the pure myftical Writers, though there be nothing alike but the mere Name. For, Error and Delufion, though it defires to affociate with Truth, to pass itself off with the World, ought to be feparated; nor should fo great a Truth as Regeneration be facrificed or injured, because it gives Occafion to many falfe Reprefentations and Pretences concerning it.-- go It may be objected alfo, why are not the moral Leffons of the Gospel inculcated, and › not the phyfical Mediums, and heavenly Powers, by which Redemption is fecretly carried on in Man? For two Recfons; first, becaufe Mofes treats of Phyfics in the daily Service and Miniftry, and not of moral Duties at all. Secondly, because the Root must precede the Tree, and the Seed of Wheat before the Blade and the Ear. Had I been writing on the ten Commandments, or on our Saviour's Sermon on the Mount, they should have been treated as their Nature required, as Leffons of eternal Truth, unchangeable Fitness and Obligation; but, as the Subject here is quite of a different Kind, the Manner of Interpretation must be fo likewife.--I will add yet a third Reafon, that Morality Б is preached too much as the Ground and Foun dation, which is the Fruit and Effect of Faith in Chrift, and of his Power and Operation on the Spirit of Man. of Man. With more moral Lectures and eloquent Declamations than were ever known in this Kingdom, we are as diffolute and immoral a People, con-. fidering our Light and Advantage of Revelation, as any under the Sun.---The true Gofpel is that which the great and good Dr. Whichcote defcribes it to be in his valuable (1) Aphorifms; I ufe his Name as a Shield against the Darts of the Divines of mere Reafon : "Chrift (m) is not fo little as a "Name and Notion; he is a Nature, and Spirit of Life in us.---The Spirit of God. " in us, is a living Law, informing the Soul; not conftrained by a Law without, " that enlivens not: But we act in the "Power of an inward Principle of Life, "which enables, inclines, facilitates, deter"mines.---In the Incarnation of Christ, we understand (n) God in Conjunction "with human Nature: And this ftrengthens "our Faith, that human Nature may be con (1) Aphorifm. 355. (m) Aphor. 625. (n) Aphor. 306. conjoned to God eternally." Now, these, are the very Truths delivered by this fpiritual, and truly rational Divine, that I bave endeavoured to prove in all my writings, as well as to point out the heavenly Means and Principles derived through Chrift, as the Fountain of Communication, by which this great Union of the divine Nature with the Human is always carried on ; through which a divine Life Springs up from the Seed of Promife, or the new Man and new Creature quickened and building up into a Temple, that is, a glorified Body from the Power of Chrift, our Lord.-- The learned among us may probably object to the ancient Interpreters called the Cabalifts by the Jews. But there is no good Ground for this, because we ought to gather what is true and worthy, and feparate the Chaff from the Wheat. They have also been much efteemed by Men as capable of judging, as their Opponents: By thefe great Scholars, Broughton, Mede, More, Cudworth, Smith, Kircher, Vitringa, Erafmus, Huet, Allix, Buddeus, and many more than thefe whom I could name.---Secondly, they are brought only as collateral Evidence, (for I. build b 2 build upon no Authority but Scripture) and they ferve to prove, that the Jews were never fo deferted by Heaven, as to have no Spiritual Teachers, though their Number was fmall in Comparison of the Scribes, Pharifees and Lawyers, who ruled the People, and dictated their Creed and Senfe of the Scriptures, as the only Mafters and Popes in Ifrael. And what their teaching was, is fully fhewn in the Gospel. The Cabala was for the moft Part, found and good, adopted by the early Chriftians, by Clemens of Alexandria, by Origen fo much admired by Erafmus and the celebrated Daniel Huet, by Macarius, and in various Parts by Jerome: The Homilies of Macarius contain the best Treasure of the ancient Way of fpiritualizing the Figures of the Law for their evangelical Completion in Chriftians, which is left to the Church. Another Objection may be formed on this Part, that, if the Blood of Christ be confidered as the Medium, the Principle and Caufe of new and immortal Bodies, it is not fo honoured and glorified as in the View of an Atonement or Expiation. This Objection is the Pillar of falfe Religion, and therefore it it has innumerable Mouths to Speak for it, and as many Hands to fight againf, and to deftroy others for its Sake. However dangerous it be, and invidious alfo to oppose this corrupt Notion of Atonement, I bear Teftimony against it. The Truth is equally glorious, becaufe Chrift alone is the Root and Fountain of a new Spirit and Temple of Glory in that Blood: And, except in this View, the Blood of our Saviour could be only confidered as a Proof of his perfect Integrity, and of the greatest Submiffion to God, as the Socinians have maintained, and Dr. Sykes too in nearly the fame Light in his Book on the fcripture Doctrine of the Redemption. Whereas, if it be the heavenly Matter, the one Principle of Immortality and Incorruption as to Body, equal Glory, Gratitude and Thanksgiving are due to his fuffering Love for our Sake and Advantage. It may be proper to read in this Place what has been faid in Page 57, of our Lord's Death and Pafion, where the Grounds and Reafons for it are proved from the Scripture only.Now, the abfolute Necefity of his Blood for our Redemption is fupported, and the Unbeleiver cannot prove the contrary; nay, it Shews |