founder. To determine what man would have been without the Bible, or any revelation from God, written or traditional, we must not judge, by the skilfully delineated Deism of men who have access to the Bible, and live amidst those who maintain scriptural sentiments and principles: but from the original inhabitants of New South Wales, or New Zealand, where no such aids, and guides were known; and men, so to speak, never breathed in a Christian atmosphere.

But even in Europe, or in Britain, does practical Deism take the place of scriptural instruction, in the case of the infidels, which such books as 'The Age of Reason' are suited and intended to multiply? The book of creation needs translators, expositors, and preachers, as well as the Bible but the bulk of men have neither time, money, nor heart, to attend on astronomers when become preachers they renounce the gospel, and substitute in its place," Let us eat and drink, for to-morrow we die."

But, if it were possible to define and explain moral truths and duties, by deistical instruction, men would want far more powerful motives to urge them forward, in a course of immense exertion and self-denial; than any, which the uncertainty of Deism could urge upon them; and far other and higher encouragement also.

After all the boasted demonstrations of reason, the immortality of the soul so entirely depends on the Creator's will; that reason can arrive at no certainty on the subject. This Mr. P. allows, and thinks it best it should be so; though elsewhere he calls doubtfulness the opposite of belief. No knowledge or general belief on this subject, answering reasonable and practically good purposes, ever has been found in heathen nations: and it does not appear, that Deists have advanced a step beyond; except a few corruscations borrowed from Scripture, a little to illuminate their dark and dreary pages.

Yet

The probability or possibility of a future state, is, however, as Mr. P. thinks, all we ought to know. without also knowing or believing much concerning that future state, and the happiness, or misery, awaiting man in it; and how the misery may be shunned, and the happiness secured, would avail us little or nothing. We

are still in the dark, and it is best we should be so: so say modern infidels; so say mercenary popish priests; thus far they agree: "they love darkness rather than light, "because their deeds are evil.” Such is Deism, all-sufficient Deism!

What can creation, or philosophy teach a sinner, as to finding relief from bitter remorse of conscience? Obtaining forgiveness of numerous and heinous crimes? Recovering the favour of his offended Creator, and the enjoyment of happiness in his presence and love? What can it teach him, as to the conquest of his domineering lusts, and inveterate evil habits, and temptations hitherto invincible? or, escaping the pollutions of the world, and the renewal of the soul to holiness? Cold indeed are the consolations philosophy suggests in deep scenes of distress; and in the inevitably approaching and dreaded hour of death: how far below the believer's hope, triumphant hope, of eternal felicity!

A poor wretch, having, heedlessly or when intoxicated, fallen into a pit, and broken his bones, lies languishing in torture, expecting and dreading death; and a passenger, instead of adequate relief, gravely teaches him how men ought to walk, and look to their steps;' and unfeelingly 'concludes by saying, 'This is sufficient, all else is unnecessary!' And what is the difference, if when a man trembling and expecting the wrath of God; even the wrath to come, cries out, "What must I do to be saved?" you inform him that there is a God; that he should study creaation, and practise morality; that possibly there may be a future state, possibly he may be happy in it. This is all he ought to know? Will this satisfy the anxious trembling enquirer; or at all meet his case and wants? How different from the apostle's answer, "Believe on the Lord "Jesus Christ, and thou shalt be saved!"

"Life and immortality are brought to light by the Gospel;" and every needful instruction, direction, and encouragement given, by which the most deeply criminal may escape the wrath of God, and obtain eternal happiLet common sense decide, whether these things are unnecessary and useless, or the contrary. Is a pardon needless and useless to a justly condemned malefactor? a

ness.

physician and healing medicine, to the sick? food, to the starving? liberty, to the captive? or light and sight to the blind? "Blessed are the poor in spirit, for theirs' is the

66

kingdom of heaven." The Bible proposes a suitable and adequate remedy to the miseries and wants of fallen man; and the state of the world demonstrates that it is indeed grievously wanted; while numbers experience with joy and gratitude, and prove, by their holy and useful lives, that it is efficient, and fully to be depended on. "If "thou, LORD, shouldest mark iniquity, O LORD, who "shall stand? But there is forgiveness with thee, that "thou mayest be feared." (Ps. cxxx, 4, 5.) But what clear proof can creation and philosophy adduce, that "there is forgiveness with God?"

CHAP. VIII.

The Nature and Tendency of Christianity.

Mr. P. has, studiously and disingenuously, as far as man can judge, confounded Christianity, with the Antichristian corruptions; and charged it with all the crimes, which masked infidels or atheists, have perpetrated, by occasion of it. Let, however, the abettors of popery reply, if they choose, to what he advances on this ground: but let not the pure religion of Scripture, be accused of those evils, which are there both expressly predicted, and most awfully condemned.

The religion of Jesus Christ must be distinguished, not only from evident perversions of it, but from all appendages; however expedient and salutary we may think them and the vindication must be made of that alone, which is taught in the holy Scripture.

In those sacred writings, the one living and true God makes himself known to us, "in his eternal power and "Godhead;" and also in the holy perfections of his character, and in some measure, in the mysteries of his incomprehensible nature. He reveals himself to us, as our Creator, Benefactor, Governor, and Judge: as altogether glorious, adorable, and lovely: as a Lawgiver, he commands us, who have received our all from him, and live, move,

and breathe in him; to "love him with all our heart, soul, "mind, and strength; and to love our neighbour as our"selves." These comprehensive precepts extend to all our motives, affections, thoughts, words, and actions, and to every duty towards God and our fellow creatures. The

religious and moral precepts, grounded on them, and explained in both the Old and New Testament, form a perfect and complete rule of conduct, in every case imaginable, enforced by the most awful sanctions, or from the most powerful and endearing motives, insomuch, that having often read the best systems of Ethicks, ancient and modern, I never could find any thing, that was not contained in Scripture; except what was evidently erroneous, or questionable, and ambiguous: but numerous omissions, especially in those not grounded on the Scriptures, which could no where else be supplied; and mistakes, which could not elsewhere be rectified.

"The law is holy, just, and good:" and universal order, peace, and felicity, must be the effect of perfect and universal obedience to it: but, facts as well as Scripture, prove that" all have sinned, and come short of the glory of God."

The Bible also reveals a future world, the immortality of the soul, the resurrection of the body. "It is appointed "to men once to die, and after death the judgment," and the eternal state of righteous retributions. Now, it is certain, that we are unable to save ourselves, or each other, from death; and we have sufficient proof, that we are at least equally unable to stand in judgment with God, or to escape final condemnation. But the Scriptures, while they give some information, on the entrance of sin and death; information confirmed by facts, in every age and nation, of which no other reasonable account can be given; inform us far more fully, how we may be recovered from our ruined state, restored to the full favour of God, renewed to perfect holiness, and made heirs of everlasting glory and felicity.

As

The particulars of this salvation which centres in Emmanuel, his redemption and mediation, as far as it suits the design of this tract, have been already considered. received by man, it begins with his being "quickened "from the death of sin," convinced, humbled, rendered submissive and penitent, and led to a believing reliance on

the righteousness, atonement, and mediation of the Son of God, and on the free mercy and grace of God in him, for "all things pertaining to life and godliness, through sanc"tification of the Spirit unto obedience, and sprinkling of "the blood of Jesus."

66

"This grace of God, which bringeth salvation, teaches "us, that denying ungodliness and worldly lusts, we should "live soberly, and righteously, and godly in this present "world, looking for that blessed hope and the glorious appearing of the great God, and our Saviour Jesus Christ." (Tit. ii, 11--14.) This "faith worketh by love," love of Christ and Christians, love of God and man. "Love "worketh no ill to his neighbour," but all good. (Rom. xiii, 10; 1 Cor. xiii, 5--7 ;- Gal. v, 22, 23.) Love constraineth to devoted obedience to Christ: Love renders the possessor willing to "lay down his life for the brethren." Humility, meekness, gentleness, mutual forbearance and forgiveness, courteousness, universal active self-denying benevolence and beneficence, equity, fidelity, temperance and purity, are the genuine effect of Christian principles implanted in the mind and heart. Were all men true and consistent Christians, wars would be impossible, oppressions, frauds, cruelty, vehement contentions, and all licentiousness and intemperance would be annihilated; the stormy ocean of this distracted world would subside into a delightful calm; and earth, which now seems like hell, would greatly resemble heaven.

Could all the genuine consistent believers, who are scattered abroad in the world, be collected together into one land, and occupy the whole of it, being perfectly secured from interruptions from without; a state of things would be attained, far beyond what has ever yet been known; except among a few persons comparatively, just after the day of pentecost: yet even this company would be very imperfect, not only compared with their perfect rule and example, and the holiness of heaven, but even with the expected state of the church on earth, during the predicted Millennium. And let those, who have lived in or near the families of zealous Christians, or in neighbourhoods, where they are numerous, decide, whether all kind of upright, beneficent and moral conduct is not more observa