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out what their Opinions really were-but he is fure, he has taken what Care he could to ⚫ understand them, and that he has not in any Thing wilfully misinterpreted or mifreprefented them.' In his Mifreprefentations, which we find to be many, if he be not wilful, he must be at least mistaken; nor is it ftrange that he fhould miftake the Quakers, who fo far miftakes himself, as to think, that, he has fhew'd himself a fair Adverfary, in not concealing, but fairly propofing and answering their chief Arguments. Whereas he has neither brought out their principal Arguments, nor fairly anfwered thofe he has pretended to produce: Nor are many of his Questions juftly deduced from the Words of the Authors he pretends to_cite. This we fhall undertake in the fubfequent Pages to demonstrate, and in fo doing, fhall follow him in his own Order of Sections.
His firft Section begins with the following Question,
• Whether every Man that lives a moral good Life, and is a fober, honeft, just Man, is not a good Chriftian?
For this, he cites William Penn's Addrefs to Proteftants, 2d. Edit. p. 18, 19. (we fuppofe. mistaken for 118, 119.) whofe Words are, Let
us but foberly confider what Chrift is, and we • fhall the better know whether moral Men are to be reckon'd Chriftians. What is Chrift but Meekness, Juftice, Mercy, Patience, Charity, and Virtue in Perfection? Can we then deny a
HAD this Author pleas'd, he might have put down these Queries in W. P's own Terms, together with his preceding Definition of Morality. By Morality, fays he, I understand Virtuous living, Purity of Manners, that Justice, Temperance, Truth, Charity, and Blamelefnefs of Converfation, out of Confcience and Duty to God and Man, which may well denominate the Man that lives that Life, a Man juft, virtuous and pious: In short, one that does unto all Men, as he would have all Men do unto him.' This, fays W. P. is my Moral Man.
meek Man to be a Chriftian, a just, mer ciful, patient and virtuous Man to be like Chrift'?
THE Man thus defcribed, who fears God and works Righteousness, W. P. fays, is in some Degree concern'd in the Character of a true Chriftian, for which he produces found Reasoning and good Authorities, all which this Author overlooks or omits.
BESIDES, W. P. is in that Place profeffedly oppofing a Set of Men guilty of fuch Extravagancy, as that, upon hearing a fober Man commended, that was not of any great visible Profeffion, they would take upon them to caft him ⚫ off with this Sentence, Tub, he is but a moral • Man, he knows nothing of Saving Grace, he may be damn'd for all his Morality. Nay, fome, fays he, have gone fo far, as to fay and preach, if not print, that there are Thousands of Moral Men in Hell.' 'Twas the making fuch a dreadful Diftinction as that between a Moral Man and a Christian, that W. P. elsewhere call, a deadly Poifon, that these latter Ages have been infected with. We fuppofe, this Author will
not maintain fuch an harfh and uncharitable Diftinction, fince he allows, p. 7. that the Duties of the Law of Nature are an effential Part of Chriftianity; if fo, they who live up to thofe Duties are fo far Chriftians.
HAVING faid this in Vindication of William Penn, and his moral Man, we fhall next 'endeavour from the Holy Scriptures to convince our Opponent, that the Moralift, even of his own defcribing, has fome Title to the Chriftian Name: He allows him to be a Just Man. Let him then confider, that Chrift himfelf is eminently diftinguished by the Character of the Just One, Acts vii. 52. And they have flain them which fhewed before of the Coming of the Just One, [ Amaíx] Acts xxii. 14. And fee that Just One, [τον Δίκαιον] Thatthe Scepter of his Kingdom is call'd a Scepter of Righteousness, or Juftice. That the Love of Righteousness or Juftice, is expreffed as the Cause of his Unition. Heb. i 9. Thou hast loved Righteoufnefs, [dixaior vvnr] and hated Iniquity, therefore God, even thy God hath anointed thee with the Oyl of Gladness above thy Fellows. He is the Origin and Fountain, whence all Juftice or Righteousness is deriv'd, fo that no Man can properly be ftiled Juft or Righteous, but as he partakes of that Juftice or Righteousness, which flows from him, and has fuch Relation to him as the Stream has to the Fountain.
AGAIN, a Just Man is in fome Degree fanctified: Now the Author to the Hebrews fays, He that fanctifieth, and they that are fanctified, are all of one, for which Caufe he is not afhamed to call them Brethren. Heb. ii. 11, A Just Man then has fomewhat of Union with Chrift. He is taught to live justly by Chrift, the Grace of God which brings Salvation, Tit. ii. 11. And is confequently a Partaker B 3 of
of that Salvation from Sin, which was the very End and Purpose of his Miffion and Manifestation. God, faith the Apostle Peter, having raised up bis Son Jefus, fent him to bless you, in turning away every one of you from his Iniquities. Acts iii. 26. For this Purpofe, fays the beloved Disciple, the Son of God was manifefted, that he might destroy the Works of the Devil, 1 John iii. 8. Thou shalt call his Name Jefus, for he fhall fave his People from their Sins, Mat. i. 21. It were easy to enlarge on this Head, but, we think enough is faid to fhew, that this Author in representing a just Man, under the contemptuous Character of a meer moral Heathen, makes not the Scripture his Rule.
HIS Diftinction between a True Chriftian Life, and that of a Temperate, Sober, Honeft and Juft Man, whom he mifcalls Heathen, is of little Weight; fince all Virtue is undoubtedly Chriftian, and, wherefoever it is, acceptable to God, who, the Scripture affures us, without Refpect of Perfons, judgeth according to every Man's Work. 1 Pet. i. 17. And that, In every Nation, be that feareth him and worketh Righteoufnefs, is accepted with him. Acts x. 34, 35. Now Acceptance with God is through Chrift alone, He bath made us, faith the Apostle, accepted in the Beloved, Eph. i. 6. Are not they Chriftians, who are accepted with God through Chrift? Are not they Chriftians who are of the pure and undefiled Religion? The Apoftle James exprefly fays, Pure Religion and undefiled before God and the Father is this, To vifit the Fatherless and Widows in their Affliction, and to keep himself unspotted from the World, James i. 27. If our Opponent will affert a Diftinction, between a State of Acceptance with God through Chrift, and a
State of Chriftianity, let him do it in express Terms, and prove wherein it confifts from plain Scripture: Till then, he may with equal Juftice reflect his Charges of Deifm and Natural Religion upon the Apostles James and Peter, as upon the Quakers. Nor will that great Apologift for the Chriftian Religion, Justin Martyr, escape his Cenfure, who fays, (c) Chrift was in Part "known unto Socrates.' And again, (d) We have taught that Chrift is the First born of God, and we have fhewn before that he is the Word, of which all Men are made Partakers; and that they who have lived according to it are Chriftians. Such among the Greeks were • Socrates and Heraclitus, and the like.
PAGE 4. he fays, The Hiftorical Faith and Knowledge of Chrift's outward Birth, and Death, and Sufferings in the Flesh, is a neceffary and effential Part of Chriftianity, without which it cannot fubfift.
AND, page 5. having recited, what he calls the peculiar Articles of the Christian Faith, afferts, That fuch a Faith is as effential to Chriftianity as a good Life.'
He has here utter'd his own Opinion, but neither rightly fhewn wherein the Quakers differ from him, nor produc'd their Reasons for fo doing: We must therefore do both.
THE Quakers do as firmly believe every Part of the History of Christ declared in the Holy Scripture, as himself or any other Profeffor of Christianity:
f) Apol. z p. 48. Edit. Cooniæ, 1686. (d) Apol. 2. p. 83.