind) as the greatest and groffest Absurdity, and that the learned Jesuits took great Advantage of it, and put a stop to the Reformation. *

WHILST you would frustrate the most just and generous Religion in the World, drawn as it is both from the true Nature of God, and Man ; and therefore equally, and openly consults the Authority, Dignity and Honour of the former, as the Capacity, Frailty, and guilty Fears of the latter ; you make no Provision, present no Consolation, or curative Part, but your vain Presumption upon the natural Goodness of God, in despite of his covenanted Goodness and Methods of Mercy in the Mediator, in relief of the Trouble and Anxieties of human Mind for transgressing the Law of Nature, and escaping the Guilc of past Iniquity, which yet will be the most pungent -to it, whilst it pre ferves its Reason. That Cbrift Jefus came into the World to save repenting Sinners, is comfortless and insipid, and worthy of no manner of Acceptation upon your Hypothesis. You feed and stretch the Hopes of Mankind with eternal Life and Immortality being the Gift of God, but you falsify that very Gospel, and suppress the Truth of its being through Jesus Christ, in order the better to intercept any Dependance upon him for it, tho? he obtain'd it for us. You Hatter also your own Fears, and the Fears of others, as if the Punishment of Hell was no more to be dreaded than an Annihilation. † But how

+ Page 400, 401

much

* Page 404.

much God is averse to that Experiment of his Power, and stedfastly inclin'd to our Continutance in Being, after he has put us upon the Stage of it, is plain by all the Methods he has taken, and from the constituent Parts of our Frame. But it is vastly absurd in a Philosopher to talk of Annihilation ; it is so with respect to Matter, whose Life consists in its continual Changes and varying Shapes; with respect to Spirits, we have less reason to imagine that God should be reduced to that streight, for want of Room in his Universe. In short, Annihilation is the Fool's Paradise of Infidelity, after that is once made the Retreat of a Life buried in Sensuality. You admit, strange Supposition from a Deist! the Origin of Sin in our World, or the Apoftacy of Man owing to the previous Apostacy of Angels, and that owing to Idolatry. * Here you receive Revelation, for you can have it no where else, and stretch it at the same time to your Fancy ; you receive and believe the true History of Man's spiritual Distemper, but the Skill of the Physician would have been better seen, in admitting the subsequent Part of the said Révelacion, as it is a Prescription for healing the same, without bold Alteration, or equally dangerous

Innovation ; for it is now the Fashion of distinguishing the good Judgment of a Physician by adhering most closely to the most Ancient, the first, and, in his way, divine Master. It can't be justified to the Faculty, to admit a Book of Health and Salvation in Part, and reject it in Part, when all that read it, perceive the two Parts to be inseparable and essentially connected together. But through your peculiar Art and unheard of Presumption, as beforePage 23!.

mentioned,

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mention'd, of interpolating + where, and when, and what you please ; no Mortal can tell what Part you like, or whether you are really affected to any Part at all, or if you should be so to some Part To-day, whether

you

would continue to be so To-morrow. For by that unbounded Liberty, it is plain, you may make any thing out of any ancient Scripture ; and you yourself, by your faftidious Discernment, and expurgatory Genius, Thall become the Author of all the Books, of all the Sentiments that have existed before you. This new extraordinary external Advantage that you assume over the Word (written to instruct and correct you,) to what Purposes you please to press it into your Service, is equivalent to the Quaker's internal Advantage of making what they please of the same, to serve their turn; and fo renders it as vain to argue with one, as the other, out of the same Book, with any hopes of Conviction.

VERY much more might be added, if I had not stinted myself in room, and had not, by this time, grown weary of answering an Author of such a Temper, and of so strange and unaccountable a Composition as this Book bespeaks him to be of. If these Hints may provoke some great Genius to enlarge against him, I have my Ends. I have offer'd in the Two Volumes, and this Appendix, what I think fufficient in my Judgment, and hope will appear so, in the Judgment of others, for convincing any reasonable Man; and that is, and shall be enough to say to this Writer.

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