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'Tis not in the least Degree dishonourable to
our Reason to assert, that there are Truths,
which demand our most religions Regard, whole
Nature far exceeds our Comprehenfion. It can't
be fo, if it is rational to believe the Existence of
a Being, who is infinitely above us. Which at
present, I suppose, may be taken for granted.
But how long this will be allowed by some Men,
I shall not pretend to fay.

The Distinction of Things above, and con-
trary to Reason, is juft and true. The former
are Mysteries, the latter are Absurdities. 'Tis
often affirmed, that our Principles are of the
latter Sort. If they be so indeed, then we must

either contradict and renounce our Reafon in be-
lieving them; or not use it, or not have a suffin,
cient Degree of Reason to discover the Abfurdity.
of those. Principles. I cannot be persuaded,
that a considerable Share of Sense is necessary to
discover an Absurdity; and if it is not, then with
out the Vanity of fancying ourselves, to be equal
in Discernment, to the very rational Gentlemen,
who pronounce our Opinions absurd; it might
be apprehended, that we are capable of discern-
ing their Abfurdity, provided, we exercised that
lower Degree of Reason we have. This we pro-
fess to do, and in Faťt we do it; but we cannot
possibly discover, that they are in the least contra-
di&tory to Reafon ; and, therefore, we are als
moft tempted to imagine, that those Gentlemen
do not so much exceed us in good Sense, as in.
Prejudice, Pride and Arrogance,

· If Man is a fațlen Creature, he is not what
God made him, nor bears his image. I cannot
but think, that a little Attention to the Dispositions
and Afts of our Minds will be sufficient to con-
vince us, that we are far from being such, as 4
virtuous and holy Man wishes to be. The Hap-

A 3

piness of an intelligent Creature, must very much
confist in the Regularity of its Thoughts, the
Purity of its Defires, and the Refinement of
its Pleasures. If there is any one Man in the
World, whose Thoughts are exactly regular, or
always employed upon such Subjects, as it is
proper they should be, and suitable to that Rela-
tion in which he stands to the great Creator, and
the different Relations, he bears to those of his
own Species, without starting aside from those
important Subjects, and running on others,
which are vain, idle and finful: Whose Defires
åre pure, and absolutely restrained from all cri-

minal Excess, that perpetually flow in a right

Ghannel, and only center in what it is wife and

fit to wish for the Posession of : Whose Pleasures

are truly noble, whose Delight is in God, as the

chief Good, and not at all in the Creature, but

as a real Good, derived from him, and altoge-

ther under that Consideration ; I say, if there is

such a Man in the World, he stands distinguished

from all others in Happiness, whether he is a

Prince or a Peasant ; and is what I should wish

to be. But alas! no such Man is to be found

among us ; and, consequently,


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All Men are Transgressors, and if Punishment in Justice is due to a Breach of Duty, then the whole buman Species are subject to Penalty, and must be in a miserable State. Reason itself affords us evident Proof of this melancholy Truth. But Reason cannot discover how a guilty Creature may recover its Holiness and Happiness. Revelation alone acquaints us with the Method of Salvation ; but as that Method hides Pride from Man, and obliges us to an Acknowledgement of our great Guiltiness, Depravity, and Unworthiness, and utter Incapacity to contribute in any Measure to our Recovery from deserved Ruin, Men can't be reconciled to it. They are very unwilling to allow, that they have destroyed themselves, and that in God alone is their Help. These are the two principal Things in Dispute between Mr. Foster and myself.

I am willing to hope, that not only the miserable Condition of Men by Nature, is proved; but also, that Salvation is of God alone, and entirely, if these two things are done, I shall rejoice ; because to contribute, as far as I am able, to the


Convi&tion of Men, of their wretched State by Nature, and to direct them to look for Help and Succour from the God of all Grace, through the Mediation of Jesus Christ, that God and the Redeemer may share the whole Praise of their Salvation, I hope, is the Height of my Ambition.


With respect to the Dialogue, which I have added to what is wrote in Answer to Mr. Foster, Jome it may be, will cenfure it very, heavily, becaufe an Attempt is therein made to prove, that Baxterianism leads directly to Arminianism; they may perhaps do this out of an Esteem for the Memory of Mr. Baxter, and from an Apprebenpon not only of bis Piety, but of the Piety of many, who embrace bis, Scheme. To which, I would answer three Things, First, I hope Piety is not confined wholly to his Principles: Without the least Reflection on him or his Followers; I think it may be allowed, that the first Reformers, who thought the Do&trine of Justification by the Righteousness of Christ alone to be of the greatest Importance, were not bis Inferiors in Piety, nor bebind any of his Followers, in real Holiness and the Power of Religion. Secondly,

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