AN APOLOGY FOR Mr. TOLAND, In a LETTER from Himself to a Member of the House of Commons in Ireland; written the day before his Book was resolved to be burnt by the Committee of Religion. To which is prefixed a NARRATIVE containing the Occasion of the said LETTER.  
— Diis proximus Ille est  
Quem RATIO non IRA movet.  Claudian. 
LONDON, Printed in the Year MDCXCVII.   

A NARRATIVE Containing the Occasion of the following LETTER.  
I Promise not to give any account at this time of the Controversy occasioned by Mr. TOLAND's Book, nor to enter into the Merits of the Cause on either side. His Adversaries seem not yet weary of writing against him; and when they have once done, it will be early enough then for him to reply, if he sees reason so to do: For it would be an endless labour to make Answers severally to so many as may concern themselves in this Dispute. My design is only to show what Treatment he received from some People in Ireland, as far as that may serve to set the Letter annexed to this Narrative in its proper light. And I shall take care to insert nothing, but such notorious matters of Fact that no observing Person in Dublin, or I might say perhaps in the Kingdom, can pretend Ignorance concerning them, or deny them to be true.  
Mr. TOLAND was scarcely arrived in that Country, when he found himself warmly attacked from the Pulpit, which at the beginning could not but startle the People, who till then were equal Strangers to him and his Book; yet they became in a little time so well accustomed to this Subject, that it was as much expected of course as if it had been prescribed in the Rubric. This occasioned a Noble Lord to give it for a reason why he frequented not the Church as formerly, that, instead of his Saviour JESUS CHRIST, one JOHN TOLAND was all the Discourse there. But how unworthy a Member soever of the Christian Religion Mr. TOLAND may be, he's still so sensible of the Obedience he justly owes to its most Divine Precepts, that he dares not allow himself to make any returns in the same Dialect to what was liberally uttered against him in that place. 
Judas 9  We read, an Archangel was not permitted to rail against the very Devil; and if Mr. TOLAND had not innumerable Passages of the Gospel to restrain him, yet the Reverence all Men owe to their own Persons joined to the Rules of common Civility, would be powerful enough to keep him from bestowing any indecent Expressions or Reflections upon his Opposers. Nor is he such a stranger to the former Ages or the present, as not to perceive that passionate or violent Proceedings never yet gained Credit to a Cause; nor produced any other Effects upon the Enemies of it, but to make 'em abhor it the more.  
But when this rough handling of him in the Pulpit (where he could not have word about) proved insignificant, the Grand jury was solicited to present him for a Book that was written and published in England. And to gain the readier Compliance, the Presentment of the Grand jury of Middlesex was printed in Dublin with an emphatical Title, and cried about the Streets. So Mr. TOLAND was accordingly presented there the last day of the Term in the Court of King's-Bench, the jurors not grounding their proceeding upon any particular Passages of his Book, which most of 'em never read, and those that did confessed not to understand. Thus in the Reign of HENRY VI one 
* Bacon 's Historical Discourse of the Government of England, Part 2. cap. 17. pag. 161.  JOHN STEPHENS was presented by a Jury in Southwark, as a Man, say they, we know not what to make of him, and that hath Books we know not what they are. In the mean time those of either Sex who had any intimacy with Mr. TOLAND, or that favoured him with their familiar Conversation, were branded as his Proselytes, and Lists of their Names industriously given about; although those worthy Persons (for he always chose the best Company) had never discoursed him of Religion, nor had many of 'em then seen his Book. And so far was he himself from making his Opinions the Subject of his common Talk, that, notwithstanding repeated Provocations, he purposely declined speaking of 'em at all; which made his Adversaries (who slipped no handle of decrying him) insinuate that he was not the real Author of the Piece going under his Name. But if they were serious, and this was not another Artifice to make him own it, I would fain know what made them so angry with a Man whom they ought therefore to despise: For if there be any Poison (as I hope there is none) in that Book, the spreading of it in Ireland is wholly owing to the Management of those, who would be thought most to oppose it.  
We must not forget that in a few days after the present Lords justices of that Kingdom landed, the Recorder of Dublin, Mr. HANCOCK, presented Mr. TOLAND to their Excellencies after a very obliging manner; for in his Congratulatory Harangue in the name of his Corporation, whereof by the way he spoke not a word, he begged their Lordships would protect the CHURCH from all its Enemies, but particularly from the TOLANDISTS, a Sect, I'm sure, those Noble Persons ne'er heard of before. The late Lords justices, the Earls of Montrath and Drogheda, were more neglected at least in the same Speech; though all Ireland cannot without the blackest Ingratitude but acknowledge, that they never lived before under a more prudent, just, and peaceable Administration: For as they gave no occasions of Complaint in their Government, so were there no Murmurings against them but only of such, as, through a perpetual desire of Change, are always Enemies to their own and the Country's Happiness. Mr. TOLAND being thus made a Heresiarch in so public a place, where all the Nobility and Gentry of the Kingdom then in Town were present, occasioned every body to hunt for his Book which was very scarce; and his Enemies also took that Pretext of denominating all his Acquaintance TOLANDISTS, how different soever they were from him or one another in their Sentiments.  
From the Pulpit, from the jury, and the Court, he must take his next turn at the Press, from whence there issued a Book said to be an Answer to him in particular, and to all others who set up Reason and Evidence in opposition to Revelation and Mysteries. This imports that Mr. TOLAND made Reason and Revelation contradictory. But how well the Author of the said Book, Mr. PETER BROWN, signior Fellow of Trinity College near Dublin, has proved this or the rest of his Undertaking, is referred to the impartial Reader's Judgement. If hard Language would do instead of strong Arguments, we might easily determine who had the better end of the Controversy; and if you believe Mr. BROWN himself, he assures you that if it can be shown where one Link of his reasoning fails, 
Pag. 81.  he'll make it up again so firm, that it shall never be undone. Indeed I don't believe Mr. TOLAND designs to give him any trouble of that kind, so that his Reasons are like to continue as good as ever they were. But Mr. BROWN'S Book comes now under Consideration as it was one of the Machine's invented to render Mr. TOLAND dangerous or odious. And this he does not only by endeavouring all along to prove him a most inveterate Enemy to all Revealed Religion; 
Pag. 79.  but he expressly solicits the Civil Magistrate to take a course with him, which looks not very generous in an Answerer, how much concern soever he may pretend for his Faith. In one place he says, 
Pag. 139.  I have no more to do here but to deliver him up into the hands of our Governors. We may confute his Errors, but 'tis they only can suppress his Insolence; we only can endeavour to heal those already infected, 'tis they alone can hinder the Infection from spreading further. And afterwards he adds, 
Pag. 144.  Here again I would deliver him into the hands of the Magistrate, not moved by any heat of Passion, but by such a Zeal as becomes every Christian to have for his Religion. I am fully satisfied this murdering Zeal is not inspired by Genuine Christianity; and as for his want of Passion, the Inquisitors themselves show as much seeming Reluctance against killing or maiming of those whom they procure to be condemned for Heretics. At the very instant they deliver 'em over to the Secular Power, they address themselves to the Magistrate in these terms; We most earnestly beseech you, my Lord judge, that for the love of God, and from a sense of Piety and Mercy, as well as out of regard to our Entreaties, you would neither inflict the loss of Life or Limb upon this miserable Creature 
* Domine Judex, rogamus vos cum omni affectu quo possimus, ut amore Dei, pietaris & misericordiae intuitu, & nostrorum interventu precaminum, miserrimo huic nullum mortis vel mutilationis periculum inferatis. . Tho at the same time, if the Judge should take the holy Fathers at their word, they would infallibly excommunicate him for his ready Obedience, whereof they are so fond in all cases but those of justice and Clemency, which is the Motto of their Standard. Here we may observe how strangely Words of a good signification may be detorted to countenance very ill Actions. Thus to abuse a Man is in the Language of some termed Zeal, and so it is to murder him in that of others; nor were the barbarous Irish wanting to sanctify their Massacre by that Name.  
But lest the broaching of simple Heresies should not serve the turn, Mr. TOLAND must by all means be made the Head of a Sect, and of no ordinary one; for, if you credit Mr. BROWN, 
Pag. 162.  he designs to be as famous an Impostor as MAHOMET. To confirm this Character, which was well enough invented to amuse the People with vain Terrors, there was a ridiculous Story handed about, whether true or false God knows; for Mr. TOLAND remembers nothing of the matter. 'Tis said, in short, that about the fourteenth Year of his Age he gravely declared he would be the Head of a Sect e'er he was Thirty; and before he was forty he should make as great a stir in the Commonwealth as CROMWELL ever did. Risum teneatis. Here's an old Prophecy found in a Bog with a witness, and which Mr. HANCOCK and Mr. BROWN have laboured to fulfil in part, that superstitious Folks might trepidly apprehend the event of the rest. 
Pag. 164.  Mr. BROWN says, The real design of this Man is plainly no other than what he formerly declared, and what he openly affects, to be the Head of a Sect; and doubts not but he has a great deal more to say, 
Pag. 166.  whenever this new Sect of his becomes so numerous that they shall outbrave the Laws, and labour for a public Reformation of the Mysterious Doctrines of the Gospel. Would any body believe this, did they not see it plainly owned in Print? 
Pag. 121.  Nay he tells us that he has traced this Heresiarch from the time he first gave out he would be Head of a Sect before he was thirty Years of Age, till he became an Author, and from thence to his coming into Ireland to spread his Heresies, and put his Design in execution. I assure him he wants two Years still of Thirty, and if his Disciples (as they're called) take not other measures than he did to erect that same Sect in Ireland, St. PATRICK may securely possess his Apostleship in that Kingdom till Doomsday, which is an Honour Mr. TOLAND does not envy him. I ought not by any means to forget here the Sagacity of a certain Gentleman, who wondered at his Impudence for presuming to set up a new Religion in their Country, where he had not a foot of Land; which inclines me to believe he has met with better Records of the Apostles Possessions than Mr. TOLAND could in all his reading.  
Well then, if all this won't do, what shall we make of him next? He must even be represented as dangerous to the Government; and truly so he's like to be if Irish Presages hold good, for their Prophecies were never worth a farthing. 
Pag. 172.  How far Men in power, says Mr. BROWN, according to their several Stations, are obliged to intermeddle in point of Conscience, I shall not now inquire. But sure I am in point of Policy it is become no less than necessary: for the Writers of this strain have given broad hints that they are as little friends to our Government, as our Religion. This Man can say that MAGISTRATES are made for the PEOPLE, and every one knows what Doctrines of REBELLION Men are wont to insinuate by this SAYING. O! is it thereabouts then? Why truly, the Doctrine of Passive Obedience was exploded by this same Saying, which Mr. TOLAND acknowledges to be one fair Quotation. JAMES the Second was justly abdicated according to this Saying, because he was an Enemy to the People for whom he was made a King; and our most Glorious Hero WILLIAM the Third, the Restorer of Universal Peace and Liberty, was invested with the Supreme Power by the honest People of Great Britain, for whose good he has indefatigably employed it ever since, in vindicating, settling, and enlarging their Civil and Religious Rights. Mr. BROWN has been pleased to say that Mr. TOLAND was proud of running down three Kingdoms with one cross Question, 
Pag. 123.  which is, How can a Man believe what he does not know? and he that does so, knows not what he believes. Now I would gladly be resolved by him, for whom the Magistrates are made unless for the People? Were they made for themselves? or whether the People were made for the Magistrates? 
Pag. 172.  But he adds, that this sort of Men deserve to be looked to, that their numbers grow formidable; and makes little doubt but their design is at length to show us, 
Pag. 173.  That all Dominion as well as Religion is founded in Reason. Let him assure himself they will never begin to show that, for they have clearly proved it long ago. What Dominion is not founded in Reason, must be doubtless unreasonable, and consequently Tyrannical. There was nothing more reasonable than for Men first to unite themselves into Societies for their mutual Peace and Security against the Violence or Fraud of others. And as reasonable it was that they should agree upon certain Rules, or frame Constitutions which were to be the known Standard of every bodies Actions, and might serve for the Decision of all their Differences. That there should be Magistrates or indifferent Persons appointed to preserve those Laws, and see 'em put in execution (not leaving every Man to be his own Judge) is not less reasonable still. And that all due Honour and Obedience should be paid to those Governors by their Subjects, is likewise most highly reasonable; so that I fancy we must necessarily conclude all just Dominion to be founded in Reason.  
At length comes from the North a finished Master of such Politics, and he doubts not but Mr. TOLAND after all is a jesuit. But his Book utterly destroys all the Principles of Popery and Superstition. That's nothing; for jesuits to unsettle us will preach against their own Religion. Now if Mr. TOLAND be a jesuit, he's certainly the most dangerous of the Order, and begun extremely betimes. He was not sixteen Years old when he became as zealous against Popery as he has ever since continued, and by God's Assistance always will do. From Redcastle near Londonderry he went in 1687. to the College of Glasco in Scotland; and upon his departure from it the Magistrates of that City gave him Recommendatory Letters, wherein they took particular notice of his Affection to the Protestant Religion. The day before the memorable Battle of the BOINE, he was created Master of Arts at Edinburgh, and received the usual Diploma or Certificate from the Professors. Then he came into England, and lived in as good Protestant Families as any in the Kingdom, till he went to the famous University of Leyden in HOLLAND to perfect his Studies; and upon his return from thence lodged in a private House at Oxford till about two Years ago he came to London, where, 'tis well known, his Company and Conversation were the farthest in the World from being jesuitical. Notwithstanding the whole series of his Education, as well as his own Genius, did thus run in the most opposite Channel to Popery; yet in Ireland that malicious Report gained upon some few, because his Relations were Papists, and that he happened to be so brought up himself in his Childhood, which was no more an Action of his own, than that he was born there. So his Countrymen treated him in this respect like his Majesty's good Subjects of Guernsey, who, when they are in France are called English Rogues, and in England French Dogs.  
The last Effort, except the charge of Socinianism, to blast him, was to make him pass for a rigid Nonconformist. Mr. TOLAND will never deny but the real Simplicity of the Dissenters Worship, and the seeming Equity of their Discipline (into which being so young he could not distinctly penetrate) did gain extraordinarily upon his Affections, just as he was newly delivered from the insupportable Yoke of the most pompous and Tyrannical Policy that ever enslaved Mankind under the name or show of Religion. But when greater Experience and more Years had a little ripened his Judgement, he easily perceived that the Differences were not so wide as to appear irreconcilable, or at least, that Men, who were sound Protestants on both sides, should barbarously cut one another's Throats, or indeed give any disturbance to the Society about them. And as soon as he understood the late Heats and Animosities did not totally (if at all) proceed from a Concern for mere Religion, he allowed himself a latitude in several things, that would have been matter of scruple to him before. His Travels increased, and the Study of Ecclesiastical History perfected this Disposition, wherein he continues to this hour: for, whatever his own Opinion of those Differences be, yet he finds so essential an Agreement between the French, Dutch, English, Scotish, and other Protestants, that he's resolved never to lose the benefit of an Instructive Discourse in any of their Churches upon that score; and it must be a Civil not a Religious Interest that can engage him against any of these Parties, not thinking all their private Notions wherein they disagree worth endangering, much less subverting, the Public Peace of a Nation. If this makes a Man a Nonconformist, than Mr. TOLAND is one unquestionably. And so he is, if he thinks the Dissenters ought not to be molested in their Goods or Persons, nor excluded from any of their Native Rights, because they have a different Set of Thoughts from him or others, so long as none of their Principles are repugnant to good Government. He believes them likewise to be a true and considerable part of the Protestant Religion (for they have demonstrated themselves to be staunch Patriots) notwithstanding any Error or Weakness whereof they may be guilty in his Judgement. But this same reason will prove him as sound a Member of the established Church of England; being persuaded the narrow Sentiments of a few about Communion is not any professed Doctrine of that Church: nor would there be any Separation from it in this Realm, were all others of his mind. 'Tis visible this Declaration is not made to curry favour with one (as many do) while in their Hearts they are devoted to the other side. But Mr. TOLAND's Opinion being frequently demanded as to this Point, he now delivers it once for all; for he will never condescend to court any body of Men with preference to all others, further than he sees ground for it: and to this, as his settled Judgement, he's resolved to adhere, though it should hazard the inevitable ruin of his Fortune or Reputation with all Parties.  
Atheism is now become so common an Accusation in every Person's mouth, who is displeased at the Rudeness of others for not complimenting him with their Assent to his Opinions, that, although in itself it be the most atrocious and unnatural Crime whereof a reasonable Creature can be guilty, yet is it not otherwise minded than as a word of course which indicateth a world of Inconsiderateness and Rancour. When Mr. TOLAND used to be traduced in Ireland for Deism with many other Opinions, and his Friends demanded of his Accusers where they made those Discoveries in his Writings, the ready Answer always was, that truly they had never read the Book, and by the Grace of God never would; but that they received their Information from such as were proper Judges of the thing. O how inseparable is Popery from Ignorance! And what is the source of all Popery, but Implicit Belief wherever it is found? As to what the Author of the Letter to a Convocation-man says of a Congregation de propaganda Infidelitate, no body needs be ashamed of so good Company as the present Bishop of Salisbury, the late Archbishop of Canterbury, and the Commons of England themselves, whom he not only libels with most false and vile Insinuations, but even his Majesty's own Person as a Prince of no Religion, which none that had any Religion durst say of a King who is so great a friend to it by his Patronage and Example. Mr. TOLAND was once writing an Answer to this Author; but he laid aside his Papers when he understood that such able Men had undertaken him, as the Reverend Dr. WAKE, and the Ingenious Author of the Letter to a Parliament Man.  
But some People not being satisfied, it seems, with all that past, and thinking Mr. TOLAND should never have enough on't, concluded at last to bring his Book before the Parliament. And therefore on Saturday the 14 th' day of August, it was moved in the Committee of Religion, that the Book entitled Christianity not Mysterious, should be brought before them, and accordingly it was ordered that the said Book should the Saturday following be brought into the Committee. That day the Committee sat not; but the next Saturday, which was the 28 th' day of August, there met a very full Committee, wherein this business was a great while debated. Several Persons eminent for their Birth, good Qualities, or Fortunes, opposed the whole Proceeding, being of opinion it was neither proper nor convenient for them to meddle with a thing of that nature. But when this Point was without much Argument carried against them, they insisted that the Passages which gave Offence in the Book should be read; so those wonderful Objections were made which are cleared in the Letter subjoined: and then the Committee was adjourned till the 4 th' of September. That day, after several Gentlemen had spoke to those Objections, they urged at last, according to Mr. TOLAND'S own desire, that he should be called to answer in Person, to declare the Sense of his Book, and his Design in writing it. But this favour being peremptorily denied, an Honourable Member went to the Bar, and offered a Letter to be read which he had received that Morning from Mr. TOLAND, containing what Satisfaction he intended to give the Committee, had they thought fit to let him speak for himself. But this was likewise refused, and the Committee came immediately to those Resolutions, to which the House agreed after some Debate on Thursday following being the 9 th' of September, viz. That the Book entitled Christianity not Mysterious, 
Votes of the H. of C. of Ireland.  containing several Heretical Doctrines contrary to the Christian Religion and the established Church of Ireland, be publicly burnt by the hands of the Common Hangman. Likewise, That the Author thereof JOHN TOLAND be taken into the Custody of the Sergeant at Arms (which he took care to prevent) and be prosecuted by Mr. Attorney General for writing and publishing the said Book. They ordered too that an Address should be made to the Lords justices to give Directions that no more Copies of that Book be brought into the Kingdom, and to prevent the selling of those already imported. Their Sentence was executed on the Book the Saturday following, which was the 11 th' of September, before the Parliament-House Gate, and also in the open Street before the Townhouse; the Sheriffs and all the Constables attending.  
One very singular Passage we must not omit, which is, that the same day the Book was to be condemned there came abroad a printed Sheet, wherein, to terrify any body from appearing publicly for Mr. TOLAND, were contained the following words: Now let those consider this, says the Writer of that Paper, whether within doors or without; and whether the Vindication or even the excusing this Book or the Author, 
A Letter upon Mr. Toland's Book to I. C. Esq pag. 4.  or the ridiculing or otherwise baffling the just Prosecution or Censure of it and him, be not truly the denying of our Saviour before Men, and whether such may not assuredly expect to be denied of him in the presence of his Father, and the holy Angels, and all the World at the last day. This strange Denunciation had no effect upon those who all along appeared in Mr. TOLAND'S behalf, though much outnumbered by those of the contrary Opinion. In the Committee it was moved by one that Mr. TOLAND himself should be burnt, as by another that he should be made to burn his Book with his own hands; and a third desired it should be done before the Door of the House, that he might have the pleasure of treading the Ashes under his feet.  
I forbear making any Remarks here either upon the design of burning Books in general, or this in particular; nor will I show, as well I might, how fruitless this sort of proceeding has proved in all Ages, since the Custom was first introduced by the Popish Inquisitors, who performed that Execution on the Book when they could not seize the Author whom they had destined to the Flames. Neither will I insist upon the great Stop and Discouragement which this Practice brings to all Learning and Discoveries; but, without further Digression, I shall now leave the Reader to peruse Mr. TOLAND'S Letter, and to judge for himself whether it would have given him satisfaction, had he been a Member of the House of Commons.  
Mr. TOLAND'S Letter to a Member of the House of Commons in IRELAND, etc.  
Dublin, Septemb. 3. 1697. SIR,  
WHen the Christian Religion is attacked by Atheists and others, they constantly charge it with Contradiction or Obscurity; and Mr. TOLAND'S design in the Publication of his Book was to defend Christianity from such unjust Imputations, as he more than once declares in his Preface, and as he thinks it every Christian's Duty to do, according to his Ability or Opportunity. If we might judge of his Performance by his professed Intentions, we should conclude it to be extraordinary good; but we must on the other hand reckon it as bad, if, without further Examination, we regard the strange Out-cries that are made against it both from the Pulpit and the Press. That a Man should be run down because it is the fashion, or by Interested Persons, and such as are influenced by 'em, is nothing strange; for one way or other the like happens every day: but that a Book should be condemned by wholesale, without assigning the particular Faults or Mistakes in it, and by many that never read it, is visibly unjust. What has contributed to make Mr. TOLAND (whom neither his Age, nor Fortune, nor Preferment renders formidable) the Object of so much Heat and Noise, and after what manner his Enemies of all sorts have treated him under a zealous pretence, he's like very speedily to inform such of the World as will please to concern themselves. But not considering the Honourable House of Commons, or yourself in particular, among the number of his Adversaries but as his judges, he thinks convenient to clear those few Points which are reported to afford matter of Exception to some in the Committee of Religion. But, before this be done, he desires that two or three Particulars may be a little considered.  
Mr. TOLAND, in the first place, is of opinion it portends much Happiness to the Nation, that the Commons (who have all the right imaginable to it) should take the cognizance of such things into their own Hands. And though his Book should, as it's very probable, happen to fall under their Censure, yet his love to Mankind cannot but make him extremely pleased with the Consequences he foresees must necessarily follow from such an authentic Precedent in this Country, where it was most peculiarly wanting. Nor does he think it more reasonable for him to be angry at his private ill luck, than it would be for some to be out of love with Parliaments themselves (which is the best Constitution in the Universe) because they are mistaken sometimes, and that an Act is repealed in one Session which was established in another; not considering that such an Inconvenience is infinitely overbalanced by several excellent Laws, and by the Remedy that may likewise be had to this pretended Disorder from that very Court, upon better Information or Temper.  
Secondly, Mr. TOLAND does not complain that he alone in the Kingdom is disturbed for his Opinion, but is heartily glad that no more are troubled upon that account. For as he takes Persecution to be one of the chief Marks and Pillars of the Antichristian Church, so he looks upon an impartial Liberty of writing and speaking whatever is not destructive of Civil Society, to be the greatest advantage of any Country, whether the Learning, or the Commerce, or the very Peace and Tranquillity thereof be considered. Yet it cannot but look mighty oddly to indifferent Persons, 
Left out in the Original Copy.  that all the Dissenters from the Established Church, that the Papists who pervert Christianity itself, that several declared Socinian, ay and jacobite Pamphlets should escape the burning Zeal of those, who so furiously prosecute one young Man only for the suspected Consequences of his Book, as if the very Being or Destruction of all Religion depended upon the fate of him, or his Writings.  
Thirdly, As for the Errors commonly laid to Mr. TOLAND'S charge, they are so various and inconsistent with one another, that no Man of ordinary sense could possibly hold them all at a time; and being credited by his Enemies without book, he may with more Justice deny than they can affirm them. He's not therefore obliged to take notice of any thing but what is alleged in formal words, or plainly inferred from his Book. Indeed some Consequences an Author might not perceive, which should render him the more excusable; but Mr. TOLAND confesses he foresaw several Consequences of his Book, even to part of the Opposition with which it has met, though not that (after the Pulpits, Presses, and Juries) the Commons of Ireland should likewise honour it with their Animadversion.  
Now what is said to have been objected in the Committee is, First, That the very Title CHRISTIANITY NOT MYSTERIOUS is Heretical. Whether the Committee decrees a new or declares an old Heresy, Mr. TOLAND neither knows nor is much concerned to understand, being conscious to himself of neither. If the Title be made good in the Book, 'tis orthodox or sound enough; and if not▪ yet he's still to seek for the Heresy of it. If it be an old Opinion; 
Left out in the Original Copy.  others would gladly be informed in which Century it was first taught, who the Author of it might be, or by what Council it was condemned: and if it be a new Notion, they desire likewise to know whether the House of Commons alone can decree it Heresy, being yet perfect strangers to any such Power claimed by that Honourable Body. But 'tis affirmed that by his Title he rejects the Mysteries of the Gospel. If by Mysteries be meant the Doctrines themselves, he denies none of them; but that after Revelation they are not mysterious or obscure, he still maintains for the Honour of Christianity. A great many without doors very wisely conclude that he believes not the Doctrines, because he thinks they are plain, and therefore the more credible; for that's all he means by not mysterious. But some People, otherwise credulous enough, believe no body capable of rendering that clear and easy, which to themselves seems difficult or insuperable.  
It was likewise objected that he makes a doubt whether the Scriptures be of Divine Authority. That bare Expression, If the Gospel be really the Word of God, imports no such matter, but very frequently the contrary; as for example, If the Gospel be true this frame of the World shall be dissolved, which is not to question, but more emphatically to assert the truth of the Proposition. But this, I confess, is nothing to the case before us. The words in the Conclusion of the Book are these, 
Pag. 170.  Nothing contradictory or inconceivable, however made an Article of Faith, can be contained in the Gospel, if it be really the Word of God: for I have hitherto argued only upon this Supposition, for the Reason to be seen towards the end of the Preface. The sense of the words than must be determined by that Reason; and the Passage referred to in the Preface is this, viz. In the following Discourse which is the first of three, 
Pres. p. 24.  etc. the Divinity of the New Testament is taken for granted. In the next Discourse, etc. I attempt a particular and rational Explanation of the reputed Mysteries of the Gospel. And in the third, I demonstrate the Verity of Divine Revelation against Atheists and all Enemies of Revealed Religion. Now is it not something strange that a Man should question what he takes for granted, and which the Method he followed would not permit him to prove before his time, that is, not form the Conclusion before the Premises? In one place he positively affirms the Scriptures to contain the brightest Characters of Divinity; 
Pag. 33.  but that the force of Calumny may evidently appear, let this other Passage of the same Book be considered: 
Pag. 46.  What we discoursed of Reason before, says he, and Revelation now being duly weighed, all the Doctrines and Precepts of the New Testament (if it be indeed Divine) must consequently agree with Natural Reason and our own ordinary Ideas. THIS every considerate and well-disposed Person will find by the careful perusal of it, and whoever undertakes this Task will confess the Gospel not to be HIDDEN from us, nor afar off; but very nigh us in our Mouths and in our HEARTS. But this whole Chapter must have been transcribed, were all that's to our purpose in it to be nicely quoted; for every word of it from Nᵒ 22. to the end, is a Justification of the Method and Style of the New Testament. Yet lest any suspicion of Fallacy might remain where the Particle IF occurs, I demand what Declaration can be conceived in stronger terms than the following Passage? for you shall be troubled with no more, though I might easily cite forty others relating to this Head. The words are, Whether or no Christianity is mysterious aught to be naturally decided by the New Testament, 
Pag. 88  wherein the Christian Faith is originally contained. I heartily desire to put the Case upon this Issue, I appeal to this Tribunal; for did I not infinitely prefer the Truth I learn from these sacred Records to all other Considerations, I should never assert that there are no Mysteries in Christianity. The Scriptures have engaged me in this Error, if it be one; and I will sooner be reputed Heterodox with these only on my side, than to pass for Orthodox with the whole World, and have them against me.  
It was likewise objected that Mr. TOLAND showed not a due Respect to CHRIST, because he always styles him in his Book barely CHRIST, or at most only JESUS CHRIST. If this be any Disrespect, the most Orthodox Divines are as guilty of it in their Writings; and the Apostles themselves speak of him without any additional Titles a great many times in the Gospel. 'Tis otherwise, I grant, when some special occasion requires them to be more express; and when Mr. TOLAND was declaring the Head of his Church, he says, 
Pref. p. 26.  I am neither of Paul, nor of Cephas, nor of Apollo's, but of the Lord JESUS CHRIST alone, who is the Author and Finisher of my Faith. And here I cannot forbear admiring how Mr. TOLAND should be deemed an Arian or Socinian, seeing, for aught appears in his Book, he may lay a better Claim to any other Sect, except the Papists, than to them; for these three are the only Parties he opposes by name. But if his Religion is to be really discovered by his Book, 'tis utterly impossible he should be either an Arian or Socinian. They both of 'em (from different Notions) believe JESUS CHRIST to be a mere Creature God, which Mr. TOLAND does not; and, to mend one Absurdity by a greater, they join in paying their Deified Creature Divine Worship, which Mr. TOLAND judges impious and ridiculous. His own words are these; Tho the Socinians disown this Practice 
Pag. 27.  (of admitting Contradictions in Religion) I am mistaken if either they or the Arians can make their Notions of a Dignifyed and Creature God capable of Divine Worship, appear more reasonable than the extravagancies of other Sects touching the Article of the Trinity; such as the Whimsies of EUTYCHES, GENTILIS, and the rest. In short, Mr. TOLAND had no natural occasion to declare his Sentiments relating to CHRIST's Person, that and the other particular Doctrines of the Gospel being the Subject of the second and third Books he promises, and by which alone his Conformity or Dissent with the Common Christianity is to be discerned. Nor had his Adversaries from the Press run into so many gross Mistakes, and been at the trouble of several no less unhappy than needless Conjectures, had they but Patience or Phlegm enough to attend the Publication of those Pieces.  
It was objected also that he slighted the Sacraments (which is a term he never uses) by making them bare Ceremonies. That he called 'em any where mere Ceremonies he absolutely denies, though he now affirms with all Christians, that the Actions of breaking Bread and washing with Water are as much Ceremonial under the New Testament, as Circumcision or the Passover were under the Old. But when Mr. TOLAND had a just occasion to mention the Sacraments, though not to declare his Opinion concerning their Nature or Efficacy, 'tis evident he speaks there of those numerous Ceremonies of Human Institution which were added to 'em by the mistaken Zeal or Prudence of the Primitive Christians, 
Pag. 153.  who, as he says, not having the least Precedent for any Ceremonies from the Gospel, excepting Baptism and the Supper, strangely disguised and transformed these by adding to them the Pagan Mystic Rites; and of these appending Ceremonies he gives a large Catalogue in that Chapter. But he's so far from making any comparison between Christianity and the Orgies of BACCHUS, as was likewise alleged, that on the contrary he severely handles those who blended such Corruptions with pure Christianity. 
Pag. 153.  Thus, says he, lest Simplicity, the noblest Ornament of the Truth, should expose it to the Contempt of unbelievers, Christianity was put upon an equal level with the Mysteries of CERES, or the Orgies of BACCHUS. To this may be added another Passage, where he affirms he could draw his Parallel between Heathenism and those early Superstitions much larger, 
Pag. 162, 163.  to show how Christianity became mysterious, and how so Divine an Institution did, through the Craft and Ambition of Priests and Philosophers, degenerate into mere Paganism. Here, you see, 'tis not the Christian Religion, but the unwarrantable Additions to it, wherein JESUS CHRIST never had any hand, which he compares with the Mysteries of CERES and the Orgies of BACCHUS. And what, pray, is the main body of the Popish, Eastern, or other Superstitions, but the continuance of those Rites of Heathen or jewish Original which Mr. TOLAND justly explodes? Or is any body that draws a Parallel between Heathenism and Popery thought disaffected to Christianity? Indeed professed or disguised Papists will accuse him of such a Crime, but no understanding Protestant can ever be guilty of so much Weakness.  
'Tis possible more Exceptions were made to Mr. TOLAND'S Book in the Committee, or these not all in this Order; but these were all whereof he could inform himself, and of which he gives the most compendious and satisfactory account he can: being as ready to do the same in relation to all other Objections that shall fairly come to his knowledge. The greatest Hardship he complains of is, that, being an Inhabitant of England, he should be molested in Ireland (where he was only fortuitously born) for a Book he published in another Country. His Errand hither, God knows, was neither to propagate nor receive any Doctrines, new or old; and as he was far from ever designing to fix his constant Residence here, so he thinks himself liable to be disturbed in any other place, whither his Curiosity or Business may lead him, as in this Kingdom; which is a way of proceeding hitherto unheard of in the World. I shall give you no further trouble when I have told you, that I resolve always to continue an unalterable Friend to Liberty, an Advocate for Religion without Superstition, a true Lover of my Country, and in particular, Sir, your most humble Servant,  
JOHN TOLAND.  
THere was enough said in the preceding Letter concerning the Socinianism laid to Mr. TOLAND'S Charge, and I doubt very much whether now there be any Socinians in England; I am sure, no considerable Body of them: for the Theology of the unitarians, who vulgarly pass under that name, is very different from that of SOCINUS. But these unitarians in one of their latest Prints disown any Service intended their Cause by Mr. TOLAND'S Book; and all Sects, we know, are ready upon the least apparent Conformity to augment their own Numbers, especially with such as they seem to value for their Learning or other Qualifications. In The Agreement of the unitarians with the Catholic Church occurs the following Paragraph. 
P. 54, 55.  The (Bishop of Worcester's) eighth and tenth Chapters, are employed in opposing, and, as he thinks, in exposing and ridiculing some Interpretations of a few Texts of Scripture by the unitarians; and attacking a few Paragraphs in Mr. TOLAND'S Book, Christianity not Mysterious. I know not what it was to his Lordship's purpose to fall upon Mr. TOLAND'S Book. But if he would needs attack the Book, he should have dealt fairly. He should have discussed the main Argument in it, and not carped only at a few Passages; and those too so mangled and deformed by his Representation of them, that I dare to affirm Mr. TOLAND does not know his own Book in the Bishop's Representation of it. I do not perceive, to speak truly, but that Book still stands in its full strength; if it has not also acquired a farther Reputation, by occasion of this so unsuccessful nibbling at it. But suppose the Bishop had disarmed the Gentleman, what is that to us? Do we offer this Book against the Trinity of the Realists? Was it written with Intention to serve us? Does it contain any of our Allegations from Reason, against the Trinity of Philoponus, Joachim, and Gentilis? We desire him to answer to the Reasons in our own Books against the Trinity of the Tritheists. But to these he says not a word, but only falls upon Mr. TOLAND'S Book; in which, or for which we are not in the least concerned. Nor do I think the Learned and Ingenious Author will hold himself to be interested to defend that Christianity not Mysterious with which his Lordship presents us. So far that celebrated Vnitarian.  
A good Temper and sound judgement usually go together, and if the absence of the former be no Demonstration that the latter is also wanting, yet questionless it creates a very reasonable suspicion of it; for a bad Cause is generally supported by Violence and ill Arts, while TRUTH establishes itself only by Lenity and Persuasion. This is so certain that when an undiscerning Person happens to be engaged on the right side, and employs Force or Calumny in its defence, we always find he does it infinitely more harm than good. That such as receive Gain or Honour by any thing should oppose those who go about to destroy it, though with design to introduce a better in the room of it, is no great wonder though it be manifestly unjust. Thus the Silversmiths of Ephesus headed by DEMETRIUS raised a mighty Tumult against the Apostle PAUL for ruining their Trade, which was solely maintained by Lies and Impostures at the expense of the People's Credulity. The Primitive Christians were represented by the Heathen Priests as Atheistical, Rebellious, Incestuous, and in a word, polluted with all manner of Wickedness and Impiety; by which nefarious Artifices they procured those innocent Persons to be cruelly persecuted with Infamy, Confiscation, and Death itself in all its shapes. The Waldenses, Wicclifists, Hussites, and the first Reformers were treated after the same manner by the Church of Rome; and when they could not seize their Persons, they never failed to load 'em with horrid, black, and monstrous Aspersions, that they might not be wanting to prejudice 'em all manner of ways, as if this had been the very Method prescribed in the Gospel to reduce the Erroneous. Thus we read such accounts of LUTHER and CALVIN'S Lives published by the Monks of those Times, as paint 'em worse than Devils, and that make their Doctrine as different from what we know it to be, as the Historians were from telling Truth.  
I am sorry to observe among us any Remains of that implacable and bitter Spirit, though such as distinguish themselves by their eminent Virtues retain no tincture of so mean and base a Disposition. The Character which that most excellent Person the late Archbishop of Canterbury has left on Record of the Socinians (when he was strenuously arguing against their Opinions) ought to be a Model which no body should be ashamed to imitate. He did not think to lessen his own Reputation, or to hurt his Cause, when he frankly acknowledged them to be a Pattern of the fair way of disputing, 
Four Serm. against the Socin. p. 57, 58.  and debating matters of Religion without Heat and unseemly Reflections upon their Adversaries. They generally argue matters with that Temper and Gravity, says he, and with that freedom from Passion and Transport which becomes a serious and weighty Argument: and for the most part they reason closely and clearly, with extraordinary guard and caution, with great dexterity and decency; and yet with smartness and subtlety enough, with a very gentle heat and few hard words: Virtues to be praised wherever they are found, yea even in an Enemy, and very worthy our Imitation. Yet this great Man, who so candidly represents his Adversaries, was himself most scurrilously and unworthily handled by his own and the Enemies of the Government. And here I must do Justice to Dr. pain lately deceased, who, as he tells the World in his Letter to the Bishop of Rochester, was desired by his Grace the present Archbishop of Canterbury to answer Mr. TOLAND; and why should not every body that thinks him in the wrong take the same liberty of writing against him, as he did to publish his Thoughts before? Now if Mr. TOLAND'S own Judgement ought to be received in this case, the Doctor has in his two Sermons said more against him than the Bishop of Worcester, Mr. NORRIS, the Anonymous Oxonian, the Author of the Occasional Paper, Mr. BEVERLY, Mr. GAILHARD, Mr. BROWNE, or any other Answerer; and yet instead of treating him like a Dominican Inquisitor, he uses, with some little warmth, such Grave and Christian Language as shows his Metropolitan's Judgement and Moderation in pitching upon him, as well as his own Skill and Sincerity in the management of his Trust.  
We must hold this Mystery of Faith, 
Dr. Payne's Serm. p. 65, etc.  says Dr. pain (speaking to his Auditory) with a Christian good Temper, and not lose that while we are contending for the other; nor let our Contentions grow so warm and intemperate, so fierce and cruel, as to forget and violate the plain Morals of Christianity, while we are over earnestly disputing for the Faith of it; or perhaps only for some false and mistaken, or at least some useless Opinions, and overnice and subtle Controversies about it. This has been the fault of those who have contended more for Victory than Truth, and more for their own Credit and Vainglory than the Christian Faith; who though they may be in the right, as 'tis ten to one that they are not (for Truth seldom dwells with such a Spirit of Rage, and Pride, and Passion, but rather with a quite other Temper) yet they greatly disserve the Cause they so unduly manage. And as they are never like to convince their Adversaries, so they give others just ground to suspect that they supply want of better Reason and stronger Arguments with weak and impotent Calumny, with undecent and unbecoming Reflections. This is as Criminal and as Unchristian as the Error or the Heresy they are so zealous against; and 'tis to be doubted 'tis rather a false Fire and a hypocritical Zeal, not for the Cause of God so much as their own; and that this is kindled not from the Altar, but some other place, and blown up by some private PIQUE and sinister Designs, that thus blazes out to such an outrageous degree as to consume and destroy, not only its Adversaries if it were in its power, but even the most vital and substantial Parts of Christianity, even Peace, Love, and Charity; and contends for the Christian Faith with such a most Diabolical and unchristian Temper. This is very far from the Spirit of Christ and Christianity; and however precious the Faith be, yet the Apostle tells us, if we had all Faith, and understood all Mysteries, and all Knowledge, yet without Charity we are nothing, however great we may be in our own Thoughts. And such a Zeal of Sowrness and Bitterness, as it is generally without Knowledge, so it is always without Religion; and though it hold the Mystery of Faith (and do not rather pervert and corrupt it) yet, to be sure, this is not, according to the Apostle's Advice, in a pure Conscience.  
There needs no more to be added in this place but a sincere acknowledgement from Mr. TOLAND, that (notwithstanding any Prejudices he may be supposed to entertain against Ireland) he met there, and had the honour to be acquainted with a great many worthy Gentlemen, who by their extraordinary Parts, Education, and Virtues, merit to be distinguished in any Country of the World. He knows several Men and Women (and doubtless there are or should be more) who done't confine all Salvation to the narrow Limits of a Sect, nor mistake the affected Phrases of any Party for the only true Christianity: who neither hate nor despise others for differing from them in Opinion, no more than in Features or Complexion; knowing that no body can believe as he pleases, and it were the highest Injustice to expect a Man should profess with his Mouth what in his Heart he detests: Persons who can live easily with all Men, as being of one Race, and fellow-Citizens of the same World; not denying any body the liberty of improving the Happiness of the Society by his Invention, Learning, Industry, or Example: And who, in a word, are not willing to deprive themselves of real and certain Advantages for the sake of uncertain, contested, or useless Speculations; as if one that wants it should reject the proffered Service of an honest and able Accountant, because he believes not a World in the Moon; or not allow an Ingenious Man's Conversation to be agreeable, for ridiculing the Fable of St. PATRICK'S Purgatory. As for the Public Peace, which is pretended to be endangered by a TOLERATION, it has been disturbed or subverted in all Ages and Places of the World, not either by Conscientious or Enquiring Men, but by those who no less dogmatically than tyrannically impose upon their Understandings; and who, in spite of all their Disguises, appear to be much more concerned for SOVEREIGNTY than REFORMATION. 'Tis likewise clear as the Sun they were Mr. TOLAND'S Enemies that made, or continue all the needless stir about his Book, and not his Friends, who only acted defensively for the Common Liberty of Mankind, but not upon his private account. Nor does he (who, one would think, should know it best) believe any Persons in Ireland or elsewhere favoured him a jot the more for writing that Treatise; and if they did, he was never yet informed of this accessary Kindness either by themselves, or others by their Deputation: neither does he make returns of Love or Respect to any body living upon this mere Consideration.  
Qui statuit aliquid, parte inaudita altera,  
AEQUUM licet statuerit, haud AEQUUS est.  Seneca. 
FINIS.