conduct them, by the Angel of his presence, in all the chief concernments of Religion. And this infant ftate of the World muft ftand in need of his especial guidance, and protection. They were not yet able (with Mofest) to look up to him who is invifible; and perform a purely rational, and ing Ideas of the Divine Goodness [at least not more than were adapted to, and unavoidable in the then low state of reafoning] than does the inward Tribute of a broken and a contrite Heart, which is ftill requifite on fome occafions; as well as the outward, publick profeffion of our dependence on the Deity, the rendring to him the Calves of our Lips; which, when the understandings of Men were ripe for it, and they able to keep up a tolerable sense of Duty by thefe means, have of themselves been, and are accepted by the fame gracious Being in the room of the other; [Hof. 14.2. Heb.13. 15.] though these be founded equally on Human Weakness, and at a like distance from the excellency of the Divine Nature. As to the Confumption of the Fruit of the Ground in Offer ings; why might not men conceive, that the fame God wha had given them all things richly to enjoy, might reasonably expect a return, as it were, of fome part of them, merely in token of Gratitude for the reft; as an exercise of their Faith in, a memorial of their Dependence on, him for a continuance of them, and a pledge of their Obedience, in ap plying each to the good purposes for which he had bestowed them? without the leaft dread of affronting him by an implication that he either wanted fomething, or reaped fome kind of Benefit by their Prefents. Nor need even fuch as had the most imperfect Notions of his Power and Bounty, apprehend this to be any dangerous mifapplication of thefe Gifts, on a perfwafion that he had requircd it; though without fome Tradition of that, Socrates him→ felf [p. 1o.] might perhaps justly doubt of the propriety, and acceptableness of this kind of Worship: as he had the like fcruples about Prayer, [Plat. 2. Alcib.] as also, Maximus Ty rius, long after. But if ever thefe, or any fuch, Offerings were in fact required, and these or the like ends might be ferved by them, Lotherwife we should indeed have no room to believe they ever were,] then will this be far from a mere useless waste, Heb.11.27. D 2 though fpiritual Worship. They could have no very perfect Notions of his Nature and Providence; nor had they much leifure for Speculation, and Refinement in these Subjects. They were all Tillers of the Ground, or Keepers of Cattle; employ'd fufficiently in cultivating and replenishing this New World; and through the Curse, brought though the things offered be deftroy'd: nor indeed can I fee any material difference between a religious Dedication of fuch things, and the Deftruction of them; or how they could be prefented to the Gods at all, if they were ftill kept for the ufe of their Owners. The cafe, I apprehend, will not be much different as to the Life of an innocent Creature; for if this Creature be confidered as man's Property, why may not the Oblation of it be affigned by way of Compofition, Mulet, or Commutation for fuch Faults as he is fenfible of, and ferve as a fignificant representation, and acknowledgement of fuch his fenfe; and be accepted by the offended Governour of the World, in lieu of a more condign Punishment? by virtue of fuch affignment doing away his Guilt, and being a fufficient Ground of Encouragement for him to hope for a full restoration to the Divine Favour; without any farther Import. Though if this should have yet a more diftant, and extenfive view, [as much removed perhaps from the comprehenfion of Mankind in thofe times, as fome others, then very obvious ones, may poffibly be now from us] it anfwers thefe ends for the prefent never the lefs; and is more like all other parts of the Divine Oeconomy, which ferve for various purposes, immediate and remote.-But if we admit thefe Ufes, they will make it improper for this Rite to have been instituted before the Fall; which is another Objection, p. 22. And if they will warrant the fuppofition of its being inftituted at all by God, it must be inftituted with a merciful Defign; and as fuch, every dutiful compliance with it would be conceived, in fome refpect, to better the Condition of the Worshipper, as far as he could carry his thoughts on that Condition; how dark foever his Notions might be, as to the time and manner of completing it. Upon the whole, I cannot help concluding it to be more probable in itself, and more analogous to the general courfe of things, that this fo univerfal a Practife of facrificing Ani mals, on it by their forefather, forced with him to eat their bread in the fweat of their brow. We may fuppofe the generality of them, to have been no better than Anthropomorphites*, in their Conceptions of the Divine Being; as many were found to be long after them, in much more knowing Times; and as perhaps a great part of the World mals, however odd and unaccountable it may feem to be in fome refpects at prefent, how much foever inferior to fome modern Notions of the world, and its all-perfect Governour; fhould owe its Origin to fome Divine Appointment; be propagated every where by primitive Tradition; and afterwards [as in too many other cafes] by a pretended Imitation, and Improvement, but a real Mifreprefentation and Abuse, receive fuch gradual Alteration, from the Authors of all Superftition and Vice, as at length to arrive at that degree of Enormity, which this ingenious Writer has fo well defcribed. And I fubmit it to his Candor, whether the fuppofition of its coming from one who might have farther views in it than could appear at first fight, or be at once accomplished; be not as likely to remove his Difficulties, as attributing it wholly to the Invention of Men, at a time when it is agreed between us, that they were capable of inventing very little ; and who, if they could fee fo far before them as to ftrike out fuch a Form of Worship, must (we may think) have likewife been apprifed of fome of the fame Difficulties, which would always attend it. And lastly, whencefoever it did come, whether fuch a perfwafion as this Gentleman entertains, of its being fundamentally wrong, and in every light fo glaring an Abfurdity, be not as hard to reconcile with the Belief [which I prefume we are equally agreed in] of God's exprefs acceptance of the fame on fome occafions; his permiffion of it all along to his diftinguifh'd Favourites; and at laft formally enjoining, and establishing it with the minuteft Circumfances: and this, without any fuch intimation as is given in other cafes, of its being all merely a compliance with fome of their own Cuftoms, or their Prejudices. The reafon of this is given at large by the Author of Glory of Christ as God-man. Difc. 1. S. 1. Lactantius is to prove that God has Human Paffions -to prevent being misunderstood, and to provide a pro'per Subject for thefe Paffions, he contends ftrongly for D3 God' yet are, by giving way to their Imagination, notwithstanding the cleareft Revelations, and plainest Arguments to the contrary. Frequent Apparitions then might be neceffary, to keep up a tolerable fense of Religion among them, and fecure obedience to the Divine Inftitutions; and that the Almighty did not exhibit fuch fo frequently as was either neceffary, or fit to answer this end, cannot be concluded from the filence of thofe very fhort accounts we have in Sacred Hiftory, as was obferv'd before. Befides, Adam himself continued nine hundred and thirty years, an eye witnefs of the Power and Providence of God; and could not but reflect on those remarkable inftances of both, exerted at the beginning of his own Life; and must have acquainted the reft of Mankind with all thofe Truths relating to the Deity, that were implyed in the Creation of Man, and his first fituation in the world * ; as well as his prefent ftate of Punishment, and profpect of a future Redemption; which were exhibited together, and doubtlefs explain'd to him, upon his Fall. He was all that while, a living Monument both of the Juftice, and Mercy of God; of his extreme hatred, and abhorrence of Sin; as well as his great "God's having a Human Form; no difcreditable notion at that time in the Church.' Warburton Div. Leg. B. 3. S. 4. P.372. add Locke on H. U. B. 1. c. 4. S. 16. and Huet. Örigen. L.2. Q.1. S. 8. p. 30. a Και γαρ ἐικῶν ἐν αρχη τε κόσμε ἐπὶ πλείον βεβοηθησθαι την άνθρωπων φυσιν, έως, προκοπης γενομένης εις συνεσιν, και τας λοιπας αρείας, και την ευρεσιν των τεχνών, δυνηθωσι και καθ' ἑαυλες ζην, ε χρηζονες ἀει ἐπιτροπευοίων και οικονομείων αυτες μελα παραδοξε ἐπιφάνειας των ὑπηρευμένων τῳ τα θεα βεληματι. Orig. cont. Celf. p. 216. Ed. Cant. Love, and long-fuffering towards the Sinner. He was very fenfible how Sin enter'd into the World, and could not but apprife his Children of its Author; and at the fame time inform them, of the Unity of God, and his Dominion over the Evil one; and affure them of his being the Supreme Governor, and Judge of all. For fo much, I think, might eafily be gathered from that Tranfaction in Paradife, in whatsoever fenfe we underftand it; not to mention that the Garden of Eden, the great scene of this Tranfgreffion, might per haps ftill be visible. This would produce a tolerable Idea of the Divine Being, and afford fufficient motives to obey him. And accordingly we find the effects of it, in the righteous Family of Seth, who began to call upon the Name of the Lord+; or, as that Text is better render'd in the Margin, to call themselves by the Name of the Lord'. They foon diftinguifh'd themselves from the Pofterity of Cain; and for their extraordinary Piety, were entitled the People, or Sons of God. Of them, fometime after, fprang a perfon fo every eminent for Goodness and Devotion, as to be exempted from Adam's Sentence, and the common lot of his Sons: who, after he had walked with God three hundred years, and prophefied to his Brethren‡, b See Allix's Reflexions, B. 1. c. 8. &c. * How he was able always to convince the World that he was the firft Man, fee Cumberland de Leg. Patr. p. 409, 410. Allix Reflex. p. 62. fuppofes it to continue till the Deluge, + Gen. 4.26. 4 Sce Shuckford, V. 1. p. 42, &c. Van Dale Orig, & Progr. Idol. c.2. Stillingfleet Iren. c. 3. p. 73. 419. 1 Jude 14. |