A Preservative Against Deism, Title page – Errata
A PRESERVATIVE AGAINST DEISM. SHEWING The great Advantage of Revelation above Reaſon, in the Two Great Points, Pardon of Sin, and a Future State of Happineſs.
With an APPENDIX in Anſwer to a Letter of A.W. againſt Revealed Religion, in the Oracles of Reaſon.
By NATHANAEL TAYLOR.
LONDON: Printed for John Lawrence at the Angel in the Poultrey: And Tho. Cockerill at the Corner of Warwick-Lane, in Pater-Noſter-Row. 1698.
…V…IFUT…TIA …IA. 1715. …EO…V… D.…. MA…. … V.D.
THE EPISTLE TO THE READER.
THE Growth of Deiſm, §. I the Advancing of Reaſon by thoſe who have no larger a Stock of it to ſet up withal than the reſt of their Neighbours, and the Publick Defiance which has been made to Revealed Religion in the general, ſhould awaken us to ſet all hands on work to countermine the Common Enemy, who ſcorn to work any longer under the Covert and Shelter of the Night, but in the open Day endeavour to blow up the Foundations of our Faith. I have little Hopes of the Recovery of thoſe who are ſo very far gone in Infidelity, that they have nothing of the Chriſtian left them, but what is in one of their Names; However ſomewhat may and ought to be done, to preſerve thoſe who are not yet infected, and reſtore them who are not too deeply tainted.
The Poyſon has been recommended to the World by the alluring Name of the Oracles of Reaſon; And there can be no doubt, unleſs it be, becauſe of the Weakneſs and Folly of them, by whom, they who have vented them, were inſpired: But the Devil cannot always ſpeak through the Serpent; ſometimes he muſt make uſe of a duller Animal, the beſt he can get. Thin Cobwebs indeed they are, which theſe venomous Creatures do weave; but yet they have been ſtrong enough to hold ſome little Inſects, corrupting firſt the Minds, and then the Manners, of them that are raw, unskilful, and unſetled. Too many Proſelytes they have gotten, ſuch as they are; And tho' ſome of them evidently do not underſtand the Infidel Cavils and Objections they have read; yet they will in Diſcourſe be hammering at them, and repeat ſomewhat of them, like an Eccho in an empty and a hollow Place, which reverberates the laſt Words that were ſpoken; tho' in ſuch a broken imperfect manner, that there is no Senſe to be made of them.
'Tis true indeed, §. II ſerious Piety is the beſt Defence againſt theſe Helliſh Doctrines. Wicked Men do greedily catch at every little Cavil againſt the Scriptures, becauſe it is their Intereſt to have them run down; The Word of God is againſt them, and therefore they are againſt it: If the Bible be true, they muſt either forſake their Luſts, or be Eternally damned for them; and they cannot bear the Thoughts either of the one or the other. But a Pious Man is freed from this Snare and Temptation; and beſides that, he has the Witneſs within himſelf; 1 Joh. 5.10.he need but conſult the bleſſed Change that has been made by the Holy Scriptures, in order to his Eſtabliſhment in Chriſtianity. When the Jews reviled Chriſt as an Impoſtor, he who had been Blind, anſwered like one, the Eyes of whoſe Underſtanding were opened, as well as thoſe of his Body: Why, Joh. 9.30.herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine Eyes. 'Tis altogether Unaccountable for a Man to give way to Doubts and Fears, whether that Doctrine be from Heaven, which he finds has fitted his Soul for it.
Many Good Meen indeed do unwarily ſuck in ſome untoward Principles, when a little gilded over, which in their Nature tend to ungodly Practices. But through the Weakneſs of their Heads they don't diſcern the Evil Nature, or Direct Tendency of them: and through the Honeſty of their Hearts they do not follow whither they would naturally lead 'em. The Grace of God within ſerves inſtead of the Gift of Miracles: And what our Saviour promis'd his Diſciples as an Extraordinary Favour in the Primitive Times, Mar. 16.8.they ſhall take up Serpents; and if they drink any Deadly thing, it ſhall not hurt them, hath been in ſome meaſure daily verified in all ſucceeding Ages. The Excellency of their Conſtitution throws off the Poyſon they have heedleſsly taken down; and tho' they receive ſome Miſchief, yet the killing Influence of it is ſtrangely prevented by that Sovereign Antidote which they have within 'em.
And the ſame Good Principle produces a rooted Antipathy in them againſt Fundamental Errors and Damnable Hereſies. All Creatures, Plants as well as Animals, have a natural Inſtinct, whereby they draw to them what is proper for their Preſervation, Growth, and Nouriſhment; but avoid that which is deſtructive to them. The New Creature, the moſt Excellent of all, is not worſe provided for, than every inferior Being. An enlightened Chriſtian has a ſupernatural Inſtinct, which makes him turn aſide from Damnable Errors, and unmovably retain the great Truths of the Goſpel, with a mighty Reliſh and Savour. And this is that which holds the Generality of Chriſtians cloſe to, and keeps them faſt in the Faith, when Deceivers do abound, more than mere dry Reaſon and Strength of Argument can poſſibly do. It cannot reaſonably be ſuppoſed, that all Holy Men ſhould be able to Anſwer all thoſe Cavils, that may be ſtarted by ſubtile Hereticks, or learned Infidels, againſt our Holy Religion; eſpecially conſidering, there are not among them many Learned, many of the Diſputers of this World: Luke 10.21.But God hides theſe things from the Wiſe and Prudent, and reveals them unto Babes; even ſo, O Father, for ſo it ſeemeth good in thy Sight. They went out from us, 1 John 2.19.ſays the Apoſtle, but they were not of us: for if they had been of us, no doubt but they would have continued with us. But will ſincere Chriſtians follow them? No, that cannot be: For the Apoſtle adds, v. 20.Ye have an Unction from the Holy One, and ye know all things; and the ſame anointing teacheth you of all things, and is truth, and is no lie: And even as it hath taught you, Ver. 27 ye ſhall abide in him. And therefore Anointing and Eſtabliſhing go both together, 2 Cor. 1.11.He that eſtabliſheth us with you in Chriſt, and hath anointed us, is God. And
As the whole Syſtem of Divine Graces is an excellent Preſervative, §. III ſo is that particular Grace of Humility in an eminent Manner. They who are humble (and he who knows himſelf, will be ſo) will never offer at ſetting up their own ſhort Underſtandings as the Meaſure and Standard of Truth. There are Myſteries in Art, in Nature, in Philoſophy, in Natural Religion; no wonder then there are ſo in Revealed Religion, and the Holy Scriptures. Two things there are, that make it neceſſary that there ſhould be deep things in them, to us unſearchable and paſt our finding out. They treat of the Nature, Counſels, and Acts of God, which are laid down as the neceſſary Foundations of Practical Holineſs; and We are poor ſhortſighted Creatures; as ſoon may a Man contain the whole Ocean in the Hollow of his Hand, as We comprehend an Infinite Being, and his Wiſe Counſels and Decrees. That there are Myſteries in Chriſtianity, inſtead of being a Stone of Stumbling, and a Prejudice againſt our Faith, ſhould rather be a Confirmation of it to us, and an Argument for it; it looks more like a Divine Revelation, when ſome Parts of it are very Profound and Abſtruſe. Revealed Religion, like a Picture, muſt have its dark Shades, as well as its brighter Colours. As to its Practical Part, it is, and ought to be, clear: But the Articles that are to be believed, muſt of neceſſity be Obſcure; I ſhould expect that the Foundation of ſo great a Building ſhould be laid under Ground, and out of Sight. And a humble Perſon will quickly be convinced, that it is his Duty to bow down his Head before Divine Revelation, as well as ſubmit his Will to the Divine Command; and that a Creature muſt yield Subjection to his Maker with his whole Man, and every Part thereof. But yet
It is a good thing, §. IV that the Head be filled with Knowledge, that we may be able to give a Reaſonable Anſwer to them who do ask an Account of our Faith and Hope. And in a time when the Road is full of Thieves, whoſe Deſign it is to Rob and Murder us, no Man ſhould Travel without a Sword by his Side; and every Man ſhould get ſome skill to manage his Weapon, that he may at leaſt defend himſelf, and that Sacred Treaſure which is, or ought to be, dearer to him than his Life. I will therefore briefly mention ſome of thoſe Rational Grounds, upon which our Aſſent to the Chriſtian Doctrine ought to be built, and then it will remain firm and unſhaken. They may be reduced to theſe two Heads; The Nature of Chriſtianity; And the Divine Proof of it.
I. For the Nature of Chriſtianity, 'tis a Religion every way Worthy of God. For it gives us ſuch an Account of the Nature and Will of God, as our Reaſon with great Toil poſſibly might have found out, and cannot but approve and cloſe withal as ſoon as ever it is propoſed to us. 'Tis a great Advantage to have this Food brought to our Hands, and not to be obliged to hunt after it; for that at the beſt would have coſt us great Labour, and we might have miſſed of it. And theſe it acquaints us with, not to amuſe and entertain us with ſubtile and uſeleſs Speculations, but as a neceſſary Foundation for the promoting and encouraging our living Righteouſly, Soberly, and Godly, in this preſent Evil World, which is the Apparent Deſign of the Goſpel. And in requiring Godlineſs, as well as Righteouſneſs and Sobriety, it does vaſtly exceed all the Inſtructions that we can learn from any of the Heathen Philoſophers. They have indeed, the Second Table written in their Books pretty fairly, tho' not without ſome Blots and Errata's: But as for the Firſt Table, they have but a few broken Letters of the Duties of it, and theſe too in a very ſmall Character. The Goſpel mightily inſiſts upon, and preſſes the neceſſity of Loving God with our whole Hearts and Souls, of making his Glory our Chief End in all that we do: Doctrines that lie at the Foundation of Practical Holineſs; which yet the Heathen Philoſophers never mentioned, nor dream'd of: And one may as ſoon expect to find a Jewel by raking in a Dunghil, as to meet with any Paſſages of this Nature in any of their Writings.
Again, 'tis a Religion every way ſuited to the State of Fallen Man: For it plainly acquaints us, That we are in a State of Apoſtacy, and how this came about. And it would greatly endear the Holy Scriptures to Men, if they did but Diſtinctly know what a perplexing Inquiry this has been among the greateſt Wits, and the moſt learned Scholars, who have not had the Word of God for their Guide; *Stillingfleet's Orig. Sacrae, p. 491.how Sin and Miſery came to break into this World. Some attributed it to Diſcord and Antipathy, a certain quarrelſome, pernicious, bloody Principle, which they knew not what to make of; but this is to put us off with mere Words and Sounds. Others, to the neceſſary Perverſity of Matter. Others; to ſome very malignant Spirit, that had ſlily wound it ſelf into it. Others, to two Gods, a Good, and a Bad one: And tho' it is impoſſible that more Nonſence and Contradiction ſhould be crowded together in the narrow Compaſs of ſo few Words, Two Gods, whereof one a wicked, ſpiteful, and malicious One: Yet Plutarch tells us, This was the moſt Ancient Opinion, and moſt Univerſally received among the Wiſeſt of the Heathen. And †Oracles of Reaſon, p. 194.one of theſe Heads of Braſs, that pretends to utter Oracles of Reaſon, is of the ſame Mind: For, ſays he, as to the Origine of Good and Evil, methinks it is leſs Contradictory and Unreaſonable, to believe as the Ancient Perſians did, That there were TWO Beginnings of things, the one Good, the other Evil: For how can Evil proceed from a Being infinitely good, and without whom nothing is, if Evil be not? And if Dr. Burnet *Page 207.have proved Geneſis but a Parable, why may not the Perſians be as much in the right, as the Jews? And yet another of his Brethren tells us †Page 197., That this is the firſt Head of the Deiſts Natural Religion; That there is ONE Infinite, Eternal God, Creator of all things. And in another place, That the generally acknowledged Lapſe of Nature, and how it came, may be diſcovered by Natural Reaſon; and it is reaſonable to conclude without Revelation, that it came (not from a wicked God, but) by a Deviation from the right Rule of Reaſon implanted in us, &c. When two Deities butt and knock againſt each other, 'tis no wonder that theſe two Authors do the ſame. Only there is this unhappy Difference, that of the Two Gods, one is a very Good one, which makes ſome Amends for the other who is ſo very Bad. But both theſe Epiſtlers are of the ſame vile Stamp and Strain. Further, the Scripture gives us a diſtinct Account of the State of the Quarrel between God and us; what the Iſſue of it will be, if the Controverſy be not taken up; and how we may be reconciled to him, whom we can never ſucceſsfully oppoſe; tells us of a Mediator, altogether ſuch a one as Fallen Man ſtands in Need of; what God requires of us, that through him we may eſcape that Wrath and Vengeance that is due to us for Sin; and what we ſhall receive from him in a way of Reward and Puniſhment, according as we comply with his Terms, or refuſe ſo to do. And it very much preſſes the great Doctrine of Regeneration; a moſt God-like Doctrine, every way worthy of God, and neceſſary for us becauſe of the Corruption of Human Nature: And withal ſhews whither we ſhould apply our ſelves for Divine Grace, for the changing the habitual Frame of our Souls, and the amending of our Lives. So much for the Nature of Chriſtianity.
II. Now for the Proof of it. The Word began firſt to be ſpoken by the Lord, Heb. 2.and was confirmed unto us by them that heard him; God alſo bearing them witneſs, both with Signs and Wonders, and with divers Miracles and Gifts of the Holy Ghoſt, according to his own Will. And he would never have ſet the Broad Seal of Heaven upon it, if it had been a Cheat, and an Impoſture, and ſo have unavoidably led us into a moſt fatal Error.
To this may be added, the wonderful Spreading of the Goſpel; which is very Admirable, conſidering the Strictneſs of its Precepts; the Weakneſs of the Inſtruments by whom it was propagated; the ſtrong Oppoſition that was made againſt it every where by Men in Authority, and thoſe of the greateſt Wit and Learning; the general Prejudices with which the Minds of Men were filled againſt it; and its overturning all other Religions wherein Men had been Bred and Born; and which therefore they uſe to be very tenacious of. If it had been a Lye, it would never have been ſo bleſſed and proſpered of God.
Conſider further, what a wonderful Reformation it wrought in the Hearts and Lives of all that entertained it. Surely that Seal could be no Forgery, but muſt be cut by a Divine Hand, which made ſo many Divine Impreſſions upon ſuch Multitudes of Souls.
To all which may further be added, The Caſe of the Jews, who, tho' ſcattered all the World over; yet, contrary to all other Inſtances in Nature, do not mingle and incorporate with any People, but keep themſelves as a Body diſtinct from all the Nations among whom they dwell. And they are the Filth and Offſcouring of every Place, even among the Heathens, as well as the Chriſtians. The very Mahometans deſpiſe them: The Indians *Terry's Voyage into the Eaſt-Indies.have a very Emphatical way, in their Language, of calling a Man two or three very ugly Names in one Compound Word; yet that of calling a Man a Jew, is reckoned worſe than all the Terms of Reproach heaped up together. They are every where ſtanding Monuments of Divine Vengeance, for rejecting the Goſpel; and a laſting Proof and Teſtimony of the Truth of our Saviour's Prophecies againſt them. Eſpecially if we conſider the many Attempts which they have made, but always in vain; but more eſpecially their laſt, in the Reign, and by the zealous Encouragement of Julian the Apoſtate Emperor, to rebuild the Temple at Jeruſalem, on purpoſe to prove our Saviour a Falſe Prophet; and the miraculous Overthrow of it, and his Deſign, by Balls of Fire from Heaven, whereby the Workmen were conſumed, and the ſorry Remains of the Foundations of that Temple were entirely razed, and he made further to fulfil the Prophecy of Chriſt by his very attempt to overthrow it; which is teſtified, not only by the Chriſtian Authors, but by the Heathen Hiſtorian *Ammianus Marcel. l. 23.alſo.
Neither are the Prophecies in Scripture concering Chriſt to be forgotten: ſuch as that of Daniel concerning the Meſſiah's being cut off within ſuch a compaſs of Years; Chap. 9.24.which tho' it hath its leſſer Difficulties, yet as to the main Subſtance is very plain; and therefore Porphyry moſt unreaſonably pretended the Book of Daniel was a Hiſtory forged after the Events came to paſs. And that Prophecy of Chriſt's coming before the Deſtruction of the Second Temple. Mal. 3.But above all, that which was one great Occaſion of the Converſion of that Noble *Earl of Roch. Life, by Burnet, p. 140, 141, 142.Man, who was once as remarkable for his Debauchery and Infidelity, as ever he was for his Wit or Quality, viz. the Prophecy of Iſaiah in his 53d Chapter, concerning the Death of Chriſt, which does ſo exactly correſpond with the Hiſtory of our Saviour's Paſſion, tho' it was wrote many Ages before Chriſt's Appearance in the World; and which the Jews, who abhor the Notion of a Crucified Meſſiah, and conſtantly Blaſpheme our Lord Jeſus Chriſt, ſtill kept in their Hands as a Book Divinely inſpired. Pilate writ an Inſcription on the Croſs, over the Head of Chriſt, This is the King of the Jews, in Latin, Greek, and Hebrew Characters. Every Jew is a Pillar of Braſs, which God has ſet up, and whereon he has engraven in Capital Letters, That Chriſt was a Teacher that came down from Heaven: And this not in two or three, but in all Languages under the Heavens: And he who hath Eyes to ſee, will read; and he that hath an Ear to hear, let him underſtand.
And I think we ought not to ſlight the Acts of Pilate which he ſent to Tiberius, containing a Narrative of the Life, Miracles, Death, and Reſurrection of our Saviour. Theſe are mentioned, not only by *Hiſt. Eccl. l. 2. c. 2.Euſebius, but alſo by Tertullian †Apol. c. 5. &c. 21.and J. Martyr ‖Apol. 2da. p. 76. & 84. Edit. Paris., who both of them more than once in their Apologies for the Chriſtians, boldly appeal to 'em. And they muſt have been Mad-men, in ſo doing, if they had not been well aſſured of the Truth of 'em. And one can't but think it highly rational that Pilate ſhould ſend ſome Account of ſo Extraordinary an Affair to the Emperor. But that which to me is of great Weight, and which I am ſurprized to find omitted by Learned Men, yea by thoſe who have written warmly againſt them that have endeavoured to put a Slur on theſe Acts, is this, That Maximinus in his Perfecution cauſed Suppoſititious *Of which ſee Euſebius Hiſt. Eccl. l. 1. c. 9. l. 9. c. 5. &c. 7.Acts of Pilate to be Forged, full of Blaſphemy againſt Chriſt, which he made to be ſpread throughout the whole Empire, to be taught in the Schools, where the Boys were to get them by heart, and to declaim upon them, that our Saviour and his Religion and Followers might be everywhere derided. But Providence put an End to his Mirth and Laughter; for Divine Vengeance ſeiz'd him, and he died a wretched tormenting Death; and juſt before it, publiſh'd an Edict in Favour of the Chriſtians. Now if there had been no Real Acts of Pilate, what need was there of theſe Counterfeit ones, and of all this Induſtry for the ſpreading of 'em?
Of all theſe Heads of Diſcourſe, §. V I have choſen to inſiſt only on theſe two, viz. The Pardon of Sin, and a Future State of Happineſs: becauſe, tho' they have been very lightly touched upon by ſeveral, yet I do not know any that hath thoroughly handled 'em. This Vein hath been ſcarce open'd, and then hath been preſently cloſed again: the Skilful Work-men having choſen rather to dig in ſome other Parts of the Mine; thinking, it may be, that this might be wrought by the meaner Hand of any Common Labourer; which hath encourag'd me to make the following Eſſay.
In the firſt Chapter whereof, I have been obliged to encounter ſome very Learned Men, two of which are Deceas'd. I have carried it with a becoming Deference to the Authors, while I have endeavour'd to Confute their Arguments and Errors. 'Tis great Barbarity rudely to treat the Aſhes of ſuch Men when Dead. I have therefore walked ſoftly over their Graves, and not trampled indecently upon them.
In the ſecond Chapter, my Subject hath led me to Cite ſeveral of the Ancient Heathen Philoſophers, tho' I have been far from producing all that I could have brought. I have done as our Courts are wont to do when a Jury is Summon'd; I have Impannell'd as many as I thought neceſſary to ſerve my Purpoſe, and have diſmiſs'd the Supernumeraries.
Some of the Quotations I have tranſcrib'd at large out of the Original, that the Learned Reader may judge whether I have miſtaken the true Senſe of my Authors, or dealt worſe by them. I deſire no Man to take them, as Traders ſometimes do a Bag of Money, upon Content, with a Promiſe of making them Good; he who Examines 'em, will find them ſo. And that any one who hath an Ability and a Mind to it, may do it with the greater Eaſe and Readineſs; generally the firſt Time that I quote an Author, I mention the Particular Page and Edition which I have all along made uſe of, where it was Neceſſary. The Neglect of which, in many Writers, is as idle, as if a Man ſhould direct a Letter to his Friend in London, without naming the Street, or the Sign of the Houſe where he dwells; who thereupon is not to be found without the Expence of much Labour and Time.
In the rendring of them into Engliſh, I have endeavour'd to give their true Senſe, without ſlaviſhly Confining my ſelf to a Verbal Tranſlation. I hate and deſpiſe the Superſtition of ſome Modern Publiſhers of Books, who can't clap in a the or an of, tho' it be abſolutely neceſſary to make their Authors intelligible, without giving the Reader a very formal Notice of it by a turn'd-up Comma, the Solemnity of an Italick Character, and introducing the little Particle with a Star prefixed in the Book, as one ſometimes appears in the Heavens to Uſher in the Birth of a Young Prince.
In ſome Places I have endeavour'd to give ſomewhat of a pleaſant Turn to a few of their Expreſſions; without which, the Reading many Quotations is a dull Buſineſs; tho' I know by Experience 'tis a much duller one to gather and tranſcribe 'em. When there is no Air nor Briskneſs in the Face, the Limner will give a Stroke of his Kindneſs, as well as of his Pencil; unleſs he be as heavy a Creature as the Man that ſits, or have as little Life and Soul in him as the Picture he draws.
If any think I have been either too Light, or too Severe in a Reflection or two on the Sentiments and Speeches of ſome of the Old Philoſophers: I reply, I have but followed the Example of Elijah, who derided the Prophets of Baal, that were as Senſeleſs and Empty Tools as the Idol they Worſhipp'd. And I think that a Silly Opinion, or a Ridiculous Saying, deſerves no Veneration, becauſe it hath been an Ancient one; or came from a Man, who as many Years as he lived before me, yet it may be was not much Older when he vented it, than I now am, when I ſmile at it and him. Had I been by when the Gibeonites produced their Dry and Mouldy Bread, I would not have taſted it; Their Broken Bottles, Clouted Shooes, and Tatter'd Garments, for all their ſeeming Antiquity, ſhould never have been laid up among my Rarities: And if their Ambaſſadors, tho' doubtleſs they were Men of Figure and Quality, ſhould have endeavoured to have impoſed them on me, I'de have preſently hurl'd 'em all away, and thrown 'em on the Dunghil; whence he that had a mind to have fed on, uſed and worn them, might have pick'd 'em up, if he had pleaſed.
I have added an Appendix, wherein I have endeavoured to Vindicate Revealed Religion from the Exceptions of Mr. A. W. contained in a *Oracles of Reaſon, p. 197.Letter of his, which I find in the Rhapſody of the late unhappy Mr. Blount. When he ſhews more Reſpect to our Bleſſed Saviour and his Holy Religion, I ſhall do the ſame by him. I have not ſaid all that I could, but I hope I have ſaid ſo much as Effectually to Silence that Heathen Oracle.
ERRATA.
PAg. 36. l. antep. r. Homines. p. 39. l. 18. dele that. p. 132. l. 10. dele Man. p. 179. l. ult. r. c. 1. p. 228. l. 14. r. careleſsly.