that no abuses to which Christianity is liable, nor any abfurdities in its profeffors can reflect the leaft difhonour on either its doctrine or precepts.

Mr. Chubb, not having duly examined, prefumes, in his Posthumous-works, to impeach even the fyftem of Chriftian morals! which has induced me to make the following obfervations.

He has frequently taken cover in Scepticism, that most comfortable refuge of the unbeliever! which furely is not very becoming the right state of a rational mind, in its mature age and capacity: nor worthy the ftate of the evidence refpelling religion, i. e. a man's concern with his Maker. The evidence here, will not require him to hang long in fufpence, and grope his way thro' life, burrowing like the mole, whofe greatest peril and terror is in light. This would reflect great dishonour on God, confidered as a moral Governor. But he has fhewn thee, O man, what is good: and what the Lord thy God does require of thee.-The grace of God, that bringeth falvation unto all men, hath appeared, teaching

The Title which I gave a former treatife, viz. Truth and modern deifm at variance; offended Mr. Chubb; tho' I told him, that by modern, I did not intend, true deifm. Nevertheless, he has faid, "fuch indeed is the penetration of fome men, "that they can difcover connections and relations "where there are none in nature; and fuch are "their abilities, that they can conftitute and diffolve connections and relations at pleasure; and "that merely to exhibit an ill-natured reflection, or for the fake of a gibe." Pofthumous-works, Vol. II. p. 379.

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What

What more virulent cenfure can any pen deliver? and yet, how heavily do the unbelievers complain of the feverity of their opponents?

I defire not to recriminate; but will obferve, that the propofition which makes the head-title to this tract, viz. True deifm the bafis of Chriftianity, may be thus explained. "True deism, "confidered objectively, is, God's love of the "world: confidered fubjectively, or in man, is his "firm belief of God's love of the world: but it is "the chief defign of the Chriftian revelation to ex"bibit God's love of the world; therefore true de"ifm is the bafis of Chriftianity.But to deny "or difbelieve that God has made any exprefs re"velation of his love to the world, in the teach. ings of Chrift and his apoftles, is, modern de"ifm fairly ftated,"

The unbeliever can with no juftnefs claim the ap pellation of Deist, but from his profeffing to believe in God, and from his owning moral obligation. For if there be no fuch thing as moral obligation, there can be no God; i. e. no fupreme moral Governor. But if God be a moral governor, then we must attribute to him moral perfections: fuch as juftice, equity, goodness, truth, and faithfulness. The confideration of his being the patron of these branches of moral character in bis creatures, and the avenger of the contrary vices, is the great operating principle, which balanceth the paffions of mankind fo far as to preferve that degree of order which fubfifts in this world of ours.

Human laws and maxims of government extend no farther than juftice and equity. Goodness, in the forms of mercy, lenity, and compaffion, fo ne

ceffary

ceffary to the welfare of mankind, is not under the fanction of civil government. It remains therefore neceflary, that goodness fhould have had the enforcement of divine authority, which will infer an exprefs revelation. For with respect to thofe voluntary engagements which men lay themselves under from the principle of benevolence, how would thefe have appeared of fuch importance, if God bad not been known to be a God of truth and faithfulnefs? But men could not have had this idea of bim, if he had never made any express promifes, in the accomplishment of which, his truth and faithfulness have been manifeft. So that the scheme of the unbelievers, by denying that any express revelation has ever been made, does deny that truth and faithfulness are moral perfections of the Deity.

It is very affuming in a modern deift, not to fuppofe that a Chriftian may be as capable of feeing evidence, and as folicitous to form a juft eftimate of its importance, as he himself can be. And yet, if we form a judgment by fome late perfor mances, there is nothing more ridiculous than the faith and religious profeffion of Chriftianity. Tho the ridicule has no better foundation, than in the mifreprefentations of it by fome chriftians.

My defign is to vindicate the reputation of the facred writers; and to fhew, that pure, genuine Chriftianity, as expreffed in the New Teftament writings, is no other than a plain, rational, divine fcheme; fupremely calculated to promote the rectitude and happiness of mankind! and incapable of having any abfurdities or contradictions justly father'd upon it.

The first thing attempted, is, an effay to demonstrate the truth and certainty of a particular

pro

providence. The denial of which doctrine, unbelievers have thought very necessary to render their fcheme plaufible.

The fubfequent remarks on Mr. Chubb's objections, have marginal titles affixed to their diftinct fections. But I did not well know how to throw them into a just arrangement, or give an orderly digeft of them. Some are noticed with great brevity; others are more largely confidered, juft as I conceived the fubject would require.

That fyftem which I have endeavoured a defence of, has, befides all its extrinfic, thefe intrinfic criteria or marks of truth, viz. " it teacbeth, that a "love of God cannot be demonftrated, but by a love

of all men; that a love of all men, must be di"rected by a rational love of ourselves. And becaufe Jefus exemplified this in his doctrine, fpi"rit and conduct; he was thereupon exalted to do"minion. Hence it is, that Chriftians are obliged "to exemplify their love of Chrift, in their imitation and obedience of him. In the doing of "which, their hopes of eternal life, thro' his miniftrations, are justified."

This is the very fcheme of divine truth and goodnefs, which the unbelievers defpife and reject! Would to God I might be the inftrument of convincing any one of them. For, if I know myself, I could willingly, with St. Paul, be accurfed from Chrift, i. e. be an anathema, a devoted thing, or give my life a facrifice, by the authority, or example of Chrift, if it might be the means of faving these rejetters of Chriftianity.

May

May none of you, my friends, ever be ashamed of, or neglect the great falvation! but by a rational faith, that works by love, may you adorn the doctrine of God our faviour in all things! is the devout wish, and earnest prayer, of,

Your devoted,

Hoxton-fquare, London, fan. 10th, 1749.

humble Servant,

C. FLEMING.