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of their feathered Inhabitants.—And not only spoke their Joy, but spread an additional Charm over all the Lanscape. For, amidst fuch Strains of native Harmony, the breathing Perfumes smell more sweet ; the streaming Rills shine more clear; and the universal Prospect looks more gay.

Then was experienced, what Milton fo delicately describes;

If chance the radiant Sun with farewel Sweet Extend his Evening Beam, the Fields revive, The Birds their Notes renew, and bleating Herds Attest their foy, that Hill and Valley rings.

With Wonder and Delight our Friends observed, both the exquisite Beauty, and the immense Magnificence of Things. They were struck with the most profound Veneration of that Almighty MAJESTY ; who huyg the Sun in Vaults of Azure, and clothed his Orb with Robes of Lustre. Whose Right-hand Ipanneth the Heavenus *, and stretcheth them out as a Tent, for innumerable Creatures, Worlds, Systems to dwell in t.-Charmed they were, at the Consideration of ihe CREATOR's boundless Beneficence. Who lifts

, up the Light of his Countenance, and Joy is shed; who opens his munificent Hand, and Plenty is poured, throughout all the Regions of the Universe. Insomuch, that even inanimate Beings seem to (mile under a Sense of ihe Blefings: and though they find not a Tongue to praise, yet speak their Acclamations by their gladdened Looks.

Ther. How very different, Apalio, is this deliglitful Appearance of Things, from your ill-favoured Doctrine of original Guilt, and original Depravity! Your Doctrine is a Contradiction to the Language of Nature. Nature says, through all her Works, ". That GOD is good, and Men are made to be

happy." * Ifai. xlviii. 13

+ Ifai. xl. 22.

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"i bappy.” Whereas, your Opinion would turu the 11 1 whole world into a vast Hospital, and make every individual Perfon, a Leper or a Lazarus.

Afp. I join with my Theron, and with universal Nature, in hearing witness-to the Goodness of our

GOD. And nothing, I am perfuaded, displays it Y more, nothing, manifests fo much, as the Doctrine

of our Fall in Alam, connected with our Recovery in CHRIST.-Only in one Particular I am obliged to diflent. It is not my Opinion that would make, but the Sin of our Forefather, which has made, the whole World an Infirmary, and every individual Per. fon a Leper.

Ther. At this Rate, you would croud into that single Act of Disobedience, Evils more numerous,

and more fatal, than the Plagues which were lodged ; in Pandora's Box, or the Troops which were stowed

in the Trojan Horse. 3 Afp. Far more numerous, and infinitely more per.

nicious. The Fable of Pandora's Box feenis to have been a Shred of the Doctrine, picked up by the Heathen Wits, and fashioned according to their sportive Fancy. This would, if there was any Occafion for such weak Afbstance, bring in the Pagan Theology, as a subsidiary Evidence to our Cause.

The Trojan Horse poured Ruin upon a single City : 1

but the primitive Tranfgreffion intailed Misery upon 1 all Generations.

Ther. You have advanced this heavy Charge pretty ftrenuously, I must confess. But without delcending

to Facts, or appealing to Experience. All the Inat vectives are general and declamatory, none pointing ! and particular.

Asp. It is easy, my dear Friend, too easy to draw up a particular Bill of Indictment; and not only to é Specif; the Facts, but to demonstrate the Charge. Es perience, sad Experience will furnish us with a Cloud

of

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of Witnesses, and prove my Remonstrances to be more than Invectives.

Were we to diffect human Nature, as, in our last Conference, you treated the animal System, we should find the Leprofy of Corruption, spreading itself through our whole Frame. For which Reason, it is styled, by an inspired Writer, “The old Man *" -old; because in its Commencement, it was ear. ly as the Fall; and, in its Communication to Indi. viduals, is coeval with their Being.- Man; because it has tainted the Body, infected

the Soul, and disordered the whole Person.

St. Paul, describing a profligate Conversation, {peaks in this remarkable Manner; fulfilling the Desires of the Flesh, and of the Mind 1. By the Defires of the Flesh, he means those irregular Inclina. tions, which correspond with the animal Part of our Constitution. By the Desires of the Mind, he denotes those evil Propensities, which are more immediately seared in the intellectual Faculties. And by both, be very strongly expresses the total Depravation of our Nature.

Ther. What you call evil Propensities, I am apt to think, are not really linful, but appointed for the Tryal of our Virtue.- Nay, since they are confessedly weirral, they cannot be in themselves evil. Because, upon this Suppofition, GOD, who is the Author of our Naturc, would be the Author also of our Sin.

Afp. Then you imagine, that Propensities to Evil, arc void of Guilt. This is the Popish Notion, but neither the Mosaic nor the Apostolic Doctrine.--In the Law of Mofes it is written, Thou shalt not covet *. The divine LEGISLATOR prohibits, not only the iniquitous Practice, but the evil Desire.--The Apostle gives it in charge to the Coloffians, Mortify your Members, which are upon the Earth; Fornica.

tion, * Rom. vi. 6

+ Eph. i. 3. I Exod. xx. 17.

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h tion, Uncleanness, inordinate Affection, and, which

is the Source of all, evil Coi.cupiscence *. Now, can la that be free from Guilt, which we are commanded

to mortify? Which, if not mortified, denominates us Children of Disobedience, and subjects us to the Wrath † of GOD?

Though these Propensities are confessedly natural, they may be evil.notwithstanding. The facred Wridi ters oppose what is natural, to what is fpiritual. 111

ftead of commending it, as innocent; they condemn it, as foolish #, base ll, and criminal g. -Neither does this make the AUTHOR of our Nature, the Author of our Sin. But it proves, that our Nature has sustained a deplorable Loss: that it is quite different from its original State : that; what is spoken of the Ifraelitis, People, is applicable to the human Race; I planted thee a-tioble Vine, wholly a right Seed: how then art thou turned into the degenerate

Plant of a strange Vine ? ad

However, let us observe your Proposal : dwell no longer on general Hints, but descend to a particular Examination. As our Examination will chiefly respect the Soul, let me inquire, What are her principal Faculties?

Ther. The Understanding, the Will, and the effections. These are the most distinguishing Powers, which that Queen of the human Oeconomy retains

in lier Service. These, like the several Distribu1,

tions of some ample River, run through the whole
Man; to quicken, fertilize, and enrich all his Con-
versation.-But you represent them bitter, as the
Waters of Marah; unwholesome, as the Streams of

Jericho ; noxious as the Pottage prepared for the
Sons of the Prophets.
Afp. Nor is this a Misrepresentation. For, such

they
* Col. iii. 5.
+ Col. iii. 6.°

# I Cor. ii. 14. # 2 Pet. ii. 12. §. Eph. ii. 3. Jer. ii. 21.

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DIALOGUE XIII.

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they really are; till divine Grace, like Mofes's Woodť, like Elisa's Saltf, or the Meal !| caft in by that holy Man of GOD, sweeten them, heal them, and render their Operations salutary.

The Understanding claims our first Regard. This, however qualified to serve the Purposes of ci. vil Life, is unable to discover the Truths, in which Wisdoin confifts; or to form the Tempers, from which Happiness flows.

Let us take take our Specimen, not from the uncul. tivated Savages of Afric, but from the politeft Na. tion in Europe. --The Grecians piqued themselves on their intellectual Accomplishments. They termed all the rest of Mankind Barburians. Yet, even these Sons of Seience, profefsing theinselves wise, were, in Fact, egregious Fools* Not to enumerate the fhocking Immoralities, which the Poets ascribed to their Deities. Not to insist upon the gross IdoTatries, which the common People practised in their Worship. Even their Philosophers, the most improved and penetrating Geniuses, were unacquainted with the very first Principle + of true Religion. Even they could not pronounce, with an unfaultering Tonguet, 66. That GOD is one.'

Ther. With regard to the Philosophers, the Prejudices of a wrong Education, might pervert their Judg

Inenti

+ Exod. xv. 25.

# 2 Kings ii. 21, 22. 12 Kings iv. 41.

* Rom. i. 22. # The firft of all the Commandments is, Hear, Olfrael, The LORD our GOD is ONE LORD; and thou shalt: love the LORD, &c. Mark xii. 29. From which it appears, that the Unity of the. GÓDHEAD, is the Foundation of all the divine Commandnients, and of all human Worship.

I Unfaultering-For though, in Plato's Book of Laws, we meet with eG-78 Otom-for @lor again and again;

yet

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