REFLECTIONS Upon a PAMPHLET ENTITLED An Account of the Growth of DEISM in ENGLAND.   

REFLECTIONS Upon a PAMPHLET, ENTITLED, An Account of the Growth of DEISM in ENGLAND.  
Together with some CONSIDERATIONS About the Christian Religion.  
Qui bonâ fide colit Deos amat & Sacerdotes.  Stat. Epist. Dedic. in V Lib. Sylu. 
LONDON: Printed for John Newton, at the Three Pigeons over-against the Inner-Temple-Gate in Fleetstreet. 1696.   

REFLECTIONS Upon a PAMPHLET, ENTITLED, An Account of the Growth of DEISM in ENGLAND.  
IT has now for a great while been the Complaint of Good Men, that Atheism and Infidelity grow mightily among us, which is indeed a very melancholy Consideration, but I am afraid is but too true, did not the Profane and Blasphemous Discourse which one is often forced to hear, sufficiently show this: The Air and Humour of the Age is so very different from that Seriousness, Plainness, and Simplicity which a through Belief and Consideration of the Christian Religion would inspire Men with, that one who takes notice of the Difference, cannot easily imagine that this Religion is so generally believed as 'tis professed. Add to this the great Corruption of Manners, the great Difficulty there is to breed up Young People soberly and virtuously; or to find those of Riper Years who are Men of Honesty, Integrity, and Public Spirit to be employed in the Service of their Country.  
Now when a Nation is so much corrupted as ours is at present, it can hardly proceed but from one of these two Causes; either first from a Corruption in their Religion, by making that consist in outward Observations, or giving Men hopes to please God, and get to Heaven, by some other Method besides real Holiness, and a Care of their Lives; by which means the Conscience is left lose in that respect: or else, secondly, from a Disbelief of the Religion itself: for tho' some Men make a shift to do it, it is an uneasy thing to go against Conscience; and therefore a general Corruption of Manners can hardly be without one of these two Causes, which leave Men at Liberty to indulge themselves without Disturbance from it.  
As for the first of these, the Corruption of our Religion, by making that consist in outward Observations, or giving Men Hopes of getting to Heaven by any other Method but real Holiness of Life; it is what cannot be charged upon the Present Age or Church; wherein, whatever Zeal may have been showed upon other Accounts for things in themselves indifferent, yet it has always been plainly taught, that nothing but inward Piety can recommend us to God, or make our Peace with him; and that there is no way of getting to Heaven, without the real Reformation of our Lives. And these things have been showed so distinctly, plainly, and clearly, both in Opposition to the Superstitious Observations of Popery, and to some Popular Errors about Religion, among ourselves, that perhaps no Age can show the like; as may appear to any that has been but a little conversant in the Sermons and Books that have been published by the Divines of the Church of England. And I believe one great Reason why so many Lose People have made Infidelity their Resuge, is, because it has been so clearly shown them that there is no Hopes for such Persons from our Religion; which they would not so easily have left, had we had but any Trick to save them, and let them enjoy their Sins together. And therefore we see that most of our Debauched People take this way, contrary to what may be observed in some other Countries, where People of as ill Morals as they, yet speak with Reverence and Respect about their Religion. Of which Difference I can think of no other Reason but this, That the one has no Hopes from his Religion, and therefore treats it accordingly; the other has still some Reserve in his Eye that may stand him in stead after a Wicked Life, Absolution, and Extreme Unction, or at most some Money for Masses when he is dead. And upon this Account his ill Morals often increase his Zeal for his Religion, and set him upon endeavouring by that to make God what amends he can for those Sins he is resolved to enjoy.  
The Effect, I believe, is apt to be quite contrary with Serious and Considering Persons, who among us, cannot but have a Reverence for that Religion which they see so worthy of God; which does not consist in little Tricks, or outward Observations, but in solid and substantial Goodness; such as is for the Good of the World, for the Advancement of our own Nature, and tends to make us pious and holy, and as like God as may be. Considering Persons will be very apt to have a Reverence for such a Religion as this.  
And on the other side, such Persons, if they live in Countries where this is degenerated into outward useless Observations, where Men may get their Sins pardoned, and make their Peace with God by such things as even a Wise Man would have no regard to; no wonder if they cannot esteem it: and if they have opportunity to know nothing of Christianity but as it is thus practised, it is no wonder at all if they do fall into Deism; as our Travellers tell us, that this is a very common thing among such Persons in Italy, and some other Countries.  
There has lately appeared a Pamphlet which pretends to give an Account of the Growth of Deism in England: that is indeed the Title of it, but I believe not the Author's Design; who seems to have had no other Aim, but to say as many ugly things as he could against the present Established Church and Clergy. Whether the Author be a Christian or no, I shall not pretend to determine; I would willingly suppose he is, since he seems to say so; but I believe he himself will not deny that he has more Zeal against the Church of England than he has for the Christian Religion; and if he be a Christian, I would leave it upon his Conscience, how he will be able to answer it to Jesus Christ, that he should with such aggravating Circumstances, and so much Virulence expose that to the View of the World which he himself says commonly makes Men Deists, and yet be at so very little pains to give any Antidote against it. It looks as if he were uneasy that such good Arguments against Christianity should lie hid only amongst his Clubs of Atheists and Deists; and that he was willing to try how many Proselytes they were like to gain by being exposed to public View.  
Our Author's Design being only to expose Christianity, or else expose the Clergy, which I rather believe, we cannot expect a full Account of the Growth of Deism from him. I shall therefore first, in short, take notice of what I judge to have been the Causes of the Increase of it; and then, consider those assigned by his Author.  
1. The great and chief Cause of Deism at present, was the general Corruption of Manners brought in in the late Reign, and encouraged during that time both in Clergy and People; and in order perhaps to prepare the way for Popery, carried on so far then, that it is now a very hard Matter to reform it.  
2. Another thing that much promoted it, were the Divisions and Factions both in Church and State; the grols Enthusiasm of the late Times, and the many ill things done under the pretence of Conscience: And then on the other side; the open Profaneness of some in Opposition to them. Add to this, that both Sides too much made it their Business to expose one another, and so made each other appear indeed much worse than they were; by which means, great occasion was given to ill men, first to look on all Sides as Knaves, and then to laugh at all Pretences to Religion.  
3. Another thing that accidentally came in to help it forward, might be this; That at the same time such Offence was given, and there was such great Corruption of Manners, Mr. Hobbs' Philosophy and that of some others came much in Vogue, which brought in some lose Principles, and encouraged Men in a Sceptical Humour, and made them suspect every thing: and when once Men of ill Lives are unhinged in their Principles, they will hardly be at the pains to think deep enough to set themselves right again; especially when their Religion is so contradictory to their Lusts.  
4. Another thing that may have promoted it, is the Detection of the gross Forgeries of the Church of Rome as to Miracles and other things; which tho' found out in the Last Age, yet then only increased men's Zeal against Popery; but now when Men were become more indifferent in Religion, it had a very different Effect, and inclined many People to suspect the Evidence of Christianity itself, tho' very absurdly, the Cases being so very different.  
5. Another great Cause of it may be this, That Religion has been openly exposed commonly in our Plays. They have not indeed brought our Saviour upon the Stage, and exposed him in Person; but it has been almost as bad; they have made it their Business to laugh at the true Life of Religion, at all Sense of Conscience, or talking seriously about Spiritual Matters. They have encouraged Looseness and Debauchery, and made it their Business to make 'em as easy to the World as possible. In short, the whole Genius and Spirit of our Modern Plays is as contrary to that of the Christian Religion as Darkness is to Light; and then it's no wonder if People that are much conversant in these, do in some time lose all Sense of the other.  
6. I shall name at present but this one more, which though not much taken notice of, may have had a considerable Influence this way, upon Young Gentlemen especially; and that is this, That by the false Laws of Honour now in Vogue, they see they cannot live and act like Gentlemen, and at the same time keep to the plain Rules of their Religion. Christ commands us to forgive Injuries, not to render Evil for Evil; but if a Gentleman at present won't cut his Neighbour's Throat for a small Affront, he must be contented to suffer himself what is very hard to be born, to be exposed, and counted a Coward, and be perhaps kicked out of Company; by which means the Christian Religion is really in a State of Persecution. Now this is a great Snare to Young Gentlemen, and must make very many of them resolve rather to leave their Religion in that Point, than undergo what is so hard to be born; and tho' the case do never happen to them, yet the very Resolution must debauch the Conscience, take away much, if not all the Authority Religion has over it, which must needs make that very uneasy, and so incline him for his own Quiet to throw it quite off; or come to despise it, as not being fit to be the Rule of the Life and Actions of a Gentleman.  
Had our Author's Design been to give us a full Account of the Growth of Deism in England, he could hardly have miss either of these, or some other Causes besides those he mentions; which I shall now take the Liberty a little to reflect upon.  
He lays then, the whole Gild of the Growth of Deism upon the Clergy. A very severe Charge; and which, if true, must justly make them the Hatred both of God and Man. Certainly Clergymen, of all Persons, aught to take care of themselves, that they may not, if possible, so much as by any Infirmity prejudice Men against that Holy Religion which they are Commissioned by God to keep up and propagate in the World. And they will have very much to answer for, to their great Master, if they do, like Eli's Sons, make themselves Vile; and make people abhor the offerings of the Lord. But then, for the same Reason that it is so great a Sin in them to make themselves vile, it is so in others to endeavour to render them so: for if they are made vile and contemptible, the Mischief and Prejudice to Religion is the same, whether they are made so by their own Fault, or other People's. The very same Obligation that lies upon Ministers to take Care of themselves, the same lies upon other People not to defame them, or misrepresent their Actions, or aggravate their Infirmities; because upon their Reputation the Good of Religion does indeed very much depend. If they lose their Reputation by their own Fault, they must be accountable for all the ill Effects of it; but if other People will do, it either by inventing, or aggravating Matters, the Gild must light there where the Fault is.  
I would therefore once more apply myself to our Author, that he would seriously ask his own Conscience, whether, tho' he represents the only Cause of Deism to be the ill Opinion Men have of Clergymen, yet he does not in this Pamphlet make it his Endeavour to render them as vile as he can? and whose Work he can suppose he has been doing in it? For either the Foundation of his Book must be simple and impertinent, that the ill Opinion the World has of Clergymen is the Cause of the Growth of Deism; or else he himself must grant, that the exposing them with so much Virulence, must certainly serve the same end.  
2. I would ask him, Whether he has observed those Rules in this Pamphlet which every honest Man should observe when he speaks ill of any, and much more in a Case of such Importance as this is: Every Man that would meddle with Matters of this Nature should take care.  
1. That he speak nothing but what is exact Truth.  
2. That he relate Matters in a plain and natural way, without putting false Colours upon them; without putting in, or leaving out Circumstances that may quite alter the Matter: that he don't aggravate little things, or use tragical or ridiculous Expressions to disguise; but in short, that he represent things as they really are.  
3. When a thing is capable of a double Construction, he must not presently suppose the worst; especially he must have a Care that he don't, as is too often done, tack his ill Construction to the thing, and so represent it as part of the Matter of Fact.  
4. Though a thing bereally ill, he ought to make so much Allowance for Ignorance, or Prejudice, or it may be Passion, or other Infirmities, as a good Man may be guilty of; and to consider whether some of these may not justly be brought in to alleviate the matter.  
5. That he should at least let every Man bear his own Burden, and no more; not censure one for the Fault of another; or bring in a whole Body of Men for what concerns only some, and it may be but a few of them.  
Had our Author observed these good Rules, we should hardly have seen this Pamphlet: And now I have mentioned these, I believe I may leave it without fear of any great Danger from it. However, I shall take notice of some Paragraphs in it before I proceed to what I farther designed.  
His first Instance that he gives of the Progress of Deism is taken from the time of King Charles the First; 
Page. ●  for from that time chief gins the Hatred of the Party against Clergyment. His Instance is of a Young Gentleman sent to travel into Popish Countries, and principled by his Tutor to have a Care of Popery, because it's a Religion which in almost all its Branches is only calculated and designed to serve a Turn, etc.— Well, the Young Gentleman when he has done his Travels, returns to Old England, and finds Archbishop Laud and the Presbyterians quarrelling about Power; and this gives him a Prejudice against the Religion of his Country, and so he turns Deist.  
Now sure this Young Gentleman had not a good Tutor; or else he discharged him, as is commonly done, too soon. I suppose when he was sent to Spain or Italy, his Tutor did not bid him disbelieve the Apostles Creed because the Errors of Popery were invented to serve a Turn: but his Meaning was, That he should have a Care, and not easily, without good Evidence, believe any thing that had such an Objection against it. And he was in the right to bring this Caution home with him, If they were quarrelling about Power, not to believe either till he had examined the Matter. But there were a thousand other things in which they agreed, and which did not serve the End of Power or any other Interest; why did he throw them off? But especially, Why did he throw off the Holy Scriptures before he knew whether their Master did encourage them in such ambitious Designs? 
Page 7.  It was not very wisely done in a Matter of such Concernment. 
Page 5.  Yet this was one of our Author's Men of Probity and Sobriety. But I rather think his Manners were corrupted in his Travels, and so he had no great mind to Religion; otherwise he would not have parted with it so easily.  
As for Archbishop Laud, who is struck at here, and so often in this Pamphlet, I shall not pretend to justify all he did: if he were guilty of Miscarriages, he suffered severe enough for them, and the Party might now very well let him rest. But as for his Zeal in defending the Government of the Church; were it in itself an indifferent matter what the Government of it should be, yet since Episcopacy was Established, it would not have been very wise, without Good Reasons, to have hazarded so many Evils as might come by a Change. But he had this farther to say for himself, that his Zeal was to preserve that Government which the Church of Christ had universally had in all Ages from the Apostles Days; that which apparently had been the Government in England ever since there were Christians here; that Government under which this Church had been reform, and had so long flourished; and therefore that one in his Place should have betrayed his Trust had he not done all he could to preserve it.  
Our Author invidiously takes notice of the Bishop's Courts, Style, etc. 
Page 6. — If the Nation has thought fit to show their Respect to their Religion by bestowing some Honours or Conveniences on the Ministers of it, which they cannot, and do not pretend to by the Laws of Christ, it will be a hard matter for this Author to show any Reason why they may not make use of them.  
But as for what follows, it is very surprising, and shows that our Author should have taken some Care to know the Principles of the Church better before he railed at it so much: His words are these, 
Page 7.  But the Bishop is the Higher Power, because by the Principles of Episcopacy he can Excommunicate the King, i. e. forbidden him the very Conversation of his Subjects, and thereby render them uncapable to make good their Oath of Allegiance in yielding their Aid and Assistance.  
It is like enough some may be of Opinion, that it is the Duty of a good Christian Bishop, or Minister, to refuse giving the Holy Sacrament even to a King, if he be notoriously Scandalous in his Life: but, to Excommunicate him so, as to forbid him the Conversation of his Subjects, is to Depose him, at least if he remains contumacious; which, upon second Thoughts, our Author himself will hardly take to be the Doctrine of the Church of England.  
It is not my intent to follow him through every particular of such a lose discourse; but only to take notice of what occurs most remarkable. He does in several Places fall upon the business of the Persecution of Dissenters: to which I shall make no other Reply, but that I am sorry that all Parties have given each other so much Provocation, and have therefore been so apt to be hard upon one another at every little Advantage the Times afford; and I am very sorry, that so much Heat and Animosity still remains on all Sides, and is still like to do, if Men go on to write such Books as these of our Author, on purpose to inflame.  
He expresses himself very angry at the Test," and calls it a Church-device; to which I shall make no other Answer, but, that it is not an Act of Convocation, but an Act of Parliament; and when made, looked upon to be a good Act by Persons not thought to be much influenced by the Counsels of Churchmen. And after all, it will be a hard Matter for our Author, or any else, to give any good Reason, why a State or Kingdom may not, to preserve Unity, and consequently Peace and Quiet, give that Encouragement to the Established Religion, That none shall enjoy any Office of Honour or Profit, who is not of it; and who does not, as a Testimony of that, bring a Certificate of his actually joining in Communion with it in the Sacrament of the Lord's Supper. And I would be very glad to see so much Moderation in those who descent from the Church, of all sorts, that it should be adviseable for her to put more Power in their hands than they have.  
The next Cause he mentions of Deism, 
Page 10.  is the Clergy's Prevarication in this Revolution, as to their Principles of Passive Obedience; in which Case, whatever Cause of Scandal may have been given, has been very much aggravated by the Enemies of the Church, of all sorts. But methinks an equitable Considerer of things would rather argue thus, That if some of them did in this leave some Principles they were fond of before, 'twas a Sense of the Good of their Country that changed their Minds, because we see that they did stick to their Religion with a great deal of Zeal when it was very hazardous for them; and we have just Reason to think, that very many of them would have cheerfully lost all they had in the Cause, and have resisted, even unto blood.  
But after all, there were not many of the Clergy that were so far for Passive Obedience, that had the Case been put to them as ours really was at the Revolution, of a King that was actually overturning the whole Constitution, and either designed to enslave us by a Foreign Power, or, which was much the same thing, so far hugged and encouraged a Monstrous Power in one of his Neighbours, that in a very little time it had not been in his own Power to save either us or himself. I believe, had the Case been put thus, there were not very many who would have said that it was unlawful for a People, in such Circumstances, to save themselves; of which, beside others, I have this Reason, That this was the Opinion of some Authors in great Reputation among our Clergy. 
Grotius, Barclay, Dr. Falkner.  They did indeed preach up Passive Obedience in general Terms, as the Scripture and the Laws of England deliver it; and as for such Cases, they were odious, and not very fit to be mentioned; but sufficiently excepted in the Nature of the Thing, and such as common Sense would easily find out whenever any Case of that kind should happen.  
As for those who went farther than this, or carried the Matter with Heat and Violence, I shall leave them to stand or fall according as they can approve the Sincerity of their Hearts to our Great Master, who can make Allowance for Mistake, and Prejudice, and other Human Infirmities, though Men won't.  
But our Author is still angry, and says, that the Clergy are Enemies to the Government, for a King de facto only, and still Subjects to King James: which, if it be true, I am sure there is no great matter of Priestcrast in it, for it is apparently against the Interest of their Church.  
But by this, as well as other things, we may guests our Author knows very few of the Clergy, especially those that have been preferred since this Revolution, of which number are above two Thirds of the Bishops, whom this Author calls Jacobites, but some of his Friends use to call the Dead Weight for the Government in the House of Lords; which contrary Reproaches are a good Sign that they carry themselves like Moderate and Honest Men, and good Patriots of their Country. He makes a great Stir in several places with Dr. S— k, as if he were the only Clergyman almost he had heard of, or that all the rest were guided by his Notions. But I can assure him the Dean has more Reputation for his Books of Death and Judgement than he has for his Case of Allegiance.  
It is a hard Matter to answer for so great a Body of Men as the Clergy of the Ch. of England, especially in a Case where they are not all of one Mind; and should I endeavour to clear them all from the Aspersions he there throws, it's possible I should have as little Truth of my side, as he has Truth or Justice in aspersing them all; or as those have who censure all Men of our Author's Stamp as Persons against Kingly Government, and that design to make England a Commonwealth; and yet that there are some such, he himself will, I am persuaded, hardly deny.  
As for what he charges upon them, their making the King to be only so de facto; if by it he mean that they look upon the King to be an Usurper, and that tho' they may submit to him while he has them in his Power, yet that this is to be only till they can have a good Opportunity of serving him who is their Rightful King. This, I believe, is a gross Calumny, and such as can be charged upon very few.  
But there may be perhaps some others whom our Author will call de facto Men, who tho' they should be mistaken in the Principles they go upon, yet however may upon those Principles serve the Government as well as any that live under it.  
Some it's possible there are, who do not approve of all that was done in the Revolution, on, and therefore would not themselves concur in it; but yet when the thing is done, and the Government settled by the Consent of the Majority, may think themselves bound to submit to it, and when they have given their Oath, to stick to it as much as if the Original of it were never so contestable.  
Others, it's likely, there may be, who do not think particular private Persons bound to examine the Titles of Princes; that as in private Cases it is not their own Judgement, but the Determination of the Judges that is to direct their Consciences to whom they are bound to pay their Rent or any other Due; so in this great Due of Allegiance, it is the highest Authority we have, that of the Parliament, must direct them to whom to pay it: and whether that great Court be right or wrong in their Determinations, they are not proper Judges.  
And to mention no more, there may be some others who may think, that tho' every thing at the Revolution was not exactly agreeable to common Forms, yet since it was agreeable to the great Law of Necessity, we should thank God for the great Benefits it brought us, and stick to it against all the World.  
Upon these Hypotheses, and several other, it's like some People may have come into the Government; and tho' they should not be in every thing in the right, yet it will be a hard matter to show any Reason why they may not be good Subjects, and very faithful to the Government: and 'tis neither just, nor charitable, nor for the Interest of the Government, to censure all these as Subjects to King James.  
But our Author still threatens the Clergy with an Oath of Abjuration. 
Page 16.  But whether he and his Friends will be able to persuade the Parliament to appoint such a one, Time must tell us: it is a Matter has been proposed more than once, but has never yet been judged for the Good of the King and Kingdom. It was the Wisdom of our Parliament, at the Beginning of the Government, to frame the Oath of Allegiance in as general Terms as they could, and to give as great a Latitude to the different Opinions and Apprehensions of Men as possible; for which they had this very good Reason, That the Government was so apparently for the Good of the Kingdom, and so necessary to its Preservation, that all Lovers of their Country would be glad to join with it if so be there was nothing to shock their Conscience: and therefore to gain all sorts of People, it was necessary to allow as great a Latitude for that as they could. And the same Reason will hold still; for the Government, blessed be God, is still in the Interest of the Nation; and therefore it will be the Desire of all Lovers of Peace to preserve it, unless the Government makes them Enemies to it by its first becoming Enemies to them; by shocking their Consciences, and turning them out of Employments as Persons not fit to be trusted. And certainly it must be the Interest of any Government to make itself as many Friends as it can, which is most effectually done by studying in all it does the Public Good, and next to that by provoking and disobliging as few as possible. I don't question but several true Lovers of the King and Government may have desired and promoted such an Oath of Abjuration: but upon considering the Matter as far as my Understanding will go, I cannot think of any Advantage it is like to bring; for it will not make the King one Friend he had not before; but no body can tell how many Enemies it may raise. All the Good that is like to come by it is, that we may then be able to distinguish betwixt Men: But how be able to distinguish? Not, who are Friends to the Government, and who are not; but, who are for it upon one Principle, and who are for it upon another: which will be Knowledge dear enough bought, if it must be by provoking all those who do not come into the Government upon one and the same Principle, though it be the right.  
In short, multiplicity of Oaths has always an ill Influence upon Religion, and does naturally tend to take away that Reverence which Men should have for a thing of so sacred a nature; and it would be a thing very worthy the Care of the Wisdom of the Nation, to look into that great number of Oaths of all sorts which Men in any Employment are to take, and which, in a great measure, are reckoned only things of course, and therefore, tho' not in their own nature, yet by accident, are apt to ensnare men's Consciences, to make them either swallow them down without considering, or else set their Wits at work for such Salvoes and Interpretations as make the Oaths vain and useless, and are very contrary to that Plainness and Simplicity with which Men should enter into so sacred an Obligation.  
To conclude this Matter, If such an Oath should be imposed, and upon that be generally taken by the Clergy and their Friends; this Author would be for writing another Pamphlet about Deism, and tell all the World they had renounced their Principles; which though it be false, if he means any Principles of the Church, yet however such a Clamour as this would very likely be a great Prejudice to Religion. But if on the other side they should generally refuse it, than they would be represented as Enemies to the Government; and, considering the common Resentments and Passions of Human Nature, perhaps many of them be made so; which may prove no more for the true Interest of the State, than it would of the Church.  
I have dwelled the longer upon this, because it is frequently made use of as an Argument of the Clergies not being in the Interest of the Government, because many of them seem to be against such an Oath; but I hope by what has been said it may appear, that true Lovers of the King and Government may be against it too, and the more against it for their being so.  
But I now come to consider another of those Causes of Deism mentioned by our Author; which is, The great Zeal the Clergy have showed for Modes, and Ceremonies, and other things of an indifferent nature; who, he says, have been more concerned about them, than about the substantial Points of Piety and Holiness: which he is pleased to call Priestcrast, or the carrying on an Interest of their own, under pretence of Religion. About which matter, he quotes two Passages out of Sir Matthew Hale's Letters. To which I shall only reply, That Sir Matthew does in those Passages talk like himself, that is, like one of the best Christians this Age has produced: And had our Author spoke about these Matters with that Spirit and Concern for Religion the good Judge does, he should have had no Reflections from me.  
It has been often matter of great Concern to me, to consider the Infirmity of Humane Nature, how apt Men have been, in all Ages and Nations, to fall into Superstition; to leave off the Thoughts of Piety and Holiness, the Subduing their Passions, and the Sanctification of their Souls, together with the other noble Virtues of Justice and Charity, Meekness and Humility, and the like, which even common Reason would teach us, must be the best way to please a holy and good God; and instead of these, to expect to recommend themselves to him by little Tricks and Observations of their own inventing. But especially it has been a great Trouble that so pure and holy a Religion as that which Christ has delivered to us should suffer so much under the same fate. Much of this may have been owing to Weakness of Understanding; and more, I am afraid, to the Corruption of Nature; when Men have been unwilling to take so much Pains as to deny their Appetites, and govern their Souls under the influence of Religion; but yet still desired to please God and get to Heaven; which because they would not do one way, they must artempt to do another. This has, in most Ages, given Men a strong Bend to Superstition, as being their only Refuge; and for this Reason it is chief, that it is so hard a matter to keep any Nation from running into this, or else into Irreligion and Atheism.  
Men being so apt upon these Accounts to run into Superstition of themselves, this may have been helped forward by the Ignorance of some, and the Designs of some other of those who should have taught them better; and when Corruptions of this kind were once brought in, it would hardly be in the Power of those that were wiser and better to remove them again; as I remember St. Austin makes a great Complaint of this kind against the Christians of his time, that they were so set upon many Superstitious Observations, that he durst not oppose them, as seeing he was only like to lose himself, and should not be able to do any Good upon them.  
But not to dwell upon this any longer, I think the corrupting so holy a Riligion, and taking away the Power of Godliness, and laying great stress upon little Matters to the Prejudice of true Piety, to be so very ill a thing that I shall most hearty join with our Author in being angry with any that are guilty of it. But before he be too hasty with charging the present Church with it, I desire he would with me, consider these three Things.  
1. That no Church in the World did ever declare more expressly against all Superstition of this kind than the Church of England has done, and none ever taught People their Duty more clearly in Opposition to it than is done in Our Churches. We are taught no way to please God but to keep his Commandments, and endeavour to be like him; no way to get our Sins pardoned but to repent and forsake them. The Ceremonies enjoined in our Church are very few, designed only for the Decency of Public Worship, with an express Declaration of their being in themselves Things indifferent, no otherwise good, but as they are Expressions of our Reverence, or tend to public Order.  
Now it's possible, that tho' Men look upon Things to be never so indifferent, yet by an unreasonable Opposition they may be forced to make a great noise about them, and a greater than they do about many other Things which they judge much more necessary, but which no body gainsays or contradicts. And this is what commonly happens in a thousand other Cases besides this, that Men are forced in their own Defence to make a Stir about what they should otherwise take little notice of. If Men will cry out against indifferent Matters, as Popish and Antichristian, it cannot be Expected that they who use them should lie quietly under such a Censure, have themselves and the Church they are Members of bespattered, and their People drawn away from them, without saying any thing, for fear of making a Stir about indifferent Matters.  
2. I desire he would consider, that tho' the things themselves in Contest, are indeed of no great consequence; yet, the Principles upon which they are contested, are; and if these be taken into the Account, it cannot be said that the Controversy and Heat is about indifferent Matters. The Principles upon which these Disputs have been carried on, are such as must have made them Separatists from all the Churches of God we ever heard or read of, and from all that were ever like to be; and if Peace, and Love, and Unity, be desirable Things, and Christian Duties, these are not indifferent Matters. To name but this one among many other of their Principles of the like nature, that things in themselves indifferent become unlawful by being Commanded. Now if this be true, there must be an End of all Christian Societies, which never will be able to subsist without some Rules and Orders not immediately commanded by God, but such as in Discretion they see proper. Therefore such a Point as That is of Consequence, and must not be given up, unless we will give up all Peace, and Quiet, and Order in the Church.  
3. I desire he would consider, That though Ceremonies are things indifferent, yet Disobedience to the lawful Commands of Superiors is not, and Schism is not; and so many ill Consequences as have come from that among us, may very easily raise a Heat much above what the nature of the things originally deserved. But after all, I will not undertake to defend either the Wisdom or the Piety of all that have been engaged in these unhappy Controversies, or to make an Apology for Heats and Animosities. Both Sides, I am afraid, have been to blame, and have too much followed their Passions, and the secret Influences of those who keep up these Heats to serve their own Turns of it in the State. God grant that both Sides may be wiser for the future, and study more the things that make for Peace, and not do the Work of the great Enemy of Souls, and disgrace their Religion under Pretence of Zeal for it. One thing I would only observe before I leave this Matter, the great Partiality of this Author, who when a Controversy is, as he says, betwixt two Parties about indifferent Matters, blames only one Side, and that Side too which must be confessed to be upon the Defence, and lets that go which certainly began the Fray, and must be at least as guilty in making a great Stir against indifferent Matters, as the Church is in making it for them.  
But I now come to the Charge which he lays more directly upon the Church itself; and that is, That Three of the Thirty Nine Articles are wholly designed to uphold the Power of the Clergy over the People.  
But I hope there is no harm in that, if it be a Power that God designed they should have; which methinks our Author should have considered a little, and not have thrown off the matter so abruptly, as if it were in itself a great Absurdity, that they who in Scripture are called Overseers, Guides, Leaders, Pastors, Rulers, should have any Power over the Flocks committed to their Charge. What is the Meaning of that Precept, 
Acts 20.28. Heb. 13. ●.  Obey them that have the rule over you, and submit yourselves, for they watch for your souls? Obedience and Power are relative Terms; 
1 Tim. 5.17. Heb. 13.17.  and Obedience can never be a Duty but where there is Power to require it. In short, Is there any Office in all the World where Men have not some Power in what is their proper Business?  
But our Author thought the whole Matter might be blown away by a hard Word, and that it is sufficient to dash any thing if he can but call it Priest-Craft. And indeed that is so hard a Word, that a Person who makes Conscience of what he speaks should consider well before he pass such a Censure, and have examined well, whether the Power claimed be reasonable and fit, and such as the nature of that Holy Office requires: He should have looked into the Holy Scriptures, and the History of the first Ages of the Church, when Men could propose no other Interest by being Bishops and Ministers, but only having a greater Crown of Glory in the other World, as being Persons that commonly did and suffered most for Christ in this: he should have a little considered what was then the Power of Churchmen; which whosoever knows, will hardly after that accuse the Church of England of Priest-Craft in that respect.  
He does not name which the three Articles are he finds fault with, so that I am left only to guests; and in truth I can think but of two which seem any way liable to the Censure he passes upon them. It's like he may mean the three Articles which our Dissenters have sometimes found fault with, and which they are excused from Subscribing in the Act of Toleration: but this shows that our Author never read them; for only one of them, the Thirty-Fourth, is about the Power of the Clergy; the other two are about the Homilies, and the Book of Consecration of Archbishops and Bishops, etc. I shall therefore take notice only of those two, and wait for the third till he explain his Mind more fully.  
The first Article, I believe, that he drives at, is the Twentieth; the Words of which are these; The Church hath Power to decree Rites or Ceremonies, and Authority in Controversies of Faith. And yet it is not lawful for the Church to ordain any thing that is contrary to God's Word written, neither may it so expound one place of Scripture that it be repugnant to another. Wherefore although the Church be a Witness and a Keeper of Holy Writ, yet as it ought not to decree any thing against the same, so besides the same it ought not to enforce any thing to be believed for necessity of Salvation.  
The other Article, I believe may be the Thirty Fourth; which I shall here repeat at large too.  
It is not necessary that Traditions and Ceremonies be in all places one, or utterly like, for at all times they have been divers, and may be changed according to the Diversity of Countries and men's Manners; so that nothing be ordained against God's Word. Whosoever, through his private Judgement, willingly and purposely doth openly break the Traditions and Ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by Common Authority, aught to be rebuked openly (that others may fear to do the like) as one that offendeth against the Common Order of the Church, and burteth the Authority of the Magistrate, and woundeth the Conscience of weak Brethren.  
Every particular or National Church hath Authority to ordain, change, and abolish Ceremonies, or Rites of the Church ordained only by men's Authority; so that all things be done to edisying.  
This is not, indeed, the first time that these Articles have been censured: but if rightly understood, I cannot see, that they Contain any thing more than what all established Churches I ever heard of do either claim expressly, or at least in their Practice; and no more than what is highly reasonable, To begin with the first, That the Church has Power to decree Rites and Ceremonies, and Authority in Controversies of Faith.  
As for the first part of it, the Power of the Church, in Rites and Ceremonies, it will come in under the other Article, and therefore I shall pass it here; but as to the other part, her Authority in Controversies of Faith, I desire to observe, first, That the Church does not here claim any Infallibility to herself in determining such Controversies; she is so far from that, that in the very next Article she says, 
Art. 21.  that even General Councils may err and be deceived.  
2. I would observe, that the Church does not here decree that private Christians are bound to believe any thing as Matter of Faith merely upon her Authority; but the Church must bring the Authority of God's Word for what she says; when, and not before; she ought to be believed; this she declares in the same Article even of General Councils; 
Art. 21.  Wherefore things ordained by them as necessary to Salvation, have neither Strength nor Authority, unless it may be declared that they be taken out of Holy Scripture. And therefore,  
3. Our Church allows all her Members to examine the Truth of what she teaches, by the Holy Scriptures; nay more, encourages them to do it, only advises, that this be done with Modesty and Humility. To this End, the Holy Scriptures are translated into our Mother-Tongue, and read in our Churches, and every body may have them at home and read them as much as they please; and I am sure they are in Our Churches frequently exhorted to do so, and that not only as a thing which they may do, but as a thing which they ought to do.  
4. I would observe, That tho' our Church has for the Instruction and Edification of her Members, drawn up her Opinion of the chief Points of the Christian Religion in the Thirty Nine Articles, yet she no where requires the Profession of the Belief of them from the People that join in Communion with her; neither does she Excommunicate every body that does not believe just as she believes; if Men will but be modest, and not openly oppose, tho' she takes care to instruct them in what is the truth, yet they may enjoy a great liberty in their Opinions, and still live in her Communion.  
So that the Meaning of the Church, in this Article, seems to be no more than this. That God has given the Bishops, and other Ministers of the Word, Authority to Preach the Gospel, and by this made it their Duty to instruct those under their Care in the true Faith. And that if any Controversies happen about the Faith, they have by this their Commission, Authority, and by it God has made it their Duty, to declare their Judgement in the Case; which may be done either by Preaching, or by Writing, either single, or in a Body, as in Discretion they see fittest to be done: That when they have thus declared their Judgement, especially if this be done by the Whole Body of the Clergy of any place, their Determination is to be received with Reverence and Respect by the People under their Care; Not that they are for that Reason bound to believe it true; but they are to carry themselves modestly and humbly, to examine the Matter sedately first, whether it be true or no; and if they should be convinced in their Conscience that the Determination of the Church is wrong, and find such Reasons as put the matter past doubt with them; yet even than not to oppose or contradict the Public Determination with their Private Opinions, but to keep their Thoughts to themselves, unless they are withal fully convinced that the matter is of such Importance that they ought not to be silent; or, that the Profession of this Error be required of them as a Term of Communion. In short, They ought to have as great a Regard as possible to the Peace and Quiet of the Church, and the Authority of those whom God has set over them.  
This seems to me to be the Meaning of this Article, in which there does not appear any very dreadful Power the Church claims over the People; here is no enslaving their Consciences, no keeping them in Ignorance to serve any Ends or Designs upon them, no locking up the Scriptures from them, no usurping Authority above the Word of God, or making that useless to them, by denying People the use of their own Reason in reading of it: In short nothing appears here of that horrible Imputation of Priest-Craft.  
The Authority here claimed is no more than what is absolutely necessary to the Peace and Quiet of the Church, no more than what is implied in the Authority God has given Ministers to Preach the Gospel; no more than what is plainly supposed in those Names of Teachers, Pastors, Guides, Rulers, etc. given them in the Scripture. And no more than all the Reformed Churches claim either expressly in Words, or else virtually by making Confessions of Faith to instruct their People, 
Vid. Harm. Confess.  and which they expect not to have openly contradicted by any that live within their Communion.  
Thus much may serve for the first Article about the Power of the Church in Controversies of Faith: I proceed now to the second, about her Power in Appointing Rites and Ceremonies; which Words, have for some time sounded a little frightfully in England by reason of the Prejudices some have taken against some Ceremonies in use among us; whereas, had that Article been expressed in some other Words, it's probable enough it would hardly have met with Opposition: for, the Meaning of it seems to be no more than this, That as God has made it the Duty of those that are entrusted with the Government of the Church to look after the Purity of the Faith, and consequently has given them Authority to do it; so he has also to take care of his Worship, that it be done in such a decent and reverend manner as becomes the Worship of God; and to that end, to take care to appoint such Times, and Places, such a Method, and Order, and other Circumstances of it, as may best serve for the Honour of God, and the Peace and good Order of the Church; and that whoever shall openly break such good Orders, established by Public Authority, aught to be rebuked openly, as one that offends against the Common Order of the Church, and hurteth the Authority of the Magistrate, and offendeth the Consciences of weak Brethren. But that the Church in this must not act by arbitrary Rules, appoint what she pleases, or clog Christianity with a number of unprofitable Ceremonies, but all things must be done to edifying.  
This seems to be the Sense of it, as far as our Author may be supposed to find fault with it; the rest is in Opposition to some Points of Popery not needful to be taken notice of at present.  
Now what is there in this that can be justly found fault with? Has God made it the Duty of those that are Rulers and Guides in the Church to look after his Worship, and see that it be performed with Reverence, and Decency, and good Order, or has he Not? If he has made it their Duty, he has given them Authority to do it (for God makes nothing to be any Man's Duty which he has not Authority to do.) If he has given them Authority to do it, he has by that made it the Duty of other People to comply with such Orders which are not against the Word of God. Indeed how can they be said to be Rulers and Guides in the Church who have no Authority; not so much as to see that God be Decently served?  
To conclude this Head; This is a Power which, by what appears to us, has been exercised in all Ages of the Church. One of the Chief Uses of Synods, both of National and General, has been to regulate Matters of this kind. And as for the Reformed Churches, tho' some have determined more, and some fewer of the Circumstances of God's Worship, yet all have determined some, and consequently claimed a Right to do it, as much as the Church of England; who pretends no Right to do any thing of this kind, but so far as it does not contradict God's Word, and tends to Edification.  
One thing I would observe to our Author before I proceed; and that is, That the whole Method of the Public Worship of God among us, is not only appointed by the Ecclesiastical Authority, but by the Civil too, and cannot be altered but by the same Authority: and therefore he need not be afraid of any Excessive Power of the Clergy.  
But I now come to consider a Charge of a much higher nature, because it makes the Growth of Deism to come from those Doctrines which Persons that read the Scripture will be apt to conclude (notwithstanding all this Author can say against them) to be the chief Doctrines of the Christian Religion. He says, That many turn Deists from the Impossibility of Believing the Doctrine of the Trinity; which is made a Point necessary to Salvation, and yet is in itself unintelligible, of which those who profess it have no Notion, and differ widely among themselves about it: That he can't see to what End such a Doctrine was revealed, which can serve for nothing but to puzzle and amuse, but can neither teach Men any thing, nor have any Influence upon their Practice.  
These are the chief Things of what he objects about the Doctrine of the Trinity, and do deserve to be very seriously considered. But because several Persons have designedly written upon this Subject, and it's very like others quickly may again, I shall say only some few Words to it, and refer my Reader to them.  
It is an Unhappiness in all Controversies, that he who objects will be able to talk generally more plausibly, and perhaps intelligibly, than he that defends. The Reason of this is, That to defend a Thing well, a Man must have a clear and a full Notion of the whole Matter; but a little, and a superficial Knowledge, will be enough to find out Difficulties. But this does not hold in any thing so much, as when Men dispute about the Nature of God, of which we know at best very little; and when we come to explain ourselves, must talk very darkly, and commonly then find out our Ignorance of what we thought we knew before.  
I remember Tully somewhere observes, That tho' all the Philosophers agreed in this, That there was a God; yet, no two of them agreed what he was. Now it's like some of the Wits of those times might from thence take an Occasion to laugh at the whole Matter; that the Business was unintelligible; that those who talked most of God did not agree what they meant by that Name, but only agreed in a Word which every Man put a different Sense upon. But sober and considering Persons would argue quite another way; That tho' they could not tell what God was, yet so far they knew, That he was the Maker and the Governor of the World: this almost all of them agreed in; and this was a sufficient Foundation for the Worship they were to pay him; and as for the Contests about his Nature, or Substance, or Essence, it was a great Evidence that Men were fully convinced of his Being, that so many Difficulties and Disputes could never beat them out of the Belief of it.  
The Doctrine of the Trinity, if Men will go beyond what is revealed, has very great Difficulties in it; but if Men will content themselves with what God has told us of the Matter, tho' this won't answer all the Questions that Curiosity may ask, yet it may give us a Notion clear enough to answer those Ends for which God revealed it.  
The Scripture plainly tells us, that there is but one God, and yet gives the Name and the Attributes of God to the Father, to Jesus Christ the Son, and the Holy Ghost. How far each of these is distinct from the other, it no where tells us, only that each of them is God; and yet there is but one God. Here then we must stick, That the Father is God, the Son is God, and the Holy Ghost God, and yet there are not three Gods, but one God; and must conclude with ourselves, that there is some way which God has not thought fit to reveal to us, perhaps because we are not now capable of understanding it, whereby these three are one.  
Now in all this there is no Absurdity or Contradiction; but the only Difficulty is, whether this be sufficient. But if God has revealed this, and revealed no more, that aught to be no Difficulty: this is not sufficient to gratify men's Curiosity, or to answer all those Questions that we would indeed be glad to hear resolved: but without going farther, here is sufficient in this to answer those Ends which we may suppose God had in Revealing it. For,  
1. If the Father, Son, and Holy Ghost are God, here is sufficient Foundation for Divine Worship to be paid to each of Them. So that this Doctrine of the Trinity is not, as our Author represents it, a Doctrine of mere Speculation, but is a Foundation of one of the greatest Religious Duties, the Worship of God. If Jesus Christ be represented to me in Scripture as God, as God blessed for ever, I ought then to Worship him, tho' I don't know how far he is distinct from the Father or the Holy Ghost, or how these three are but one God.  
2. We may from the Revelation of so much, understand the chief Points of the Christian Religion. The great Doctrine of the Gospel of the Redemption of the World by Jesus Christ, cannot be understood without it; but with it, we can give such an Account as can be expected of a matter of so high a Nature. Of the Dignity of Our Saviour's Person, That the Word was made Flesh, 
Joh. 1.14 1 Tim. 3.16.  that God was Manifested in the Flesh; and thence of the great Love of God, and of Our Saviour Jesus Christ to us, who though he were in the form of God, 
Philip. 2.6, 7.  yet for our Jakes humbled himself even to the death of the Cross. We have hence a Reason of the great Value and Merits of his Sufferings, which must needs be very great in such a Person whom, when he came into the world, 
Heb. 1.6.  all the Angels of God were to worship; which cannot be accounted for, without such an ineffable Union to the Divine Nature, as makes the Person Jesus Christ to be truly God. And to name no more, This gives us an account of our being Baptised in the Name of the Father. Son, and Holy Ghost; of which, without the Belief of each of them to be God, it would be a hard matter to give a good Account; but with this we may, without knowing how far each is distinguished from the other.  
But my Design was only to touch upon these things, to show that what God has revealed has not those Absurdities in it our Author suggests, and is sufficient to answer all the wise Ends of the Revelation, perhaps as much as if we had been told more; and if Men will go further than this, and then quarrel with one another, it is not the Revelation of God, but their own Notions, which they quarrel about.  
But to return now to the Matter of Deism; I am afraid that it is but too true, that these Controversies have been a Prejudice to the Christian Religion: but then I believe, the Gild of this must light chief upon Our Author's Friends, the Socinians, who have made it their Business to expose and ridicule those Doctrines, which will be found, after all, to be the Doctrines of the Holy Scriptures; and to have been the Belief of Christians in all Ages; which, as it is in itself a very great Argument for the Truth of them; so on the other side, it must be a mighty Shock to Christianity, to represent those things as Absurd and Contradictory, which have been for so long the Common Faith of Christians; and indeed, it will be a hard matter to have any great Opinion of that Religion which has been in the World for above sixteen hundred Years, and has hardly ever yet had any Professors but those who have grossly Misunderstood, and Misrepresented it.  
But it is not my Business to recriminate; and I have designedly hitherto avoided it, that I might not give any Occasion to Quarrels, of which, God knows, the World is but too full already. God in Mercy forgive all those who have any way done any thing to the Prejudice of so holy a Religion, and grant that they may Repent, and by their Zeal and Concern for it, for the future, may make some Amends for the Mischief they have done.  
To conclude this Head; This is not the first Time or Age in which the Doctrine of the Holy Trinity has been charged with Absurdities; yet notwithstanding that, it still continues to be the Faith of Christians, and I believe is still like to be so, notwithstanding all the Difficulties either the Disputes of its Friends, or the Opposition of its Enemies, can load it with: a very good Evidence this, that it is very well founded, since so many Shocks have not been able to overthrow it. And methinks there may be fetched some Evidence for the Truth of the Christian Religion itself, from the Opposition which this and some other of its Doctrines have met with in the World. None of its Enemies can prove any Absurdity or Contradiction in them; but it must be confessed, that they are such as are not in themselves very plausible and taking, or very apt in their own Nature to win upon the World: and therefore we see that the Apostle complains, that Preaching up Christ, and the Method of our Redemption by him, was to the Jews a stumbling-block, and to the Greeks foolishness. If we add to this Consideration, what a mighty Prejudice the World commonly has against receiving any thing upon the Credit of such mean Persons as the first Preachers of Christianity were, it will be very hard to conceive how this Religion should ever have prevailed, unless God had in some extraordinary manner concurred with it. The Truth is, it is not easy to imagine how these things should ever have come into any body's head, unless God had Revealed them. But besides, if Men had had a mind to invent, they would have thought of something more plausible; and of all things in the World, they would never have made it their Choice to preach up a Crucified Saviour: Certainly nothing but a full Conviction of the Truth of it, could ever have persuaded a few mean People, of a Despised Nation, to think of Converting the World to such a Doctrine as this; and nothing but the mighty Power of God concurring with them, could ever have brought it to effect. The less internal Credibility there is in the Nature of the Things themselves, the more external Evidence is necessary to gain 'em Belief; especially if for the Belief of these, Men must go against their former Prejudices, and hazard the Loss of all they have.  
I have now considered the chief Causes of Deism assigned by our Author: there are some other matters still behind, but it was not my Intent to take notice of every thing that might be found fault with in his Pamphlet; but only to make some Reflections upon those Calumnies or Mistakes in it that were like to do the greatest Mischief. As for those things that remain, they are either only Repetitions of what has been spoke to already, or else Matters of small consequence, or such things as the World will easily see through; and therefore I do not judge it proper to trouble either him or myself about them.  
I hope I need not beg pardon either of God or the World, for the manner of handling these Matters; and I am sure I need not beg pardon of the Person who wrote the Pamphlet I reflect upon: A Man that has a hearty Concern for Religion, cannot but sometimes show that Concern where he sees Religion in Danger, and upon that account speak his Mind plainly. But I am so great an Enemy to all Wrath and Bitterness in Writing, that I do not think it justifiable even in replying to one of the spitefullest Pamphlets I ever saw; for the wrath of man worketh not the righteousness of God. The Cause of God and Religion does not need the Passions of Men to defend it. And whoever brings them into the Controverfie, whatever Good he may do it one way, will certainly do it Prejudice another.  
Having now dismissed our Author, I think it proper before I conclude, to prevent any Prejudice which such a Representation of things as he has given may do to the Christian Religion, to say something to that. In doing this, I shall not insist upon those many Arguments commonly brought to prove the Truth of it; such as the exact fulfilling of the Prophecies of the Old Testament concerning the Birth, and Life, and Death of our Blessed Saviour; the many Miracles that were done in Confirmation of this Religion for several Ages together, especially the Resurrection of our Saviour himself from the Dead; the Purity of its Precepts, the Nobleness and Excellency of its Promises, the Divine and Heavenly Nature of it; which whoever well considers, will find it to be a Doctrine worthy the Care of a good God. These things have been largely insisted upon by others, and do indeed effectually prove what they are brought for. But I shall at present pass them over, and desire leave only to insist upon this one thing, which I chose to do, because it contains in it a full Answer to the whole Method of arguing which our Author puts in the mouths of his Deists; and that is this, That the Persons who were the first Preachers and Promoters of our Religion, and who have delivered us an Account of the Miracles done in Confirmation of it, were Persons who could not propose to themselves any Interest of their own in what they did; they could have no Expectations, but of that Reward which their Religion promises them in the other World; as for the things of This, we see plainly they did not pretend to them: Their Master had told them, that Persecution was like to be the Portion of his Disciples; which accordingly they did very sufficiently meet with, being persecuted from one Place to another, till at last they laid down their Lives in Confirmation of that Truth they had preached. But we see however, that while they had their Lives, they went very zealously and cheerfully on, being joyful if they could but do their Master's Business, and contribute toward the saving of Souls, whatever became of themselves. Of this S. Paul gives us a pathetical Account in his Farewel-Speech to the Church of Ephesus, as you may see at large in the 20th Chapter of the Acts of the Apostles; You know, says he, from the first day that I came into Asia, how I have been with you at all times, serving the Lord with all lowliness, and many tears, and temptations which happened to me from the lying in wait of the Jews. And now behold, being led by the spirit, I go up to Jerusalem, not knowing what shall befall me there; only that the Holy Ghost hath told me, that in every City bonds and imprisonments abide me. But I regard not these things, neither count I my life dear, so I may but finish my course with joy, and the Ministry that I have received of the Lord Jesus to preach the Gospel of the grace of God. These, and many other things, he there speaks to them with that Air of Seriousness and Concern, and true Greatness of Soul which became an Apostle of Christ; and plainly showed, that he was in good earnest. The truth is, it seems to be impossible that there should be so much Zeal and Earnestness to promote that which they were not fully convinced in their Conscience to be true; and much more impossible that they should with so much Joy suffer for that which if it were false they must know to be an Imposture, and an Impudent Lye.  
But it may be some may object, that the bare Suffering for any Cause is not a sufficient Evidence of the Truth of it; because we see, that there is scarce any Religion, but what has had those who have Suffered for it: And therefore if that were a good Argument of the Truth of any Religion, it would prove Contradictions to be true, it being a very common thing in the World, to see some Men suffer for Affirming, and others for Denying the same thing.  
As to this it may be answered, That there seems in several Respects to be a great Difference betwixt the Sufferings of the first Christians for their Religion, and the Sufferings of any other Party▪ but this I would not insist upon. All that I would prove from their Sufferings, is, That they were honest Men, and did really believe That for which they Suffered to be Truth; and this, I think, cannot well be denied if we grant 'em to have had Flesh and Blood as we now have. And this may perhaps be said for those that suffer on other Accounts, That they are honest Men too. And therefore the best way to see the difference, is, to consider the different Natures of the Things for which they suffer. As for Matters of Opinion, or the Sense of doubtful Expression in a Book, or the like, these are Cases in which an honest Man may be mistaken; and therefore if he suffer in such a Case, tho' it may prove him an honest Man, yet it does not prove him to be in the right; because in Cases of this kind, the honestest Man in the World may be sometimes Mistaken; and because he is an honest Man, will, if there be occasion, suffer for that Mistake: But the Cause for which the Apostles and first Christians suffered was of a different Nature, and such as they could not be mistaken about. A great part of what they Preached to the World were plain and open matters of fact; that they saw their Saviour frequently do Miracles; that they saw him heal the Sick, cast out Devils, raise the Dead, by his bare Word; that they saw the Wonders at his own Death; that they saw him frequently after his Resurrection; that he gave them such and such Instructions to Preach to the World; that they saw the miraculous Effusion of the Holy Ghost at the day of Peutecost; that they heard the whole Multitude of their Friends and Acquaintance whom they knew before, to speak with Tongues they had never been taught; that this Gift, and that of working other Miracles, was common in the Church, and frequently and openly exercised: These are plain and open Matters of fact, such as they could not mistake in, such as must be true, or else the most impudent Lies that ever were told; and yet these are the things for which they did so joyfully suffer the Loss of All, and undergo all that's hard to human Nature.  
To conclude this Head; There can be no Reason imagined why Our Saviour, and his Apostles should choose such parts to act in the World, without a full Conviction of the Truth of what they said: as for our Blessed Saviour, he was to be a Man of Sorrows, and acquainted with Grief, to live a mean and a despised life, and at last to be cut off for the sins of his people; which certainly was no eligible part, unless upon those noble motives upon which we suppose he undertook it: And as for the Apostles and first Christians, it cannot be imagined what should make 'em take so much Pains, run up and down the World with so much Zeal, preach with so much Concern, and suffer Bonds and Imprisonments, Ignominy and Contempt, and at last Death itself, with so much Joy, unless they were fully satisfied of the Reality of those great things they preached to the World.  
This being plainly the Case of the first Preachers and Promoters of Christianity, we may from hence infer,  
That the Christian Religion was no Politic Invention, or Trick of State to serve any Ends or Designs of Government upon the People: This is indeed a very common Objection against Religion, that it is only an Art of Governors to keep People in Order, and so to serve their turns of them. And it must be confessed that to Persons who do not examine things to the bottom, there has been Occasion given to make this Objection: for in most Ages and Nations, Persons in Authority, as well as private Men, have served their own Designs under pretence of Religion; sometimes by inventing things to work upon People's Superstition, at other times by encouraging Parties, or any particular Opinions, as may best serve their own Interest. These things, no question, have been frequently done; and therefore we have reason to suspect any thing if we can give no better an Account of its Original. But as for those who argue from hence against Religion in general, and say it's all a Politic Device, I desire they would not be too hasty, but consider well what they mean by Religion. As for the Principles of Natural Religion, that God is the Maker and Governor of the World, that he is therefore to be worshipped and served by his Creatures, that Men are to be just and honest and true to their Words, and the like, these are things we have plain Reason for; and therefore these, tho' they may be made use of to serve a Turn, yet cannot be Inventions of State. And as for the Christian Religion, none of its Enemies ever pretended that it came into the World in this manner. All that States or Kingdoms had to do with it for several Ages, was, only to persecute it and its Professors. Not but that the Christian Religion may have been since made use of to serve Designs as well as any other, and have had several things added to it with that Prospect. But I now speak only for so much of it as is to be found in the New Testament, and it's as plain as any thing can be in History, and no Man that I know of ever yet pretended the contrary, that this is no such Invention. And if they will but grant us the Principles of Natural Religion, and the Christian Religion, we will grant them, if they please, that all the rest is only Trick and Design.  
2. Since it's plain that the Apostles and first Preachers of Christianity could propose no worldly Interest to themselves in what they did; but on the other side, met with Scorn and Contempt, Bonds and Imprisonments; yet for all that went very zealously and cheerfully on as long as their Persecutors would let 'em live: We may from thence infer, that what they did was not to serve any End or Design of their own; it's very plain there could be no Priest-Craft here. And therefore whatever may be laid to the Charge of After-Ages in this kind, has nothing to do here: the Christian Religion must be freed from this Aspersion. And this is at once a full Answer to the whole method of Arguing used in that Pamphlet I have reflected upon. That supposing the worst, that all those ill things he says of the Clergy were indeed true, that is really nothing to the Christian Religion, which was either true or false many hundred Years ago, and cannot now be made either, by any thing that can be done now: the Credit of it does not depend upon the present Times, or Persons, or any thing they can do; but upon the Character of the first Preachers of it, and upon what they did: if they were Men of Integrity and Honesty, and did, and saw done, what they tell us, than this Religion must be true; and therefore that's the thing to be enquired after: but he that will but reflect a little upon what has been said, can hardly doubt of that, unless Human Nature were a different thing then from what it is now, and Men had then as strong a Desire to undergo Contempt, and Sufferings, and Death itself, without any reason, as we see they have now to avoid them.  
It is therefore no Reflection upon Christianity, that the Clergy now live, and live handsomely by their Profession. Time was, when their Religion was in a state of Persecution, and then none suffered so much as they for it; and I do not question but a great number of them would cheerfully do the same now, should God call 'em to it: but the Times are altered, our Religion is now encouraged; and when that is so, certainly, both God, and Nature, and the common Reason of Mankind, require that the Ministers of it should be encouraged too.  
It is looked upon by some as a sufficient Reason to throw away any thing a Minister can say without considering, because they say it is his Trade, the thing by which he gets his Living; and therefore, that he must talk so. To which, I shall only reply in a word, that it is absurd enough, that since Heathens have done persecuting their Ministers, they won't believe their Religion, unless Christians themselves will persecute them too. But however this be, whatever Ministers may get now by their Religion, the first Ministers of it, it's very plain, did not get any thing by it but the Saving of their Souls; so that there is no reason why they should question believing them.  
3. From what was laid down before we may infer, That as our Religion could not be an Invention of State, nor an Invention of those who Preached it; so neither could it come from Enthusiasm, or any thing of that kind, which is the only thing that can be pretended besides. From what has been said of the Apostles, etc. no Man can reasonably doubt of their being honest Men, and really believing what they said to be true; so that there remains nothing, but to see whether they were deceieved or no. But as I shown before, a great part of the things they Preached, and such as confirm the Truth of all the rest, were plain and open Matters of fact, the things which they had seen and heard, and those repeated in so many Instances, that they could not be deceived; as may appear to any that will but consider what has been said before, or read carefully over the History recorded in the Evangelists, and the Acts of the Apostles. Matters of Opinion and Speculation, may easily be imposed upon fanciful People; but such a Series of Matters of fact cannot be imposed upon men's Sight and Hearing: and yet if those are true, All the rest of our Religion must be true too.  
4. This shows us a manifest Difference betwixt the Miracles wrought by the Apostles, etc. and some that have been since pretended in Confirmation of the Popish Errors; That the Apostles plainly could have no Interest to invent, or relate Matters falsely; if they did not believe their Religion true, it was their Interest to lay it down, and have nothing more to do with it: but as for the other, to say no worse of them, they do evidently serve a Turn; and what does so, unless there be very good Evidence for it, we have just Reason to suspect.  
Having done, in short, with what I designed to speak to about the Christian Religion, I would now seriously address myself to those who have any doubt about these Matters, and especially to those who set up for Deism in England. The Matter is certainly of very great Consequence, and what we are all very much concerned in, and therefore does at least deserve a serious Examination, and not to be slightly passed over, or made matter of Jest, as has been the Custom of too many, who, I believe, have little considered whether these things are true or no, or what the Importance of them is, supposing they are true. But a Man had need be very sure before he venture to affront God, and what he has revealed to us, in such a manner. I desire therefore they would consider with me these few things.  
1. That supposing the Christian Religion be true; it must be a very dangerous thing to be an Infidel. It's a common Opinion in this Age, that Men are under no Laws or Obligations as to their Belief and Opinions of Things, and therefore cannot be punished for them let them be what they will; and this makes them easily declare for, or against any thing as Humour or Inclination leads them, without much considering the Matter. And indeed so far they are in the right, that God requires no Man to believe without Evidence; and if a Man knows what he does, he cannot believe any thing but so far as he finds it true. But it's very plain on the other side, that God may command his Creatures to take notice of some things at their Peril; and if their Disbelief of what he reveals comes by their own Fault, this is then as criminal as any other Immorality. And therefore our Religion frequently reckons Infidelity among those Sins for which Men shall be punished in the other World. The very Words by which our Saviour gave his Apostles Commission to preach the Gospel show this; Go ye into all the world, and preach the Gospel to every Creature; he that believeth and is baptised shall be saved, but he that believeth not shall be damned. By which, I suppose, he means every one that has the Gospel preached to him, but either through Negligence, or fear of Persecution, or some other Corruption of Heart, remains still in his Unbelief. And St. John, in Rev. 21.8. reckons up Unbelievers among those that shall have their Portion in the Lake that burns with Fire and Brimstone; But the Fearful, and Unbelieving, and the Abominable, and Murderers, and Whoremongers, and Sorcerers, and Idolaters, and all Liars, shall have their portion in the Lake that burns with fire and brimstone. What God will do with those that never heard of the Gospel, he has no where told us; no question but he will deal with them according to the Rules of Justice and Mercy. But it's plain that God has no where promised Heaven but upon condition of Faith in Christ, that being a free Gift which he can dispose of on what Conditions he pleases; and as for those who live under the preaching of the Gospel, but through any fault of their own remain Infidels, according to the Scriptures, Infidelity is in such a Sin of as dangerous a nature as any Sin whatever. And therefore a Man had need be very sure, and have examined the matter very throughly before he set up for an Infidel, when the Consequence of it is like to be so terrible if the Christian Religion should prove true at last.  
2. I desire they would consider how little Reason there is why any Man should be proud or fond either of being, or being counted, an Infidel. The great Principles of Infidelity at present are, That there is no Future State, no such things as Rewards or Punishments in the other World. Now suppose this might be proved true, What would the Infidel get by all this? He would only prove himself to be a mean, pitiful, and contemptible Creature; a Creature the most awkwardly made of any in the whole Creation; a Creature, which is to be included within the space of a few Years; and spends almost all that time either in little Follies, or vain Hopes, or toilsome Cares, either in fruitless Desires, or insipid Enjoyments, either in real Sufferings, or imaginary Fears, or something or other of that kind; and when this short impertinent Scene is ended, must then only become a little Dirt, as mean contemptible Dirt as any he now treads upon. Methinks this is but a poor pitiful thing, and a melancholy prospect to any that regards the Dignity of his Nature, and yet is the very best that such a Man can propose, and a Favour that, after all, he cannot be certain of. This is indeed, it must be confessed, much better than to be eternally miserable, and that is the Reason that so many wicked Men fly to it as their Refuge; and indeed they were in the right of it, if either the one or the other were unavoidable: But since, by the Mercy of God, this may be avoided only by leaving our Sins, it must be great Stupidity for a Man to look upon it to be his Interest to die like the Beasts that perish, so he may but indulge himself a little while here, rather than have the Principles of Christianity true, according to which it is in his Power, by the Grace of God, to be happy for ever, and in prospect of that to make his Life very comfortable in this World.  
3. I would desire them to consider seriously, whether they have thought upon the Matter as they ought to do; whether they have throughly, and with Attention, weighed the Principles of Religion, and the Arguments for them, to see whether they are true or no. It's plain that these things have been the Belief of many wise considering Men for several Ages, who have ventured all they have in the World upon it, and lost all for it; and therefore the Matter should be at least well examined before they venture to declare against it; for before that be done they can't tell but after all it may prove true; and if it do, they are undone for ever. But then the Business must not be weighed slightly, or put off with a Jest, or judged only by Objections, which Wit may raise against any thing, and of which perhaps by reason of the Sublimity of the Matter, we are not proper Judges; but the whole Evidence must be taken together; and after all, we must not expect strict Demonstration in a Case which, supposing it true, will not admit of it; but be content with such Reasons and Proofs as an honest impartial Man would be in a matter of this kind.  
But above all, it is necessary that we purge our Minds from all earthly and sensual Passions; we must endeavour after a great Sincerity and Purity of Soul; for Religion, the Christian Religion especially, is a thing of a spiritual and sublime Nature, directly contrary to all those mean Passions and Inclinations that debase the Soul; and therefore till that be purified, a Man is no proper Judge in this matter, he cannot relish or see the Excellency of this Religion: Common Sense must indeed judge of the external Arguments that prove the Truth of it, and from them a very wicked Man may conclude that this is the True Religion; but still a Man can hardly discern, at least not taste and inwardly feel the Excellency of it without purity of Soul, which must take away much of the Force of those Arguments brought for the Truth of it. To conclude this Matter, A guilty defiled Soul must needs be of a Party against the Christian Religion, and therefore is not fit to be a Judge.  
Consider therefore seriously with yourselves, whether all this I have now spoke of have been done, and whether it be not the greatest Madness in the World to venture your Souls upon it if it have not.  
Having now finished what I designed, I would humbly take leave before I conclude, in a few Words, to address myself to the Reverend Clergy of this Kingdom, who are the Persons principally struck at in that Pamphlet upon which I have been reflecting; That since their Enemies take all Occasions not only to make them vile, but from thence also to reflect upon Our Holy Religion, they would make it their great Care to cut off all such Occasions from those who seek it.  
It has been a great Misfortune to the Present Established Church, that it has had so many Enemies of all sorts who have been ready to pry into the Lives and Actions of the Clergy, to expose all their Failings, and misrepresent Things that might well bear a good Construction; not, after all, but that in so great a Body of Men we must expect there will be some neither so good, nor so wise and discreet as the true Friends of Religion would be glad to see them: but I hope, that if there have been any who have not hitherto been so careful as they ought to be, they will now especially lay to heart the great Obligations their Holy Profession brings upon them, because not only their own Honour, and that of the Church, but even of our common Christianity, is concerned in it.  
A grave and serious, a diligent and industrious, a peaceable and unanimous Clergy, are the likeliest means to recover the Reputation of Religion, and to make it sensibly lovely in the Eyes of the World: whereas on the other side, every lose, or careless, ambitious, or contentious Clergyman, does indeed only expose and betray that Cause which he is bound to promote. But especially as there is nothing more essential to our Religion than Meekness, and Love, and Gentleness, so there is nothing more shocking than to see the contrary Character appear in the Sermons or Writings of Churchmen, tho' it be in the Defence of Truth: It is very bad for Persons of that Holy Profession to be guilty of Vices in the private Conduct of their Lives; but to Preach or to Write bitterly against each other, is to proclaim to the World a Spirit directly contrary to that of their Religion; and to call as many as they can to take notice of it.  
In short, Religion is a thing cannot be long kept up, as Secular Factions may be, by Interest, or Grandeur, or any thing of that kind; no, it must have real internal Esteem in the Hearts of Men, otherwise the Effect is very like to be, that they will leave that for some other, or else look upon all Religion to be only Trick and Design. It is true indeed, that no Actions of Men can alter the Natures of Things, or make that Religion to be true or false now, which was determinately one of them many hundred Years ago. But it is not every body that either can or will consider things aright, that requires some Pains, and Time, and Freedom from Prejudice; but a Good Life, especially in Clergymen, is a sensible and a visible thing; every body knows that the great End of Religion is to make Men Pious and Holy, and therefore they will very naturally incline there where they see most of that.  
To conclude all in a Word, The best way that either Ministers, or People can serve their Religion, is by adorning it with a holy Conversation; and it concerns all, as they will at the Great day answer for the Scandal brought upon it, that they do not by their ill Lives, and as much as possible not by any Indiscretion, cause the Enemies of the Lord to Blaspheme.  
FINIS.