mation of the inftitution, may be reputed extrinfic evidence. Here the reader meets with Mr. Garbut's and Mr. Ditton's excellent difcourfes. 5. There is the great fuccefs, the great GOD gave to the inftitution at its first plantation; and the blessing he beftows upon it in all ages, in the renewing of fouls, and raising them up to the moft eminent practice of the Religion of Nature. 6. There may be added the peace and ferenity of mind, that they enjoy who walk according to the light of the inftitution, their humble confidence in the love of G O D, and affurance of departure to life and immortality. 7. There is the frequent miferable plight of the oppofers and deferters of this religion. O, the dolours and horrors that they have profeffed and proclaimed !

VIII. To thefe, let us now add fome confideration of the intrinfic congruity and excellence. More discourfes of this nature may, poffibly, be publifh'd than the Author is aware of. But here is work enough for diverfe hands. It will be hard for one perfon to enumerate all the innate excellencies of the divine religion. Apologies have been made of old, interfpers'd with allufion and allegory. These times will not bear it. Nor does the caufe need it. Nor is this Author good at it. Difcourfes of this nature are wont to be fupported and illuftrated with learned authority and quotation. But the Author, writing at first, for his own amusement, and having (to escape prolixity, of which he had formerly been guilty) ftinted himself to a measure of paper for the whole, and proportionally, for each argument, found no room

for

for fuch enlargeinents, nor durft confult any author upon the subject; was willing to content himself with (and now, muft defire, the reader to accept) a a plain naked, natural representation of the Truth, as it is in fefus. And may the Author of the inftitution give teftimony to the word of his own grace, and make it victorious to the allurement and attraction of minds!

Nov. 8. 1725.

THE

RELIGION of JESUS

DELINEATED.

S the Chriftian Religion brings with it the credentials of Heaven, in its external evidence; fo, fuitably thereto, it may well be fuppofed to have an intrinfic dignity and excellence. Its parts are many. Its beauties and glorics are as numerous. It will not be easy to recount them all. Let us view thofe that are most confpicuous, and fee if it does not fur prizingly recommend it felf to our highest acceptation and efteem.

SECT. I.

It is the Chriftian Religion that affords us the best Account of the bleffed God.

HAT fuch a Being there is, the vaft fabrick of the universe proclaims. It could not contrive its own various, and yet fymmetrical parts; its complicated motions, distant harmonies, wondrous inhabitants, its duration and usefulness. The neceffity of a Being, that has all the perfection included. in, or confequent upon felf-existence and felf-fufficiency, declares the fame. And all nations confpire in some acknowledgment of his existence and excellency. Religion effentially pays regard andveneration to his nature and authority. But in the various Religions that have appeared in the world, there have been very different notions, concerning the effence, perfections and unity of the Being they have called God. Abundance of rude, imperfect, improper and discordant sentiments have been entertain'd concerning Him, which need not now be repeated; it may foon appear, that the Chriftian account of this best of Beings, is moft worthy of him, is the most noble and august, that can be conceived.

It is there argued, That he must exist, and be actually present, where any of his works and operations are. That the vaft, corporeal universe is but his workmanship, and is continually fuftain'd and governed by him; In him we live and move, and have our being. By him therefore, and his active essence, muft the unmeasurable frame be most intimately pervaded and penetrated. He is therefore in his nature and effence vastly different from all that frame of things, he so pervades. He is moft remote from all the properties and affections of dull, dead, heavy, unactive matter or body. In oppofition thereto, he is filed Spirit; Being, that is immaterial, incorporeal, pure, uncompounded, effentially vital,

and

and active. God is Life. This vital effence is most effentially and perfectly intellective. He is the most enlarged, perfpicacious Intellect, or Mind. God is light, and in him there is no darkness at all. This Intellect or Mind is perfectly volitive. Of all the things it knows, fome will be congenerous and suitable; others diffimilar and disagreeable thereto. Accordingly, there are things that it will like or dislike, approve or disapprove, be pleafed or difpleafed with. This vaft Mind will be a most perfect Will. This intellective, volitive Being will, in the Christian Account, have fuch Attributes and Perfections as these :

I. He has most perfect KNOWLEDGE. He knows himself, his own excellencies, and all things elfe, whether past or present, future or poffible. He perfectly knows the vaft fabric of the universe, with all its laws and furniture; all the inhabitants, with all their natures, orders, motions, actions, paffions, with all events from first to last. The innumerable hofts of Angels he employs. The world of Devils he observes, punishes, permits or reftrains. The Stars he calls by their names. The long progeny of mankind, with the various parts of which they confift, are all written in his book. He well knows all the languages they have spoken; and all the thoughts, defires and defigns that have been form'd in their minds, with all the words that have ever fled from their lips. He perfectly knows all the fins, that in any part of the universe, have been committed against him, with all their aggravations; and all the dutiful acts, that any of his subjects have ever done for him. He fees through minds and fpirits, and all the active principles of all his creatures, and knows how they will move upon the presentation of such or fuch objects, and how they will act in any circumstances, in which they fhall be placed. The future affairs of time (or even of eternity) lye open and naked before his eye. O what a boundless Mind is here! His understanding is infinite.

His KNOWLEDGE may be faid to comprehend his WISDOM. Whether that fignify, 1ft, The abftrufity and fublimity of Knowledge, The most intricate,phyfical,metaphysical and mathematical truths are plain and obvious before him. Or, 2dly, The curious and exquifite contrivance of things. The moft profound problems have no difficulty with