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LIBRARY 
 
 OF THE 
 
 Theological Seminary, 
 
 PRINCETON, N. J. 
 Case, O^^"*— 
 
 Booh, V.xi ^ 
 
 3^^' -; V.'ili''*v 
 
A 
 
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 :Vite|<. 
 
 K 
 
eAa^ ' j/,/u, r--# , //^-^ 
 
 Sketches and Hints 
 
 O F 
 
 't CHURCH HISTORY, 
 
 AND 
 
 I 
 
 THEOLOGICAL CONTROVERSY. 
 
 CHIEFLY TRANSLATED ,0R ABRIDGED FROM 
 
 MODERN FOREIGN WRITERS, 
 
 V> 1 
 
 By JOHN E R S K I N E, D. D. 
 
 ONE OF THE MINISTERS OF EDINBURGH. 
 
 '^^DINBURGH: 
 Printed for M. Gray, 
 
 M, D c c, X c. 
 
 A 
 
^nuxfo in ^miontxs ^a«, 
 
 L 
 
PHIITCSTCII -^ 
 
 \v 
 
 yf[]^QLO.Gl #^ 
 
 ,^^.v 
 
 PREFACE, 
 
 THE chief defign of the following fheets 
 is, to impart to others, the entertain- 
 ment and inflru^lion which I have received 
 from Foreign Writers, as to the hiflory of 
 the earliefl: ages of Chriftianity, and the pre- 
 fent (late of religion and theological contro- 
 verfy. lmperfe<S as the information is which 
 ihey contain, I flatter myfelf it h importanr^. 
 In fome inftances, my work is a free tranila- 
 tion 5 in others, an abridgment of fele<^ paf-- 
 fages in the original Writers* Their fenti- 
 nients, when different from my own, I have 
 not difguifed. Their opinions of perfons and 
 things, which 1 couJd not approve, I have 
 not concealed ^. Without flaviflily follow- 
 ing their words and exprellions, I have en- 
 deavoured, though I fear often unfuccefs- 
 fully, to exhibit juftly, their reafonings, and 
 
 * I am forry, that, in the Jewlfh Letters, the 
 pious, though in fome things miflaken, Lavatcr, 
 and that the able defender of Chriftianity, Jerufalem, 
 fhould be claffed with fuch writers as Eberhard, 
 Steinbart, Danam, Bahrdt, &c. 
 
 a 2. ci&n 
 
 A 
 
iv PREFACE. 
 
 even: their irony, in fueh plain and forcible 
 language, that the reader might enter into 
 their ideas and feelings. The meaning of 
 my Authors, I have probably fometimes mlf- 
 laken : I hope, however, thefe millakes fel- 
 dom or never aP[cd: any important fa^i or ar- 
 gument. My having learned the Dutch and 
 German at an advanced period of life, and 
 \vithout the alTiflance of a teacher, the candid 
 will fuflain as a fufRcient apology. 
 
 I now add a few things to what I have faid 
 in the beginning or end of mod of the articles, 
 for illuflratinR their ufefulnefs. 
 
 Superficial thinkers may be flaggered by 
 Mr Gibbons's obfervatlons, Hiftory, vol. I. 
 p. 516. *' Seneca, the elder and younger 
 " Pliny, Tacitus, Plutarch, Galen, Epi6fetu?, 
 " Marcus Antoninus, adorn the age in which 
 ^' they flouriflied, and exalt the dignity of 
 '* human nature. Phllofophy had purified 
 ** their minds from the prejudices of fuper* 
 " flition ; and their days vvere fpent in the 
 " purfuit of truth, and in the pratT^ice of 
 " virtue. Yet all thefe fages overlooked, or 
 " rejected the perfeftion of the Chriftian 
 " fyifem. Their language, or their filence, 
 " equally difcover their contempt for the 
 *' growing fe6f, which, in their time, had 
 " difiufed ItfelF over the Roman empire." 
 And, Notes, p. "J 6* *' The new feci is totally 
 
 « un- 
 
 \ 
 
PREFACE. T 
 
 " unnoticed by Seneca, the elder Pliny, and 
 " Plutarch." In larger works, fome of them 
 publiilied earlier, fome of them later than 
 Mr Gibbons's hiftory, it has been iliewn, that 
 this obje61ion againfl the miracles wrought in 
 confirmation of the Gofpel, fpecious as it ap- 
 pears, is far from folid. They w^io have not 
 opportunity or leifure for perufmg them, may 
 find enough to difpel their doubts, in the ck- 
 tracl from Profellor Vernet. 
 
 PoiTibly the ludicrous reprefentation in the 
 Jewifli Letters, of fome of the opinions of the 
 modern pretended reformers, and of the dan- 
 ger to faith and morals, from the prevalence 
 of their fydem, may oucnd thofc of a graver 
 caff. Let it however be obferved, that the 
 orthodox had been attacked in that very drain, 
 not only in books of controvcrfy, but hiitories 
 and romances ; and that the ridicule in thefe 
 Letters, is founded, not on uncertain report, 
 but on plain ailertions in printed books. 
 The citations, fo far as 1 have had opportu- 
 nity 'to confult the original works, are fair 
 and accurate. 1 prefume they are equally fo 
 in other inlhmccs : For, in the Obfcrvations 
 on the Letters, by Janus Philcufebius, U- 
 trecht 178(5, hirdly any charge of falfehood 
 is brought again (1 them, except the aiTertions 
 that Dr Priellley and fome German Divines 
 account Jefus the foa of Jofeph as well as ot 
 
 Mary > 
 
 J 
 
vi PREFACE. 
 
 Mary ; and that their writings feem intended 
 to introduce a refined Deifm. Dr Prieftley 
 is too honeft a man to deny the firfl: part of 
 the charge, having difputed tlie miraculous 
 coaception of Chrifl:, in one of his letters to 
 Dr Horfly. If reje£iing the Scriptures as di- 
 vinely infpired, and an infallible rule of faith 
 and manners, is refined Deifm, it will not be 
 eafy for Dr Prieflley, it will be impofiible for 
 fome German Writers, to prove this charge 
 againfl them groundlefs. The improbability 
 of a Jew being fo learned in the controverfies 
 among Chriftian Divines, and in the decrees 
 of the States of Holland, or that he fhould 
 give himfelf any trouble, which fcheme of 
 Chriftian doflrine was mod ancient, is urged 
 by Janus. If this improbability were allow- 
 ed, it might reflecl on the tafte of the author, 
 not invalidate his fa<5is and reafonings. But, 
 why fhould it be thought improbable, that a 
 Jew fliould curiouily inveftigate the hiftory of 
 a religion flill eftablifhed in many kingdoms 
 and dates ; when many Chriftians have em- 
 ployed fo great a part of their time in illuf- 
 trating the hiftory of religions, or feels of 
 philofophy, long fmce extin£l ? 
 
 The Preferver, under God, of the civil 
 and ecclefiaftical conftitution of Holland, is 
 not the only Prince wdio has lately teftified a 
 becoming regard to the great do6irines of the 
 
 deitj; 
 
r R E F A C F vl? 
 
 deity and atonement of Chrift, and other fun- 
 damental articles, in which Lutheran and Cal- 
 vinift, and in fome meafure even Popifli con- 
 feffions agree. Our Gracious Sovereign, as 
 Elef^or of Hanover, propofed a prize to be 
 adjudged, by the ProfefTors of Gottingen, to 
 the bed efTay on the Deity of Chriit ; on 
 which account, much illiberal abufe was thrown 
 on his Majefly, in an anonymous German 
 letter to the King of Great Britain. The 
 Stadtholder, ten or twelve years ago, refufed 
 to hinder Mr Mark, a ProfelTor of the Law 
 of Nature and Nations, being deprived of his 
 office for unfound opinions ; declaring, that, 
 much as he approved liberty of confcience, 
 he would not protect thofe in enjoying the 
 benefits of an eftablifli nent, who endeavoured 
 to fubvert the doctrines which they had fo- 
 lemnly fubfcribed. I regret that my imper- 
 fect information of fads, fo honourable to 
 our Sovereign, and to the Stadiholder, has 
 prevented a full account of them from ap« 
 pearing in the following papers. 
 
 I hoped they would have alfo contained 
 many interefting particulars, little known, as 
 to the flate of Proteftants in France and Po- 
 land, and the tolerant fpirit of their prefent 
 monarchs. But circumftances not interefting 
 to the public, have made it impoffibie for me 
 to tranfcribe into long hand mj manUicripts 
 t on 
 
 A 
 
TiH PREFACE. 
 
 on thefe fubjedls, and to avail myfelf of ma- 
 terials lately procured, for corre(Sting and en- 
 larging them ; or to give an accoimt of the 
 Society ereded at the Hague, 1786, for de- 
 fending the truths of Chriflianity againft mo- 
 dern oppofers. I am forry, that, in one of 
 the Englifh Reviews, fo unfair an account was 
 tranfcribed from a Dutch pamphlet, of their 
 firft publication — the Prize DiiTertations of 
 Velingius, Segaar, and Gavel, in anfwer to 
 Dr Prieflley's Hiflory of the Corruptions of 
 Chriflianity. Many of the Do<ftor's miflakes, 
 both in his reafonings, and citations from the 
 Fathers, are well expofed by thefe learned 
 Writers; and though the volume, which con- 
 tains above 700 pages, is too large for tranf- 
 lating, a proper fele£lion from it, in Englifli, 
 would be a highly ufeful work. 
 
 "Whether a fecond volume of thefe Hints 
 and Sketches fliail ever appear, depends on 
 my life and leifure, on the reception the Pu- 
 blic gives to what is now publiflied^ and 00 
 other uncertain circumflances. 
 
 Edinburgh, ") 
 
( ix ) 
 
 CONTENTS. 
 
 !Co. Page 
 
 T. A Treatife on Ecckfiaftical Toleration, 
 
 againft H. Goodricke, by G. Bonnet, i 
 
 II. Some Doftrines of the Proteftant Re- 
 ligion defended, by Mr H. Van Al- 
 plien, - ^ - i^' 
 
 III. Letters from certain Jews, on the pre- 
 
 fent ftate of the Chriilian Religion, 49 
 
 IV. Edia of the King of Pruflla— Potfdam, 
 
 9th July 1788, - - pi 
 
 V. Account of the Controverfy occafioned 
 by the King of Pruffia's EdicSl:, 9th 
 July 1788, chiefly tranflated and 
 abridged from Dr Seiler's Remarks, 
 die. - - - io© 
 
 t 
 
X CONTENTS. 
 
 No. Page 
 
 VI. Extra£ls from the prefent (late of tKe 
 Church of Ireland, 2d edition, by- 
 Richard Lord Bifhop of Cloyne — 
 Dublin, 1787, - - 128 
 
 VII. A Treatife on the Truth of the Chrif- 
 
 tian Religion, by James Vernet, 143 
 
 VIII. F. Stofch Demonftratio exiftentise Ec- 
 clefiie Thyatirenie, inferted Symbo- 
 lic literariee Bremenfes, - ipi 
 
 IX. Hints of Fa£ls relating to Religion, 
 Manners, and the Improvement of 
 Mankind, from Dr Seiler of Erlan- 
 gen's German Literary Journals, — 
 1776 — 1788, - - 196" 
 
 X. A curfory Reprefentation of Modern 
 
 Jefuitifni, - - 24<? 
 
 XI. Proofs that Original Sin was taught 
 before Auguftine, taken partly from 
 Hagelmayer's German Anfwer to 
 Free-Thoughts on Chriftianity, part- 
 ly from the Hague Prize EfTays, in 
 anfwer to Dr Prieftly's Hiftory of 
 the Corruptions of Chriftianity, - 273 
 
 XIL Obfervations on the Song of the Bards 
 
 over Cuchullin, - - 275 
 
 XIII. Extra£^s from an Alphabetical Com- 
 pendium of the various Chfiftian 
 Se£ksy by Hannah Adams — Bofton, 
 1784, - :: z 27a 
 
^•^ 
 
 »fj^". ■- ,^^^% 
 
 -S K E t C H E S AND HINTS 
 
 T H E o r O G y 
 
 AND 
 
 CHURCH-HISTORY, 
 
 NUMBER L 
 
 VarhondcUng ever kerkelyke verdraagzoomheyd^ ge* 
 gen H. GoODRicKE, door G. Bonnet, Utrecht ^ 
 177^. i.e. A Treatife on Ecclcfiaftical Tolera- 
 tion, againft H. Goodricke, by G. Bonnet. 
 
 IN 17685 Mr Goodricke, an Engllih gentleman, a 
 member of the Reformer! Church at Groningcii^ 
 puWIflied there an able attack on human confef- 
 fions of faith, cfpecially when containing articles not 
 fundamental. This occafioned a flill abler reply by 
 Profeflbr Bonnet. Though the late Mr Walker of 
 Dundonald's excellent defence of confefiions renders art 
 "abridgement of Dr Bonnet's performance unneceiTary ; 
 •yet, fi-om its diftinguifhed merit, and the new light in 
 Afhich it places fome branches of the fubjed, I flatter 
 myfclf the Englidi reader will be gratified by a few 
 
 t A Page 
 
 A 
 
( 2 ) 
 
 Page 131. Let us tryhowfarconfeffions fhould be limi- 
 ted to fundamental artldes. I fiippofe a church, where 
 men lawfully called, preach, and baptife children. Some 
 who apply for admiflion, and who declare their belief 
 of fundamental doArines, profefs at the fame time their 
 convidion, that every Chriftian has a right publicly to 
 edify his brethren, and to difpenfe the facraments; and 
 that infant baptifm is unlawful. They therefore re- 
 t]ueft, that this liberty of preaching and difpenfing the 
 faC4raments (hall be granted to them ; and that they 
 fhall not be hindered from endeavouring to convince 
 their fellow Chriftians, that the baptifm they received 
 in infancy was invalid, and from rebaptiljng fuch as 
 they may convince. They plead in favour of their re- 
 queft, that a Chriftian fociety is not intitled to extend 
 her articles beyond fundamental do6lrines, which the 
 Church acknowledges the dodlrines in which the peti- 
 tioners differ from her are not. And now. Sir, if your 
 reafoning is conclufive, becaufe we think the fentiments 
 of thefe claimants do not exclude them from falvation, 
 •we are obliged, by the laws of Chrift, to admit them 
 to the Church, and allow their doing what we clear-. 
 !y forefee mull occafion confufion, offend thoufands, and 
 mar edification.— —P. 132. A church may therefore 
 refufe admiflion to thofe who acknowledge fundamental 
 truths, on account of other matters, which concern or- 
 der, edification, and peace ; and fins not in denying ec- 
 clefiaftical toleration to thofe who fcruple her formu- 
 las. If fhe errs in thinking regulations neceffary 
 which are needlefs or wrong, fhe fins not in ading ac- 
 cording to her conviction, though fhe is obliged to 
 that full impartial fcarch of truth which would change 
 her fentiments.— —P. 13 4. Let it however be obfer- 
 
 ved; 
 
 k 
 
( 3 ) 
 
 ved, that ftrlAer terms of admifllon are necefTary ^it^ 
 refpe<5t to teachers and governors, than with refpeft td 
 the other members of a church. Thefe laft, notwith- 
 ilandlng their ignorance in fome matters, and miftakes 
 in others, yet, agreeing with us in what is moft im- 
 portant and efTentiaJ, may often, without danger, be ad- 
 mitted to church-fellowfhip. If indeed any fuch, by 
 mouth or pen, endeavour to introduce doArines oppo- 
 iite to the ellabh'fhed formulas of a fociety, peace an4 
 edification may require their expulfion. Except in this 
 cafe, oar limitations of church-fellowfliip are few ; and 
 the articles of faith which we require private Chviftlans 
 to profefs are generally common to all Chriftendom, at 
 
 lead to all the Proteftant Churches. P. 135. But 
 
 what is fufficlent for the members of a church is not 
 fufficient for her teachers. Ignorance and miilakes^ 
 which may be borne with in the lirft, are in the lalt 
 highly dangerous. Pallors, according to Paul*» in- 
 jundlion, Tit. i. 9. muft be able, by found dodtrine^ 
 both to inftruft and to convince gainfayers, and there- 
 fore muft hold faft the faithful word : and the church; 
 which regards her own purity and peace, will not chufe 
 to be inftrufted by teachers who maintain what flie 
 accounts hurtful, though perhaps not damnable errors.^ 
 
 . P. 258. To fecure the preaching of effential truths, 
 
 it may be neceffary that a formula fliould contain 
 truths the belief of which is not eflential. A real 
 Chriftian may believe a falfe dodrine, vvhofe inconfift- 
 ency with fundamental truths he doth not perceive. 
 But if that falfe do6lrine is preached, and generally 
 received, theiuE is the utmoll danger that this will gra- 
 dually introduce errors fubverfive of the very founda* 
 tion of faith* 
 
 A 2 Mr 
 
 ^ 
 
 A 
 
( 4 ) 
 
 Mr Goodricke having appealed to Dr Doddridge's: 
 Reafonings agalnft Ecclefiailical Formulas, Dr Bon- 
 net particularly examines them. 
 
 P. ib^. Dr Doddridge's firil argument againft ec- 
 clcliaftical formulas is, ** If they had been necelTary, 
 ** the facred oracles would have prefcribed them, or at 
 ** leall have given direftions for compofing and enfor- 
 ** cing them." i. This argument concludes too much, 
 and therefore nothing. Short fl^etches of the princi- 
 ples of religion are judged neceffary for the inflrudion 
 of children : Yet Scripture contains no fuch Iketches, 
 and gives no particular rules for compofing them. — 2. 
 The argument may be turned the other viay. The 
 Spirit, who forefaw the ufe of formulas, if that ufe 
 had been hurtful, would have warned againft it.— 3^ 
 Scripture Indeed julUfies formulas : Paul exhorts Chri- 
 llians to be of the fame mind, Rom. xli. 16.; xv. 5* 
 PhiL iii. 15. They muft therefore know what fenti- 
 ments of the dodrines of Chriilianity are entertained 
 by others. Now, as agreement in articles of faith 
 may appear from words, fo alfo from writings. He 
 warns the Romans, Ro7n. xvi. 17. to avoid divifions 
 contrary to the do<5lrines which they had learned ; and 
 blames the oppofite condudl of the Galatians. A 
 church therefore cannot lawfully chufe teachers with- 
 out fufficlent evidence that they agree with her in the 
 moft important doftrines ; which cannot be better af- 
 certained, than by their declaring that they aflent to 
 well-compofed formulas, and refolve to preach agree- 
 ably to them. Something like this took place In the 
 Apollolic Church. See 2 Tim. i. 13. ; ii. 2. Tit. i. 
 
 5- 9- 
 
 I\ 186. Dr Doddridge's fecond argument is, "Weak 
 
 ;#' 
 
( 5 > 
 
 '* men, perhaps, too, heated by debates, cannot be fiipi-- 
 " pofed to exprefs their ideas more properly than the 
 *' Apoftles have done." i. This argument alfo, if it 
 proves any thing, proves too much. In pubh'c preach.* 
 ing all judge it for edification, to ufe words, and to 
 adopt a method different from thofe of the infpired 
 writers, and to illuftrate, enlarge upon, and enforcer- 
 their inftrudlions. Preachers are fallible men, incapa-- 
 ble of exprefiing themfelves more accurately than the 
 Apoftles. Yet we confine them not to reading the 
 words of the Apoftles. — 2. If the Church can only 
 prefcribe a confeflion of faith in the words of Scripture,- 
 (he muft admit all who appeal to Scripture for their 
 dodrines, though they underftand Scripture in a fenfe 
 that appears to the Church abfurd and dangerous ; for 
 inftance, underftand Chrift to be Gk)d in a Socinian or 
 Arian fenfe, and teach, a& the way of life, what indeed 
 leads to deftru6lion. Good confeflions introduce not 
 into the Church dodrines new and hitherto unknown. 
 But when difputes arifc about important truths, for- 
 merly exprefsly acknowledged or implicitly fuppofed, 
 though paffion and weaknefs may appear in defending 
 truth, truth doth not therefore ceafe to be truth, or 
 error to be 'error. 
 
 P. 189. sdly, Df Doddridge argues, "The multi- 
 ** plying and enforcing confeffions, has, as experience 
 ** fliows, been a chief caufe of divifions in the Church."" 
 I. This argument again proves too much. The ex- 
 plaining Scripture has occafioned great divifions." 
 Should paftors, to prevent them, only read the Scrip- 
 tures to their people, and never attempt to illuftfate* 
 them by word or by pen ?— 2. The fa6l is inaccurate- 
 ly ft^ed. Confeffions have not occafioned the greatefti 
 A 3 diviiioHB^ 
 
 d 
 
( 6 y 
 
 divifions in the Church> but rather have been accafTbu- 
 cd by them. They were framed when fome, who were 
 judged to err from the faith, openly publifhed and en- 
 deavoured to bring over others to their peculiar opi- 
 nions.— 3. If confefhons have occafioned hurtful con- 
 tentions, we mull diftinguifh the ufe and abufe of them. 
 The lail (hould not hinder the firft. If men adopt 
 fiilfe or unneceflary articles of faith, the contention 
 thus occafioned niull be afcribcd, not to the making a 
 confelhon, but to the making it improperly. The 
 fehifm arifing from heretics refuUng true and import- 
 ant doftrines, muil be charged on their errors and pre- 
 judices, not on a good formula. — 4. Be it fo, that the 
 beii confeffions have done hurt. Perfedlion is not ta 
 be found in^ny human compofitions. It is enough, 
 if greater hurt would have been occafioned by the want 
 of them. If we refledl, how the corruption of the 
 .heart oppofes the law, and the pride of it the gofpel> 
 how carelefs molt are in fearching after truth, and how 
 the arts of the prince of darknefs, and the. temptations 
 of the world, blind the mind ; furely they merit praife 
 who are not rellrained by an inconfiderate m.oderation 
 from ufing what appears to them a lawful mean, well 
 calculated for pieferving and tranfmitting t©. pofterity 
 the^ith ance delrivered to the faints. 
 
 P. I93» Dr Doddridge's fourth argument rs, " The 
 ** introducing formulas is a great temptation to candi- 
 *« dates for the minillry, and may difcourage thofe of 
 «* tender cortfciences, and vvlio bid fairefl: for ufefulnefs.'* 
 1. I acknowledge the neeeffity of figning a formula is a 
 great temptation to men whofe fentiments it condemns. 
 Socinians and Arminians may think it their intereft to 
 fubfcribe the very reverfe of what they bdieve. But 
 
 it 
 
C 7 ) 
 
 It Ts better that a few make a hypocrttlcal profefliotr,. 
 than that a church fhoulJ fufFer from her teachers 
 bringing in damnable herefies. — 2. A candidate for 
 an office (hould be fatlsfied that, with a good con- 
 fcience, he can fubmit to the conditions annexed to it. 
 If he finds he cannot, and gives up pretenfions to the 
 ofRce, the temptation ceafes. If notwithitanding he 
 folicits it, his own difhonefty is blameable, not thefe 
 conditions. There may be laws and penaltit^s oppofite 
 to his fentiments who wifhes to be nominated a judge ; 
 but is he intitled to demand that thefe (hould be al- 
 tered, left they tempt him, in order to obtain an of- 
 fice, to aft againil confcience ? It i& an kitolerant 
 fpirit, when cne would have his confcience prefcribc 
 to the confciences of hundreds. — 3. A tender con- 
 fcience in fom.e, and preteufious to it in others, may 
 accompany the moll dangerous errors and extravagant 
 fuperllitions ; and has- often led men to plead for ftrift^ 
 cr formulas and narrower terms of communion. 
 , P. 195. Dr Doddridge's laft argument is, " For- 
 " mulas will not anfwer their defign, and preferve 
 " unity of fentiment. Men of oppofite opinions will 
 ** fatisfy their confciences, by fubfcribing them in fome 
 ** improper fenfe, and merely as articles of peace.** 
 But a church bids fairer for unity when her teachers 
 adopt her confefficn, than when they may preach fen- 
 timents oppofite to hers. The honell heretic not fub- 
 fcribing what he di/believes, has thus no opportunity 
 ©f iufe<5llng with his errors the members of fuch a 
 church ; and the difhoneft will be more referved, and 
 lefs fuccefsful, in oppofing what they have fubfcribed ; 
 and the church fuffers lefs by a few teacliers putting 
 qa the appearance of orthodoxy, than by all of them 
 
 having 
 
 A 
 
C 8 ) 
 
 having liberty to teach what they pleafe.— -P. 197^ 
 The Doftor replies^ *' When one begins to teach doc- 
 ** trlnes whtch his hearers account dangerous, and 
 *^ fubverfive of Chrlftianity, it is then time enough to 
 " take fuch fteps as the nature of the errors, and his 
 " relation to them, admit.** But, i. What is the ftep 
 to be taken ? Is it, to difmifs the preacher ; to endea- 
 vour to convince him ; or to oblige him to renounce 
 his errors, and to promife henceforth to teach other* 
 wife ? — 2. Who mud take thefe fteps ? Is it the hear- 
 ers ? — 3. When muft they be taken? The Dodor 
 fays, when doftrines are taught which to the hearers 
 appear dangerous. But what if the hearers, who are 
 united by no common confefTion, fhould dilFer. Sup- 
 pofe the preacher a Socinian : Shall the judging his 
 doftrine be Tcft to the moft fenfible and learned ? Thefe 
 are always few in number. They may be fenfible and 
 learned Socinians ; and muft the larger part of the- 
 community blindly fubmit to^ their decifions ? Or fhalL 
 the majority determine ? Perchance thefe are the moft 
 ignorant and violent, and without examination have 
 gone over to the fentiments of the preacher, or from 
 other confiderations are averfe to difmifs him. — 4. Or 
 Ihall the decifion be left to other teachers ? Perhaps 
 the doctrines complained of by a few are- reprefented 
 in fo different a light by the many,, that they can form. 
 no certain conclufion. Some of the judges may fc- 
 cretly believe the dangerous opinions, and be happy- 
 that another has the courage ta preach them. If they 
 deteft the error, loads of reproach will- be eaft upon 
 them, ftiould they, on account of it, difmifs the teacher 
 from his charge He, as well as they appeal to the 
 Scriptures. They muft therefore declare in otheR 
 
 wor.dsj. 
 
( 9 ) 
 
 words, In what fenfe they linderftarid the fcnptur«» 
 which refpe<ft the difputed opinion, and muft judge 
 agreeably to that declaration. But thu3 they do the: 
 very thing which the Dodor condemns, and make » 
 human formula the term of minifterial communion. If 
 formulas are lawful for removing differences in a church, 
 they cannot "be unlawful for preventing them. — 5. 
 What will be the effed of fuch an occafional formula ? 
 The preacher objects to conditions of holding his 
 charge which were not mentioned to him when he un- 
 dertook it ; and pleads, that his own convidions mull 
 have more weight with him, than the judgement of 
 any affembly of churchmen, however numerous. Or, 
 if he fign the formula to prevent beggary, he may do 
 it dilhoneftly, and fatisfy himfelf that he receives it 
 in fome limited improper fenfe, or merely as an article- 
 of peace ; and thus the evil takes place which the 
 Dodlor has urged againd a fixed formula. 
 
 P. 210. — 276. Dr Bonnet fliows, that Mr Good- 
 ricke's arguments againft fubfcription to an eilablifh- 
 ed formula equally apply to what he would fubfti-- 
 tute in the room of it, a declaration of affent to eflen- 
 tial truths in one's own words. Thofc called to juilgc 
 the fufficiency of fuch declarations, from ignorance^ 
 carelefnefs, favour, or prejudice, may fhut the door 
 agalnft the mod ufcful candidates, or open it to the* 
 mod erroneous, 
 
 P. 285. Mr Goodricke*s opinion, That a churcR 
 (hould exclude none from her communion whofe er* 
 rors are not fo inconfiilent with the foundations of 
 faith, as to exclude them from falvation ; encourages 
 the church to decide, what would require infallibility, 
 the highed degree of error, and the lowed degree of 
 
 knowledge, 
 
 A 
 
C 10 ) 
 
 knowledge, confident with falvation. He who feri- 
 oufly reflects what the apoftles were before the refur- 
 re(flion of Chrift, and what were tlie errors of many 
 of the believing Corinthians, Galatians, and Hebrews, 
 muft conclude fuch an attempt dangerous. Let a 
 church engage in this delicate bufmefs, according to 
 her befl; light, fcarcely can contentions be avoided, as 
 to receiving or rejedling a candidate, which may often 
 jffue in divifions and fchifms. This term of admiflion 
 deftroys itfelf. The fincere, though erring Chriilian, 
 may think certain terms of admiflion too large and ex- 
 teniive, and may fcruple joining the church, unkfs 
 they be narrowed. If you exclude them, becaufe you 
 cannot narrow your terms of admiflion, then you make 
 rules, by which thofe are deprived of church-fellowfhip 
 whom Chrift has received. If you admit them, and 
 narrow your terms, other fincere Chriftians mull be 
 excluded, whom formerly you could have admitted. 
 
 P. 292. If Mr Goodricke's principles are right, a 
 church (hould receive thofe who maintain errors from 
 which confequences flow fubverfive of fundamental 
 truths, if the erroneous do not fee or acknowledge 
 thefe confequenpes. Now, may not one believe in Je- 
 fus as the Lord his righteoufnefs ; and may not that 
 faith purify his heart, though he believes the fuprema- 
 cy of the Pope, purgatory, prayers for the dead, that 
 unwritten traditions are a part of the rule of faith, and 
 that the church has a right to appoint feftivals in ho- 
 nour of faints ? Some, or all of thefe errors have been 
 maintained by men who believe the fundamental doc- 
 trines of Chriftianity, and deteft other Popifli tenets, 
 which they are fenflble are inconfiftent with them. 
 According, therefore, to Mr Goodricke's fyftem, one 
 
 fhould 
 
 k 
 
( " ) 
 
 fliould not be excluded from church fellowfhip on ae- 
 
 count of thefe errors. Again, may not a true Chri- 
 
 ftian account infant baptifm unlawful ; and therefore 
 contend, that none fhould be admitted to the Lord's 
 table who have not, when come to age, received the 
 
 initiating feal of the covenant ? ^May not one be fa- 
 
 ved, who thinks, that preaching the gofpel is lawful 
 to all in common, and ought not to be conhned to a 
 particular order of men, and who views human learn- 
 ing as ufelefs, or even hurtful ? Now, let our eftablifh- 
 ed church admit men who retain thefe opinions. You 
 will however allow, that at leaft fhe has liberty to in* 
 ftrud them better, and to confute their errors j yet 
 her ufing this right will offend them, unlefs they are 
 allowed the fame liberty. " Muft we, to live in yout 
 " church, fit at your feet, and patiently hearken to 
 " your infiruaions ? Do you think that we err ? We 
 " think the fame of you. If you are perfuaded that 
 " truth is on your fide ; we know that it is on ours* 
 " If you claim a privilege which you refufe to us 
 " under pretence of union, you lord it over your bre- 
 
 ** thren." P. 296. What then, Ihall there be a 
 
 deep filence obfcrved as to thefe different opinions ? 
 This will be liable to the objedions urged againft con- 
 fcffions, that they hinder men from becoming wifer, 
 and deliberately fix a plan, which muft occafion many 
 remaining in ignorance or error. Some will deem it 
 criminal to enter into, or to remain in a fociety which 
 requires fuch filence. *' We demand freedom of fpeak- 
 ** ing, as well as of thinking. We hold our opinions 
 *' truths, which we are bound to teach and defend. 
 ** We cannot in confcience have fellowfhip with a 
 ** church which prohibit* our performing that duty. 
 
 J 
 
( 1^ > 
 
 ■'* By infifting oh this criminal filencc, you oblige uS 
 " to feparate from you, and thus exclude thofe from 
 
 ** your communion whom Chrift hath received." 
 
 P. 297. The alledged end of union, therefore, cannot 
 be gained, unlefs all are allowed, publicly and private- 
 ly, to teach what they account truth. It is argued, 
 tliat the church ought not to rejed thofe whom Chrifl 
 hath received. Now, Chrift hath received men who 
 not only entertain, but who openly teach and defend 
 •the above-mentioned tenets. The church, therefore, 
 muft receive them, notwithftanding their zeal in pro • 
 •pagating thefe errors. Whatever limitations you pro- 
 pofe, muft be limitations which do not concern the fun- 
 damentals of Chriftianity, and confequently, by Mr 
 
 Goodricke's principies, unlawful. -P. 299. Indeed, 
 
 if thefe principles are follcnvcd out, the moft oppofite 
 •opinions muft be not only tolerated, but publicly 
 taught in the reformed churches. A teacher, convin- 
 ced by fome Mennonites who have joined the fociety, 
 that infant-baptifpi is invalid, preaches, that the great- 
 cft part of the church ought to be rebaptifed. Some 
 pwfuaded by him are fo, to the great offence of others, 
 who confider thi^ as an unlawful repetition of baptifm. 
 The new principles of the teacher may lead him to de- 
 ny the Lord's fupper to thofe who refufe to be rebap- 
 tifed, at ieaft mult rellrain him from baptifing children. 
 Another happens to think that baptifm is neceflary to 
 falvation, and cannot be lawfully adminiftered except 
 by a preacher. He complains of the injury done hi» 
 children, and leaves a fociety where he thinks their 
 eternal falvation is in danger. And nowj how ftiall the 
 difpute be terminated ? Shall the members of the 
 church do it ? They are divided ; and confcience ob- 
 liges 
 
( '3 ) 
 
 llges each to retain his own fentiments. Shall a con- 
 fillory or other judicatory do It ? There are members 
 of the church who would exclaim agalnft their Interpo* 
 fjtioa as tyranny and ufurpation. Let us, however, 
 fuppofe all willing to fubmit. The declfion avIII be 
 difficult and dangerous. It would be perfecution, to 
 force the teacher to ait agalnft convidlion. It would 
 be unjuft, that worthy Chriftians (hould be debarred 
 from the Lord's table, and their children not baptized. 
 Mr Goodricke's principles forbid difmifiing the teacher 
 from his charge, for maintaining and adling in confe- 
 
 quence of an error confiftent with faving faith. 
 
 P. 302. Let me fuppofe a larger fociety, where differ- 
 ent teachers officiate, and where the members differ In 
 many points, not fundamental, from their teachers, 
 and from one another. A number of good men edu- 
 cated In Popery, and who retain the Popiili dodlrines 
 formerly mentioned, join the fociety. At length, fome 
 of the teachers are infefted with thefe errors, preach 
 them, and gain numerous profelytes, who with them 
 acknowledge the Pope's fupremacy, obferve feftivais in 
 honour of faints, and zealoufly endeavour to bring over 
 other members of the church to the fame fentiments. 
 Alarmed at the growing evil,, other teachers from the 
 pulpit demonftrate the falfehood and dangerous ten- 
 dency of thefe opinions ; and perhaps, to the offence 
 of the Popidi members, pronounce the Pope Antichrift, 
 and feftivais in honour of faints fuperftitious. And 
 now the fire of controverfy burns. Thefe queftions 
 become the chief fubjed of fcrmons and converfatlon. 
 The peace and order of the church Is broken. Wor^ 
 ftiip Is carried on with contention, and without profit. 
 A preacher is about to begin, when, lo, a brother, 
 t fi perfuaded 
 
 A 
 
( H ) 
 
 jrerfuaded that liberty of confcience belongs to all 
 Chrlftians, and perhaps a little tin<^ured with enthii- 
 iiafm, fuddenly ftarts up in the midft of the congrega- 
 tion, to fpeak a word for edification. The preacher, 
 who has fought out acceptable words, and words of 
 "wifdom, that he may not give public offence, waits, 
 though not patiently, the end of this rhapfody, and 
 then fpeediiy begins, left another brother or filler 
 fhould further interrupt him. And now, how fhall a 
 Ibciety, conftituted of teachers and members of fuch 
 jarring fentiments, remain united ? Such evils muft un- 
 avoidably follow the propofed alterations of our eccle- 
 iiaftical conftitution, unlefs the members of a church 
 were generally cooi and indifferent as to their oppofite 
 doftrines and ufages ; which cannot be expelled from 
 men of eminent piety and tender confclences, efpecial- 
 ly when the difputable matters affeA worfhip and prac- 
 tice. Such will elleem no do6lrIne unimportant which 
 infinite wifdom hath revealed, no command trifling 
 
 which divine authority hath enadled. P. 307. A 
 
 church, therefore, founded on Mr Goodricke's prin- 
 ciples, falls of itfelf. Contention, divlfions, public of- 
 fences, feparate her members one from another. Each 
 adheres to teachers of his own taile, and avoids inflruc- 
 tors who would draw him afide from what he accounts 
 the dodrincs and the laws of Chrift. Many whom the 
 church received and welcomed as brethren, withdraw 
 from her, from love of peace and edification. Thofe 
 of different fentiments, by often difputing about them, 
 become more difaffefted to and embittered againft one 
 another than formerly. They who remain in the 
 phurch, by often hearing the fame doArine maintained 
 pne part of the day and oppofcd another, are in no 
 
 fmall 
 
 k 
 
C '5 ) 
 
 fmall hazard of fceptrciTm. Thus the fla'dcrhig fchem** 
 of mending our conllitution, by widening the terms oi" 
 communion, is blafted ; and the church returns to her 
 former, or to a worfe fituation.— — The regulations ne- 
 ceflary to prevent thefe evils in a church, may, I ac- 
 knowledge, exclude from her many fincere Chriftians. 
 But thefe can wordTip in feparate focieties, and chufe 
 teachers, whofe fentiments they more approve. Thus 
 the edification, both of thofe who remain in a church' 
 and of thofe who feparate from it, will be more effectu- 
 ally promoted. 
 
 NUMBER II. 
 
 Eenige Leerjlakken van dan ProteJld7iti/chen Godf- 
 
 . dienji verdedigd, door Mr U. Van Alphen, 
 
 Utrechty 17751 in p, $22, i. e. Some Do(Strines 
 
 of the Proteftant Religion defended, by Mr 
 
 H. Van Alphen. 
 
 MANY found in the faith have argued, that, in 
 ways unknown to us, Chrill may be revealed^ 
 and his merits imputed to heathens. Eberhard, in hii 
 Niewwe Apologie voor Socrates-, rejects their reafon- 
 rngs, but maintains the future happinefs of heathens, 
 on other principles ; which, if well fupported, mufl 
 juftify hi-s conclufion, and at the fame time prove the 
 falfehood of dodrines, in which not Calvinifts only, 
 but in fome meafure Lutherans, Papifts, Mennonites, 
 and Arminians are agreed. Van Alphen's remarks 
 are confined to Eberhard's reafonings againll the atone- 
 ment of Chrift, — the neceflity of lupernatural influence 
 for reforming the hearts and lives of men, — theheatheii 
 B 2 00^ 
 
 A 
 
• ( i6 ) 
 
 not poileiTing virtues which merit eternal rewards, — and 
 the eternity of future punifhnients. 
 
 My prefent account of this excellent treatife fhall be 
 confined to what relates to the doftrine of atonement, 
 p. 42. 150. 
 
 The Proteftant do6lrIne as to the atonement is this : 
 Sinners of mankind are reconciled to God, and attain 
 eternal happinefs, only through the interpofition of a 
 Mediator, who has perfectly fatisfied Divine juftice, 
 and whofe fatisfailiou is imputed to them. Is this 
 dodtrine founded on Scripture? Is it confident with 
 reafon. 
 
 I. Eberhard thus endeavours to prove that it is not 
 founded on Scripture: " The Scripture-reprefentations 
 " of this fubjedl, being conveyed in figurative lan- 
 ♦* guage, are peculiarly expo fed to wrong interpreta- 
 *' tions. The underftanding them literally has produ- 
 " ced dodrines contrary to good tafte, to philofophy, 
 ** and to found criticifm. Thus the reafon ings of Gro- 
 ** tins and Reinbec from the words ctTrowrpuffig and ^L-r/;ov 
 ** have by L.e Clerc been fnown inconclufive. The word 
 •* fatisfaSihn occurs not in Scripture ; and the idea 
 " annexed to it is colleded from various texts, injudi- 
 *' cioufiy conneded together. The expreffions of wri- 
 ** ters, accuftom^d to a worfhip of which facrifices 
 ** were a chief part, and in whofe language many ima- 
 " ges were borrowed from facrifices, have occafioned 
 ** many miftakes in thofe who do not confider the ori- 
 *' gin of thefe figurative phrafes. Of imputation the 
 ** Scripture never fpeaks, fave to exprefs a judgement 
 " paffed upon men, in gonfequcnce of their moral con- 
 « dua»" 
 
 To 
 
 L 
 
C '7 ) 
 
 To this they who adhere to the gcnerall)''-received 
 Proteftant d()(5lrin€ reply : 
 
 It is inconfiftent with the defign of revelation, fo to- 
 propofe doctrines, which have an immediate influence 
 on reh"gion and virtue, as (hould lead, not the multitude- 
 only, but even the more iuteUigent, to miilake their? 
 meaning. If the all- perfect God abhors the dodlrincj, 
 that forgivenefs is founded on the righteoufnefs of » 
 Mediator, and offered to all who believe on him ; hg 
 makes God a deceiver, who fuppofes that he fpeaks to 
 men in language which lead to fuch Ideas. "Wha^ 
 would we fay of a creditor, who by ambiguous expref- 
 fions fliould perfuade his debtor, that a friend had paid 
 his debt, and that his difcharge only depended on his- 
 confenting to and approving that generous deed ; whea 
 yet the creditor was refolved to exa6l payment from the 
 debtor himfelf ? If truths are publiflied which iry.medi- 
 ately refpeft the falvation of mankind, the words em- 
 ployed mufl be fo clear, that there may be no caufe 
 for doubt as to their meaning. He unjuilly claims di- 
 vine authority for a meffage, who delivers it in terms 
 dark and obfcure, and thus leaves it as uncertain as 
 rcafon had done, what is the path to future, happlncfs. 
 Nbw the doArine of atonement, and of faitli, as inte- 
 refting in it, is not a mere fpcculative myftery, though 
 myfteries are fuppofed in It, l)ut points out how we 
 may be reconciled to God. To men, uncertain how 
 they fhould recover the loft favour and image of God, 
 we cannot fuppofe that God would reveal fo important 
 a. matter in language which even the moft knowing 
 fhould generally err in explaining. The facred oracles 
 He not in afler.ting their own clearnefs in things necef- 
 fa-ry to be- known. He who was fent to be the Light 
 B 3 of- 
 
 A 
 
C '8 ) 
 
 ei the world, left it not in its former darknefs as to a 
 queftlon of all others the mod important. In the A- 
 poflolic age a difpute arofe, Whether hope of God's 
 favour was only founded on the merits of the Redeem- 
 er, or, in part at leaft, on the works of the law. The 
 iaft opinion the Apoftles, and efpecially Paul, have 
 exprefsly confuted, Ro?». iii. 20. " Therefore by the 
 " deeds of the law Ihall no flefli living be juftified in 
 ** God's fight.'' 15. V. 23. 24. *' For all have finned, 
 ** and come (hort of the glory of God ; being juftified 
 ** freely by his grace, through the redemption that is 
 *' in Chrift Jefus.'* Gal. ii. 2 i. " If righteoufnefs come 
 
 *' by the law, then is Chrift dead in vain." Were 
 
 the Apoftles miftaken in this doftrine, or did they 
 teach it by infpiration ? And was not their doftrine 
 underftood as we underftand it, by the firft and bell 
 Chriftians, who enjoyed their immediate inftru<^ions * ? 
 What fhall we fay of a religion, which even the firft 
 who taught, and the firft who received' it, underftood 
 not ? Can we fuppofe, that men who familiarly con- 
 Terfed with the Apoftles, were not informed by them 
 what was the true method of reconciliation with God, 
 and v/hat the fignification of the metaphorical language 
 in which their writings conveyed that doflrine ? Is it 
 not furprifing, that men, not educated in the Jewilh 
 religion, perceiving the dangerous abufe of imagefr 
 borrowed from the Jewifti facrifices, ftiould not have 
 warned againft it ? 
 
 Further, Many Scriptures teach the atonement in 
 language plain and fimple, and in no degree figurative. 
 
 * See the teftimorie^ of Clemens Romanus, Ignatius, and 
 Polycarp, in ZimmermanHl Opvfiulis, i. 2. P. l. p. 67. llf feq. 
 
 Rom, 
 
 L 
 
( '9 ) 
 
 Rom, i*v. 25. " Wlio was delivered for our offences.'*' 
 Rom. V. 6. 8. 9. " ChrlLl died for the ungodly. While 
 ** we were yet finners, Chriil died for us. Much more 
 " then, being juftified by his blood, we Ihall be faved 
 *' from wrath by him." (P^tflages where WolfEus has 
 fliown, that u^«p ^t^'-'^'i mud mean, in our room and ftead.) 
 I Pet. iii. 18. " Chnfl: alfo hath once luffered for fm, 
 " the juft for the unjuft." i Cor, xv. 3. " Chriil died 
 *' for our fins, accorJing to the Scriptures." 2 Cor* 
 V. 14. " If one died for all, then were all dead." 
 I yohn iii. J 6- " Hereby perceive we the love of 
 " God, that he laid down his life for us." A£is x. 
 43. ** To him give all the prophets witnefs, that 
 ** through his name, whofoever believe on him, fliall 
 " receive the remiffion of fins." Ifa. liii. 5. — 7^ ** He 
 " was v/ounded for our tranfgreffions, he was bruifed 
 ** for our iniquities ; the challifement of our peace 
 " was upon him, and by his ftripes we are healed, 
 " The Lord caufed to rulh upon him the iniquities 
 ** of us all. When they v/ere required, he was op«- 
 «< preffed." 
 
 If other Scriptures exprefs the dodrine of atone- 
 ment in language borrowed from facrifice.'!, this was- 
 well fuited to give juft ideas of that doftrine ; not 
 only becaufe the fubftitution of the facrifice, in place 
 of the offerer, was known to all nations ; but becaufe 
 facrifices were inftitutcd Ly God, that the temporal 
 forgivenefs and external holincfs which they procured 
 might typify the Saviour of the world procuring per- 
 itOi forgivenefs and inward purity *. He who can* 
 
 * Sec Hcrvey's Theron, Dialogue 3, and Michaclis Typifchc 
 Godfgeleerdhcit, § ^^. 24. & j4» 
 
 A 
 
( 20 > 
 
 dfidly perufes the Fpiftle to the Hebrews, and belie-c3"' 
 It genuine, muft fee this typical reference. Indeed, ff 
 it is denied, it will be difficult to vindicate the Mofaic 
 ritual from laying ftrefs on trifles, and encouraging fu- 
 perftition ; and ftil! more fo, to- fliow, that Chrifti- 
 anity was In any degree founded on Judaifm. What,- 
 therefore, can convey plainer information of the great 
 defign of Chrift's coming, and the manner in which he 
 attained it, than the words of the Baptift, John i. 29. 
 ** Behold the Lamb of God, which taketh. away the 
 ** fin of the worlds'' and of Paul, i Cor. v, 7, " Chrll^, 
 " our palTover, was facriliccd for us." Surely this in- 
 timates, that, as the pafchal lamb was flain to preferve 
 the Ifraelites from death, fo Chrift was facrlficed ta 
 fave believers from eternal deftruition. — To fay, that 
 we mull aflign to thefe facrifical expreffions a fenfe a- 
 greeable to good tafte and philolophy, meaiis, if \t 
 mean any thing, that we are to difcover the fenfe of 
 revelation, not from the words it ufes, but from our 
 own previous ideas. And, if expreffions of Scripture 
 correfpond not with thefe, we muft twift and bend 
 them till they ceafe to contradift our fentlments, and 
 not anxioufly enquire, if the wor<ls naturally admit the 
 fenfe we put upon them. Since, therefore, the Scrip- 
 tures, unlefs tortured to fpeak an unnatural language^ 
 reprefent the fufferings and obedience of Chrift as the 
 only procuring caufe of falvation, we muft either re- 
 ceive their teftimony, or deny their divine authority. 
 If the expreffion, "Chrift, our paflbver, was facrlficed 
 " for us," only means, that his inftruftions and ex- 
 ample have been of great benefit to mankind, why does 
 the Apoftle of the Gentiles, whofe fermons turned 
 multitudes from idols to the living God, and who ex- 
 horted. 
 
 L 
 
( =^1 ) 
 
 horted the Corinthians, *' Be ye followers of me," why 
 did he, all ih'is notwithftanding, aflc with holy zeal and 
 indignation, " Was Paul ci-ucified for you l" i Cor. u 
 i^. Did the fame Apoftle afcribe no peculiar merit 
 to the crofs of ChriiV, when he preached without the 
 Grnaiv.ents of eloquence, lc;l the crofs of Chrift fliould 
 be made of no efFc£l, when he reprefents Chrift cruci- 
 fied, as to the Jews a Humbling block, and to the 
 Greeks fooliihnefs, and yet refolves to know nothing 
 among the Cprinthians, fave Jefus Chrift, and him cru- 
 cified ? Had he reprefented Chrift as a phllofopher, 
 who, like Socrates, confirmed his dodrine by his death, 
 that do6lrine could not have appeared foolifhnefs to the 
 Greeks, who efteem.cd and admired the daring to fuf- 
 fer for the good of mankind, and in the caufe of truth 
 and virtue. But falvation from the puniiliment and 
 power of fin, through the fufFerings and obedience of 
 one hanged on a tree, the pride of their hearts could 
 
 not endure. Further, I appeal to the reprefentation 
 
 of Chrift as a prieft, Heb. vii. 24. eifeq. *' But this man, 
 ** becaufe he abideth for ever, hath an unchangeable 
 *^ priefthood. Wherefore he is able alfo to fave them 
 *' to the uttermoft, who come to God through him, 
 ** feeing he ever livcth to make intercefiion for them. 
 ** For fuch a high prieft became us, who is holy» 
 *•* harmlefs, undefiled, feparate from finners, and made 
 " higher than the heavens ; who needeth not daily, 
 " as thofe high priefts, to offer up facrifices, firft for 
 *' his own fins, and then for the peoples : For this he 
 *•* did once, when he offered up himfelf.*' Equally 
 decifive are the words of Paul, 2 Cor. v. 21. ** For he 
 *' hath made him to be fin for us, who knew no fin, 
 " that we might be made the righteoufnefs of God in 
 
 « himi" 
 
 A 
 
( 22 ) 
 
 " him ;" and thefe of Peter, i Ep, il. 24. " Who his 
 ** own ft'lf bore our fins in his own body, on the tree.'* 
 If thefe words afiert not, that falvation is bellowed in 
 virtue of Chrift's fufferings, \vc fee not what interpre- 
 tation can be given them, confident with common fenfe. 
 — The proper fignification of the words xyr^i'O'/? and 
 a:ro>,vTf:u(rtc, evidently is, deliverance from fome evil by 
 the payment of a ranfom. Particularly, the words 
 avTiwrpo* TTipi :ruvTuv^ j Tim. ii. 6. intimate fuch a ran- 
 fom, wherein the ranfomer undergoes the evil, v/hich 
 would otherwife have been fuffered by the ranfomed *. 
 And thus Paul explains it, Gal iii. 13. *' Chrift hath 
 " redeemed us from the curfe of the law, being made 
 " a curfe for us.'' This is the literal fenfe of the word 
 «vT»>.uTps», favoured by the connedlion, and fully appli- 
 cable to the fufferings and obedience of Chrift. It 
 muft therefore be retained, unlefs it can be proven ab- 
 furd and contradidory. Divine truths could not be 
 underftood if they were not taught in words borrowed 
 from ideas, tranfaftlons, and inltitutlons, common a- 
 mong men. Now, a ranfom being given for the deli- 
 verance of a captive, the word ranfom clearly expref- 
 fds the chief defign of Chrift's obedience and fufferings, 
 even to deliver the piifoners of divine juftice from a pu- 
 iiifhment from which they could not otiierwife have 
 been delivered. If a number of noblemen ftiould refcue 
 their prince from captivity, by themfelves becoming 
 captives, it would be abfurd to ai-gue, that no ranfom 
 was paid for the prince, becaufe none was paid in gold 
 or filver. Peter's language, therefore, i Ej?. i. 18. 19. 
 is plain and proper, " Forafmueh as ye know, that ye 
 
 *■ 5ee Lomsier de luftrationibus Vet. Gentil. c. i. p. 7. 
 
 ** were 
 
 L 
 
( ^3 ) 
 
 ** were not redeemed with corruptible things, as filvciP 
 ** and gold, but with the precious blood of Chrift, as 
 
 ** of a lamb without blemifh and without fpot." It 
 
 is acknowledged, that the vjoxdi fatisfaSlion in fo many- 
 letters Is not found in Scripture. The thing itfelf how- 
 ever is ; and, though a chain of reafoning may be - ne« 
 cefTary to give a fuller and diftinder view of that doc- 
 trine, for demonllrating the general truth of it, they 
 are not necefTary. That is fufficiently done in fuch 
 Scriptures as thefe, Rom. v. lo. *' When we were ene- 
 ** mies, we were reconciled to God, by the death of 
 " his Sou ;" 2 Cor. v. 19. *' God was in Chrift recon- 
 " ciling the world to himfelf, not imputing their tref- 
 " pafles to them;" and Heh. ii. 17. where Jefus is 
 termed a *' merciful and faithful High Prieft in things 
 ** pertaining to God, to make reconciliation for the 
 ** fins of the people." Thefe Scriptures reprefent Je- 
 fus as the procuring caufe of our reconciliation with 
 God, and as by his death removing fomething which 
 
 hindered that reconciliation. Where the Scripture 
 
 fpeaks of God's not imputing to men their trefpafTes, 
 it furely fpeaks of an imputation, not in confequence 
 of their own moral condudl. Nor is It abfurd to fpeak 
 of the deed of another as Imputed to us, or placed to 
 our account, when the confequences of that deed are 
 the fame as if we ourfelves had done It. The obedi- 
 ence and fufferings of Chrift, procured forglvenefs and 
 fandifying grace, furely not for himfelf, who needed 
 them not, but for others ; and thefe others they could 
 not profit, if they were not placed to their account, 
 fo that they might be juftly treated, as If they had 
 performed that obedience, and endured thefe fufferings. 
 A creditor, without any abfurdity, Imputes to a 
 
 debtor 
 
 A 
 
( n ) 
 
 -debtor payment made by a third perfon In bis benaiF, 
 and on that account dikliarges the debt. This is the 
 reafon afligned for the fufrenngs of Chrifl: ; Ifa. liii. 6» 
 7. ** The Lord hath caufed to rufli upon hinn the ini- 
 ** quities of us all. When they were required, he was 
 ** opprefTed." Thefe words exprefsly affert, that 
 Chrift was treated as if he had committed our iniqui- 
 ties ; efpeclally if we compare with the prophet the 
 plain declaration, that our fins were imputed to Chrift, 
 and Clirifl's righteoufnefs to us; 2 Cor. v. 2?. ** He 
 ** hath m.ade him to be fin for us, who knew no fin, 
 *' that we m.Ight be made the righteoufnefs of God In 
 « him *.'» 
 
 II. But Is this do£lrine favoured or oppofed by the 
 oracles of reafon ? How fhall we confult thefe oracles ? 
 To fhow that the principles on which our adverf.'.ries 
 charge this dodlrine with abfurdity, are either deftitute 
 of proof, or InfuHicIent to overthrow it, would only 
 argue it poflible, but would not convince one who 
 thinks it Is not clearly revealed In Scripture.'— Nor ia 
 it enough, to fhow that this doclrlne corrcfponds with 
 the perfeftlons and defigns of Go;!, if It Is allowed, 
 that reftoratlon to his favour and image, without any 
 fatlsfaftlon, would have done fo equally. Many things 
 exift not, which have no InconfiHency with the divine 
 perfeftions. God might have manlfefted his glory, 
 and Imparted happinefs, by creating worlds, which not- 
 wlthftandlng never (hall be created. It would be rafii 
 to conclude, that a plan takes place, becaufe it is 
 wife, and juft, and good, unlefs reafon or revelation 
 
 ♦ See Wolffii Cur. Criu In locum, et Turretinum de Satif- 
 fadione, P. a. p. 117. 
 
 dlfcover 
 
 L 
 
( ^5 ) 
 
 difcover its cxlflence. Far otherwife is it, if 
 
 -?.n atonement can be proven the only mean of 
 purchafmg forgivenefs for the finner, and r£llor- 
 ing him to his original retlitude. For this con- 
 cludes not the poiiibiHty only, but the neceflity 
 
 of an atonement. You will fay, If reafon can 
 
 prove thefe, udiat occafion is there for revelation ? 
 I reply : Though it is not neceflary to Ihew the 
 necelhty of an atonement for man's recovery from 
 the ruins of his apoftafy, it is neceilary to publifli 
 that fuch an atonement has been made, and to 
 direcl: how an interefl in it may be obtained. Ii 
 the atonement generally taught, has all the cha- 
 ra(Sl:crs of that which the Divine perfections re- 
 <]uire, it is either revealed in the infpired books, 
 or man is left without the knowledge of a ranfom, 
 and the well-grounded hopes of pardon, l^et us 
 accurately examine, where confecjuences are fc* 
 import int. 
 
 Unjufiily are tlie believers of an atonement re- 
 proached, for rcprefcnring tlic .Supreme licing as 
 paihonate, revengeful, irreconcilable, cruel, and 
 delighting in blood. To fuppofe juftice in God 
 \yithout goodnefs, we allow abfurd : but, it is no 
 iefa abfurd, to fuppole gocklnefs in God without 
 juftice. The union and harmony of the Divine 
 perfections, is as ellential to God as the perfec- 
 tions themfelves. If one perfedlion muft give 
 place to another, one muft be greater than ano- 
 tlier. But, all the perfe6fions of God are infinite* 
 Hi:; goodnefs is not greater than his juftice. His 
 averfion to moral evil, is as infinite as his delight 
 in the profperity of his creatures. The laft can- 
 not oppofe the firit •, for then the harmony of the 
 Divine perfections would ceafe. All the Divine 
 t C per- 
 
 J 
 
( 2t5 ) 
 
 perfections are fo conne£led, that no one can be 
 fo difplayed as to darkbi another. The effe£ls of 
 God's love to a depraved creature, can never be in- 
 confiftent vi'ith the exercife of his averfion to mo- 
 ral evil •, and in the vievi's in which the depraved 
 are obje£ls of his difpleafure, they cannot be at 
 the fame time objects of his love. 
 
 But, *^ God is not hurt by the fmner. We 
 *' mull not afcribe to him the affections of men 
 «* eager to avenge an injury. At leaft we cannot 
 «* deny him the privilege which even man hath, 
 ^' of pardoning an ojfl-'ence, and renouncing his 
 *' right of punifhment. From a falfe interpreta- 
 *' tion of a few fcriptures, God has been reprc- 
 <^ fented as a creditor, and man as his debtor : 
 *' But, if fo, God muft be entitled, as every cre- 
 ** ditor is, freely to difcharge the debt. The im- 
 «' putation, therefore, of Chrifl's merits and fuf- 
 *' ferings, cannot be inferred from God's claims 
 *' as a creditor 5 for his availing himfelf of thefe 
 <' claims, cannot be known, without preying into 
 *^ things hid from us. An atonement can there- 
 '< fore only be necelTary for maintaining the dig- 
 <' nity of God's moral government, preferving 
 «« virtue, and fecuring proper regard to juflice. 
 *^ Now, thefe ends cannot be reached by an im- 
 •* putcd atonement : puniflmient being an evil, 
 *^ cannot be employed by a good being, unlefs 
 *^ for ends, whofe goodnefs is greater than the 
 ^« evils fuffered, and v/lii-ch could not be obtained 
 ^^ without i nil idling them. God punifhcs not for 
 " the common good only, but alfo for the refor- 
 " mation of the fufFerer ; which being accom- 
 '-^ plifliTE^d, punifliment has no faither ufe. It was 
 *^ defigned to influence the love and pradice of 
 
 " virtue 5 
 
 L 
 
( 27 ) 
 
 " virtue ; and when thefe are produced, it mufi; 
 " give place to the happy canfequences of amend- 
 *' ment. Puniihment, therefore, being a benefit 
 " even to the futFerer, when properly viewed by 
 ** him, muft produce emotions of love and grati- 
 '* tude. Now thefe advantages, flowing from the- 
 " connexion of fulferings with crimes, and the 
 ** reformation produced by that connexion, can- 
 " not be gained by the puniihment of any except 
 " the offender himftif, who could not be made 
 " fenfible of, and affected with that connexion^ 
 " if another fuffered in his ftead. The juflice of 
 " God, is his goodnefs, governed by his wifdom. 
 ** Wifdom decides that the tranfgreiTor himfelf 
 " fuiter, and juftice forbids unprofitably punifh- 
 " ing the innocent. If God cannot forgive the 
 '* nnner, merely on account of his forrovv for fin 
 " and return to duty, it muft be, becaufe fuch 
 " forgivenel's would not become him, and tend 
 " to promote virtue. But, the reverfe is true. 
 " Such forgivenefs agrees with that firft principle 
 " of God's government, that every one iliould 
 " enjoy as much of his favour as he merits. In 
 " the fyftem of atonement, God pafles from one 
 " extreme to another, from the higheil averfion 
 ** to the higheft favour, though the objects of 
 " thefe oppofite difpofitions remain the fame. 
 " In the oppofite fyllem, the Divine favour is 
 " exactly proportioned to the inclinations of the 
 " heart ; and the firil ftep to it is, that averfioiv 
 " to vice, which is alfo the firft ftep to virtue.'* 
 
 To this Proteftants reply — 
 
 God being infinitely and unchangeably happy, 
 
 cannot be injured, if by injury you underiland' 
 
 painful feelings occafioned by the inllittion ol' 
 
 C 2 evil.. 
 
( 28 ) 
 
 evil. But fuch feelings are accidental, not necei- 
 iary confequences of an injury, and depend upon 
 the nature, circumftances and relations of the per- 
 fon injured. Amintor hears his abfent father re- 
 proached. Both father and fon are injured, yet 
 the fon only feels the injury. He injures me, 
 who malicioufly darts at me a deadly weapon, 
 thcugh fomething, by him unforefeen, prevents 
 its wounding me. If the perfe6lions of God 
 cannot be diminifhed, nor his happinefs difturbed, 
 it is not, becaufe he is not injured : It is, becaufe 
 injuries cannot deprive him of what is neceliary 
 and unchangeable. Yet, it follows not, that he 
 doth not view with difpleafure, and that he will 
 not punifh thofe who injure him : for that would 
 be inconfiilent with his omnifcience and holinefs. 
 Ovr opponents muil therefore Ihow, that the 
 painkii feelings occaiioned by an injury, are ei- 
 tlu:r the injury itfelf, or fo necelTarily connected 
 V. ith it, that the one cannot take place without the 
 otiier : ere they infer, that becaufe the Deity is not 
 hurt, therefore he is not injured by fin. 
 
 But, " May net God, though injured by the 
 " {inner, freely forgive the injury, and deliver 
 ** wiihout any puniihment, from the confequen- 
 ** ces of fin ?'* God, as the former and preferver 
 of rational beings, is difpofed to beftow upon 
 them the happinefs of which they are capable. 
 But, he is alfo entitled to prefcribe them laws, 
 and to demand their perfect obedience. In the 
 firft relations, he hath implanted in them a love 
 to happinefs, and an averfion to pain, and direct- 
 ed and enabled them to obtain the one, and to a- 
 void the other, by obferving laws, from the very 
 nature and relations of things fo neceflary for 
 
 their 
 
 L 
 
( 29 ) 
 
 flielr happlnefs, that it is impoflible they fliouIJ' 
 reach it by an c^ppofite path. The natural conle- 
 quences of vice cannot be the fame with thofe of 
 virtue ; and the connexion between moral and na- 
 tural evil is fo ftri^l:, that the fecond follows the 
 firft. Without any pofitive punifhment, an accuf- 
 ing and tormenting confcience makes the finner 
 miferable*, not to mention the bodily difeafes, and 
 the lofs of characfler which vice often occafions *. 
 You will afk, How does one injure the Su- 
 preme Being by a condu;(Sl: hurtful to himfelf ? I 
 reply : He who ads oppofitely to Nature's laws, 
 feeks to difappoint the Divine plan for conducing 
 his creatures to perfection, and happinefs. He, 
 exalts himfelf above the Supreme. His actions 
 fay, that God hath not fixed proper means for 
 accomplifliing-his ends. He feeks indeed joy and 
 happinefs ; but he fecks them not in the only 
 path, which by an order of Nature divinelv efta- 
 bliflied, leads to them. Thus he arrairns either 
 the goodnefs of God in not defigning, or the wif- 
 dom of God in not appointing fuitab'e mer.ns for 
 his happinefs. Now, as God would not be God, 
 if any one of his perfecflions were taken away j 
 he who denies one of them, cannot acknowledge 
 God as God. But God, who infinitely loves 
 himfelf, and who has formed rational beings, that 
 he might reveal to them his perfedions, cannot 
 be indiflerent, whether they are acknowledged or 
 denied, an^ muft confider the denial of tliem as 
 injurious to him, though from his infinite happi^- 
 iiefs it cannot be hurtful.— —It is objedLcd by 
 
 * See Cumberland de leg. nat. c, I. § z6, an:] c. 5. C 
 and elpeciiiily § 42. 
 
 Eber. 
 
( 30 ) 
 
 Eberhard, fc6l. 8. " Bad conduct occafioned l>y 
 " an error in the underftanding, rnd not a mali- 
 ** cious intention, is not an injury : and that is 
 " his cafe who has no dcfign to hurt God." But, 
 where miftakes might, and ihould have been a- 
 voidcd, he v/ho negligently or rafhly adopts them, 
 is accountable for the natural confequences : fo 
 that where there is ability and obligation to know 
 a duty, the injury occafioned by ignorance of that 
 duty, is judly imputable. If the laws of Nature 
 may be known, m.an is bound to trace them out : 
 his not doing it is culpable, and he is anfwerable 
 for the confequences of fucli negle£f . 
 
 But, " May not God forgive an injury, reflore 
 *' the offender to favour, or at leaft to a capacity 
 " of the happinefs of which he was capable be- 
 " fore he offended ? May he not do this without 
 '* any fatisfa6lion, merely on account of the of-' 
 *' fender's repentance and reformation ?'* This 
 queilion confifts of two branches. i. " Can 
 *"' God difTolve the connexion, which he has wife- 
 *' ly eftablifhed between moral and natural evil ?" 
 2. *' Can he confider the injury, done him in de- 
 '' nying his perfections, as if it had net been 
 " done ?" Both thefe queftions fuppofe, what hi- 
 therto hath not been proven, that the fmner, feel- 
 ing and apprehending the confequences of fin, 
 may by hi^ natural powers repent and reform. 
 They therefore alTume and argue from a princi- 
 ple which their opponents will not allov/ : for if 
 repentance flows from the gracious influences of 
 the Spirit, repentance cannot be the condition of 
 thefe influences, or of • the grace which beflows 
 them, unlefs an efFecSl can be prior to, and can pro- 
 duce its caufe. The quefdon therefore muft be 
 
 ftatcd 
 
 L 
 
( 31 ) 
 
 ftatecl more fairly. ** Is it confiftent with God's 
 '* perfections, that he leftore to his favour and 
 ** image, without any fatlsfa£lionj one who has 
 " willingly, perhaps obftinately forfaken his du- 
 5* ty ?" If reafon cannot lliow that there are per- 
 fections in God which neceffitate this, the que- 
 ftion mud remain undecided : If reafon can fhow 
 that there are perfections in God, with which fuch 
 favour is incompatible, the queftion muft be an- 
 fwered in the negative. 
 
 Let us however allow our adverfarics, what 
 they can never prove, that a fmner may repent 
 without the gracious influences of the Spirit. 
 
 I. Then, " Can God diffolve the connexion, 
 *' which his wifdom and goodnefs hath eltabliih- 
 ** ed between moral and natural evil, whenever 
 ** an offender forrows and repents ?'' One who 
 has deviated from duty, and done many things 
 ,oppofite to Nature's laws, feels in foul and in bo- 
 dy ihe wretched confequences of his tranfgref- 
 fions. He has defpifed the wifdom, and abufed 
 the goodnefs of God, hurt his fellow men, and 
 difturbed his ov/n tranquillity. Confcioufnefs of 
 all this excites fear, vexation, peevifhnefs, and in- 
 difpofition to many duties. He reflects that he 
 has not yielded due honour and love and obedience 
 to the Supreme Being, in whofe favour alone 
 happinefs can be enjoyed. The more he conliders 
 the aggravating circumftances of his tranfgreffions, 
 the more confcience becomes hiy^ccufer an cl tor- 
 mentor. His apprehenfions increafe, as his dif- 
 coveries of the connexion between vice and mi- 
 fery grow clearer. Yet his love for happinefs 
 remains : and the more ftrongly he feeis that 
 love, the deeper is his anguilh. The thought 
 
 that 
 
( 3' ) 
 
 tRat a connexion is eftablifhed, wHicH oppofes the 
 happinefs of fuch an offender, produces depref- 
 fion of mind, wrath, defpair. Thefe emotions 
 afFe6l the animal fpirits and the nervous fyftem, 
 and deprive him of former vigour and cheerfui- 
 nefs. Some of his fins have immediately injured 
 his health. He groans under their painful con- 
 fequences, and juftly dreads, that they (hall end 
 only with his life. Though his condutSl: is chan- 
 ged, difeafe flill puniflies his drunkennefs and dc*- 
 bauchery ; and' pinching poverty his extrava- 
 gance. Senfible that he cannot alter the natural 
 connexions of things, and remove the baneful 
 confequences of his faulty conduft, he turns to 
 Him who alone can remove them, with deep re- 
 morfe and fincere refolutions of amendment. If 
 God can and will take away that connexion of 
 moral and natural evil, wliich makes him v/retch- 
 ed, he is again happy. This may be expecbed, 
 from the God who always afts confiflLntiy with 
 his wifdom and righteoufnefs, if " pardon and 
 ** reftoration to happinefs as neceil^irily flow from 
 '' repentance, as natural evil flows from m.crai." 
 Let us examine if that is the cafe. 
 
 What then is the good which naturally flows 
 from a forrowful fenfe of form.er criminal con- 
 du<Sl, and from a return to the paths of duty ?" 
 By viewing fm as it really is, and by the pain ac- 
 companying fuch a view, the underftanding is 
 improved, and/dls' before the will a flrong mc- 
 tive to avoid morakevil for the future. By ceaf- 
 ing to do evili and I'efuming the interrupted taik 
 of duty, the njiturll good connefted with the 
 practice of virtue -is again felt. Still, however, 
 the good deeds of the penitent render not undone 
 
 the 
 
 k 
 
( 33 ) 
 
 t-lie crimes which he formerly ccmimitted, and 
 diilblve not the cftabliflied connexion between 
 thtfe crimes and natural evil. Pardon and the 
 recovery of loft innocence and blifs, are no natu- 
 ral confequcnces of thefe good deeds, and can on- 
 ly be founded on a fupernatural divine interpofi- 
 
 tion. -If you plead, that *' fuch interpofition is 
 
 " poilible, and even neceilary from the infinite 
 " goodnefs of God, who loves his creatures, de- 
 " %ns their happinefs, and therefore will not 
 " fuiFer them to remain miferable :" the reply 
 is eafy. God wills the happinefs of his creatures, 
 by that temper and praftice with which he has 
 connefted happinefs. He wills it not abfoiutely. 
 If he did, the connexion between moral and na- 
 tural evil would not take place: mifery could not 
 flow from forfaking the path of virtue ; and hap- 
 pinefs mull be equally the portion of the bad as 
 of the good. If therefore v/e view the cafe of the 
 penitent in the moft favourable light, his happi- 
 nefs mull be impaired by feeling the mifery re- 
 fulting from his former crimes: unlefs God, for 
 wife and jufl reafons, remove that mifery. 
 
 Lcfs need be faid on the fecond branch of the 
 qucilion, viz. 
 
 2. ** Can God view the injury dene him by the 
 " denial of his perfetlions, as not dene r" 
 
 God loves his own perfecSlions, and therefore 
 loves that rational beings to whom they are re- 
 vealed fliould love them, an(Ua<ft»^under their in- 
 fluence. He cannot therefor^ be indiiferent to 
 this particular in their cha|^£l:er and ccnducSb. 
 He mud hate a temper and ^Ijaviour which in- 
 dicates the denial, contcmpt;.^r' hatred of thefe 
 perfeclions. Be it fo, that repentance moves 
 iiim to reward t-lie virtues it .produces ; it cannot 
 
 however 
 
 A 
 
( 34 ) 
 
 however prevent his remembering the vices pre- 
 vious to it. It cannot lead him to confider and 
 treat the reformed, as thofe who had never devi- 
 ated- from duty. 
 
 Hitherto we have confidered God as the crea- 
 tor and preferver of rational beings, and as placing 
 them in a fituation in which their happinefs or 
 mifcry naturally refults from tlieir own condu(Sl:. 
 •—Let us now confider the Supreme Being as en- 
 titled to prefcribe laws to his creatures, and to en- 
 force their unlimited obedience, not only by the 
 natural confequences of their acHons, but by plea- 
 fant or painful fenfations, produced by caufes un- 
 connected w^ith thefe alliens. — The queftion then- 
 will be, " Can God deny thefe rewards to the 
 " obedient, and free from thefe punifliments the.- 
 ** tranfgreiTor, without any fatisfa;0:ion ?" 
 
 How abfurd a ftate of the queftion ? will my 
 reader exclaim: " Deny rewards to the obedi- 
 *^ ent r" — Not abfurd or unfair. Rewarding and 
 punifhing are branches of the fame reftoral juf- 
 tice : and if that is not eflential to God, there 
 may be wife reafons for rewards ceahng in fome 
 cafes, as well as puniihments in others. If re6i:o- 
 ral juftice is neeeflary in Deity, both branches of 
 that juftice are neeeflary : if otherwife, neither of 
 them is neeeflary ; for what is affirmed or denied- 
 cf the whole, mulb be afiirmed or denied of all 
 the parts. -^— But, a more direct proof of the necef- 
 flty of vindictive juftice iseafy. God does no in- 
 jury to the linner, in net removing by a miracle 
 the natural confequences of fin. His wifdom and 
 truth require, that he fnould iliow himfeif fuch a 
 Being, as by reafon and confcience he hadi declar- 
 ed. 
 
 
( 35 ) 
 
 ed himfelf to moral agents. His hollnefs requires 
 the difcouraging any contempt of his perfections and 
 authority. Indeed, for difcouraging and avenging 
 it, punifliments have been inflicted, which, had it 
 been confiftent with his other perfections, his 
 goodnefs would not have permitted. His good- 
 nefs only requires, his beftowing fo much happi- 
 nefs on his creatures, as his own holinefs and wif- 
 dom, and their natures admit. Now thefe require 
 his refufmg his approbation to rebellious fubjectg, 
 who have difregarded his commands, and difturb- 
 ed the order of the univerfe, and his treating them 
 as thofe whom he difapproves. Now reformation 
 renders not undone the evil formerly done, and 
 therefore difarms not juftice of its power to pu- 
 nifh. All hope however is not cut off; for Divine 
 wifdom can contrive, and Divine power accomplifh 
 any thing, which implies not a natural or a moral 
 contradiction. 
 
 Here permit me to infert a few refle<£lions from 
 Dr Adam Smith's Theory of Moral Sentiments, 
 3d edit. Lon. 1767, P. 2. § 2. p. 157 — 160. 
 
 " That the Deity loves virtue and hates vice, 
 ** as a voluptuous m.an loves riches and hates po- 
 " verty, not for their own fakes, but for the ef- 
 *^ fc6ls which they tend to produce j that he loves 
 ** the one, onlybecaufc it promotes the happinefs 
 " of fociety, which his benevolence prompts him 
 *^ to defire ; and that he hates the other, only be- 
 " caufe it occafions the mifery of mankind, which 
 " the fame divine quality renders the object of 
 ** his averfion ; is not the dodlrine of untaught 
 ** nature, but of an artificial refinement of reafon 
 *' aid philofophy. Our untaug!:t natural fenti- 
 " ments all prompt us to believe, that as perfecl: 
 
 " virtue 
 
 A 
 
( 3^ ) 
 
 ^^ Virtue Is fuppofed neceflarily to appear to tht 
 ** Deity, as it does to us, for its own fake, and 
 *' without any further view, the natural and pro- 
 '* per obje6l of love and reward; fo muft vice, of 
 *' hatred and punifhment. That the gods neither 
 '' refent nor hurt, was the general maxim of all 
 '' the fe£ls of the ancient philofophy ; and if, by 
 " refenting, be underftood, that violent and dif- 
 ** orderly perturbation, which often diPtrails and 
 *' confounds the human breait ; or if, by hurting, 
 <' be underftood, the doing mifchief v/antonly, 
 *' and v.nthout regard to propriety or juftice, fuch 
 ** weaknefs is undoubtedly unworthy of the Divine 
 ** perfe6lion. But if it be meant, that vice does 
 ** not appear to the Deity to be, for its own fake, 
 " the objeft of abhorrence and averfion, and 
 ** what, for its own fake, it is fit and right fnould 
 <* be puniflied; the truth of this maxim feems re- 
 <* pugnant to fome very natural feelings. If we 
 *^ confult our natural fentiments, we are even apt 
 *' to fear, left, before the holinefs of God, vice 
 '' fliould appear to be more worthy of punilhi- 
 «' ment, than the weaknefs and imperfecHon of 
 ** human virtue can ever feem to be of reward. 
 «' Man, when about to appear before a Being of 
 " infinite perfe£lion, can feel but little confidence 
 *' in his own merit, or in the imperfeft propriety 
 « of his own conduct. In the prefence of his fel- 
 *^ low-creatures, he may even juftly elevate him- 
 << felf, and may often have reafon to think highly 
 ** of his own chara£ter and conduft, compared 
 ^' to the ftill greater imperfe£lion of theirs. But 
 " the cafe is quite different, when about to appear 
 ^* before his infinite Creator. To fuch a Being, 
 *^ he fears, that his littlenefs and weaknefs can 
 
 ** fcarce 
 
 L 
 
( 37 ) 
 
 fcai'ce ever appear the proper objecil, cither of 
 eileem or of reward. But he can eafily con- 
 ceive, how the numberlefs violations of duty, 
 of which he has been guilty, fhould render him 
 the proper object of averfion and punifhment ; 
 and he thinks he can fee no reafon why the Di- 
 vine indignation fliould not be let loofe, with- 
 out any rcftraint, upon fo vile an infe6t as he 
 imagines that he himfelf muil appear to be* 
 If he would ftill hope for happinefs, he fuf- 
 pecls that he cannot demand it from the juftice, 
 but that he muft entreat it from the mercy of 
 God. Repentance, forrow, humiliation, con- 
 trition at the thought of his paft conduct, feem, 
 upon this account, the fentiments which be- 
 come him, and to be the only means which he 
 has. left for appeafing that wrath which he 
 knows he has juitly provoked. He even dif- 
 trufts the efficacy of all thefe, and naturally 
 fears, lell the wifdom of God (liould not, like 
 the weaknefs of man, be prevailed upon to 
 fpare the crime, by the moft importunate la- 
 mentations of the criminal. Some other inter- 
 ceffion, fome other facrifice, fome other atone- 
 ment, he imagines muft be made for him, be- 
 yond what he himfelf is capable of making, 
 before the purity of the Divine juftice can be 
 reconciled to his manifold offences. The doc- 
 trines of revelation coincide in every refpe6b 
 with thofe original . nticipations of nature; 
 and, as they teach n how little we can depend 
 upon the imperfe<St! \ of our own virtue, fo 
 they fliow us, at the fame time, that the moft 
 powerful interceffion has been made, and that 
 the molt dreadful atonement has been paid for 
 t D " our 
 
( 38 ) 
 
 "^^ our manifold tranfgreflions and iniquities."— 
 Thus far Dr bmith. 
 
 The refult is — Ihe perfe£i:ions of God^conlider- 
 ed as a lawgiver, forbid his freeing from punifli- 
 ment merely on remorfe and reformation, unlefs 
 the threatened puniOiment is endured, and the 
 neglefted obedience performed by another, as 
 they cannot be done by the tranfgreffor himfelf. 
 Our natural feelings fuggeft fears, that he who 
 is holinefs itfelf, will judge our vices infinitely 
 more worthy of puniihment, than our weak im- 
 perfect virtue is worthy of reward ; and that fomc 
 atonement, greater than the linner can make, 
 is neceffary to expiate his guilt. Though, there- 
 fore, in one view, God may be confidercd as a 
 creditor, and the fmner as a debtor, it follows 
 not, that this debt m.ay be difcharged witliout 
 payment. 
 
 Now, if a fatisfadion is neceffary, the ends far 
 which the wifdom and holinefs of God require 
 it, are attained, though atonement is made, and 
 obedience performed by another tlyan the offend- 
 er •, and it is worthy of God, to fave by an im- 
 puted righteoufnefs, him who could not not hitve 
 been faved by his own. Satisfaction is required, 
 that the violated honour of God may be repaired, 
 and the injury done him fuitably puniflied, though 
 the doer of the injury is rcftored to former recti- 
 tude and happinefs. Our adverfaries falfely argue, 
 that the neceffity of a fatisfadion can only reft 
 on the advantage mankind derive, from the ho- 
 nour of God's government being maintained, and 
 virtuous condud promoted. Thefe, however, being 
 defigns of a fatisfadion, though not the only ones ; 
 ^^nd our adverfaries denying that thefe deiigns can be 
 
 accomplilhcd 
 
C 39 ) 
 
 accompliflied by imputing to the finncr the fuf- 
 ferings and merits of another ; we will follow the 
 thread of their reafonings. 
 
 God punifhes, not from delight in making his- 
 creatures miferable, but for repairing the violated 
 honour ot his perfc<-l:ions j a good, greater than the 
 evil of their fufferings. Paniihment, therefore, 
 may be infli6led or prolonged, though the tranf- 
 greifor is reformed ; and fo great a fear and a- 
 verfion for vice produced in others, as (liould pre- 
 vent their committing it : if only thefe outward 
 ends of punifliment, and not the inward ends of 
 it, are obtained. Future refpe£l for, and fubjec- 
 tion to God, being due every moment on its own 
 account, cannot atone for the injury of former 
 irreverence and rebellion. We are bound to em- 
 ploy all our time and our powers in the fer- 
 vice of God. Having once negle£l:ed it, we have 
 afterwards no time nor power for repairing that 
 negle£l:, unlefs we abfurdly fuppofe, that the Su- 
 preme Being loofes the penitent for fome time 
 from his original obligation to obedience, that he 
 may improve that time for repairing pad neglects. 
 If, therefore, fatisfaftion is made, it mud be 
 made by another, not by the fmner himfelf. 
 
 But, " Can juflice accept an atonement which 
 *' reforms not the tranfgreiTv^r, and which unpro-» 
 " fitably puniflies the innocent r" It is fald, not 
 proven, that punifhment endured by another, can- 
 not amend a malcfa(ftor. We are told, that a 
 bare fpeculation is not fuihcient to bind the will. 
 Be it fo. The bellevcr^s viev.-s of his Surety's fuf- 
 ferings, are not bare fpeculatiom-. The atone- 
 ment, when rightly underflood, and firmly be- 
 lieved, rcilores light to the underftanding, and 
 D 2 holinefiv 
 
( 40 ) 
 
 holinefs to the heart. Even on that account, the 
 fuffering of the innocent furely is not unprofita- 
 ble. Neither is it unjuft, if he has a right to fub- 
 ftitute himfelf in place ojf another, and voluntari- 
 ly does it. Indeed a furety thus able and Milling, 
 reafon cannot reveal. 
 
 TheChriftian philofopher confults therefore his 
 Bible, where he finds the powerful practical in- 
 fluence of that dcftrine of the atonement, which 
 oppofers traduce as empty fpeculation, and that 
 though the furety was innocent, his puniftiment 
 was not ufelefs. I hear the teflimony of Paul, 
 2 Cor. V. 14, 15. " For the love of Chrift con- 
 " ftraineth us ; becaufe we thus judge, that if one 
 " died for all, then were all dead ; and that he 
 *' died for all, that they which live, fhould not 
 *' henceforth live unto themfelves, but unto him 
 ^* which died for them, and rofe again." I 
 next fix my eyes on the woman who was a fmner, 
 and, becaufe much was forgiven her, loved much, 
 Luke vii. 36 — 47. I then attend to Peter exhort- 
 ing Chriftians, i Peter u 18., to the diligent 
 pra£lice of virtue, becaufe they were redeem.ed 
 irom their vain eonverfation, not with corrupti- 
 ble things, as filver and gold, but with the 
 precious blood of Clirifl:. Here we fee believing 
 \iews of the furetifnip-fufferings of Chrifl power- 
 fully influencing the difpofitions and conduft. 
 Indeed, the principles of human nature, and comi- 
 mon experience fliew, how facSts of this kind af- 
 fect the heart and life. He who believes, that 
 God, on account of the righteoufnefs of Chrift, 
 blots cut his iniquities, receives him into favour, 
 -and treats him as a fon ; though fin is in itfelf 
 fo abominable, and its guilt fo heinous, that the 
 
 only 
 
 L 
 
( 4' > 
 
 only Begotten of the Father mud fa tier inexprel^ 
 fible anguilh to purchafc its pardon j he who be- 
 lieves aii this, naturally feels a warm love aixl gra- 
 titude to him who fpared not his own Sor, but 
 delivered him to the death ; an averfion from 
 the fins, for which his furety was fo feverely pu- 
 niilied ; and a zeal, henceforth to walk in the 
 paths of virtue. Men who believe not the truths. 
 from which fuch emotions flow, are incompetent 
 judges of their practical influence. I may ima- 
 gine how I would be afFeiled, if I believed a 
 propofition or ftory whieh I am confcious I be- 
 lieve not. But my imaginations may be deiu- 
 five, like thofe of the poor man, who fancies how 
 generous he would be, if he were rich.. The- 
 enemies therefore of the docTrrine of the atone-- 
 ment, in denying its pra6lieai tendency, decide in 
 a caufe, which, v/ant of experience difqualifies- 
 tliem for judging. Indeed, that love to- Godj^... 
 which arifes from a fenfe, that he who. i^ jullly 
 and infinitely difpleafed at our guilt,, is willing,, 
 tlirougli the merits of the Redeemer, to mai^e us> 
 completely happy : that love enlivens- every vir- 
 tuous refolution, (trengthens for encoiintering 
 with fuccefs criminal inclinuti-ons^ fills the heart 
 with benevolence to our fellow-men, ennobles our 
 aims, and renders the reft.raintvS of duty pleafant,. 
 Happinefs is found even in difficult ey^crtioiis : 
 and in the patlis of a grateful obedience, a peace, 
 whicli paficth underdanding, fiiletlLthe fouU It is. 
 not furprifing, that the unbeliever feels not rfiefe 
 influences, flow fiiould the effect exiil- without 
 the caufe ? It is encuy:h, that when the under- 
 
 ■6"> 
 
 landing is enlightened, and men believe by grace,, 
 tlien alfo the heart is purified, Befides, the atone-^ 
 D- 3, meni:^ 
 
 J 
 
C 42 ) 
 
 ment, which purchafes pardoning mercy, pur- 
 chafes alfo fanclifying grace, and thus produces 
 the reformation of the offender, and kindles again: 
 his extinguifhed lore to virtue. This fliall be 
 proven in the next feftion. In the mean time, 
 though the do6lrine of regeneration were left out 
 of the queflion, it would not follow, that regard- 
 to virtue is not promoted by the do6lrine of the 
 atonement, and that man receives no benefit from 
 it. The return to virtue, and pardon of paft 
 vices, are as little connecSled as the ceafing to con* 
 tradl new debts, and the difcharge of old ones.. 
 If, therefore, the atonement of Chrift fecures the 
 penitent fmner from the painful confequences of 
 his paft tranfgreffions ; even in that view, fepa-. 
 
 rately confidered, it is not ufelefs.-- But T 
 
 go further. If, through an atonement, the Su- 
 preme Being difcovers his averfion to moral evil^ 
 lUuftriouily difphys his love to fmners, and be- 
 ftows benefits an men, which his perfe6iions 
 would not otherwife have permitted him to be- 
 ftow : then, the dodlrine of an atonement, pro- 
 motes the honour of his government, and main- 
 tains refpe6t for righteoufnefs and good order.. 
 Now, God teftifies difpleafure againfi: fin, in pu- 
 Tiifhing a furety, who voluntarily undertakes tO; 
 bear for others the confequences of that difplea- 
 fure. For they who know, that being himfelf 
 innocent, he fuffers only on account of crimes, 
 whofe eonfequeiKes he has taken upon him ; 
 muft equally know, that thefe crimes, not his in- 
 nocent per fon, are the objeOs of the Divine dif- 
 pleafure. When, one in himielf perfectly holy, 
 3ind well pleafing in the fight of God, fuffers in 
 tji6. loom of fmners , the Divine hatred of fin 
 
 more 
 
 k 
 
( 43 ) 
 
 more clearly appears, than it the finner hlmfelP" 
 had fufFered, who, on account of his moral depra- 
 vity, is an obje^l of God's difpleafure. When^ 
 the Supreme Being, rather than forgive fin with- 
 out a fatisfa£lion, punillies it m a furety, with 
 whom, in himfelf confidcred, he was perfe6i:ly 
 well pleafed, his hatred of moral evil mull be in- 
 finite : for, even the interpofition of one who was 
 the object of his love and delight, unlefs he fuffer 
 what the offender merited, cannot free him from 
 fufFering. How alarming a confideration to thofa 
 who obftinately go on in their trefpafles ! What 
 have tbey caufe to dread, whofe temper and con- 
 du6t God abhors, when one holy and dear to God: 
 fo bitterly feels the efFe6bs of vindidive juflice !> 
 If the rights of his perfections and government 
 are fo fi:ri6lly maintained; how carefully fhoukV 
 they guard againft fin, who would not bring on- 
 themfelves the dreadful vengeance of the Al- 
 mighty ! A fati>ifa61ionj therefore, promotes the 
 dig'iity of God's government, and fecures reve- 
 rence for jullice and good order. It were cafy 
 
 to apply all this to the Scripture account o^ 
 Chrill's furetilhip fufferings ; and to fliow, that 
 thefe tend to promote virtue, as well as the ex- 
 ample and laws of Chrift do, and the declarations 
 that they only in the great day fhall be abfolved 
 through his blood, whofe conduct has teftified 
 the fincerity of their faith. 
 
 We have formerly fliown, that, bcfide the cx-» 
 ternal ends of an atonement, the jullice of God 
 muil be thereby fatisficd, the obedience required 
 by the law fulfilled, and the penalty threatened 
 againft tranfgreflbrs endured, before the ofTender 
 is again reftored to God's favour -, and, now. 
 
 Scripture 
 
 i 
 
( 44 ) 
 
 Scripture declares, that the fufl'ernigs and inentc?. 
 of Chrift have done all this. Hear what Paul 
 teftifies of Chrift, Ro77t. iii. 25, 26. " Whom God 
 *^ hath id forth to be a propitiation through faith 
 *' in his blood, to declare his righteoufnefs for 
 " the remifiion of fms •, that he might be juft,. 
 ** and the juftifier of him who belleveth on Jefus." 
 God remains juft, and difcovers his juftice in the- 
 forgivenefs of fm ; for Jefus, by his propitiation, 
 has borne the penal confequences of fin : fo that 
 juftice has no more to demand from the (inner.. 
 Sin had been formerly dreadfully puniflied ; yet 
 not fo as fully to fatisfy thefe demands, and to- 
 manifeft how greatly God abhors it. The curfe 
 on the earth, the miferies of human life, the old 
 world deftroyed by a flood, were effects of God's 
 wrath. Yet, with reverence be it fpoken, they 
 were only fmall fparks from a confuming fire. 
 They were far from fatisfying Divir^e juftice.. 
 That, Jefus alone hath done. 
 
 But, how Jefus ? Shall one man accompHfh^ 
 what was impoflible for all the world, yea for a. 
 
 thoufand worlds ? Yes. He, iiiid he alone,, 
 
 hath fiitisfied Divine juftice. God hath caufed; 
 him to futfcr, in body and m foul, all the confe- 
 quences of his indignation againit fan. He hath, 
 borne the threatened punifliment •, and therefore 
 juftice,. thus fatrsfted, inflicts it not; on thofe for 
 whom he bore it. Hence the Divine perfections 
 hinder not fuch favour being fhown to the fmner, 
 as if he had never fmnsd. How Jefus bore our 
 fins, in his own body, on the tree 5 and how he 
 gave his foul a ranfom for them ; I cannot per- 
 fectly comprehend. But 1 know enough, to fay 
 Amen, to the words cf my crucified Saviour, // is 
 
 fimjhed^ 
 
 L 
 
( 45 ) 
 
 jimped, — ■ — If you afk, what I know ? I reply, r. 
 The Son of God, in confequence of his Divine 
 nature, was able to bear the effefts of God's infi- 
 nite difpleafure at moral evil. 2. Hence he could 
 endure, in a fhort period, what could net have 
 been endured by the finncr in millions of ages. 
 The finite nature of a rebellious creature, fubjeds 
 him indeed to eternal puniihment : but, inilead 
 of inferring from thence, that he who was God 
 as well as man, if he fulfered for mankind, mud 
 be eternally punifhed -, we have ground to infer 
 the reverfe. The whole life of Chrift was fo de- 
 figned and directed for the falvation of fniners, as 
 confirms my belief, that he not only bore the pe- 
 nalty of a broken law, but performed for believers 
 the obedience it demanded. 
 
 Ere we conclude, the force of two objecSlions 
 
 againfl this doclrine muft be examined. " Can 
 
 ** juftice aliov/ the ufelefsly punifliing the inno- 
 " cent ?" No. But the fufferings which Jefus as 
 our furety endured, were not ufelefs, and there- 
 fore cannot b-' that medium be proven unjuft. — 
 
 But you urge, that " the innocent who offers 
 
 " to fufFer, a£i;s inconfiftently with his duty \ 
 " and that therefore Gcd cannot juflly accept 
 *' his ofler, and punifli him *." We reply : Jullice 
 
 forbids 
 
 * The uipumcnt flatcd here, againft tlie cIoiTViine of the atone- 
 ment, involves an evident aMurtlity. That doiftrine, whether 
 true or falfe, of ncccfHty fuppofts that the vohintaiy facrifice of 
 Chrift was an aO of ohcditnce to the Father, and the h'glull 
 ad\ of obedience of vhich we can form a conception. To af- 
 firm that that could violate duty to God, v\hich was a dire<ft zQi 
 of obedience to him, which both merited and received the grcatcft 
 revvanl, is fo glaring an abfurdity, that it fcaiccly deferves a itri- 
 0U3 icfiitation. " 1 huvc power to lay down my life, and I havfc 
 
 •* powci" 
 
( 4^ ) 
 
 forbkis not to punifli one who lias riglit and 
 inclination to fubje£l himfelf to punifliment in»- 
 ftead of another ; efpeclally when, by accepting 
 fuch an offer, goodnefs and mercy are difplayed. 
 Was then any duty violated, or was any right 
 unwarrantably alTumed, by Jefus engaging to fuf- 
 
 fer for Tinners ? Was fuch an undertaking 
 
 inconfiftent with his duty to God, to himfelf, or 
 
 to his neighbour ? Duties to God he could 
 
 not violate, by that which entitled him to fay> 
 " Father ! I have glorified thee on earth, and fi- 
 ** nifhed the work which thou gavcfl me to do*," 
 by that which procured him the teftimony from 
 Heaven, " Thou art my beloved Son, in whom 
 " I am well pleafed •,'* by that which the Father 
 rewarded, in his refurreftion from the dead, fit- 
 ting at the right hand of God, receiving all power 
 in heaven and in earth, and being appointed Judge 
 of angels and men. Far from violating his duty 
 to God, he glorified God, by giving the moil: 
 convincing evidence, in what he fuffered, of God's 
 indignation at moral evil *, while he difplayed, in 
 the cleared manner, the riches of his love and 
 grace, and laid the foundation for an innumerable 
 multitude of fouls, once ready to periil), glorifying 
 and praifing God through all eternity. Neither 
 
 ** power to take it again. And this commandment I have re- 
 '^ ceived of my Father, " He became obedient unto death, even 
 *' the death of the crols. Wherefore God alfo hath highly ex-. 
 " alted him." 
 
 If men ilia!! reafon againfi: the dodrine of atonement, aiTuming 
 it as a facft, that the death of Chrifl was not an a£l of ol)edience 
 to the Father; it is not the dotftrine of Calvinirts which they 
 combat, but a do^ftrine of their own creation, which no theolo->. 
 gian has ever adopted, or attempted to defend. — For this I>JoU 
 he Tratifititor is h.dcked io a Fria.d. 
 
 did 
 
C 47 ) 
 
 <3id Jefus, by his atoning fufFerings, violate hh 
 duty to himfeif i for, by theCe finFcrings, iiis hap- 
 pinefs as man was afterwards increafed, though 
 his happinefs as God could not. It was on ac- 
 count of thefe fufferings God highly exalted him, 
 gave him a name above every name, and affigned 
 him the Heathen for an inheritance, and the ut- 
 moft ends of the earth for a poflefiion. If we 
 confider Jefus as the Son of God, it is evident 
 that he had power to fubje£t his afTumed human 
 nature to thefe fufferings, and that his original 
 
 honour and blifs were not thereby impaired. 
 
 — Laftly, His atonement, far from violating, glo- 
 rioufly fulfilled his obligations to his neighbour. 
 It would be affronting my readers, formaJiy to 
 prove, that Chrill exercifed love to his neighbour, 
 in purchafing for fallen men the forgivenefs of fin j 
 in reftoring them to the favour and image of God j 
 and in perfetUy fecuring their happinefs, for tinie, 
 
 and for eternity. Upon the whole : The 
 
 puniihment of Jefus was not ufelefs. In fub- 
 mitting himfelf to it, he violated no obligation of 
 duty. God, in approving, accepting, and even 
 inflicllng his fufferings, was not unjull. Reafon 
 indeed could not dilcover this atonement. But, 
 now that it is revealed, Reafon fiiows, that it is 
 not oppofite- to the Divine reclitude. I acknow- 
 ledge God hath faid, 'T/:e children f jail not die for 
 the iniquities of the fathers ; the foul thatfinnethfjjall 
 die. But that is fpoken of a whole nation, not 
 fuffering for the fins of their forefathers, when 
 they imitate them not ; and therefore applies not 
 to the prefent cafe. It is alfo true, that God re- 
 fufed to blot Mofes out of his book, inflead of tlie 
 offending Ifraelites. But that fubffitution could 
 
 not 
 
( is ) 
 
 not have taken place M^thout the mifery of th^ 
 generous Mofes ; and befides, could not have ac- 
 compliflied the purpofe he intended by offering it. 
 It cannot be proven, that God is reflrained by his 
 perfections, from accepting a fubilitution in one 
 inftance, becaufe in anotlier he has refufed it. 
 The refufing an offer which would have obfcured, 
 will not infer a neccffity of refufing an offer which 
 manifefts the Divine glory. 
 
 But, " according to the do£l:rine of an atone- 
 ** ment, God fuddenly paffes from one extreme 
 " to another, even from the greateft hatred to the 
 " greateft favour, the objetls of thefe oppofite af- 
 '* feftions remaining the fame. Whereas, by the 
 ^* Socinian fcheme, the favour of God is exaclly 
 ** proportioned to the difpofitions and condu£l of 
 " men." — The laft affertion I may be excufed 
 from examining, after what I have already faid on 
 the confequences of remorfe and amendment, 
 p.nd what will fall more properly to be confidered 
 in the following fe6lion, on the neceffity of fuper* 
 natural influence. The firft affertion is founded 
 on this reafoning : " The hypothefis which ad- 
 ** mits a fudden unaccountable tranfition from 
 *^ one extreme to another, muft be rejected : Now, 
 ''^ fuch a tranfition is fuppofed in the dodlrine of 
 " atonement : That doctrine therefore muft be 
 *' reje<^^ed." Though we might (how that t-hc 
 major propofition is often falfe, we (hall allow it, 
 and argue from the principles of our oppofers. 
 According to the Wolfian r.ldlofophy, an abfolute 
 and fudden tranfition from one extreme to ano- 
 ther, without paffing through that which inter- 
 venes, arifes, not from the length or fliortnefs of 
 time in which a change takes place, but from 
 
 want 
 
 b 
 
( 49 ) 
 
 want of a fufTicient reafoii in the firft flate to pro- 
 duce the fecond. Tlie ImpofTibility of fuch a 
 tranfition cannot be obje^led to the doclrhie of 
 atonement, unlefs that docSlrlne exhibits God, 
 without fuiBcient reafon, vouchfafmg his favour 
 to a finner, who, the preceding moment, was the 
 obje(£l of his difpleafure. Now there is a fufii- 
 cient reafon for that tranfition, even the righte- 
 oufnefs of the furety, received by and imputed to 
 the beUever, and equally imputed to nil who be- 
 lieve. Though, however, all are equally pardoned 
 and juftified, the complacency of God in believers 
 is greater, according to their various degrees of 
 holinefs in -heart and life. A tranfition fudderi 
 only in a relative fenfe, a change effectuated 
 more rapidly, than changes at other times, and in 
 other cafes ufually are, as the Wolfian philofophy 
 allows, often takes place : and therefore, fuch a 
 change cannot be jullly objeded to the do£lrine 
 of atonement. 
 
 NUMBER HI. 
 
 Brievfti van Eenige Jooden over dan t'lgenivoovcVioen 
 toejiand van der Chrijhlyken GodsdienJ}. In luht 
 gegeveny door C. V. S. Hark/n, 1786, /;. p. q0. 
 i. e. Letters from certain Jews, on the prelent 
 State of tiie Clmilian religion. 
 
 P. I .—6. T ETTER from Jof. de L. to Ifrael C. 
 
 X_j Amilerdam, 29th June 1784. 
 
 Many thanks for your kind entertainment and ten- 
 der fympathy. Often I was about to unbofoni 
 niyfclf to yau, when, during my late vifit, you a- 
 t -^ gain 
 
( 50 ) 
 
 .<^rain and again enquired the caufe of my depref- 
 iion. I now venture it. Have pity on me, and 
 f xamine what is truth, before you injure yourfelf 
 and me. One day I overheard your worthy gar- 
 dener, William, tell another Chriftan fervant, 
 that the fermon that morning had been on thefe 
 v^^ords, Te have killed the Prince of Life, Fears, 
 v/hat v/ould become of me, if that was true, fo a- 
 gitated me the whole night, that after a fliort and 
 luddenly interrupted deep, I arofe early to walk 
 in your garden. There, I foon met William, 
 who, with honeil and undifTembled goodnefs, afk- 
 ed me. What vexes you ? Often, when you ima- 
 c^ined you was not feen, I have obfcrved you in 
 the garden, fighing, wringing your hiinds, and lift- 
 ing up your eyes to Heaven. Are you unhappy ? 
 
 As wretched as polhble. How, Sir ? You 
 
 •are a man of fortune, and being unmarried, have 
 
 no family diflrefs. Yes •, but I am a Jew. 
 
 Well, you are not an ace the worfe on that ac- 
 count. Thoufands of your nation live merrily. 
 
 But, if it is true, that your minifler preached 
 
 vefterdav ! William, leaping back fome paces, 
 
 aiked, full of furprize. How know you what my 
 
 •minifter preached"? 1 heard you tell it yeiler- 
 
 day to John.^ — • — ^Well, but with the fame breath, 
 Peter toid his countrymen, Now brethren, I know 
 that through ignorance you did it. — • — Be it fo, 
 dear William. My forefathers did it through ig- 
 norance. But I, who fee ftronger proofs of your 
 religion around me, and even in my own wander- 
 ing and deprefled nation, am lefs excufable. 
 
 Yet the Prince of Life prayed for his murderers, 
 end commanded, that to them firft remiflion of 
 llns (liould be preached. You are of the nation 
 
 beloved 
 
( 51 ) 
 
 beloved for the Father's fake. He would 
 
 have faid more, when, feeing you, he broke off, 
 and whifpered in my ear, My Jcfus loves even 
 
 his murderers. Soon after, as I was llepping 
 
 into a fcoot, I ftumbled, and probably Ihould have 
 been drowned, had not the miniller of the village 
 (whom I had the day before, againft my con- 
 fcience, joined you in ridiculing), catched hold of 
 me with his hand. Honeii; man, faid I, M^hat vir- 
 tue is this, to refcue from death one of a nation 
 which killed your Prince of Life ? He kindly re- 
 plied, My Mafter loves even his murderers. I 
 cannot exprefs what I felt, when I heard thefe 
 words repeated, and what anxiety has filled my 
 mind ever fmce. 
 
 P. 7.-9. IfraelC. to Jof. de L Maarfen, 6th 
 July 1784. — I am happy you have difcovered your 
 fanaticifm to* me, and to no other. Leave it to 
 the learned to difcufs, whether the religion of 
 Mofes or Jefus, or Mahomet, is the beft •, and if 
 I may have money, and wine and pleafure, I laugh 
 at our Rabbis curfmg thofe who turn Chriftians. 
 
 1 lately had a letter from my nephew Sam, 
 
 C. at London, with Prieflley's Inititutes, and hif-. 
 tory of the corruptions of Chrittianity. The man. 
 cxprefsly fays, that the idolatry of Chriftians be- 
 gan with deifying Jefus. Jefus was once in high 
 credit. The itocks are now falling. If they fall 
 •a little lower, the Lifidels, in a few years, fliall ca- 
 nonize Caiaplias for condemning him as a blaf- 
 phemer and impoftor. This evening I drink your 
 health and Dr Prieftley's in good champaigne. 
 
 P. 10.— 22. Sam. C. to Ifr. C. London, 22d 
 June 1764. — I have not a good New Tellamenr, 
 or I cannot read it, if Jefws did not exhibit hini*. 
 
( 52 ) 
 
 felf to Ills countrymen as the true God. When 
 they concluded from his calHng God his father, 
 that he made himfelf equal with God, he did not 
 recal or limit his words, or give them a fenfe lefs 
 idolatrous. His obferving that thefe were called 
 gods to whom the word of God came, is no more 
 placing himfelf in the fame rank with the Jewilh 
 magiftrates, than my telling one about to ftrike 
 me, that Balaam mufl not Itrike his ufs unjwftly, 
 was putting myfelf on a level with Balaam's afs. 
 1 and the Father are one, the Father is in me and 
 ] in him, were exprelhons too ftrong to be left 
 imexplained. Chriilians are now ftyling him, as 
 our tathers did, the Son of the Carpenter. Thus 
 truth prevails. By and by, the nations fliall ap- 
 plaud the zeal, which condemned him far claim- 
 ing divine honours, levy armies to recover for us 
 tlie holy land, rebuild our temple, and reflore our 
 v.'orfhip ; and among our friends and deliverers, 
 with the names of Mofes, Joihua and Zerobabel, 
 thofe too of Julian and Prieilley fliall be recorded 
 with honour. 
 
 P. 20. — 54. Jof. de L to Ifr. C. Rotterdam 
 20th July 1784. Perhaps my thoughts of reli- 
 gion are too gloomy. But I fear yours, are rafh, 
 rather than confiderate. Will God excufe our 
 leaving religion to the learned .'' Is it of fmall im- 
 portance, whether Mofes and Jefus were impof- 
 tors or ambafladors of heaven ? If the laft, is he 
 in no danger who rejects either or both ? I have 
 long known that Chriilians think differently a- 
 bout Jefus, and thereforePrieftley's books furprize 
 me not. The dignity of Chrift, however, is as 
 little affe£led by this, as Mofes's charadler was by 
 the rebellion of Korah, The lawful authority of 
 
 a 
 
( 53 y 
 
 s king ceafeth not, when fome of liis fubjecls dif- 
 pure it, or take up arms againll it. Men's main- 
 taining or denying that Jefus \yas fcnt of God, or 
 was the Son of God, prove nothing either way. 
 Yet, from carefully reading the New Teitament, 
 which I tell you in confidence I have done, I 
 wonder that any v.'ho would be accounted candid, 
 ihould allert without blufliing, that Jefus aflumcd 
 no higher character than that of an excellent man. 
 Our law forbids giving to any creature the ho- 
 nour due to God alone. For tranfgrelFmg that 
 law, the ten tribes were led captive to Aflyria, and 
 Judah to Babylon. When the Jews, reflored a- 
 gain to their own land, remembering their fevere, 
 though jufl punifliment, abhorred idolatry, and 
 cleaved to their covenant God j we cannot fup- 
 pofe, that he v/ould lay fnares for them, and ex- 
 pofe them to the hazard of again worOiipping a. 
 mere creature. Every wordr or action, v/hich 
 -feemed to approve tins, would be avoided by 
 a divine meifenger. It has been pled, that 
 when Jefus termed himfelf the Soil of God, 
 meaning that he was God's friend and favourite, 
 the Jews maiiciouily interpreting his words in a 
 higher fenfe, was no rcafon for his denying his 
 Sonihip. But furely, if he came to bear witnefs 
 to the truth, it v/as his duty to explain words, 
 when a blafphemous meaning was put upon them,, 
 which he never intended. When the J^ydrians 
 were about to olFer facrilice to l^aul and Barna- 
 bas, thefe difciples of Jefus remonlirated that they 
 were but men. But Jefus himfelf did not thus 
 rebuke Thomas when he faid, My Lord and my 
 God : or Peter, when he faid, Lord thou kno-v- 
 efl all things. His alking a- young man; Why 
 ^ 3 calleft 
 
( 54 ) 
 
 callefl tliou me good ? there is none good fuve 
 one, that Is God ; cannot be conftrued as declin- 
 ing Divine honour: for the young man, in calling 
 him good Mafler, had no defign to beftow it. 
 John, I Ep. V. 20. lilies Jefus the true God and 
 eternal life. In plain and fimple language, and in 
 immediate connexion with a warning, Little chil- 
 dren keep yourfelves from idols. The Apoftles 
 defcribe him as Author of Nature Jo. i. 1,2, 3. 
 Heb. i. 3. Eph. iii. 9. Col. i. 16. where the fame 
 elevated expreOions are ufed, which Paul ufes 
 with refpect to the Supreme God, Rom, xi. 36. 
 They reprefenthim as before all things, Col. i. 17.; 
 a^ omnifcient, Jo. il. 25.; asafl'erting his own om- 
 niprcfence, Matih, xviii. 20 5 xxviii. 20. Yea 
 they fcruple not to call him God, Jo. i. i. God 
 over all bleffed for ever, Rom, ix. 5. He fpeaks 
 of himfelf, Jo. xiv. 28. Matth. xxiv. 3(5. Jo. v. 
 17. 30. as inferior to the father, and ignorant of 
 fome things. In other texts, he reprefents him- 
 felf, or is repreft-ntcd by his apoflles, as equal to 
 the Father, and knovving all things. If one feci 
 of Chriflians is entitled to plead that the firfl clafs 
 of texts fliould be underftood in the fullefl fenfey 
 iind without limitation, with equal juilice ano- 
 ther fe£l may plead the fame mode of interpreting 
 the lad clafs. All fe(£ls of Chriflians are concern- 
 ed to reconcile thefe feemingly oppofite accounts 
 of the perfon of Chrift ; and reconcile them they 
 cannot, unlefs, in the laft clafs, the New Tefta- 
 ment fpeaks of Chrlll as true God, and in th^ 
 firfl as the Father's ambaffador and true man. In 
 vain is It urged, that Jefus only termed himfelf 
 God, or Son of God, in the fenfe in which m:>- 
 giilrates have thefe titles, FJ. Ixxxii. When our 
 
 forefathers 
 
( 55 ) 
 
 forefathers interpreted his words, Jo. \\ 17. My 
 Father worketh hitherto, and I work, as a claiming 
 equahty with God ; inflead of charging them with 
 millaking his meaning, he tells them that he did 
 like works with the Father, v. 19. — 21. ; that he 
 was entitled to like honour, v. 23. ; and exifled 
 and lived in the fame manner, v. 26. If he was 
 not God, this was repeatedly infmuating a compari- 
 fon fliockingly profane. When his faying, Jo. vi. 
 42. I came down from Heaven, gave offence, as an 
 afcribing to himfelf fomething more than human : 
 he immediately aflerts, v. 46, that he was of God, 
 and had feen the Father. When he fpoke of the 
 Father, and was afked, Jo. viii. 19. Where is thy 
 Father ? Did he mean to inflame the fury of his 
 enemies, by thefe folemn words, v. 58, Verily, 
 verily I fay to you, before Abraham was, I am ? 
 This was not fpeaking fo plainly, as to deprive 
 them of all handle, for accufmg him of blafphe- 
 my. At leaft it was time to fpeak out, when, 
 upon his confellion before the Sanhedrim, I am 
 the Son of God, they unanimoufly condemned 
 him ', becaufe in thefe words, he, being a man, 
 made himfelf equal with God. His honour re- 
 quired, that he lliould not die as one, who at leall 
 feemcd to have arrogated to himfelf divine ho- 
 nours. The apoiUes preached Jefus to Jews, 
 with whom idolatry was treafon againft God and 
 their conftitution •, and to heathens itrongly at- 
 tached to idolatry : to both, in a manner Ihame- 
 fully imprudent, if they meant not that their ma- 
 iler fliould be worfliipped as God. I fee not, 
 therefore, how Dr Pricitley's fcheme fliould pave 
 the way for our nation's becoming Cliriftian. He 
 cannot remove their offence at a crucified man 
 
 being 
 
-Si-* 
 
 ( 56 ) 
 
 t^eiiig repvcftjiited as God, linlefs by keeping fvoin 
 Uiem the books of the New Teftament, and per- 
 suading them to beHeve, on his authority, a diffe- 
 rent aeccunt of the docihine of Jefus than is there 
 exhibiteth One, who, thoiigli only the Son of 
 Mary, ailumed to Iiimfelf divine honour, what- 
 ever other works of the Meihah apply to him, 
 rnull be an impoftor. But, if he is indeed a di- 
 vine perfon, this fulfils the expectations whieh 
 the Old Tellament raifed of the Meihah, as God 
 with us, and the Lord our righteoufnefs. If he 
 was not God, the world is indebted to Mahomet, 
 for delivering fo great a part of it from the ido- 
 latry of honouring him as they honour God: and 
 what fnall become of me, if I fliould acknov.dedge 
 fuch a blafphcnier as the Meihah ? But if he is 
 indeed God, What fhall become of me, what 
 fliall become of m.y nation, v/hat jh'.Tll become o£ 
 thole, who, calling themfelves by his name, de- 
 bafe his dignity ? Alas ! where I hoped to find 
 comfort, I fmk in an abyfs of doubts. I find a 
 temporary relief in unbofoming to you my per- 
 plexity. Yet, alas ! how imperfect: ! My friend 
 laughs at all religion; and what comfort can i ex- 
 pect; from him ? I fometimes think of writing to 
 your nephew S. C. v/ho is fo learned in our re- 
 ligion, and like Mofes IMendelszcon feems to have 
 embraced it on examination. May I venture 
 this .'' Dare I confide in his fecrefy and tolerant 
 fpirit ? Or, is there not danger, leil he expoie me? 
 I intreat your advice. 
 
 P.. 55. — 153. Ifrael C. to Jof. de L. Maar- 
 fen, 23d Augufl: 1784. After expreffing his 
 doubts of all religion, and of a future If ate *, he 
 gives an account of fears of futurity,, which he 
 
 had 
 
( 57 ) 
 
 had felt in a late dangerous illncfs, and which 
 had vanifhed on his recovery. He then mentions 
 a curious anecdote. Lail year I was in the cham- 
 ber of a young fquire, who, I well knew, was a 
 great lover of gaming, wine, and women. It was 
 hung with a multitude of fine prints, highly cal- 
 culated to inllame youthful defircs. Above his 
 bureau were portraits of fome celebrated French 
 courtezans, and above thefe that of a very modeil 
 man, at the right hand of one in an Eaftern drefs, 
 and, as it feemed, in a religious tranfport. I ftept 
 near, to fee wdiofe portraits the two laft were, 
 and obfcrved under the one Mahomet the fon of 
 Abdallah, and under the other John Cafpar La- 
 vater. I knew the reformer of the Arabians. 
 Altoniilied to find along with him the fanatic 
 Swifs j How ! faid I, Mahomet and Lavater, the 
 tutelar faints of a party of court whores ? Yes, 
 replied he, young man, I make much of hand- 
 fome women, and eagerly gratify my inclinations. 
 Meantime, as I mult die one time or other, a.nd 
 perhaps may die fuddenly, thefe men give me fome 
 encouragement. If Mahomet is in the right, 1 have 
 a good chance of recovering the pleafures I leave 
 on earth, and enjoying the blue-eyed beauties of 
 paradife, promifed to his votaries. But if I 
 iliould be miltaken in this, and punidied for my 
 licentioufnefs, which indeed I fear, for he who 
 fteals muft hang ; Lavater hath difpelled my dread 
 of that eternal mifery about which my aunt Knorr 
 continually rattles, and afTured me that all fliall be 
 finally h.ippy. Obferving that I feemed to doubt 
 if one celebrated as a zealous defender of Chrifi:!- 
 anity, had advanced fuch fentimcnts •, he pulled 
 from his letter-cafe an extra£l, from which, with 
 
 hi^ 
 
( 58 ) 
 
 Ills allowance, I tranfcribed Lavater's words. 
 Uytzighten in de eewigheid, 3 deel. 22 brieff. 
 The Creator cannot hate his creature : and (o 
 iong as the damned remain creatures, fo long God 
 is their Creator. God is love for ever and ever. 
 He is not gracious in time, and cruel through 
 eternity. He cannot fay in time, I have no plea- 
 fure in the death of the fmner, but that he repent 
 and live: and yet in eternity punilh, without 
 •timing at their reformation. Afcribe not to God, 
 what in a human judge all would account a de- 
 feO: of wifdom and goodnefs, the punilhing for 
 the fake of punifliing. It is enough, my Creator! 
 thou art love. Love feeketh not her own ; thou 
 feekeft the happinefs of all, and fhouldit thou not 
 then find what thou feekell ? Shouidil: thou not be 
 able to do, what thou wills ^ Thcfe exprefiions 
 are mixed v/ith others, which reprefent the end 
 of hell punifhment as more doubtful, yet, on the 
 whole, rather tend to eftablifli than to confute it. 
 When I v/as about to leave him ; Lavater, cries he, 
 in his day-book *", which my aunt fays is truly 
 fpiritual and experimental, prays for the damned, 
 and even the devils. If I die and go to hell, the 
 pious Lavater of Zurich fays mafs for my foul. 
 I took the freedom to fay. If I was difpofed to 
 
 moralize 
 
 • * His word^, Gihelin Daeboek, i deel. p. 214. Op den,. 
 26 January 1 760, are, " In this pieafant frame my praxeis were 
 *' comprehtnlivc. My family, nty fiiends, my fellow-ciiizens^ 
 *' my enemies, all Chriftians, all men, were included in them. 
 •' 1 fleu to the moft aidant Teas. 1 penetrated into the decpclt 
 •' mines and dungeons. 1 embraced in my heart all that is 
 •^^ called man; prelei.t ai.d fnane times, and nations; children 
 ••' in their mothers \vom!)s; the dtad, the dismncd, yea .Saiau 
 '' himfclf : I prcicnted them a'l lo C.cd, \' itii the witnufl v Hiies 
 '• that he wonld iiavc mercy cnthem ^-1."' 
 
( 59 ) 
 
 moralize in his failuon, I would rather conclude, 
 man dead, horfe dead, all dead. I know, replied 
 .he, fome of my companions wilh to think fo. 
 For my part, the molt delicious morfel becomes 
 infipid, and I fall a-fliivering, when the idea arifes, 
 poilibly to-morrow thou mayeft for ever ceafe to 
 exift. But if I may credit Lavater, I may thus 
 compute : If God would be a tyrant, did he pu- 
 niih eternally the fins of a few years, then the 
 time of punilhment muil be proportioned to the 
 time and meafure of linning. In the iirll lix years 
 of my life, I did little or no evil j I Ihall however 
 reckon a year for every one of them, /. e. fix years 
 punilhment. The next ten years I lived as moft 
 of that age, not remarkably vitious, and not fo 
 referved as a hermit. For each of thefe I fet 
 down two, in whole twenty years of punifhment. 
 I fo fpent my lait ten years, that I hardly expert 
 -to fpend ten more, in the fame tafte : But, fup- 
 pofe I Ihould, for each of thefe twenty years I put 
 down a hundred years of punilhment, /. e. in 
 whole two thoufand years. Behold then after a 
 life of pleafure, firft two thoufand and twenty-fix 
 years of pain, and then uninterrupted and eternal 
 happincfs. What think you ? Cannot one enjoy 
 what is to be enjoyed of the world, and then hea- 
 ven alfo ? This is a trade, where there is no lofs. 
 Indeed I relifli not the interval of pain, and would 
 willingly leap over it unobferved. But what fhall 
 I fay ? The thief mull hang. Nay, faid I, two 
 thoufand years of torment, and who knows hov/ 
 horrible ! To tell you the truth, continued he, 
 I was dining of a Sunday with aunt. The lady, 
 who had heard fomething of her nephew's tricks, 
 began to preach on the abominablenels of vice, 
 
 anil 
 
( ^o ) 
 
 and on the miferles of the damned. I chanced to 
 fay, Who knows if they will be fo great ? The 
 old woman began to lift up her voice, and to ha- 
 rangue with fuch vehemence, that I thought flie 
 would have burft. When the defert came, fhe 
 called for the great Bible, put on her fpecSlacles, 
 turned over many a leaf, and then read thefe 
 w^ords of Jefus, fpoken of a miferable finner. It 
 had been good for that man he had never been 
 born. I will not difguife it. This ftruck me, 
 and fomewhat difturbed my gaiety. But, what 
 happened ? Dining with aunt, I mull go to church 
 in the afternoon. An able preacher of her de- 
 nomination mounted the pulpit, and difcourfed 
 on the torments of the damned. O, thought 1 5 
 this is worfe upon bad. Never had I fuch un- 
 cafmefs from the thing called confcience, as 
 during the firil part of the fermon. Fortunately 
 the orator happened to mention the benevolence 
 of the Deity, and inftantly a holy zeal diverts him 
 from his fubje£l, to declaim againft tliofe who 
 transformed God into a tyrant. Ha ! faid I in 
 my heart, now we (hall hear fomething exqui- 
 fitely fine. He fpoke of frightful dreams occa- 
 ficned by thick blood and black gall ; of God's 
 defign to make all his creatures happy, &c. He 
 concluded as with the decifive voice of an oracle, 
 " The moil wretched of hell's inliabitants would 
 " not choofe non-exiftenee, rather than his for- 
 ** rows. No ! no ! The devils themfelves would 
 ** rather live under the chaftening hand of the 
 *' common Father of his creatures, than ceafe to 
 " be. The Creator and Father of us all is love 
 ** itfelf. The heavens rejoice in this love. Earth 
 ** is warmed and r-efrefhed with its beams. Even 
 
 " hell 
 
( ^I ) 
 
 *" -hell knows and feels its influence." When th^ 
 thurch was difmiflcd, and in the coach with my 
 aunt, I was applauding the abilities of the preach- 
 er : Alas ! what I intended to make court to Ma- 
 dam, turned out quite the reverfe. Angry and 
 fnarling was her anfwer. I have heard him preach 
 better — i>ut the man now {hows himfelf wholly 
 corrupt^ I perceived where the fhoe pinched ; 
 but, as if I had not perceived it, obferved how- 
 much the fermon agreed with what ihe had faid 
 at dijiher. Agreed ! cried flie •, how dare you fay 
 fo, ni-phew ? The man exprefsly contradi6ls Jefus,. 
 who tefti£ed of the traitor Judas, that he would 
 choofe never to have been born. With this the 
 converfation ended, and I foon left her. And 
 nov/, my dear friend, one need not fmk in defpair, 
 though he mufl endure punifnment two thoufand 
 year-:. Something, indeed, very dreadful, is faid 
 of j idas. But, as I learned at fchool, one fwal- 
 low raakes not fummer. What thmk you, Jofeph, 
 of this anecdote ? Are not Ciiriflfan preachers, 
 and the priefts of Bacchus and Venus nearly aU 
 lied ? Don't they work finely into one another's 
 
 hands ?-^ Well, I have another ilory for you, 
 
 which fully fiiows, how low ideas fome fafliion- 
 able divines entertain of Chrillianity. An ex- 
 change and counting-houfe acquamtance was, 
 from his youth, fedate, referved, and flriclly reli- 
 gious. To avoid his four looks, and fometimes 
 words, and not to forfeit his favour, with which 
 the intereit of my houfe was much conne£led, I 
 found it needful, in his company, to be very 
 guarded in my converfation. One day, when I 
 was chatting with him at Exchange, a farcafm on 
 iJ^^ligiou happened to efcape me. The moment I 
 fF uttered 
 
C ^^ ) 
 
 ttttered it, I began to blufh and flutter ; when, 
 calling my eyes upon him, I faw that he entered 
 with pleafure into the wit and profanity of the 
 jell. This furprized me ; for though of late his 
 <lrefs was more gay and finical, I had no fufpicion 
 that he was a profelyte of Deifm. I foon found 
 an opportunity of feeUng his pulfe as to religious 
 matters. Having made an appointment to meet 
 him of an evening in his own houfe on bufinefs, 
 I was condu6led into his great hall, inftead of his 
 counting-chamber. He immediately called for 
 wine, pipes and tobacco, and urged me to fpend 
 the evening with him. Though his fervants were 
 abundantly alert, he calls to them, What, ye 
 loiterers, do you not remember the words of 
 Jefus, What you do, do quickly ? I flood as if I 
 had been benumbed, and could hardly believe 
 that this was the man who, a little ago, was as 
 grave as a quaker. Obferving on his table a fine 
 copy of Voltaire's works, I afked him, if he had 
 read them ? Only, replied he, fome detached 
 pieces j but I have bought the whole, that I may- 
 be better acquainted with him. Why, continued 
 Jie, do you look fo flrange ? Have I not caufe, 
 faid I, when I fee you fo oddly metamorphofed 
 from a fanatic to a freethinker ? How has it 
 happened ? You will be more furprifed, faid 
 he, when I tell you, that a Chriilian preacher 
 perfuaded me, it was fafefl to content myfelf 
 with natural religion. I was educated ftri6l- 
 ly, and trained up in the gloomy notions of 
 God's wrath, eternal punilliments, and the ne- 
 ceflity of the new birth. Aftrlghted with thefe 
 bugbears, I thought it almoft a crime, to go 
 to .a coffe/^houfe, or to caft a fquint look on 
 
 a fine 
 
( ^3 ) 
 
 a fine woman. I prayed, read the bible, went 
 to church, lived as a hermit, and yet was a 
 ftranger to cheerfulnefs and ferenity. A fquire, 
 who obferved my depreflioii of fpirits, and in ^ 
 retired walk difcovered the caufe, prefented me 
 with G. S. Steinbart's fyitem of pure philofophy, 
 or dodVrine of happinefs according to Chriftianity, 
 and afTured me that the author, who had felt 
 like religious tortures, and obtained relief; from 
 love to his fellow men, had pointed out in it the 
 path to happinefs. Lo, there, fays he, is the book, 
 that converted me. Has then, enquired I, this 
 Chriftian guide to happinefs, convinced you that 
 happinefs is not to be found in Chriftianity ? No,, 
 replied he, the man is no enemy to Chriftianity^ 
 and fhews that it points out the path to happinefs^ 
 Only, he is fair enough to fay, that the religion 
 of Nature does fo too. Now, as this laft is in- 
 conteftibly certain, and the firft depends on hifto- 
 rical evidence, I choofe to follow the laft guide^ 
 which Steinbart allures me I may do without ma- 
 terial hurt. I will give you a copy of fome ex* 
 trafts I made from him for my own ufe. § 50. 
 Man has, in his fpiritual and moral nature, a ca- 
 pacity for, and a guide to happinefs. The opi- 
 nion that human nature was corrupted by Adam's 
 fall, is derived from the idea of the material propa- 
 gation of the foul ; diftionours the Divine goodnefs 
 and holinefs, and weakens the operations of con- 
 fcience. ^52. Equally abfurd is the docSlrine of man's 
 total inability, and the neceflity of Divine influence 
 for every good thought and a6lion § 20. Acting 
 wifely is more common among mankind, than ail- 
 ing fooliftily and fnifully. Profligates do a hun- 
 dred good adioi;s, for one bad action : and eveit 
 r 2 ia 
 
( 64 ) 
 
 HI the mod fhocklng crimes, taken in tlreir con-^ 
 nexion, the good fometimes exceeds the bad,. 
 § 98. The doctrine of happinefs creates no new- 
 powers, and beftows no new advantages. It on- 
 ly teaches, fuch improvement of thefe, derived' 
 from nature, or our outward circumftances, as: 
 .may promote our prefent and future welfare., 
 § 32, 35, 40. Chriftianity teaches the moft perfect 
 iyftem of morals, and guide to happinefs j enfor-^ 
 ces every natural motive to virtue, and adds new 
 -ones. § 96. Yet unity of fentiment fuits not the 
 -divine plan of man's moral improvement. A di- 
 verfity of religion is better adapted both for man- 
 kind in general, and for individuals. The moft 
 abfurd and fuperftitious religions were profitable ; 
 for they promoted the common end of all religion, 
 peace of confcience, and the pra6lice of virtue. 
 § 97. All religions lead to happinefs, though fome 
 by a fiiorter, fafer, and lefs difiicult road than o- 
 thers. § 31, 32, 34, 39, 82. Pure Chriftianity is 
 taught by the nature of things, though it was 
 taught by Chrift and his apoftles, with a plainnefs 
 better fuited to every capacity. The chief advan- 
 tage, however, of their iuftru^tions was, the root- 
 ing out all idea^ of arbitrary precepts and con- 
 duct in the Deity ; the propofing moral precepts^ 
 as laws divinely promulgated •, the making fub-' 
 lime fpiritual truths more intelligible to the mean- 
 eft, by giving them a body, and prefenting them 
 in a hiftorical drefs ; and the inftituting rites to 
 fignify the purity incumbent on Chriftians, their 
 mutual friendftiip, and that no fliedding of blood or 
 penance is neceflary for reconciling man to God, M'ho 
 frees from puniftiment, without any fatisfaction, 
 $very fmccre penitent. § 68. Still, however, more; 
 
 unihakea 
 
( (^5 ) 
 
 Hniliakcn confidence and iercnity may be cfemed 
 from the careful iliidy of natural religion. The 
 Melfiah/hip of Jefus depends on the authority of the 
 GUI Teltament. Now, how can we be fatisfied as 
 to that authority, when the Jews themfelves were 
 not ? The Sadducees paid fmall regard to any 
 of the books of the Old Teftament, except thofe of 
 Mofes : and the Jews in general had not the ideas 
 of immediate infpiration, which many Chrillians, 
 through ignorance of Eaftern idioms, have em- 
 braced, § 58, 59. Mofes's reHgion reprefents Je- 
 hovah as a fevere lawgiver, not as a creator and. 
 father ; fentimeats unfavourable to a ferene con- 
 fcience and a generous heart. Fear being its 
 great engine, though it commanded, it could 
 not produc-e the loving God with all the heart. 
 The neighbours whom tlie Jews were required 
 to love as themfelves were only their fellow Jews^ 
 Other nations they were not only permitted, but: 
 obliged to hate. Their religion opened no prof- 
 peiSts of a happier life. The Pharilaic refurrec- 
 tion was a modern fancy, .that Jews would be 
 raifed from the dead to be happy in the thoufamt, 
 years reign of the Mefiiah. § Sa. The Old l^efta- 
 nient is therefore of no fei'vice for obtaining pure 
 ideas of religion. § 39. Chriilianity cannot be 
 demonftratcd, without dcmonflrating the facl:s. 
 contained in the New Teilament : If thefe ar-i 
 fictions, it is no. more excellent than an innrcni- 
 ous romance, which one would wifli true Rel.i- 
 tions, whofe authenticity I doubt, cannot obli-^e 
 me to receive, as laws from Fleaven, the morals; 
 they recommen<l. The fine drefs in which th:fe 
 Hiltories exhibit fublime truths, may delight me„ 
 as Grandifon,, Clarifui, or PamcLi. They may 
 i^ 3; raife 
 
( 66 ) 
 
 raiie enthufiaftic raptures, or deprefs with meTim"- 
 choly, as Bunyan's Pilgrim's Progrefs, Holy War^ 
 and life of Mr Badman. Convince and fatisiy 
 me, they cannot. Thefe narrations, true or falfe, 
 are only fuited for ignorant, uncultivated minds, 
 who cannot enter into the evidence of natural re- 
 ligion. Wysgerige ophelderingen, 2 St. p. 82, 85. 
 He ftrongly pitfures the learning and ftudy re-,~ 
 quifite for examining the hilloric fa6ls in the New- 
 Teftament, and the authenticity of the records 
 themfelves ; and intimates, that, the Engliflr, 
 which are indeed the heft defenders of them, 
 though they may confirm the believer, are not. 
 fufficient to convince the infidel^ who may fuf- 
 pe£V, that if other books were examined, the 
 proof would turn out diiFerently* i/>. p. 57. He 
 reprefents the danger of embracing a doctrine, as 
 to the fei>fe of which, they who confefs it, are fo 
 divided. Syflem, § 91. In the New Teftamenti 
 there are three oppofite opinions as to the perfon 
 of Chrift. In the firft three gofpels, the difcour^ 
 its in the A<^a to the common Jews, and in the 
 epiftles of Peter, James, and Jude, there is no 
 trace of Chrift's pre-exiftence or defeent from 
 heaven. He is only reprcfented born of a vir- 
 gin, and endued with miraculous powers. In 
 the v/ritings of John, and epillle to the He*- 
 brews, according to their fyftcm, who united the 
 Pythagorean or Platonic philofophy to the doc- 
 trine of the prophets, he is termed the Word, the 
 Only Begotten, the Light, the Life, the Truth. 
 Paul, by allegorizing, unites thefe fyftems in the 
 epiftles to the Ephefians and Goloffians, where 
 the all things created by Jefus are a moral crea- 
 tion« One would think it a conjulctiahle differenea^ 
 
 ijjbethcr' 
 
( 67 } 
 
 whether the worjhip of Jl/hs was homage io the irut 
 God, or idolatry ; ami John thought, that fiot honouring- 
 the Son, was denying /jonour to the Father, Stein* 
 bart, however, tells us, § 92, that differences a- 
 bout the perfon of Chrill hurt not, that only be- 
 ing effential to Chrlflianity, in which all the apof- 
 tles agree, viz. That Jefus was a Divine teacher* 
 T^his is, as if one fljculd argue ^ A and B term Frederic ^ 
 ^reafurer of the Roman Empire ^ C and D, Elector of 
 Brandenburg ; E and F, King of Prujfia : but I have 
 a fujfficient idea of his merit, nxjhen I term him a brave 
 nvarrior and an elegant poet, in which all the fix a^ 
 gree, Confidering all this, though I deny not Chrif- 
 tianity ; I think it fafeft to let it alone, and con- 
 teiit myfelf with the religion of Nature, which con- 
 tains all effential to Chriftianity. Poffibly, in- • 
 deed, as honeft Steinbart was no more infpired 
 than the writers of the New Teftam^nt, 1 may 
 find after death, that he has not led me the near* 
 eft road to happinefs. But my lofs cannot be 
 great or lafting. For, as he has well inftrucSled . 
 me, § 64, G-od can never punifh any,, more than 
 is neceffary for his reformation. He cannot mif* 
 take in the choice of his m.eans, and muft always 
 reach his end. He would appear lefs lovely, if 
 one creature diould be for ever miferable. I fhall 
 therefore futfer nothing hereafter, which (hall not 
 
 promote my virtue and happinefs. And ncwj 
 
 Jofeph, if, after reading this converfation, you ftiU 
 think that Chriftianity merits a careful examina- 
 tion, I fhould almoft advife your uncle to fliut 
 you up in a madhoufe. Why fnould I trouble 
 myfelf about the religion of Jefus, v/hen it fol- 
 lows, from the principles of its defenders, that 
 Deifm is preferable ? Chriftiaii^ Jew, Deiftj 
 
 Turk, 
 
( 68 ) 
 
 Turk_, are names of one fignIfication,and belong to 
 the common clafs of words without meaning. He 
 who cracks his head about religion, is too great a 
 
 fool to be fuffered to walk alone* But to fhew 
 
 you that Chriftianity is at her laft gafp, I will tell 
 you a third (lory. You know Mr P. F. of T.^ 
 One who goes to church twice every Sunday, is 
 efteemed a good Chriftian, and is of fo ftri£l: mo- 
 rals, that perhaps Solomon would have thought 
 him righteous over much. One day when I din- 
 ed at his country- feat, he very politely excufed 
 a piece of bacon, brought to the fecond fervice 
 without his knowledge. Having told him, I was 
 too much of a philofoplier to fcruple good food , 
 he faid, if all my nation were as fenfible, we 
 would foon become Chriflians. When the laclies 
 left us after dinner, the converfation about re-f 
 ligion was refumed ', and I having freely ex- 
 prefTed my contempt of all rehgious diftin6tions j 
 My friend, faid he, you are not far from the king, 
 dom of heaven. What ! replied I, is a Deift on the 
 point of becoming a Chriitian ? Surely, I dream^ 
 or you rave ! Neither of the two, faid he.- Thank 
 God, the blind ages, which eileemed reafon cor- 
 rupt, and the enemy of revelation, are paft. The 
 light of truth has now difcovered, that the reli- 
 gion of Nature and of Chrilt are one and the fame 
 thing. The golden age haftens, when the party- 
 names of Jew and Heathen, Turk and Chriftian,. 
 iliall be buried in forgetfulnefs. Come, follow 
 
 me, faid he, to tlic Sanduary of Truth.. 
 
 Here a very piclurefque defcription is given of a 
 building of that name, to which, after an agree- 
 able walk, he was condu£l:ed. On the right fide 
 of the ftatue of Reafon^ were flatues of Abraham^ 
 
{ 69 ) 
 
 Mofes, Jefus, and Paul : and, on the left fidCj. 
 -Zoroafter, Confucius, Socrates, and Mahomet. 
 At a little greater diftance, were pictures, on the 
 one fide, of the principal rational defenders of 
 Chriftianity, Artemon, Praxeas^ Pelagius, Arius, 
 Socinus, Bahrdt,Semler, Fuller, Eberhard, Damm, 
 Nicolai, Steinbart, Prieftley, &c ; and, on the 
 other fide, pid:ures of celebrated Infidels, fuch 
 as Lucian, Celfus, Julian, Herbert, Roufieau, Vol- 
 taire, Bolingbroke, Hunie^ &c *. Having aficed 
 
 him. 
 
 * Some Socinians will think themfeh'es hardily ufcd by being 
 clafTed with Deirts. The compliment was however paid- them 
 long ago by a celebrated Deift, when few of their icCt merited it 
 fo well, as many of the German, and Ibme of the Englifli mo- 
 dern reformers have fmce done. A worthy friend has Supplied 
 TT.e with the following extra£t from " Additions to Voltaire's 
 *' General Hiftory," Article, England under Charles II., para- 
 graph jft, Odavo edition of Nugent's tranflation. Edinburgh, 
 1777, Vol. IV., p. 243, 244. 
 
 *' Deifm, of which the King made a pretty open profciHon, was 
 " the predominant religion amidft (o many others. T lie progrcfs 
 ""of this Deifm has fince been prodigious in other parts of the 
 *' world. The Earl of Shaftfbnry, fon to the Chancellor, one 
 " of the greateft fnpports of this religion, formally fays in his 
 ** Chara(fteri(Hcs, that this great name of Deill cannot be too 
 ** much rcrpc(fted. A number of celebrated writcjsluive madeopcrx 
 *' profeflion of Deifm ; and moll of the Sccinians have at length 
 " joined them. The great reproach againft this numerous {'ctt, 
 *• is, That they confult only reafon, without any regard to fait!i ; 
 *• an indocility which a Chriftian can never forgive. But the 
 " truth of the reprcfentation which we exhibit of human life, 
 *' rcqi.'ircs, that, if wc condemn their error, jullice fliould be done 
 ** to their behaviour. It muft be o\\ ned to be the only fcift which 
 ** has never dirtur!)cd ibcicty with quaricls, and which, however 
 *' miftakcn, has been exempt from fanaticifm. It cannot, in- 
 " deed, be otherwife than peaceable. Its profeflbrs are united 
 " with all mankind, in the principle common to all ages and 
 *' countries, the adoration of one fingle God. Differing, indeed, 
 " from other men, in having neither tenets nor temples; ber 
 
 " lisviiig 
 
( 70 ) 
 
 iiim, wliat'tKefe pl£lures being placed here meant ^ 
 he replied, To fignify that thefe great men agreed 
 in what was important, and that what they were 
 thus united in, could not be wrong. Then he 
 fhowed me a book. The firft part was a harmo- 
 ny of Abraham, Mofes, Jefus, Paul, Zoroalter, 
 Confucius, Socrates, and Mahomet, difcovered by 
 fentences from the lives or writings of each of them, 
 in eight volumes. 'The 2d part pointed out, in two 
 columns, an amazing union of opinion in theration- 
 fil Chriftians and the defenders of Deifm. The 3d 
 was a confeffion of truths in which all thefe men a- 
 greed. It cannot be fuppofed, faid my friend, that 
 the wife and gracious Father of mankind would 
 fufFer his children to err dangeroufly. Thefe^ 
 therefore, only, are important truths, in which 
 great and wife men of all ages and religions have 
 agreed. Read the fhort extract I give you, and 
 you will fee how eafilya Deiftmay become a Chrif- 
 
 tian. 
 
 *• Ueving only one righteous God, tolerating; all others, and fel- 
 *• dom laying open their fentiments. They fay, that this (6 
 ** pure rel'gion, as ancient as the world, was for a long time the 
 *' only true religion, before God himftlf taught the Hebrew peo- 
 ** pie another. They ground themfelves on its having been al- 
 *' ways profefled by the literati of China. But, theie Chincfe 
 " literati have a public worfhip, whereas the European Delias 
 ''■ have only a private or internal worlliip ; every one adoring 
 ** God by himfelf, yet making no fcruple to be prefcnt at the 
 ** public offices of religion. At Icaft, hitherto, only a very fmall 
 *' number of thofe called Unitarians, have held any religious 
 ** meetings. Bot thefe, indeed, flile themfelves Primitive Chrif-. 
 *' tians, rather than Deirts." There was, therefore, no impro- 
 priety in the Author of the Letters, introducing a profelyte, 
 talking of Socinians, as a great mafter of infidelity had wrote of 
 them ; efpccialiy as the profelyte produces better authorities for his 
 alTertions than Volta^ire did, or indeed could have done, for what: 
 he vvrotcr 
 
( 71 ) 
 
 tian. You may be right, faid I ; but I may aS ea* 
 fily retain my old profefTion of Judaifm. There 
 is, replied he, this difference, that in our coun- 
 try Chriflianity gives honours and advantages 
 \vhich Judaifm gives not. I fcornfully told 
 him, that I difdained to a£l from fo low a 
 motive. This was touching him on the fore toe. 
 He was filent, our converfation became dry and 
 cold, and foon broke off. The fentiments of De- 
 ifts are well known. I (hall tranfcribe a few paf- 
 fages from the modern reformers of Chriftianity. 
 Steinbart Leere dar gelukzaligheid, 3 afd. § 55. 
 The laws of God are not arbitrary inilitutions, 
 but paternal counfels, by following which, men 
 become more perfe6l and happy. § 61. Divines 
 have invented attributes in God, oppofite to good- 
 nefs, and which prompt to a conduct as righteous 
 and holy, which would be deemed harih in an 
 earthly parent. Thus they hinder that love to 
 God and truft in him, which is the only founda- 
 tion of happinefs, by reprefenting God as half 
 kind and half cruel. 3 afd. § 59. IMofcs, ac- 
 cording to the childifli conceptions of the Jews in 
 his days, paints God as agitated by violent affec- 
 tions, partial to one people, and hating all other 
 nations. Eichhorn Inleitung in das Alt. Teil. 
 Theil 3. in the beginning, accounts for prophecy 
 by penetration and ingenious conje^fure, rather 
 than infpiration. Sender on 2 Pet. i. 21. fays, 
 that Peter fpeaks there according to the concep- 
 tion of the Jews, and that che prophets may have 
 delivered the offspring of their own brains as di- 
 vine revelations, rrielllcy rejecls all mylleries v 
 Hillory of Corruptions, P. i.B. i. Stcinbart ex- 
 cludes them in his Ihort fyllem of Chrlilianity j 
 
 J^erc, 
 
t 72 ) 
 
 Jj-eere, Sec. § 8i. Bahrdt aflerts tliem oppofite to 
 found reafon in his Beleidenifs aan zyn keizerlyk 
 majefteit. Jerufalem Verhandelingen, 3 deel.4 ver- 
 hand. reprefents the 2d and 3d chapters of Ge- 
 nefis not as a hiftory of facls, but as an old pic- 
 turefque dida6lic fong, inferted by Mofes. It 
 feems, fays he, harfh to funpofe that God would 
 curfe and punifli Adam and Eve for a fault, of 
 their repenting which they gave every evidence, 
 and that too with a feverity which only deliberate 
 tranfgreflion feemed to merit. Harfher flill, that 
 God would on that account deprive them of all 
 inclination and ability to good : and harfheil of 
 all, that this feverity Ihould extend to their whole 
 offspring, as if they had eaten, like their firft pa- 
 rents, the forbidden fruit. The fame gentlemen 
 expunge from Chriftianity the doctrines which of- 
 fend Jews and Deiils. And here, their inge- 
 nuity in torturing words to a fenfe their authors 
 never intended, is truly admirable. Semler ex- 
 plains Jo. X. 30. I and the Father purfue one plan: 
 and Ronu ix. 5. All thefe privileges are fo great, 
 that God over all is worthy to be praifed for ever, 
 on account of them. Bahrdt in his New Tefla- 
 jnent tranflates Jo. viii. 58. Before At)raham was 
 thought of, the moral revolution was divinely de- 
 termined, which I was to accomplifh. And I Jo. 
 V. 20. V/e are indebted to his Son Jefus for oiir 
 fellowUnp with God. This God is the only true 
 God, and the fountain of eternal happinefs. And 
 hi his confeflion to the Emperor, Art. 5. Scrip'- 
 txire and reafon concur, that Jefus is net named 
 God in the fame fenfe in which the Supreme 
 God is Jo named. Spalding van Predi61:. ampt. p. 
 140, 136. The perfon and nature of Chrift, and 
 
 his 
 
( 73 ) 
 
 Lis making atonement by a proper ratlsFaAioa, 
 are doctrines, by ignorance of which, Chrillians 
 would lofe nothing. Stcinbart attempts to ihow, 
 Lehre, &c. § 55 — 6^^ that ChriO; has not, as the 
 furcty of finners, fatisfied the injured honour or 
 avenging juflice of God. Eberliard confutes the 
 fame do(llrlne in his Nieuwe Apologie, p. 74 — 
 137. Bahrdt aficrts that it ought inilantly to be 
 baniPned from religious inftruction. Vorfchlag 
 
 zur Berichtigun Voorede, p, t4, 16 Bahrdt 
 
 in his Confelhon, Art, 7. acknowledges that he 
 believes not eternal puniiliment 5 and infers from 
 the fecond commandment, that as one is to a 
 thoufand, fo is God's inclination to punjili, to his 
 inclination to reward. Eberhard in his New Apo- 
 logy, p. 325 — 404, largely confutes the cternitv 
 of hell torments. Nicolai in his life of Nothan- 
 ker, 2- part, p. 6. fays : Eternal punilhment may 
 trouble old women; but a bloody atonement and 
 ctcriial punillmient correfpond not with th€ ex- 
 alted ideas w^e ought to entertain of God. 
 
 That man is naturally mortal, and that there are 
 no rewards and puniihments between death and 
 the refurrecf ion, was maintained before Dr Pricll- 
 ley, by Hobbes's Leviathan, p. 3. c. :;8. Bu"t 
 Bahrdt in his New Teftament, on i Cor. xv. af- 
 ferts, that Jefus meant nothing more in his rea- 
 fonings with the Sadducees, than the continued 
 life of man as a moral agent ; and not, what is na^ 
 turally iijipolhble, and if true, of no importance, 
 the revival of our prefent bodi:?. See alio the 
 
 index to faid book, art. Auferflehung. And 
 
 now, jofeph, the writing this long letter has ful- 
 
 Jy cured me of my melancholy. If there is any 
 
 religion in the world, I know non^ better than 
 
 to thut 
 
( 74 ) 
 
 that of RouiTenu. When Jew, Heathen and 
 Chriftian tremble at death, he heroically breathed 
 his lail witli thefe words: " Eternal Being, the 
 ** foul which I now give thee back, is this mo- 
 " m en t pure, as when it came from thee. Make 
 *' me partaker of thy happinefs." 
 
 P. 1 68 — 226. Jcf. de L. to Ifr. C. Amllerdam 
 28th OiSlober 1784. Much as I rejoice in the 
 reftoration of your health, the light and inconfi- 
 derate manner in which you view religion, deeply 
 aife(S\s me. What may have eternal confequences 
 jliould be well weighed. Can you in earned 
 think that the opinions of a Lavater, Steinbart, 
 or Eberhard, infure you from that danger ? Have 
 vou not as lefpe^lable authority for the eterni- 
 tv of future puniihment in Rabbi Ifaac Abuabh's 
 Candleftick, in Rafli Hofchonah, &c. ? If any 
 thini^, punifliment without end is clearly aflertcd 
 in the New Tc'dament ; and the mofl fraudulent 
 of our nation a<il: with honour, equal to tlii^t of 
 -ihe modern reformers, who explain away their 
 fenfe, or fuggeft a new and unfupported reading, 
 ".vhtn the old one will not bow to their will. 
 .Suppofe Dit/t. vi. 4. was urged againil polythe- 
 ifm, and one fhculd reply, " Though I won't de- 
 termine, there is fuflicient ground to doubt the 
 (;enuinenefs of that palllige, 1 would wiih an unun- 
 fwerable proof that k is not corrupted. The o- 
 rjrrinal reading may have been, Jehovah, or God 
 is Jehovah, /'. e- the performer of his promifes. 
 This would would well agree with what goes before 
 ^nd follows. A tranfcriber may have added *^^^^, 
 one : for cf fuch additions examples are not want- 
 jncT.'^ Surely you woidd think this was treating 
 our iacrcd books with a freedom infolent and 
 
 profane. 
 
(75 ) 
 
 profane. Yet Eberhard, New Apology, p. 335., 
 infjnuates that Origen doubted the reading, Math, 
 XXV. 40. Thefe Ihall go away into everlailing 
 punifliment. A learned and candid Chritlian af- 
 fures me, that Origen, who carefully colle£letL 
 every MS. of fcripture which he could procure, 
 muft have found none, in which the reading was 
 different ; otherwife, fo keen an advocate for the 
 end of future punilhent would have appealed to 
 it. Some would call Eberhard's infmuation dif- 
 honourable rafcaiity. In your friend's extradt 
 from Lavater, words are omitted, which would 
 make you more thoroughly acquainted with the 
 honourable Svvifs. Puzzled with Jefus's words as 
 •to the damned, Mark xi. 44. v/here their worm 
 dieth not, and their fire (liall not be quenched; 
 and thinking it too unmannerly to remove the 
 difficulty by a various reading : he prays God to 
 teach him what to think of t'lefe words : and then 
 compares them, without concluding any thing, 
 with Pj\ ciii. 9. He will not contend always, nor 
 keep his anger for ever. And If, Ivii. 16. I w^ill 
 not contend for ever, left the fpirit fliould fail be- 
 fore me. He cautions not his readers, that Je- 
 fus fpeaks of the future punifhment of thofe who 
 die impenitent ; David and Ifaiah^ of God's con- 
 du(Sl in this life, to thofe who humble themfelves 
 under his chaftenings, and repent. When I fee 
 the multitude ignorant enough to applaud fuch- 
 y/ritings, I remember, what one of the Princes of 
 Orange once faid, travelling through a village on 
 a Sunday: he aHwcd the people. Who is the man 
 in black playing at tennis ? and was anfwered, 
 The man who has the care of our fouls. Good 
 people, faid the Prince, is this the man who ha8 
 G a the 
 
( 7-5 ) 
 
 the care of your fouls ? You had then beft look a^ 
 bout you, and take a little care of them yourfelves. 
 After freedoms certain gentlemen ufe with the 
 New Teftament, their falfe accounts of the fa- 
 thers need lefs furprife. Prieftley in his hiftory 
 of corruptions,. P. u p^ 49, cites La6tantius, Infl. 
 1. 4. c. 14, as faying that Chrill never termed 
 himfelf God, becaufe that would be introducing 
 that plurality of gods, which he came to deilroy : 
 but omits words, which (how that La6:antius only 
 meant that Chrill did not afcribe to himfelf a di- 
 vine nature different from that of the Father. 
 Hence, in a palfage cited by Prieftley, p. 42, he 
 di ft iTTguifhes between the generation of the Son, 
 ;xnd the creation of angels. See alfo Ep. div. inft. 
 c 42. And to the queflion, How the Chriftians 
 pretend to worfliip one God, fnice they give that 
 name to two, the Father and the Son ? he replies, 
 Infl.i. 2. c. 2.9. Ufid uirique friens^ unus fpiriiuSy 
 unajuhflantia. If a woriliipper of Jefus as God, 
 when he appears before his tribunal, fliall find 
 that he was only an excellent man, ftill he has 
 this excufe : " Heavenly Judge ! I fimply held 
 ** by the letter of thy words, and the words of 
 ** thy apoftles. There thou waft named, God 
 " manifefled in the fleih-; the only begotten Son of 
 " God j the brightnefs of the Father*s glory, and 
 " the exprefs image of his perfon. When doubts 
 ** arofe, I thougiit it my duty to bring every 
 " thought into fubje.ttion to thy gofpel. If I 
 ** have gone too far, I followed, as I thought, the 
 ** pattern of a Thomas, who called thee My God; 
 ** and in worfliipping thee, I did what all the an- 
 
 ** gels of God were commanded to do." But 
 
 if, in that awful day, Jefus fhail appear to be Gad 
 
 bieffed 
 
( 77 ) 
 
 b^elTed for ever ; what ripology can be made, foV 
 men having queflioneci wliat was fo clearly reveal- 
 ed of him in the facred oracles ? Shall he who 
 cannot comprehend ten thoufand phenomena iu- 
 nature, rejecl thefe do6lrines, becaufe they arc 
 myfterious ? Or ffiall he think hijnfelf fecure in 
 thefe unnatural interpretations of fcripture, which 
 dcfignedly flnit out the light of truth, and betray 
 a defperate caufe-? Will he then dare to plead, 
 that the Divine glory and mediatorial offices of 
 
 .Chrill were not fufficiently revealed? -Asia 
 
 the alleged heroic death of Roufleau ; why did he 
 not call a number of liis faithful friends and ad- 
 miring difciples to witnefs it ? All depends on- 
 one eye-witnefs, a forrov^-ful widow, whofe im- 
 partiality and accuracy are far from* being {o in- 
 conteftible, as to cilabliih tlie tendency of his 
 principles to dlfarm death of its terrors. You 
 doubt Jefus's refurreftion, thoug}^ witnclTed bv 
 500 at once, and Mofes's miraclcsj though feen 
 by thoufands ; and you believe the dying ioi tiluiUj: 
 of Roufleau on a fingle tellimony, and that, too, 
 of one deeply interefted in his honour. If in- 
 deed the phiJofopher died, boafting tliat he gave 
 up his foul to God, pure as he received it ; Had 
 he forgotten how much he contributed to the 
 confufions and miferies of the once free and hap- 
 py Geneva ? Did he forget his vidicuiing prayer, 
 as fuppofmg that God, for the f ike of the fuppll- 
 ant, would change the feries of c\ent.s ? Did he 
 forget how he lampooned Vernes, a ))reacher at 
 Coligny, on bare fufpicion of his liaving written 
 a piece in which Roufleau thought himfcif injur- 
 ed, and even continuing cruelly to ilandcr liim, 
 after protcflations of his innocence : A\'ould you 
 G 3 know 
 
( 78 ) 
 
 Iciiow the pretended perfet^ man ; perufe a piece, 
 intituled, Recueil des Opufcles concernant lea 
 Ouvrages et les Sentimens de nos Philofophes 
 
 modcrnes j Haye, 1755. He who compares the 
 
 charadlcn- and conduct of this freethinker, with 
 his alleged dying words, muft view him with coitl- 
 pafTion or contempt, not Math admiration *. 
 
 P. 227 — 276. Kaac M. to Rabbi Jofua B. L. 
 Nimeguen, i8th July 1785. — I think it probable, 
 that foon the religion of Jefus will be acknowledged 
 only by a few of tlie poor and hmple ; and that, 
 among men of underftandlng and tafle, the religion 
 of Nature alone ihall be retained. The attacks of 
 Deifls againft all Divine revrelation, have made 
 many profclytes among the great and honourable. 
 Their bltternefs, however, againfi: the credibility^ 
 and virtue both of Mofes and Jefus, (hocked not a 
 fcWi and hindered their fuccefs. But nov/, a fet 
 of m.en has ?.rifen, w^ho, profenin^^themfelves 
 Chriilians, pretend to be reformer* ottehriftianlty, 
 
 v.'hich 
 
 * Roufieau's little regard for tl-.e reputation of tliofe who had 
 l}iown him the llrongtft marks of efteem and attachmf nt, appears 
 In the (lory he tells of M. Bjvier, a worthy advocate at Gren- 
 oble ; which, if that gcntltman's condu(ft and apology are afcrib- 
 cd to inattention, exhibit him in a ridiculous, if to dtfign, in a 
 hateful point of view. Decency required RcaiHeau to conceal, 
 and the higheft moral obligations Ihould have reftrained him frosn 
 praifiug his amours with Mudanie de Warcns. A man of feeling 
 would have alfo rcfi^aed, what pain his talc mufk give to many 
 related or allied to that lady. See Reflexions fur les Confejjions de 
 Jloitlfcaii. Par M. Senaniy anclen avocat general au Parlemetit 
 de Grenoble. Paris 1783. — In that book are many fine reflc(ftions 
 on the injuftice of publilhing confi lential letters, written in all 
 the carckflnefs anl familiarity of friendfhip, and containing par- 
 ticulars which the writer or the receiver of the letter would not 
 have Aifhed imparted to others. There is alio- a feverc reproof, 
 
 ci 
 
( 79 ) 
 
 which they have transformed Into mere Deifm : 
 they lay fmall llrefs on the miracles of" Jefus, re- 
 ject the peculiar doctrines 6f his religion, and re- 
 ceive only its moral precepts. If thele men gain 
 the field, and the name of Chriflianity remain, it 
 will fignify no miOre than the religion of Nature. 
 You know how favourably they are received every- 
 where -, and to them Deifm will owe her greateffc 
 triumphs. Well-meaning men, who abhor the 
 fprightly writings of open InliJels, by fplendid 
 encomiums on the moral precepts of Jefus, will 
 gradually be bewitched to let his docflrines periih. 
 Prieftley, in his dedication to Lindfay, boafls the 
 rapid progrefs of his fyftem *, and Bahrdt, in his 
 confeflion to the Emperor, ailerts, that thoufiinds 
 think as he does, and that, by the fprcad of thefe 
 reformations, Chriflianity (liall become the uni- 
 veifal religion. I wonder, that none of thefe 
 
 thoufands 
 
 of circulating from the prefs fcandalous anecdotes, and a juft di? 
 play of the baneful influence of that practice on public virtue. 
 
 [I'or the remainder of this Note, the Tranflator is indebted to 
 a friend.) 
 
 Roulfeau was not more fingular as a philofopher, than as a man. 
 His morals Icarcely admit a fcrious defence, to thole who have 
 read what he wrote in the laft ftage of his life. He relates his 
 own licentiouAiefs with a real and deliberate fatisfaftion ; and de- 
 fcribes the criminal pleafures of his early years with the profligate 
 ardour of a youthful debauchee. Vices in which he had always 
 lived, and every rcmembiance of which iTiould have filled him 
 with penitential ihame and forrow, he paints in fuch glowing 
 
 colours, as if he meant to recommend them to pofterity. His 
 
 philolbphy is pernicious. It fublVitutes feeling for principle; and 
 celebrates the depraved afl^ictions of the heart, above all that is 
 wife and virtuous in human conduct. His habits were at lead as 
 depraved as his philofophy. Though the dark colours in which 
 he has been reprelented by his adverfaries were difiegardcii ; his 
 chara<fter, dcfcribed by h'mlelf, was as unworthy of philofophy, 
 as it was holUle to purity of manners, and to religion. 
 
( 8o ) 
 
 thoufands perceive, that theie doiflrines are better 
 fuited to root Chriftianity out of the wor-d. If 
 the opinion fpread, that Jefus is not God, the 
 judicious muft fee, that Divine honours were 
 biafphemoully received by him^ and paid to him 
 by his apoftles : at leaft, by doubtful expreffions"^ 
 ■they have given plaufible ground for fuch fufpi- 
 cions. John (his bofom friend), who tells us of 
 Peter calling him the Son of God, of Thomas 
 adJrefling him as God, and of one born blind 
 worlhipping him ; mentions a ftory. Rev. xxii. 9,. 
 of an angel refuGng the worfliip he offered liim ; 
 probably to inhnuate, that Jefus was confidered 
 by himfeif and his difciples, as more than an angth 
 C)ur anceftors niufb have underftood, better than 
 the modern reformers, what the name, Son of God, 
 fjgniiied ; and, had it fignified no more than Mef- 
 fiah, would not have charged Jefus witii blafphe- 
 my for affuming it. lie v.'ho impartially reads 
 the records of Chriflianity, cannot venerate tlie- 
 man, excellent as' his moral precepts were, who 
 
 was ambitious of Divine wcrfliip. Bahrdt, in 
 
 his XnIcw Tcflament, maintains, that the word 
 Refurre^ion in the New Teftament, tliough the 
 vulgar underftand it in a proper fenfe, means no 
 more than being raifed or delivered from a dale 
 of flavery and mifery, to a ftate of activity, free- 
 dom and blifs •, and that this true fenfe of x\\t rc- 
 furre^tion of Jefus, was among the fcerets intruft- 
 cd to the apollies, and to brethren of the third 
 degree. If this idea is juft, Chridianity is a fabk 
 
 unv/orthy of further credit. Not only does this 
 
 fyftem gain ground in Germany and England ;* 
 but even here in Holland, moft of the fects, ex- 
 cept the ellabliflied church, favour it. Their fer- 
 
 mons 
 
. ( 8i ) 
 
 mons are moral harangues, having no connexion 
 with the gofpel, which ileny, or keep out of fight, 
 the divinity and atonement of Jefus. The form 
 of baptifm is tortured into a molt unnatural fenfe. 
 In a fermon I heard immediately before what they 
 call the Lord's Supper, there was not a word of 
 commemorating the death of Jefus as an expiatory 
 facriiice ; but a moral eflay on brotherly love, the 
 manifeiting and confirming which was exhibited 
 as the great end of that inititution. By what I 
 can learn, mod of their people grow indifferent 
 to all religion, are content with one fermon on 
 Sabbaths : and, though they hear nothing but mo- 
 rals -, pride, luxury and diffipation daily increafe 
 among them. I fufpecl:, that the faith even of 
 the effablifiied church may foon receive another 
 form than it had a hundred years ago. You know, 
 that there are certain articles of Faith, which 
 teachers fubfcribe before their ordination, and 
 agreeably to which they promife to preach j and 
 that no book by teachers or members of the efla- 
 bliflied church, is allowed to be publilhed, till 
 fome members of a clafs have examinid it, and 
 declared it agreeable to found dotlrine. But 
 many, both clergy and laity of the eftablilhed 
 church, com.plain of tliis reftriclion as an irou 
 yoke ; whifper into the ears of magiflrates, that 
 more liberty fiiould be allowed in fpeaking and 
 writing ; and cry out againll thofe who oppofe 
 their defigns, as herofy-hunters and inquifitors. 
 If thefe gentlemen fucceed, fubfcriptions are like 
 to be abolillied, or to be confidercd as an unmean- 
 ing form. The examiners of books often expofo 
 thcmfelves to ridicule, by their llovenly and con^ 
 tcadidory cenfurcs. In 1774J thcfe of the Hague 
 
 clal* 
 
C 82 ) 
 
 clafs approved Kleman's Order of Salvation •, and 
 in 1776, the fame clafs declared, that" ft contained 
 opinions and expreilions oppofite to the received 
 docSlrine of the church. The Leyden Theologi- 
 cal Faculty, 1729, excepted from their approba- 
 tion of Ditton on the Refurre^lion, his notion of 
 the foul being clothed in death with another body. 
 Forty-four years after, the Hague vifitors approv- 
 ed, without exception, twoEflays by Jo.Euf.Voety 
 which exprefled the fame notion. Placarts v;^ere 
 iffued, 1 65 1, 1653, ^^74> '773> ^g^^hill writings 
 printing, or diifeminating books of a Socinian 
 tendency, or in which the religion of the State is 
 treated contemptuoufly. Yet books prohibited as. 
 blafphemous, 1674, e, g, Bibliotheca Fratrum Po- 
 lanorum, Hobbes's Leviathan, Spinofa's Vforks, 
 all are to be found in every confiderable auftion- 
 catalogue. Nothanker's Life has been tranflated 
 from the German ; Bunkle's Life, Prieilley's Hi- 
 ftory of Corruptions, Evanfon's Letter to the Bi- 
 fhop of Litchfield, i^^'c. have been tranflated from 
 the Englilh : and though they reprefent the public 
 religion' as abominable idolatry, have been pub- 
 lifhed in Holland, with the names of the transla- 
 tors and printers. The Dort minifters, v/ho ac- 
 cufed, in order ^ to church cenfure, the printers 
 and venders of Prleilley's book, are exclaimed a- 
 gainit as informers. Rulers, 1 acknowledge, have 
 too much work, for reading every divinity piece. 
 Yet furely gofpel rainifters fhould attend to writ- 
 ings which openly arraign the v/orfhip of their 
 God, and inform the magifirates, that they may 
 execute their own laws. For an, application of 
 this kind, their High Mightincfles, in a refolutioa 
 17th April 16^0, thanked the Leyden Divi^iity 
 
 PrcfeBer?.. 
 
( 83 ) 
 
 ProfciVors. What our law would have required, 
 had the «Gt)d of Ifrael been blafphemed, is clear 
 from Detit. xiii. 8. To plead that the New Tefta- 
 ment has no fuch precept, is ridiculous ; for there 
 were no Chriilian magillrates, to whom it could 
 have been direitted. Thus, in the church of Hol- 
 land, which retains moft of Chriitianity, the re* 
 peated placarts of the State are without effe£l ; 
 bitter oppofers are not redrained j and minifters 
 who fet themfelves againfb them, are hated and 
 flandered. In the principal towns in Holland, 
 attendance on public worlhip, and care of the re- 
 Kgious inftru<£lion of children, diminifhes j and 
 ignorance, contempt of the dod;rines and laws of 
 Chrift, and immorality, increafe : fo that were 
 not certain places of profit and honour conne£led 
 with profelhng the edabliflied religion, it would 
 by many be gladly renounced. Several preachers, 
 in the pulpit, are dry and unanimated, and, out 
 of it, difcover no zeal. Others keenly contend 
 with one another, on trilling matters, e, g, if all 
 the fufferings of Jefus, or only his lall fufferings, 
 
 were expiatory.— Ere the year 2000, among 
 
 other plans for promoting tafte and good morals, 
 churches are like to be transformed into concert- 
 halls and playhoufes : Among moral inltru(!:l:ors, 
 Plato, Cicero, Seneca, and Confucius, fliall be 
 held in equal authority with Chriil ; and fermons, 
 if any be then preached, and books for intruding 
 youth, flrall oftener appeal to the firfl, than to 
 the lalt. 
 
 I^- 277.-337. R^bbi Jofua B. L. to Ifaac M. 
 Middelburg, nth Auguft 1785. Though T be- 
 lieve there is a time, when the Lord fhalfbe King 
 €ver all the earth, I imagine that period is vet 
 
 dillant. 
 
( 84 ) 
 
 cirftant, and 1 fee not how it can be haflened by 
 the attempts of the new reformers. You forget 
 that their efl'orts are as keenly direded againfl 
 our facred volumes, as againft the New Tefta- 
 ment. Bahrdt, in his Neuefte Offenbarungen, 
 fpeaks contemptibly of both. Teller, in his 
 Worterboek, article Eingeben, fays, that the in- 
 fpiration of the Old Teftament mentioned 2 Tzw. 
 iii. 1 6. mufl be explained from the fame phrafe 
 Job xxxii. 8. where every thing excellent and in- 
 genious is reprefented as coming from God. 
 Damm, who died re6lor at Berlin in 1779, fays, 
 that Mofes's writings were infpired, in fo far as 
 they inftru£t us concerning God, and lead us to 
 God. He could know the age of the world, no 
 better than we do. The hiftory of the fall is a 
 fable \ and though there is much truth in Mofes's 
 hiftory, the drefs is poetic. In Jofhua, the cir- 
 cumllances of the conqueft of Canaan are fi6li- 
 tious. The books of Samuel contain a multitude 
 of falfehoods. There are no prophecies in the 
 Pfalms. Daniel is full of llories, contrived or 
 exaggerated by fuperflition. With the other pro- 
 phets Chriflians have no concern. Semler 
 
 rejefts, without fcruple, the Song of Solomon, 
 Ruth, Chronicles, lizra, Eiiher, Nehemiah : ob- 
 J€£ls confidcrably to Daniel : doubts as to the 
 books of Jofluia, judges, Samuel and Kings : and 
 leaves nothing inviolate, except the writings of 
 Mofes, the Pfalms, and the Prophets. Even in 
 thefe laft, he rejects particular paffages as not in- 
 fpired, c. g. the hiliories of the creation and of 
 Balaam. In general he maintains, that hidories 
 important only to the Jews, lav.s obliging them 
 alone, and whatever is not for the general -ufe of 
 
 rtiankind, 
 
( 85 ) 
 
 mankliul, could not be infpired. Bahrdt on Rom, 
 Ix. 4. warns againfl fancying the trifles great and 
 excellent, which Paul, to win the Jews, there 
 talks of in fo high and pompous a manner. Is 
 KOt this making Mofes a mountebank, and Paul 71 
 flatterer ? Thefe men have one aim with the 
 Deifts, the rooting out all revealed religion, in 
 which, (hould they prevail, mankind muft relapfe 
 into heathen ignorance and barbarity. Their pre- 
 vailing, however, I little dread. Steinbart's rea- 
 fonings againft the Mofaic religion, were urged 
 before him by Voltaire, and fufliciently anfwered 
 by Abt Guenee and others. Neither Deifm, nor 
 the fcheme of the modern reformers, gains much 
 ground, except among thofe who, not choofmg to 
 <:onform their morals to ftricier principles, fo 
 bend their principles, as to fav^our criminal indul- 
 gences and difpofitions. The condudt of Bahrdt 
 and other philanthropills at Hildefheim, and of a 
 clergyman in Holland, who lately renounced the 
 eftabliflied church, demitted his office, and became 
 a difciple of Steinbart, do as much difhonour to 
 their own principles, as their pens attempt to do 
 to thofe commonly received. Your hopes of the 
 fall of <^hrillianity from the efforts of the new re- 
 formers, would be lefs fanguine, did you confider 
 the fate of fimilar, or even more dangerous efforts, 
 in former ages. The perfecution of Athanafius, 
 and the cruelties committed by Genferic and 
 Hunric againfl the acknowledgers of the divinity 
 of Chrift, could not extinguifh that doctrine. 
 The temporary fuccefs of Socinus and of his fol- 
 lowers in Poland, hath not hindered the Trini- 
 tarian from remaining among Chriflians the ge- 
 neral creed. It will not be eafy to root out the 
 t H do^rin^ 
 
( 8d ) 
 
 Htio^trine of the Trirxity, while baptifm ; or that of 
 the atonement, while what they call the Lord's 
 Supper, remains. Modern U nirarians are not 
 more ingenious than their predecedors. I learn 
 from Mofheim, that Simon Budn?eus, ni the i6th 
 century, advanced the notion, which Prieilley now 
 defends, of Jefus being the fon of Jofeph. There 
 is hardly an explication of a text relating to the 
 Trinity in Damm, Bahrdt, or Semler ; which was 
 not formerly pToponed by Enjedinus, Wolzogen 
 and Schli£tingius *, and cenfured by Zanchius, Ca- 
 lovius, Hoorbeck and Feverbornius. The wan- 
 ton freedom, with which thefe reformers mifrc- 
 prefent the fentiments of the fathers, expunge 
 texts of fcripture, alter their reading, or explain 
 away their fenfe, muft open the eyes of many. 
 Weak is Prieftley's plea againft the death of Jefus 
 being expiatory, that, If, Ixvi. 20. Rom, xii. i. the 
 name of facrifice or offering was given, where 
 there was no expiation. We know. that this may 
 be faid of meat and thank-oflerings.: but of fin 
 or trefpafs-offerings, where expiation was not de- 
 iigned, we know not. When the fame Doftor 
 •obferves, that Chriftians are termed priefts as well 
 'IS kings, he forgets that they are never termed 
 high-priefts. He alks, If the great day of atone- 
 ment typified Jefus, wliy he died not on that 
 day ? With the fame fplrit, if Jefus had died on 
 that day, he would have demanded. If the pafchal 
 lamb prefigured his death, why died he not 
 
 on the day on which it was flain ? Further, 
 
 thefe gentlemen are not united among themfelves, 
 and he who would follow them, knOws not which 
 to choofe for a guide. Denying that Jefus died 
 413 un atonementjthey are maivelloully perplexed, 
 
 what 
 
( 87 ) 
 
 wfiat was the grand end of his death. Steinbarft 
 dunks, it was to free men from all fear of wrath, , 
 and to afTure them, that God without fatisfa£lion. 
 or punilliment forgives the offender, who, fen- 
 iible that fin unfits him for the Divine benefits, 
 honeftly endeavours to repent : Prieitley, that it 
 was to give the moll perfecl proof of a future 
 refurre(Si:ion, by fubmitting to death in hope 
 of it : others, that it was as a pattern of that 
 entire obedience and fubjedcion to the Divine 
 will, which God, in another life, fhall glo- 
 riouily reward. Bahrdt teaches, that the foul's 
 furviving the body, is the capital truth of 
 rational religion ; compared with which, every 
 other is of fmall importance. Priellley teaches, 
 that the foul dies with the body, and lives 
 not again till the refurredlion. If the mo- 
 dern fyftem triumph, it muil be by arms, not 
 by argument. I will try the reafonablenefs oi 
 what of it relates to the death of their Mefliah. 
 If he died not in the room of finners, and as a 
 fin-ofFering ; why did one, whom all his followers 
 reprefent as of fpotlefs and exemplary virtue, die a 
 painful, fhamcful and accurfed death, as it he had-- 
 been the meaneft and vileft malefactor? If it is 
 faid, he thus died, that as a martyr he might con- 
 firm his do(flrine ; I alk, what doctrine ? It can- 
 uot be alleged, the docflrines of natural religion, 
 purified by him from all falfe reprefentations of 
 cunning or fuperfiition, x'^ons of his followers 
 ever pretcndecl that our rulers ccndemncd him to 
 death, for preaching the religion of Reafon. Pre- 
 tend it indeed they could not. unlefs they alfo 
 pretended it was an article of the religion of Rea- 
 Ijyn, that he was the Son of God, and equal with 
 II z God.. 
 
( 88 ) 
 
 God. Another teaches that he died to prov^e the 
 refurreftion of the dead. If this was the chief 
 and leading iirticle of his inftrucHons, it is ftrange, 
 that the Pharifees, who zealoufly maintained that 
 article, were of all the Jews his bittereft enemies. 
 Further : If the end of his death was to confirnr 
 his doftrine, his dying in fo very different a man^- 
 ner from that of Jewifli, and even of Chriftian 
 martyrs, is fomewhat unaccountable. The pain 
 and fhame which our martyrs endured in the hor- 
 rible perfecufimi of Antiochus Epiphanes, if they 
 were not deadened, were more than compenfated 
 by joy in God, by the comforts of a good con* 
 fcience, and the ravilhing hopes of immortality. 
 Not fo he, whom his followers extol as the bell 
 of men, and the king of martyrs. From him, 
 the writings of his difciples relate, God fo far 
 hid his face, and withdrew his confolations, that 
 in bitter anguifh he cried, My foul is exceeding 
 forrowful even unto death : my God, my God, 
 why haft thou fcrfaken me ? Marvellous indeed I 
 that the Father of mertics fliould give up an in- 
 jioeent perfon to fuch fevere fufferings, for con- 
 firming truths, which, if liis hiilory is true, were 
 already, by his miracles, more amply confirmed. 
 A third has difcovcred, that he died to remove 
 from mankind all fear of the wrath of God, and 
 uf future arbitrary punillimeuts. If fo, his death 
 was a ftrange device for that purpofe. Before his 
 death, God was regained as the rewa'rder of vir- 
 tue, and the puniihcr of vice. But the inflicling 
 v'xcjuifite pain, on one celtbrated as the moft in- 
 nocent and virtuous of the human race, was a me- 
 tliod of freeing men from fear of arbitrary pu- 
 niilmvent^ as incornrrchenfible as any of the doc- 
 trines 
 
( 8? ■) 
 
 f lines reprobntcd bv the new reformers. Ah iii-- 
 j'tancc of arbitrary punirnmcnr, the grcateft which 
 ever tlie fun beheld ; tlu: giving up virtue a prey 
 lu malice and cruehy : inllead of extinguiihing 
 dread of arbitrary puniflnnent, and imprelRng a-- 
 jniablc thoughts of the Deity, feemed a tfenpta- 
 tion to conclude, tliat it wasa vain tiling to ferve 
 him. A..fourth allures us, the minds of men ^vlxo 
 fancied Cxod mull be reconciled by facrifice, were 
 fet at eafe by an imaginary facriiice, reprefented 
 as expiating once for all. the guik of men. By 
 this hypothefis, inflead of enlightening men, and 
 corre^ing tlieir faife conceptions, virtue muft be 
 treated as vice, and innocence as guilt, vain ima- 
 ginations llrengthened, and a deceived heart gra- 
 tified by a new deceit. Who freezes not, when 
 fuch falfehood and tyranny is afcribed to a holy 
 God ? If an account of the death of Jefus^ wiiicli 
 fo badly. hangs together, were generally received 
 among Chriltians, Chrlitianity would foon be 
 defpifed , as a; monifrous- fyilcm, and baniihed 
 from the face of the earth. . But as for me, I fee 
 wot how. a fyftem fo -contradictory to itfelf, can . 
 be generally received, unlefs. either by hre anci 
 fword, or by the Nazarenes being bereaved of" 
 common fenfe. I cxpe£t not therefore an end ul^ 
 Chriilianlty, by .men's retai'iung .the name of Chri- 
 flian, and renouncing every, tiring meant by it. 
 — — — 1 agree witli you, that: the Herce contci\-» . 
 tions of fo:ne in the Church of Holland on trii- ■ 
 ling matters, an.d th-at vlie decay, o£ zeal and. 
 watchfulnefs among others, are no fymptoms of 
 that Church's ftahility. I have heard too, that fe- 
 cret defigns are forming to open the way for pott;i , 
 'of trull to all denomin.itions of Chridians, Papiils , 
 
( 90 ) 
 
 perhaps excepted. If fuch a fcheme fucceed^ 
 the eftabliilied religion muft foon fall to the 
 ground. If the pretext has any weight, that o^ 
 ther feds pay tribute, and promote. trade and ma^ 
 nufadures, Papifts and we Jews, have as good a 
 claim to be found capable of fuch offices. If our. 
 opinions are didionouring to Jefus,. fo are thofe- 
 
 of the modern reformers... Think not from 
 
 any thing in my letter, that I judge too favour- 
 ably of the Chriiliaiis, and am in danger of going 
 ever to them- No, my friend, I am convinced, 
 on examination, that the religion of my fathers h 
 divine ; and could not renounce it without con=^ 
 trading guilt. But I think it encourages not thg 
 fpirit of profelyte-making, much lefs the fpirit o£ 
 perfecution j and I have learned from Jeremiah> 
 t-o pray for the peace of the city where I dwell, 
 inftead of curfmg its Chriflian inhabitants. 
 
 P. 338—356. Ifr. C. to Jofeph de L. Maarfen,^ 
 3d 061. 1785. I am no longer difpofed to laugh 
 at religion, or to plead that Chrillianity has no 
 comforts in death. I v/itnefTed the lail. moments 
 of my worthy gardener, and wiili I may die his 
 death -^ and if tliere is happinefs in another lifcj 
 this difcipXe of Jefus is aifurediy happy. When 
 the phyfician told him he was in extreme danger, 
 How, faid he, can that be, when God is my Fa- 
 tiier, Jefus my Redeemer, Heaven my country^ 
 vMd Death the melTe-nger of peace ? The greaelk 
 riik I run, is to die j but to die, is to enter on 
 complete and endlefs blifs.. Next foUoivs his ^- 
 difying converfaUon luith the Injicldl phyjtciun^ 
 and ivith a Sodnmri geniUiyian. His laft words 
 were, " I die. But why need that trouble me ? 
 lay Jefus is the true God; and eternal life." j 
 
 could 
 
( 9^ ) 
 
 could not but impart, what, according to youf 
 tafte and ideas, mufl be interelling. You fee 1 
 can be ferious. 
 
 NUMBER IV. 
 
 EDICT of the King of VKVsziA—Foiflam^ 
 ^)th July 1788. 
 
 WE, FREDERIC WILLUM, by the grace- 
 of God, King of Pruflia, &c. Proclaim 
 and make known to all, that long before we 
 mounted the throne, we perceived the neceffity of 
 attention, after the example of our illuftrious 
 predecellbrs, and particularly of our royal grandr- 
 father now with Gcd, for perfeverirg in, or rcr 
 ftoring to its original unfophifticated purity, the 
 Chriftian religion of the Proteflant, Church, 
 through the Pruflian dominions- j for reflraining, 
 fo far as we can, infidelity, fuperftition, corrup-^ 
 tion of the grea.t truths of the Chriltian faith, 
 and the licentioufnefs of manners -ariring from 
 thefe J and for hereby giving our faithful fubjeOs 
 a fatisfying proof, hov/ they may rely on us their 
 Sovereign, with refpecl to their moft importai^ 
 interefts, entire liberty of confcience, inviolable 
 fecurity for the confellions received ty them and 
 their fathers, and protection againil ail diflurbers 
 of their worOiip. Having therefore provided, by 
 various regulations, for the mofi: important necel'-^ 
 fities of the ftate, we now, v,-ithcut furtlier dc~ 
 lay, in confideration of another weighty duty of 
 rulers, intimate thefe invariable rcfolutions : 
 
 I. 
 
( 92 ) 
 
 I. 
 
 We command and ordain, that the three princi- 
 jyal confeirions of the Chriftian rehgion, the Re- 
 ibrmed, the Lutheran, and the Roman Catholic, 
 continue as hitherto, be preferved genuine, and 
 be protected, according to the many edi£i:s of our 
 pious predcceilprs, 
 
 11. 
 
 'The toleration of the other fe£l:s peculiar t& 
 PruiTia fhall remain unimpaired, and no conftraint 
 fh all be offered to the confciences of any, who 
 behave as good citizens and fubjefts, keep their 
 peculiar opinions to themfelves, and do not en- 
 deavour to make profelytes, and fiiake.the faith o£^ 
 thofe of other communions. As every man hath . 
 the care of his own foul, he mull have it in his- 
 power to afl: freely in that matter. Princes 
 ihould provide for their fubjecl:s, teachers of pure 
 Chriiliamty, and thus give all an. opportunity 
 of learning and receiving it. To every one's con-, 
 fcience it mud be left, wlrat improvement he : 
 fhall, or fliall not, make of that advantage. 
 
 The fe6ts hitherto publickly tolerated in our- 
 ftates, are, (befides tlie Jews) Herrnhutters, Men- 
 nonites, and the Bohemian Brethren, wj\ich hold . 
 their religiousaflemblies under theproteftion of go- 
 vernment, and fliall retain undifturbed this freedom . 
 no way hurtful to the Hate.. But the Spiritual 
 Department ihall prevent-other conventicles, liurt- 
 ful to the conilitution and to the Ibate, being 
 Held under the name of wordiiping aflemblies, by 
 which new teachers of all forts may gain follow- 
 ers, 
 
( 93 ) 
 
 ers, dlfturb the public peace, and abufe the to^ 
 leration. 
 
 III. 
 We feverely prohibit profelyte-mnking in all 
 confefiions without diftindion : and clergymen, 
 or others of different religious parties, impofing 
 on thofe not of their communion, the doctrines 
 of their fedl:, or their own peculiar opinions in 
 matters of faith, or in any way feducing or per- 
 fuading to receive them. Every one, however, 
 has full permiiTion, from his own free convichion, 
 to renounce his old, and adopt a new confeihonw 
 Only, for avoiding various inconveniences, he mufl 
 publicly announce this his change of religion. 
 
 IV. 
 
 - Whereas it is reported, that difgulfed Popifb 
 priefts, and monks, and rnafked Jefuits, fecretly. 
 fneak up and down in Prctcitant countries, to 
 convert thofe whom they call heretics, which 
 we v\ ill not allow in our dominions : We there- 
 fore difcharge the Popifli clergy in them from 
 fuch condu6t, and command our Supreme Eccle- 
 fiaftical Courts, our other tribunals, and ail our 
 faithful fubjects of all ranks, to exert themfclves 
 for difcovering fuch cmiiTaries, and to report 
 them to the Spiritual Department for further 
 orders. 
 
 V. 
 
 IVIuch aa we difiipprove profelyte-niaking in all 
 confefficns^as what mull have the worll; efiecf on 
 the common people j with plcafure wc obferve the 
 clergy and hiity of the Reforn.cd, Lutheran, and 
 Fopilh churches, living together in a kind antl 
 
 friendly 
 
( 94 ) 
 
 friendly manner. We exhort them carefulfy to 
 cultivate this agreeable harmony. Inilead of op- 
 pofing thofe of different confelhons, in lending 
 their places of worlliip, or otherwife ailiiling one 
 another, fuch indications of a tolerant fpirit will 
 give us peculiar fatisfatlion. 
 
 VI. 
 
 We enjoin, that the liturgies and diredlories of 
 the Reformed and Lutheran Churches be preferv- 
 ed. The fpiritual department in thefe Churches 
 may change the language of an age where Ger- 
 man was lefs cultivated, and adopt expreflions 
 more in pre Cent ufe. They may aboiifh old cere- 
 monies and ufages, not efiential : but, in doing 
 this, they mufb avoid the change of what is efien- 
 tial in the old creeds and confeffions. This in- 
 juniSlion appears to us the more neceffary j as, 
 
 VII. 
 
 We have obferved v.'ith regret, for fome years' 
 before our accefTion to the crown, many of the 
 Proteftant clergy allowing them.felves unbounded 
 freedom.s with the do6lrines of their confefTions, 
 denying many important articles of Proteflantifm 
 and of Chriitianity, adopting a modifli tone in 
 their manner of preaching, perfe6lly oppofite to 
 the fpirit of true Chriitianity, and thus ihaking 
 the very pillars of faith. They are not adiamed 
 to ferve up again the wretched and often refuted^ 
 errors of 8ocinians, Naturalifts, Deifts, and other 
 fe^ls, and with much boldnefs and impudence, to 
 fpread them among the people, under the ex^ 
 tremely abufed name oi efiUghtening; to depretiatc 
 the authority of the Bible as the revealed will of 
 
 Godi^ 
 
C 95 ) 
 
 i^od ', to corrupt, to explain away, or utterly to 
 rcje£l the facred records ; to reprefent faith in 
 myfteries, and particularly in the Redeemer's a- 
 tonement, as ill-founded or fuperfluous, and thus 
 to reproach our common Chriftianity. We are 
 the more defirous to (tern the current of thefe 
 disorders and outrages in our dominions, becaufe 
 we think it the firil duty of a Chriftian ruler, to 
 preferve in his dates, and to fecure from all cor- 
 ruption the Chriflian religion, of which the tran- 
 fcendent excellency has often been eftablilhed bv 
 undoubted proofs, and to maintain it in all its 
 dignity and original purity, as taught in the Bible, 
 and in the judgment of thofe of different confef- 
 fions, eftabliflied in their fymbolical books ; that 
 thus the common people may not be left at the 
 mercy of fpeculative modiOi teachers ; and mil- 
 lions of our good fubje(Sls, robbed of the tran- 
 quillity of life, deprived of comfort on a death- 
 bed, and plunged into mifery. 
 
 VIII. 
 
 In virtue of our right of property and legifla- 
 tion in our dates, we prohibit all Proteftant cler- 
 gymen or teachers of youtli, under the penalty of 
 unavoidable deprivation of their charges, and fuch 
 feverer puni(hment as we Ihall judge fit, from 
 fpreading thefe and other ftich errors, in the dif- 
 charge of the duties of their fun(flion, or in any 
 other way public or private. As we mud, for 
 the profperity of the ilate, and happinefs of our 
 fubjeclis, maintain the authority of our laws, and 
 cannot fuffer judges, by ingenious fophidry, to ex- 
 phiin away their meaning, or to alter them at plea- 
 sure ; farlefs can we allow every clergyman to a6t 
 
 m 
 
( 96 ) 
 
 m religious matters after his own fancy and lui^ 
 mour, to retain or rejecft the great truths of Chrif- 
 tianity received in the church, to teach the people 
 in a way confiftent or inconilftent with them, and, 
 as he choofes, to fet them in a true light, or to 
 fubftitute in place of them his own conceits. 
 There muft be a common fixed rule and direct- 
 ory, according to which the people muft be faith- 
 fully inftru£led in matters of faith by fheir teach- 
 ers. That rule in our Church hath hitherto been 
 Chriftianity, according to the reformed Lutheran, 
 or Roman Catholic confeffions. Under this rule 
 the Pruflian monarchy has long profpered-, and, 
 even in this political view, we are not difpofed to 
 fufFer it to be changed, by the ill-timed fancies of 
 pretended reformers. Every teacher of Chrifti- 
 anity, therefore, in our dominions, v/ho belongs 
 to any of thefe confeffions, muft teach agreeably 
 to the eftabllflied doftrlnes contained in it *, for to 
 this he is bound by his office, his duty, and the 
 condition under which he v/as placed in his par- 
 ticular charge. They who teach otherwife, are 
 punlilrable by the laws of the land, and can, with 
 no propriety, any longer retain their functions. 
 We cheerfully allow the clergy in our dominions 
 the fame liberty of confcience with the reft of 
 our fubjecSls, and are ^far from offering the leaft 
 violence to their inward convidions. The teach- 
 er, who is convinced that the fclieme of <locl:rine 
 contained in his confeffion is wrong, may, at his 
 own peril, retain this convi(£lion undiihirbed; 
 for we arrogate to ourfelves no dominion over his 
 ( onfcience. Only, according to his own con- 
 fcience, he muft ceafe to be a teacher of his 
 church. He muft lay down an office, for whicK 
 
 from 
 
( 97 ) 
 
 from his change of fcntiments, he feds hlmfclf 
 ufclcfs and unqualified : for tlie doclrine of a 
 church mufl not vary according to the prefent per- 
 fuafion of this or the other clergyman. Yet, from 
 our love to liberty of confcience, we at prefent 
 permit clergymen, known to be more or lefs af- 
 fe<£led with the above-mentioned errors, to re- 
 main in their oflices 5 provided they preferve fa- 
 cred and inviolable, in teaching their churches, 
 the plan of tlieir refpeCiive confeOions. If they 
 preach not the do£frines of thefe faithfully and 
 folidly, but preach what is oppofite to them, fuch 
 deliberate difobedience to our edicl fliall be pu- 
 nilhcd with difmiiFion from their charges, and e- 
 ven more feverely. 
 
 IX 
 
 Our fpiritual depart) 
 
 ... 
 
 Our fpiritual departments, both cf tlie Reform- 
 - 1 and Lutheraii confelTion, are Itricl'y ciijoined, 
 to keep a watchful eye on the clergy in our domi^ 
 nions, that every teacher in churches or fchooL-? 
 may do his duty, and accurately obferve what has 
 been above required : And we bind it on the con- 
 fciences of our miniilers, and the lieads of thefe 
 departments., that, as faithful fervants of the flate, 
 and as they would avoid our highed dilpleafure, 
 tliey would conltantly vratch over the execution 
 of this edicl. 
 
 X. 
 
 Vv'^e enjoin the heads of both fpiritual depart- 
 ments, to make .it their chief care, that vacancies 
 in parlflies, in divinity chairs, and in fehools, be 
 f applied by men, whofe inward conviction, of 
 what it is their dury publicly to teach, tlure is no 
 1 1 reafcn 
 
(■ 98 ) 
 
 reafon to doubt ; and all candidates who exprcfs 
 oppofite principles, mud, according to the autho- 
 rity granted to both thefe miniflers, be inflantly 
 jejedied. 
 
 XL 
 
 As from all this it fufliciently appears, that we 
 sre deeply concerned for the prefervation of the 
 Chriftian religion in our ftates, and for promoting, 
 fo far as in our power, true godlinefs among the 
 people, we befeech our loyal fubjefts, to ftudy a 
 regular and pious walk j and as we have opportu- 
 nity, we Vv'ill difcover our value for m.en of reli- 
 gion and virtue •, knowing, that the unconfcien- 
 tious and profligate ccn never be good fubje(9:s, 
 '.md flill lefs faithful fervants of the ilate, whether 
 in greater or leffer matters. 
 
 XII. 
 
 Whereas the folemnizing and fan^Sifying Sab^ 
 baths and feftivals, hath been enjoined by fundry 
 £di(5ls of bur pious forefathers, thefe fliall on the 
 v.lible be noways repealed j though, by a fpecial 
 police law, we intend feme further regulations^ 
 xuited to the flate of thiC prefent times. 
 
 XIII. 
 
 The clerical order fliall be defpifed and ridicul- 
 ed by none. As fuch treatment of them has often 
 ?Ai unavoidable influence on the contempt of rcli- 
 t2;ion itfelf, we mufl tellify cur difplcafure at it, 
 and, as v/e fee caufe, punifli it. On every occa- 
 fion, Vv'e Vv'ill (liow our regard for honefl and well- 
 iicccmpliflied preachers, and inflrudlors of youth^ 
 iiTid in proof of this, we hereby renew tlie edici 
 
 of 
 
( 99 ) 
 
 of our royal grandfather, now with God, for free- 
 ing their children from military lervices, if they 
 apply to the fciences, to the imitative arts, or to 
 commerce. But, that exemption l"ha!l ceafe, if 
 they apply to manual arts, or any other line of 
 life ; or if, as ftudents, they have learned nothing, 
 and are rejected after examination And we will' 
 order neceflary information of thefs things to bj 
 given to the regiments. 
 
 XIV. 
 
 ■ Finally, we enjoin all our tribunals and magi- 
 ftrates, ecclefiallical and civil, in our kingdom 
 and ftates, to obferve this cdic^ with the utmoit 
 rtri6lnefs and attention ; and the reft of the cler- 
 gy, and all our faithful fubjedls, to regard it in 
 their conduct. ..^ 
 
 The tranllator heartily joins Dr Schneider, in 
 the fentiments with which he introduces the co- 
 py of this edict inferted in his a6ts and records 
 
 1788. Health and profperity to the great 
 
 and wife Monarch, who by a decree, as moderate 
 as zealous, has checked the dreadful diforders, fo 
 juitly characterized § 7. If it be maintained and 
 followed out as its excellency and importance 
 deferve, which may furely be hoped from the 
 wifdom of the Sovereign and of his minifter, this 
 will have a happy influence in reiloring or pre- 
 ferving pure genuine Chriftianity, not in thc^ 
 Prulhan itates only, but in other Protellant ftates.. 
 Limits will be fet to the aitoniihing abufe of the 
 liberty of the prefs, in blafpheming God, ridicul- 
 ing the moft precious truths of religion, lampoon- 
 ing princes and magillrates, and diffufmg immo- 
 raiky : and true Chriitianitv and Chr;lti:u: morals. 
 
 I 2 wiia 
 
( I-^ ) 
 
 will be promoted. This has been the wiih of 
 many thoufand pious, honourable and worthy- 
 men, both among Proteflants and Catholics. 
 What they wifhed, they now hope will be realif- 
 ed, through that wife and gracious Providence, 
 ■^^hich has often fo vifibJy and glorioully inter- 
 pofed in behalf of Chriftianity. 
 
 NUMBER V. 
 
 j^croT(t:t ef the Contriver fy occnfioned by the Kitig of 
 PruJJia's edit!, gth July 1788. Chi.fy trai/h,^ 
 ted of.'d abrulged Jrcm Dr Seiler's Gemeivtiht" 
 izige hdyachtiir.gef!^ i. e. Rem.aiks generally ufe- 
 \v,\ &c. Erlungcn 1780, page 99 — 192. 
 
 § K rxiHE edia of his PruiTian Majefty, infert- 
 ^ ed No. 4. was cccafioncd by many cler- 
 eyrren, not only attacking from the prefs the mod 
 ef ntial truths of the, Gofpel, but preaching doc- 
 trines cppofite to thefe, in which they had folem.r- 
 ly engaged- to inflrua their people. Several fmall 
 fugitive piec. s, which lam.pooncd it in bitter and 
 indecent language, are unworthy of notice. Not 
 long after it was publidicd, Freymuthige betrach- 
 tungen, ;\ c* Free Thoughts, appeared. To thefe 
 Dr Semler r:^plicd in his Vertheidigung des ko- 
 niglichen edicls, /. e. Defence of the Royal edi61:. 
 Hall. 1788. Som.e of the moll plaufible reafor- 
 ings of the anonymous Free Thoughts, with the 
 replies of Dr Semler, Dr Seller, and the Tranfla- 
 tcr, follow. 
 
 In what a frnte arc 'rue noiVy ivhcn ive dare net 
 cpen cur eyes, mujl believe as conrmatidedy and aEl 
 
 'Unthout 
 
( '0' ) 
 
 'without conviBhn ? Who requires this cf the 
 Prullian fubjecis ? The Royal edi6l allows every; 
 one to believe what he will ; and, if he alters his 
 viewo of religion, to join another fecSl ; and everv 
 feci is allowed to have their own <onfeiTion, and 
 to publilli in defence of it. 
 
 Can the docivlnes of reUglon he in joined by cdltis ? 
 No man can be injoined, v/hat he fliali believe. 
 Tiiefe, howe-ver, employed as public teachers,, 
 may very properly be enjoined what tliey iliali 
 teach. The magiftrate does no wiong, when he 
 protects religious eftablifliments, in the principles 
 ar.d laws on wliich thev were united. That pro- 
 tection hinders neither clergy nor laity from 
 leaving one feft, and going over to another. On- 
 ly it is v/ith reafon required, that they ihould de- 
 clare to what denomination they belong. 
 
 Toil infringe my liberty cf corfience, and inj^iti we 
 1o receive your opinions. He only can ccmmond ?ny. 
 ftiith who is irfillible. Freedom cf thought Is not 
 hindered by thofe of an eltablilhment, or by thofe 
 of a feparate rehgious fociety, laying : ** You 
 " cannot be admitted or remain our teacher, un- 
 " lefs you believe that fcheme of religion Vv-hich 
 *' we mean to have inculcated on ourfelvea and 
 " our children." The end of religious eilabliPn- 
 ments, or of diffenting focieties, is loft, if public 
 teachers of different denominations are not bound 
 to teach agreeably to their refpe^tive formuias. 
 It would be madnefs in any body of men, who 
 view certain docfrines as higlily important, to 
 commit the preferving or defending thefe dcc:- 
 trines to men indifferent about them, or v/ho Cx-r 
 tell them as deadly errors. 
 
 I 3 #■ 
 
(to:') 
 
 Jf*the F^oyr.l edicl is perpetual^ ci?id admits no 
 change of confcjfonsy adieu to free enqmiry. The pre- 
 face to the Augiburgh ConfefTion exprefsly dc- 
 clnres that It is not unchangeable. 
 
 Will Rcyal ediBs indeed fuppo'^t a totterirg creed P 
 It is not proven that the creed of the orthodox 
 rotters. It retains its worth, though by many 
 that worth is net tlifcerned. Error prevailing in 
 a metropolis, is no proof that it prevails in a 
 M-hole kingclon-*. Why did the author of the 
 Tree Thoughts write again fl an cdi6t from which 
 he apprehended no danger ^. The experience 
 of forty years in Germany, has taught what 
 influence the great have on men's heads as well 
 as their hearts. If an illufbrious Monarch, in c- 
 ther refpefts of unrivalled merit, has fpread fcep- 
 tical and inndel principles among many of his 
 thoug-htlefs courtiers, iil-inftruded foldiers- and 
 officers, and half-learned divines ; his fucccifor 
 connnits no crime, when, without reftraint on li- 
 berty of confcience, juftly alarmed at tenets un- 
 hinc;ing the principles of his fubjefts, and under- 
 mining the foundation of their hopes, he exerts 
 his influence for promoting a better caufe. 
 
 T'/3^ viagijlrate muj} doubt the truth of his oiun re- 
 iigisny who forbids contradicting it. The magiftrate 
 l:as not infringed the liberty of the prefs, or for- 
 bidden attacks from it on the eflabliilied religion. 
 His zeal for truth, is a forry proof that he fu- 
 fpe£ls it error. 
 
 /,*; man% places^ even in the country, what is terjn^ 
 ed heteredoxy prevails : and he nvho preaches again/} 
 if^ is laughtd at. The Apoillcs v.^ere thus treat- 
 ed ; and if thofe who continue in their doctrine, 
 meet with no better ufage from m.any of their 
 hearers, they need not be furprifed. While, how- 
 ever, 
 
( 1=3 ) 
 
 ever, fome account tlie plain triitlis of the Gofpv.i. 
 foolifhnefs; to others they will prove the v%-ifdom 
 and the power of God. In the mean time, they 
 who deviate from the truth, have no right to pre- 
 icribe to focittics adhering to ir, by whom they 
 fliall be inilructed. 
 
 From regard to tnith, fc'vcn opp:fite f^JJinis are 
 ejiahl'ijhed by the edicl. What if 1 Jhjuld prefer So- 
 drAnfiifm to them all? You are free to worlliip 
 God as you will, and the t^'xtk hinilers net fucli 
 preference. There arc hi PruiTia fome fmall sSo- 
 (^nian churches, wliole toleration the pious Ja- 
 blonfki promoted. Men therefore of that per- 
 fuafion might enjoy their fentiments undiilurbed, 
 if they hevvTayed not defigns to introduce a revo- 
 lution in the public eilablifhment. 
 
 If the atouement is proveriy ivhat occafton fir this 
 fdicl F That it may be preached whtne it ought- 
 to be, as God hath commanded. The religion 
 of Chrifh hath been proven. Is there therefor-e 
 no occafion for a legal eltablifhment .'' 
 
 Jf the nation fjould become Socininfi^ mvfl they flilb 
 retain the Augfourgh confeffiotJ^ or the articles cf the 
 fynod of D:ri ? Laws, are good, which fuit the 
 prefent circumftances of a ilatc,. though they 
 would not fuit ditterentor oppofite circumilances. 
 The poilibility that a ilatc may find nev/ laws ne- 
 cei^ary on certain changes taking place, is no rea- 
 fon for her making them fooner, or for not guard- 
 ing againft changes, which fne thinks hurtful. 
 A church is bomd in confcience to preferve to 
 the utmoil cf her power purity of do6lrine, and 
 is ent'ried to guard againfl- the tnan, who, though 
 an ciiorny to what fi:e accounts important truths, 
 would intrude himfeif as her teacher. It is no 
 
 tyranny 
 
 m 
 
( i<^4 ) 
 
 tyranny in a prince to protect her in the exer^ 
 cife of this right, and to guard her againfc fuch 
 intrufion. Peradventurej fifty or a hundred years- 
 Iience, ditfeicnt ideas may be generally entertain- 
 ed, as to v/hat Is true or falfe, right or wrong* 
 lit or improner. Tvlrr.nfune cluirches and mas[i- 
 ]lj rates mufl: be guided by their own ideas, nc-t 
 by thofe of their grandchildren. 
 
 A king Jljould take care that the keterod-:^ as nvell 
 liS the crthcdzx have nouri/ljinent fir thnr foi/ls.- 
 A {late or a fovereign is not obliged to provide 
 fpiritual poifon for thcfe who, miilaking its na- 
 ture, deiire it as food j though, to avoid encroach- 
 ing on the rights of private judgment, they miiy 
 be permitted to provide it for thenifelvcs. In 
 Germany, they need iiot^ in quell of it, fail to di-- 
 ftant climes. From every bookfeller's fliop, they 
 may find daily and abundant fupply. 
 
 A change of creed inufc be alhroed. Few ncm 
 believe the ciofu'went. Few, perhaps of the aii« 
 thor's friends. The fuccefs, however, of certain 
 teachers is not fo extenfive as- they imagine. A- 
 _mong Paplfls, Calvinills attd Lutherans, perhaps 
 a thoufiincl believe it, for ten who do not. Even 
 in Brandcnburgh, hociniaiis and Deills are not as 
 one to a hundred.. 
 
 § 2. The author of Freymuthige, &c. publiOied 
 a fecond part, in the form of a Letter to a Lover 
 of Truth at B?eroe, which Dr Seller next reviews. 
 
 Piifices Jlcp the further difccviry of truth ^ by in- 
 pjuiing Jilence vii thcfe luho propofe their doubts iv'tth 
 temper and moderat'ion. The royal edict enjoins 
 not this : though it forbids teacliing fcepticifm 
 and error to children in public fchcols, and to tire 
 conrmQii people in the eilabliihcd churches. Men 
 
 who 
 
( i05 ) 
 
 wlio can fiiicl no cdiilcatlon in tbxfc, may fcek it, 
 if they will, in a number of moral tra(Sh, where 
 there is no tinclure of the gofpel. 
 
 CbrijFs kingdom is not of this ivorlJ^ and men muji 
 not he couj} rained^ hy penul Liivs^ to renounce error ^ nnd 
 to fuhmit to the religion of J ejus. True j yet they 
 who undertook to teach the religion of Jefus, and- 
 notwithilandlng teach what is oppofite to it, may 
 Tuftly be deprived of a truil to which they have 
 been unfaithful. 
 
 Jcfiis, his apojlles, ard Luther^ did ivhai the neiv 
 reformirs do, and ivhat the orthodox blame. They 
 dijlurbed the peace luhich men enjoyed in their old rc" 
 ligion. The refemblance is ill-founded. Jeftis-, 
 his Apoftles, and Luther, taught that path to true 
 peace, from which our modern pretended re- 
 formers would lead men afide. 
 
 § 3. Schreiben eines Candidati Minifiierii a:? 
 D. Semler, ncbll deifen freymuthigen ar.twcvt. 
 Mall. 1788. /. e. Letter from a Candidate for the 
 Miniitry to Dr S. With his Anfwer. 
 
 The reslbning of the Candidate are Icfs plau- 
 fible than thofe of the Freethoughts. But ibmc 
 of Dr Sender and Dr Seller's reinaiks occaGoned 
 by thern, further iliow the propriety of the edicT:., 
 
 A Clniilian fcciety is not unjuft, which rcfufeS; 
 to achnit, or diimiiles fhofe, who, in contradidliou 
 to tlie end of her iiiilitution, teach Socinian or 
 Deiilical principles^ The cafe is diiferent, if .\ 
 teacher, who begins to doubt of articles in a p^iblic 
 confefdon, thinks thefe articles of fo fmail im- 
 portance, tliat he keeps his' doubts to himfelf. If 
 a rroteilant cliurcli may hinder Magic or Topcry, 
 ilic may alfo hinder Socinianifm or Deifm from 
 in her p-dpits : nid the civil ma- 
 
 ^••- Urate 
 
( io6 ) 
 
 grilrate may hwiulJy protecft her in die exercile 
 of that power. Light and knowledge are not ex- 
 cluded •, and the fubject is not opprelTed, being 
 allowed to judge for himfelf which religion is 
 bed, and to choofe and profcfs accordingly. The 
 times, however, were more peaceable and vir- 
 tuous, before they were fo much v/hat fome men 
 call enlightened. It was not neceilary that Jefus 
 fliould prefcribe formulas ; for his difciples were 
 united in receiving his words, and interpreting 
 them according to their plain meaning. Churches 
 now find it neceilary to employ them, as fcrip- 
 tures which relate to the moil important truths 
 a<re differently interpreted. They who under - 
 ft and not Scripture in the Socinian fenfe, have- 
 a right to join in a fociety for being inilruft- 
 ed in what they account pure Cliridianity, and 
 for tranfmitting it to their offspring j and in order 
 to this, they have a right by proper formulas to 
 exclude Socinian teachers. 
 
 § 4. TJber auf klarung, Erlles Fragment. RerL 
 1788. /. c'. On Enlightening. Firll Fragment. 
 
 From the many editions of this trad", fome 
 have argued, that the public difapprove the royal 
 edidl:. It is not furpriiing that fo bold and ani- 
 mated an author has found many readers. The 
 rapid fale may however in fart have arifen, fronr 
 many of the half learned, (j^mi-iled by ill-applied 
 philofophy and falfe criticifm, approving tlie S£>*' 
 cinian or Deiftical reformers, lif 10, tliat cii- 
 cumftance Ihows zUq necelfity oi the edid. 
 
 The author v.dth ability and eloquence hath 
 proved, what is allowed on all iuies, and nttd-^ 
 no proof, Examinifig opuvons hy the principles oj 
 foiwd reofin, and fettin^ ti'Ulk in a ckhr lUihr^ is vit-- 
 
( '°7 ) 
 
 riforious : Excluding religion from thai advantage, is 
 criminal ; and they who, in fighting agairjl error ^ 
 oppofe the further difcovery of truth, cannot be vindl" 
 rated. Yet not feldom, thefe fet up for reformers 
 of the public, who, betrayed by prejudice, follow 
 a falfe light, and lead others to darknefs. The 
 King forbids none to examine their opinions, and 
 tlioroughly to fludy philofophy and the learned 
 languages. AH this may be, though the common 
 people are not amufed M-ith uncertain conjectures, 
 and taught a fpirit of fcepticifm and debate, in 
 difcourles from the pulpit, and in the catecheti- 
 cal in{lru6lion of youth. This very fragment, 
 publifued in the prefs of the Royal Prulhan Aca- 
 demy, is a proof, that free enquiry is not re- 
 flrained 
 
 Knoivledge of truth per feels the under/landing, and 
 cannot hurt. Yet the fame degree of knowledge 
 is not necefiary for all : the philofophy of a New- 
 ton, or the taite of a Ramler, is not requifite for 
 training up a good ploughman or day-labourer. 
 There are high improvements in knowledge, ne- 
 ceflary for Minillers of State, or Teachers of Re- 
 ligion, which when men in the lower lines of life 
 vainly attempt to reach, they mufl forget the du- 
 ties of their Itation, or perform them with lefs 
 chearfulnefs. The author has proved, that en- 
 lightening the people, is better than deceiving 
 them -, and has expofcd the deteftable dot^rine, 
 that lies are, in fome cafes, more profitable than 
 truth. 
 
 In a fecond fragment, the anonymous writer 
 talks in a higher tone, difcovers his infidelity, and 
 attempts to feduce his readers by declamation in- 
 flead of argument. A few fpccimens may enter- 
 tain, if thev do not indrucl. 
 
 What 
 
( io8 ) 
 
 What would be the confequences to religion, 
 if this enhghtened century fliould be driven back 
 to darknefs, and, by the iron chains of defpotifm, 
 be fettered to fymboHcal books ? Jefus foundeti 
 his inO:ru<£lions on no fuch books, but on the Di- 
 vine revelation of the book of Nature and Reafon. 
 The vanity of teachers who Hved a century huer, 
 tempted them to forfake the traces of Nature, and 
 to introduce a medley of Judaifm, Heathenifm, 
 -and Chrifiianity. Hence arofe purgatory, hell, 
 
 and the dominion of priefls ever princes. If 
 
 the fymbolical books were ufeful, in the a,ge in 
 which they were compofed, the tone of the times 
 is changed, and there is now no more need of them. 
 Without their aid, the State can Hand. It was 
 not fymbolical books that changed the face of Eu- 
 rope, when, the wonder of this and future ages, 
 the enemy of creeds, and of the defenders of creeds, 
 the never to be equalled Frederic reigned. It was 
 not fymbolical books that animated his foldiers, 
 stained the battles of Leutlien and Rofbach, de- 
 cided in the cabinet v/ar or peace, enlivened trade 
 and manufiitSiures, and compofed and enaded fo 
 wife a fyftem of laws. Vv^hat v/ould have hap- 
 pened, if Frederic had fworn to that wretched 
 Shibboleth, direifled his government by its precepts, 
 and confulted a Prottflant Cardinal, what they 
 prefcribed ? What would we have gained^ had 
 our politics funk down to the politics of the ages 
 when thefe books were manufaclured ? Books fo 
 filly, and yet fo pernicious, that a glance at their 
 contents might give eyes to the blind I Is not the 
 lie tausijht in thefe books, that he who believes not 
 on Jefus, mufl be damned eternally ? The confe- 
 4^uence of thefe doftrines, which Satan invented, 
 and Beelzebub; by priefts andmonksj hath fpread 
 
 through 
 
( 109 ) 
 
 tfirobgh the world, is pride in cur own faith, ahd 
 contempt of that ufeful part of the nation, the 
 Jews, who believe not in Jefus. For, why fhould 
 I value a dog accurfed of God, and deftined to wal- 
 low for ever in fire and brimftone ? By reviving 
 
 the old fpirit of confeffional orthodoxy, talents and 
 genius will be extinguifhed ; trade and manufac- 
 tures, as promoting luxury, difcouraged ; old wo- 
 men burnt for witches ; philofophy and aftronomy 
 filenced, left they fliould difpute the fun's {land- 
 ing over Gibeon, and the moon over the valley o£ 
 Ajalon. Signs will be perceived in the fun, moon 
 and flars, where we now fee the ordinary laws of 
 Nature. Ghofts and apparitions will often alarm. 
 A monftrous birth will prefage the ruin of ftates ; 
 a comet, war and bloodlhed ; the Aurora Borealis> 
 Heaven's vengeance ; and the fcreeching of an 
 owl, the approach of death. A bad tafte will de- 
 bafe hiitories, poems, piftures, ftatues, buildings. 
 Priefls, fiercely zealous for confeffions, will lord 
 it over the people. Princes will forbid freedom 
 of thought and improvement in knowledge, and 
 fay to the wife and honeft, be fools or hypocrites. 
 
 If thofe of every confeffion mufl retain their 
 
 old do6lrines, the Jew, though wifer than his an- 
 ceflors, like them, mull curfe Jefus, and the fol- 
 lowers of Jefus. The Lutheran muft preach a- 
 gainil predeflination, and maintain from the pul- 
 pit, his nvithy iny and under the bread and luine^ 
 againil both Papiits and the Reformed. The Re- 
 formed muft be taught, that, without works, men 
 may be as happy as the moft virtuous, becaufe 
 they were ordained to happinefs. The Catholic 
 Priefl muft confine falvation to his own Church, 
 and damn all who will not become members of it. 
 t K In 
 
( no ) 
 
 In tills profufion of fprlghtly larxguage, there 
 is a wretched penury of argument. To the at- 
 tentive, other parts of this review fufhciently ob- 
 viate what is plaufible. Great as Frederic was, 
 he was no more than man ; and a bombaft enco- 
 mium will not prove it impoflible, that, by other 
 men, he may be equalled or excelled. He believed 
 lefs than other princes : and furely, in that particu- 
 lar, they may copy a better pattern. Though himfelf 
 attached to no confeffion, he allowed the orthodox 
 to retain their old hymn-books, confeflions, and 
 catechifms, and protedled them in that right. 
 It is a trifling remark, that the fafety of the flate 
 depends not on every fubjedl receiving one uni- 
 form rule of faith. This lefibn was unneceffary 
 for ftatefmen in Pruffia, where fo m.any fe6ts 
 of oppofite confeflions are allowed. But it is an 
 important queflion, which our author condefcends 
 not to touch, if confeflions may net prevent dif- 
 orders in particular feels, and fecure the laity from 
 the tyranny of their teachers, in obliging them to 
 hear what they deem heretical. Symbolical books 
 are not abominable or ufclefs, though they per- 
 form not, what they never meant to perform. 
 They were net compofed, to teach the military 
 art, to infpire foldiers with courage, to train up 
 tipprentices for trade or manufactures ; to direct 
 princes in ena6ling laws, and adminiftering go- 
 vernment ; to fix the rights of princes and fub- 
 je6ls j or to decide the difputes between one na- 
 tion and another. Pious princes and ftatefmen, 
 who valued them as means of preferving purity of 
 do£lrine, never dreamed of confulting them on 
 military manoeuvres, or on political, commercial, 
 ax lawquellions. But, they knew, that they hinder- 
 ed 
 
 i 
 
( "' ) 
 
 cd not the conduct of the general, the bravery of 
 the foldier, the induftry and ikill of the mecha- 
 nic and manufacilurer, and the wifdom of the 
 politician. It is a fhrange idea, that what is not 
 good for every thing, is good for nothing. The 
 great Guftavus Adolphus and his foldiers, were 
 neither Socinians nor Deills. They fought and 
 conquered, long before the General German Bibli- 
 othec had begun to diffufe Chriftian Deifm. The 
 men who gained the battles of Leuthen and Rof- 
 bach Vv-ere not acquainted with the re lined prin*. 
 ciples of that Journal. Mod of them were zea- 
 loufly attached to the do6frines of their refpe^live 
 confeffions : and, among a thoufand Chriftians, 
 there was hardly one tincSlured with our author's 
 principles. But becaufe the General German 
 Bibliothec changed not the face of Europe, and 
 gained not the viftories of a Guftavus or Fre- 
 deric, will cur author pronounce that work ufe- 
 lefs ? Or, would he think it a good argument a- 
 gainft Socinian or Deiftical principles, that they 
 cannot claim the honour of the important and 
 meritorious atchievements in which, he tells us, 
 the fymbolical books had no fliare ? Were the 
 men, to whom Prufiia was chiefly indebted for 
 her manufa(Slures, Deifts ? Or, were they not 
 French refugees of the Reformed Church ? Did 
 Deifm compofe and ena(Si: the wife fyltem of laws 
 which, as our autlior obferves, immortalize the 
 name of Cormer ? Why then did Cormer fub- 
 fcribe the royal edick ? The author muft be well 
 acquainted in hell, and thoroughly informed of 
 the political and ecclefiaftical fchemes carrying, 
 on there, who, with fo minute exacfncfs^ diftin- 
 guiflies Satai-Land Beelzebub, and afcribes to the 
 K z firlb 
 
( 112 ) 
 
 iirft the invention, and to the fecond the fpread- 
 ing through the world the dodtrines of the ortho- 
 dox. But, we mud excufe him, in afcribing to 
 hell the origin of opinions in his view fo deteft- 
 able ; in charging them with palpable abfurdity, 
 and in urging againft them obje6tions which have 
 been a thoufand times anfwered *. Bold afler- 
 tions, however poorly fupported, were the befk 
 reafons his caufe could admit. There are many 
 iimple enough to believe every v/ord in his pom- 
 pous harangue, and who are led by found, not 
 by fenfe. By reprefenting Jefus as a Deift, the 
 author, if he means it as a compliment, declares 
 what he himfelf is. Our fymbolical books fay not, 
 that all who want the means of faith, and believe 
 .not in Chrift, (hall perifh. But they fay, what Je- 
 fus faid before them, that he, to whom the gofpel 
 is preached with its proper evidence, and who yet 
 reje6ls it, Ihall be damned. A friend of tolera- 
 tion, who recommends and pra<Slifes univerfal be- 
 nevolence, by benevolence will be infligated to 
 v/arn againft errors which to him appear thus 
 dangerous. The magiRrate may allow different 
 fetls to retain their refpcClive principles, and 
 even their ideas of their necelTity for falvation 5 
 and yet he may require, and tlicy may pracllfe, 
 
 mutual toleration. The Old Teflament is the 
 
 only creed of the Jew, and he is at liberty to be- 
 *;ome either Chriflian or Deiil. The Lutheran is 
 not obliged to aiiix the fame idea which Luther 
 did to the words, i/?, luith^ and under the bread 
 and iui?jey and hath better bufmefs in the pulpit, 
 
 than^ 
 
 • For hints of many of thefc remarks on the iccond frag- 
 p?«t, the tranflator is indebtetl to, t^e book mentioned § 9. 
 
C nj ) 
 
 tKan coniuting the tenet<? of other churches, and^ 
 efpecially tenets v/hich the greateil part of them 
 now renounce. While the Reformed teach, that 
 we are juilified through the merits of the Re- 
 deemer, they alfo teach, that without hoHnefs, 
 no man fliall fee the Lord, and that good works 
 aire necelTary to juilify our profellion of faith and- 
 hoUnefs. Whatever is orthodox Popery, many- 
 Roman CathoHcs preach univerfal benevolence, 
 and are enemies to perfecution. 
 
 § 5. Uber wahrheit et irrthum. Ein nothwendi- 
 ger nachtrag zur fcrhrift uber auf klarung. Ham- 
 burg 1788. /'. e. On truth and error. A neceflary 
 fupplcment to the Effay on Enlightening. 
 
 In this performance, though there are fome 
 things inaccurate and unguarded, the following 
 extracts will fhew, that many of the reafonings 
 are foiid and unaufwerable. 
 
 Were all clergymen enlightened pliilofophers 
 and well-inftrufted divines, men who, free from 
 prejudice, could with a glance, infallibly diflin-- 
 guifli between reality and appearance ; rulers 
 might fafely permit them to turn the heaits of 
 their fubje6fs which way foever they would, as 
 they could not poiTibly turn them wrong, JButj 
 if fuch infallible guides cannot- be found y and ifj, 
 notwithltanding, the welfare of the ftate depends 
 on focial virtuesj. and thefe again en religious; 
 principles : it cannot be inA:liflercnt to a Pri^nce: 
 what religion his fnbjecls are taughtv The po- 
 pulace mull have fpiritual guides^ and the fafety. 
 of the ftate will be varioully affedted, as thefe: 
 guides condud them to fanaticifm, to infidelity,, 
 or. to genuine Chriftianity. It is better thfe oeo-^ 
 
 K. 
 
 p^.: 
 
( "4 ) 
 
 pie fhould te preferved in virtue, by retaining 
 their prefent principles and a little deceit, than 
 that they fhould, by enlightening them, be be- 
 trayed to irreligion and vice. If leading the peo- 
 ple by their imaginations and feelings is deceit, 
 fuch deceit in fome cafes is lav^^ful. * ** This is 
 ill and dangeroufly exprelled. The common peo- 
 ple, indeed, ought not to be unhinged, perplexed, 
 and diftrelTed, by every fancied genius bringing 
 his dreams to the pulpit. Divefl not the vulgar of 
 their prefent motives tovirtue till you have furniflied 
 them vi^ith others better and more effe6lual. Ma- 
 ny things Jefus told not his difciples till the near 
 approach of his fufferings ; and in many they were 
 not inftru61:ed till the defcent of the Spirit after 
 his afcenfion. Yet truth muft be taught as foon 
 as men can bear it, and in the mean time men 
 muft not be deceived by dodrines contrary to 
 truth ; though, to ftrike them the more, truth 
 ynay be fometimes clothed in fenfible images, as 
 the fcripture compares hell to a lake burning v^^ith • 
 lire and brimftone." A ftate muft undoubtedly 
 gain by fo enlightened a fovereign as the great 
 Frederic. A toleratioa of all religions was his 
 maxim. Yet he permitted not the clergy t-o teach 
 what they pleafed. He fought not to enlighten 
 his people by force. He protected thof^ in their 
 xhoice who preferred the old hymn-book to the 
 new reformed one. " He thought it his duty 
 •to fecure the teaching evangelical principles in 
 fchools. He removed from his office Damm the 
 Sociniaiy redlor y and often urged teaching peo- 
 ple 
 
 * What is thu5 incjc&d '^ !' conti\Ins Dr .Seller's- r^-. 
 
( 115 ) 
 
 pie the catecliifm." The ignorance of many both 
 in towns and in the country givc| advantage to De*- 
 iils for fpreading their fentiments. Zimmerman, 
 in his account of Frederic the Great, publickly 
 maintains, that Deifm has been preached in feme 
 village-pulpits. Every day books full of danger- 
 ous errors Jipear ; and their agreeable ftyle often 
 bewitches /lie roving fancies of young raw clergy- 
 men to drink in the infection. Their communi- 
 cating infeftion to others cannot be prevented, 
 if they may preach what they pleafe. The ellay 
 on enlightening is inconfiflent, in extolling the 
 merits of Luther, and yet in afcribing his favour- 
 ite do6trines to the invention of the devil. The 
 queries of the writer on enlightening, if we have 
 to thank the fymbolic books for the ble flings of 
 Frederic's reign, prove nothing. Thefe books 
 contain nothing adverfe to courage and difciplin^ 
 in armies, to trade and manufactures, or to wife 
 legiflation. Guftavus Adolphus, the greatcft 
 prince who ever reigned in Sweden, great in 
 the cabinet, in the field, and m the fciencerj 
 was zealoufly attached to the fymbolical books. 
 Preachers are bound to the elfential dodtrinea 
 contained in thefe books , but not to ap- 
 prcAC every cxpreliion. The mofl zealous con- 
 demn not cenfuring particular paflliges, if it is 
 done with decency. ** Walch in Jena, and his 
 fon in Gottingen, orthodox as they were,, have 
 pointed out in them many miftakes." You a(k. 
 Shall old ccnfefhons for ever remain unalter* 
 ed ? Yes, till the wifefl: and worthieft men iii 
 a ftate think a change ncceifary, and can fup- 
 piy tiieir place with nev/ ones lefs exceptionable, 
 
 '•' Sucli. 
 
( J«o' ) 
 
 ^ Such men the new reformers deem themfelves;. 
 With what juflic^, is the great queftion." 
 
 5 6. Wohlgemeinte erinnerungen van D. W. 
 A.Teller. Berlin, 1788. i.e. Well-meant Advices,. 
 by Dr Teller. ^ 
 
 This tra6t i& written in language, foft, mild, 
 and refpe(!i}:ful to royalty ; and contains many good 
 advices to authors, reviewers, readers, preachers, 
 hearers, and candidates for the paftoral ofnce.. 
 It were to be wifhed that fome of them had been 
 better limited and explained, and otiiers added 
 equally necellary. He condemns fome things in 
 the writers againft the Royal edicl. But he 
 falfely fuppofes, that the Augfburg Confeflion 
 only defigned to diiHnguiih Prctedants and 
 Papiils : and that the atonement and merits c.f 
 Chrift, are there only oppofed to the faftings and 
 penances of Roman Catholics. 
 
 § 7. Some General Remarks by Dr Seiler, thus> 
 fum up the argumenc. 
 
 (i.) Churches of every confeiTion have a right 
 to teachers of their own faith, and ought, by pro- 
 curing them, to preferve truth an\ong thcmfelves, 
 and tranfmit it to poiicrity. — In the exercife of 
 this right, Princes fnould protect them, (2.) 
 Students are in.no fraali danger of being feduced 
 to the fceptical, infidel and heretical principles- 
 which fo much prevail. Churches therefore fitly/ 
 require fubfcviption to confefiions of faith, for 
 learning whom they may fafely tmploy as teach- 
 ers. (3-) The Augiburg Confefiion is fcriptural- 
 m what refpe<!i^s the foundations of faiih, though 
 wrong in fome points of philcfophy and hiftory, 
 
 and 
 
( "7 ) 
 
 ynd in fome Interpretations of particular texts- 
 (4.) No man can bind the confcience of another. 
 No church in one age can prefcribe v/hat pollerity 
 in all future ages fhall believe. Proteilant churches 
 have therefore a right to alter their Confeilions; and 
 the preface to the Augfburg ConfelTion afferts that 
 right. (5.) No alteration of the Augfburg Con- 
 feffion is neceiTary, for it contains found doclrine ; 
 and attempts to change it, even in things not ef- 
 fential, would probably at prefcnt occafion dif- 
 agreeable difputes and new fchifms in the church, 
 and difquiet many fmcere Chriftians. Trade, 
 manufaduresj and the art of war, require no fuch 
 change. Frederic's firft victories were gained 
 by men warmly attached to the Augfburg Con- 
 fefiion. Scepticifm and infidelity weaken the 
 courage of common foldiers, who have no philo- 
 fophy to animate them. The Augrourg-Confeflion 
 is no obftacle to this age becoming Hill further 
 enlightened. In Proteilant Univerfities v/cll af- 
 fe£led to it, pliilofophy and the knowledge of the 
 learned languages have made the moft rapid and 
 remarkable progrefs. Our fymbolical books bin-. 
 der not new interpretations of particular texts of 
 Scripture, or illuitrations of the great articles of 
 faith and practice, in a manner lei's fcholaftic and 
 more convincing. (6.) The Augfburg Confeffion 
 reftrains not free enquiry, or publifhing the nev/ 
 opinions formed as the refult of fuch enquiry, if 
 they are publifhed with decency. (7.) The Augf- 
 burg ConfelTion pronounces a fentence of dam- 
 nation on none on whom Chrift hath not pro- 
 nounced it. 7^). iii. 17. ilf^r,^ xvi. 16. (8.) Men 
 fliould be permitted to publifli what they will :. 
 But printers and authors fhould be punilhed, who 
 
 publiflx 
 
( n8 ) 
 
 publifli atlieifm, blafphemy, trcafon, or what evi- 
 dently fubverts the welfare of a ilate. (9.) Fu- 
 ture divines mud endeavour, by acquaintance 
 with hiftory, philofophy, and the languages, and 
 efpecially by a careful ftudy of the facred oracles, 
 and by acquiring habits of accuracy in thinking, 
 and perfpicuity, elegance, and animation in com- 
 pofing, to be thoroughly qualified for defending 
 truth againfh its adversaries, and reprefenting it in 
 the leaii exceptionable and mofl convincing light* 
 Providence often permits for a feafon error to 
 gain ground : that important truths, purged from 
 human addition, and Supported by new and better 
 arguments, may in the iflue prevail, and obtain a 
 firmer eftabliihment. 
 
 § 8. It was to be expefted, that Deids and So- 
 cinians fliould exclaim againft an edi£l: which 
 checks the fpread of their do61:rines in fchools, 
 and from pulpits : Others, however, mufl regard 
 fair and flattering founds and artful mifreprefenta- 
 tion, more than folid reafoning and the true fenfe 
 of the edift, w^ho join in fuch cenfurcs. Tlic 
 edi6t doth not prefcribe to Chriilians what they 
 {hall believe, denies not the power of Proteftant 
 churches to alter their Confefiions, and allows 
 diflenters from the majority of a religious fociety 
 to choofe a teacher agreeable to their fentiments. 
 It indeed enjoins teachers to preach that faith, in 
 which, according to the defign of their appoint- 
 ment, churches exped: to be inflru£led. It for- 
 bids them to alter eitabiilhed confeihons at their 
 will, or to force on a church, do£lrines which fhe 
 detefts. Doth a prince encroach on the rights of 
 private judgment, by retraining the clergy from 
 
 fuch 
 
( "9 ) 
 
 fucli encroachments ? and in preventing t'le'r ty-* 
 ranny, is he tyrannical ? 
 
 § 9. An anonymous apology for the edi^l ap- 
 peared at Franctort on the Main, 1788, of which, 
 fo far as I remember, Dr Seiier has taken no par- 
 ticular notice. A few extrads from it fliall con- 
 clude this article. 
 
 Is it a quejlion ivtth thofe of the mofi moderate uri» 
 derjianditigy ivhether endeavours to enlighten man- 
 kind are good cr pernicious P No. But men of 
 underflanding will enquire, if what is recommend- 
 ed as enlightening and improvement, indeed me- 
 rits the name ? Was the ape in the fable wife 
 and kind, who, for difpeiiing the darknefs of the 
 night, fet on fire a valuable toreit ? 
 
 'There are men^ luho from prejudice and interefi^ 
 blind the eyes^ that truth may not be difcernedy and 
 turn to their advantage the J'ottijhncfs of others. Yes, 
 and there arc men, who Irom pride, prejudice or 
 interefl, reprefent the cleareit fightcd as blind, 
 and boaft as if they alone faw clearly. 
 
 Other arts and jciences admit improvement. TVhy 
 then fJjould religion be deprived of that advantage P 
 If you mean by religion, men's aQual knowledge 
 of its principles and duties : undoubtedly it may- 
 be improved •, and undoubtedly it may oe dimi- 
 iiiflied and corrupted. But, if religion means, 
 what God hath thought fit to reveal as true or 
 falfe, good or evil, ncceflary or deftruclive ; he 
 only can deem it capable of improvement, who 
 imagines that man may be wifer than his Maker. 
 
 1 hough an ufual, it is a mean artifice in advo- 
 cates for a bad caufe, to pafs over facts and rea- 
 fonings, to vvhigh tliey cannot reply j anfi to 
 
 blind 
 
 4 
 
( I2« ) 
 
 "blind or weary out the judge, with a pompous 
 proof of what was not diiputed. The enemies of 
 the edift follow this plan. They prove that it 
 is the advantage of mankind to be enlightened. 
 That the doctrines of the new reformers enlight- 
 en mankind, they attempt not to, prove. When 
 we employ a barber for polling our hair, we 
 
 don't thank him for cutting off our ears. ■ 
 
 The advocates for the new pretended reformation 
 go further than the Sccinians. Socinians teach 
 that Chriftianity contains nothing which reafon 
 cannot comprehend: and only publifhes thofc 
 truths of natural religion, which, though Reafon 
 could, in fa£l flie had not difcovered ; which 
 therefore it became God to reveal in the facred c- 
 racles; and which, as interpreted by Reafon, are the 
 only rule of faith. They think not that Jefus ac- 
 quired the knowledge of the will of God for man's , 
 falvation, by the ftrength of his underllanding, 
 or by his ftudying the book of Nature : but that 
 he was tranflated to heaven, and there taught by 
 God, what he afterwards revealed to man, and 
 confirmed by miracles. The Cliriftian Deills fay, 
 that though Jefus had feme Jewifli prejudices, he 
 taught religion better than any man hitherto had 
 done. Yet they confider him not as an extraor'- 
 cinary meffenger fent from God; for that would 
 oblige them to receive all he publiihed as undoubt- 
 ed truth. The miracles alleged in proof of his 
 divine commiflion, they declare impolTible, or at 
 leail unfuitable to the wifdom of God. They tell 
 Uo, the Old Teflament was written in the infancy 
 of mankind, when they believed what they dream- 
 c<l^r imagined, and afcribed to the miraculous 
 iiiterpofition of Heaven, whatever they could not 
 
 account 
 
( I^I ) 
 
 Recount for. The apodles, educated in thefe ftJ- 
 perftitious ideas, derived thefe works of Jefus 
 from the finger of God. which only indicated 1 is 
 extenfive knowledge of the powers of nature, and 
 efpecially of the healing art. Vv^hat cannot be 
 explained on thefe principles, they fuppofe that 
 the apoftles added, for gaining credit to their 
 mailer's do6lrine, among peopk fond of the mar- 
 vellous. Nay, from the fame pious motive, Je- 
 fus appealed to thefe works as miraculous, which 
 he knew were produced by natural caufes. 
 Prophecies were^ only fagacious conjeftures, 
 founded on the natural or moral ftate of the 
 world : or devout wiihes, fome of which by chance 
 were accompliilied. The Jews fancied a Mef- 
 fias foretold in the Old Teftament ; and Jefus, 
 for making them more favourable to his perfou 
 and doiSlrine, from a prudent condefcenGon, dif- 
 puted with them on their own principles. The 
 apollles alfo accommodated themfelves to the pre- 
 judices of the Jews, and ufed expreihons com- 
 mon among them, which; in their ihid; and lite- 
 ral fenfe, would convey the abfurd doflrines of 
 the Trinity, Atonement, &c. They boalf that this 
 is the only way of vindicating Chriftianity, which 
 can procure it honour and regard from men of 
 judgment who think for themfelves : and that 
 they only give up untenible outworks, that they 
 may the better defend the fortrefs. But, they 
 reckon among thefe outworks, all the characfter- 
 iltical doctrines which dillitiguilh the gofpel from 
 
 mere natural religion. It isunjulUy, that thel"^ 
 
 gentlemen reprelent the name of Chriilian Deiffs, 
 given to dillinguifli their fetl from others, as con- 
 tradictory. The babe mull have a name. There 
 t L is 
 
( 122 ) 
 
 is no acknowledged author of the fe£l:, from 
 whom it can be denominatedj as the Lutherans 
 from Luther. Probably the many builders of 
 this fvftem, moil of them anonymous, feme of 
 them unknown, would not yield this honour to 
 any one of their number. It therefore remains 
 to give them a name not diihonourable, and which 
 <li{tinguifhes them on the one hand from every 
 other denomination of Chriftians, and on the o- 
 ther hand from the grofier Deifts, who reject Je- 
 -fus as an enthufiad:, or an impoftor. To this iett 
 the edi£l evidently refers ; and this is the pretend- 
 ed enlightening and improvement of which it 
 fpeaks. 
 
 Thofe who diflike the edi£l for the countenance 
 it gives to confefTions of faith, fliould remember 
 tliat they may be ufeful for two different purpofesv 
 The ftate fometimes requires them, when a new 
 fe<Sl arifes, that flie may judge, if, confiftently with 
 the public fafety, it can be tolerated. For focie- 
 ties have been formed, whofe fentiments are dan- 
 i^erous to the ftate, for which I need only appeal 
 to the now pviblicly known fyftem of the IJlmvi- 
 ^ciTi. To juftify Protellants from fuch accufations, 
 'was one defign of the Augfburg ConfelTion 1530. 
 Protellant princes, though bound not to permit in 
 the cliurches of their communion, the teaching of 
 dodlrines inccnfiftent with that confcflion, are at 
 liberty to add to it new articles. 
 
 Another defign of confeflrons, is to prevent dif- 
 order in each particular religious fociety, and to 
 fccure laymen againft the attempts of teachers, to 
 encroach on their liberty of confcience. No fo- 
 ciety can fubfift without eftabliflied rules, in what 
 inanner and order their affairs fhall be conduclcd. 
 
 Religious 
 
( 1^3 ) 
 
 Religious focieties cannot with reafon be except- 
 ed from this rule. They mull be taught, and the- 
 teacher mull: be directed, what he fliall teach, and^ 
 in what manner, though a ihort and general di- 
 re£tory may lometimes be fufficient. Chrilllans 
 who profeis to found their faith on the facred o- 
 racles, yet, in their fentiments, whatthefe teach^ 
 widely differ. Were teachers therefore allowed 
 to explain fcripture in any way they choofe, dif- 
 order would be unavoidable. By a change of 
 fentiment, the teacher may be led to preach to- 
 day, the very reverfe of that which two years ago 
 he warmly inculcated. Proteftant preachers have 
 becom.e firft Arians, next Socinians, and- at lafl 
 Deifts. Nay, we have an example at no great 
 dlflance, of a Proteftant preacher, who, in his 
 public writings, has taught atheifm. What muft 
 the populace, what muft men of rank and ability, 
 who have not made divinity their chief ftudy, do,, 
 when they hear from the pulpit fuch oppofite 
 doctrines .? A preacher dies. What he recom- 
 mended as an effential and important do<Slrine, his 
 fucceflbr declaims again ft as abfurd, or at leaft as 
 an unnecefiary and fuperfluous fpeculation. In a 
 church where are two preachers, one reprobates 
 to-day what the other had yefterday zealoully 
 recommended. A fchoolmafter teaches, a mi- 
 nifter oppofes the old doctrine •, and even children 
 obferve the oppoiite tendency of their inftruclions. 
 In all proteftant churches, the youth are inftrudt- 
 ed by catechifms. A preacher free from reftraint, 
 argues againft the doftrine contained in them ; 
 and thus the minds of the people are diftra6led 
 
 and perplexed. And now, what muft be the 
 
 confequencc of all this ? Some adhere to the old 
 L i doclriues- 
 
( 'M ) 
 
 ilo(Slnnes of their catechifm •, others prefer the 
 newfangled creed of a modifli preacher. Some 
 deipifmg, or offended with their preacher, defert 
 his miniftrations. Many want incHnation or abi- 
 lity to examine, whicli of the contrary inftruc- 
 lions given them are preferable, become indiffer- 
 ent about religion, and fall into fcepticifm or in- 
 fidelity, which foon produces depravity of man- 
 iiers. Say not, that the teaching of natural reli- 
 gion and morality will prevent this. There is no 
 Iccurity that thefe will be purely taught. The 
 'c-.uthor of morals for all men^ who is alfo a preach- 
 er, reprefents man as a machine, and pleads, that 
 the immortality of tlie foul is falfe, or uncertain, 
 j'cfjdes, do£lrines and morals are fo interwoven in 
 })ublic inilru6lion, that, when people are taught 
 to doubt of the firft, corrupt inclinations will foon 
 jiroduce doubts of the fecond. When veneration 
 for one half of tiie Cliiifcian fyfcem is loft, vene- 
 irttioii for the other half will fcon expire. Hu- 
 man laws will prove too weak a bridle for head- 
 ihong vitious appetite. Their execution, deceit 
 : nd artifice Vv'iil often elude, or violence refift. 
 How lamentable, that there are focieties, Vv'here 
 men are tauglit to depretiate the motives to virtue 
 fiom rehgion, as fuperfluous and infufficient ! 
 When the vulgar no longer regard the maxims of 
 natural religion and of morality, as the revelations 
 ;;nd lavv^s of God ; it is a bold and hardy attempt, 
 1o reafon them into principles, about, which phi- 
 lofophers by profefiion are not agreed. Formu- 
 las, therefore, are not unneceffary, if they pre- 
 vent in a confiderable degree, firft, the internal 
 divifions, and then the general decay of religion 
 in a particular fed of Chriftians. But, they have 
 
( 125 ) 
 
 tmotlier happy effc-cl. They fecure to the laity;.' 
 liberty of conicience. If miiiifters may preach 
 what they pleafe, the edilication of the people is 
 left to the mercy of every wild fanatic, or of a 
 flighty youth, who has heard fomethiiig ilrange ac 
 an Univerfity, or has read fome new notion in the 
 immortal works of Bahrdt, or in the general Ger- 
 man Bibliothec. Liberty of confciencc is the na- 
 tural right of communities, as well as of indivi- 
 duals. But the laity mud bid adieu to this right, 
 if teachers are allowed to force inftniflions upon 
 them, which they view as falfe and pernicious j 
 or to expofe as abfurd and ridiculous, what they" 
 regard as certainly true,. and highly important. In 
 this way, only the teacher has liberty of con- 
 fciencc, not the church. If men are entitled to 
 join the religious fed: which they prefer, they arc 
 entitled to demand,, that he who undertakes tu 
 minifter among them, fliall preach tlie dotlrines 
 of that fe<Si:, or at lealt nothing oppolite to them. 
 He who accepts that office, tacitly enters into fuch 
 an engagement. Without this, their peace in this 
 life, and their happinefs in the next, are left to 
 the difcretion, not of a Pope, who may be a man of 
 age and experience ; not of a general council, where 
 many of the judges are wife and honeil j but per- 
 haps of a half-taught, though proud and prefump^ 
 tuous youth, who palTes over in filence, or op- 
 pofes, the important foundations of tlieir faith and 
 hope, and retails to them the cold impcrfe<!:1: mo- 
 rals of philofophy. To force on a Jewiih fyna- 
 gogue a Chriilian preacher, would be tyranny 
 and oppreflion j and yet, by the liberal ideas of 
 thofe who condemn the edicf, the rights of cm- 
 fcience require, that Chriftians fliaii want the be— 
 L 3. nefit: 
 
( '2^ ) 
 
 nefit of churches in an eftabhiliment, or be con- 
 ilrained to hear Socinian or Deiftical fermons. — — 
 But, you objt'cl: not fo much to confeflions in ge- 
 7ieral, as to the grofs errors of our Proteftant con- 
 feiTions. We hinder not your thus objefting, 
 ::nd teaching in your religious aflembUes an oppo- 
 iite fyflem. Only, we claim the fame freedom of 
 condemning your theological tenets, and of pre- 
 venting them from being taught in our churches. 
 We tolerate Jews, and force not ourfelves into 
 their fynagogues to teach baptifm : Neither do 
 they intrude into our churches to perfuade us ta 
 be circumcifed. The edict deprives no man of 
 his liberty of leaving one feci of Chriftians and 
 joining another *, or of becoming a Deifl or Jew, 
 if he choofes it rather. If the King fpeaks of 
 Socinian or Deiftical errors, furely he has as good 
 a title to do this, as writers againil the edift have- 
 to pronounce the oldProteftant doctrines nonfenfe. 
 The King has not ufed fuch illiberal and indeli- 
 cate exprefiions. The edi£l candidly fuppofcs, 
 that Socinians, Deifts and Jews^ may be good- 
 members of fociety, and entitled to its proteiSlion. 
 Indeed, it doth not exprefsly tolerate focieties of 
 Dei (Is. But as yet there are no fuch focieties -, 
 and it is time enough, to grant them toleration, 
 when they are formed, and aik it. In Prulhan 
 Lithuania, and Eafi: Friefiand, Socinian churches 
 were tolerated. Probably the numbers of that 
 denomination have fo decreafed, that there are 
 now no congregations of them aflcing toleration^ 
 and therefore no occafion for mentioning them 
 an the edift. 
 
 Depriving Socinians of their power of teaching 
 in an eltabiiflied church, when tliey a.61; contrary 
 
 to 
 
( 127 ) 
 
 to the engagements they come under at nccepting^ 
 4:heir olhce, is no more imjuft, than depriving one 
 of a civil or military office, who does the reverfe 
 of that which he is commanded, and which he 
 had folemnly or tacitly promifed to do. Such 
 liave no right to a falary, granted under condi- 
 tions, which they will no longer perform. 
 _ But muit he llarve, who is forced to lay down 
 his office ? No. A church, which thinks him un- 
 fit for teaching the way of life, does well in c- 
 fteeming his integrity, ^ind in contributing for the 
 fupply of his wants. Yet, it ough.t not to be ex- 
 pelled, that the l\dary neceffary for procuring an- 
 other teacher, ihould be given to one who doth 
 nothing for it. When one is difiniffed from a 
 civil or military office, thofe are not required to 
 fupport him who were once under his care. It is 
 not meet to take the childrens bread, and cafl it 
 to dogs ; though dogs are allowed the crumbs that 
 fall from the table. The difmiiTed clergyman may 
 be well qualified for a civil ofBce, or for feme 
 branch of trade or manufacture • or he may hnd 
 a fociety of his own fentiments, by miniftering 
 to whom, he may fupport himfelf and family. 
 But, if incapable of providing for liis own and 
 their maintenance, in any way of honeil induflry^ 
 like other poor, he fliould be fupported by the 
 ftate •, and the more liberally, on account of his 
 former flation, and his renouncing the gains which 
 accompanied it, from a principle of confcience. 
 
 N U 1^,1. 
 
 4 
 
( 1^8 ) 
 
 N U Kl B E R VL 
 
 E:<lra3sfrcw the Prrfeut Si ate of' the Church cf he- 
 land, 2dtcl!t. By Richard Lor J B/fi;ap of C/oyne. 
 Dublin y l"]^";. 
 
 1^. i 3i — 1 7 . ^"T^ HE f abject is extremely delicate y 
 _1_ ^i^t the moment is critical : it is 
 
 decifive of tlic Prcteilant intercPu. — Truths,. 
 
 which in happier fealons fliould rell in cbhvion 
 lor the preicrvation of general harmony, muit 
 now be brought forward to public notice, and- 
 imprcfied, as forcibly as poffible, on tlie min(!s of. 
 Irilli and Britiili Proteftants of every denomination. 
 The delicacy which flilles them mud be falfe^ be- 
 eaufe it would be iatah 
 
 The outrages of tlie Whitc-Bbys in the South,, 
 fuppcfcd to be confined to tithes, (which alone 
 would be a matter of no little moment to the Pro- 
 teitant reiigioiL, as Ihall hereafter be proved), do- 
 by no means ftop tliere. They extend to tlie per- 
 fons of the eilabliflied clergy, who are hunted- 
 from their pariihes *. They control the proceed- 
 ings of Veftries, for granting money for the repair 
 of cliurches, and other things eflential to the de- 
 
 * In the diocefe of Cloyne, ftvcn rectors of pariflies, hitherto 
 conftantly refident, have applied to the ordinary^ for leave to 
 abicnt themfelve.?, from well-grounded apprehennons of perfona! 
 danger; three of whom are fo reduced in their incomes, from a 
 competency of two or three hundred pounds a year, that ihcy do- 
 not receive a curate's lalaiy, and of coiirfe Divine Service is dif- 
 continued. It is obvious, that by a fimilar proceeding, the White- 
 Boys have it in their power to fupprcls entirely the Protef^ant 
 religion in Mui)fler, Connanght, and even Ltinfler, Eublin ex- 
 empted. 
 
 cency- 
 
( '29 ) 
 
 cency of Divine worfnip, though the Roman Ca- 
 tholics ar-e very reafonably precluded by lau' from 
 voting on fuch occaiions. In one inftance, they 
 have proceeded to fucli extravagance as to nail up 
 a church * ; to forbid the curate at his peril to of- 
 ficiate, though the re£lor v/as difabled by age and 
 infirmities ; and to force the clerk to fwear not to 
 attend him : In another, to threaten publicly, and 
 to bind therafclves by oath (in prefence of one of 
 the church-wardens) to burn a f new church, un- 
 lefs the cid one were referved for a mafs-houfe. 
 Now, if to fuch violence of a popilli mob, aflem- 
 bled in various and numerous bodies, through the 
 entire province of Munfter, and part of Leinfter 
 and Connaught, provided with arms forced out 
 of the hands of Proteftants, and extorting money 
 to purchafe amm.unition, and defray the expence 
 of their nightly excurfions, as well as the fuppcrt 
 of their confederates under confinement, be added, 
 the connivance of lome members of the efbabliflicd 
 church, the fupincnefs of more, the timidity of 
 the generality of magiftrates, a corrupt encou- 
 ragement of thefe lawlefs acts in not a few, the 
 difdculty of prevailing on witneHes to rppear 
 (not only from the danger of appearing, but fiom 
 the oaths CAitcrted from them not to appear) a- 
 galnfl criminals the moft notorious +, the natural 
 
 Cirecc 
 
 * 11\c clui-ch of Konojhn-Jore, in the dlocefe of Cloynr. 
 
 + In the i>aiifli of Glannrrc, in the dioccic of Cork. 
 
 ^ The i:iK£i of this is proved \>y the proceedings of the !afb 
 jifTizos in Mimftcr ; where, ;i!tn- t!'.e inultituJcS of iiiibnces of 
 l;r(.r:hr!p open houfcs, rohliing the inhshitants of fire-anns, am- 
 ruinit'on and money, of incendiary lettc-rs, of rr.aiming inoffcp* 
 five and helplcfs pcrfons, anci other capital crime!:, notoiioufly 
 comrTiitUcl in every quaittr ol U^e pro.i.ice, by irary difiirenr 
 
 p»rlic.-:. 
 
( 13° ) 
 
 eiie£l of the impunity of fuch criminals, is the 
 confequent temporary fubverfion of the provifion 
 for the eflablifhed clergy, which^ if continued, mufl 
 terminate in the extintSlion of the order. As the 
 danger, though by no means remote, may be too 
 diftant for the fliort fight of the bulk of the peo- 
 ple, and much induftry is employed to blind them, 
 by treating this infurredlion as a matter of little 
 moment •, it becomes the indifpenfible duty of 
 fuch as by fituation were enabled, and by duty 
 are called on to watch its progrefs, to /peak oift, 
 not fearing, though not wiihing, to give offence \ 
 and to found the alarm, whilft it is ytt time. For, 
 though a perfecl reliance may be had on the good 
 intentions of Government ; yet, in a conftitutton 
 like ours, and in a cafe which comes home to the 
 breall of every Proteftant, it is expedient, in order 
 to facilitate the execution of thofe good intention^,, 
 that the people at large fjiould be informed of their 
 true intereft, and their real fituation. 
 
 Speaking of the neceiTity of excluding Paplfhs, 
 as much as pofllble, from political influence, he 
 urges, among other things, 
 
 parties of men, each amounting to feveral hundreds ; Co that the 
 number of perjons guilty of capital felonies, muft have amounted 
 to thoulands; only two perlbns were capitally coMvidcd, and not 
 one in the extenfive county of Cork, where the outrages vvere at 
 leaft as flagrant and general as in any other. The caufe is obviou":. 
 V.-itneiTes did not dare to appear. And the repetition of like of- 
 fcnres fince the Affiles, \vhen all diiputcs about tithes were at aa 
 end for the current year; the continuance of afiernbling in nume- 
 rous well-armed bodies, and jJalTing winter-ni;;hts in levying mo- 
 ney, and taking fire-aims fo.cibly and fel.>niou(ly from the Pio- 
 teftants, a proceeding vvliich now extends to the province of Lein- 
 fter, within leis llian 50 milc5 of the capital ; are proofs too 
 pregnant of the cifetH: of tliC impuj it}- of cliclj allociates, and of 
 their future intcnUar.s. 
 
 V. zu. 
 
( '3' ) 
 
 T. 21 — 24. The fecurity which an oath of al- 
 legiance could give, does not apply to the danger 
 of undermining the ecclefiaftical eftablifhment in a 
 peaceable manner, within the forms of the con- 
 ftitution. Were the Roman Catholic freeholder 
 allowed to vote for a member of Parliament, (for 
 inftance) would he not have influence over his re- 
 prefentative, even if he did not claim n right to 
 ivftnicl him ? Muft he not, as a confcientious 
 Chriftian, wiili the (quiet) eftablifliment of what 
 he thinks the true church \ and contribute every 
 thing, confiitent with the laws of his country, 
 to fupprefs herefy ? How would fuch a pro- 
 ceeding clalh with his oath of allegiance to the 
 King, or his difavowal of the Pope's authority in 
 
 the temporal aflairs of the kingdom ? But it 
 
 may be fuggefted, that the terms of the oath 
 might in future be extended to comprehend the 
 entire conftitution ; and then the Protcftant afcen- 
 <lency would be fecure. I am ready to believe, 
 that many individual Roman Catholics are men 
 of fuch integrity that they would adhere to fuch 
 an oath, if they thought proper to take it ; for' 
 men are often better than their tenets. But what 
 would their Cliurch fay ? I need not conjecture. 
 1 nc reader will fee a direct dccifion of this point 
 by the legate at Brufl'els, Ghilini Archbifliop 
 of Rhodes, who had the fuperintendence of the 
 Romiih Church in Ireland, in his letter to the 
 (titular) archbifliop of Dublin, in the year 1768, 
 when an oath of allegiance for the Roman Catho- 
 lics of this country was in contemplation. The let- 
 ter was publillied by Thomas deBurgo, (Burke) ti- 
 tular bifliop of Oflbry, and public hifloriographcr to 
 the Dominican order in Ireland, in his appendix 
 -to his Hibernia Dominicana, printed in 1772 j 
 
 iiiuh 
 
 A 
 
( '3^ ) 
 
 a'nd, together with three fimilar ones to the other 
 three (titular) metropolitans, ftiled by the bifhop. 
 Liter a vere uiirea^ cedroque digna *. The legate 
 treats the claufes in the propofed oath, containing a 
 declaration of abhorrence anddeteftation of the doc- 
 trines, *' That faith is not to be kept with he- 
 " retics, and that princes deprived by the Pope, 
 *' may be depofed or murdered by their fubjecSls," 
 as absolutely iutolerahle ; becaufe, fays he, thofe 
 do6lrines are defended, and contended for, by mod 
 Catholic nations, and the Holy See has frequent- 
 ly followed them in practice. On the whole, he 
 decides, that " as the oath is in its whole extent 
 " unlawful, fo in its nature it is invalid, null, and 
 *' of no eife^l:, fo that it can by no means bind and 
 " oblige confciences." That fimilar decifions, on 
 the validity of oaths detrimental to the interefts 
 of the Holy See,~ were uniformly made, when- 
 ever fuch occafions offered, by fucceffive Popes, 
 is well known. The prudent Proteftant will 
 therefore judge, what effeft fuch a decifion on a- 
 ny future oath might have on the Roman Catho- 
 *lic populace of Ireland, from the degree of re- 
 fpe£l paid by them to oaths in general, (which is 
 not increafed by the late proceedings in Mmi- 
 ller !) and the degree of their bigotry-, even if 
 there were.no other fource of dillike to the Protef- 
 tant government. I am aware, that there is a dif- 
 tinftion between the Galilean and other Roman 
 Catholics. But what proportion of the Popidi 
 inhabitants of this kingdom, would know what is 
 meant by the Galilean Church ? Who is the au- 
 thorifed voucher of its doctrines, to be fet in op- 
 
 pofition 
 
 * It is inferted at length, in the cud of the Bifhop of Cloyne's 
 pamphlet. 
 
i 133 ) 
 
 pofition to the /egnte of the Pope P We may^ 
 judge, what will be the do6tnnes of the (titular) 
 bifhops, by the claufes in their oath at confecration, 
 which follow *. 
 
 " The Roman Papacy, and the royalties of St, 
 " Peter, I will, faving my own order, aflift them 
 *^ (the Pope and his fuccelTors) to retain and de- 
 " fend againft every man. The rights, honours, 
 '* privileges, and authority of the holy Roman 
 " Church, and of our Lord the Pope, and his 
 " fucceflbrs aforefaid, I will be careful to pre- 
 " ferve, defend, enlarge^ and promote. All He- 
 " retics, Schifmatics, and rebels againft our faid. 
 " Lord, and his fucceflors aforefaid, I will to the 
 ** utmoft of my power, profecute [the ttxm.perfequar' 
 *' is ambiguous] and oppofe." Willhethen be like- 
 ly to ufe his influence over his flock, to enforce the 
 obligation of an oath, derogatory from the roy- 
 alties of St. Peter, and the authority of the holy 
 Roman Church, and calculated to give ftability 
 to herefy ? Will he not think that oath malum in 
 fe ; and rather to be repented of than kept ? He 
 would not (I allow) abfolve the man of the guilt 
 of having taken it, without his repentance ; but 
 he would probably fay, (as the Roman Catho- 
 lic prelates of Munfter very properly declared, 
 with regard to the oaths extorted by the White- 
 Boys) that the obfervation of it would aggravate 
 tlie guilt. 
 
 P. 84. In Ireland, the Proteftants are not one 
 fourth of the people. 
 
 P- 93 — 91' '^^^^ Oakboys in the north, in the 
 year 1763, were for a fhort time almoft as vio- 
 lent, and overran feveral counties like a torrent ; 
 t M but 
 
 * The whole oath is infcrtcii in the appendix to the Bifhop's 
 yamphlct. 
 
( 134 ) 
 
 ^t a fevere check or two from the army difperf- 
 ed, and a few capital punifhments effeftually 
 quelled them. The popular fury not being flir- 
 red, or afterwards kept up by defigning men, had 
 no root, and foon died away. But the prefent 
 proceeding is not a paroxyfm of frenzy, originat- 
 ing with ignorant and ra{h peafants ; but a dark 
 and deep fcheme, planned by men fkilled in law, 
 and the artifices by M'hich it may be evaded. 
 Thefe enemies to the public peace, and the Pro- 
 teflant clergy, (though nominal Proteftants), fug- 
 gefted to the farmers to enter into a combination 
 under the fancSlion of an oath, not to take their 
 tithes, or to afiift any clergyman in drawing them: 
 and a form of fummons to the clergyman to draw, 
 penned with legal accuracy, was printed at Cork, 
 at the expence of a gentleman of rank and for-, 
 iune j and many thoufand copies of it circulated 
 with diligence through the adjacent counties of 
 Limerick, Kerry and Tipperary. In order to 
 render thefe oaths univerfal, the Whiteboys, 
 lometimes in numerous bodies, fometimes by de- 
 legates from fuch bodies, tendered the oath above 
 mentioned (without any further threat, than that 
 of taking a lift of thole who did not fwear) at 
 the Rcmifli chapels, and market towns. At the 
 fame time, to avoid the appearance of intending 
 to rob the clergy of their whole maintenance, 
 they publiOied, and the newfpapers copied a tith- 
 ing-table ; which, however, was never generally 
 iidopted by them, or adhered to by thofe who 
 profelTed to adopt it. The rates propofed by 
 their feveral parties, varied in different pariftics, 
 and in the fame parifli at different times. In fome 
 parilhes, they were followed by a refolution, to 
 admit no c'ompofition for tithes. It is an evi- 
 dence 
 
( '35 ) 
 
 dence that the poor were not the authors of this-; 
 difturbance, and that their relief was not the real 
 ohje6l of their promoters j that the White-Boys 
 did not aim to render potatoes tithe-free, but, 
 from the beginning, infifted on annihilating the 
 payment of tithe for bay. But the mod liberal 
 tithing-tablcj held forth by any of tlieir parties, 
 would have reduced the income of the clergy to 
 fuch a level, as muil have ilmt up a large pro- 
 portion of the churches in every part of the king- 
 dom : in Connaught would have left few remain- 
 ing. This combination, as the contrivers of it 
 
 well knew, v/as as effectual to deprive the clergy- 
 man of almofl: his whole income, as forcible op- 
 pofition •, and had tithes been their only objedl, 
 they had no motive to proceed further. But this 
 did not content them. They took the arms out of 
 the hands of ProteJlantSy luhom they could not fufpeB 
 of employing them in defence of tithes. They levied 
 ammunition, and money for the exprefs purpofe 
 of purchafrng ammunition, as well as of providing 
 for their fupport; (though their earneftnefs to 
 arm themfelves cannot be accounted for by any 
 prefent necellity of fecuring themfelves, or any ef- 
 forts hitherto made by them to oppofe his Majef- 
 ty's troops). They proceeded to greater ads of 
 violence : to force . individuals who had taken 
 tithe, to fwear to break through their agreement, 
 to menace and ill-treat pcrfons who ferved pro- 
 cefles, or fliould appear at the aflizcs to prove 
 contracts for tithes \ to commit favage afis of 
 cruelty on the fervants of the clergy ; at laft to at- 
 tack their perfovs ", to force tliem to fwear to 
 give up tlieir property ; and even to ciemand a 
 furrcndcr of old tithe-notes-, to prepare graves for 
 M 7, them 9, 
 
 > J 
 
C 13^' > 
 
 tliem ; and to threaten foxme with tortures an^ 
 death. They intimidated vellries from levying 
 money for the repair of churches *, for the pay- 
 ment of the legal falary of the officers attending the 
 church, or the purchafe of elements for the holy 
 communion ; nailed up one church ; bound them- 
 fclves by oath to burn another. They broke open 
 jails j fet fire to hay and corn ; and even to houfes, 
 efpecially thofe occupied by the army ; and at laft 
 had the audacity to threaten the cities of Lime- 
 rick and Cork, and the*town of Ennis, the capi- 
 tal of Clare, with famine ; and to take meafures 
 for interrupting a fupply of provifions, by public 
 menaces to fifhermen and farmers. They threat- 
 ened to biirn the town of Newmarket in the dio- 
 cefe of Cloy ne, unlefs a White-Boy confined there 
 was releafed. In addition to thefe public outra- 
 ges, the filent mifchief occafioned by them can- ' 
 not be calculated. But I think I may venture to 
 affirm, on the ftrength of my own obfervation 
 during the whole fummer, and on a very exten- 
 five correfpondence, I may fay, through the whole 
 county of Cork, (the diocefe of Cork and Rofs 
 having been pur under my care in fome degree 
 by their worthy Eifhop, during his abfence for 
 the recovery of his health), that fo general a ter- 
 ror of violence from the common people prevail?, 
 that few perfons, if any, think it prudent to di- 
 itrain for rent, or to procefs for debt. A like re- 
 port has been made to me by gentlemen of the 
 county of Kerry. Into this ft ate of favage anar- 
 chy they have reduced the province of Munfler, 
 
 and 
 
 * Since tlie firft edition of this pamphlet, the author has re- 
 ceived an ofncial account from a parifh in his diocefe, that the in- 
 habitants had recovered payment of a church rate, and refcued 
 the goods diftraincd. 
 
 •\. 
 
( 1-7 ) 
 
 and co?itiriue th^h' lughtly expeditions tor tlieur^ 
 grand objecls, tliat of difarming the Proteilants,. 
 raid arming theinielves, not only in that province, 
 hut in that of Leinfter, within 50 miles of the 
 capital. What were the motives, let the mea- 
 fures declare : what will be the eiFe£l: on the 
 Proteftant religion and interell, and of courfe on 
 the connexion of this kingdom with Great Bri- 
 tain, unlefs the Legiflature ihall take a firm decided 
 parr, is too evident. 
 
 P. 100 — 104. Since this letter was fent to the 
 prefs, a letter addrefled to the public on the fub- 
 JTe£l of tithes. Intended as an anfwer to Theopliilus,, 
 has appeared in print. This letter-v/riter con- 
 troverts fome fa(5fs, for which I can produce as 
 vouchers, not vague reports^ but original" docu- 
 ments, or copies of fuch documents, ready to be 
 attefted on oath, or affidavits of moft refpecfable 
 
 men. The letter-writer fays, p. 8. *^ I believe 
 
 '* there are but two inflances of any perfonal at- 
 ** tack on clergymen. The one indeed was 
 ** treated in a very inhuman and favage manner, 
 ** v/ithout the leail: caufe tliarl have heard ; but 
 " the other made himfclf obnoxious, by oiliciat-- 
 *■* ing otherwife than as a clergyman ; fo that, on 
 ** the whole, I fee no caufe for the darm given 
 " by Theophilus, where he infinuates that the 
 ** clergy labour under the- continual appreheniioii; 
 " of being put to the crueleft tortures, or maiia— 
 " cred by a favage banditti in the day, or burned 
 " in their beds by nodiirnal incendiaries*." I.' 
 M 3 , la;:.. 
 
 * By Ills dercr'iption of the cafcp, I conceive he aihiJes to tv\(>> 
 clerkly men ui the diocefe of Ca1:cl : one of whom '.va; taken oiic. 
 of iiis bed, cauicd away naked, and tueatcd as. he dcicribu.'- ;.biii:: 
 
 4 
 
C 138 ) 
 
 take it for granted, from this writer'^ profeiTed 
 candour, that he muft confider a threat to 
 take away a man's life, or burn his houfe, 
 if he does not give up his property, as (vir- 
 tually) a perfonal attack. Now, of this my dio-^ 
 cefe alonev furnifhes numerous inftances. One^ 
 clergyman (a dignitary in my cathedral) was forced 
 to come out of his houfe at midnight, by a band 
 of 1-50 ruffians, to fwear that he would give up 
 his legal rights ; a gun being pointed clofe to his 
 head whilft the oath was tendered, and a horfe 
 produced with a faddle full of fpikes, on which 
 he was to be mounted, if he refufed to fwear : 
 A fecond was menaced, (with dreadful impreca- 
 tions), that he fliould meet a moft horrible recep*' 
 tmiy if he did not obey their laws more pun£luaU 
 ly, though he by a public notice had declared fub* 
 miffion : A third, (with like imprecations), that he 
 fliould be treated i /I ki I m/if?Iy ^nd barharoujly : A 
 fourth, that he fhouid be feverely puniftied if he> 
 dared to officiate : A fifth,, i-f he did not difcon- 
 tinue a fait at law ; and a fixth, that his houie 
 ihould be burnt: A feventh had his houfe (in the 
 town of Mailov/) broken open at midnight, and 
 his bed-chamber entered by a number of armed 
 men, who forced him, to give up his horfes for 
 their ufe : An eighth narrov/ly. efcaped a viiit 
 
 from 
 
 if hi the fecond he alludes to a clergyman, who, inKConfeciuence 
 «f his acting as a magiilrate, was attempted to. be atluflinated, Ks 
 has not been fully informed of the cafe ; for the fame gentleman 
 had been before violently af^ulted by the White-Boys, had feme 
 of his ribs broken, was obliged to take refii2,e in his chtucU 
 (where he was confined a whoie night) at a tiwe when he was 
 atting as a parilh miniiler in the management of his tithe, in th«, 
 Tftry manner prefcribt d by the Whitc-Boysj that 15, without the 
 »fuilance cl a Froi^tor, 
 
( 139 > 
 
 irom 300 men, having jufl before their arrival' 
 quitted the houle where he ufually refided : A 
 ninth had his houfe furrounded in the dead of 
 night by 1 00 men for feveral hours, wlio endea- 
 voured to force his gates •, the terror nearly oe^^ 
 cafioned the death of his daughter, who was 
 brought to bed the night before (a facl which the 
 afTailants, who were his near neighbours, muft 
 have known), and, by his anxiety, for her, impaired 
 the health of the father. Though he fent word 
 to the infurgents, that he would give up the 
 whole of his tithes rather than endanger the lif« 
 of his child, they did not forbear their vifits *, but 
 repeated them, with the addition of Ihocking cru- 
 elty to a poor labourer employed by him, whom 
 they took naked out of his bed, brought to the 
 gate of this clergyman, and whipt him fevercly 
 there, requiring him at every ftroke to cry out to 
 his mailer, though they knew the cries would be 
 heard by his daughter, who was ftill confined to 
 her bed : A tenth received a written meiTags 
 from the Wiiite-Boys, declaiing, with their ufual 
 imprecations, that if he intended y'/^r/j villnny as to 
 fet tithe at the old rates, they had prepared a pitched 
 JInrt for h'lni^ in ijchich they ivould fet him on fire : 
 The eleventh, (a gentleman ftill more refpe^able 
 for his character, than his very, advanced age), 
 after 44 years refidence in his parilh, where he 
 had been a ccnftant benefaftor to the poor, re* 
 ceived repeated mcflages, that his barn (a thatched 
 building contiguous to his houfe) fliould be burnt, 
 and he taken cut of his bed : and ho exhibited a 
 fpe6lacie, which would have difgraced the moft: 
 uncivilized country, of the dwelling of a man fo 
 venerable, grote^ed for a length of time by a mi- 
 litary 
 
 J 
 
( HO ) 
 
 Iitary guaid. A band of 300 White-Boys ad- 
 vanced within a mile of his houfe, on the firil 
 night appointed for the attack of it ; but turned- 
 back, on hearing that it was guarded by foldiers.. 
 This outrage happened within 13 miles of Cork, 
 on the very day that Lord Luttrel left that city on 
 
 his progrefs to Kerry. In the diocefes^ o£ 
 
 Cork and Rofs, two clergymen, refident on their 
 refpe6live glebes, were attacked by numerous- 
 bodies of White-Boys, and compelled to fwear 
 that they would conform to their rules. Two 
 others were obliged to retain military guards for 
 a confiderable length of time in their houfes ; one 
 of whom had five of his liorfes cropped, from 
 fpite that his houfe was fecure. The houfes of 
 both thefe gentlemen were vifited by the infur- 
 gents. A fifth may be laid to have narrowly e- 
 Icaped a perfonal attack •, for another gentleman,, 
 who was miilaken for him, was knocked off his 
 horfe, and very feverely beaten; and, but for atim.ely 
 difcovery of the millake, by the affailants men- 
 tioning the name of the clergyman, would pro- 
 bably have been killed^ Many of the clergymen, 
 ©f thefe dibcefes, received threatening letters 
 and meflares : in confequence of which menaces, 
 two of them took refuge in Cork.. * A clergy- 
 man, now refident in Cork, a fortnight fince re- 
 ceived a AVhite-Boy meilage, that his ears fiiould 
 be cropped, and his tongue cut out of his mouth. 
 On the whole, all the clergy • in the extenlive 
 county of Cork (of whom only I fpeak with the 
 fupport of authentic precis), wliofe places of re- 
 
 fidence 
 
 * Of this Uft fzc\ I have no ether voucher, than a printed 
 paper tianfmitted to me hy a dignifitd clergyman in the dioC€|e 
 »f Cork. But I am convinced of the truth of it. 
 
( «4i ) 
 
 ffdence were in the country, were under continual 
 alarm, and obliged to arm themfelves in the befl 
 manner they could •, and had they not yielded to 
 the violence of the infurgents, I am perfuaded 
 would have been perfonally ill-treated ; perhaps 
 buried in thofe graves, which were in many places 
 dug (profefTedly) for their reception. 
 
 P. 105, 106. — The Letter- writer reproaches 
 Theophilus feverely,for calling thefelawlefs people 
 " a Popifh banditti, fpirited up by agitating friars, 
 *' and Romdfh miffionaries, fent hither on pur- 
 ** pofe to fow fedition." I cannot help thinking 
 the Letter-writer goes far, in averting that no 
 fuch friars or miffionaries have been found in this 
 country. Though I do not know on what autho- 
 rity Theophilus fpeaks, I can very well conceive, 
 that he may think the letters of Mr O^Leary caU 
 ciliated to fow fedition. I do not fay that the re- 
 verend author intends, much lefs that he is fent 
 hither on purpofe ; but in my poor opinion, (which 
 has however the fanction of every rational man, 
 with whom I have converted on the fubje£l:), his 
 publications tend (and if fuch ivere his defign, are 
 
 moll artfully contrived) to produce that effed. 
 
 That the Letter-writer and the public may ji«dge 
 from Mr O'Leary's general pofitions, the BiOiop 
 gives ihem in his own Mords, from p. 106. — 11 1. 
 Addrefling himfelf to the infurgents, whom lie 
 conceives to be oi his own religious perfuafion, 
 at that tinie afTembled in numerous armed bodies, 
 for the avowed purpofe of robbing the eftablilhed 
 clergy of their rights, he fays, " I know you are 
 " opprefled and impoverifhed more than any 
 ** fet of the lower clafies of people upon earth. 
 " — Thefe difturbanccs originate in the dues of 
 
 the 
 
( M2 ) 
 
 '* the clergy. 1 would rather pay my tithes^. 
 
 *^* let them be ever fo oppreffive, than put my 
 ** neck in the halter, by violating the laws of the 
 
 '' realm, let them be ever lb fevere. The fe- 
 
 ** verer the claufes of the White-Boy a6l are, the 
 *' more you fhould be on your guard. Confider 
 '' the danger to which you are expofed from the 
 ** logic and eloquence of Crown lawyers, the 
 *" perjuries of witnefies, and the prejudices of ju- 
 *' ries. I am informed that the one, who is to 
 *' fwear againft fome of you who are in gaol, is 
 *' one of the greateft villains in the kingdom, and 
 ** efcaped the gallows fome years ago."— — After 
 expatiating on the feverity of the laws againfl 
 them, as not being fit for a Chrijiian countrjy and 
 warning them that they could not expedl a fair 
 execution, even of thofe cruel ordinances, from 
 the iaw-oihcers of the Crown, the witnefies or 
 jury J I think one niay fay with juftice, of bis ad* 
 drejs to the common people of Inland^ particularty 
 fiich of them as are called White- Boy ^ printed Dub- 
 lin 1786, that it is calculated to raife difcontent 
 and indignation in the Roman Catholic peafantry, 
 againfl the National clergy, the Legifiature, the 
 executive power, and their Proteftant fcllow- 
 fubjetls. it is not entirely fuperfluous to obferve, 
 how much fuch an impeachment of the chara£ler 
 of a witnefs, by a m^w out of court, and not fworn, 
 was calculated to give an unfair prejudice to the 
 juries in favour of the White-Boys who were then 
 i\\ gaol. 
 
 N U M^ 
 
( 143 ) 
 
 NUMBER VII. 
 
 Traiie de la verite de la religion Chretienne* Par 
 Ja. Vernet. Hoin. 8. ds'9. Laujmme 1782, ^ 
 ^om. 10. Genev. 1788. /. e. A Treatife on the 
 Truthof the Chriflian Religion by James Vernet. 
 
 DR VERNET, Profeflbr of divinity at Gene- 
 va, began the publifliing of this work 1730. 
 The firft feven volumes, defigned as an enlarge- 
 ment and improvement of the younger Turretine's 
 Latin diflertations on the truth of Chriflianity, 
 though they poflefs confiderable merit, perhaps 
 will not convey much new information to thofe 
 who have perufed the bell Englifh writers againfl 
 
 Deifm. It is otherwife with the 8th, 9th, and 
 
 loth volumes. In them much light is call on 
 
 the rapid propagation of Chriflianity in the firlt 
 centuries ; on the evidence of the authenticity of 
 the books of the New Tcftament, and of the cer- 
 tainty of the principal facls recorded in them, 
 from the teilimonies and conduct of Jews and 
 Heathens, who partially received, or wholly re- 
 jedl:ed the religion of Jefus •, and on other import- 
 ant articles of church hiilory. Indeed, Dr Lard- 
 ner, in his large coilc'Slion of Jewifh and Heathen 
 tcftimonies, has engaged in thcfe enquiries, with 
 much greater extent of learning, and depth of 
 crltlclfm. Yet, the l.irgenefs of that work, and of 
 his credibility of the golpcl hiftory, has, in Scot- 
 land, prevented their being fo generally read and 
 known, as their dilllnguiflied excellence deferve ; 
 and even thofe bed acquainted with Dr I/ardner's 
 writings, may find feme ingenious, and, if I mif- 
 
 take 
 
( 144 ) 
 
 take not, original remarks on thofe fubje£ls, in 
 my extracts from Dr Vernet. I thought not my- 
 felf at liberty to omit even thofe paflages, where 
 his reafonings appear to me inconclufive, and I 
 am perfuaded would liave appeared fo to the au- 
 thor, if he had read Lord Hailes's Difquifitions 
 concerning the Antiquities of the Chriftian Church, 
 Glafgow, 1783 *. What is generally known or 
 well-handled in books, to which my readers may 
 have eafy accefs, I judged it unneceffary to tran- 
 fcribe. 
 
 In an advertifement prefixed to the laft volume, 
 and dated 3d July 1788, the author fays, " Among 
 '* the favours with which it has pleafed God to 
 *' crown my old age, one is, my having been en- 
 " abled to finifli my principal work, which has 
 '^ employed two thirds of a long life. The flow- 
 '' nefs with which one volume followed another, 
 " and which was occafioned by other neceflary 
 ** bufinefs, has been ufeful to my work. The 
 ** new form, which the great controverfy it 
 " handles has afTumed in fixty years, has given 
 " me occafion to refute many nev/ reafonings, 
 «* and to advance many things, of which Tnrre- 
 *' tine and others had been filent. The particu- 
 " 1-ar manner in which I have confidered my laffc 
 " argument, t. 8th, 9th and loth, has carried me 
 '^ much further than my original guide j and that 
 
 *^ part 
 
 * His remains of Chrirtian antiquity, 3 volumes; liis tranfiations 
 of Minuciiis Felix's Ocflavius, and of Laciantius on the death of the 
 perfeculors ; his difquifitions concerning the antiquities of the 
 Chiillian church ; and erpecially his enquiry into the fecondary 
 canfes which Mr Gibhons has afTigned for the rapid growth of Chril- 
 tianity, would have been admired in days, when the knowledge 
 of facred criticifm was lefi rare, and when the ralue of it was 
 ciorejuftly clUmated. 
 
( M5 ) 
 
 *' part of my work will perhaps appear the moit 
 
 " new and curious." He takes notice, that 
 
 bad health had obHged him, in 1786, to decline 
 his public fan(Slions ; and claims indulgence for 
 the defects of the laft volume, publilhed in the 
 90th year of his age. 
 
 Tom. viii. c. 13. — The Ebionltes were the only 
 heretics among the Chriftians of the two firft cen- 
 turies. They acknowledged the miracles of Chrift, 
 and their numbers wer<i fo inconfiderable, that 
 Irenicus, 1. i. c. 3. reprefents the faith of Chrif- 
 tian churches as every where the fame, though the 
 Ebionites did not think as other Chriflians, as to 
 the nature and dignity of Chriil, ufed only Mat- 
 thew's goipel, and obierved circumcilion, and o- 
 ther Mofaic rites. It appears from Irenccus, i. 26. 
 th^t the Gnoftics were not confidered as a Chrif- 
 tian fe6l, but as men who meant to corrupt Chrif- 
 tianity by their .philofophic ideas, and to whom 
 the church oppofed the uniform <lo6lr;ne of the 
 apoflles. If the Alogi rejecl:ed John's Gofpel, 
 -that veiT rejection proves that John's Gofnel then 
 cxiRed. 
 
 C. 14, The Gnoilics were philofophers In Afia 
 Minor, who adopted the tenets of the Perfjan 
 Magi. Impollors among them, as Simon, Me- 
 nande^Saturninus-, &c. pretended to divination 
 and miracJiiious powers, in order to derogatj from 
 ChriiHan miracles. Others, perceiving tliat thofe 
 laft were above all imitation, and yet addicled to 
 their old philofophy, endeavoured to incorporate 
 it into the Chriltiaii doclrinc, efpeclally among 
 the Heathen : for, accounting the world the pro- 
 duiSlion of an evil principle, they naturally re- 
 je<9:€d the Old Teitament,' v.herc the true God is 
 t J^ rcpreftnted 
 
 i 
 
( H^ ) 
 
 reprefented as Creator of heaven and earth. 
 Their idea of matter, as the work of the evil prin- 
 ciple, led them to deny the refurreftion of the 
 body. Many pailages in Paul's epifdes to the 
 Colollians and Timothy, and in Peter s 2d epiftle, 
 wain againft their iirll attempts. When John 
 wrote his firfl epiflle, fome of them had gone fur- 
 ther, and aflerte-d that Chrift's body was only aeri- 
 :d, not compofed of iiefli and blood. They did 
 not, however, openly difcover themfelves till the 
 end of the life of St John. See i Jo, ii. 19. And 
 hence Plegefippus, a liiftorian of the fecond cen- 
 tury, apud Eufebium, hid. eccl. iii. 32. andiv.22. 
 jifTerts, that, till the time of the Emperor Trajan, 
 the chureh knew no herefies. Irena^us writing, 
 about the year 173, againil the different feOs of 
 the Gnoilics, afligns them the fame jtra, iii. 23. 
 V. 20, and always conriders them as philofophic 
 fe£ls. Clemens Alexandrinus, Strom, vii. near the 
 end, makes thefe heretics of no older a date than 
 Adrian and Antoninus Pius. And TertuUia.n de 
 priefcript. c. 29, 30, 32, obferves, that the que- 
 llion, What was the docirine of Chrill i rnay ea- 
 illy be anfwered from the writings of liis iirft 
 difciples, and their verbal inftrufticns in every 
 place, the remembrance of which was preferved 
 in the churches they foundetL I'he Gnoftics 
 therefore appeared 100 years too late for invali- 
 dating that teftimony. 
 
 C. 15. The Doceta^j in attempting to account 
 for, aeknov.ledge the appearances recorded in the 
 
 Gofpcls. In the 2d century, the venerable old 
 
 men v*ho had lived with the apoilles, and receiv- 
 ed from them the in.'pofition of hands, were a 
 ilrcng bnrrier againit the Gnoftics, by their tefti- 
 mony 
 
( 147 ) 
 
 mony of the apoftolic dodrine. Yet, Chriili.ins 
 were then ftill better fortiiied againft innovations 
 in doctrine, by the writings of the apoftles, now 
 collected together. The Gnofbics, incapable of 
 arraigning the authenticity of thefe writings, pre- 
 tended that Jefus had a public do(Slrine for the 
 vulgar, and fuch difciples as- the apoftles, who 
 were only proper for witnefling outward fa^ts ; 
 and a fecret doctrine imparted to thofe of a more 
 enlightened and philofophic call. Without con- 
 trad i6ting the fads in the New Teftimient, they 
 pretended, that the apoftles, blinded by Jewiih 
 prejudices, often miftook their Lord's doclrine, 
 Cerinthus was perhaps the only jew who adopt- 
 ed the Gnoftic philofophy. As he could not de- 
 ny the miracles of Chrift, attefted by fo many li- 
 ving witnefTes, and even acknowledged by many 
 of the Gnoftics, he attempted to explain the dig- 
 nity of Chrift's perfon from the oriental philofo- 
 phy, and reprefented him as an ^on of the lirll 
 rank, who had, at the baptifm of Jefus, united'^ 
 himfelf with his humanitv, and retired from him 
 at his death. See Iren;eus, iii. 2. The fame 
 ftriking evidences of Chrift's mkacles, led Carpo- 
 crates, under the Emperor Adrian, to add to the 
 philofophy of the Magi and of Plato, a tincture 
 of corrupt Chriltianity, and to reprefent Jefus as 
 teaching a double doctrine. Though on account 
 of the defects in the creation and Mofaic law, the 
 Cainites afcribed both to a bein-g lefs perfccl: than 
 the Supreme : yet they admitted the union of the 
 divine and human natures in Jefus, and the ac- 
 count of his life and miracle s^a^c orded by the 
 
 EvangcHfts. Some have afflKd to Balilides 
 
 a new gofpc] : but r>eaufobrenift. du M.uii* 
 N 2 cheii'ine,, 
 
( M8 ) 
 
 clieifme, t. 2. p. 3. has ihown that he only pub- 
 
 lifhcd an explication of the Gofpel. Marcion, 
 
 according to Irenjeus, i. 29. retrenched from 
 Luke's Gofpel, what regards the generation of 
 our Lord, and paffagcs both in the Gofpels and 
 Lpiilies, which reprefent God the Father as Crea- 
 tor of the univerfe, or which appeal to Old Tef- 
 tajnent prophefies of Chrift. This, however, was 
 not denying our Lord's miracles. J uftin Martyr, 
 Apol. I. tells us, that the Marcionites were not 
 moleiied in times of perfecution. We need not 
 wonder at this *, for Gnoftics fcrupled not, on fuch 
 occafions, to declare that they were not Chrifti- 
 uns, by facrificing to idols. 
 
 C. 16. The Valentinians, Marcionites, &c. were 
 all Gnoftics. Only, their different fchools varied 
 in their manner of combining the oriental philo- 
 iophy with the hiftory of Chrift. Meantime, 
 though ftruck with the miracles of Jefus, they en- 
 deavoured to introduce themfelves into the Church, 
 to fow their errors : they were not accounted 
 Chrillians, becaufe they renounced not their Pagan 
 philofophy, and, under various pretexts, difregard- 
 ed the authority of the Apoftles, denied that the 
 Supreme God was creator of the world, and de- 
 rided the Old Teftament. The Manichees had as 
 good, and the Mahometans a much better title to 
 the Chriftian name. Their teftimony, however, 
 fo far as it has any weight, confirms, inftead of con- 
 tradiding the hiftory of Chrift's miracles. They 
 denied not, that the Gofpels were written in the 
 age, and by the authors whofe names they bear. 
 They alleged not, that they were forged by 
 Chriftians of later times. As manufcripts fpread 
 lefs quickly than printed books, many ot the 
 
 earlv 
 
( ^49 ) 
 
 early Giioftics might not have read the Gofpels-, 
 and might learn the miracles from general re- 
 ports of" what was publicly done, and from lefs 
 exa(^ accounts, which early appeared. The firft 
 who propofed doubts of the authenticity of the 
 Gofpel, was Fauilus the Manichean, in a debate 
 with Augufline, about the beginning of the 5th 
 century^ The Gnoftic pliilofophers made the 
 iirft advances to the Church. Yet, neither the 
 iiattering profpe6l of aid from their learning and 
 eloquence, nor the danger of provoking their re- 
 fentment, prevailed on her, by admitting them to 
 her communion, to open a door for their perni- 
 cious errors. Nothing could produce this deli- 
 cacy, unlefs a certainty of the things wherein 
 they had been inltrutled, and of the guilt and ha- 
 zard of forfaking them. Yet thefe philofophers, 
 after the Cimrch had refufed all alliance with 
 them, continued to own thefe miraculous facls, 
 which their livin^x ni;i;h Tudea afforded them the 
 bed opportunities for examining. The facls they 
 believed. Their only' labour was, how to recon- 
 cile them with their philofophy. This was the 
 cafe, not with one feci of Gnoftics only, but with 
 many who had feparate fchools, and explaiiied 
 diil'erently the facts in which they all agreed. 
 They were not p^-epared for thus receiving Chriflian 
 miracles, by thofe rccordc«l in the OldTcftament^, 
 for they reject d it, and acknowledged Jefus not 
 as King of Ifracl, but as a Saviour defcended from 
 Heaven for all nations. This idea they derived 
 not from the writiiigs of the Apoftles ; for, 
 prompted by phihjiophic pride and prejudice, 
 they rejefted the do.£lrines of thefe writings, and 
 employed their excjuiutj fubtility and rclincment 
 N 3 for 
 
C 150 ') 
 
 for recoiiciling things inconfiflent. No account 
 can be given, that, biafled as they were againft 
 the theology, they fliould admit the miracles of 
 the New Teitament, unlefs that thefe laft were fo 
 recent, fo well known, and fo fully proved, that 
 they coidd find no flaw in their evidence, though 
 genius, perverted by inclination, fuggefted to 
 them the moH extravagant fchemes for difputing 
 away the tonfequences of thefe facls. Such is 
 the true key of their abfurdities. If it does little 
 honour to their judgment, and even to their inte- 
 grity, it gives an additional proof of facls, which 
 almoft paiTed under their eyes, and which they 
 Irad no temptation to have allov/ed, if they had 
 not been conftrained by full conviftion. If Athe- 
 nian philofophers, convinced of the wonderful 
 "works of Chrift, yet unwilling to change their ^ 
 philofophv, or to renounce their idol worfnip, 
 had taken any fucli middle part, their affent to 
 the fafts of the Gofpei would not have loft its 
 Aveight by their enmity to its doftrines. Happily, 
 however, not only Athenagoras and Jullin Martyr, 
 Platonifts, and Pant^enus a Stoic, but Clemens 
 Alexandrinus -and Origen, who were Gnoftlcs, 
 confented to be taught by the Apoftlcs of Chrift , 
 C. 17. It has been alleged, that none of the 
 earlier fathers in the hrft century mention our 
 Gofpels, and that Juftin Martyr is the firft who 
 eites them •, fo that probably they were forged a- 
 bout the year 130, the prevailing party wiftiing to 
 change the faith of the Church, and to introduce 
 new Gofpels, which fhouid gradually make the 
 old forgotten. In this they fucceeded, and the 
 Chriftianity of 1700 years refts on that falfe bafis. 
 ^—To this I reply; "The Gofpels were ol- 
 
 leded, 
 
( 151 ) 
 
 iec};ed, and the churches inftrucled by thein, irt 
 leaft 30 years before Juflin, though the verbal 
 tellimony of the Elders who had heard the Apof- 
 tles, rendered till then frequent citations of them 
 unneceflary." Cited, however, they were by Bar- 
 nabas, Clemens Romanus, Ignatius and Polycarp. 
 — Indeed, at that time, it was ufual to cite lefs 
 cxad:ly than now : and the Fathers had fmall oc- 
 cafion for exaclnefs, when addreffing thofe to 
 whom the Gofpels and Epillles were familiar. 
 In the difpute with the Gnoftics, at the begin- 
 ning of the fecond century, both parties cited 
 them, juflin, in his Apology to Antoninus Pius, 
 A. D 142, obferves, that the memoirs of the 
 ApolUes, and writings of the ancient Prophets, 
 v/ereread onSundays in their aiTemblies. Irenazus, 
 writing, in 1 7 :^, againfl: the Gnoiiics, who pretended 
 to know, better than the Apoftles did, what was 
 the do61:rine of Chrift ♦, was led to relate by whom, 
 when, and on what occafion the books of the 
 New Teftament were written. — The ufe of the 
 Apocryphal Gofpels by the Apoftoiical Fathers isv 
 •no objection. Citations from them are not nu- 
 merous, and they are mollly from the Gofpel of 
 the Egyptians, the moft antient, known, and e- 
 fteemed among them. We may eafily fuppofe, 
 that thefe might contain fome lefs important 
 events of our Lord's life, not recorded in our 
 Gofpels, but at that time known by tradition. 
 Thefe books, however, were not cited to prove 
 do(^rines, but as we cite the Apocryphal books of 
 the Old Teftam nt, or the Apoftoiical Fathers. 
 Though authentic, or not forged, they were con*- 
 -fidercd as the works of uninfpired and lefs in- 
 formed writers, and ib of much inferior autho- 
 rity. 
 
 I 
 
( '52 ) 
 
 rity. The antiquity of feme of them fhows, thrrt 
 Jefus was not an obfcure perfoii, fince many of his 
 cotemporaries v/rote his hiftory, agreed in the 
 moil important facts with our Gofpels, and on 
 that account were cited with approbation, after 
 the canon of the New Teftament was completed, 
 while none pled their telHmony to refute the 
 facfs narrated in our facred books. When the 
 infpired books became generally known, and were- 
 tranflated into Latin and Syriac ; without any- 
 formal decree, the apocryphal ones were more 
 rarely tranfcribed, and gradually fell into oblivion. 
 C. 1 8. Deifts plead, that the firft Chriflians 
 difcovered how eafily romances might be impofed 
 upon them inilead of real hiflory, by the many 
 forged gofpels long received as true, and even by 
 
 the Apoilolical Fathers cited with honour. 
 
 But what will a bare polhbility of a GcfpeFs being 
 forged in the fccond century, prove, in oppofition- 
 to clear teilimonies, that oin' Gofpels exiiled in 
 the hrll ? Befides, thefe books were called Apo- 
 cryphal, as written by perfons lefs known, and of 
 lefs authority than the Apoftlcs : not as con- 
 taining falfe, or at lead doubtful hiftories. They 
 were not falfe in their titles, for they bore no 
 name ; and their authors being unknown, was a 
 chief rcafon why they Vv^ere termed apocryphal. 
 I might obferve the fame thing of many pieces 
 relating to the lives and fermons of the apollles. 
 Men who had feen or heard Peter, or Thomas, or 
 Paul, naturally collected and put into writing 
 x'vhat they remembered. Indeed, every day re- 
 markable events are recorded by authors who con- 
 ced their names, and thus diminiih their autho- 
 rity, efpecially as fon-K; of them, though honeft, 
 
 may 
 
( '53 ) 
 
 may be very imperfectly informed. The Paftqj: 
 of Hermes was not anonymous, and probably on 
 that account was longer read than any other of the 
 apocryphal books. Yet even that was not general, 
 and foon ceafed. FaUe gofpels are indeed afcrib- 
 ed to Bafilides, the Valcntinians, &c. But thefe 
 Gnolcics were not accounted Chriilians, appeared 
 not till the fecond century, and rather mifmter- 
 prctcd the true Gofpels, than forged falfe ones 
 under the names of the apofties. Poflibly the in- 
 tituling them, The Preaching of Peter, &c. was 
 only an ingenious fiClion, like that which Plato, 
 Cicero, and modern writers of dialogue have 
 ufed, without any intention of deceiving. For- 
 geries might have been eafy to a party long in 
 power, in the 12th century ; which in the fecond 
 century were impoffibie. Pious and humble bi- 
 iliops, united under no head, employed in teach- 
 ing their people, and guarding them againlt re- 
 nouncing their profeihon, to whatever fufferings it 
 might expofe them ; would never have confpired 
 to alter the received belief, to deftroy the old and 
 generally received Gofpels, and to fubilitute in 
 their place new ones under falfe names. Had 
 they formed fo bafe a defign, they would rather 
 have compofed one complete and uniform Gofpel, 
 than four, in which there are many feeming con- 
 tradic):ions ; and would rather have reconmiended 
 their forgeries by the names of James and Peter, 
 than oi Mark and Luke, who were not apofllcsi 
 Nor could they have palmed on the world fpu- 
 rious Gofpels, as written by Matthew and Joiin ; 
 for the Ebionites, a feparate fedl, poirclfed Mat- 
 thew's Gofpel in Hebrew for near a century ; and 
 many who knew John mull have been alive 30 
 
 years 
 
( «54 ) 
 
 years after his death, and able to teftify whether 
 he was author of the Gofpel afcribed to him. 
 Lead of all can it be accounted for, why the 
 Gnodics did not charge the orthodox with iuch a 
 forgery. It was impoffible to make men renounce 
 writings, till tlien highly elteemed, in favour ot' 
 others hitherto never mentioned. What could 
 iniiigate to fo difficult and treacherous an at- 
 tempt ? It could not be intended for gaining cre- 
 dit to the miracles of Jefus j for they were re- 
 corded even in the apocryphal Gofpels, and per- 
 formed too publicly to admit of the leaft doubt. 
 
 Tom. ix. C. 19 — 28, contain an ingenious 
 vindication of Jofephus's teftimony againfl the ob- 
 jections of Faber, Lardner, and others. He often 
 cites v/ith approbation Vindicice Flavian?e, Lon. 
 1777, a book exceeding rare. The tranilator, 
 however, pafles over thefe chapters, to make room 
 for extracts, in his view more important. 
 
 Cn 29. When a nation is divided in their man- 
 ner of accounting for a phrenomenon in nature, 
 or an event in hiilory, tliat divifion infers a. 
 joint acknowledgment of the id£t. Let us apply 
 this obfervation to the miracles of Jefus. They 
 were acknowledged by tliofe who inferred from 
 them that he was the Meffias ; by thole, who, 
 without receiving him in tliat chnradler, confuler- 
 cd him as a teacher lent from Goil, which feems 
 to have been the cafe with Jcfephus ; by thole, 
 doubtful what judgment to form, as Gamaliei ; 
 nay, even by the Jews, who firit afcribed his mi- 
 racles to magic, and afterwards to his dealing, 
 from the fantluary the pronunciation of the la- 
 
 cffable Name. ^>-^C. 3c. Doubtieis,. had it 
 
 been 
 
( 155 ) 
 
 been pofTible, tliey would rather have dilputed 
 the miracles of Jefus, than have given fo ridicu- 
 lous an account of them. There can be no juil 
 fufpicion of public and important facSts, owned in 
 the age and country in which they happened, by 
 thofe who muft have known their truth or falfe- 
 hood, and M'ho had every excitement to have ex- 
 pofed their falfehood. The fentiments of the 
 early Jews were divided as to the power by which 
 the miracles of Jcfus were M'rought, not as to 
 their reality. 
 
 C. 3 1 . The Gofpel-hifbory proves Pilate's con- 
 vi^lion of Jefus's innocence. Early writers urge, 
 as a proof of the fame thing, the account he fent 
 to Tiberius of our Lord's cruciiixion. 1 acknow- 
 ledge his two letters to that P^mperor, inferted in 
 Fabricii Cod. Apoc. N. T. Tom. i. p. 295, were 
 forgeries, the one of the 5th century, and the o- 
 ther ilili later. But if the public records had not 
 contained real A6l:s favourable to Chrift's miracles, 
 Juftin Martyr, Tertullian, &c. durft not have ap- 
 pealed to them fo boldly. The depriving Chrilt- 
 ians of this advantage, probably infligated the per- 
 fecutor Maximinus to forge, and caufe to be read 
 in fchools, Acls, in which Pilate was introduced 
 fpeaking injurioufly of Jefus. See Eufeb. Plift. 
 Eccl. I. 9. and IX. 5. That forgery was, how- 
 ever, foon expofed, and the true Arts continued 
 to be cited, not indeed as ft ill exifting, for the 
 archives had been deftroyed in the third century, 
 but as Acts, the contents of which were fuffici- 
 ently known by tradition. See Eufeb. Chronic. 
 
 and Hill-. EccK II. 12., and Orofius VII. 2. 
 
 C. 23. TertuUi-.tn Apoi. c. 5. reprefents Tiberius, 
 as propofing to the Senate, in confciiuence of the 
 
 account 
 
C 156 ) 
 
 account fent him by Pilate, that Chrift flioulcl be 
 added to the Gods ; and the Senate refufing, be- 
 caufe they had not lirft enquired into the matter. 
 He relates this, not as an argument for Chrillia- 
 nity, but for expofmg the Heathen idea of deity 
 being conferred by the will of man. Eufebius 
 Chronic, and Hift. Eccl. and Chryfoftome Horn. 3 7-. 
 in 2. Ep. ad Cor., mention the fame thing : and 
 Orofius, Vn. 2. adds particulars neither recorded 
 by Tertuliian or Eufebius, which prove that he 
 did not copy from them. C. 33. Juilin be- 
 ing a flranger at Rome, might be informed of the 
 Ad:s of Pilate, by fome perfon, perhaps a Chrif- 
 vian, who had accefs to the imperial regifters. 
 Of Tiberius's propofai and the .Senate's refufal, 
 he might be ignorant, as they were not in thefe 
 records, but in the archives of the Senate in the 
 Capitol, which had been burnt when Vitellius ' 
 was Emperor. It was otherwife with Tertuliian, 
 more learned than Juftin, lefs a ftrangerat Rome, 
 having, as a lawyer, accefs to all die archives of 
 law and hiftory, living, too, 50 years later, when the 
 number of learned Chrift ians at Rome had increaf- 
 cd, and the curiofity of fome of them might have 
 led to fearches and difcoveries, for which Juilin 
 had no opportunity. If you afk. Where Tertulliaii 
 learned what he tells us of Tiberius ? I allc, in my 
 turn, Where did Tacitus, Suetonius, Dion Caffius, 
 Herodian, &c. learn the many important fafts 
 which they have recorded, as to a period long be- 
 fore their own ? Without doubt they confulted 
 cotemporary authors now loft, or knew the fails 
 from tradition, or from family and private me- 
 moirs in the hands of the curicu'>. Ifelin names 
 ten authors who report anecdotes of Rome, not 
 
 to 
 
( 157 ) 
 
 te be found in p.ny of the greater Roman hiilories* 
 See his letter inferted Bibliotheque Germanique, 
 T. 32. and 33. It is not in a private letter that 
 Tertullian mentions this, but in an apology di- 
 re<£led to the rulers of the empire, to whom he 
 would not have dared to mention fuch tranfac- 
 tions, as pafling between the Emperor and Senate, 
 if they had not been of public notoriety^ It need 
 not furprife, that Suetonius fays nothing of this. 
 He fludies brevity, and omits many important 
 particulars related by Tacitus, as Tacitus omits 
 others, which Suetonius has preferved. If the 
 filence of the one is no obje£lion againft the rela- 
 tion of the other, why fhould the filence of both 
 invalidate accounts in a third writer of credit ? 
 Unhappily, Tacitus^s account of the 15th, i6th, 
 and 1 7th years 0/ Tiberius, when this propofal mult 
 have happened, are loft. If it be pled, that the 
 manner in which he fpeaks of Chrift in his hif- 
 tory, does not fuppofe that he had fpoken of him 
 in his annals, this is of no weight, for he com- 
 pofed his hiftory before his annals. 
 
 C. 34. The charafter of Tiberius confutes not 
 the narration in queftion. He might credit, and 
 be ftruck with the miracles related by Pilate, 
 though depravity hindered his practically impro- 
 ving them as he ought. His ftudy of magic might 
 convince him, that it could not account for the 
 wonderful works of Jefus. Indifferent to the re- 
 ligion of his country, he would lefs fcruple pro- 
 pofmg an addition to her gods. Pofllbly he made 
 the propofal, to favour fome of his own domeftics^ 
 who afcribed divinity to Chrift, and who might 
 otherwife have been profecuted, as introducing a 
 new rcHgion, or as addicted to that Jewifli wor- 
 t O fhip, 
 
( 158 ) 
 
 "Chip, which, 12 years before, the Senate had pro- 
 fcribed. For diftinguifhing Chriftians from Jews, 
 and procuring the former a toleration, he might 
 think it the beft plan, to admit Chrift, as ^fcu- 
 lapius had been admitted, among the Roman dei- 
 ties. We learn from Philo legat. ad Caium, that 
 Sejanus had infpired Tiberius with averfion to the 
 Jews. He might mean to difhonour and mortify 
 them, by conferring divinity on one whom they 
 had crucified. What could more efface the unjull: 
 fentence pafled upon Chrift by the Sanhedrim, 
 than a decree by the Senate of the world, honour- 
 ing him with divinity ? There is no improbability 
 in Tiberius forming fuch ideas, from any thing 
 in his temper, or former conduct. Strange as the 
 propofal was, it could not be confidered as difre- 
 fpeftful to the public religion. He meant not to 
 abrogate the worfhip of the 12 Dii majorum gen- 
 tium, or to advance Jefus to their honours ; but 
 to make his worfhip as lawful as that of Ifis, or 
 ,/^fculapius, or Csefar, or Auguftus, v^hofe dei- 
 fication Pagans confidered as confiftent with the 
 fupremacy of their Jupiter, much as Papifls view 
 their canonization of faints as confiftent with the 
 acknowledgement of one God, and one Mediator 
 between God and man. The hiftorian of Alex- 
 ander Severus, who was undoubtedly a Heathen, 
 tells us, that he worfhipped as his houfehold gods, 
 befides fome of the deified emperors, Apollonius, 
 Abraham, Chrift, Orpheus, as men eminently 
 holy : and that, like Adrian, he v, ifticd to have 
 built a temple to Chrift ; but was hindered, by its 
 being urged, that other temples would thus be 
 
 idef^rted, and the world become Chriftian. 
 
 —Let it not be imagined^ that Tiberius might 
 
 have 
 
( '59 ) 
 
 have deified Chrifl by his own authority. Sir- 
 preme infpe^lion over religion, was an ancient 
 and facred prerogative of the Senate, which pro- 
 bably he could not have invaded without hazard, 
 whatever later emperors might have done. Hence 
 he prudently confuked the Senate on the fmalieit 
 matters ; allowed them freedom of deliberation ; 
 and, though he gave his opinion firft, was not 
 offended when it was contradicted. Wc need not 
 be furprifed, that the propofal of deifying Chriil 
 was rejected by the Senate. It was communicated 
 by Sejanus, not made by the Emperor in perfon, 
 which confiderably diminifhed its weight. Now, 
 when Rome was miftrefs of the world, the Senate 
 dreaded the tarnidiing the majefty of her old reli- 
 gion, by introducing tlie deities and rites of {o 
 many conquered countries. They revived an old 
 law againfi foreign religions, to prevent their re- 
 ception in Italy, not to perfecute them in provin- 
 ces where they were formerly cftablifhed. With 
 this view, they enacled a law againft Jewifh and. 
 Egyptian ceremonies. The apotheofes of Julius 
 C^l'ar and Auguftus were not obtained without 
 difTicuhy : and the flattery and policy which con- 
 ferred thefe honours on the late Heads of the 
 empire, forbid beftowi >g them on flrangers, and 
 lead of all on a crucified Jew. Befides, the fa6ls 
 pled for the new apotheofis, had not been exami- 
 ned by tliem, but were only founded on the in- 
 formation of a provincial governor. Orofius telis 
 us, that SejanHs, who delivered the mefiage, fe- 
 cretly endeavoured to prevent its fuccefs -, and 
 that the Senate, not content to refufe the confe- 
 cration of Chriil;, decreed to banifii the Chriftian^v 
 iiom Rome. Tiberius, attached to Tome of that 
 O z profellloii^^ 
 
( i6o > 
 
 profeOion, by an edi£l, threatened dearh to any 
 who fliculd accufe the Chriltians. To him as 
 Emperor, the executive power chiefly belonged j 
 and his tribunitial authority entitled him to oppofe, 
 and to fufpend the efFeft of a fenatufconfultum. 
 Thus, in the mixed and undetermined conftitution 
 of Rome, the Senate had rights which the Empe- 
 ror could not infringe, and the Emperor power 
 which the Senate could not reflrain. Thus, the 
 Chriftians erjoyed reft till the tenth year of Nero, 
 who, to juftify himfelf from the charge of burn- 
 ing the city, threw upon them the odium of that 
 crime. Men innocent, he could not prove guilty ; 
 and, wicked as he was, it is hardly conceivable 
 he would have murdered fo many without any 
 form of juftice. Probably he took the advantage 
 of the Senate's decree under Tiberius, banifliing 
 them from Rome, for juftify Ing his cruelty againfl 
 a feci long ago profciibed, and who fraudulently, 
 
 and contrary to law, remained in Rome. 
 
 If it is not eafy to trace the confequences of the 
 prote£lion granted by Tiberius to the Chriftians 
 at Rome j the effe6ls of it were apparent in Syria, 
 Paicftine, Egypt, and other places, which de- 
 pended immediately on him, and where his au- 
 thority was greater. Without doubt, he would 
 lend orders to protect the Chriftians againft the 
 injuries of the Greeks, and efpecially of the JeM\s, 
 of whofe animolity againft them Pilate had inform- 
 ed him. This explains what we read, j4cls ix. 31. 
 ** Then had thsc chuiches reft through all Judea, 
 ** and Galilee, and Samaria." This would be 
 equally true of the churches of Damafcus, An- 
 tioch and Alexandria, places which were under 
 the immediate diredlion of the Empercr. Th^ 
 
 period 
 
( i.6. ) 
 
 period referred to, is tlie five laft years of PilaCe's^, 
 and the beginning of liis fuecelTor's government v* 
 both of whom, no doubt, entered into the tolerant" 
 meafures preferibed them : the r.ather, that Caius, 
 the fiiccelTor of Tiberius, was Hill more difpofed 
 to rcllrain the Jews. The fame fpirit which put 
 IStephen to death, would have produced numerous 
 iiiartyrdoms, had not Tiberius's decree reftrained 
 their rage. It was not till the arrival of King^ 
 Agrippa, ander the Emperor Claudius, that they 
 began to treat the apottles, as they had treated 
 their Mailer. Hence Gildas afcribes it to Tibe- 
 rius's proteftion of ChrilHans,. in fpite of the Se- 
 nate, that our religion was then propagated with- 
 out any hinderance.. 
 
 Tom. X. c. 35. But, why was Seneca, a man ot 
 learning, and a philofopher, filent as to Chriiii- 
 anity ? efpecially in his treatiftj on fuperlliticnj, 
 now unhappily loft, where he fpares net the pub- 
 lic religion of the Romans. See Auguftine de' 
 civitate Dei, vi. ii.*' From Herod's' frequent 
 vifits to Rome •,, from the multitude of Jews who 
 dwelt ♦liere, notwithilunding frequent edicts for- 
 tlieir expulfion, as appears from Paul's epiille to 
 the Roinans, A, D. 57 y and efpecially from.Ju- 
 dea being redured to a Roman province.- the ma-> 
 By changes and commotions there would be much 
 talked of at court, and not unknown. to .^>enecao. 
 His ideas of the abfurdity of their ritual j. with 
 Wiiich AugulViae acquaints us in the, fame pciflage,, 
 O, 3. migiic 
 
 * That father jiully ohfervcs, that ffi*^, plrilofuplicr cp5>iov(-.l* 
 aOini a comedy in the teinplc, by rccom!nei>r{i>>.g confonnity to, 
 tht religion eltahlilhed Ly kw, ihuu^h ntiti-icr ruliuwj iv-i.^r. 
 
( 1^2 ) 
 
 nuglit hinder his particular enquiries as to their 
 religion, and conlequently his knowledge of their 
 excellent theology and morals. The Father, how-- 
 ever, expreiles his furprife, that oil this occafioni 
 he fixys nothing of the Ghrillians. It could not- 
 indeed proceed from ignorance. I affirm not, 
 that he had any full knowledge of the hiftory o£ 
 Chrill and of liis apoilles, and of the new reli- 
 gion which they introduced. The fir ft three go- 
 ipels were not then colle6led ; and the epiftles of 
 Paul, at that time written, were in few hands. 
 But the tumults which Chriftianity occafioned a- 
 iiioug the Jews, and Nero's cruel treatment of 
 thofe who profefTed it, were publicly known. 
 PauFs firft journey to Rome was A. D. 6i, while 
 Seneca w^as yet a minifter of ftate. Gallio might 
 have wTote his brother as to Paul, or at leaft in- 
 formed him about him after his return to Rome^ 
 There were faints in G^efar's houfehold. Phi/, iv. 
 12. \ probably among the Haves Cxfar had fet freCi 
 The apoftle's bonds were known in the palace, 
 Fibil. i. 13^ Seneca could not be ignorant of 
 what pafTed under his eyes. Some of the faints 
 in Ccefar's houfehold, might com.municateto him 
 Paul's epiftle to the Romans.. All this might 
 contribute to the apoftle's favourable treatment ; 
 and might lead Seneca, when expcfing Greek and 
 Jewifli fuperftitions, to fufpend his judgment as 
 to the Chriftian religion, or at. leaft to keep it to 
 himfelf. Auguftine's account of his fjlence, is 
 therefore net improbable. " If he had com- 
 '* mended the Chriftians, he might have feemed 
 «* unfriendly to the ancient rites of his country. 
 '* If he had blamed them, his cenfure would have 
 ** been contrary to the dictates of his own heart, 
 
 « It 
 
( 1^3 ) 
 
 ^^ It was no wonder, that under a bad prince, and 
 " an intriguing court, the philofopher judged 
 " caution nccefiUry." Paul's freedom and return 
 to Alia happened A. D. 63, a year before the 
 
 burning of Rome* From Jerome de Scripto- 
 
 libus Ecclefiailicis, and Augulline ep. 54. ad Ma- 
 cedonium, there appears to have been an ancient 
 tradition of an epiilolary correfpondence between 
 Seneca and Paul. It is uncertain whether thefe 
 fathers meant the letters which have been pub- 
 liflied in fome editions of Seneca, and inferted in 
 the Codex Apocryphus N-. T. by Fabricius, who^ 
 with Dupin, inclines to think them forged. Pro- 
 bably the fird were genuine billets, written when 
 Paul was at Rome *, and the ethers v/ere forged. 
 The fame caufes, which contributed to Paul's 
 kind treatment, when firfb at Rome, might pro- 
 duce this correfpondence with Seneca. 
 
 C. 36. The decree of Tiberius, banifhing Jew:i 
 from Rome, was often eluded by general conni- 
 vance, or particular protecl:ions. The feverity of 
 thefe laws was revived under Claudius. This 
 may have been occafioned by the Jews banifhing 
 from»their fynagogues, and treating harflily, thofj 
 of their nation who became Chriftians. To thefa 
 difputes Suetonius refers. ** Juda^os, irnpulfore 
 " Chrillo, aflidue tumultuantcs, urbe expulit.'* 
 Only he miilakes the name of Chrilt, and makes 
 him author of feditions, of which he was only 
 the innocent occaiion. The effeO: of this decree,- 
 wliich extended not to Greeks or Romans con- 
 verted to ChriiUanity, muit have been fliort-. 
 Wlien Paul wrote to the Romans, A- D. 58, or 
 in the 4th of Nero, he fuppcfes that a confider- 
 able part of them were Jews. Suetonius's ac- 
 count of Nero';^ barbarous treatment of the Chri- 
 
( ''54 ) 
 
 ftians is In two lines. " AiHidi fuppliciis Cliri-- 
 *' ftianis genus hominum fuperftitionis no\x ac 
 " malefica^." He fays not when this happened, 
 though, from other accounts, it muft have been 
 in the loth year of Nero, or A. D. 64, a year af- 
 ter Paul's releafe. Yet his meagre and fuperfi- 
 cial account contains three important fatSls. i. 
 That Chridianity was then a new fetSt. Indeed, 
 it had begun only under Tiberius. 2. That the 
 Chriflians were reported to ufe enchantments.. 
 This is the meaning of the word mahfiius \ the mi-- 
 racks appealed to in proof of the Gofpel, being 
 afcribed to magic *. 3. That tht;y were fcverely 
 
 punifned for their religion. Tacitus employt^, 
 
 two pages on the fubjedl: : Annal. xv. 44. Yet,., 
 philofopher as he was, he fays not a word of the 
 doftrine, morals, or worfliip of the Chrillians, or. 
 of the proofs they offered for their religion. Iix 
 his political eye, it was a foreign fup^erilition, a 
 feci prohibited by the Senate, and thus expofed. 
 to the iafh of the law. He is however juif e-- 
 BLOugh to vindicate, the Chrillians from the charge 
 of having fet fire to Rome. He takes notice,., 
 that the author of the fe6f was Chriit, who, un»- 
 der Tiberius, was puniihed by Pontius Pilate. 
 This marks the period when Chriflianity com- 
 menced.. He obferves that the death of their-- 
 Headhad not extinguilhed tjie feci, but that it had: 
 extended lo many provinces, and even to Rome. 
 i.tfeif.. He fays, they were hated by mankind... 
 Indeed, Jews, and Heathens llaudered and perfe- 
 cuted them., and they vvere deflitute of humart 
 fupport. What pity, that Tacitus, convinced of 
 tlieir innocence as to burning. Pvome, had not 
 
 fcarched 
 
 * This fenfe of the word makfiaiii Is well cft^ibliflicU lii Hp» 
 'Watfbu't ^'lipuiojy^ letter Y. 
 
( i<55 ) 
 
 fearched into the grounds of other prejudices en- 
 tertained againll thejn, and dilcovered them e- 
 qually unjufl. Though he fays not how many 
 fuffered, he tells us, that for feveral days and 
 nights, a great multitude of them were cruelly 
 tormented and put to death in different parts of 
 Rome, and even in the Emperor's gardens. The 
 pidlure he gives of thefe cruelties, fhocking as it 
 is to humanity, is the more precious, as drawn by 
 an able hand, an eye witnefs, (for in his youth he 
 was the friend of Britannicus), and one no way 
 favourable to the ChrijUans. From him alone,, 
 we learn thefe important particulars -, for Jofephus 
 omits the fa<ft •, and Tertullian only fays, that Ne- 
 ro v.'as the firft who drew the fword againft the 
 Chriftians. Tacitus neglefts an important fa£t 
 hinted by Suetonius, their being charged with en- 
 chantments. Hq intimates, that it was not (o 
 much the rigorous treatm.ent of the Chriftians, as 
 the odious circumflances accompanying it, and 
 the falfe motives affigned for it, which drew on 
 Nero the public cenfure. From this, it is pro- 
 bable, that the Senate's decree in the reign of Ti- 
 berius was Hill in force, having only been fu- 
 fpended by Tiberius and Claudius-, fo that, on any 
 pretence, Nero could revive and execute it, and 
 punilh men, already profcribed, and who had no 
 right to dwell at Rome. It is not improbable^ 
 though Tacitus doth not mention it, that in Spain, 
 vvhich was under the particular authority of the 
 Emperor, the magiilrates were directed to exter- 
 minate the Chriilians. 
 
 C. 37. From Pliny's celebrated epiflle to Tra- 
 jan, we learn the numeroufnefs of the Chriftians, 
 their pcrfccution, their conltuncy, their faith, 
 
 their 
 
( i<56 ) 
 
 their manners, their worfhif). The laws of Do- 
 mitian remained in vigour. Their precife en- 
 actments we know not ; a colleftion of all the 
 edicts againll the Chriftians, made by a lawyer in 
 the 3d century, being loft. Thus Chriftians were 
 at the mercy of governors of provinces, and mu- 
 nicipal magiftrates, urged by priefts, philofophers, 
 courtiers, or popular clamour, to execute the laws 
 againft a fe61: reprefcnted as Atlieifts, rebels a- 
 gainft Cicfar, ^nd enemies to gods and to men. 
 Perhaps Trajan's anfwer would have been as to- 
 lerant as Pliny v/ifhed, had it not been, that gi- 
 ving law in religious matters belonged to the Se- 
 nate, not to the Emperor. Without therefore re- 
 voking the eftabliflied laws ; till that was obtained, 
 he could only recommend the executing them in 
 a way more gentle, and which would often fu- 
 fpend their force. Yet, in his reign, even at 
 Rome, Ignatius was expofed to wild beafts. 
 
 C 38. Excellent as Epi£letus's moral precepts 
 were, Simplicius, v/ho commented on his manual 
 in the 6th century, approached ftill nearer the 
 fyftem and language of the Nev/ Teftament, as to 
 tliofe great foundations of morals, creation, pro- 
 vidence, and a future ftate. Many philofophers 
 from the 4th century, without direftly att^icking 
 Chriftianity, have attempted to (liow that the re- 
 ligion and morals, which good philofophy teaches, 
 were fufficient without it. Epiftetus's not men- 
 tiordng Chriftianity, as he wrote little, and on a 
 fubjccl which did not lead him to it, is not fur- 
 priiing. "The Gofpcls and Epiftles being in few 
 hands, and net colleiled till the reign of Trajan, 
 probably he and Tacitus never faw them, and 
 knew nothing of the new religion, unlefs from 
 
 vague 
 
( 1^7 ) 
 
 vague reports. On this account, Juftin Martyr, 
 in his excellent apology to Antoninus, exprefsly 
 mentions the facred writings, and largely explains 
 the Chriflian . faich and worfliip, then fo little 
 known, and fo much flandered. The Gnoflics, 
 who were nearer Judea, and, from the report oif 
 Chrifl's miracles, confidered him as a meffenger 
 from Heaven, mufl have known little of the writ- 
 ings of the apolUes, when they attempt to fpread 
 their philofophy as the doftrine of Jefus. Arrian 
 relates, that Epi£letus, exhorting his difciples to 
 defpife death, urged the example of fome who 
 rufhed upon it through madnefs, and of tl'ofe 
 Galileans who expofed themfelves to it through 
 cuflom. Perhaps by the laft, he meant the Chri- 
 ftians of Gsplilee. Let- it, however, be obferved, 
 that he afcribes their courage to habit, not to 
 madnefs, to which he had -.fcribed the courage 
 of another clafs. Nov/ thif^, is not bLming them, 
 unlefs you cenfure the foidier whom you repre- 
 fent as habituated to encounter death. 
 
 C 39. Much information as to the Chriflian 
 faith and manners, was not to be expelled from 
 Suetonius or Tacitus, who only echoed the cla- 
 mours of the people, cr public edids again ll 
 them. Pliny, a philofophcr as well as a judge, 
 in both capacities, examined them more minutely. 
 ^'he fecond ceT>tur\ was not v-anting in fuch judges 
 and philofophers ; and in that century, Chriflians, 
 though new and cpprclTed, made confuierable 
 progrefs. The fame circumltanccs contributed in 
 one view to facilitate, and in another to obftru(fl 
 that progrefs. If the fubjettion of almoft all the 
 civilized world to the Roman em.pire, facilitated 
 the travels of milhonaries to dilVant parts, it alfo 
 
 often 
 
( '68 ) 
 
 often deprived them of Roman protection. The 
 books of the New Teflament were written in 
 Greek, which in Paleftine and Syria was ahnoft 
 as well underftood as Syriac, and at Rome as La- 
 tin. The Jews had colonies and fynagogues every 
 where, which gave miflionaries accefs to them 5 
 nay even to half profelytes, and to idolatrous 
 Heathens. But, what paved the way for their in- 
 troduction, could not prevent oppofition from dif- 
 ferent fentiments, manners and worfliip. This 
 was gradually overcome by Divine aid, joined to 
 the virtues of the primitive Chriflians, their per- 
 fuafive arguments, and efpecially the miracles 
 wrought for confirming their religion. Though 
 the report of any thing extraordinary inftantly 
 llrikcs the common people, it is otl>erwife with 
 the learned and phiiofophic. Even the Jews in, 
 Judea were divided about Chriftianity. No won- 
 der then that thofe in diilant parts were not a- 
 greed, whether to red in the judgment of the 
 Sanhedrim, or to credit witneiles of much inferior 
 rank •, and that Heathen nations, remote from the 
 fcene of action, and phiiofophers, whofe fa- 
 vourite opinions were very oppofite to the new 
 religion, fliould think variouily. This weakens 
 the obje(Si:ion againft the Gofpel, from its being 
 every where oppofed ; from philofphers embracing 
 It flowly, and even thofe of them not unfavour- 
 able to it, knov/ing it, and receiving it imperfect- 
 ly. A confiderable time often elapfes, ere thofe 
 remote from the fcene of events fully credit them, 
 and deduce from them tlie proper confequence«. 
 Often, averfion to confequences, -prolongs doubts 
 as to the facts and reafonings from whence they 
 are deduced. Thefe 2feneral reflections account 
 
 for 
 
t t69 ) 
 
 for the condii6l of philofophers, with refpe^t ta 
 Chriftianity. Thofe of Afia Minor, of Syria, 
 and of Egypt, being neareft Judea, would have 
 the carliefl informations of fa£l:s tranfa£led there, 
 the fucceflbrs of Alexander having introduced a- 
 mong them the Greek, without deftroying the 
 Syriac or Coptic. The philofophers of thefe 
 countries, named Gnoftics, ordinarily wrote in 
 Greek, and mingled the fyftem of Zoroafter with 
 thofe of Pythagoras and Plato. Their chief 
 fchool was at Alexandria. They were however 
 divided into many branches. Some afTumed the 
 names of particular leaders. Others, pluming 
 themfelves on the impartial fearch of truth, where- 
 ever they could find it, called themfelves Ecleclics. 
 When the report of Jefus reached them, they al! 
 regarded him as an extraordinary perfon. They 
 could not queitlon the miracles, which the Jews, 
 though divided as to their caufes, denied not. Lefs 
 prejudiced than the Sanhedrim, far from afcrib- 
 ing thefe miracles to the devil, they acknowledged 
 in them the marks of aDivincAmbaflador ; whom, 
 according to their philofophy, they confidered as 
 one of the chief ^ons or Angels, who had af- 
 fumed a human form, to re-eftablifh the authority 
 of the true God. They admitted a great part of 
 the hiflory of Jefus, and flattered themfelves, that 
 their profefled regard to him, would give them 
 accefs to the numerous and daily increafmg focie- 
 ties of his followers, and that then they would eafily 
 direcSl and rule them, their talents being fo fupe- 
 rior to thofe of the uncultivated Galileans. To 
 gain this end, they pretended to have learned, 
 from more intimate confidents of Jefus, fecrets 
 which his apoftles had not kngwn or taught. Im- 
 t P perfect 
 
( 170 ) 
 
 peife£l Information of the doclrlncs and precepts 
 of Jefus, expofed many to be thus mifled. Fa£ts 
 may be credited, while the fcheme of religion 
 which they confirm, is bent from its native puri- 
 ty, by the opinions and manners in which men 
 were educated, or by the philofophic fpeculations 
 w^hich they afterwards adopt. This is every day 
 done by the half-learned, whofe fubtility and a- 
 Cutenefs is not tempered by humility. Pro- 
 bably, thefe Gnoftics of the fecond century forged 
 the verfes of Orpheus, and the Sibylline ora- 
 cles, to give credit to their mangled Chrifliani- 
 ty. Orpheus and Linus had taught a purer theifm , 
 and their authority might have weight with many 
 Idolaters. By imitating the ancient Sibylline 
 \'crfes, of which Virgil had availed himfclf in his 
 4th Eclogue, they endeavoured to gain profelytes. 
 Thus, Manes in the third century, who viewed 
 matter as impure, and flighted the Old Teftament 
 as grofs and carnal, joined Chriftianity to the 
 theology of Zoroafter. 
 
 C. 40. Plutarch was defcended from a family 
 of rank at Cheronea in Bc^otia, and hence mull 
 liave known much of the Ciriftians ; Athens and 
 Corinth, where they were fo numerous, not being 
 far diltant from Cheronea. So curious a traveller 
 muft have learned ftill more about them, at Thef- 
 falonica in Greece, Alexandria in Egypt, and e- 
 fpecially at Rome. When he returned to Greece, 
 he could not be ignorant of Adrian's anfwer to 
 Ouadratus and Ariilides, philofophers of Athens, 
 when they prefented that Emperor their apologies 
 for Chrillianity. In his time, their taking no part 
 w^th the Jews in their revolt from the Romans, 
 was well known, and they ceafed to be confidered 
 
 as 
 
 <^ 
 
( 171 ) 
 
 as a Jewilli fe£i:. Plutarch's moral and mlfcellany 
 works, gave him frequent opportunities of men- 
 tioning them *, and yet, when he reflects on the 
 Jews in his book on SuperlHtion, and his Banquet 
 of the Seven Wife Men, of Chriftians he fays 
 nothing. When Judea was conquered, the free 
 exercife of the JewiOi religion was granted, not 
 only there, but in all parts of the Roman empire, 
 where they were fcattered. Hence, their fyna- 
 gogues retained their privileges, even after the 
 conquefts of Titus and Adrian. But Chriftians, 
 of whom more had been converted from Idolatry 
 than from Judaifm, from the beginning only en- 
 joyed a precarious indulgence, not a legal tolera- 
 tion j which gave the Jews frequent pretexts for 
 accufmg them before the Roman tribunals. The 
 Roman Senate, zealous for maintaining the ma- 
 jefly of the gods of the Capitol, were alarmed at 
 their increafe in every province, notwithftanding 
 Domitian's laws, and the rigour with which they 
 Vv-cre fometimes executed. Plutarch's filence might 
 have been accounted for by liis indifference to re- 
 ligion, and contempt of luperftition, had he im- 
 bibed the Epicurean fyfcem. But his writings dif* 
 cover a jufl abhorrence of that Icofe philofophy, 
 and his belief of a Supreme God, Providence, 
 the obligations of virtue, and a future ftate. Per- 
 haps, like other philoiophic Theilts, he might not 
 fcruple external a(Sls of idolatry, from complai- 
 fance to the eltabliflied religion, and for avoiding 
 the imputation of Atheifm j an imputation avoid- 
 ed by the Epicureans, who deemed the hypocrify 
 of otRciaiing as priefis no crime. 
 
 C. 41. Paganifm confifted in rites and cere- 
 monies, Aninded on fabler, which ignorance cre- 
 V z ^ dircd, 
 
( 172 ) 
 
 dited, cuftom eftablifhed, and the magiflrate mani- 
 tained by his example and authority •, regardlefs, 
 in the mean time, what were mens fpeculative o- 
 pinions, as to religion and the gods. Their maxim 
 was, Do as others do, and believe as you pleafe. 
 No devout fentiment of heart, no repentance or 
 reformation was prefcribedby their religion. When- 
 they had in public offered facrifices, their laughing 
 at them in private gave no offence. The magi- 
 strates of Rome were therefore fufficiently quali- 
 iied to a£l as priefts and augurs, to prefide in a 
 worfliip, where only facrifices and feftivals, not 
 moral or religious inftru6lion, were expe61:ed. 
 The Senate naturally referved to themfelves the 
 regulating the rites of worfhip. Hence the laws 
 tinder Domitian againft the Chriftians. The Se- 
 nate abridged not the freedom of worfhip origi- 
 nally granted to the Jews ; for they were not ap- 
 prehenfive, that many would become profelytes 
 to their peculiar rites. But they were alarmed, 
 left the Chriftian feft, which was daily gaining 
 over multitudes in all countries, and of every rank, 
 fhould one day deftroy the gods of the Capitol, 
 on whofe fafety they fancied that of the Empire 
 depended. No legal concefTion bound them to 
 tolerate Chriflianity. The Jews had baniflied 
 thofe who profeffed it from their fynagogues. The 
 Senate, therefore, thought themfelves entitled to 
 forbid this new unauthorized religion. Though 
 their judges did not, like inquifitors, endeavour to 
 difcover who were Chriftians, death was the por- 
 tion of the accufed, unlefs by fome acb of idola- 
 try they renounced the Gofpel. They confidered 
 worfhip as a mere outward /:eremony, to be deter- ' 
 mined by the authority of the magiflrate, not by 
 
 enquiry 
 
( 173 ) 
 
 cjiqirry and confcience. Emperors, who found 
 that violent methods of rooting out Chriiti.inlty 
 did not fucceed, and were like to depopulate w}u)le 
 provinces ; as they could not abolilli the decrees 
 of the Senate, blunted tlieir force, and made few 
 examples of feverlty. The calm, however, which 
 motives of policy or of humanity procured, was 
 feldom general, and often diilurbed by returns of 
 rigour. Legendary writers undoubtedly multi- 
 plied the number of martyrs; almoft every church, 
 however inconfiderable, boafling the honour of 
 being founded by a martyr, or of preferving his 
 relicts. True hiflories were exaggerated by fable. 
 Maximinus put to deatii^ Mauritius the tribune, 
 and other officers of the Theban legion, for re- 
 fufmg to join in an idolatrous facrifice : though 
 there is no reafcn to believe that the w^hole legion 
 was put to the fword. After allowance is made 
 for falfe or uncertain accounts, the number of 
 well-attelled martyrdoms In the three firft centu- 
 ries remains confiderable. Thcfe methods of vio- 
 lence formed men to hypocrify and diffimulatlon, 
 and, by treachery to God, trained them up to be- 
 tray tlieir fellow men. Public welfare was not 
 Tidvanced by the exchange of a religion, wliofs 
 doctrines and precepts encouraged every virtue, 
 for the worililp of gods, who, initead of prohi- 
 biting, were examples of vice. Much xs Trajan's 
 gentle execution of the penal laws has been pralf- 
 ed, his feverlty was unjuil, cruel, and contrary ta 
 found policy ; deprived the ftatc of the honeil,. 
 the confcicntious and brave-, and prcferved the 
 cowardly, the intereited and hypocritical. Thi.i 
 was the more inexcufable, as Chrlftians wore 
 peaceable fubjeds^ and^ notwithflanding theirliarfl^ 
 
( *74 ) 
 
 wfage, were obedient to rulers, and fouglit not* 
 eafe by tumult and rebellion. They engaged not 
 in civil wars between competitors for the imperial' 
 dignity ; though they declined not bearing arms- 
 againil the common enemies of the ilate. I doubt- 
 not, that the philofophic P-lutarch difapproved' 
 thefe penal laws, and trials and executions; 
 though he might think it wife and cautious, not' 
 to exprefs his difapprobation. He muft have- 
 knpwn how the Chriffeians were treated. Had he 
 thought that treatment wife and juft, he could - 
 have no reafon for not faying fo« 
 
 G. 42. Plutarch, in his book on the caufe oF 
 the ceafmg of oracles in Bceotia, his own coun-- 
 try, introduces different unfatisfadl:Ory accounts, 
 ■without giving his own opinion. Fear, of offend- 
 ing might prevent his hinting a more probable fo- 
 lution, viz. That the progrefs of Chriftianity hadf 
 occafioncd the abandoning the temples of the gods, 
 and thus filenced their oracles : as, in modern 
 times, the progrefs of true chemiftry has ba-. 
 
 jiifhed the dreams of the phiiofophers (lone. • 
 
 23ome may enquire, Why did the firft apologifts 
 allow, that- the Heathen- oracles were infpired by 
 fome god or demon-, and not rather, with the E- 
 picureans, afcribe them to human fraud ? I reply, 
 Chriftians had not power- to dete£i: and prove* 
 thefe frauds; and exprelTnig apprehenfions of them 
 would only irritate. Befides, their doctrine ad-, 
 mitted the operation of demons, good and bad. 
 
 C. 43. Chriftianity being fufficiently confirm- 
 ed by miracles *, in the fecond century learned- 
 men were raifed up, to tranflate t4ie New Tefta- 
 men into Latin and Syriac, to write apologies 
 for Chriftianity, and to feal their dodrine witk 
 
 theii 
 
( 175 ) 
 
 their blood. Such were Ignatius, Quadratus, A- 
 riflides, Hegefippus, Tatian, Theophilus, Hermi- 
 as, Athenagoras, Pothinus, Iretii^ua, Pant^enus^ 
 Paftors of churches were in greater danger thaa 
 the writers of apologies. Thefe being private ad- 
 drelles to an Emperor or a judge, gave no more 
 ofTence, than pleadings in a law procefs nov/ do* 
 
 C. 44. contains a particular account of the ra- 
 tional arguments by which Juftin, in the 2d cen- 
 tury, was moved to embrace Chriftianity ; of his 
 able writings againft Heathens and Jews, of his^ 
 two apologies to Antoninus Pius, and of his mar^ 
 tyrdom oceafioned by the fecond.. 
 
 C. 45. Though the Church was perfecuted 
 under Trajan, Adrian, Antoninus, and Marcus- 
 Aurelius, Ihe was not perfecuted by them. They^ 
 were not abfolute monarchs. Their power re»- 
 fulted not merely from the imperial dignity, but 
 from other offices, as Conful, Tribune, Pontifex* 
 Maximus, &c. often joined with it; and was lefs^ 
 in Italy, and in the old provinces which remained 
 under the direiSVion of the Senate, than in the 
 new provinces, which the Emperors governed* 
 The Senate (till preferved the right of ifluing de- 
 crees, and efpecially of regulating M'hat related 
 to religion ; and the wifeft emperors dreaded to 
 encroach on a right of which they were fo jea-^ 
 lous ; efpecially as the imperial dignity was not- 
 hereditary, as the deification of dead princes de- 
 pended on the Senate, and as they could depofe a 
 bad prince, and had even fentenced Nero to death.' 
 After the death of Domitian, they chofe Nerv* 
 as his fuccelTor ; and the method of adoption,' 
 which continued almoft all the 2d century, with 
 their confent, furniflied a longer feries, than eve* 
 
 heretofore^ 
 
C '7^ ) 
 
 heretofore, of good emperors. Thefe prlncesj 
 therefore, only confidering themfelves as guardi- 
 ans of the law, not as lawgivers, efpecially in re- 
 ligious matters, would not violate the gratitude 
 ruid refpetl they owed the Senate, by abrogating 
 (landing laws againfl the Chriftians, though their 
 advice and influence often abated the rigour, with 
 which they would othenvife have been executed. 
 In mixed conftitutions, the greatefl monarchs, and 
 wifeft miniilers of ftate, often yield to abufe^, 
 which they by no means approve. The troubles- 
 of the third century fometimes increafed, fome- 
 times diminiihed the imperial power. Though 
 under Conflantine tlic empire became Cln-iftian, 
 it is remarkable, that till the reign of Theodofius, 
 a great part of the Senate retained the old reJi- 
 *^ion. It is not eafy to determine what fentiments 
 of Chrifliianity the philofophic Emperors enter- 
 tained. The paflage of Marcus Aurelius. 1. xi. § 3, 
 exprefles no general contempt of the Chriltian 
 martyrs, tliough it blames thofe who needlefsly 
 rufhed upon, and expofed themfelves to death. — 
 It is natural to enquire. Did no Heathen philofo- 
 phers attempt, in the 2d century, to confute Chri- 
 ftianity ? Every thing invited them to the tafk^ 
 if they could have undertaken it with fuccefs. 
 They hr.d the fupport of law and government, 
 and lived fo near the time of the miracles faid to^ 
 have been wrought for confirming it, that haci 
 there heen any impofture, they might eafily have 
 dete£led it. Lucian fpeaks of the Chriftians in 
 two pafTages of his genuine v/crks, viz, his ac- 
 count of the impollor Alexander, and of the 
 death of Peregrinus. But he fays nothing which 
 does them diflionour. As for the Philopatris, it 
 
 was 
 
( 177 ) 
 
 was a work of a much later date, probably of 
 the Sophift Lucian, in the Emperor Juhan's reign. 
 
 Difficultly, as in moil cafes, truth gets t]:e 
 
 better of cuftom and prejudice : a hundred cities 
 of the Roman empire had now their churches, 
 paftors, writers, martyrs. Paganifm defended it- 
 felf by penal laws *, Chrillianity by argument. — 
 Celfus was the only philofopher who took up the 
 pen againft Chriftianity in the fecond century. 
 Of him I fliall fpeak, when I take notice of the 
 reply to him by Origcn. 
 
 C. 46. The third century commenced under 
 the government of the wife and brave Severus 
 Septimius. Spartian tells us, c. 16. that, when 
 in Egypt, he difcovered great devotion to Serapis, 
 and prohibited, under feveral penalties, men be- 
 coming Jews or Chriftians. This, though it hia- 
 dered making new profelytes to thefe religions, 
 may be interpreted as a liberty for thofe already 
 of thefe religions to profefs them. Probably ma- 
 ny procefles arofe from this edicl : for at that 
 time, a multitude of Chridians were put to death, 
 in Egypt, Africa, and Gaul. This occafioned 
 Tertullian's noble apology, in which Chriftianity 
 is well vindicated from the unjuft afperfions call 
 upon it. Among other things, he obferves, that 
 if the loyalty of Chriftians was not fecured by 
 principles of confcience, they wanted not ftrength 
 to ward off pcrfecution, as there were multitudes 
 of them in their cities, in their armies, even in 
 the Senate, and every where, except in the tem- 
 ples. Indeed, his boaP<: of their loyalty was juft ; 
 for in that age of wars and faclions, they took no 
 part, tliough doubtlefs an oppofite conduct 
 would have ftrengtheaed their intereft. T'rv-^ 
 
 h.ijps 
 
( 178 ) 
 
 haps this apology had little ciTeO:. The Church, 
 however, through the good initru^lions and ex- 
 ample of her pallors, and the patience of thofe 
 who luffered for the faith, Hill increafed : and as 
 Tertullian obferves, the blood of the martyrs was 
 the feed of the Church. Her edification was alfo 
 much promoted by a number of learned writers, 
 as Dionyfius bilhop of Alexandria, Julius Africa- 
 iius, Clemens Alexandrinus, and his fucceflor O- 
 rigen. The laft, in refuting Celfus^s objedions, 
 has fully preferved them. Modern Iniidels have 
 borrowed many of them. Only, they do not, 
 with him, and the Jews of that age, own the 
 miracles of Jefus, and afcribe them to magic. In 
 a period fo diftant from thefe fa^ts, it is eafy and 
 convenient to deny them, which was not fo when 
 the memory of them w^as frelli. MinuciusFaclix, 
 v/ithout prefenting an apology to magiilrates, or 
 refuting any particular Jew or Heathen, has, in 
 a fine dialogue, given a general anfw.r to the 
 mofc popular accufations of the Chriftians. Thus, 
 by writings of diilerent taftes. Heathens became 
 aiharned of accufing Chriftians as Atheifts, incef- 
 tuous, or caters of human fiefli : and perceiving 
 the little effect of violence, they called fraud to 
 her aid. For deftroying the force of miracles, 
 whofe truth they could not deny, fabulous ac- 
 counts of Apollonius Tyanxus's miracles in con- 
 firmation of Paganifm, were publiOied by Philo- 
 ilratus. Hierocles, aboui tbe end of the ceiitury, 
 attempted again to introduce thefe phantoms. But 
 on Eufebius's reply to him, they utterly difappear- 
 ed : and now fome He ithens began to fpeak re- 
 fpc£ffully of Chriil, and would gladly have com- 
 pounded matters with his followers, and admitted 
 
 him 
 
( >79 ) 
 
 him among tlieir gods. Alexander Severus not 
 only tolerated the new religion, but privately 
 worfhipped Apollonius, Chrift, Abraham and Or- 
 pheus. He even propoled raifing a temple to 
 Chrift, and admitting him among the gods. But 
 the Pontiffs and College of Quindecemvirs dif- 
 fuaded him from that meafure ; urging, that if it 
 was adopted, all men would become Chriltians, 
 and forfake the other temples. See Lampridiup, 
 c. 22, 29, 43. Becaufe Alexander loved the Chri- 
 llians, they were hated and perfecuted by Maxi- 
 niian his murderer and fuccefibr. Though they 
 alfo fuffered much under Decius and Valerian ; 
 yet in general, through that century, they enjoy- 
 ed a longer calm than heretofore. About the 
 middle of it, there were 44 prieils and 7 deacons 
 in the church at Rome ; and, on account of the 
 number of Chriftians, their places of worfliip were 
 often large, though not ornamented. Every great 
 city had its bifhop, who was refpe6led even by 
 the Heathen magiilrates, and fometimes a metro- 
 politan could alTemble 60 or 80 bifhops to delibe- 
 rate in a fynod on eccleliaiLic matters. Eufebius, 
 liowever, who gives thcfe details, 1. 8. c. i. ac- 
 knowledges, that profpcrity introduced envy^ am- 
 bition, avarice, fondnefs for curious fpeculations, 
 Sec. Thefe corruptions leflened the iirmnefs of 
 many in fucceeding perfecutions, and occafioned 
 warm debates, as to admitting again into commu- 
 nion, thofe who had denied Chrilt. About the 
 end of this century, Arnobius wrote his book 
 contra Gentes. Chriilians were now fo well 
 known, that the old calumnies againll them were 
 no longer credited. Bur, the calamities of the 
 times were afcribed to their offending the tutelar 
 
 gods 
 
'( iSo ) 
 
 gods of the Roman empire, to which ArnobluS 
 then, as Auguftine afterwards, more largely re- 
 plied. 
 
 C. 47. Towards the end of the 3d century, and 
 till the tenth year of the fourth, the number of 
 Chriftians and Heathens might be nearly balan- 
 ced. But the power was almoft wholly on the 
 fide of the laft. Galerius, A. D. 303, obtained 
 the edi61: of Nicomedia from Dioclefian for re- 
 newing feverities againft the Chriftians. In the 
 provinces under Conftantius, their treatment was 
 more moderate. Hierocles, as I formerly obferv- 
 ed, was employed to revive the credit of Apollo- 
 nius Tyangeus. Porphyry, a fatirical enemy of 
 Chriftianity, and a fubtile apologift for Paganifm, 
 by allegorizing Hefiod's theogony, endeavoured to 
 blunt the edge of the ridicule call on it by Chri- 
 ftians. The Church was defended by the patience 
 of her martyrs, and by the ability of her apolo- 
 gifts, and other writers ; of whom Eufebius of 
 Co^farea and Laftantius, were among the mdft 
 "diftinguiflied. God was now providing in young 
 Conftantine a deliverer of the Church from her 
 liery trials. The affront done him, when Diocle- 
 fian and Maximian abdicated the government, 
 makes it probable that Galerius had bad deiignsin 
 not fending him to his father -, but by hisfecretly e- • 
 fcaping, and joining his father, they were dif- 
 appointed. Conftantius, who died at York, A. D. 
 305, in his teftament as iirft Auguftus, made him 
 Crefar. The army immediately proclaimed him 
 Auguftus *, but he affumed not the title, till fome 
 time after, when Galerius confirmed it. Con- 
 ftantinus, who had been well educated, poffeffed 
 many of the qualities neceffary for forming a gr-eat 
 prince. His figure, his looks, his fortitude, re- 
 commended 
 
( i8r ) 
 
 commended him to the army. He contracted 
 none of the vices of a diffipated court, where he 
 had ten years refided, except a Httle of Diocle- 
 lian's paflion for external ornaments. He difco- 
 vered the fame virtues and capacity for admini^ 
 ftering civil affairs, which diflinguifhed his father. 
 He generally gave orders, and wrote difpatches 
 himfeif. His fpirit was ad:ive, firm and fteadv. 
 Temperate and fober, generous and liberal, na« 
 turally kind and affable ; then only, when con- 
 {trained, he was fev-ere. Fond of the arts and 
 fciences, he had carefully ftudied philofophy, hi- 
 ftory and law, and could fpeak and write equally 
 well in Greek and Latin. Faults he undoubted- 
 ly had, fome of which his Chriftianity, though 
 iincere, did not correct. But, he had virtues 
 which would have been admired in the beft days 
 of the Roman republic, and a piety which fitted 
 him for the great work, of which Providence 
 made him the inftrument. 
 
 C. 48. Conflantine confidered the appearance 
 of a luminous crofs, and the dream which explain- 
 ed it, as particular encouragements to him to un^ 
 dertake the deliverance of the Church, not as 
 proofs of Chriftianity. The evidences of this 
 appearance are ftated, and the obje6lions againft 
 it thoroughly anfwered, in Abbe Du Voifin's Dif- 
 fertation Critique fur la vifion de Conftantin. 
 Par. 1774. 
 
 C. 49. Rome received the conqueror of Max- 
 entius as her deliverer ; and Heathens, prejudiced 
 as they were at his change of religion, admired 
 his charafter. While at Rome, he contented 
 himfeif with performing his family devotions 
 in a chapel in liis palace ; and in that city Chri- 
 t Q^ ftians 
 
( i82 ) 
 
 ftians only enjoyed liberty and prote(51:ion, as in 
 the reft of his dominions. Soon after he had an 
 interview, with Licinius at Milan. There they 
 paffed an edict, allowing Chriilians the public 
 ^,xercife of their worfhip, which, at their requeft, 
 Maximin alfo did, though, on breaking with Li- 
 cinius, he renewed his former perlecutions. The 
 conqueft and death of Maximin v/as the full aboli- 
 tion of the edi61: of Nicomedia. Licinius, whofe 
 connexions with Conftantine were not durable, 
 returned to his bad treatment of the Chriftians. 
 This occafioned a war, which ended in his abdi- 
 cation and death, A. D. 324. Conftantine then 
 found himfelf able to execute his grand defigns 
 for the civil and religious intereft of the em- 
 pire. 
 
 C. 50. In an ediO: foon after Conftantine went 
 to the Eaft, though he invited Heathens to em- 
 brace the religion of Jefus, he left them full li- 
 berty of confcience, and prohibited all conftraint. 
 If fome Heathen temples were ftiut up and de- 
 ftroyed during his reign, this was the efFedl: of 
 popular tumults, and of the difcovery of fraud 
 and debaucheries carried on in thefe temples. 
 Yet, the temple of Serapis in Alexandria, though 
 fufpe^led of fuch abufes, remained till Theodo- 
 fjus. Sacrifices continued at Rome and other 
 places, where idolatry prevailed •, and therefore, 
 his prohibition of them only regarded thofe, who, 
 in the camp, ufed to offer folemn facrifices in 
 name of the prince, and for his profperity. Al- 
 lowing this, would have been contrary to his reli- 
 gion ; and fuch of his officers as were Chriftians, 
 could not confcientioufly pradife thefe ceremo- 
 nies. The prayer on fome folemn days addrefl- 
 
( 183 ) 
 
 ed in the army to the Supreme God, was con» 
 
 ceived in terms which Heathens could ufe. 
 
 We may judge what progrefs Chriflianity had 
 made, notwithftanding the edi£l of Nicomedia, 
 by 318 bifliops being prefent at the council o£ 
 Nice, though few of the Latin bilhops came there* 
 The defign of the Emperor was, to eftablifh uni- 
 formity, as far as poihble, not only in do£lrine,, 
 
 but in difcipline and worfhip. If Conilantinc 
 
 was blame-worthy in building too magnificent 
 churches, and introducing too much pomp into 
 worfhip ; he merits praife, for not admitting 
 paintings or ftatues into churches, and for pro- 
 viding many of them with entire copies of the 
 Old and New Teilament. It is a juft complaint, 
 that, after the empire became Chriftian, the cler- 
 gy were too much aggrandized and enriched. — 
 'i'his, however, though often laid to the charge o£ 
 Conftantlne, was not his fault, but that of weaker 
 princes long after him. He did well, in providing 
 a competent fupport for learned and pious teachers 
 of religion ; for he was fenfible how much reli- 
 gion would fufFer by the ignorance and contempt 
 of the clergy. That nothing might divert tlierA. 
 from the offices of their facred funcSUon, they 
 were exempted, as others of learned profeflions, 
 from certain burdenfome public fervices : and 
 though he knew the ability of many of the bifhops 
 for civil oflices, he gave none of them commiihons 
 foreign to their proper work. His pious dona- 
 tions will not appear exorbitant, if we reflecl, 
 that they were intended for building and repair- 
 ing places of worfhip, and relieving the poor and 
 the fick, as well as for fupporting the clergy, all 
 which charges were defrayed from the revenue of 
 Q^^ eactk 
 
( 184 ) 
 
 tkch particular church. ILdi^s and aclions were 
 faifely afcribed to Conflantine, in the fifth and 
 following centuries, for jufhifying corruptions 
 lately introduced. Valefius, in his tranllation of 
 a paffage in Eufebius's Life of Conllantine, 1. 4, 
 c. 71, fays, that mafs was performed at his fu- 
 neral *, whereas Eufebius only fays, there was an 
 aflembly for worfhip on that occafion. 
 
 C. 51. In Conflantine's treaties of peace with 
 the Goths and Sarmates, allowance was pro- 
 cured for fending miilionaries to inftru£l them ; 
 and to this it was owing, that the Church fufFered 
 iefs than the empire by the invafion of thefe 
 northern nations. He encouraged the King of 
 Armenia, who had formerly become Chriftian, 
 by admitting him to his alliance. In the end of 
 his reign, he influenced the Chriftians of Arabia, 
 to plant the gofpel in Abyffinia, where it yet fub- 
 iifts and flourifhes. His lafl days were pious and 
 devout, and his death worthy a great man and , 
 a fincere Chriftian. 
 
 C. 52. Modern Infidels have attempted, by 
 hlRorical fcepticifm, to throw a veil over the 
 caufes of the Gofpel's rapid progrefs : Nor have 
 rbeir attempts been without fuccefs. Through a 
 lightnefs and fvivcilty of fpirit occafioned by luxu- 
 ry, Iefs attention is paid than in the two pre- 
 ceding centuries to moral and ferious fubje£ls, 
 and the fufpicions or mifreprefentations of fuper- 
 iicial writers are liftened to with pleafure. It is 
 alleged, that the Church has fupprefied whatever 
 writings would be unfavourable to her ; as a 
 fraudulent advocate removes out of the way titles 
 and rights which would hurt his caufe. But, let 
 it be obferved, that the Church never aflumed the 
 
 power 
 
C 1^5 ) , 
 
 power of authoritatively judging the writings cf 
 Jews, Heathens, and other foreign enemies, leav- 
 ing to learned teachers the care of refuting them, 
 which many of them did in the fairell manner,, 
 producing their writings fully and in all their 
 force. Thus, Juftin, TertuUian and Chryfoftome,, 
 in their writings againih the Jews j and Augufline, 
 De altercatione ecelefix et fynagogx : whence it 
 appears, that the J-ews in tlioii; early ages had no 
 hiftorical records to oppofe to our's, and only 
 urged reafonings which prejudice could have 
 dictated at any time>. and which are nearly the 
 fame with thofe of modenv Infidels. The im- 
 pious (lories compofed by fome Jews, about the 
 end of the fecond or the beginning of the third 
 century, under the title of Sepher Toledoth Gieui, 
 are not cited by Jews themfelves as authentic re- 
 cords. Even thefe malicious romances eontaiii 
 acknowledgments, of many important f.icfs.. So. 
 far were ChrilUans from dreadii^g the pubiica-- 
 tion of thefe ilories, wliich the Jews from fear or- 
 from fhame concealed,, that Rabanutir Ma virus,, 
 Archbifliop of Mentz, having got fome kriowledge- 
 of them, imparted it to others iiT-Kistrcatife a- 
 gainlt the J'rws. Wagenfeilius, in the laii cen- 
 tury, was the fail who publilhed them, as Huidric • 
 has fince done,, vv'.ith good remarks.. The fame 
 Wagenfeilius was not- afraid to publifii a ftill. 
 abler Jewifii treatlfe ag^ainfl Chriilianityj^ intitu- 
 led Nitzaeoa. Oicbio the Jew, lu his conference 
 with Limborcli, Gomplains not that, the Chrillian>, 
 
 had fuppreiTcd or delhoyed ancisat ifcords.-r 
 
 There is as Uttie ev-klejice, that the Chrilli.^Jus. 
 firpprefled the writings- of Celfus, Pciphyry,.a2Hi 
 Juli^iii. In ati age, when. all iearnaig wus in M^S.,. 
 C>^3 QiiLf; 
 
( tS6 y 
 
 onjy tlie moft ufeful and entertaining books were' 
 often tranfcribed : Even books of fcience and hif- 
 t-ory were in few hands, for few were capable of 
 reading. Hence the writings of Thot, San- 
 choniatho, Berofus, Thales, Anaxagoras, &c. are 
 loft. Of Greek and Latin writers, not a fourth 
 part of thofe whofc titles may be feen in Fa- 
 bricius, remain^ j and of Carthaginian writers,, 
 not one. To churches and monalteries we are 
 chiefly indebted for preferving the greater par^ 
 of the valuable MSS., the printing of whick 
 fo happily promoted the revival of learning 
 in the fifteenth century. Can w^e then be 
 furprized,, that when preferving books was fa- 
 difficult, more pains was employed in copying 
 v/orks of merit, than pernicious or trifling com- 
 ppfitions .'* They were not miftaken, who thought 
 their time better employed in tranfmitting to po- 
 llerity the v/ritings of Polybius, of Livy, or of 
 Tacitus, than thofe of Celfus and his fellow la- , 
 bourers. Many of the ecclefiaitic writers in Je-* 
 Tpme's and Dupin's Catalogues are perifhed. We 
 regret the lofs of the Gofpel according to the- 
 Egyptians, which, though defe^live, and not au- 
 thentic, was one of the firft records of what was 
 preached in the earlieft times. It is unfortunate, 
 that the writings of Bafilides, and otheriearned. 
 GnoRics ;• the refutation of the Gnoftics by Ca- 
 llor A.grippa-i the apologies of Oiiadratus, Arifti- 
 des, and Mellto ^ the hiilory of Hegcfippus, and 
 the chronology of Julius Africanus, are loft. It 
 would, however, be unjuft to charge the Heathen 
 emperors with deftrcying them. It is equally fo- 
 to charge the Chriftians with deftroying writings, 
 sgiiinft. their religion. Before the reign of Con- 
 
 ftantine^^ 
 
( i87 ) 
 
 itantiiie, It was not in their power : and they Had' 
 no temptation to it, when the empire became 
 Chrirtian. The cauie was decided : and curiofity 
 would gladly preferve the pleadings on both fides.. 
 Few Cirrillians underilood Greek books : and O- 
 rigen againft Celfus fhows, that many excellent 
 Greek books were not tranflated into Latin.. 
 There were many Heathen philofophers, even in 
 the fixth century, who could have eafily preferv- 
 ed writings againll Chriftianity, now loft, i£ they 
 had thought it of any confequence. If they are 
 not blamed on that account, Chriftians are as lit- 
 tle blameworthy. In the fmall libraries of Bi- 
 ihops and Monafteries fpared by the Barbarians, 
 moll of the ancient books were preferved. When 
 Greek books againft Chriftianity became rare, La- 
 tin churchmen could not tranfcribe them, and 
 Greek ones might think their time more agree- 
 ably and ufefuily fpent in copying Plutarch, than 
 Celfus. 
 
 C. 53. Porphyry's book againft the Chriftians. 
 in the beginning of the 4th century, was not for- 
 midable to their caufe : for it only contained rea- 
 fonings, which in any age might have been urged, 
 and refuted •, not facts oppofite to thofe on which 
 the Gofpel was founded. It v/as his laft compo- 
 fition, and appeared at the time of the edi6l of 
 Nicomedia. The learned of the Chriftian com- 
 munion, beheld v/ith indignation an aged philofo- 
 pher, who had hitherto been fdent about their reli- 
 gion, now in fupport of perfecution, attacking it 
 with bitter arrogance. Though he had the fa- 
 vour of the great, he was foon refuted by Eufe- 
 bius and Methodius ; and as his book had its ad- 
 tnirers evea after Conftantine, Apoliinarius wrote 
 
 againft 
 
( i88 ) 
 
 agalnfl it, A. D. 345, and Philoftorgius A. D. 425, 
 Unhappily, both his books and the four replies 
 have all perilTied, From the citations, however, 
 of different authors who read it, eollecled by 
 Holftenius in his life of Porphyry, it appears, that 
 he intended to unite a philofophic theifm, fuch as 
 that of Pythagoras and Plato, with a popular po- 
 lytheifm •,, and fuppofed, that the gods of different 
 countries were good demons, friendly to man- 
 kind, and to virtue. ' He objected, as Manes had 
 done, many things to the Old Tellament ; and^ 
 from the plainnefs of Daniel's prophecies, as to 
 the kings of Egypt and Syria, inferred, that they 
 were written after the events. Of Jefus he fpoke 
 refpedlfully, as a wife and good man, who had 
 contributed much to deftroy the power of evil de- 
 ftions : and probably he would, not have objected 
 to Jefus being admitted among the demi-gods-. 
 The apoftles he blamed, as not having recorded 
 the doctrine af their mafter with fufBcient knov.> 
 kdge and faithfulnefs j fo that, in^ his opinion, 
 theology was as little rellrained as philofophy, by 
 any revelation. 1 have already remarked, his var- 
 niihing over the hiflory of the Heathen gods, by 
 turning it into allegory. As the morals of Chrir 
 (lians diilinguiflied them frc'.i licentious Heathens, 
 Porphyry, by the aullerity of his life and precepts, 
 endeavoured to deprive them of that honourable 
 didinftion. The M^eak fide of his book was, putr 
 ting off his readers with fpccukitiye reafouings and 
 keen raillery, initead of examining the truth of 
 the facSls which fupport the Goipci, and produ- 
 cing witneffes for invalidating their evidence :.. We 
 ncjcd not wonder, that an attack, wliich left the 
 fi^rongefb deft?.nces of ChrilliAnity unlh.iken, w.a^ 
 
 fooh. 
 
( '8? ) 
 
 foon forgotten, and buried in the ruins of th;it re- 
 ligion, which it had fo weakly fupported. There 
 would have been morereafon to have regreted liis 
 book, if it had contained hillorical refearchcs. 
 There is no ground for alleging, that Conllantine 
 fuppreffed it from falfe zeal. Julian, Libanius, 
 and Zofimus, zealous Heathens, and bitter ene- 
 mies of Conitantine, wrote in the 4th and 5th 
 centuries. Yet none of them laid this to his 
 charge. No cotemporary Chriflian writer, indeed 
 no Chriilian writer during the whole 4th century, 
 gives the leaft hint of burning Porphyry's book : 
 though Eufebius confuted his work -, though Au- 
 guftine frequently mentions it •, and though Atha- 
 nafius relates Conftantinc's fentiments of that phi- 
 Ipfopher. For, complaining of the proceedings 
 of Conilantius, he alks, Why did he introduce into 
 the Church the Arians, whom his father had call^ 
 ed Porphyrians ? Yet that fentence, ill under- 
 ftocd, was the occafion of an edi£l being forged, 
 in the 5th century, under the name of Conftan- 
 tine, commanding Porphyry's books to be burnt, 
 and the Arians to be (lyled Porphyrians. This 
 pretended ediil is infertcil by Socrates and Soza- 
 menes, who collected all that fell in their way; 
 but not by the more judicious Theodoret. — 
 Thefe forgeries were deiigned for exciting the 
 younger Theodofius to rage agaiiHl the Nefto- 
 rians, as he was made to believe Conitantine had 
 done a;:!;ainn: the Arians. Towards the middle cf 
 that century, 110 years after Conilantine, the 
 court of Conflantinoplc, both in political wifdoni 
 and religion, was greatly degenerated. The bar- 
 ^, barifm began, which lailed near nine centuries : 
 And, when it could advance the power of the cler- 
 gy* 
 
( ipo ) 
 
 gy, or bear down an alleged heretic ; edicts of 
 Emperors, or decrees of councils, were, without 
 fcruple, forged or interpolated. If Conftantine 
 had caufed ^Porphyry's book be publicly burnt, 
 that would not account for its being loft ; unlefs 
 he had taken the odious ftep, of fearching for co- 
 pies in the repofitories of every Heathen at Rome, 
 and in the provinces •, of which, hiitory gives not 
 the flighteft hint. Indeed, the forgery of the e- 
 dicl fully appears, by Apollinarius finding it ne- 
 ceflary to refute Porphyry, fifteen years after Con- 
 ftantine's death ; by Auguftine citing and refuting 
 him, about the end of the 4th century, in four 
 different paiTages of his book De Civitate Dei; and 
 fromPhlegonwritingagainflhim A.D. 423. It was 
 not till fixty years later, that the Juftinian code ob- 
 ferved, Porphyry's pride had been punifhed, in his 
 book difappearing. The expreffion intimates, that 
 it fell into oblivion, not that it was fuppreflcd. I 
 will only add, Chriftians have as good a right to 
 conjecture as Infidels. The four confutations of 
 Porphyry's book, as well as the book itfelf, are 
 ioft. What if we fhould allege that the Emperor 
 Julian was anxious to deftroy whatever might tar- 
 niih the reputatioji of his favourite philofopher? 
 The truth is, fuch complaints on either fide are 
 
 unreafonabie. As for Julian's attack on Clirif- 
 
 tianity_, it is not loit. Every w^ord of it is pre- 
 ferved in the reply to it, w"iiich Cyrill publiihed, 
 fixty years after Julian's death. 
 
 NUM- 
 
( ipl ) 
 
 NUMBER VIII, 
 
 F. Stosch Demonjlratio exiftenti£ Eccljla 1'hyaii-' 
 rena, inferted SymboU liter arm Bremenfesy t. 2. 
 part. I. 1746, No. 5. p. Ill — 152. 
 
 '* ^ I ^HE Alogians difputed the genulnenefs of 
 *' J_ the Apocalypfe, becaufe the church 
 *' of Thyatira was not yet founded : Epipha- 
 ** nius, who allows the fa6l, extricates himfelf 
 *' from the difficulty, by ingenioufly fuppof- 
 ** ing, that St John wrote in the fpirit of pro- 
 *' phecy. See Abauzit Difcours fur TApoca- 
 ** lypfe." This is the fneering remark of Mr 
 Gibbons : Hiftory, Vol. i. notes p. 74. The 
 little of argument it contains, was fully canvailed 
 by Dr Stofch, long before the appearance of Mr 
 Gibbons'g elegant hiftory. 
 
 The objc6lion of the Alogi againft the authen- 
 ticity of the book of the Revelations, is thus record- 
 ed by Epiphanius, ha^r. 51. § 33. T.im, ypaUv to 
 
 ayytXa T>»f ixxXwo-jaf ru ev OvsLTitpoi;, y.nt ■syy. at r/.u £x/\n- 
 <riu ^ptartixvciv tv Qvartipx- Tuf ovv typoifn ryj /u.» oven. 1 he 
 
 Alogi doubtlefs meant, that there was no church 
 at Thyatira in the time of the apollle John; and that 
 therefore, at that time, no letter could be addreiled 
 to them. But Epiphanius, taking advantage of the 
 word «>", affefts to undcrftand them as fpeaking 
 of their own time, and turns their argument a- 
 gainft themfelves. There was, fays he, a true 
 church at Thyatira ; but the Alogi, or other here- 
 tics of the fame flamp, fuch as the Phryges or 
 Mantanifts, had corrupted and deftroyed it, as 
 John had foretold, painting thcfe heretics under 
 
 the 
 
( 192 ) 
 
 the image of Jezabel. But, though thus extin- 
 guiihed 92 years after Chrilt's afcenfion, in iia 
 years, by the favour of God, it again revived. 
 Petavius therefore, BolTuet, and Simon, were 
 miftaken, in reprefenting Epiphanius as acknow- 
 ledging that there was no church at Thyatira 
 when John wrote ; and fuppofing that John, in a 
 prophetic book, had wrote to a church which he 
 
 knew would afterwards exiO:. It muft, how>- 
 
 ever, be granted, that Epiphanius's reply to the 
 Alogi is not fufficient. Probably he imagined 
 the Apocalypfe written when Claudius vi'as em- 
 peror ; in whofe time it would be difficult, or 
 impoffible, to prove that the church of Thyatira 
 exifted. 
 
 The early exifhence of the church at Thyatira 
 appears (i.) from Acls xvi. 14, 15. Lydla is the 
 proper name of the woman here mentioned, not 
 the name of her country, for it is not fmiply faid 
 Tt; yovt) AutT/a, but ovo/,<ix.Ti hvha. Her Ordinary re- 
 fidence was evidently at Thyatira, not at Philippi j ' 
 for flie is termeda feller of purple of the city of Thy- 
 atira. Some, indeed, would interpret this a native 
 of Thyatira. But, furely, when we fpeak of a mer- 
 chant of Am{lerdam,Leipric,orFrancfort, we mean 
 one who reiides in thefe cities, whether a mitive of 
 them or not. It is no objeftion to this, that flie 
 received Paul and his companions into her houfe 
 at Philippi. Nothing is more ufual, than for 
 merchants attending fairs, to hire houfes for 
 receiving and vending their wares. Her title, 
 a feller of' purple ^ makes it probable, that flie was a 
 merchant, who had carried her wares from the place 
 where they were manufactured, to a better mar- 
 ket. Yfehave inilances of this, Tf. xxiii. 3. Ezek, 
 
 xxvii. 
 
( '93 ) 
 
 xxvli. 12. Nor were fairs continuing mariyday^, 
 and to which flrangers refortcd, unknown among 
 the ancients. See Juftin, Hift. xiii. 5. Tacit, 
 hid. iii. 30. Terent. Adelph. a(^. 2. fc. i. It 
 is not therefore to be doubted, that Lydia fome 
 time after returned to Thyatira with her fa- 
 mily, (he and they having been baptized. Nor 
 is it improbable, that the church in her houfe, 
 by their inftru^lions and exan-iple, mlglit bring 
 others to the faith of the Gofpel. I have no 
 doubt, that this was Epiphanius's opinion as to 
 the planting of the church of Thyatira : for he 
 imagined the Apocalypfe w-ritten under the em- 
 peror Claudius, about the middle of whofe reign. 
 Lydia's converfion happened. (2.) Paul informs 
 lis, Rom, XV', 19, that from Jerufalem round a- 
 bout unto lllyricum, he had fully preached the 
 gofpel of Clirilt. Though this w\]\ not prove 
 that he viiited every little town and village in thai: 
 tradl:, we cannot fuppofe that lie would negletl 
 fo flour iihing a city as Thyatira then was, efpe- 
 cially as, in travelling through Myfia jnid Lvdia, 
 he was fo near it ; and tlie confirming Lydia's 
 family in the faith, would be no fmall induce- 
 ment to him. Add to this, that he tells us, 
 I C^r, xvi. 9. that at Ephefus, which was not hir 
 from Thyatipa, a great door was opened to him ; 
 /.nd that he fays. Rem, xvi. 23. that there v.-as 
 no more roo.m for him in the regions betv»-ecn Je- 
 rufalem and iflyricuni; which he would not liavc 
 faid, if the Gofpel had not been preached wirl;. 
 niccefs in fo conllderable a city as Thyatira. 1 
 determine not, wliether it was preached ihoe bv 
 P.iiil, by fome cvaiigelirt fen'i: hither, or bv Inha- 
 l5:ta!:ts of Tlivatira wlio heard Paul at Ivohefus, 
 
 ^- R 
 
( ip4 ) 
 
 two years he taught in that city, 
 when, as we are told, Acfs xix. lo. all who 
 dwelt in Afia heard the word of the Lord Jefus, 
 both Jews and Greeks. (3.) Paul glories, Rom. 
 XV. 20, 21. that he had fhrived to preach the Gof- 
 pel, not where Chrift was named, left he fliould 
 build upon another man's foundation. If, there- 
 fore, he came to Thyatira, it was, there to plant 
 a church : If he came not, it was, becaufe others 
 had laid the foundation, and a church was already 
 planted. (4.) All this is confirmed by the fituation 
 of Thyatira, furrounded by Pergamus, Sardis, 
 Philadelphia, and other places, where churches 
 were founded by John or Paul. (5.) TertuUian 
 fays, 1. De Poenitentia, p, 441. Evolve, quid fpi- 
 ritus ecclcfiis dicat ? defertam dilecbionem Ephe- 
 fiis imputat. Stuprum et idolorum efum Thy- 
 atirenis exprobat. And, 1. iv, adv. Marcion, 
 p. 223. Habemus et Joannis alumnas ecclefias. 
 Nam ctfi Apocalypfm ejus Marcion refpuat, ordo 
 tamen epifcoporum ad originem recenfus, in Jo- 
 annem ilabit auclorem. If the regular fuccef- 
 /ion of Afian bifliops from John to the time of 
 TertuUian was known, there was ill John's day^ 
 a biihop in Thyatira. Thefe records were either 
 unknown to Epiphanius, or lofl when he wrote. 
 (6.) The Alogi, who appeared in the 2d or 3d 
 i^entury, deferve not equal credit as TertuUian, 
 who wrote more early. Ancienter doubters of 
 the Apc^calypfe objected not againft its authenti- 
 city, the epillle to Thyatira ; which they ^ould 
 have done, had not its exiftence been certain. 
 (-].) Eufebiiis, who doubted the authenticity of the 
 ApGcalypfe, never mentions this objection : whence 
 we mav prcfu-me; \\\dX he knew its falfehood and 
 
 weaknefs. 
 
( ^95 > 
 
 weaknefs. (8.) An impoftor would not havfe ex- 
 pofed himfelf to fliame and ridicule, by an epiille 
 to a church which had no exillence. If he was 
 fond of the number feven, Cololle or lIievopoii9 
 would have occurred. 
 
 Dr Stofch, in his Antiquitatcs Thyatirenorum, 
 Zwoll. 1763, 1. 2. c. I. illuftrates more largely 
 the preceding arguments, and adds to them the 
 following: (i.) Origen. horn, 3. in Cont. t. 7, 
 Operum Illcronymi, p. loS. Sed et in Apoca- 
 lypfi Joannis, Angelo Thyatirenfi tefUmonium 
 dat, pro charitate, quam ordinavit Angelus ipfc in 
 ecclefia fibi commifla. To Tertullian and Origen 
 I mig;ht add all who mention the feven churches 
 of Afia, and afcribe the care and government of 
 them to the apoilie John •, for whom, Hammond 
 did'. 4. de jur. Ep. c. 8. § 8, 9. and Lampe ProL 
 ad Evang. Joan. c. 4. § 1. may be coufulted. (2.) 
 Many of the ancients imagined, as Grotius ob- 
 ferves on Rev. ii. 20. that Jezabel was the wifs^ 
 of the bifhop of Thyatira. (3.) Tertullian, Ori- 
 gen, and Cyprian, were much addicted to allego- 
 rical interpretations of Scripture. If the exill- 
 ence of the ch.urch of Thyatira had appeared to 
 them uncertain, would they not have called the 
 help of allegory to account for John's writing 
 an epiftle to chat church r If the Aicgi could 
 not liave been confuted by certain and undoubted 
 tradition, my (lie interpretation would have been 
 
 employed to invalidate their reafoningsir-^ ^- 
 
 Probably the Alogi were led to their objeclioa 
 againfl the Apccalypfe, by tlic black pifiUire 
 drawn of the heretics from whom they derived 
 their errors, in the epiille to the church at Thy- 
 atira. The orthodox applied to them the threat- 
 R z enings. 
 
( ip^ > 
 
 cnings againft Jezabel ; and the eafieft way ot 
 getting rid of the charge was, the denying that 
 there wa^^ any church at Thyatira when John 
 lived. 
 
 NUMBER IX, 
 
 Hints of FoBs relating to religion, JMnnnerSy and 
 the Improvefnetit of Mnnhindy from Dr Seiler 
 of Brian gen's German Literary Journals^ ^77^ — 
 1788. 
 
 AS thefe journals have been publiflied for a- 
 bove 16 years, the yearly price of them 
 is confiderable, and few here underftand the Ger- 
 man; it is Ivopcd, the following hiftorical extra6la 
 will afford curious and ufeful information to many, 
 who have no occafion for a large review of Ger- 
 man publications. 
 
 1776. 
 In many places of Proteilant Germany, the 
 better education of children, has become an ob- 
 
 \Q€i of general attention. Rofewitz, Abbot of 
 
 Klofler Jiergen, pubHOied, 177^, laws for that fc- 
 minary, annexing piniifhments to different faults, 
 e. g, exclufion from the ordinary hours of amufe- 
 ment ; confinement to one's chamber ; imprifon- 
 ment; feeding on bread and water; pubiickly afk- 
 ing pardon of a perfon injured ; being deprived 
 for a time of the afiiflance of a fervant, whom 
 one had infulted or ilruck. By fiich laws, good- 
 fchoolmailers will be preferved from much unme- 
 rited reproach, and the tyranny of bad ones brin 
 
 died. The Duke of Wiitemberg erefted an a^ 
 
 cadem;^ 
 
( 197 ) 
 
 ca-demy at Studtgaixlt, 1771, wlierc more tlian 300 
 youth of ditlevent ages, ranks and capacities, are 
 trained up in the knowledge and practice of re- 
 ligion, and for ufefuhiefs in various ilations cf 
 hfe. Not content with furniiliing the greattlt 
 part of the expence of this inftitution, the Duke 
 often vifits it, and attends to the progrefs which 
 the youth make, under the able inllrudtors pro- 
 vided for them. The conliflory at Bayrcuth 
 
 has injoined, that fchools be viiited weekly; and, 
 that the infpecflors of diocefes fend them their pro . 
 pofals, for the better regulating education, and 
 
 providing for teachers. The Prince of AjiCpach 
 
 has commanded hi« clergy to have monthly con- 
 ferences, in prefence of candidates, on the ri^^ht 
 difcharge of their ofiice, and other theolosjical 
 matters. The clergy of Ottingen have, of tiicir 
 own accord, refolved on fuch meetings j and their 
 confiftory has introduced cGnfjd'jra'oie improve- 
 ments, in the manner of teacliing both Latin and- 
 
 German. Lofius, fuperintendant at BiirgdoriF 
 
 in Zell, publiihed, 1775, an aGcouiU of the man- 
 ner in wJiich he taught a girl of 9- vcars cf z.9(:y. 
 born deaf and dumb, to converfe by writing, and 
 to umlerfland the moft important truths of na- 
 tural and revealed religion. Dr Sciler propofes^ 
 
 that, where there is no academy for training up 
 able fchoolmallers, the infpei'tor ef every dioceie 
 fhould fix a place, where the minilier and fchool- 
 mafter (hall employ fome time for that purpcfe,. 
 The firft (liould infhruct candidates in the doc- 
 trines and duties of religion, and the bed manner 
 of communicating the knowledge cf them, and 
 recommending to youth piety and good manners. 
 The fecond fliould point out the eafieft method 
 R .^ o£ 
 
( '98 ) 
 
 of teaciiing to read^ Tliefe places {licuia oe fur- 
 iiifhed with the beft fchool books, and treatifes 
 on education^ foi' the common benefit of inftruc- 
 tor3 and candidates. Candidates fliould be em.- 
 ployed in teaching and examining, and their faults 
 hintcxi. A di(linc/l account fSiould be kept of their 
 abihtics, diligence and good behaviour, that the 
 i-ifpeclor may be enabled to give them teflimcni- 
 als, according to their refpeclive m.erit.. A me- 
 thod of teaching (houid be compofed for the il'udyr 
 of candidates, and dirediiig fchoolmafters, as far 
 as circumfiances permit. By coiiecl:ions atchurch 
 doors, frorn new fcholars, and even from public 
 houfes and places of amufement, money might be 
 raifed, for defrayjng thefe expences, for main- 
 tainirig poor candidates, and better encouraging 
 fehoolmafters. Or, every perfon above 20 years- 
 of age, not fupported by charity, might contri- 
 bute a little for thefe purpofes. Dr Seller af- 
 
 ter\yards publiflied, in his journal 1776, an efiay 
 on the importance of niiniflers frequently vifiting 
 fchools, a!id informing themfelves of the ability* 
 diligence and good behaviour, both of teachers 
 
 and fcholars. Hermes, infpeclor at Jerichau 
 
 in Mecklenburg, having, by fome Socinian tenets- 
 In a weekly paper, offended the confillory, the. 
 Dake difpenfed with his perfonal appearance, 
 before them, and gave a private commifTion to 
 Fiedler and Doderlein, to enquire into the mat- 
 ter. Hermes, not reliflnng their proceedingSj 
 ended the enquiry, by accepting a call to be Pro- 
 voil at Breflau. 
 
 Several Roman Catholics have adopted, a bet- 
 ter plan of in{tru(!^ion. Tongel, direftor of the 
 fchool at Infpruch in Tyrol, publillied, i775> a 
 
 fenlibie 
 
( '99 ) 
 
 fenfible tirsatife on the befc metlicd of catcclnzing- 
 Perhaps no other Popifli book is fo proper a text 
 
 for prelcclions on that lubjcct. Dr H. Braun 
 
 of Munich, publiflied, 1766, plans of fermons for 
 all the Sabbaths and feflivals of tlie year. It is 
 honourable for him to have compofed, and for 
 many of liis fuperiors to have recommended a 
 book, where fuch regard is paid to the fiicred 
 oracles, and many praclical inllrucliuns given, 
 
 which Prcteftants may read witli profit. On 
 
 occafion of the jubilee 1775, tlie piince and 
 archbilhop of Saltzburg pubhilicd a pafloral let- 
 ter, againft trufling in indulgences without re 
 pentance and reformation. In another paftora! 
 letter, 1776, he recommends to his clergy, an un- 
 wearied fludy of the facred oracles, better ac- 
 quaintance v.'ith the fathers and cliurch hlftory ; 
 diftinguifliing the word of God from human rea- 
 fonings and additions, and, what is eflential in re- 
 ligion, from the fyftems of the learned, and from 
 eeremonies and rules of difcipHne fubjcdt to 
 change ; not making a gain of godlinefs, or in- 
 culcating dreams and conceits as neceflary truths. 
 He argues the falfehood of the exorcifm.s of Gaf- 
 ner, &c. : and obferves, that miracles, neceflary 
 when the gofpel was firft preached, are not fo 
 now ; and that men, ignorant of Nature, often 
 
 fancy her operations miraculous. The arch- 
 
 bifiiop of Prague, in a letter to the clergy of his 
 diocefe, with great zeal and ftrength of argument, 
 warns them againlt countenancing and imitating 
 Gafner and others, who pretended to cure by 
 exorcifms the falling ficknefb, gout, and other 
 difeafes, which they afcribed to diabolical pof- 
 fefiion. It. is furprifmg, how artfuliy thefe fana-^ 
 
 tics 
 
(2 00 ) 
 
 tics have pr.^ferved their credit with many Romaiip 
 Catliolics. When they fail in their cures, they 
 plead, thiitthe difeafe liowed from natural caufes: 
 When a patient relapfes, they allege, that by his 
 committing fome new fin, Satan has regained the 
 poficirion of him. Semler at Hali, in a collec- 
 tion of letters and elTays on the exorcifm.s, 2 vo- 
 lumes 8yo, 1775, afcribes any real cures per- 
 formed by Gafiier to magnctifm, eleclricity, or 
 the force of imagination. Schropfer's pretenfions 
 of obliging both good and bad fpirits to appear^ 
 he fuppofes were fupported by fomething refem.- 
 biing the magic lantern. His impofture the Doc- 
 tor argues, from his chooGug pits as the fcenes of 
 his operations, intoxicating the fpeclators with 
 punch, endeavouring to ilrike them M'ith terror; 
 and of people of rank, admittin.g only the young 
 and unexperiencL'd, not adepts in philofophy and 
 the hiflory of nature. 
 
 The Duke of Saxe Meiningen, after employ- < 
 ing E. J. Walch to vifit feveral celebrated fchools, 
 has creeled a feminary where eight well-recom- 
 mended candidates, are trained up for teaching 
 religion and ether things ncceHary in village 
 fchools. That they may have an opportunity of 
 reducing their inflruftions to practice, the Duke 
 has at the fame time founded a fchool, where 
 they are employed under the direclion of the ca- 
 tcchift in teaching twelve poor children. — Bafe- 
 clow, fmce 1768, has employed much diligence 
 for reforming the public fchools. The firil at- 
 tempt to carry his fcliemes into execution, was 
 the Philanthropiit fchool at Deffau, under his 
 own care, 1775. He propofcd a form of worfliip 
 
 which 
 
( ^01 ) 
 
 wliich fliould oillnd neither ProtcRant nor Pa- 
 pift, and in{trucl:ing every one in the religion of 
 his fathers. None lliould be conilrained to at- 
 tention, or to commit things to memory. All 
 fhould be taught by way of fport, or by llriking 
 reprefentations, which would delight and enters 
 tain : Languages ihould be taught by fpeaking 
 and reading, without granmiar. For preferving 
 heahh of body and cheerfulnefs of mind, as much 
 time iliculd be fj-^ent in riding, balls, and other, 
 amufements, as at meals. UlyiTcs van Solis e- 
 recled another Philanthropin at Marfchiin, under 
 the care of Bahrdt, which even difputes the pre- 
 cedency with that at Deflau, and where more re- 
 fpetl is paid to Chriftianity. Bahrdt erefted a 
 third at Mildeflieim, 1777, where only thofe in- 
 tended for the learned profeirigns are taught Latin. 
 The teachers in thefe fchoo% ar^" vety properly 
 bound to follow a certain plan, alterable however 
 as experience may point pu|ri:f6^ keep journals, 
 and impart to one another their obfervations •, to 
 treat their fcholars with friendihip, and to re- 
 ward their good behaviour*, to make inflru<£lion 
 eafy by nvaps, pictures and modeis, and never to 
 puniili without common advice. But there are 
 many j.ufl: exceptions to their plan. Their fcho- 
 lars are only educated as men, not as citizens of 
 our world. Accullomed to do only what pleafes 
 them, and no longer than it pleafes them ; they 
 become utifit. for laborious employments, and dry 
 ftudics, however necelTary for the public good. 
 Many of their methods of inllruclions are ludi- 
 crous*, many things unneceflary are taught. Plans 
 urc propofed wliich cannot be executed, and im- 
 proper pur.ifl-ments are often H"dUcl;ed. The 
 
 •ean::'d 
 
( 202 ) 
 
 learned languages arc taught, not from the im- 
 proving writings of the ClalTics, but by childlih 
 plays, which neither enlighten the underftanding, 
 nor form the heart. Though Bafedow difclaims 
 meddling with particular religious opinions, his 
 zeal for Socinianlfm has often betrayed him to in- 
 finuate prejudices againd the Lutheran doftrines 
 in his elementary books, and to expofe to con- 
 tempt every peculiar article of revelation. Lu- 
 therans, Calvinifts, Papifts and Jews, might PcU- 
 dy and live in peace at thefe, as they do at other 
 feminaries, without the abfurd attempt of unit- 
 ing their religions, or of making them indifferent 
 to the peculiarities of them all. It is no wonder 
 that Bafedow's chimerical fchemes, and the fums- 
 requifite for executing them, at lafi: brought him 
 and his affiftants almoft to defpair of fuccefs: when 
 the Prince of Deilau took the infiitution under his 
 own protection, and appointed Mr Campe cura- 
 tor *, Bafedow giving up to him the fuperinten- 
 dency, and only alhfting him with his advice. 
 The plan is nov/ Icfs extenfive in its obje<£l;. 
 Some defeats are amended ; and the fcholars, 
 two years before they go to the world, are in- 
 firucred in morals, decency a3id good behaviour. 
 The confiftory at Hanover has enjoined pub- 
 lic catechizing once a year on felecl paflages of 
 Scripture. — Arnoldi, a minifter at Gieflcn, has 
 pubHihcd in(lru6v;ions for teaching the deaf and 
 dumb to read and write : It is difficult to deter- 
 mine, whether the inventive genius or diiinterell-* 
 ed generofity of the aiitVior, is moil: confpicuous, 
 in what he here freely imparts to the public. — ■ — 
 Prince Ludwig Frederic at Schwartzburg in Ru- 
 delftadt, often obferving feme little girls afking 
 
 abns 
 
( 203 ) 
 
 alms at his windows, touched with compaffion, 
 fent fome of them to be maintained, and inilru<^- 
 ed in knitting (lockings by a woman of good cha- 
 racter ; other teachers attending at certain hours, 
 and inftrudling them in reading, writing, and the 
 principles of Chriilianity. This generofity was 
 concealed from his father till his birth-day, when 
 the young Prince prefentedthem. If they behave 
 well in the fchool for three years, part of what 
 they have earned by their labour is laid up for 
 them as their property. Part of their earnings, 
 with an additional fum, is laid out on intereft, 
 for fuch as have been in fervice fix years, and at 
 lead tv/o of them in one family, and have behav- 
 ed well. The example of this truly benevolent 
 and excellent Prince, has produced at Rudelfladt 
 a fubfcription for another inftitution of the fame 
 nature. A feminary is alfo ere£fed there for 
 fchoolmafters and preachers. At NafTau Weil- 
 burg, the Lutherans and Reformed, are fo in- 
 termingled, that in the country there is one 
 fchool for the children of both religions. All 
 have the fame books taught them, for reading, 
 writing, and arithmetic : But, the catechifms of 
 
 ihe different churches remain as before. By 
 
 the influence of Prefident Mafer, the infpecSlors 
 in HefTe Darmfladt have been injoined, to en- 
 quire into the good behaviour and diligence in 
 their olHce of miniflcrs and fchoolmafters, and to 
 fuffer none to ferve by deputies, except in cafes 
 of extreme neceflity. When Undents of divinity 
 come to refide in a diocefe, they are required to 
 acquaint the infpeftor, and lay their teliimonials 
 before the confiftory, that their merit, diligence 
 in ftudies, and fitnefs for preachine:, may be v/atch- 
 
 cd 
 
( -^4 ) 
 
 cd over : For the laft purpofe, candidates for the 
 miniftry deliver a difcourfe every half year before 
 the infpecSlor, which he tranfmits to the confilto- 
 
 ry. In a charity fchool for girls, erefted at 
 
 Zurich, 1774, they are not only taught themfeives, 
 but inftrui^ed hOgW to relate Scripture hiftory, and 
 to inftil the knovrledge of religion into young 
 children. 
 
 A tranflation has been publifhcd at Bamberg, 
 in twelve parts, of meditations by a French Catho- 
 lic, on the harmony of the gofpels for all the days 
 of the year. It abounds with evangelical fenti- 
 ments on redemption through free grace, and on 
 the merits of Jefus appropriated to us by faith. — 
 — A fociety meet weekly by authority at Warfaw, 
 to infpe^l all plans of elementary books fent them. 
 Through their care, different works of this kind, 
 
 well compofcd, may be expected.— Koltner, a 
 
 Francifcan, has publifhed at Vienna a fermon on 
 the feftival of the holy name of Jefus, compofed' 
 with tafte, elegance, and infight into the nature 
 of true religion. He fliows that the genius of 
 Chriilianity is peaceable, and friendly to the power 
 of princes ; that the time fliould not be fpent in 
 prayer, which the education of our children, or 
 labouring for the maintenance of thofe who de- 
 pend upon us, requires ; th;U churches fliould 
 not be places of refuge for the profligate ; that the 
 temporal authority of the clergy is from the in- 
 dulgence of princes, not from God; that faints are 
 to be honoured as intercefibrs, not as the great 
 (jod, or alone Mediator ; that though images are 
 ufeful meiT^orials of faints and jQicred myfteries, 
 the fame power is not to be afcribed to them as 
 TO God, or even as to the intercefllon of faints •, 
 
 that 
 
( 205 ) 
 
 that God approves not pilgrimages, which i)cca- 
 lion men's negleiSting the duties of their calUngs 
 and relations in life ; that church ufages muil 
 not be preferred to what is eiTential in religion ^ 
 that men may perifh, who join a religious order, 
 and daily perform holy rites ; that piety fhould 
 not be fullied with fuperflition, Sec. It is faid, 
 Koltner's honeft zeal has been rewarded with the 
 l6fs of his office as teacher of ecclefiaftic law, and 
 
 with perfecution. Counfellor Braun has pub- 
 
 liHied at Munich, a plan for managing the reli- 
 gious academy at Ingoliladt, which tliofe of everv 
 communion may read with profit. He adopt;; 
 many of the bed late propofals for bettering 
 fchools. He approves the teaching by dialogues, 
 and iliuftrating moral and religious indrudiion, 
 from parables and hillory. His lifh of fchcol- 
 books is well chofen, and many of them are by 
 
 Proteilants. ^Secretary Zopfer, a man of fpi- 
 
 rit, has publillied in Bavaria, an excellent ode on 
 -the Inquiiition. — At Wirccbur- and forciiGthcrPo- 
 pifji Univerlities, the iiuay ot .scripture begins to 
 be more cultivated. — But while, at Munich and 
 Vienna, truths formerly fupprefled, are ]iow de- 
 clared ; and better methods are introduced for 
 teaching the fciences and theology : at Augfbur-r, 
 books are printed to extol the miracles, and re- 
 commend the worfinp of new faints, e. g. Bona- 
 venture of Patenza ; dire6ling that conndence ta 
 be placed in a mere man, which is due only to 
 the Redeen^er. Even Reifner, a Divinity Pro- 
 fefibr at Munich, has trandated from tlie "\Yel{ii, 
 a piece on repenhmce, full of general declama- 
 tion againft fm, and laying great ftrefs on deep 
 forrow and terror, but not leading men to know 
 t S the 
 
( 206 ) 
 
 'tlie plagues of tlicir heart, and the blemlflies of 
 •their condu6i:. He has alfo pubhflied a tr^^rfla- 
 tion from the Spanifli, of Garcias's guide to eter- 
 nal happinefs. If the Jefuite may be believed, ra- 
 ther than Chriit, eight days religious retirement, 
 and following the exercifes prefcribed in that 
 book, will procure eight thoufand degrees of 
 grace and glory. Among the pious emotions 
 Tccommended, are thanks to God for damning 
 Tulian, Mahomet, Luther and Calvin. Luz, a 
 'Benediftine at Elchingen Gavv^fburg, has pubbfli- 
 ed illuftrations of the life of Chrift from all the 
 four Gofpels, where he teaches how to explain 
 them in favour of Popery. Halteni alfo, a Be- 
 nedi6line, has tranflated from the French, and 
 publiihedatAug{burg,the Royal Path of the Crofs, 
 \vhere much fuperftition and little rational in- 
 ftrudlion is put in the mouth of Chrift. 
 
 In this year's journals, are intereiling accounts, 
 too large for being inferted in thefe hints, of a 
 5>lan for acadcir.ics in the Emperor's hereditary 
 dominions •, of an evangelic academy at Augf- 
 burg, and of an academy at Spires, where the 
 inflru'Slions are different, for ordinary citizens, 
 for tradefmen, and for thofe dellined for the 
 learned profeffions. 
 
 1778. 
 
 At Bayreuth, the city and country clergy fub- 
 fcribe for a common library, and meet twice a 
 month, to converfe on what they have read, and 
 on matters relating to the paftoral office. Can- 
 didates for the miniftry, and others who choofe, 
 are admitted to attend. Similar inftitutions take 
 place at Augfburg, Anfpach and Ottingen.— In 
 1,he principalities of Anfpach and Darmftadt, 
 
 tiiere 
 
( 207 ) 
 
 ihere are yearly fynods under the care of the. 
 fuperintendants, where they converfe on the. 
 ftate of reiigion and theological literature, the 
 hinderances of the fuccefs of their office, and the 
 means of removing tliem. At one meeting a 
 queilion of theology, or a cafe relating to paf- 
 toral duty, is propofed, about which the cler- 
 gy bring their thoughts at another. Synods thus 
 managed, mud promote love to (ludy, diligence 
 in pailorai duties, good tafte in fermons, and 
 friendihip among the clergy. They may fugged- 
 ufefui improvements for fchools and churches, 
 and ilir up watchfulnefs againll the firft appear- 
 ance of dangerous errors, or of corruption in 
 manners. Such meetings may be peculiarly ufe- 
 fui to the country clergy, who have fmall libra- 
 ries and little intercourfe with the learned. — 
 Eberhard, author of the apology for Socrates, is 
 now profeffor of philofophy at Hall. Steinbart, 
 teacher of divinity at Francfort on the Oder, has 
 publiflied at Zullichau, the Chriflian do6lrine of 
 happinefs, in which the unfcriptural fentlments, 
 which have appeared for 12 years pall in Ger- 
 man books and journals, as to the divinity and 
 atonement of Chrift, are reduced to a fyitem, 
 wlih feveral additions of his own. One of his 
 opinions is, that God has endued men with in- 
 Itindls well fuited to their prefervation, pleafure, 
 and the propagating their kind, but too flrong 
 for their circamflanccs, as connefted with others 
 in fociety. — In many places of Proteftant Ger- 
 many, new coUcclions have been made of hymns 
 and fpiritual fongs. In many of tiiem, feverals 
 compofed in the 17th century, with little tafte, 
 in too fcholaftic a ftyle, and where phiy.ing ou 
 S 2. words 
 
( 208 ) 
 
 words was fubftituted for pathetic fentiments, arc- 
 very properly left out. Others of that century 
 are altered, and inelegancies of flyle correcSled. 
 It had been well, however, if lefa freedom had 
 been ufed with fome of the older hymns. Is 
 not Luther flill efteemed a clalfic v/riter ? and 
 iire not Gerhard's hymns written in a pure ilyle, 
 and full of ftrength and fire ? Thefe were intro- 
 duced by the authority of princes and confiftories. 
 But unhappily many have altered their clear ex- 
 preiTions of found fcriptural divinity, for expref- 
 fions capable of a very different and oppofite fenfe, 
 or at lead which conceal and leave out of fight, 
 the truths which Luther juftly deemed of higheft 
 iinportance. Thefe changes are partly intended 
 for uniting Lutherans with Calvinifts and Papifts, 
 partly for pleafing thofe who deny or doubt the 
 divinity and atonement of Chrift, and juftifi.ca- 
 tion by his merits. But political toleration doth 
 not require, the depriving Chriftians of truths- 
 which tend to build them up in faith, holinefs 
 and comfort, or leilening that tendency by cold 
 •jnd ambiguous language. It is alfo a falfe deli- 
 cacy, whicli rejecfls fcrlpture exprefiions, the lamb 
 of Cod, my treafure, my light, my life, &c. for 
 the dry languid ftyle of modern philofophy. Men, 
 who explain away the moil important do£l:rines 
 of religion, will view with pleafure fongs taken 
 out of the hands of the conmion people, which 
 preferved among them a fenfe of thefe doftrines. 
 Many alterations in ftyle have been to the worfe. 
 The modern tone of poetry is little fuited to feri- 
 ous and folemn fubjefts. Since Luther's days, our 
 language has become more effeminate, and lefs 
 vigorous. Such changes fliould be made by con- 
 fiftories, 
 
( 2C9 ) 
 
 frftories, or others publicly authorized. The ef- 
 fence of the Gofpel fhould not be facrificed to 
 gain adverfaries. New changes in every new 
 edition of a fong-book, make it impolhble for fer- 
 vants and others, whofe fupport leads them from 
 place to place, to ufe the fame book in two prin- 
 cipalities. The confiftories of neighbouring pro- 
 vinces fhould in this m.atter a6l by concert. The 
 new hymn-book in Bayreuth, ir. formed on this 
 plan, and no new fong in it is to be ufcd in pub-' 
 lie worfliip for five years, in which time it will 
 gradually fpread through the whole country. The 
 Goburg and Heilbron hvmn-books are excellent, 
 
 Counfellor Kochlenbrinner at Munich, fenfible 
 of the importance of facred fongs for exciting de- 
 votion, and fixing in the heart deep imprellions 
 ot Divine things, has publilhed a laygecolledlion 
 for public vvH:)rihip, and tv*o fmall ones, one for 
 private devotion, and anotlier for fchools. He has 
 the honour to be the iirft in tlie Popiih Church, 
 who has made fuch an attempt. The fongs are 
 partly chofen, partly compofed, with good tafte, 
 and have been introduced with fuch prudence and 
 zeal, that the defign has fucceedcd. In many pla- 
 ces, reliance on the merits of Chrift is cdifying- 
 ly reprefented as the highcfl comfort in life and 
 death. But, alas ! in others, the Virgin Mary is 
 addrefled, as the fountain of lovcj to impart from 
 her fulnefs, produce repentance, and excite faith : 
 in Ghrift. This is aflcing from her, what God 
 only can give. Her compafTion in the hour of 
 death, and bearing the foul in her arms to her 
 
 Son, is idolatroufly implored. Mcdcll Hahn, , 
 
 a IvHnorite, in the preface to a volume of fermon^ • 
 
 on the feitivals of the blerfed Virgin, which he hfiS • 
 
 S 3 pubJiIhed«l 
 
( 210 ) 
 
 publilhed at Conflance, 1777, fays, that preachers 
 ihould teach the dignity of the mediatorfliip of 
 Chriil as only and indifpenfibly necefiary, and 
 fnould net go too far in their panegyrics on the 
 faints, or term Mary a Mediatrefs. Yet in the 
 fermons themfeives are fuch expreffions as thefe : 
 — A hnner need only figh to Mary — Though he 
 figh late, he fliall not figh in vain — Though he 
 were worfe than Cain, Pharaoh or Judas, his lail 
 moment can through Mary be a moment of blifs 
 — Life is to be found v/ith Mary, as the mother 
 of life — When you already fee and feel the flames 
 of hell, betake yourfelf to Mary — Her mercy is 
 fo great, that {lie will not thruft away the greatell 
 iinner — She is the eaufe of falvation — Is Mary for 
 us ? who fhall be againft us ? — When one diligent- 
 ly applies to Mary, he is oftener heard than v/hen 
 he applies to God and Jefus — Through Mary, the 
 fick are made whole — She gives patience in trouble, 
 devotion, purity of heart, faith, hope, charity — By 
 her journey to Elizabeth, John was redeemed from 
 original fin — In a fcrmon on Ca/jt. vi. 9. he de- 
 fcribed, as if he had attended her, Mary's entrance 
 into Heaven, after ihe had bruifed the ferpent's 
 heatl — The fmner who comes to her, departs a 
 penitent r, the penitent a righteous perfon ; the 
 righteous perfon a faint — In the wrath of the Fa- 
 ther againll fmners, the Son fliows the Father his 
 v>^ounds, and Mary Ihov/s the Son her breafts — • 
 The Son beholding the body of his Mother, from 
 
 a dreadful lion, becomes a meek lamb With 
 
 Mary the Son divides his kingdom — Saints, by 
 calling on Marj?-, have obtained fpeedier victory 
 over temptation, than by calling on Jefus — Every 
 iix)rdiiiate affe(fticn mull fall before Mary, as Da- 
 
 goa 
 
( 2.1 ) 
 
 gon before the nrk — She will cirry on th.e vi£lory, 
 which in her firfl moments, by her immaculate 
 conception, flie obtained over the ferpent — During 
 the Old Teflamcnt, the favours of God only fell 
 in drops ; for Mary, the conduit through which 
 Heaven would convey them, as yet failed. It is 
 pity fuch paiTages abound in fermons, v/hcre youth 
 is pathetically addrefled to devote itfelf to God, 
 and many moral and Chriftian fubjecls are brought 
 
 home to the heart. More exceptionable Hill 
 
 are Jofeph Hahn's fermons on the fame feftivals, 
 Auglburg 1777. According to him, Mary is the 
 maker of peace between God and man — Her hu- 
 mility turns away from us the curfe of Eve — Her 
 mercy overcomes the mercy of God — The thief 
 on the crofs, witli many other fmners, were con- 
 verted through her interceffion — Her pains are 
 the heaitii of mankind — Chrift divides M'ith her 
 his ofiices of advocate and king — Through her, 
 heaven is again opened •, and at her name the 
 devils tremble. Yet this book is publiflied with 
 the permilhon of his fuperiors, and recommended 
 
 by them as folid and judicious. The bad paper, 
 
 on which Pfalzer's fermons, Augfburg 1777, are 
 printed, might have been more profitably ufed. 
 In tlie fermon on 8t Seraphin, the barbarous man- 
 ner in which he wounded and tortured his body, 
 
 is extolled as a high a£l of virtue. Griner's 
 
 fermons at Tyrol, on the feftivals of the holy 
 Virgin, are full of allegorical abfurdity, to en- 
 courage her worfliip. He obferves, that the firft 
 letters of her name exprefs her characters, Me- 
 diatrix, Adjutrix, Reparatrix, Illuminatrix, Ad- 
 vocata. Yet at Augfburgh, 1777, Sutor, in his 
 infiructions for youth, boldly attacks the prevail- 
 ing 
 
^ ( 212 ) 
 
 Itag fuperdltloii of tliefe parts : and Lindemayrj 
 a Benedicllne, pubilfhed 3 volumes of fermons, 
 practical, ufeful, and free beyond many Popilh 
 fermons, of the fabulous abfurd ftorles too fre- 
 quent, efpecially on the feilivals of faints. 
 1779. 
 
 Many reformed families have lately returned 
 to France, and, in the lafh four years, more than 
 400 perfons. This we have learned from one, 
 who himfelf goes to Nifmes, as pallor of a Re- 
 formed church. At Gottingen, the feminary 
 
 for preachers fiouriflies. At Berlin, thofe of 
 
 the three religions intermarry, attend thebaptifms 
 of one another's children, and live in great unity 
 and friendfhip. Their refpe^live clergy feldom 
 introduce their diiierences. In many families 
 there, efpecially in thofe of high rairk, the religi- 
 ous education is very defe£live. At Copenha- 
 gen, the Royal College for infpecling church, 
 matters, has publiilied a tranflation of the New 
 Teftament into the language of the Creoles, for 
 the ufe of negroes in St Croix, St Thomas, and St 
 John's. 
 
 Hontheim, fafTragan to the bifliop of Trevesy 
 who, under the name of Febronius, had fo ably ex-* 
 pofed the ufurpations of the Pope, has openly re- 
 tra6ted tliat book in the 78th year of his age^ 
 when, it may be fuppofed, his powers were con- 
 
 fiderably impaired. Ifenbiehl^ a prieft, and 
 
 profeiTor of Greek at Mentz, has been deprived 
 of his office, and confined in a Bernardine mo^ 
 naftery at Reingau, for publiiliing, without the 
 permilhon of his fuperiors, an attenipt to prove^ 
 that the prophecy If vii. 14. neither literally nor 
 typically relates to Chriil, and is .applied-, to- him 
 
( 2'3 ) 
 
 by Matthew only in the way of accommotiatlon. 
 The archbiihop of Mentz has prohibited the fale 
 
 of the book. Many of the Popifli clergy 
 
 at INIanich and IngolRadt, recommend in their 
 iermons, love to the Proteftants •, and, through- 
 out Bavaria, church and fchool reformation go 
 on. Newhaufer, a young profeflbr at Ingolftadt^, 
 has publiflied at Munich, 1778, devout addreffes, 
 in which appear many of the qualities of the pul- 
 pit-orator. It were to be wifhed, that he had 
 more cultivated the critical fludy of the Scrip- 
 ture, and better rcftrained his fancy. In his i6th 
 adarefs, he lays, " This day,by the Three-One God 
 '* Mary was crov/ned Queen of heaven and earth, 
 " and conilituted Protetlrefs of mankind. What 
 " therefore may we not expiift from the inter- 
 '* cellion of one fo perfe£t ? Every thing : if, 
 ** with a true and folid devotion, we approach 
 " her throne." It is flrange, that a man of cha- 
 racter lliouid talk thus before the learned profef- 
 
 fors of Ingolitadt. P. Beda Mayr, a Bcnedic- 
 
 tin-":;, paRor at Donawert, has publilhed, 1777 and 
 1778, hx volumes of fermons, preferable to ma- 
 ny printed at Augfburgh : though, in what he 
 favs of the imperfecl indulgences acquired by fay- 
 ing thrice a day the Ave Maria, attending tlie 
 procellions of the fiicrament to the Tick, &c. he 
 encourages that l\iperllition, againll which, in o- 
 
 ther difcourfes, he gives excelle:|;" warning. 
 
 Sevtr;ii Popiili clergy in Germany have lately 
 compofed and piibiiilied hymns for public wor- 
 ihip^ iome of them excellent, though prejudice 
 has prevented their having the reception they de- 
 ferve : while hymns are iifed, in which Mary and 
 Jofeph are joined to Jefus as the refuge of the 
 
 foul. 
 
( 214 ) 
 
 foul. At length the Jefuits have fouiul a 
 
 flic retreat, and procured a firm eftabhihment in 
 the CathoHc ftates of the Rullian empire. At the 
 requeft of the Czarina, the late Pope Cle- 
 ment XIV. and the prcfent Pope Pius VI. have 
 given liberty to the regular clergy of that fociety, 
 in the Ruffian dominions, to retain their habit 
 and revenues, to perform facred offices, to ad- 
 mit noviciates, and to do whatever is necefiliry 
 for preferving their fociety. 
 1780. 
 
 Gruner, divinity-profcfTor at Plall, in a com- 
 pend of divinity, 1777, argues againll tlie divini- 
 ty and atonement of Chrilt, and the eternity cf 
 hell torments, and, like the Papills, confounds 
 
 juftification with fancSliiication. Putter, a 
 
 judge at Gottingen, has publiihed a view of the 
 Chriftian religion in its true connexion and ex- 
 €elience. The llrain is pious and evangelical-, 
 the reafonlngs folid, and the ilyle plain and af^ 
 
 feeling. — Herling, paftor at NachterRed, in 
 
 the principality of Halberftadt, has ere6led a fe- 
 minary for training up children for fchoolmafiers. 
 
 Spagcnberg's compend of the Chriflian 
 
 doclrlne in the Moravian churches, publiflied at 
 Barby, 1779, ^^ plain, accurate, and free from the 
 entlmfiafm and errors in many former books of 
 that feci. 
 
 The Eniprefi^ queen has appointed profefPors of 
 paftoral theology in all her univerfities. At her 
 expence, a book of Catholic inftru£lions and 
 prayers, printed at Prague, 1779, has been tranf- 
 iated into different languages. It well explains 
 praying in the name of Jefus, and yet contains 
 prayers to the virgin JMary, St Jofeph, guardian- 
 
 anqclsj^ 
 
■ ( 2'S ) 
 
 angels, &c. not confiflent with that explication. 
 Simplicianus Haan, an Augiilline, preach- 
 ed a fermon at Mu.iieim on the Rhine, which 
 was afterwards pubiilhed with the approbation of 
 Hoofman at Cologn, the ordinary cenfor of books, 
 full of grofs mifreprefentations of the Proteftant 
 dG£lrines, and infilling, that Luther had honeflly 
 confeffed his learning, in a difpute with the de- 
 vil, his arguments againft the mafs. The go- 
 vernment at Dufleldorp, on account of thefe and 
 Gther ofFenfive articles, ordered the fermon to be 
 confifcated ; and the Pope's nuncio at Cologn laid 
 
 the preacher under a temporary fufpenfion. 
 
 The archbiOiop of Cologn has publifhed an order, 
 October 1778, what, and in what manner, the 
 monks Ihould ftudy ; which does great honour to 
 liis judgment. 
 
 1781. 
 Laws of ecclefiaftlcal polity, agreed upon by the 
 united fynod of Lutherans and Calvinifts in Po- 
 land, were publiflied at Warfaw 1780. The 
 Calvinifts enjoy great freedom in the Danifh ter- 
 ritories, though in fome places they are not allow- 
 ed to make profyletes, or to preach againfl other 
 religions. Papiits and Mennonites are under 
 greater reftriclions ; cannot marry Lutherans 
 v/ithout a licence ; and when they do, mufh edu- 
 cate the children of both fexes Lutheran. Lu- 
 theran preachers, who deviate from the cftablilh- 
 ed doctrines, are depofed : but the mildnefs of 
 
 government allows them penfions. The diet at 
 
 Stockholm, loth January 1779, granted the free 
 exercife of religion to llrangers fettling in Swe- 
 den : yet fo, that they lliould be incapable of offi- 
 ces in the (late j rellraincd from public fchools, 
 
 feminaries, 
 
( 2i6 ) 
 
 feminaries, and monafteries, for fpreading their 
 opinions ; and not allowed public ceremonies and 
 proceffions. 
 
 The Emperor Jofeph II. by edl6ls, 06lober 
 lySi, has reftored to the bifliops the rights of 
 which the Pope had deprived them : and permit- 
 ted all his fubje£ts to read the fcriptures, and 'to 
 worfhip God according to the dictates of their 
 confcience ; no bells, clocks, or public entrance 
 being allowed to their meeting-houfes. All the 
 children of a Roman Catholic, and the daughters 
 of a Proteftant father, muft be educated in the e- 
 itablifhed religion. Thofe not Popifli, may be 
 admitted to civil or academic, as they have for- 
 merly been to military offices : and no oath is 
 impofed on them inconfiftent with their religion. 
 
 The elector of Mentz has abolillied three 
 
 monafteries, and appropriated their revenues to 
 
 the univerfities. l^uther's German verfion of 
 
 the Bible foon occafioned Emfer's tranllation cf 
 the New Teftament, and Dietenberger's and Eck's 
 tranflations of the whole Bible, which not long 
 after were followed by Ulenberg's. Though they 
 all complain of the un faith fulnefs of Luther's 
 tranflation, they all avail themfelvesof it. The two 
 firft tranfcribe it in moft places, and, where they 
 deviate from it, generally follow the Vulgate. 
 Weitenaver has begun one German tranflation of 
 the Bible, and Fieifchietz another, in purer lan- 
 i;ua^e, and with lefs attachment to the Vulgate. 
 1 A tranfiation of the New Teftament into Ita- 
 lian by Abbot Antonio Martini, is now publifhing 
 at Florence, and is the firft which has appeared 
 with the approbation of the Pope. 
 
 1782. 
 
( 217 ) 
 
 1782. 
 
 la the Auflrlan hereditary dominions, Hungaff 
 not included, 8 or 9 new evangelical churches arc 
 
 formed, with the profpecl of more. In confe- 
 
 quence of a queilion propofed by the Hamburgh 
 fociety for encouraging arts and manufactures, 
 whether the educating chiklren in orphan houfes, 
 or privately, is leaft expenfive, and mofl for their 
 own interell and that of the (late, three effays 
 have been publiflied. They all, from ilrong fa6l:s 
 andreafonings, (of which DrSeilerglvesanaccount, 
 
 p. 1 18 — I28.)j determine for the laft. In con- 
 
 fequence of a premium offered by a gentleman at 
 Manheim, for the beft effay on the means of pre- 
 venting child-murder, many propofals have been 
 made, and ably fupported ; an account of which, 
 with his own fentiments, Dr S. gives, p. 49 — 74. 
 
 The Emperor has aboliflied feveral monafteries 
 and nunneries, provided for the maintenance of 
 thofe who belonged to them, and appropriated 
 their revenues partly to free fchools, partly to or- 
 phan houfes, where the children of peafants are 
 inftrufted in hufbandry, &c. He has allocated a 
 hundred thoufand florins yearly, for educating the 
 children of thofe who are, or have been foldiers, 
 in religion and virtue, and in fuch fubordinatiou 
 and hardincfs, as may afterwards fit them for the 
 army. In fifty regiments of infantry, there are 
 educated about 48 children for each. It is expell- 
 ed, that in ic years, this inftitution will fupply 
 four hundred more recruits for the army. The 
 abolition of the cenfure of books in the Auflrian 
 dominions, has produced feveral bold and fenfible 
 publications in defence of toleration, for abolifliin^ 
 the temporal jurifdidlion of the Pope, reforming 
 t T the 
 
( 2i8 ) 
 
 tlie clergy, and difcouraging fuperftltlon. A 
 weekly paper publifhed at Prague, full of liberal 
 fentiments, firft appeared under the title of T^he 
 Scourge of the Preachers. The great defign of it 
 was to b;inifh from the pulpit falfe interpretations 
 of fcripture, ludicrous ftories of apparitions and 
 miracles, &c. It has greatly offended moft of the 
 clergy, and occafioned many replies The third 
 paper, dated 3d May, criticifes a printed fermon 
 of a celebrated orator on the dignity and privile- 
 ges of the priefthood. ** The priefthood, {fays 
 '' the orator) conveys a power and authority over 
 *' the perfon, and adorable humanity of the Sa- 
 ■** viour himfeif. Though Priefts are only his vice- 
 ** roys, yet, every day he fubjefts himfeif to them, 
 ** and pays them the ftri6teft obedience. At 
 ** their command, he defcends frqm heaven, and, 
 ** in their hands, repeats a thoufand times over 
 *' what was once done in the womb of the vir- 
 ** gin: Divine faith! didfl thou not aid me, I- 
 ** could not comprehend this." Divine faith I ex- 
 claims the critic, if thou comeft not to my help, 
 I muft account this nonfenfe and blafphemy. 
 The orator goes on: " The clergy's jurifdiclion 
 •* is incomprehenfible (i.) in its extent; no ofhce 
 ** however great, no prince however illuilrious 
 '* being exempt from it. (2.) In its objects : Who 
 ** are the parties, between whom they inter- 
 <* pofe as arbiters ? The offended God, and fm- 
 *' ful man. The Lord of Hods leaves his rights 
 ■•* and prerogatives in the hands of the priells, 
 ** and appoints them his commifTioners to con- 
 ^^ elude a peace between him and fmners. H^ 
 •* is ready to fubmit to their decifions, and 
 " to renounce the claims of his juflice, fo 
 
 ** fooii 
 
( 219 ) 
 
 ** foon as they liave abfolved the guilty." The 
 Scourge, after citing thefe paflages, adds : Is not 
 this faying, that to pleafe the pried, the God. 
 of righteoufnefs mud ceafe ta be righteous ? O 
 more than almighty prieft ! command God to 
 create a new world, and he muft obey thee : 
 command him to damn all v/ith whom thou art 
 difpleafed, and he mull hearken to thy voice : 
 and command aifo, if thou trembled not for thy 
 own fate, that he banilh from the. world pride 
 and arrogance : I tremble for thee, O thou Lord 
 of thy Maker ! if I incur thy difpleafure j for the 
 Creator himfelf cannot refcue me, without thy 
 perm.idion. But indeed, thefe reveries are too 
 abfurd to be parodied. Can Chridian humility 
 fugged fuch bold expredions ? Is not this teach- 
 ing the illiterate vulgar to reverence the prieft 
 more than God ? — A hmilar weekly paper is be- 
 gun at Vienna, intended to criticife fermons, ■ 
 Avhere folly, fuperdition and error, are inculcat- 
 ed, indead of the word of God. Zeal, boldnefs, 
 love of truth, tempered with candour and mo- 
 deration, appear in the firft numbers of this 
 work. — T: be Monajllc Spirit, printed, Vienna 178 1, 
 after many judicious remarks on the corruption 
 of mcnaderies and the liinderances of their re- 
 formation, propofes, thar they iliould be changed 
 into retreats for fuch who have worn out their 
 lives in the public fervice, or for men of genius 
 difabled by poverty from carrying on their du- 
 dies j and nunneries into honourable retirements 
 for widows and female orphans, whofe rank and 
 delicacy incapacitate them for earning their bread 
 as fervants, &c. — The Archbidiop of Condance, 
 in a decree, 19th January, has greatly diminifli- 
 T 2 ed 
 
( 220 ) 
 
 edthe feft-Ivals in his diocefe. — The Biiliop^ ot' 
 Verona has prohibited the clergy of Tyrol, from 
 receiving any Popifli indulgences, till he has ex- 
 amined them, and till they are permitted by the 
 Emperor..— Thefe ecclefiadical reformations have 
 proceeded on the principle, that the commiffion 
 of the Apoftles was confined, to preaching the 
 word, difpenfing the facraments, and fuperin- 
 tending the worfhip and difcipline of the Church j 
 and that fuppofing their fucceflbrs vefted with a 
 greater power than they had, is abfurd. — In Bo- 
 hemia and Moravia, tumults have happened 
 through the inlluence of the monks, and efpeci- 
 slly of the Ex-Jefuits, in oppofition to the tolera- 
 tion of Proteilants. Some bidicps have fuppref- 
 fcd or even oppofed the Imperial edicls ; and fome 
 Protefi:ants imprudently affumed greater liberties 
 than they allowed. At Raab in Hungary^ a book 
 v/as publiilied with the permiflion of his fuperiors, 
 and diflributed gratis by the Canon Holafly, 
 containing fifty reafons for preferring Popery to 
 all other religions ; in which the Lutherans are 
 Pandered with paying that honour to Luther's 
 picture, pulpit, clothes, &c. which they deny to 
 the crucifix ; and that they even pray for his pro- 
 teftion. In confequeiice of thefe tumults, and 
 the reprefentations of the clergyj a new edift has 
 appeared, by which they v.ho clahn toleration, 
 muft declare their principles, and the reafons on 
 v/hich they are founded,, in the prefence of cer- 
 tain clergymen, who in a gentle manner fliall en- 
 deavour to reclaim them. "When loo families, 
 or roo fouls claim toleration, they fiiall be al- 
 lowed private fchools and places of worfhip. The 
 popifii clergy flndl pay one civil vifit to diflidents 
 
 01:1 
 
 ,*■♦ 
 
( 221 ; 
 
 o« their death-bed ; but, if their aid in refufeH,' 
 give them no further trouble. — The beft German 
 trnnllation of the Bible for the ufe of Catliolics, 
 M-as publiHied at Prague, 1781, by the encourage- 
 ment of the late Emprefs Queen Maria Therefa, 
 to render the reading the facred oracles more eafy 
 and common. In the New Tellanient, which is 
 better executed than the old, are many excellent 
 explicatory notes, and ufeful introduciions to the 
 EpiPdes *. The worthy Prince and Archbifliop 
 of Prague, to whom was committed the overfight 
 of this tranflation, has alfo encouraged the pu- 
 
 blifhing a Bohemian bible. Jo. Leopold, van 
 
 Hau, biihop of Konigratz, in a paftoral letter, 
 approves the toleration granted by the Emperor 
 to the Proteftants ; prohibits his clergy from di- 
 flurbing them in the exercife of their rights, or 
 intruding on their death-beds •, recommends their 
 abftaining from controverfial fermons ; and when 
 in their catechetical inflru£tions they eftablifli, 
 from Scripture and the Fathers, the grounds of the 
 Catholic faith, .doing it, after the example, of the 
 council of Trent, without inve<5live3 - on . Luther 
 or Calvin.. He further enjoins, that when Pro- 
 teftants apply to them, for baptifms, marriages or 
 burials, they fliall abiiain from all forms in thefe 
 fervices oppofite to Proteftant - principles, . The 
 bifliop of Spires, in a paftoral latter, , recom- 
 mends to his clergy, diligently vifiting.tbe fick, 
 and threatens with depofition, fuch who for 
 T 3 . the . 
 
 • If I can jn<?gc of this tranfjit-ion, from fome chapters of the 
 epiftlc to tl;e Romans, inftrtcd as a . fpecimen ir. \)r Seiicr's 
 journal, it is a juft and fair one. How to reconcile the encour- 
 aging ftich a work, uitli the known bigotry of the late i:m|-)rtrs 
 Queen, I have not Leeu able to leam, either from booJks or. ^on-. 
 Tsriutign. 
 
( 222 ) 
 
 tlie future fliall negled that duty. The i^rclir 
 bifliop of Saltzburg, in a paftoral letter, con- 
 demns too much expence on the ornaments of 
 churches, altars, facred veftments, &c. Avliich 
 had better be employed in relieving the ne- 
 ceflitous. Thefe inllruftions he has feconded 
 by his own -example. At a Iblemn jubilee feall, 
 in dead of the ufual donations for pretended reli-- 
 gious ufcs, he gave confiderable fums for incura,-- 
 
 bles, madmen aiid idiots. In Venice, TuC-. 
 
 cany, and even the Ecclefiaftic State,, efi'orts have- 
 been made for allowing the marriage of the ■ 
 clergy; v/hich, however, as w-as naturally to be 
 expe£led, the Pope and Cardinals have difcou- 
 xaged. A. large and excellent anonymous Ger^ 
 man treatife was publifhed this year for allowing 
 thefe marriages. 
 
 Important as thefe anecdotes are, from the firil 
 tln-ee pajts.of DrSeiler^s Journals, 1782 ; the fol-- 
 lowing, from part fourth, are equally fo. 
 
 Albert, view of the Emperor's ,fteps, for pror- 
 Tiioting. ec-clefiafhical . reformation m.ay. be. agreer 
 able to manv. The reflraints on the liberty of the 
 prefs, fo unfriendly to the progrefs of knowledge., 
 were taken, off by.an .edi61: i ith June 1781, and 
 all books of, importance, m the Emperor's heredi'- 
 tary dominions were for the future to be cea- 
 fured at Vienn:^, with the, vioxd. admit tit ur^\A\Q.xi 
 approven ^. /^'rz-'/f/Z/V/^r, wli^U- the cenfors chofe 
 not to approvti ; tohmtur. when a few propofitious 
 unfriendly to religion and the State, were mixed 
 with a much g-reater nun»ber of an ufeful tenden- 
 cy. Books immoral or obfcene ; where ridiculje 
 inftead of reafoning is ufed againll the Chriftian 
 religion , or private cliara<^ers^ even of the mean- 
 eft 
 
( 223 ) 
 
 ell fubje£ls, were lainpooned ; are fcverely pro»- 
 hibited. 27th November, it was eiiacled, rhat the 
 bull Unigenltus (liould be of 110 force. 4th May.^ 
 that the bulla crenx lliould be erafed from the 
 rituals. loth November, that fubj.etls iii the he^ 
 reditary dominions lliould no more repair to the 
 German College at Rome. 21ft Augull, that no 
 ecclefiailical honour fhould be fought for at 
 Rome, without the confent of the Prince. 3 ill 
 June, that there ihould be no difference betweeji 
 Proteftant and Poplfh fubjecls, except that the 
 firft fliould not be allowed the public exercife of 
 their religion. 15th October, Thofe banifhed for 
 religion are invited back. 5th December, They 
 who have voluntarily emigrated on that account, 
 if they return within year and day, fliall be wel- 
 comed. 13th 0(ii^ober 178 ly The patent of tolera- 
 tion was publifned, allowing the private exercife 
 .of religion every where, to thofe of the Augihurg 
 and Helvetic Confefhons, and of the Greek 
 Church. When there, were a hundred families 
 of difluients, houfes of prayer, fchools and burial- 
 places were allowed, without bells, or entrance 
 from the. ftreet •, where the Gofpel might be 
 preached, the faeraments difpenfed, and burials 
 accompanied by their clergy. They were per- 
 mitted to appoint their own fchoolmafters, who 
 fhculd however obfevve the method and order of 
 teaching preleribcd for the Catholic fchools ; an4 
 to choofe their paftors, if they g.ave them fa- 
 laries, the jura ll:ol?e being referved to the parifli 
 minifter. The judging their religious procelTes 
 is lodged with the civil magiltrate, aflifled by one 
 or more divines, who fliall decide according to 
 the principles of the diihdents. Children ol^ a 
 
 Catholia 
 
( 224 ) 
 
 GatKoHc father fliall all be educated in his reh-- 
 gion : but, where the father is Proteftant, and . 
 the mother Catholic, the fons {hall be educated 
 in the Protcilant, the daughters in the Popifli re- 
 ligion. DiflidenB may procure, by difpenfation, 
 licences for purchafmg houfes and lands, burrough 
 and corporation privileges, and academic and ci- 
 vil offices, '^his patent ivas explainvd by another^ 
 2G January 1782. When one receives a religion. 
 different from the Catholic, he muft acquaint the 
 magillrate of the place, who gives him a fchedule, 
 and reports it to the circle, that when a hundred 
 families have got fuch fchedules, fuperior courts ■ 
 may be informed. Diffidents mufb ufe no threat- 
 enings ox marks of contempt for gaining profe- 
 lytes ; and fliall be puniflied as rioters, if they in- 
 falt churches or images* In taverns, . cofFee« 
 houfes, &c. all difputes about, and infults for dif- 
 ferent religious principles, are prohibited. None 
 jQiail diilurb the diOidents in their worfliip. Ma- 
 giflratcs mufi: treat them v/ith gentlenefs j and 
 when they punilh them, declare, that it is not 
 for their faith, but for crimes which would equal- 
 ly be puniflied in a Catholic. The . clergy fliall 
 avoid controverfy and reproachful language, both 
 in the pulpit, in catechizing, and in private con- 
 verfation. , The diffidents fliall furnilh themfelves 
 with the paitors they need, from Hungary or 
 
 Tefchen. In confequence of thefe edicts, many 
 
 new churches have b'^en formed and provided 
 with miniiters in Auftria, and the Emperor's part 
 of Silelia ; and knov ledge is every day increafmg 
 in his hereditary dominions. Many bifhops are 
 anxious to introduce better methods of inilru(£lion, 
 for which they have now the greater advantage, 
 
 as 
 
( 225 ) 
 
 as they can exerclfe their funcllons according- to 
 the dictates of confcience. Only, they mult not 
 intermeddle in political matters. From the fame 
 liberal fpirit, a German fchool has been open- 
 ed at Prague for the Jewifli fynagogue there ; 
 and excellent directions have been publillied for 
 the theological fchools in the Emperor's hereditary 
 dominions. The univerlity of Mentz, lately pre- 
 fented with the rich revenues of three monaf- 
 teries, feems difpofed to adopt the plan of the 
 Imperial univerfities, and is about to ere6t a lite- 
 rary fociety to which Proteftants Tnall be admit- 
 ted. The prudent and fteady etrorts of the late 
 and prefent Electors of Bavaria, to introduce 
 knowledge and literature in that Rate, are tri- 
 umphing over the violent oppofition of the peo- 
 ple, ftirred up by ignorant and fuperititious 
 
 clergymen. It was fufpected that the Arch^ 
 
 bilhop of Vienna was no friend to the Emperor's 
 generous defigns. He could not be ignorant, 
 how violently many of his clergy, both in Vienna 
 and the country, declaimed aa;aln{t the Imperial 
 decree : and as he gave none of them the gentleit 
 reproof. It was concluded;, that he was pleafed 
 with, perhr.ps had fecretly t!ire<Sted, their conduct. 
 Many of the Lent fermons, inftead of preaching 
 Chrilt crucified, cenfured as heretical the beil 
 late v\'ritings agalnft dangerous prejudices and 
 ?-bufes. No methods, however, for preventing 
 this, v/ere taking by his Eminence. It was even 
 alleged that the meafures for promoting the read- 
 ing the Scripture among the people, v.^ere much 
 retarded 1)y his oppofition. A Society undertook 
 from time to time to publifh remarks on fermons 
 
 of 
 
( 226 ) 
 
 of a bad tendency. There would have been no 
 occafion for this fociety, and it would foon have 
 expired, had his Eminence exerted his authority, 
 ■for preventing or cenfuring the abufe of the pul- 
 pit. If the filence of the Archbifliop gave fur- 
 prize, the indignation of the candid was raifed. 
 by Jof. Pocklin, one of his clergy, from the pul- 
 pit reprefenting that fociety in the blackeft co- 
 lours, and afcribing to them the bafeft and mod 
 unworthy motives, before even the firft of their 
 publications appeared ; and ftill more by a Catho- 
 lic inftitute publifhed by Pocklin's colleague, Pa- 
 tric, ftufFed with panegyrics on fuperflition and 
 falfe devotion. Take a fpecimen : " The looking 
 ** for a blefling from a wooden image of the 
 '* child Jcfus with a curled periwig, is often 
 ** more profitable than receiving a bleffing from 
 ** the hand of a prieil. The hanging pieces of 
 '' gold and filver on images, is a means of obtain- 
 ** ing grace. Devotion lliould be paid to the, 
 " fleflily heart of Chrift, to the wounds in his 
 •* fide, to the nails of his crofs. Pilgrims bid 
 '' fairer for the grace of God, than they who 
 '* ftay at home. Prayers are acceptable, when, 
 '' befide God, they are addrefled to fome faint. 
 " The tribunal of the Inquifition is of a falutary 
 ** tendency ; and, in the countries where it was 
 '* introduced, has prevented bloody wars. A 
 ^' facred darknefs continually obfcures faith : 
 " and he does no evil, who miftakes his king, 
 *' and honours another inflead of him." The wri- 
 ter of thefe abfurdities is one of the clergy in the 
 metropolitan church of Vienna, and boafts, that 
 all of them, the five youngeft excepted, are of 
 his fentimenti. At a few fteps from the palace 
 
 of 
 
( 227 ) 
 
 '«f the Archbiihop, he goes on with thefe iiiftruc, 
 tions, and pleads the approbation of his Ordinary; 
 which his Grace has never thought fit openly to 
 £ontradi6l. This emboldened father Ludwig the 
 capuchin, to deliver up to Satan the authors of 
 truths for preachers, if they would not retra6t. It 
 is faid, that while the Archbifliop encouraged Lud- 
 wig, Rufchitzka was rebuked for condemning in 
 a fermon the worfhiping Chriil in parts, and con- 
 fequently adoring the flefhly heart of Chrift; that 
 he forbid lludents of divinity all intercourfe with 
 the worthy P. Blarer, who had trained up fo many 
 ufeful pricits ; and had difcharged feme of his 
 clergy from converfing with men, who laboured 
 
 to enlighten the public. Thefe anecdotes are 
 
 extracted by Dr Seiler from Routenitrouch on the 
 conducl of bifhops in the Catholic ftates ; who 
 hardly would have ventured to have publiflied 
 it at Vienna, if the facls had not been well 
 known. 
 
 1783- 
 
 The new Riga Hymn-book, though it contains 
 only 800 fongs, comprehends a greater variety of 
 ufeful fubjects than any, except Cramer's : and, 
 except the Anfpach collection, there is none in 
 which the changes are made with fuch tafte, and 
 the pure dottruies 01 the Gofpel fo carefully pre- 
 ferved. 
 
 Seibt publiflied at Prague, 1782, a book of in- 
 ftru(!:l:ions and prayers for youth, which comes 
 nearer the Scripture do6lrine of juilification 
 through the merits of Chriil, than moft Popilli 
 
 manuals. Th ^pi it of intolerance and per- 
 
 fecution, cannot be extinguiflied in the Romiih 
 Church, while the biiliops take the foUowmg oath: 
 
 \ 
 
( 228 ) 
 
 ^' I fwear and vow, with all my flrength, to at- 
 " tack and perfecute heretics and fchifmatics, and 
 ** never to lay down my weapons till they are utter- 
 " ly brought under, and rooted out *." This oath 
 is not yet in defuetude. The Pope's legate fhould 
 have given the pall fome time ago to the bifliop 
 of Mahilow. But it was put off, the govern- 
 ment efteeming this oath dangerous. 
 1784. 
 
 It has been alleged, that the fhame of public 
 church admonitions, tempts many to child-mur- 
 der. But, in many churches, where this difci- 
 pline takes place, in twenty or thirty years there 
 have been no inftances of that crime ; and in o- 
 ther places where that difcipline is not ufed, it is 
 committed. 
 
 The Inquifition was aboliflied at Sicily 27th 
 March, without diilurbance, and with general 
 approbation. At Florence, July 1782, the tri- 
 bunal of the Inquifition was abolilhed in the 
 
 whole 
 
 ■ * Dr Woodward bifhop of Cloyne, having brought the fame 
 charge again(t the oath taken by Pop: fh bi (hops at their con fecra- 
 tion ; Dr Butler, Mr O'Leary, and other Irilh Catholics, have endea- 
 voured to vindicate it. Dr Butler particularly alleged that the 
 clatife, falvojnrc ordinis, without prejudice to our Hate, removes all 
 fear of injuring the allegiance due to princes. Dr William Hales of 
 Trinity College, in his confiderations on the political influence 
 of the do£trine of the Pope's fupremacy, Dublin 1 78 7, fully 
 vindicates the Ijifiiop, and Hiows, that the claufe pled by Dr But- 
 ler only means, without pre'udice to the rights of his order, and 
 refpc<n:5 not allegiance. In his furvey of the modern ftate of the 
 Church oT Rome, Dublin 1788, he further proves againfl the 
 fame writers, that the claufe, heretlcos pro p^J/e pcrfequar & ex- 
 pugncho, is an obligation to perfecute heretics, and oppofe them 
 with temporal weapons ; and that this appears the i'enfe of the 
 church of Rome, both from her decrees and pradice, and even 
 from late inftances of periccuting zenl in the Spanilh and Portu- 
 guoc Inquiiitions, 
 
( 229 ) 
 
 arhole Dukedom. So averfe is Rome from to 
 
 leration, tliat Count Trautmanfdorf's excellent 
 work on that fubjeft, has been reprefented by Me^ 
 
 mochi, as fprung from the bottom of hell. The 
 
 city of Cologn not being dependent on the Elector, 
 he could not reform, according to his wifli, theUni- 
 verfity there, which had declined under the Je- 
 fuits : and therefore has ere6led an academy at 
 Bonn, the place of his refidence. The apoftolic! 
 nuncio at Cologn has endeavoured to deftroy that 
 good work : and the Inquifition at Rome, 20th 
 June 1783, condemned Father Hedrick, who was 
 the foul of it, as an heretic. The academy, how- 
 ever, remains ; and it is fuppofed that the new 
 Eleftor, brother to the great Jofeph, will not be 
 
 much difcompofed by brieves from Rome. 
 
 The biihop of Spires has appointed a new feftival 
 in honour of the immaculate conception of Mary; 
 and the Pope has granted plenary indulgences to 
 all who on that day vifit certain churches in the 
 billiopric, and pray for the union of Chriftlan 
 
 princes, and rooting out of error. A fervant- 
 
 maid, at Sc Peter's church, Munich, pretended 
 laft year to obferve an image of Mary, on the al- 
 tar, turn its eyes. Though feverals of the firft 
 rank and greateft judgment and integrity could 
 not obferve the fmalleft motion, thofe who quef- 
 tioned the miracle, were run down as heretics or 
 freethinkers. An anonymous piece by a Ro- 
 man Catholic was printed at Francfort 1784, On 
 Chriflian 'toleration for Pr'iefis and Monks. The rea- 
 foning, arrangement, and ftyle, are excellent, and 
 the fpirit it breathes is truly Chrillian. Se£l. 3. 
 The author honeftly reprefents the prevalence of 
 intolerant principles among Cathoiigs ; " In Rome, 
 t U « the 
 
( 230 ) 
 
 ^* the centre of our Church, and hi Spain, Portu- 
 '^^ gal, Sec. the Inquifition yet remains. If few- 
 *' er are burnt for heretics, it muft be afcribed to 
 **^ the humanity of princes, not to the mitigated 
 *^ fpirit of the Inquifition, which retains the old 
 ** ideas of the rights of the Church to inflid bodi- 
 *' ly punifhments, and tries the accufed in the 
 '* fame deteftable manner. Our ecclefiaftic law 
 ^* is thoroughly interwoven with intolerant prin- 
 ** ciples. The 2d book of the decretals exhibits 
 ** bifhops as temporal judges. The greater part 
 •* of our lower clergy are intolerant. Priefts are 
 ** not obliged, at the entrance of their office, to 
 ** renounce thefe principles. There is, there- 
 *' fore, no fecurity that inquifitions and Paris 
 ■** maflacres Ihould not be renewed. The good 
 ^* fenfe and found judgment of princes, is too 
 ■** weak a fence againft fanaticifm. Though 
 ** for a time it may be thereby reftrained, and 
 ** kept within bounds ; when that external hin- 
 ** derance is removed, it will overflow itsjbanks, 
 *' and rage more violently than ever. A devout, 
 *< zealous, well-meaning prince, but of little 
 •' judgment andpenetration, educated by a monk, 
 " and under the tutelage of another*s underftand- 
 ** ing, — he is the man for the priefts. A breath 
 ** from them will eafily blow up a flame. Be- 
 ** fides, new fcenes may open. Good fenfe has 
 •* forced itfelf into palaces ; and monarchs enter- 
 ** tain juft and liberal fentiments of the rights of 
 ** mankind, and of the Hmits of religious zeal. 
 »* But, how long will this light fhine ? Ridicu- 
 ** lous as Boftowich's geometrical prophecy is, 
 •' of a fudden decHne of knowledge and learn- 
 '^^ ing ; it is, alae- f too probable, that fooner or 
 
 " later 
 
( 231 ) 
 
 ** later this will happen. The glimmering lightj. 
 '^ which now flutters over countries where dark- 
 ** nets long dwelt, may be again obfcured or ex- 
 " tinguiihed. The bounds of church and ftate.. 
 ** may be again loll or confounded : and princes 
 ** and ftatefmen, groping in the dark, may have 
 *' no power to refill the elallicity of prieltly per- 
 *' fecution. Say not, that the v/ifdom of prin-, 
 •' ces is fuihcient fccurity againft that evil. The 
 ** fpirit of intolerance furvives. Night may re- 
 ** turn, and the lions roar after their prey. Whea 
 ** nobles mufl be conftrained by law to learn the 
 " Lord's Prayer and the Creed, materials of new 
 *' hiftories of holy wars and of the Inquifition,. 
 " will not long be wanting. Would we in good 
 *^ earned conquer intolerance, we muft not drive 
 '* it to its ftrong holds, but force it out of 
 ** them. The Church muft renounce her cove» 
 '' nant with perfecution, and drive her away, as 
 " the Gofpel's deadly foe. Are not our times 
 '' prepared for fo glorious a deed ? How can 
 *' the prefent Head of the church better pre- 
 ** ferve the efteem which his laft predeceflbr. 
 " gained even among Proteftants, than by at- 
 ** tempting this ? Let it be faid, Jofeph IL has 
 " again planted toleration in the garden of the 
 ** church ; Pius VL has watered : God has given 
 " the increafe." 
 
 1785. 
 In Mciner's Letters on Switzerland, the oppo-^ 
 fite manners in Laufanne and Geneva are well 
 painted. Purity of manners, as well as of lan- 
 guage, diftiiiguiih Laufanne. None of the ladles 
 of diftinclion imitate thofe of France, or wili 
 publickly fuft'er a gallant. By thole in the middle 
 line of Hfe, ornaments are lciVafie«?tcd than witli 
 U 2 us, 
 
( =3^ ) 
 
 US, though paint is more ufed. The greateft ble- 
 mifh of both fexes, is a pailion for gaming, which 
 often makes their pleafant and beautiful public 
 walks almoft deferted. This is the more fmgular, 
 as they never play deep. The clergy pradife this 
 common amufement without offence. From the 
 ftri6lnefs of the people, and the clergy's at- 
 tention to their morals, no houfes of bad fame 
 are allowed. Though many youths of diftindion 
 are educated at Laufanne, neither infidelity nor 
 profligacy of manners, dare to appear openly, 
 and to attempt gaining profelytes. Far differ- 
 ent is Geneva. The buildings are large and cx- 
 penfive, the inhabitants v/ealthy, and an incredi- 
 ble number of beautiful country-feats furround it 
 on all fides. The civil war was lefs owing to a de- 
 fedlive legiflation, than to growing depravity of 
 manners, both among high and low * : for even 
 to' the lower ranks has this corruption fpread. 
 The works of Voltaire and Roufleau are read in 
 Hiops, manufatSbories, and workhoufes. Perhaps 
 the wealth which has flowed upon Geneva from her 
 'fine artifts fince 1738, when corporations were dif- 
 folved,and every artift allowed to follow what art he 
 pleafed, has accelerated her corruption. The ffcrifl 
 church difcipline, which Calvin introduced imnie- 
 diatqly after the Reformation, is now gone, and 
 
 with 
 
 * Here Dr Seller remarks : *• T Iiave had certain accounts, by- 
 private letters, tiiat in many families of diftinftion, in that city, 
 Chrifllanity is almofl; entirely negletled : and, by modifli and ex- 
 ceflive refinement, the cliildren are formed to levity, and render- 
 ed incapable of ferious religious rede£tion. Hence Iblid and edi- 
 fying preachers are defpiled by this race of men. Only they who 
 bring to the pulpit malter-pieces of eloquence are fometimes at- 
 tended ; wliofe difcoiirfes are blamed or prailed, juft as dramatic 
 performances would be ; and hence, can hare little or no influence 
 on the heart.'* 
 
( 233 ) 
 
 wUh it the authority of the clergy. Ludicroira' 
 ideas are allixed to the very name, bytlie followers^ 
 of Voltaire. Ladies of diftinction giv€ no figns 
 of devotion in churcli. They laugh, they talk,, 
 they ad i nil their drefs, they flutter with their fans^ 
 as if they were in a jovial meetings. This inde- 
 cent levity continued, when the young- clergyman. 
 went up to the pulpit, and I fuppofe read pray- 
 ers and directions, relating to the approaching 
 communion; for through the noife I could not;, 
 hear dillincftly. They became more quiet andi 
 grave, when the preacher appeared, and took oc- 
 cafjon, from the mournful Hate of the town, to., 
 exhort all ranks, and efpecially the youth, to uni- 
 ty and reverence for law. Probably, however,, 
 this was more to be afcribed to the curiofity^ thari< 
 to the devotion of the hearers: for-M-hen the fer-- 
 mon was ended, in the moment immediately be- 
 fore communicating, the former noife and difiipa— 
 tion returned.. Even when communicating,, they 
 could not fo far govern themfelves, as to fupprefs; 
 the appearances .of prophanity and fcolBng,. which^ 
 their former converfution had impreiled on their • 
 countenances ; or to avoid giving offence, by af--- 
 fuming airs of ferioufnefs. Certainly RoufTeau,, 
 perhaps even Voltaire, would hxve witnefled witlix 
 indignation this unnaturaJ impiety, in ladies proud; 
 of their excellent education.. Formerly, adulters ^ 
 v/as eonfidcred at Geneva as a nioft' iliocking 
 crime, and divorce W4is rendered as difficult as; 
 polfible. Now the liril is laughed at ; . and the .- 
 fecond more eafily and frequently obtained, than 5 
 at London or Paris. Their old ftimptuavy laws, 
 are fallen into- defuetude, and luxury grow^ incre-- 
 dibly. Li 24 families, they daily Ciit on filver^ 
 jdate; and in between three and four hu-ndredj., 
 / - U. 3 . the- 
 
C 234 ) 
 
 ihe turlns and large difhes, though not the tren- 
 chers, are fdver. The lowefl; ranks are mad on; 
 pomp and magnificence. Labourers will halF 
 llarve themfelves through the week, that they 
 may appear genteelly dreffed, and travel in coach 
 on the Sabbath. The wives of manufadlurers . 
 are as elegant^ly attired, as ladies in Germany, 
 when going to an affembly. An infatiable defire 
 of making a grand appearance, is accompanied 
 with a fordid covctoufnefs, perhaps partly owing 
 to the dearnefs of the neceffaiies of life, much 
 ancreafedby the multitude of ftrangers who re- 
 fort to Geneva.. — So far as the tranllator knows, 
 many of the clergy in Geneva are men of diftin- 
 guiHied abilities, amiable characters, excellent 
 writers on the Deiftical controverfy, and moral 
 fubjecls 5 and though perhaps allied to fome pre- 
 tended German Reformers, in their Socinian and 
 Arian tenets, yet no way tinClured with their 
 fcepticifm and contempt of the Bible. Yet what 
 a contrail betwixt Meiner's characler of the peo- 
 ple, and that given them by Bifliop Barnet in his 
 travels. Letter from Zurich, 1685 ! May not this bs 
 owing to the oppofmg, or at lead omitting in 
 their fermons, thofe peculiar truths of the Gofpel;, 
 by faith in which, the heart. is purified? 
 
 The EicClor of Treves, in a paftoral letter^ 
 1-784, exhorts carefully to ftudy the Scriptures^ 
 and. to preach the pure word of God, An anony- 
 mous learned and candid Catholic, has publifted 
 at Sultzbuch, 17S5, a Latin and German mafs^ 
 book, that they who attend mafs may know what 
 tliey are doing and praying ; that the Chrilliaa 
 faith may be rellored to the purity which it pof- 
 fefledj when many of the prayers in the canon of 
 ^le mafa were compofedj as to tranfubftantia- 
 
 tion. 
 
( 235 ) 
 
 tibn, 8zc, He condemns depriving the laity of 
 t3ie cup. 
 
 1786. 
 TheElec^orof Mentz,by an edi£l January I785i 
 declares all future Papal difpenfations in his do- 
 minions invalid, unlefs^ examined and confirmed 
 
 by his Vicar-General. A Proteftant confillory 
 
 was openeil at Vienna, June 1785, to fuperintend 
 the evangelical churches in the hereditary domi- 
 nions, Hungary excepted. Young children of 
 
 Alface Proteilants, being often feduced to difobey 
 their parents, and become Papifts, the King of 
 France has enafted, that no child under 14 years 
 
 of age be allowed to renounce Proteftantifm. — 
 
 Since the Counts of Sickengen became Popifli, 
 in the middle of the laft century, Lutherans have 
 been deprived of their churches and ecclefiaftical 
 revenues, to which they were entitled by the 
 peace of Weftphalia, nctwithftanding frequent 
 memorials to the Counts, the Evangelic Body, and 
 the Emperor, and even their offering to tlieir 
 prince one half of what belonged to them in the 
 
 normal year *. Nicolai, in his examination of 
 
 Garves's objetStions to his travels, Berl. 1786, 
 proves the fecret endeavours of the Exrjefuits 
 in different parts, efpecially Ruffia and Bavarij^, 
 to fubje6l thofe of other communions to the Pope's 
 yoke. Befrdes, the cppofition to the Emperor's 
 tolerant meafures, and violation of his edicts, 
 fliows that Protellantifm is, and may.be- Itill more 
 
 in danger. A book in the form of a roma'^.ctr, 
 
 intituled, A Difcovery of the Syil-em of a Citizen 
 
 of 
 
 • z. e. The year which was to rletermine the future rights af 
 the three religions, by what in that ytar they rcfpc<^ivcly pof- 
 
( 23*5 > 
 
 of the World, Rome 1786, Intimates that the Je- 
 fuits have got the afcendant In feveral focleties 
 of free mafons : and as, formerly, they endeavour- 
 ed to fpread fuperflition and ignorance, fo now, 
 to promote a pretended improvement of tlie un- 
 derllandlng and unbelief, iinally to regain their 
 
 influence. Improbable as thefe thoughts feem, 
 
 they have made much noife, and perhaps have 
 
 fome truth at bottom.- A curfory repre- 
 
 fentation of modern Jefuitlfm, Germany 1786, is 
 defigned to fliow, that the Ex-Jefuits, and others 
 who join in their plans, are endeavouring to pro- 
 jnote fucli an ecclefiaftic union, as would great- 
 ly endanger Protcftantifm. The fuperlntend- 
 ant. Stark, in his St Nicais, makes his hero 
 find quiet of foul in Catholicifm.. Schulz of 
 Giefien, propofes a council of men like-mind- 
 ed with the Mentz Jefuits, for union with the 
 Gatholics. Proteflants had need to be on their 
 guard, left the appearances of a tolerant fpi- 
 rit and brotherly love which CiithoHcs put on 
 in fome places, fhould hill them aileep. Jankf- 
 witch, one of the principal Ex-Jefuits In Ruflia,, 
 has fuch Influence at Peter lb urg, that the Ruffian 
 evangelical chuiches are in danger of being gra- 
 dually deprived of their liberty.. Mifiionaries from 
 the Ex-Jefuits endeavour to pervert iludents from 
 Denmark and Norway, and allow tliera to ftudy 
 the Lutheran theol'cgy, that they may be able to 
 anfwer at the examination of candidates, and,, 
 when they obtain charges, gradually gain therri 
 over to Popery. Dr Seller thinks the apprehen- 
 fions here expreffed too great. Yet he adds. 
 So long as the Bifliop of Rome claims a divine 
 right to rule dl Chriflendoma yearly excommu- 
 
 uicateg- 
 
( 237 ) 
 
 nicates all who are not Catholics, endeavours to 
 extirpate them in Popiih countries, and to intro- 
 duce Popery in Proteitant lands ; fo long as Biihopi 
 fwear to forward thefe defigns, feveral private 
 Catholics are animated by the fame ipirit, and 
 monks and millionaries are employed to gain pro- 
 felytes ; an outward union of the Church cannot 
 be expelled, nor even an union in fpirit and 
 truth. 
 
 1787. 
 
 Petitpierre publilhed in French, at Hamburgh, 
 1786, The Plan of God with refped to Men. 
 P. I. On the infinite Goodnefs of God. The au- 
 thor was fome years ago deprived of his oiEce for 
 preaching againll the eternity of hell torments. 
 His church complained to the King of PruQia, as 
 Lord of the Prhicipality of Neufchatel : who 
 wrote them, that fince their articles of faith 
 would have it fo, he could not hinder the people 
 of Neufchatel from being eternally damned. * 
 
 Ehicr, philofophy profeiTor at Kiel, publifned, 
 1786, Hints to good Princes, &c. His fecond 
 tracl: relates to the danger of the Proteitant and 
 Greek Churches, from tlie Jcfuits introducing 
 intolerant principles. When Germany difcovers 
 fuch defire of being free from the oppreffing Papal 
 yoke, it is furprifi ng, that a great empire has 
 granted an eiiabliihment to an order, which con- 
 tinually aims at the increafe of their own power ; 
 brings princes, by the mofl lliameful chains, un- 
 der tlieir iniluence and fubjecSlion ; with whom, 
 where the wealth and power of tlieir order are 
 concerned, no principles of honour and virtue 
 
 are 
 
 * Proteftin^ the ng,hts of an etlablifhment, was good ; but this 
 xoannei- of doins it was ntitlicr tender nor pious. 
 
( 238 ) 
 
 arc facred ; who approve diffimulation as to the 
 moft important do£trines of religion, and folemn 
 oaths and contrails, when the Popifh interelt, 
 and their own, may be thereby advanced •, who 
 fcruple not aflaffinating or poifoning rulers, or 
 other perfons of confequence, whom they cannot 
 gain over ; who think, that the mofl abominable 
 vices ceafe to be criminal when they promote their 
 Gaufe ; who penetrate into the fecrets of royal 
 cabinets, and private families ; who form their 
 members, by all the arts of poHcy and difguife, to 
 aflume the moft oppofite profeffions and appear- 
 ances, and blindly to obey the General of their 
 order f . Ehler then gives fome cautions as to 
 the toleration of Catholics in Proteftant coun- 
 tries. He chiefly aims at Sweden, where indul- 
 gences are like to be carried too far. Ehler's 
 
 third tra£l: contains a plan of articles of faith, to 
 be required of all fcrangers who apply for admif- 
 fion into a ftate, and the free exercife of their re- 
 ligion. He well obferves, that a wife govern- 
 ment may juftly tolerate natives in fentiments, 
 the fpread of which, by the admiflion of ftrangers 
 who maintain them, they have every reafon to 
 prevent. Rational and moderate Catholics will 
 approve his articles, which are chiefly levelled 
 againft the Ex-Jefuits. He fays, p. 301, Flat- 
 tering hopes are entertained with high probabi- 
 lity by that order, that when the advancement of 
 knowledge and found policy fliall overturn in 
 Germany, &c. the Papal throne, it fliall again be 
 erected with the higheft glory in Rulhaj ani 
 
 a new 
 
 f Seller fays, *' The great and good Emprcfs of Rufiia was 
 *■' chiefljf mifled by a Prince who was near licr, and a tool of 
 *' the Jcfuits." 
 
( 23P ) 
 
 a new Pope, appearing in the General of their 
 order, fliall extend his unlimited influence, not 
 only over the Ruflian empire, but the whole 
 Eaft. Much has been done for this purpofe, in 
 all the Eaflern countries, efpecially China. May 
 the iharp-fighted eagle-eye of the great Emprefs 
 of RuiTia difcern the hurtfulnefs of that order, be- 
 fore the infection, which it is like to fpread, be- 
 come general and incurable. 
 1^88. 
 The Emperor, by an edi£l this year, prohibits 
 the printing indulgences, prayers, directories, &c. 
 which encourage error and fuperftition, by af- 
 cribing to indulgences any effecS on fouls in pur- 
 gatory. The Ex-Jefuits have erected a frater- 
 nity againft the enemies of Mary and all Saints. 
 The Pope, in a bull 5th April 1786, confirms 
 this fociety ; and, to encourage the worOiip of the 
 Virgin, and of all faints, promifes for every morn- 
 ing in which one fhall repeat the antiphone, &c. 
 with a contrite heart, an indulgence for 100 days. 
 A remarkable inftance of intolerance is rela- 
 ted by Bohmer in his magazine for eccleflaftic 
 law, vol. I . Gotting. 1787, p. 333. A propofal was 
 made at the Imperial court 1 733, for either bring- 
 ing over to Popery, or ruining a great part of 
 the world. Clement XII. was the contriver of 
 the abominable defign : and the Jefuits entered 
 at leail into fome parts of the plan. But the pro- 
 jecl, at lead in its moft dreadful defigns, came to 
 nothing. 
 
 NUM. 
 
t 24^ ) 
 
 NUMBER X. 
 
 Vorlaiifige Dorjlelliwg des heut'igen yefukifmm, 
 Deiitfchland 1786, n. p, 376. i, e, A curfory 
 Reprefentation of modern Jefuitifm. 
 
 C. I. TGnatlus Loyola, born 1491, obtained a 
 J_ bull from Paul IT. 1540, for the foci- 
 ety of Jefus. The defign of the inititution, was 
 to ere£l an univerfal monarchy among the mod 
 enlightened nations, both the defign and means 
 of accomplifhing it being carefully concealed. 
 Affuming the appearance of humility, difclaiming 
 all external violence,pretending to renounce riches 
 and power : the order knew the art, while they, 
 ruled princes, of perfuading them, that they ruled 
 their fubjefts according to their own will j fo 
 that in ferving thefe fpiritual defpots they felt not 
 their llavery. Hence philofophers and politicians, 
 laymen and clergy, trembled at the calumnies, in- 
 fmuated under the veil of religion, by which thefe 
 venerable fathers, if offended, would accomplifh 
 their ruin. To give the greater influence to his 
 plans, like many lawgivers and inftitutors of orders, 
 Loyola afcribed them to God. The chief pillars 
 on which his fyftem refted were^ (i.) Fraud and 
 deceit are often neceflary to promote the interefts 
 of religion. (2.) The fociety's plans mull be hid 
 in impenetrable darknefs. Their rules mufl not. 
 be promifcuoufly imparted to every member j and 
 the informing ftrangers of certain privileges grant- 
 ed by the Pope to this order, is feverely prohibi- 
 ted. Hence the late King of Portugal, in his ma- 
 
 . jiifcfto 
 
( 241 ) 
 
 n'lfello to his bifliops obferved, that few even of 
 the profeired Jefuits knew their own conftitution, 
 privileges and ftatutes: and that their fuperiors 
 chaftife and puniili, not by laws openly promul- 
 gated, but by arbitrary will, according to the prin- 
 ciples of a my devious policy, and in confequencc 
 of fecret and dangerous impeachments unknown 
 to the condemned. Thus the mandates of fupe- 
 riors muft be blindly followed, to efcape the 
 fruits of their vengeance. (3.) Paul III. granted 
 the order a power 1543, to alter, abrogate or add 
 to their (latuteB, as time, places and circumftances 
 might require, and that all fuch changes fliould be 
 confidered, as if they had been fpecially ratified 
 by the holy See. This grant, which was confirm- 
 ed 1549, 1682, and 1684, makes them in a great 
 meafure independent on the Pope, and greatly 
 increafes the power of this fpiritual defpotifm. 
 (4.) Befides the ufual members, the fociety ad- 
 mits men of all ranks and flations, and even of 
 all religions, if they only vow obedience to the 
 General of the order. Men may therefore belong 
 to the order, without its garb, without the vow 
 of poverty or chaftity, nay, without being Catho- 
 lics. (Here our author gives evidence, how Ma- 
 hometans, Jev/s and Lutherans have been con- 
 nected with this order ; men of all religions thus 
 fubferving the fchemes of the order, and, at ihd 
 fame time, by recommendations from them to di- 
 ftant parts, promoting their own intereft). Hence 
 difguifed Jefuits introduce themfelves as travel- 
 ling governors to young noblemen, as teachers to 
 princes in Proteflant courts, and thus deprive the 
 reformed religion of its future fupports. Even 
 fince the public abolition of this order, they who 
 t X belonged 
 
t 242 ) 
 
 l)elonged to it, ufe every underhand art for its re- 
 eftablifhment, and for the deilrudion of Protef- 
 tantifm, efpecially in courts and commercial ci- 
 ties. Princes, Emperors, Popes, are ambitious 
 to live and die in an order, whofe members, 
 if we may believe the Jefuits, Jefus will wel- 
 come at the gates of Heaven. (5.) The power 
 of the General of the order over the perfons, 
 wealth, faith, morals, actions of the mem- 
 bers is defpotic, while he himfelf is indepen- 
 dent of any fuperior, religious or fecular. (6.) 
 They rob other religious orders of their privileges, 
 and aflume them to themfelves, and almoft mo- 
 nopolize in Popifh countries the right of publifn- 
 ing editions of books, and thus turn to their ac- 
 count the flupidity of fome, and the licentiouf- 
 nefs of others, and flrengthen their interefl by 
 men of the higheft talents in every nation. (7.) 
 While all dalles of Jefuits, by their vows twice 
 every year folemnly renewed, are bound to the 
 fociety : the fociety is under no ties to them, 
 which it cannot, when for its intereft, rend a- 
 funder. The claufe in the vow, all in the fcnfe 
 ivh'ich the conjlitut'wn of the Society prefer ibes, joined 
 to the fociety's abfolute power of altering their 
 
 conftitution, demonftratcs this. Their condu6t 
 
 to Spain and Portugal in South America, proves 
 that they fcruple not, by art or violence, to change 
 or break any agreement with other focieties or 
 individuals. For acquiring wealth, as a chief en- 
 gine of power, they pervert religion into an in- 
 ilrument of gain, and carry on, by themfelves 
 and emiffaiies, as the Ex-Jefults ftill do, an en- 
 riching commerce in mod parts of the world. 
 For fecuring the favour of the great, they pro- 
 
 mife 
 
( 243 ) 
 
 mife tliem happlncfs hereafter, if tliey afllfl theirr 
 (lefigns, notwithftanding the indulgence of their 
 favourite vices. Thofe wlio would be ihocked 
 by fo relaxed a fyllem of morals, they hold in. 
 llavery by a dark and gloomy fuperftition. Thus, 
 one ruler dreads the confequences of oppohng. 
 them : and for removing another, vv^ho dares to 
 oppofe them, poiibn or afiafiination is at hand. 
 France, England, Portugal, yea Popes themfelves 
 have felt, vi^ith how little fcruple the Jefuits thus- 
 deflroy their enemies. It was therefore a true,, 
 though a haughty and inconfidcrate boaft of a. 
 General of their order, that from his cabinet he 
 ruled not'only Paris, but China, yea the whole 
 world, without any one knowing how ; and it 
 was not without reafon that the celebrated Spa- 
 nifli Bifliop Melchior Canus foretold, that if men 
 did not timeoufly refift the Jefuits, a period would. 
 come, Vv'hcn all the princes of Europe, would in 
 vain endeavour to refill them. The order, fmce 
 its abolition by Clement, now formally exifts in 
 Weft Ruiha j and, even where it feems to be a- 
 bolifiied, remains fecretly, and repairs its lolTes, 
 by admitting new members. Many, both in Po- 
 pifh and Proteftant dates, by the profit they de- 
 rive from the fubftance of the order, are intereft- 
 cd to defeat the defign of Clement's bull. In 
 plans for deftroying them, their inward conftitu- 
 tion was not fufliciently confidered. Their Ge- 
 neral was imprifoned, without reflecfing that he 
 could no longer remain General, and that another 
 muft be eledied. They were obliged to renounce 
 their garb and names j and it was not recollected, 
 that their rules permit f\icli changes, whenever 
 they are for the intereft of the order. Penfions^ 
 X 2 b'.flicprlcLs^ 
 
( 244 ) 
 
 biflioprlcks, prebends, &:c. were beftowed on £r- 
 Jefuits, without confidering, that their new fitua- 
 tion would give them better advantage to carry 
 on their dangerous defigns, unknown and unpcr- 
 ceived. In Sweden and Denmark, they have 
 many adherents. In Germany, efpecially Bavaria, 
 they have acquired amazing influence; and even 
 Proteftants intereft themfeU'CS for them, and fub- 
 fervc their defigns. At Rome Pius Yl. is their 
 friend. In Weft Rufha, they have a religious 
 eftablifliment, free from the jurifdiclion of the 
 archbifhop of Mahilow, to which all other reli- 
 gious orders are fubje6led. In Maryland, they 
 
 have public colleges and eftablifhments. Every 
 
 thing in their plan, tends to its fecurity. The 
 young are from the beginning habituated to a 
 blind obedience to their fuperiors, without ex- 
 amining the juftice of their conmiands. The or- 
 der fufFers not by the dcfertion of thofe in the 
 lower degrees. None are admitted to the higher 
 degrees, before an advanced age, and without full 
 evidence that their caft of mind is thoroughly Je- 
 fuitical. 
 
 C 2. The faith accounted neceffary by the Je- 
 fuits, as appears from Bellarmine, is little more 
 than a profeffing to believe what the church be- 
 lieves. Hence the Popery, inftilled by the Je- 
 fuits in Bavaria, Sec. is often united with infide- 
 lity, and even v/ith atheifm. Among the maxims 
 'jf their abominable morals are, (i.) Probabilifm, 
 i. e, any a£lion is lawful, and may be done with 
 vi good confcience, when its lawfulnefs is proba- 
 ble ; and that is probable, which is accounted fo 
 by men in common, by many refpe£lable divines, 
 by a few, or even by one. A man, if he inclines, 
 may prefer an opinion lefs probable, to another 
 
 more 
 
( 2 45 ) 
 
 more fo 5 am! an pphiion accounted probable By?/ 
 another, to that which he accounts fo himfelfi 
 (2.) That is on]y a fm in a phiicfophic, not in a? 
 theological feiife,, or fo- as to expofe to God's 
 vengeance, which is committed without knowing 
 God, without thinking on God, without a pur-- 
 pofe of offending God.. (3). The end fan£l:iiie3 
 the means ; and afts naturally bad, become good, 
 when their motive is not bad: e. g. A fon fins 
 not in wifliing the death of his father, or rejoic- 
 ing that he had murdered him, when drunk;- 
 if this joy flows from defire of poffefrmg an in- 
 heritance,, not from hatred of his father. Fr.. 
 Amicus fays in his Curfus Theologicus, t. 5. 
 Douay 1642, that men are entitled to defend 
 their honour, efpecially when connected with 
 that of their order, againft malicious flanderers^, 
 by murdering the il-anderer; and that airaflinatioi*, 
 and child-murder are lawful, when they flow 
 from the good m.otive of preferving character,, 
 without attending to the badnefs of the nieans. 
 {4). In witnefs-bearing, and in- engagements, 
 thou^gh confirmed by oath, micntal refervations, 
 and fecretly underllanding your words- jn a- dif- 
 ferent fenfe from tliat in which you . probably 
 think the pcrfon with whom you. have to-do un- 
 derftands thenij is lawful: See Stolz Tribunal 
 l-oenitcntix,- publilhed Bamberg, 1756, wiith the- 
 approbation of the fuperiors-of the order. Johii: 
 de DicalUllo de juTtitia et. jurCj L 2. tr. i^ difp.- 
 6. dub.. I. advlfes' fither confeflors,. w4iei> one- 
 acknowledges he haS' fworn • a lie, to gu?ard hi.^ii. 
 againil future tranfgrefhons, by teaching him the 
 art of ambiguous. expreifion,, and mental rcfer-- 
 vations. 
 
 X. J. Cjj. 
 
( H6 ) 
 
 C. 3. relates to the form of govevnment In tLe 
 order, the method of trying the abiUties and dif- 
 pofitions of thole admitted to it, among whom^ 
 only profeffed Jefuits are acquainted with theif- 
 fecret rnyfteries. 
 
 C. 4. Before the abolition of the Jefuits, their- 
 General, provincials, &c. were known,, though 
 their plans- of gaining and preferving power were 
 kept fecret. Now their General and other fupcriors 
 are invifible, and only a fmall part of the order 
 know, from whom m.andates or permiflions ori- 
 ginate. The Roficrucians, almoft extinguifhed.; 
 before tlie abolition of the Jefuits, now revived 
 under the mafk of free-mafonry, are fufpe£i:ed to 
 be guided by the fecret influence of the Jefuits, 
 to meafures, which may gradually reunite Pro-- 
 tcRants to the church of Rome. The heads of 
 ihis revived order are unknown, Though it con- 
 fifts of Proteftauts as. well as Catholics, the lait 
 ;;re probably the rulers*. In the new Roficrucian-. 
 order, there is little refemblajice to the pretended- 
 old one ; but the greatcfl to the Jefuits. In botli 
 orders blind fi^bj cation to fuperiors reigns ;. and 
 thofe of the lower claiTes are mere machines in. 
 the hands of their invihble fuperiors, to carry on, 
 their myfterious defigns. Both or<lers aim to 
 promott^ and avail thcmfelvcs of the Kiperftitionj. 
 credulity and folly of men^ f^r fubje(Sting them- 
 to a prieftly yoke. Hence the extravagant toler-^ 
 ation of Papifts, pled for by Proteftants, while 
 Papills are unwilhiig to repay that indulgence.. 
 HenceDreycorn, a preacher at Nurinberg, andpro-. 
 ■vincial director of the German fociety for pro- 
 itTioting purity of do6trine, has attempted to vin- 
 4ica.t,e the f^ciifice of the mafs, the worfhip of 
 
 faints* 
 
C "47 ) 
 
 famts, and the iniputaticn of their merits, in art 
 anonymous book publillied 1.785, and for fome 
 time imagined the work of a papjft ; till feve- 
 ral reviews praifing the book as a proof of the in- 
 creafe of knowledge among Roman Catholics, the 
 unwary author was hereby inftigated to difcover 
 himfelf. Hence, the belief of fupernatural pow- 
 ers, conferred by ropifli orders, inflilled, not on- 
 ly into many of the Roficrucians, but even into 
 fome of the Proteftant clergy by the arts of the 
 Jefuits. The Jefuits afcribe their rules to Jefus. 
 and the Mother of God : The Roiicrucians to 
 SeraphimiS and higher intelligences, who en- 
 lighten their fuperiors, who now invifibly direct 
 their order, and at length will appear and make 
 other orders their footftool. As the rules of the 
 Jefuits bend to time and circumflances : So ths 
 Roficrucians change their rules every 10 years,. 
 and oftener, if they find it neceffary. The R-O- 
 ficrucians admit men of all religions and ranks, 
 as do the Jefuits : But their lower dalles, like 
 thofe of the Jefuits, are bound to the order j not 
 the order to them. The Jefuits fift the characters 
 of men by auricular confellions, and by fecret 
 cbfervers and fpies ; the Roiicrucians at leaft by 
 
 the laft. -What fh all we fay of the fecret fo- 
 
 cieties formed fmce the fupprciTion of the Jefuits,.. 
 for the pretended union of Catholics and Pro- 
 teftants : An union, from which Popery would, 
 reap all the benefit, and Proteflants only the 
 glory of fubmiffion ? A church, whofe founda-. 
 'elons are the decrees of the council of Trent, 
 infallibility, intolerance, and a hierarchy dan- 
 gerous to the rights of reafon and humanity, can 
 ficverj on lower terms, wifh an union with c^ 
 
 tlier 
 
( 243 ) 
 
 thcr fe£ls of ChriftiLins. Can the fcciety for pro* 
 moting purity of do£rrine, purge themfcives froi;'!i 
 all fufpici(jn of promoting popery, when their 
 provincial dire£tor Dreycorn, has attempted var- 
 nifiiing over the diftinguiihing do6lrines of X^"- 
 
 pery ? The fociety for religious union planned 
 
 by Mafius, may at firft fight appear lefs fufpicious. 
 But, docs he not prepare men for Popery, by 
 faying, that none of the three explanations of th-^i 
 Lord's Supper, is contrary to reafon or fcripture ? 
 A favourable fentence for tranfubllantiation ! Un- 
 der tlie pay of unknown fuperiors, he has chofen 
 Leipzig for his refidence, where tliere is a mifPion 
 of Jefuits, and boafts that he has already gained 
 20,000 to his reconciling plan; and that many 
 Catholics, difpofed to promote this union, have 
 contributed large fums for diftributing gratis, 
 fome thoufand copies of his union book. Nov^^^ 
 the Catholics fo defirous to promote Mafrus's plan^ 
 are the very men who maintain, that falvation is 
 only to be found in their Church. By union, there^ 
 fore, they can only mean the return o£ spoliate 
 heretics to the Catholic faith. It is no proof of 
 the honefl; defigns of thefe pretended- friends of 
 concord, that Mafius was fworn to reveal tlieir 
 names to no perlbn, not even a prince ; and that 
 he expecSled a time, when thofe who would not 
 preach according to his book fl;iould be depofed. 
 'Wifely therefore did the Pruman government 
 refufe admiflion to a community, whofe names- 
 and views were unknown, and vrho, even in pe- 
 titioning it, difcovered their intolerant principles-. 
 The multitude of fmall tracls, which Mafms has 
 diflributed gratis, and fent even carriage-free to 
 diflant parts, fliows, what hopes his feci et and 
 
 wealthy 
 
( 249 ) 
 
 wealthy fupporters entertain, from his difleminat- 
 ing indifferency to Proteltantifm. A new agent 
 of this fociety has appeared at Francfort on the 
 Maine : and accounts from Holland, 2d January 
 1786, fay that there alfo fimilar attempts are 
 ^beginning. They mufl be hmple, though perhaps 
 honeft, who are deceived by the invitation to Pope 
 Pius to renounce his triple crown. Meantime, 
 at Vienna and other places, there are zealous 
 Catholics, no way attached to the infallibiJity, 
 and but little to the fupremacy of the Pope : and 
 the Jefuits are more devoted to the General of 
 their order, than to his Holinefs. 
 
 C. 5. The Jefuits were in fo flourlfliing a con- 
 dition 1750, that even in England they had ten 
 colleges. Their ambitious deligns in Paraguay, 
 and the attempts on the lives of the kings of 
 Portugal and France, procured their banlfhment 
 firll from thcfe kingdoms, then from Spain and 
 feveral Hates in Italy, and at length the bull of 
 Clement aboliihing their order, 2,i(t July 1773. 
 But, after avenging themfelves, by poifoning his 
 Holinefs, they appeared with renewed ftrengtii 
 under the name of Ex-Jefuits, thofe of their or- 
 der who had been imiprifoned, being fet at liberty 
 by their friend and f:ivourer Pius VI. In their fiiil 
 plan, they had determined, in cafe of their aboli- 
 tion, to transform themfelves into an invifible fe- 
 cret fociety, till favourable circumfiances ibould 
 permit them again to throw clF the malk, and 
 perhaps to appear on the theatre of the world 
 with greater lull re : and for this purpofe, when 
 the heads of the order by imprifonment or 0- 
 therv.'ife were difablcd to act, inftantly to fupply 
 their places by pcrfonc; formerly appointed, though 
 
 known 
 
( 250 ) 
 
 known only to the initiated. When Ricci and 
 his alliftants were imprifoned at Engelberg, P. 
 Schwartz, had a confiderable fhare in their go^ 
 vernment. When father Romberg was hberated ; 
 with fuller, though ftill invifible powers, he be- 
 came their head. In many Popifli courts, efpe- 
 cially in Germany, under the name of Ex-Jefuits, 
 they are father confeflbrs and tutors to young 
 princes. In the Palatinate, efpecially the Dutchy 
 of Juliers and Bergs, they are favourably receiv- 
 ed, teach fchools, preach, hear confeffions, and 
 have a college more numerous than ever. In Ba- 
 varia, they are equally favoured : And, if the 
 houfe of Bourbon would confent, Pius VI. would 
 inflantly reltore the order to its former luftre, 
 and reward their zeal for maintaining the Papal 
 
 hierarchy, and extirpating herefy. An event, 
 
 which at firfl fight feemed unfavourable to the 
 Jefuits, gave them one advantage for promoting 
 indifference to Proteftantifm. The truly glorious 
 reformation of the Emperor Jofeph, fo tranfport- 
 ed with joy many a Proteftant, that fome even 
 equalled it to that of Luther, and rafhly con- 
 cluded, that there was nov/ little to prevent an 
 union of the two churches. Pleafant dreams 
 were entertained, that by the increafe of know- 
 ledge and of purity of do6lrine in Catholic prin- 
 ces and biOiops, every important difference be- 
 tween the two religions would foon be removed. 
 The toleration of Popery refounded from every 
 corner, where Popery had hitherto been men- 
 tioned only with abhorrence. As a teflimony of 
 love to their honeft, though erring brethren, in 
 fome places they were allovred to meet for wor- 
 ihip in Proteftant churches. Like indulgence 
 
 was 
 
( 251 ) 
 
 was reafonably expected on the other fide : the 
 rather, as in many periodical writings, the caution 
 and prudence of Proteftants, who oppofed thefe 
 meafures, was run down, as breathing an into- 
 lerant fpirit, difhonourable to fo enlightened an 
 
 age. In many places, however, the fpirit of 
 
 Popery ftill appeared. The wife plans of the 
 Emperor were in part baffled. Popiih pulpits re- 
 founded with lampoons againft the Proteftants. 
 Popery was praifed as the only fafe religion. 
 Proteftants were in dancrcr of beincj enthralled 
 by a refined Popery, and again brought under the 
 yoke, which their forefathers had fo heroically 
 broken. Profelled moderation in Catholics, who 
 daily pray for the exaltation of their church, and 
 the extirpation of herefy, is rather fufpicious. 
 Nay, fome, in other refpe£ts candid and enlight- 
 ened, e. g, Sprenger, fo far from denying thefe 
 defigns and endeavours, condemns Proteftants as 
 intolerant, who guard otliers againft their fccret 
 miffions, and arts of gaining profelytes. The 
 rage for converting Proteftants, Cinct the pretend- 
 ed ?era of the illumination and reformation of the 
 Popiih clergy, and the fancied deftruction of the 
 Jefuits, hath not expired : though, from a change 
 of circumftances, it appears in a new form., and 
 works with greater delicacy. The Dominicans 
 boaft of many fccret miilionarles in Sweden, Den- 
 mark, and Ruffia ; and many, not only of them, 
 but of the Francifcans and Minorites, difguifcd 
 in different garbs, with fecrcfy and fuccefs, fprcad 
 their religion in Holland and other Protcitant 
 countries. For deceiving the populace, their fu- 
 perftition is nouriflied and improved. Thofe who 
 would fin with impunity, find a furc place of re- 
 fuge 
 
C 252 ) 
 
 fvige In the bofom of the companionate Catholic 
 church. The controvenles of Proteflants are 
 pled as proofs of the necefTity of an infallible 
 judge. The great are foothed, by being allowed 
 indulgence of certain favourite vices, and by the 
 priefts power of forgiving fm. Their unfcriptU' 
 rally damning all not of their communion, is a' 
 powerful engine for bringing many into it, efpe- 
 cially as Proteflants acknowledge that Papiftsmay 
 be faved. Never, however, were thefe arts more 
 diligently and dexterouily plied than by the Ex- 
 Jefuits. Like Proteus, they change themfelves 
 into every different fhape. They travel as abbesj 
 as fecular clergymen, as bifliops, as laymen, as 
 merchants, as lovers of arts and fciences : and, 
 for the glory of God, they even appear in Proteft- 
 ant churches, and profefs themfelves Proteflants.' 
 They endeavour, by their knowledge of mankind, 
 to infinuate themfelves into the confidence of Pro- 
 teflant divines, and learned men, among whom, 
 thefe deadly foes of Proteflantifm and free enqui- 
 r/, have found loud trumpeters of their praife, 
 as the great Leibnitz formerly was. Their feem- 
 ing merit as to learning, natural hiftory, and e- 
 ducation ; their extenfive corrcfpondence ; their 
 journies to all parts -, and their influence in pro- 
 curing favours from princes, which fometimes, 
 when the defigns of their order permit, or require, 
 they exert even for Proteflants, has procured 
 them efleem from thofe who have no afFecliion for 
 their religious iyftem. Unv/ary Proteflants they 
 engage to propofe plans of union with the church 
 of Rome, as a fence of purity of do6lrine agalnfl 
 Socinian opinions. Sometimes they avail them- 
 felves of the ignorance of men, and the paflion in 
 
 this 
 
( ^53 ) 
 
 •tKis age for fecret focieties ; and accuftom Pro- 
 teilant members to yield unknown fuperiors a blind 
 obedience, and to lay afidc the ufe of their rcafon 
 in religion, and other matters ; that they may thus 
 be prepared for acknowledging human authority 
 in articles of faith, and fubjecling themfelves to 
 the Papal Hierarchy. Indeed, Papifts openly 
 boaft of the zeal of thefe faithful friends and fer- 
 vants of the Bifliop of Rome. Thus the Cologne 
 Gazette, which is known to be under the influ- 
 ence of the Jefuits, 19th January 1785, relates, 
 that the project of uniting the Greek Church to 
 the Roman, is making great progrefs at Rome, 
 and, to the honour of this undertaking, is afcrib- 
 ed to the Jefuits in the RuiTian ftates. From 
 their friend Murr's journal, vol. 13. it appeats, 
 that, far making profelytes Vv'ith greater fafety 
 and fpeed, they have begun, by difguifmg their 
 principles, to get in among the Greek clergy. 
 With ilill greater zeal, they exert themfelves to 
 rellore Protellant provinces to the Church of 
 Rome. For this purpofe, they talk of the ufe o£ 
 philofophy in religion, commend forbearance and 
 toleration, and publifh rational illuftrations of 
 Popery, that it may lefs (tumble ; in which Sail- 
 er the Ex-Jefuit has been peculiarly fuccefsful. 
 They fometimes honour Proteftants with the 
 name of brethren, and extol fome of them, whofe 
 merit is real, or whofe influence is extenfivc. 
 Though the eflential doctrines of Popery are con- 
 tained in Sailer's Devotions for Catholic Chrif- 
 rlans, they are veiled in my (lie expreflions of po- 
 pular Proteftant writers ; and the words Pope, 
 tranfubilantiation, purgatory, indulgences, &c. arc 
 carefully avoided. Hence this book has had an 
 t Y uncommon 
 
( ^54 ) 
 
 uncommon run, not among Papills, but among 
 Proteftants, to which the circular letters of the ho- 
 neft and unfufpicious Lavater to his friends have 
 confiderably contributed. When this book is 
 fecretly diftributed gratis by Lavater, and others, 
 -and ufed in their devotions by well-meaning Pro- 
 teftants, Popifh principles will be inflilled gra- 
 dually, and unperceivedj and, from the new form 
 in which they appear, the unwary will forget, 
 that in every thing eflential, they remain the fame. 
 Such is the influence of concealed directors of 
 certain fecr^t focieties, that even Proteftant teach- 
 ers have recommended the intolerant and bigot- 
 ed Jefuit StorchenauS'S philofophy of reafon. 
 To pave the way for Popery in America, the Ex- 
 Jefuits there, have endeavoured to perfuade the 
 Epifcopalians not to renew their application to 
 Britain for confecrating thofe whom they have 
 €hofen bilhopa, but to apply to the Catholic pre- 
 lates in France. 
 
 P. 157. Note I. Our author tranfcribes a re- 
 markable pafTage from Heivetius de V Homme, 
 ieCt. 4. c 21. " There is only one cafe, where 
 ** tolerarion may be highly hurtful to a nation. 
 ** That cafe is, when a nation tolerates an into- 
 ** lerant religionj and fuch a religion is the Ca- 
 *' thoiic. "When that religion becomes power- 
 " ful, it will Ihed the blood of its thoughtlefs 
 ** prote£^ors, and, as a ferpent, poifon the bofom 
 ** which cheriflied it. The intereft of German 
 ^* Princes tempts them to Popery, as affording 
 <* beneficial olhces to their families and friends. 
 •^^ When they embrace Popery, they will con- 
 ** flrain their fubje^ls to embrace it alfo : and if 
 '■^ for this purpofe they muft flied human blood, 
 
 " human 
 
( 255 ) 
 
 <* human blood they will flied. The torches of 
 ** fuperftition and intolerance yet fmoke* A 
 ** fmall breath may again blow them up, and fet 
 " all Europe in ilames. And where will the 
 " conflagration end ? That I know not. Shall 
 ** Holland be fafe ? Shall Britain flatter herfelf 
 ** with bidding defiance to the rage of Catholics? 
 ** Let not Protellants be blinded by the flattery 
 ** of their foes. The pried who in Pruiha treats 
 *^ intolerance as abominable, and a burying the 
 *' laws of God and Nature : in France coniiders 
 ^' toleration as a crime and herefy. Why, in thefe 
 " countries, are the fentiments of men of the 
 *' fame religion fo different and contradi£lory ? 
 '*' It is ov/ing to their weaknefs in Prufiia, and 
 " their ftrength in France. Shall the nations 
 *' never becoine wife through former mis for- 
 *' tunes, and lay to heart the neceffity of chain- 
 ** ing fanaticifm, and baniihing intolerance ?" 
 So judged Helvetius of Popery, though himfclf 
 a Catholic. 
 
 P. 175. The learned and truly refpc£lableCru- 
 flus, thus exprefl^ed himfelf twenty years ago, in 
 his German ^"xpofition of the Revelations, p. 59. 
 " Your fecurity, when danger is fo near, is la- 
 " mentable. He, who mentions his apprehen- 
 '* fions of Popery, is generally anfwered. There 
 *' is noihiug to fear : the Pope is no more regarded 
 ", as heretofore. But, let it be remembered, that 
 '* the Church of Rome, has renounced none of 
 ^^ her errors and corruptions. Nay rather, fince 
 " the Reformation, by the decrees of the council 
 " of Trent, fhe has made them unalterable. Po- 
 *' pery too, has acquired by the order of the Je- 
 ** fuits, a new fupport, perhaps more powerful 
 Y 2 * << than 
 
• ( 256 > 
 
 " ihzn all the reft united. It matters not, there- 
 *'^ fore, that the government of the Church has 
 " become lefs monarchical and more ariftocratic, 
 " though the preteniions of Monarchy, and the 
 " claims of fubjeclion to it remain. The dimi- 
 " niflied authority of the Pope, and the increaf- 
 *' ed power of the bifhops, as reprefentatives of 
 ^' the Church, conclude not, that the hazard of 
 " Popery is lefiened." 
 
 P. 176. Thefe jealoufies to Proteftants, who 
 fcarce fee before their feet, muft appear ill-ground- 
 ed : and to men, little acquainted with the Pa- 
 pal hierarchy and arts of Jefuitifm, excelTive. Bi- 
 goted Catholics exclaim againll thefe fufpicion5;, 
 as the clamours of intolerance, tending to pro- 
 duce diftrull and contention. To thefe laft, Ni- 
 colai has well replied, Unterfuchung, &c. /. e„ 
 Examination of the accufations of Garve, p. 13^. 
 *' Papifts will not renounce their harfh fenti- 
 ** ments of us, as rebels againil the alone faving 
 *' faith, except we acknowledge their unfcriptu-^ 
 *' ral and irrational tenets, as better than indeed 
 *' they are. They demand for themfelves that 
 '' full toleration which they will not yield to us. 
 ^' They charge us with intolerance, becaufe we 
 *' condemn their falfc doftrines, choofc not to 
 " give them the pcOeflion of our churches, and 
 '^ are attentive to their fecret arts of making pro- 
 ** felytes. They mull therefore be told, that we 
 '* view with abhorrence their fchemes for dc- 
 ** flroying our ineftimable religion ; that we put 
 *' no confidence in men, who give us fo juft 
 " caufefor didruft; that we will never found our 
 ** faith on vain traditions, on abfurd decrees of 
 ** councils, Of on the authority of a pretended 
 
 *« infallible 
 
(■ 257 )■ 
 
 ♦' infallible church ; and that we will refill every: 
 " mail, and body of men, who would hinder us i 
 " in theie free enquiries, and proteflations a- - 
 " gainft error and fpiritual defpotifm, from , 
 ** whence our forefathers derived their honour- 
 " able name. Thefe confiderations move me to 
 '* paint Popery as it really is, and to warn the 
 " Proteftant public againft whatever may hazard. 
 " its returji, though by means indirccl and flow 
 *' in their approach, that they may not be lulled 
 *' afleep by the fpecious pretences of peace and 
 " brotherly love." 
 
 P. 183 — 376. contain vouchers of the fa6i:s in ; 
 the preceding narration. 
 
 The firll, p. 183 — 196, is an account of the 
 prefent ftate of the Jefuits in RufTia, tranflatcd in- - 
 to German from the Warfaw Gazette, 26th July • 
 
 1 785. The account ft ates, that blind obedience ■ 
 
 to the Pope is due only in matters of faith, not : 
 of church difcipline j and that therefore, even 
 perfons afterwards canonized, difregarded Papal 
 bulls as to the abolition of religious orders. Yet 
 Stanidaus Czerniev/iecz, Vice Provincial of the • 
 Jefuits at Polozk in White Ru0ia, carried his obe- 
 dience.fo far, as to petition tPie Czarina, that tlie . 
 Jefuits there might be allowed to comply with 
 the Pope's bull abolilhing their order.:. She how- - 
 ever refuCed to accept the bull, and decreed, that 
 the order in White Ruftia fliould not be in the • 
 leaft changed. When this' was known, many 
 JcTuits from the moll dlilant parts repaired tlii- - 
 tlier, to ferve their ov/n order -y and the . great; ; 
 Catharine, who, thougli they had been only a i 
 few moiiths in her dominions, knew their -worth :. 
 and importance, viz. by the cefTion of White.: 
 Y.3,, Raimii.4 
 
( 258 ) 
 
 RiilTia from Poland. Tliough the order w.ii 
 perfe6lly reilored there, yet for fix years it ad- 
 mitted no noviciates : till a permiflion wa-i 
 granted by the bifhop of White Ruiha, January 
 1779, who had been authorized to a6l as Apoflo- 
 lical delegate for tliat purpofe by a commiflion 
 from Pius VI., 15th Auguil 1778. Afterwards 
 the Jefuits affembled, 17th Odlober 1782, in vir- 
 tue of an edict of the Czarina, and ele6led Sta- 
 niilaus general Vicar, with the full power of a Ge- 
 neral. On his death, after he had held the of- 
 fice two years and nine months,, by his figned 
 manual he nominated (according to the pra6lice 
 of the Jefuits' General) Gabriel Lenkiewicz, as 
 his fuccefTor, till a new convention and eleftion. 
 The account concludes with thefe remarkable 
 words. '* He now rules his order, which ftands^ 
 *^ as has. been faid, on one firm foundation, (mean- 
 *^ ing the prot^.Oion of the Ruffian government) 
 ** and on: another, yet firmer, of which to-day 
 '^* is not the fealon for fpeaking publicly and par-^ 
 ** ticuiarly.'^ 
 
 The fecond papery p. 197 — 220, is an extracSl 
 from a letter firi^ publiihed in the Berlin month- 
 ly Journal^ January 1785., The writer's bufinefs 
 havini^ leti him to fpend nea.r three months in 
 Swabia and difierent provinces adjacent to the 
 Rhine, and to converfe with men of all ranks,, 
 "he learned with aftpniiliment, that Popery,^ even 
 of the grofTeft kind, gained ground in not. a few 
 Proteftant dates. Difguifed Dominicans in Swe- 
 den, Denmark, and P^uffia, and Francifcans and 
 Minorites in lay habits in Plolland, are fuccefsfui 
 in gaining profelytes : not to mention Jefuits, 
 -^ho appear every where^ and in every dreis. 
 
 Xtaymcn, 
 
( =59 ) 
 
 Laymen, and even preachers In Germany, wlio 
 profefs theinfelvcs Proteitants, are fecretly Papiits, 
 and ionie of them Jefuits, and have the Pope's 
 diipenfation for thus dinembllng. To Proteftants 
 zealoufly attached to revealed religion, they talk 
 of the danger of free-thinking and damnable he- 
 refies, and the importance of good Chriftians cul- 
 tivating brotherly love, and uniting againll the 
 common enemy. They encourage fanaticifm, 
 myiticifni, and placing all religion in feelings, aj 
 this paves the way for the underflanding being 
 ealily deceived. Candid and honeft Proteftants, 
 fufpe6t no evil from men, who talk in fo affec- 
 tionate a ftrain. When they declaim againft cold 
 criticifms, unedifying controverfy, and dry philo^ 
 fophy, as hindering vital piety : men are prepared 
 for entering into focieties, where blind fanaticilni 
 is efteemed an excellency, and the ufe of reafou 
 deemed a temptation of the devil. To thefe they 
 have the eafieft accefs, who have adopted. Lava- 
 ter's ideas, that miraculous powers are ftill to be 
 obtained by the prayer of faith. Pious fimplicity 
 forbids fufpedling tenets Inculcated with untSlior.-, 
 and incapacitates for bringing them to the bar of 
 reafon and Icripture. Men of this caft, are gra- 
 dually informed, that many things important in 
 religion, not clearly contained in fcripture, muft 
 be learned from what tradition hath tranfmitted 
 to us of the faith and holinefs of the fir ft ChriiB- 
 ans, by returning to which, we may acquire then- 
 extraordinary gifts. At length they are told, that 
 a fecret fociety hath fubfifted from the earliell 
 times, in pofleffion of thefe traditions and mira- 
 culous powers. Thus was an honeft, but weak dea- 
 coii abyiedj and allied and gained .;dmiflion to tl*e 
 
 boaft^ed. 
 
( 260 ) 
 
 l^oailed fociety. In two yearSj at a general meet- 
 ing, after much prayer and fafting, he was told, 
 that though the gifts of the S-pirit in the Proteflant 
 chiurehes, were fuiEcient for the-ordhiary faith of 
 Ghriftians, thofe only who were duly confecrated 
 p.ricfls, could attain the knowledge of the fecrets 
 of nature, and a power over nature. The Catho- 
 lic church alone poffefled this power of confecra- 
 tion in an uninterrupted fuccelFion from the apo- 
 ftlcs. He might receive this confecration from 
 a Popiih bifhop^ as others had done, without 
 renouncing Proteilantifm : and thus would ferve 
 even Protellants, for he would lofe nothing which 
 he had before, and by this regular confecration 
 would. acquire new powers.. The well-meaning 
 deacon was accordingly confecrated •, fancied, that 
 he now felt unufual fpiritual influence in difpen- 
 fmg the Lord's Supper ; hoped for ufefulnefs, both : 
 among Catholics, with whom he . was connefted 
 by his fecret confecration, and among ProteflantSj, 
 to whom he belonged, by his public oiRce •, and 
 flattered himfelf with the idea.of uniting the two 
 religions, in which every mean was ufed to 
 ftrengthen him. At length, an unforefeen inci-- 
 dent awakened him from his dream. . He w-as 
 not the only Proteftant in the place, who had 
 been allured to this fecret order, with whom, 
 however, diiferent -arts had been, ufed, according 
 to their diiterent chara61:ers and circumftances, 
 none knowing what had paiTed v/ith another. 
 Some of the mofh difcerning had mutually im- 
 parted to one another their complaints and doubts, 
 and difclofed the different manner in which they 
 had been converfed with. Not hov/ever openly 
 declaring their fentiments^ they refolved to wait 
 
 till 
 
( 26l ) 
 
 till they faw what was like to be the iffue of 
 thefe proceedings. At lalt, at an extraordinary 
 meeting of fome chofen members, after an artful 
 introduction, they were told, that their fuperiors 
 had ordered, that every member of the fociety 
 fhould wear a badge on his naked breait, that on 
 certain occafions they might know one another. 
 Thefe badges were diftributed, and were images 
 of Mary, furrounded with magic charafters. 
 Here, patience forfook a generous young man, 
 who had long concealed his difpleafurc. He o- 
 penly told the director, that the fuperiors had 
 performed none of the pompous promifes, which 
 they had fo often repeated : and that this new 
 badge increafed juft grounds of fufpicion, that 
 impure defigns were concealed. He then with 
 great earneflnefs addrefled the deacon, if he was 
 not afliamed, as a Proteftant preacher, to give way 
 to follies that favoured fo Itrongly of Popery. The 
 deacon, though a weak, was an lioneft man •, and 
 acknowledged, that this image of the Virgin al- 
 ways appeared to him improper, and that he did 
 not well know v/hat it meant. The eloquent di- 
 re(fl:or argued the will of their wife and enlighten- 
 ed fuperiors, and that the image was fymbolical 
 of the powers imparted by confccration over vir- 
 gin earth. But, all availed not. The dilTatisfied 
 fpoke fo loud and plain, that the affembly broke 
 up in confiderable diforder. And now, the fub- 
 tile diredlors privately addrefled the complainers, 
 arguing, promifing and threatening. They par- 
 ticularly laboured ro gain the deacon, whofe ex- 
 emplary life gave him great influence. But, by 
 this time, the fcales had fallen from his eyes. 
 He reviewed with Ihame and regret, his inconsi- 
 derate 
 
( 262 ) 
 
 derate conduft for two years pad ; and yet, knew 
 not how to get free of his unhappy connexion. 
 His anguifh and perplexity threw him into a 
 fever, in the violence of which, he difcovered 
 many -things to his friends, which he would o- 
 therwife have concealed. His relations obferved 
 with furprife the tonfure on his head, and a num- 
 ber of very fufpicious correfpondences among 
 his papers. After his recovery, he was aJl<ed the 
 meaning of thefe things. By the fevere Ihock hg 
 had fuftained, his blood was cooled, and dreaming 
 imagination began to give place to underflanding, 
 and he acknowledged and lamented to his friends 
 a part of his follies. 
 
 P. 221 — 312, contain a letter to BieRer, in- 
 tended as a confutation of the above narrative^ 
 with Biefter's reply. There is little in tlie letter^, 
 except Ihuffling, bad language, a denial of one or 
 two facts, and a challenge to prove others. The 
 reply, which is full of ufeful information, be- 
 gins, p. 249. That the Romirn court have ever 
 endeavoured openly or fecretly to bear dov/n and 
 deftroy all, who rejscl: their doctrine and hierarchy r 
 and that the Jefuits have been, and ft ill are, their 
 moll faithful aiTiftants in thefe efforts : are fa£ls 
 which need no proof. By the fyftem which 
 they would eftablifli, the Pope being the infalli- 
 ble head of the church, the doctrines which he 
 maintains muft be articles of faith. Now the 
 tendency of thefe do^lrines may be judged, from 
 what the Popes have done, agreeably to them, in 
 all ages. All that has been thus done, by dif- 
 ferent Popes and in different ages, muft be con- 
 iidered as one unrevoked, yea irrevocable fyftem. 
 Indeed, in moft of their condu£l:, one fpirit has 
 
 beea 
 
( 2^3 ) 
 
 "been abundantly vifible. Many worthy and liU» 
 mane Catholics, (tart back from fome parts of this 
 fyflem. But doth not the Romiih court ftiil 
 teach, and, as far as (lie can, pra6life conformably 
 to them ? Could fhe revoke them, v/ithout ac- 
 knowledging that her fyflem admitted of changes, 
 and confequently was not infallible ? What then 
 muft be expelled, if Pope and Jefuits fucceed in 
 obtaining univerfal dominion ? To prevent mens 
 feeing with their own eyes, the Pope ordained, 
 that no layman who reads or poffeffes the bible, 
 though in a Catholic tranflation, without the 
 permiffion of his bifhop, fhall have forgivenefs 
 of fins, till he have delivered up the bible to the 
 perfon who has the care of his foul. See Cone. 
 Trident, fub finem Regulie X. de libris prohibitis. 
 Reg. 4. ap. Harduini Concilia, t. 10. p. 208. The 
 annual excommunication of Lutherans in Ccena 
 Domini, or Maunday-Thurfday, is well known. 
 For punifhing excommunicated heretics, i. e. all 
 non-Catholics, the Pope inflituted the tribunal 
 of the Inquifition, where proceffes are carried on 
 with the utmoft fecrefy. See Card, de Luca in 
 Relatione Curire Romanre, Difc. xiv. p. 49. 
 Gregory XIII. celebrated the treacherous and cruel 
 Paris maifacre by feftivals, medals andproceihons. 
 Jiee Pagi Annales. Pope Innocent VIll. by a re- 
 fcript i486, enjoined the Magiilrates at Brefcia, 
 under pain of excommunication, v.ithin fix days 
 after they were required, to execute the fentences 
 of the Inquifition againll heretics, without ex- 
 amining the proceiTes, or admitting any appeal. 
 See Bullarium Magnum, torn. i. p. 440. Car- 
 dinals, Romifh courtiers, and efpecially Jefuits, 
 have openly taught, without any cenfure from 
 
 the 
 
( 2^4 ) 
 
 ^he Pope, tliat it is juft to put heretics to death, 
 and that obftinate heretics ihould be burnt ahve, 
 not from cruelty, but that they may renounce 
 their obflinacy. See the Jefuit Sih^efter Petra- 
 foneta NotK in ep. MaUnxi ad Baltzacum, Antw, 
 l6':^4, p. 130. — Bifhops at their confecration fwear 
 fideUty to the Pope, that they will difcover to 
 none the counfel he delivers to them, defend his 
 rights againll all men, difcover as foon as they 
 can any defigns againft him, and purfue (or per- 
 fecute^ to the utmoll of their power all heretics. 
 See Pontificale Romanum Clementis VIII. jullu 
 editum, Antwerp 1627, p. 59. — So far are the 
 Popes from allowing appeals from their fentences 
 to fecular princes, that Paul II. formerly ^neas 
 Sylvius, declared thofe ipfo fa6fo excommunicat- 
 ed, who fliould appeal from the Pope to a future 
 council. See Bullarium Magnum, t. i. p. 369. 
 Alexander VI. gifted to Spain lands of an un- 
 meafurable extent, and whole exiilence he knew 
 not. See Bullarium Magnum, t. i. p. 454. — Paul 
 III. declared Henry VIII. deprived of his kingdom 
 for his herefy, and that his poflerity fliould not 
 only be incapable of obtaining his or any other 
 dignity or poiTeiTion, but, as infamous perfons, 
 fliould not be admitted to bear witnefs. — The de- 
 creeof the parliament of Paris, againlt Jo. Chaf- 
 tell, who Intended to murder, and a(!:?i:ually wound- 
 ed Henry IV. of France, was in the year 1664 
 placed in the Index of Prohibited Books. See Lau- 
 noii opera, torn. 5. part. i. p. 2S0, ed. Colon. i'-3i. 
 • — Innocent X. proteiled, that the peace of Weit- 
 phalia, and oaths of Popifh princes to preferve it, 
 were null and void, and that no right fliould be ac- 
 quired even by the longed. and moil undifturbed 
 
 poflcffion 
 
( 2^5 ) 
 
 TpoiTefTion in coiifequence of it. MifTionarics are 
 Cent, though with the greateft fecrcfy, for re- 
 covering to the Catholic faith, thofe vv^ho hdvc 
 revolted from it, under the direction of the con- 
 gregation de propaganda fide at Rome, where 
 inftru^lors of the greateil abilities, train up young 
 •men for miflionaries, provide them with inftruc- 
 tions, defray their charges, correfpond with them •, 
 . overfee a prefs, where books are publifhed in 
 the languages of the different countries which 
 they wifh to convert •, form and execute plans, 
 for gaining over princes and men of influence -, 
 and fecretly ere6l feminaries in Proteftant coun- 
 tries. See Card, de Luca Relat. Difc. xxiii. 
 p. 71. Gregory XIII. inftituted a variety of fuch 
 feminaries. See Pagi Annales 1573, Tom. vi. 
 p. 736. How far thefe fecret miflions are now 
 carried, chiefly under the conduct of Jcfuits, ap- 
 pears from many new books, particularly Nico- 
 iai's travels, and mod of our periodical papers. 
 So certain are facls, which Mr T — < — y declares 
 
 inipolfible. — Mr T y thinks it incredible, that 
 
 a favour i-or Popery fliould be inftilled into Pro- 
 teftant princes. But, have not fuch attempts 
 been- formerly made with fuccefs? I appeal 
 to the hillory of France, where murder and 
 fedition were employed for frightening prin- 
 ces from Proteflantifm : t)f England, vvliere zeal 
 for Popery coil James II. his crown : of Sweden, 
 -where John II. fecretly became Catholic ; where 
 his fucccflbr Sigifmund, contrary to his corona- 
 tion-oath, endeavoured to introduce Popery, and 
 on that account was depofed ; and where Chrif- 
 tiana was perverted to the Church of Rome : of 
 RufFia, where Demetrius endeavoured to intrc- 
 t Z ducc 
 
( 266 ) 
 
 •tluce Popery : of Germany, where, contrary to 
 their true intereil, the Eltttois Pah^tine, and of 
 Saxony, the princes of Helle CaiTel, Baden, Hefle 
 Hheinfels, &c. renounced Proteftantifm. Dif- 
 ruifed Jefuits, in different oihces which give them 
 accefs to Princes, have been mod fuccefsful in 
 this work. It was thus that a favour for Popery 
 was firft infhilied into Frederic Auguftus, after- 
 wards king of Poland. His mother difcovered 
 the characters and views of fome in his train, and 
 warned him againft them, but in vain. In his 
 travels through Italy, they artfully availed them- 
 felves of feemingly unfought-for occaiions, to im- 
 prefs him with their miracles and legendary 
 tales. Bufching relates this on the authority of 
 P. de Antoniis, a Jefuit at Lyons, Beytrage zu- 
 lebenfgefchichte dencwardiger perfonen, th. ii.' 
 p. 231. Of this zeal for making profelytes, he 
 Calves other inftanc-es, ib. p. 100. and 202. Why 
 ihen fhould it feem a thing incredible, that the 
 Romifli Court fhould pra6tife the fame arts as here- 
 tofore, and with equal fuccefs ? Mr T y 
 
 declares it equally abfurd, that Proteftant preach- 
 ers fliould be fecretly Papiils, nay even Jeluits. 
 It is, however, well known, that millionaries ap- 
 pear in every form, and that Proteftant youths, 
 perverted by them, conceal their change of reli- 
 gion, v/hen they return to their own countries. 
 Nay, that many young ftudents in Denmark and 
 Norway, thus perverted, having obtained ordina- 
 tion as orthodox Lutherans, gradually endeavour, 
 in fermons and confeffions, to inftil into the peo- 
 ple of their charge Popifli principles. See Pon- 
 toppidan's Annales Ecclefive Danic^e, theil. iii. 
 p. 554, 611, 727, and theil. iv» p. $6, who men- 
 tions 
 
( 2^7 ) 
 
 tions the royal edic^ts occafioncd by this treachery^ 
 Why may not what hath happened in Denmark, 
 happen atfo in Germany ? It is not laud- 
 able, that many great works are publiflied, feem- 
 ingly written in a known language, yet, where dif- 
 ferent ideas from the common ones, are connect- 
 ed with the words. Nay, works are publiihed in 
 a fort of cypher ftyle, in M^hich good friends 
 publickly communicate fome things one to ano* 
 ther, from one end of the world to another, in a 
 language which only they who have the key 
 of the cypher underfland : poffibly for further- 
 ing the proje6\s of a fet of defigning men. See 
 AUgemeine Deutfche Bibliothek, Vol. lii. i. 
 p. 144, and Gottingfches Magazin. Jahrgang 3. 
 
 iluck. 4. p. 591. Mr T y demands the 
 
 name of the Proteftant Deacon. The concealing 
 it is proper, as, if divulged, the good man might 
 fall into contempt with his people, and his ufe- 
 fulnefs be utterly ruined. 
 
 The fourth paper, p. 313 — 376, is a Letter to 
 the Brethren, efpecially the Proteftants of his 
 circle, written by one who had attained the high- 
 eft degree in the circle of the order to which he 
 belonged, and had read all the written inftruc- 
 tions and printed books recommended by the or- 
 der. Some of the moft remarkable particulars 
 
 follow. Our order began in Catholic countries. 
 
 The higheft fuperiors are Catholics. At our 
 meetings, reafon is run down, and the brethren 
 are exhorted to content themfelves with dark con- 
 ceptions of religion. A certain fecret fociety, 
 whofe connexion with our order I know, take 
 an oath to fpeak or write nothing againft the 
 faith of the brethren of the crofs ; which oath» 
 Z 2. many 
 
C 268 ) 
 
 many Proteflant members, without enquif*- 
 ing who thefe brethren of the crofs are, have 
 inconilderately taken. I know brethren among 
 us, of great influence, inclin.ed to Popery, 
 and who correfpond with Popifh countries. By 
 the injunction of unknown fuperiors, Storche- 
 nau*s Philofophie dtr religion, 7 bande, Augf- 
 burg, a book full of dark Popifti ideas, was re- 
 commended. Such an order would have been 
 impoliible, had thefe fuperiors been true Proteft- 
 •ants. Thus we are directed to the work of a Je- 
 fuit brother, in which every Proteflant, as an he- 
 retic, is configned to damnation : and yet Chry- 
 fophiron, a Proteftant preacher, recommentls 
 this book in his circle. A blind obedience to fu- 
 periors is the firil thing inculcated on young 
 members of our order, juft as in Popifh monaftic 
 orders. AVhen the direftor of a circle reads. 
 iuiy thing as the order of his fuperior, all the 
 brethren, without further examination, muft e- 
 bey ; their decrees being confidered as infallible.. 
 Thus we freely give to men unknown, an en- 
 tire power over our perfons and conduct •, and 
 a blind faith and obedience, oppofite to the 
 iirfl principles of Proteftantifm, and favourable to 
 Popery, is inculcated. No brother knows any pro- 
 ceedings except thofe inhis owncircle. Every bro- 
 ther knows only the direftor of his own circle :: 
 and commonly, even the director only knows his 
 next fuperior. Letters are fent them in a circular 
 way, which they know, by their fignature, come 
 from their higher fuperiors, though the names de- 
 noted by thefe fignatures they ordinarily know 
 not. They who fufpecSt and difapprove, think 
 they have gone too far to retire with fafety ; and, 
 for avoiding the confequences, which have fome- 
 
 times 
 
( 2^9 y 
 
 rimes followed the difpleafure of powerful mem- 
 Uers of the order, remain filent. The hiitory of 
 the Deacon may therefore be true, though T — y 
 knows it not -: for what is done in one circle, is 
 not known to another. Profelyte-making may be 
 carried a length at the banks of the Rhine, for 
 
 which circles here need further preparation. 
 
 You will aik, Is my- revealing thefe things con- 
 fiftent with my engagement to keep the fecrets of 
 my order ? I reply : 'Jhefe engagements, rafn- 
 iy taken, cannot diflblve my prior obligations to 
 the caufe of God, of religion, of humanity, of my 
 
 country. All the money given to the diredlors 
 
 for admilTion into the different degrees in a circle, • 
 is fent to unknown fuperiors : and, as there are 
 more than 7000 of our order, the fums fent mull 
 be confiderable, though one would think, unne- 
 ceflarv for men who know thephilofopher's flone, 
 the univerfal medicine, &c. Defpife not the 
 counfel of an unknown brother, who exhorts you 
 to think and choofe for yourfelves, and doth not, 
 like your unknov/n fuperiors, demand your mo-- 
 ney, and your blind obedience. 
 
 Along with this work^ is publifhed a^German> 
 tranflation of Privata Monita, and Secreta Moni- 
 ta Societatis Jefu. Never was there deviled a- 
 more fubtile plan for gaining wealth, power, and- 
 influence, under the pretence of humility and 
 difintereftednefs : for availing themfelves of men's 
 weakneiles and vices, to make them fubferv'ient to 
 the defigns of their order : for bribing the fer- 
 vants and confidents of the great, that they may 
 learn their fecrets, or fecure their favour : for al- 
 luring young men of ahility to their order: for. 
 renaering life and connexion v/ith them uncafy 
 Z3, tOJ 
 
( 270 ) 
 
 to brethren u ho dlfcover difapprobation of theiip 
 ambitious and covetous plans, and either forcing 
 fuch by harfh treatment to leave them, or finding 
 71. pretext, from their complaints, for expelling 
 tliem : for ruining, to the utmoft of their power, 
 the characters of thofe who- have been expelled 
 from their order, or have voluntarily deferted 
 it, and for employing fpies to watch their con- 
 duct : for rainng differences among princes ;. 
 fometiraes, that they may have, with both par- 
 ties, the merit of reconciling them ; fometimes,, 
 that they may gain the favour of the prince whofe 
 caufc they befriend : and for promoting the ad- 
 vancement into high and beneficial oflices of thofe 
 
 friendly to their defigns. Evidences are 
 
 given, in an introdu£lion, of the authenticity of 
 ihefe papers, with which, however, only a fmall 
 21 umber in the order are acquainted, in whofe fe- 
 crefy and caution they fully confide : fo that on 
 their being publithed, fuch who knew not of 
 them might fwear that they had no fuch rules, 
 yea, that they had rules oppofite to thefe. 
 
 The truth of the more ancient fa6ls, in the 
 curfory account of modern Jefuitifm, of which 
 the above is an abftracl:, is fuiBciently authenti- 
 cated, and generally known. The books referred 
 to in proof of faCls of a later date, I have not had 
 accefs to fee. Stark has commenced a procefs a- 
 gainft his original accufers. Lavater and others 
 have denied the charges againfh them. Mafius 
 in his Antlcatholicifmus, Cothen 1787, endea- 
 vours to defend himfelf from the charge of Po- 
 pery. He obferves that no fucceeding Pope has 
 abrogated, and that all of them wifh opportunity 
 
 and 
 
( 271 ) 
 
 snd power of a£ling agreeably to Gregory VIFs 
 decree, that the Pope can abfolve fubje6ts from 
 their oath of allegiance : and that Benedi6^ XIII.- 
 by canonizing Gregory VII. A. D. 1728, virtu- 
 ally confirmed his decree. He intimates, that the 
 charge againft him by Nicolai and other pretend- 
 edniodern reformers, was a falfe alarm, defigned; 
 to conceal the true danger of Popery, from their 
 own writings, in which the authority of the fa- 
 cred oracles is undermined. I wifh I was equally 
 convinced that Mafius, as I am that Nicolai has 
 no friendfhip for Popery* Though Popery may 
 iind its account in the objections which Socinians 
 and Chriflian Deifls have raifed as to the canon 
 and infpiration of Scripture : men of fuch difcern— 
 m^nt as Nicolai, Bieiler, &c. would not willingly 
 contribute to the prevalence of a religion, which, 
 if it had power, at leafb under Jefuit influence, 
 would perfecute them to the death. Schneider 
 oi Eifenach, in the preface to the firft volume of 
 his Acis and Records, thinks, that the greateft 
 danger of the church is from men, who, while 
 they excite ill-grounded apprehenfions of Popery, 
 endeavour to fubftitute, inftead of Chriftianity, 
 mere natural religion. That the moft apparent 
 and vifible danger in Germany, is from Soci- 
 nianifm and Deifm, I allow. That this is the 
 greateft danger, I doubt. Many of the pretended 
 reformers, are fair and open enemies. By Scrip- 
 ture criticifm, and efpecially by reafon and ridi- 
 cule, they aflault the faith once delivered to the 
 faints : and by Scri; turc and renfon, fometimes 
 fealoned with a juller ridicule, the orthodox re- 
 pel their attacks. The fpirit of Jefuits inclines, 
 and their principles allow, aiming at their foe, 
 
 the 
 
( 272 ) 
 
 the an-ows of death, without warning him to 
 ftand on his defence. Deflru^lion that wafteth' 
 at noon-day, may be perceived, and fometimes 
 bravely and fuccefsfully refilled. The fecret ap-- 
 proaches of the pellilence that walketh in dark- 
 nefs, are not difeerned, till oppofing them be- 
 comes impoflible. I have feen none of the books- 
 referred to by Schneider in fupport of his fenti- 
 ments, except an extraft from Dreycorn's ac- 
 count of the German Society for promoting pu- 
 rity of do£lriue and true piety. Ac^. hift. eccL 
 coilri temporis, lo band. p. 769. and Urlfperger'a-- 
 defence of himfelf and that fociety, inferred in 
 the fame book, 12 band. p. 769. I defire to think- 
 favourably of the intentions of Dr Urlfperger. I, 
 lament with him that the true light of Chriltianityj, 
 if not extinguiflied, is- much obfcured, in a great- 
 part of the Froteftant Church, But I apprehend, 
 he rejoices, v/ithout proper evidence, that God 
 is elfev/here repairing that lofs by the liglit ari-* 
 fing among the Catholics. A reformed Popery 
 in the writings of Jefuits, probably intends the 
 profelyting thofe of other communions, rather 
 than infl:ru6ling thofe of their own. Light hath 
 indeed fhined in darknefs, by the publications of 
 fome honeil and enlightened Prelates and Priefts. . 
 But darknefs alarmed, ufes every effort to exclude 
 or quench that light. A fociety for promoting 
 gofpel faith and holinefs, to which Papifts are 
 admitted, may add to the proofs, that a little lea*. 
 VCU) le-aveneth the whole lump. 
 
 N U M- 
 
( 273 ) 
 
 N U M B E R XI. 
 
 Prorfs that Original Sin was taught before Jlugu/Iine^ 
 Taktn partly from Hngelmayer^s German Arifwer 
 to Fret'T^hot^ghts on Chrijlianityy partly from the 
 Hague Priz-^ E(faySy in anfnuer to Dr Priefley^s 
 Hi/lory of the Corruptions of Chrijlianity, 
 
 JUSTIN MARTYR Qujeft. et Refp. ad Grjcc. 
 p. 213. We die through the difobedience o£ 
 one man. We are made alive through the obedi- 
 ence of one man. Dialogue with Trypho, No. 94, 
 95, p. 315, 316. of the Benedi(Sline edition, fays, 
 that Jcfus was born and crucified on account of 
 the human race, who, through Adam, fell under 
 fubjeclion to death, and the deceit of the ferpent,. 
 befides the evil chargeable on every one on his 
 own account. lb. No. 23. Chrifh had no need of 
 circumcifion; for by the will of the Father, he 
 was born without fm, from a Virgin defcended 
 from Abraham, lb. No. 88. Chrill needed not to 
 be baptized, for he was not a fmner. 
 
 Iren^us, 1. 5. c. 16. We offended God in the 
 firll Adam, nt>t performing his precept. In the 
 fecond Adam we are reconciled, being become 
 obedient to death. lb. c. 34. The human race 
 w^as fmitten in the firft Adam, in whom it had 
 tranfgreflcd. lb. 1. 3. c. 20. In Adam we loft 
 the image of God, were overcome by difobedience, 
 and made fubjc6f to fin. See alfo 1. 3. c. 31. 
 
 Theophilus of Antioch ad Autolycum, 1. 2, 
 p. 101. Man would not have become mortal, 
 hud he remained faithful to God^ 
 
 Tertullian 
 
» .;* 
 
 ( 274 ) 
 
 Tertulllan afferts a common fentence of con- 
 demnation on mankind through Adam *, de anima 
 1. 40, and de poenitentia c. 2. PalTages in thefe 
 writers which leem unfavourable to the do6lrine 
 •of original hn, flowed from their defending the 
 freedom of the will, and the goodnefs of human 
 nature as it came from God, againft thofe who 
 fought the origin of evil in matter, and afcribed 
 the creation of man, not to the Supreme God, 
 but to an inferior, and fome oi them to an evil 
 principle. 
 
 Clemens of Alexandria, Strom. 1. 3. p. 469. en- 
 deavours, by an allegorical interpretation, to get 
 rid of the argument from FJ. li. for original fin, 
 and argues the abfurdity of that doctrine, much 
 as the Pelagians afterwards did. This however 
 fliows, that this do£lrine was then believed. In 
 Pxdagogo, 1. 3. c. 10. he feems to have believed 
 it. The Logos alone is impeccable. To hn, is na- 
 tive and common to ail men. 
 
 Origen homil. 12. in Levit. p. 252. Chrifl a- 
 lone among all men was fo born, as to derive 
 from his parents no (inful infection. Horn. 8. in 
 Lev. No child is free from fin, if he was but a 
 day old. Horn. 14. in Lev. Little children mud 
 obtain forgivenefs of fm in baptifm, feeing they are 
 born finners. Contra Celfum, I. 4. No. 40. The 
 wii'xgs of the foul are cut, fo that it is hindered 
 to purfue the path of virtue, and mount up to 
 the Deity. \i\ the fiime book he afferts, that the 
 curfe which affected Adam, extends to all his po- 
 flerity. 
 
 From the fentiments of Chryfoflome, thofe of 
 earlier writers cannot be inferred. Yet Voihus. 
 Lift. Pel. L 2. part. i. thef. 6. § 5. cites him as af- 
 
 feiting 
 
( 275 ) 
 
 ferting that Adam had fubjecSled all mankind t© 
 condemnation. 
 
 Britifh and German divines, who pronounce the 
 do£lrine of original fm abfurd, would do well to 
 confute Prefidcnt Edwards^s anfwer to Dr Taylor, 
 and Dr Seiler's defence of that do£lrine, at the 
 end of his German treatife on the atonement. 
 
 NUMBER XII. 
 
 Ohfervations on the Song of the Bards over CuchuU'in* 
 
 CERTAIN characters, which, the ingenious 
 Biihop Hurd obferves, were common to 
 the Heroic and Gothic times, appear in Offian's 
 Poems. Such as, Military enthufiafm. Battles 
 minutely defcribed. Robbery honourable. Baftar- 
 dy no difcredit. Savage fiercenefs joined to ge- 
 nerofity, hofpitality, courtefy, attachment to the 
 unfortunate, efpecially thole of their own clan. 
 Praiie highly valued, and Poets much encouraged. 
 Perhaps moil of thefe charaClers concur in e- 
 vcry period where fociety is in its infancy ; and 
 therefore are infufficient to afcertain the period 
 when Olhan flouriflied. M'Pherfon conjecSlures, 
 that Oihan might have feen the Chriftians whom 
 DiocleHan's perfecution had driven beyond the 
 pcile of the Roman empire. Whether he did or 
 not, I think it evident he mult have {^cn tranf- 
 lations of fome poems in the Old Teftament, or 
 at leaft have heard them repeated. I am led to 
 this conclufion by Biihop Hurd's characters of 
 imitation. 
 
 When 
 
C 27^ -) 
 
 When a clufter of fentiments or images are 
 applied in two writers to the fame fubjecS:, it is 
 not to be doubted that one has copied the other, 
 cfpecially when we find the fame difpofition of 
 the parts, and that too a difpofition in no com- 
 mon form. Identity of exprefTion, efpecially if 
 carried on through an entire fentence, is a cer- 
 tain proof of imitation. Nay, an imitation is 
 difcoverable, when there is the lead particle of 
 the original expreflion, by a peculiar and no very 
 natural arrangement of words. The fame pace 
 and train of expreflion does not ufually fpring 
 from nature, which, when the fentiment is the 
 fame, has a hundred ways of giving it to us. 
 When the pafTages glanced at are not familiar, 
 the expreflion is frequently minute and circum- 
 ilantial, correfponding to the original, in the or- 
 der, turn, and almoft number of the words : for 
 the imitated pafl!age not beinjj known, the imita- 
 tor may give it as he finds it, with fafety, or at 
 leafl: without off"ence. 
 
 Such refemblances I find betwixt the fong of 
 the Bards over Cuchullin, in the poem on the 
 death of Cuchullin, p, 152. 154. of Oflian's Fin- 
 gal •, and David's lamentation over Saul and 
 Jonathan, 2 Sam. i. chap. 
 
 (i). OfTian. Where hadfl: thou been, when 
 the mighty fell ? The mighty have fallen in bat- 
 tle, and thou wafl; not there. The mighty are 
 
 difperfed at Temora. In David, How are the 
 
 mighty fallen? v 19. ^'. 25. and i;. 27. 
 
 (2). Oflian. Let none tell it in Selma, nor in 
 Mervin's woody land. Fingal will be fad, and 
 
 the fons of the defert mourn. David, v. 20. 
 
 Tell it not in Gath^ publifli it not in the ft;reets 
 
 of 
 
'^,f;:^' ( 277 ) 
 
 of Afhkelon, left the daughters of the Phllhllnes 
 rejoice, left the daughters of the uRcircumciied 
 triumph.— Here the imitation appears in the or- 
 der, turn, and almoft number of the words. 
 Chance could hardly produce fuch a'fingular mode 
 cf exprelhon and arrangement of a fentence in 
 two writers. 
 
 (3). Oflian. Thy piith in the battle was ter- 
 rible : the fteps of dfeath were behind thy fword. 
 
 ^ David. From the blood of the Hain, from 
 
 the fat of the mighty, the bow of Jonathan turn- 
 ed not back, and the fwcrd of Saul returned not 
 empty. 
 
 (4.) Gftian. Thy ftrength was like the ftrength 
 of a ftorm, thy fpeed like the eagle's v/ings. — Da- 
 vid. They were fwifter than eagles: they were 
 fbronger than lions. 
 
 'JThough the other inftances of imitation are 
 not fo ftriking as tlie 2d, and, if picked out of 
 large volumes, might have been accidental coin- 
 cidences, yet I think -they ought not to be over- 
 looked, as they are all in two fhort elegies, where 
 it is natural to fuppofe, the reading or remember- 
 ing the one, may have occafioned the peculiar 
 caft of thought and expreftion in the other. 
 
 Michaelis of Gottingen, not. 6g. on Lowth 
 De Sacra Poefi, obfervcs, that it is peculiar to 
 triQ Jewilh poets, to infert, in the middle of a 
 poem, another poem more ftriking and loftv, 
 compared with which, the reft of the poem might 
 feem profe ; which they fuppofe to be fung, atter 
 the manner -of their nation, by their poets, or 
 finging women. See Ija-a/:, xxvi. i. ; xxvii. 2. 
 'Jeremiah^ ix. 16. — 20. E^ek. xxxii. 2. In this 
 way, we are brought, as it were, to v/itnefs th-c 
 t A * vidories 
 
( 278 ) 
 
 vi«£l:ories or difafters, and to hear the triumphal 
 jfongs or lamentations of former times. The 
 ibards* fong over Cuchullin, inferted in the poem 
 on the death of Cuchullin, is in this talle. I 
 •would not, I allow, infer imitation from this 
 mode of compofition, which polfibly ignorance 
 of other countries and ages is the reafon of fan- 
 cying peculiar to Judea. It feems, however, an 
 evidence of the genuinenefs of the poern^ as the 
 tafte of our modern poets is different -, and this 
 •air of Eaftern antiquity, probably never occurred 
 to Macpherfon. But, though I cannot believe 
 the poem forged, I can much lefs believe, with 
 fome of its warm admirers, that it is fuperior 
 to Homer, Virgil, or Milton. This feems to me 
 as great an abfurdity in tafte, as it would be in 
 mathematics, to aiTert, that a point was greater 
 ifhan a furface. 
 
 NUMBER XIII. 
 
 ExirnBs from an Alphahet'ical Compendium of the 
 various Chrijiian StBs^ by Hannah Adam^ 
 Bcftotjy 1784. 
 
 FROM this work a few articles are felefted, 
 as to the opinions and ufages of different 
 religious feds in the American ftates. 
 
 HOPKINTONIANS, or HOPKINSIANS, (o 
 called from the Rev. Mr Samuel Hopkins, paf- 
 tor of the firft congregational church at New- 
 port *, who, in his fermons and trads has made 
 <ever.al addition^ to the fentLinents firft advanced 
 
 by 
 
( 279 ) 
 
 by the celebrated Mr Jonathan Edwards, late 
 Pre" lent of New-Jerfey College. 
 
 The following is a fummary of the diftinguifli- 
 ing tenets of this denomination^ together with 
 a few of the reafons of which they make ufe to 
 fupport their fentiments : 
 
 I. That all true virtue^ or real holinefsy confifts 
 in diftmerejied benevolence* 
 
 The object of benevolence is univerfal Being,, 
 including God, and all intelligent creatures; it 
 wifties and feeks the good of every individual fo 
 far as confiflent with the greateft good of the 
 whole, which is comprifed in the glory of God,. 
 and the perfection and happinefs of his king- 
 tlom. 
 
 The law of God is the (landard of all moral 
 rectitude, or holinefs, * This is reduced into- 
 loving God, and loving our neighbour as ourfelves;. 
 and univerfal good-will comprehends all the love 
 to God, our neighbour and ourfelves, required 
 in the Divine law ; and therefore mull be the. 
 whole of holy obedience. Let any ferious perfon 
 think, what are the particular branches of true 
 piety : when he has viewed each one by itfelf/' 
 he will find, that difmterefted, friendly affection, 
 is its diftinguifliing charafteriltic. For inllance, 
 all the holinefs in- pious fear, which diftinguiflies 
 it from the fear of the wicked, confifts in love* 
 Again, holy gratitude is nothing but good-will 
 A a 2 to 
 
 * The law requires ns to love God with all our hearts, be- 
 caufe he is the Lord, hcc?.urc he is juft fuch a being as he is* 
 On this account, primarily and antecedently to all other confi- 
 dcrations, he is infinitely amiable; and ther::forc, on this ac- 
 count, pwmarily aud antecedently to all other confiderationV' 
 •ught he to appear infinitely amiable in our eycs^ 
 
( 28o ) 
 
 to God and our neighbour, in which we our- 
 lelves are included •, and correfpondent affeftion 
 excited by a view of the good-will and kindnefs 
 of God. 
 
 . Univerfal good-will alfo, implies the whole of 
 the duty we owe to our neighbour. For juftice, 
 truth, and faithfulnefs, are comprifed in univer- 
 fal benevolence j fo are temperance and chaftity : 
 for, an imdue indulgence of our appetite* and 
 paiiions is contrary to benevolence, as tending to 
 hurt ourfelves or others *, and fo, oppofite to the 
 general good, and the Divine command, in which 
 all the crime of fuch indulgence confifts. In fhort, 
 ill virtue is nothing but benevolence aO:ed out in its 
 proper nature and perfe(Slion, or love to God 
 and our neighbour, made perfect in all its genu- 
 ine exercifes and expreflions. 
 
 II. That all /« con fills in /f^j;;.?/}. 
 
 By this is meant an interefted, felfifh afFe£lion, 
 by which a perfon fets himfelf up as fupreme, 
 and the only obje£l of regard j and nothing is 
 good or lovely, in his view, unlefs fuited to pro- 
 mote his own private intereft. This felf-Iove is 
 in its whole nature and every degree of it, enmi- 
 ty againft God. It is not JuhjeB to the law of God ; 
 and is the only affe6lion that can oppofe it. It 
 is the, foundation of all fpiritual blindnefs ; and 
 therefore the fource of all the open idolatry in the 
 heathen world j and falfe religion under the light 
 of the Gofpel. All this is agreeable to that felf- 
 love which oppofes God's true charafter : under 
 the influence of this principle, men depart from 
 the truth, it being itfelf the greateft practical lie 
 in nature, as it fets up that which is compara- 
 tively nothing, above univerfal exiftence. Self- 
 love 
 
( 28' ) 
 
 love is the fource of all the profanenefs and im- 
 piety in die world ; and of ail pride and ambitioa 
 among men, which is nothing but felfifhnefs acl- 
 €d out in this particular way. This is the foun- 
 dation of all covetoufnefs and fenfuality ; as it 
 blinds peoples eyes, contrails their hearts, and 
 finks them down, fo that they look upon earthly 
 enjoyments as the greateft good. This is the 
 fource of all falfehood, injuflice, and oppreflion ; 
 as it excites mankind, by undue methods, to in- 
 vade the property of others.-^Self-love produces ». 
 all the violent pafiions, envy, wrath, clamour and 
 evil-fpeaking : andevery thing contrary to the Di~ 
 vine law, is briefly comprehended in this fruitful' 
 fource of ail iniquity, felf-love. 
 
 III. That tliere are no promifes of regenerate ■ 
 ing grace made to the dowgs of the unregetierate. 
 
 For as far as men a6l from felf-love, they a6l: 
 from a bad end. For thofe who have no true 
 love to God, really do no duty, when they attend 
 on the externals of religion : and as the unrege- 
 nerate a£t from a feififh principle, they do no- 
 thing which is commanded. Their impenitent 
 doings are wholly oppofed to repentance and con- 
 verfion, therefore not implied in the command, . 
 To repent, &c. So far from tliis, they are alto- 
 gether difobedience to the command. Hence it* 
 appears, that there are no promifes of falvatioi* 
 to the doings of the unregcnerate. 
 
 IV. That the impotency of fmners, with 
 refped to believing in Chrift, is not natural^ but 
 moral. 
 
 For it is a plain didate of common {tr\(G, that 
 
 natural impofliHlity excludes all blame. But an 
 
 iwiwilling mind is univerfally confidcrcd as a 
 
 A a 3 crime. 
 
( 282 ) 
 
 cilme, and not as an excufe, and is the very 
 thing wherein our wickednefs confifts. That the 
 impotence of the finner is ov/ing to a difafFe£lion 
 of heart, is evident from the promifes of the Gof- 
 peh When any object of good is propofed and 
 promifed to us upon alking, it clearly evinces 
 that there can be no impotency in us with refpeclft 
 to obtaining it, befides the disapprobation of the 
 ivill ; and that inability which confifts in difincii- 
 nation, never renders any thing improperly the 
 fubjeft of precept or command. 
 
 V. That in order to faith in Chrift, a finner 
 muft approve in his heart of the Divine conduct, 
 even though God fliould caft him oiF for ever j 
 which, however, neither implies love to mifery, nor 
 hatred of happinefs *. 
 
 For, if the law is good, death is due to thol$ 
 who have broken it. The Judge of all the earth 
 cannot but do right. It would bring everlafting 
 reproach upon his government to fpare us, con- 
 
 fidered 
 
 * As a particle of water is fmall in comparifbn of a gencro'.u 
 liream, fo the man of humility feels fmall before the great fami- 
 ly rf his fellow-creatures. He values his foul; but when he com- 
 pares it to the great foul of mankind, he almoft forgets and lofes 
 fight of it : for the governing principle of his heart, is, to eftimat'C 
 things according to their worth When, therefore, he indulges 
 a humble comparifon with his Maker, he feels lofl: in the infinite 
 fuilnefs and brightr.efs of Divine love, as a ray of light is lofl: in 
 the fun, and a particle of water in the ocean, {t infpires him 
 vith the molt grateful feelings of heart, that he has opportuni- 
 t-y to be in the hand of God, as clay in the hand of the potter : 
 and as he confiders himlelf in this humble light, he fubmits the 
 nature and fize of his future veflel entirely to God. As his pride 
 is loft in the duft, he looks up with pleafure toward the thront 
 oi God, and rejoices with all his heart in the reditudc of the Di- 
 vine adniinidration. 
 
( ^83 ) 
 
 fidered merely as in ourfelves. When this is felt 
 In our hearts, and not till then, we fhall be pre- 
 pared to look to the free grace of God through 
 the redemption which is in Chrift, and to exer- 
 cife faith in his blood, ivho is fet forth to be a. 
 propitiation to declare Gcd's righteoujhtfsy that he 
 might be j lift y and yet the jiiftifier of him ivho believ- 
 eth in jefus. 
 
 VI. That the infinitely wife and holy God has 
 exerted his omnipotent power in fuch a manner 
 as he purpofed ihould be followed with the exiii;- 
 ence and entrance of moral evil in the fyllem. 
 
 For, it muft be admitted on all hands, that 
 God has a perfe6t knowledge, forefight and view 
 of all poliible exigences and events : if that fyii 
 tern and fcene of operation in which moral evil 
 fliould never have exiilence, was TuOiWiW^ preferred 
 in the Divine mind ; certainly the Deity is infi- 
 nitely difappointed in the iflue of his own ope- 
 rations. Nothing can be more diflionourable to 
 God, than to imagine that the fyftem, which is 
 adtually formed by the Divine hand, and which 
 was made for his pleafure and glory, is, yet, not- 
 tile fruit of wife contrivance and defign. 
 
 VII. That the introduction oifiriy is, upon the 
 whole, for the gentral good. 
 
 For, the wifdom and power of the Deity are 
 4ifplayed in carrying on defigns of the greatejl 
 good : and the exift ence of moral evil has undoubt- 
 edly occafioned a more full, perfect, and glorious 
 difcovery of the infinite perfections of the Divine 
 nature, than could otherwife have been made to 
 the view of creatures. If the extenfive mani- 
 feftations of the pure and holy nature of God, 
 and his infinite averfion to fin, and ail his inhe- 
 rent 
 
( 284 ) 
 
 rent perfe£lIons, in their genuine fruits and 
 efFe6i:s5 is either itfelf the greateft good, or necef— 
 farily contains it ; it muil neceflarily follow, 
 that the introdudlion of y?« is for the greateji 
 
 VIII. That repentance is before faith in Chrift. 
 
 By this is not intended, that repentance is be- 
 fore a fpecnlative belief of the being and perfeBions 
 of God, and of the per/on and chamber of Chrift j. 
 but only, that true repentance is previous to a 
 faving faith in Chrift, in which the believer is u- 
 nited to Ghriil, and entitled to the benefits of his 
 mediation and atonement. That repentance is 
 before faith in this fenfe, appears from feveral con- 
 iiderations. 
 
 1. As repentance and faith refpe£l different 
 objects, fo they are diftinft exercifes of the heart, 
 and therefore not. only may, but muft be prior' 
 the one to the other. 
 
 2. There may be genuine repentance of fin, 
 ■without faith in Chrift j but there cannot be true 
 faith in Chrift, without repentance of fin : and 
 iince repentance is neceflary in order to faith in 
 Chrift, it muft neceffarily be prior to faith in 
 Chrift. 
 
 3. John the Baptift, Chrift and his apoftles 
 taught, that repentance is before faith. John 
 'Cried, Repent^ for the kingdom of Heaven is at hand\ 
 intimating, that true repentance was necefHiry in 
 order to embrace the gofpel of. the kingdom. 
 Chrift commanded, Repent ye, and bflieve the gof- 
 pel.. And Paul preached repentance toward Gcd^ 
 and faith toward our Lord Jifus Chrift, 
 
 IX That, though men became finners- by A- 
 dam according to a divine cunftitutiou; yet tiiey 
 
 have. 
 
( ^85 ) 
 
 have, and are accountable for no fins but perfo- 
 fonai. For, 
 
 1. Adam's aft in eating the forbidden fruit, 
 was not the aft: of his poil;erity ; therefore, they 
 did not lin at the fame time he did. 
 
 2. The finfulnefs of that aft could not be 
 transferred to them afterwards, becaufe the fin- 
 fulnefs of an aft can no more be transferred from 
 one perfon to another than an aft itfelf. There- 
 fore, 
 
 3. Adam's aft in eating the forbidden fruit, 
 was not the caufe, but only the occafion cri his 
 pofterity's being finners. God was pleafed to 
 make a confiitution, that, if Adam remained holy 
 through his ftate of trial, his pofterity fliould, in 
 confequence of it, be holy too ; but if he finned, 
 his poiterity, in confequence of it, fliould be fin- 
 ners too. Adam finned, and now God brings his 
 pofterity into the world finners. By Adam's fin 
 we are become finners, not fir it ; his fin being 
 only the occafion^ not the caufe of cur committing 
 fins. 
 
 X. That though believers are juilified through 
 Chrill's righteoufnefs, yet his righteoufnefs is not 
 transferred to them. For, 
 
 1. Perfonal righteoufnefs can no more be 
 transferred from one perfon to another, than per- 
 fonal fin. 
 
 2. If Chriil's perfonal tighteoufuefs were tranf- 
 ferreJ to heluven^ they would be as perfeftly hoiy 
 as Chrill, and fo Hand in no need of forgivenefs. 
 But, 
 
 3. Believers are not confcious of having 
 Chriil's perfonal righteoul'nefs, but feel and be- 
 wail much indwelling fin and corruption And, 
 
 4. The 
 
( 28<J ) 
 
 4. The fcripturc reprefents believers as receiv- 
 ing only the benejks of Chrl{l*s righteoufnefs in 
 Juftification, or their being pardoned and accepted 
 for Chrift's righteoufnefs fake. And this is the 
 proper fcripture notion of imputation. Jona- 
 than's righteoufnefs vi^as imputed to Mephibo* 
 fheth, vi^hen David fhevi^ed kindnefs to him tor his 
 father Jonathan's fake. 
 
 Hopkins on Holinefsy p. 7, 8, 1 1, 12, 1 9, %6y 
 
 27, 28,29, 34r 17^> 1 97 J 202. 
 £.dwards on the IVill, p. 234, 289. 
 Bellamy s True Religion delineated^ p. 16. 
 — — Dialogues between I'heron and Pau» 
 
 Unusy p. 185. 
 Smallefs hnpoiency of Sinner r^ p, \ 6. 
 WeJTs Ejp-iy on Moral Agency ^ p. 1 70, 1 7 7, 1 8 i ♦ " 
 Spring's Nature oj Dutyy p. 23. 
 JManiifcript by the Rev. Mr Emmons^ 
 
 SANDEMANIANS, fo called from Mr Ro^ 
 bert Sandetnan^ vrho publifhed his fentiments in 
 the year 1757. He was firft a congregational 
 preacher at Edinburgh*, and afterwards came to 
 New England, and fettled a fociety at Bofton, 
 Danbury, and other places. His leading fenti- 
 ments appeared to be as follow : 
 
 I. That juftifying y^^///?* is no more than a iim- 
 ple belief of the truthy^ or the Divine teftimony 
 pafTively received. 
 
 II. That this Divine teftimony carries in itfelf 
 fufficient ground of hope, and occafion of joy to 
 
 every 
 
 * He was a difciple of Mr Jchi Glafi^ from whom this der- 
 •nominatioa arc called Glajr:ici in Scotland, 
 
( 287 ) 
 
 every one who believes it, vi^ithout any thing 
 wrought in us, or done by us, to give it a parti- 
 cular direction to ourfelves. 
 
 To fupport this fyftcm, the Sandemanians al- 
 lege, that faith is called receiving ike love of the 
 truth \ and the apoftle often fpeaks of faith and 
 truth to the fame purpofe, as in John xvi. 13, 
 the fpirit of truth, 1 Cor. iv. 13, the f pi r it of 
 faith. A£ts vi. 7, obedient to the faith. 1 Pet. i. 
 ^2, In obeying the truth. And divers other para- 
 ges. The Scriptures confidery^/V^ not as a work 
 of curs, nor as any aftion exerted by the human 
 mind ; but fet it in direct oppofition to every 
 work, whether of body or mind. See Ro7n. iv. 4^ 
 5. This contrail excludes every idea of acSlivity 
 in the mind, from the matter of juf if cation ; fo 
 that we cannot fpeak of preparatory works of any 
 fort, without making the go/pel a law of works. 
 Rom. iii. 27, Wher^is boajiing then ? It is excluded, 
 &c. Now boafting cannot be excluded, if any 
 thing done by us fets us in a more probable way 
 of obtaining the falvation which is of grace, whe- 
 ther it be called by the names of a laiv tuork, fe* 
 rious exercife of feeling fouls, or labouring to obtaia 
 an intereft in Chrijl, &c. 
 
 Every do£trine then which teaches us to do, or 
 endeavour any thing towards our acceptance with 
 God, ftands oppofed to the doctrine of the apof- 
 tles, which, inilead of directing us what to do, 
 fets before us all that the mofl: difquieted con^ 
 fcience can require, in order to acceptance with 
 God, as already done and finifliedby jefus Chrift. 
 
 The particular practices in the Sandtma/nan 
 churches, are as follow : 
 
 I. They 
 
( 288 
 
 I. They conftantly communicate together in 
 the Lord's fupper every Sabbath : for they look 
 upon the Chriftian Sabbath as defigned for the 
 celebration of divine ordinances, which are fum- 
 marily comprifed, Acfs ii. 42. 
 
 II. In the interval between the morning and 
 the afternoon fervice, they have their hve-feafts \ 
 of which every member partakes by dining at the 
 houfes of fuch of the brethren who live fufficient- 
 ly near, and whofe habitations are convenient for 
 that purpofe. Their profelTed defign in thefe 
 feafts, is to cultivate mutual knowledge and friend- 
 fhip, to teftify that they are all brethren of one 
 family ; and that the poor may have a comfort- 
 able meal at the expence of the more wealthy. 
 
 This and other opportunities they take for the 
 h'ifs of charity^ or the faluting each other ivith an 
 holy kifs \ a duty this denomination believe expref- 
 ly exhorted to in Rom. xvi. 16. i Cor. xvi. 20. 
 And other texts of fcripture. 
 
 They not only ufe this kifs of charity at the 
 love-feajh^ when each member falutes the perfon 
 who fits next him on each fide, but at the admif- 
 fion of a new church member j to teftify that 
 they heartily welcome him into their fellowlhip, 
 and love him for the fake of the truth he has pro- 
 ■fefled. They allege that thefe Uvefeajh were not 
 laid afide by St Paul's writing to the Corinthians, 
 but enjoined to be obferved in a right manner, and 
 the abufes of them corrected •, and that they con- 
 tinued in pra£\ice while the primitive profelhon 
 of brotherly love remained among the ancient 
 Chriftians *, and as charity never failethy i Cor. xiii. 
 8. fo neither ftiould any of the duties, or expref»- 
 fions of it, be allowed to fail. 
 
 Since 
 
( 2%. ) 
 
 ' ^Sliice our Lord tells his difciples that they 
 ought to nv.ijh one another s feet, according to the ex- 
 ample he ga'Ve them : Johfi xiii. 14, 15. This de- 
 nomination enjoin this as an incumbent duty. 
 
 They are directed to look upon all they pofTefs 
 as open to the calls of the poor and church ; to 
 contribute according to their ability, as every one 
 has need. 
 
 Sinclemans Letters on 'The'ron and AfpafiOy voL 
 
 i. p, 16. vol. ii. p. 38. 
 Glafs' s Works, vol. iv. p. 9 — 40. 
 Simple T!ruth vindicated, p. 19 — 38, 
 Pratlices of the Sandemanian Churches ^p, 5, 5- 
 
 SHAKERS, The firft who acquired this de- 
 nomination were Europeans ; a part of which 
 came from England to 'Neiv York in the year 
 1774, and being joined by others, they fettled at 
 Nifqueunia, above Albany ; from whence they have 
 fpread their doctrines, and increafed to a con- 
 fiderable number. 
 
 Anna Leefe, whom they ftyle the EleB Lady, Is 
 the head of this party. They affert, that ihe is 
 the woman fpoken of in the twelfth chapter o£ 
 Revelations -, and that fhe fpeaks feventy-two 
 tongues : — And though thofe tongues are unin- 
 telligible to the living, fhe converfes with the 
 dead, who underftand her language. They add 
 further, that (lie is the mother of all the ele& : 
 that (lie travails for the whole world : and that 
 no blefling can defcend to any perfon, but only 
 by and through her, and that in the way of her 
 being polIefTed of their fins, by their confefling 
 t B b and 
 
( 290 ) 
 
 =aftd repenting of them, one by one, according ta 
 her dire6lion. 
 
 The principal do£lrines which are attributed 
 to the Shakers, by thofe who have had oppor- 
 tunities to be acquainted with their religious 
 tenets, are as follow : 
 
 I. That there is a new dlfpenjation taking place, 
 in which the faints fhall reign a thoufand years 
 with Chriji, and attain to perfection ; and that 
 they have entered into this flate •, are the only 
 church in the world j and have all the apoflolic 
 gifts *. 
 
 They attempt to prove this do6trine of a new 
 difpenfation, by counting the myfhical numbers 
 fpecified in the prophecies of Daniel, as well as 
 by their figns and wonders. 
 
 IL That God, through Jefus Chrift in thd 
 church, is reconciled with man : and that Chrift 
 is come a light into human nature, to enlighten e- 
 very man miho cometh into the luorldy without di- 
 fiin6lion. 
 
 III. That no man is born of God, until, by 
 faith, he is affimulated to the character of Jefus 
 Chrift in his church. 
 
 IV> That in obedience to that church, a 
 man% faith will increafe, until he comes to be 
 one with Chrift, in the Millennium church ftate. 
 
 V. That every man is a free agent to walk in 
 the true light, and choofe or reje£l the truth of 
 
 God 
 
 * They aflert, that all external ordinances, efpecially BaptiJ'm 
 «nd the Lard's /uppers ceafed in the Apojiolic age ; and that God 
 had never fent one man to preach fiiice that time, until they 
 entered into this Miv difpcnjatm, and were fent to call in the 
 
C 291 ) 
 
 God within him ; and, of confequence, It is- ia 
 every man's power to be obedient to the faith. 
 
 VI. That it is the gofpei of the firll refurrec* 
 tion which is now preached in their church. 
 
 VII. That all who are born of God, as they 
 explain the new-birth, fhall never tafte of the 
 
 fecond death, 
 
 VIII. That thofe who are faid to Iiave been 
 r-generated among Chrillians, are only regener- 
 ated in part \ therefore, not afhmulated into the 
 character of Chrift in his church, while in the 
 prefent ftate, and, of confequence, not tailing 
 the happinefs of the firft refurredlion, cannot e- 
 fcape, in part, the fecond death. 
 
 IX. That the word everlafting, when applied 
 to the punilhment of the wicked, refers only to 
 a limited fpace of time — excepting in the cafe of 
 thofe who fall from their church : — But for fuch, 
 
 ' there is no forgivenefs, neither in this luorldy nor 
 that which is to come. 
 
 They quote Matt, xii. 32, to prove this doc- 
 trine. 
 
 X. That the fecond death having power over 
 fuch as rife not in the charafter of Chrift in the 
 firft refurrection, will, in due time, fill up the 
 meafure of his fufferings beyond the grave. 
 
 XI. That the righteoufnefs and fufferings of 
 Chriit, in his members, are both one : but that 
 every man fuffers pejfonally, with inexpreffiblc 
 woe and mifery, for fins not repented of, not- 
 withltanding this union, until final redemption. 
 
 XII. That Chrift. will never make any pub- 
 lic appearance, as a fingle perfon, but only in hi^ 
 faints ; — That the judgment day is now begun 
 in their church j and the books are opened, the 
 
 13 b 2 dead 
 
( 25;-2 ) 
 
 dead now rifing nnd coming to judgment, and 
 they are fet to judge the world. For which they 
 quote I Cor. vi. 2. 
 
 XIII. That their church is come out of the 
 order of natural generation, to be as Chrifl was ; 
 and that thofe who have wives be as though they 
 had none ; that by thefe means, Heaven begins 
 upon earth, and they thereby lofe their fenfual 
 and earthly relation to Adam the firft, and coms 
 to be transparent in their ideas in the bright and 
 heavenly vifions of God. 
 
 XIV. That there is no falvation out of obe- 
 dience to the fovereignty of their dominion : that 
 all fin which is committed againft God, is done 
 againfl them, and muft be pardoned for Chrift's 
 fake through them, and confellion mull be made 
 to them for that purpofe. 
 
 XV. They hold to a travail and labour for the 
 redemption of departed fpirits. 
 
 The difcipline of this denomination is founded 
 on the fuppofed perfection of their leaders : the 
 mother, it is faid, obeys God tlirough Chrifl ; Eu" 
 rcpean elders obey her ; American labourers, and 
 the common people obey them, while confeiTion 
 is m.ade of every fecret in nature, from the oldeil 
 to the youngeft. The people are made to believe 
 they are feen through and through in tlie gofpel 
 glafs of perfection, by their teachers, who behold 
 the ftate of the dead, and innumerable worlds of 
 fpirits good and bad. 
 
 Thefe people are generally inftrucfted to be very 
 induftrious, and to bring in according to their 
 ability to keep up the meeting. They vary in 
 their exercifes. Their heavy dancing, as it is calledj^ 
 is performed by a perpetual fpringing from tlie 
 
 houfc 
 
( 2? 5 ) 
 
 iioufe floor, about four inches up and down, both 
 in the men's and women's apartment, moving a- 
 bout with extraordinary tranfport, fmging fome- 
 times one at a time, fometimes more, making a 
 p:rfect charm. 
 
 This elevation affecf^s the nerves, fo that they 
 have ihtervals of fhuddering as if they were in a 
 ftrong fit of the ague. — They fometimes clap 
 hands, and leap fo as ta flrike the joifh above 
 tlieir heads. They throw off their outfide gar- 
 ments in thcfe exercifes, and fpend their llrength 
 very cheerfully this way : their chief fpeaker of- 
 ten calls for their attention, tlien they all flop, 
 and hear fome harangue, and tlien fall to dan- 
 cing again. They alTert, tliat their dancing is the 
 token of the great joy and happinefs of the new 
 'Jerufalemjtate^ and denotes the victory over fin. 
 One of the poilures which increafe among them^ 
 is turning roiuid very fwift for an hour or two. 
 This they fay is to fliow the great power of God.. 
 
 They fometimes fall on their knees, and make 
 a found like the roaring of many waters, in groan* 
 and cries to God, as they fay, for the wicked, 
 world who perfecutethem. 
 
 Rithburh^s Account of the Shakers y p, 4.. ^,. 
 
 6. 14. 
 ^u'yiors Jccoufit of the ShahrSy p.. 4, y. 8". 9.. 
 
 15. 16. 
 Wfl's Account of the ShakerSy p, ^. 13.. 
 
 IJNIVERSALISTS, CHAUNCEAN. Tl^e 
 
 fentiment which has acquired its profeHbrs this 
 
 appelliuion, was embraced by Or'igtn in the third 
 
 century ; and in more modern times by Chevalier 
 
 B b 3.. ^"ff'X9, 
 
C 294 ) 
 
 Ramfay^ Dr Cheyney Mr Hartley, and otliers. Tne' 
 plan of univerfal falvationy a-s exliibitcd by a learn- 
 ed diuine of the prefent day, who, in a late per- 
 formance, intituled, The S:U'vaiTon of all Men^ has 
 made feveral additions to the fentiments of the 
 above mentioned authors, is as follows. 
 
 That the fcheme of revelation has the happi- 
 nefs of all mankind lying at bottom, as its great 
 and ultimate end ; that it gradually tend? to this 
 end ; and will not fail of its accoraplifliment, 
 when fully completed. Some, in confequence of 
 ks operation, as conducted by the -Sc/z of God, will 
 be difpofed and enabled, in this prefent flate, to 
 make fuch improvements in virtue, the only ra« 
 tional preparative for happinefs, as that- they fhall' 
 enter upon the enjoyment of it in the next ftate.. 
 Others, who have proved incurable under the 
 means which have been ufetl with them in this 
 Hate, inftead of being happy in the next, will be 
 awfully miferable J not to continue fo finally, but 
 that they may be convinced of their folly, and re- 
 covered to a virtuous frame of mind : and this 
 will be the ef/efl of the future torments upon 
 Hiany j the confequence whereof will be their fal- 
 vation^^^— they being thus fitted for it. And ther.e 
 rnay be yet other {lai:es, before the fcheme of God 
 rnay be perfe6led, and mankind univerfally cured 
 of their moral difordersj and i-n this way qualified 
 for, and finally inflated in, eternal happinefs. But 
 jbowever many flatcs fome of the individuals of 
 the human fpecies may pafs through, and how 
 ever long continuance they may be, the whole is 
 intended to fubferve the grand defign of uytiver^ 
 jtil happinefsy and will finally terminate in it j in- 
 fomuch, that the ^on of God and Saviour of men^ 
 
 will 
 
(295) 
 
 will not deliver up his trufl into the hancls of the 
 Father^ who committed it to him, till he has dif- 
 charged his obligations in virtue of it ; having fi- 
 nally fixed all men in Heaven, vi'hen God vv^iH be 
 All in AIL 
 
 A few of the arguments made ufe of in defence 
 of this fyfi.em, are as follow* ; 
 
 I. Chrift died, not for a felecl number of men 
 only, but for mankind uni'verfall-^^ and withouc 
 exception or limitation » 
 
 For the facred writers are- fingularly emphati- 
 cal in expreffmg this truth. They fpeak not on- 
 ly of Chrift's " d^'^^g for us^'' " for our /tns^* 
 ^^ for finnersy" ''^ for the twgodJy^''^ ^^ fo^ ^^^ ^i^" 
 ** jujl ;" but affirm, in yet more extenfive terms,, 
 that " he died for the ivorldy' for " the iJuhoU 
 " world J^ See i The/, v. lo. i Cor. xv. 3. i?cw. 
 V. 6, 8. I Pet. iii. 18. John i. 29. iii. 16, 17. 
 I John ii. 2. Heb. ii. o, and a variety of other 
 pallagcs. 
 
 If Chrift died for all, it is far more reafonable 
 to believe, that the whole human kind, in confe- 
 quence of his death, will finally be faved, than that 
 the greateil part of them Ihould perifh. More 
 honour is hereby refle6Led on God : greater vir> 
 tue is attributed to the blood of Chrifl fhed on the 
 crofs : and inftead of tlying in^ vain, as to any real 
 good which v/ill finally be the event, wirii refpe^ 
 to the greateft part of mankind, he will be made 
 
 to 
 
 * The learned author of the per<"ormance, from whence theie- 
 arguments ure ex. rafted, has illuftrated the pallafts of StriptUi* 
 quoted, by critical notes on the original language; and by endea- 
 vouring to lliow their analogy to other paflagcs in the infpired- 
 writings. Thofc who would fcnu a jull idea of the argvvmcnxs, 
 muft ^nfult the woik itieJf, 
 
( 29« ) 
 
 to die to the befl and nobleft purpofe, even the 
 eternal happniefs of a whole v/orld of intelligent 
 »nd moral beings. 
 
 II. It is the purpofe of God, according to his 
 good pleafure, that mankind utiiverfally, in confe- 
 quence of the death of his Son Jefus Chrift, fliall 
 certainly ^ndjina/ly be faved. 
 
 The texts which afcertain this, are thofe which 
 follow: FirJ} — Rom. y. i 2th to the end. There 
 Mam is confidered as the fource of damage to 
 mankind univerfally ; and ChriJ}^ on the other 
 hand, as a like fource of advanta^^e to the fame 
 mankind ; but with this obfervable difference, 
 that the advantage on the fide of Chriil exceeds, 
 overflows, abounds, beyond the damage on the fide 
 of Adam; and this to all fnafiki?:d. The 15th, 
 i6th, and 17th verfes are abfolutely unintelligible 
 upon any other interpretation. 
 
 Another text to tlie purpofe of our prcfent ar- 
 gument, we meet with in Rom. viii. from the 19th 
 to the 24th verfe. On the one hand it is affirmed 
 of the creature, that is, of manhtid in gtvernly that 
 \\\Qj 2LXQ.fubji'cfed to vanity, that is, tlie imperfec- 
 tions and infelicities of a vain mortal life here on 
 earth. On the other hand, it is pofitively afErm- 
 ed of the creature, or mankind in general, that they 
 were not fubjecled to this vanity, finally and for 
 ever, but, in cor.fcquence of hope, not only that 
 they (liould be delivered from this unhappy fubjec" 
 tion, but inflated in immortal gU,ry, as Gcd's Jons. 
 
 Another text to this purpofe occurs in Col. i. 
 
 Ip. 20. For it pltafed the Fathir, thai in him 
 
 Jhould all Julnefs dwell ; *' and (having made peace 
 
 through the blood of the crofs) by him to reconcile*^ all 
 
 things 
 
( ^97 ) 
 
 things unto himfelfy 3cc.* And in this epiftle* 
 ii. chap. 9. verfe, the Apojlle, fpeaking of Chrill, 
 fays, " in h'lni diuelleth ail the fulnefs of the God-' 
 head bodily^' that is, he is the glorious per/on m 
 whom God has really lodged, and through whom 
 he will aclually communicate, all that fulnefs 
 wherewith he intends this lapfed world fliall be 
 Jilledy in order to its rejloratiov. And Chrift hav- 
 ing this fulnefs lodged in him, afcended up far 
 above all Heavens, that he might fill all things, 
 Eph. iv. 10. And as the filling all things in the 
 lapfed worldy that they might be rellored, was the 
 final caife of the afcenfion of Chrilt up to Heaven, 
 all things mull accordingly be filled in facl by 
 him fooner or later. The apollle, therefore, ob- 
 ferves in the following verfes, not only that he 
 has imparted gifts, in profecution of the end of 
 his exaltation, but that, in order to the full ac- 
 compiilliment of it, he would go on to impart 
 them, " //// ice all come to the unity of the fiith, un-^ 
 to a perfect man, unto the meofure of the fiature of 
 the fulnefs of Chrifi." And it is declared, in 
 Eph. i. 9, 10, that all thefe things, in Heaven 
 and earthy fliall be reduced from the ftate they 
 were in by means of the lapfe, into a well-fub- 
 jeCled and fubordinate whole, by CHRIST. 
 
 Another proof of the prefent proportion we 
 find in I 1///;. ii. 4. If God is able, in con- 
 
 fillency 
 
 * Our Aitihor paraphraits tliefe texts in the following manner : 
 " It pleafcd the Father that all comniunkatle Juiiifjs rht)u!d he 
 loGged in his Son Jej'i'S Chrijl, and !'y him as his gre^it cgciit^ 
 (JK.vine prepared the way for it hy his blood tiled on the crols) 
 to change buck ag^ihi all ihbigs to hwifilf ; 1 lay, ly him it pleafcd 
 the Father to chavge the ftate of this lo-ivcr ivotld, of the men 
 and the things of it, whether they be on the earthy or in the 
 Hcauen that cncompaflcs it. 
 
( 298 ) 
 
 ^Aency with mens make, as moral and intelligent 
 agents, to effe6l their fah'ation, his defiring they 
 ihould befavcd, and his eventually fav'ing them^ are 
 convertible terms. 
 
 III. As a means in order to mens being made 
 meet for fah^ation, God will, fooner or later^ in 
 this Jiate or another, reduce them all under a luill^ 
 ing and obedient JuhjeBion to his moral government. 
 
 The texts which confirm this propofition are 
 numerous. The apoftle fays, in i John iii. 8, 
 For this purpofe was the Son of God manife/Ied, that 
 he might dejlroy the works of the Devil. Parallel 
 to this paliage, fee John i. 29. Matt. i. 21. and 
 Pfa. viii. 5. 6, as explained and argued from 
 Heb. ii. 6. 9. Thefe words are applicable to 
 Chri/l in their ftri£l and full fenfe : And if ALL 
 TfllNGS, without any li7vitation or exception^ 
 Ihall be brought under fubjcclion to Chrijl, then 
 the time mull come, fooner or later, in this flate 
 or fome other, when there fliall be no rebels a- 
 mong the fons of Adam — no enemies againft the 
 moral government of God. For there is no way 
 of reducing rebels, fo as to deflroy their charac- 
 ter as fuch, but by making them willing and obe- 
 dient ftihjecls, Tliat this fcripture is thus to be 
 underftood, is evident by a parallel palTage in PhiL 
 ii. 9, 10, II. — The next portion of fcripture in 
 proof of the prefent propofition, we meet with 
 in I Cor, XV. chap, from the 24th to the end of 
 the 29th verfe. Though the apoftle, in this pa- 
 ragraph, turns our view to the end of a mediatory 
 fcheme, it is affirmed, that univeyfal fubjeftion to 
 Chrijl {hall firll be efFe61:ed, in a variety of as 
 ftrong and extenftve terms as could well have been 
 vifed : as by *' putting down all rule, and all aU" 
 ihority and power ;" by " putting all enemies under 
 
 his: 
 
( ^99 ) 
 
 his feet" &c. It is worthy of fpeclal notice, thai 
 before Chrift^s delivery of the mediatorial Vmgdom., 
 to the Father, the laji enein\ miijl he defircpdy ivhich 
 is death, the SECOND DEArH, which thofe 
 who die wicked men mull fufler BEFORE they 
 can be reduced under wiUing fubjection to Jefus 
 Chriji. For the lirft death cannot be called the 
 LAST ENEMT with propriety and truth, be- 
 caufe thcfecond death is pofterior to it, and has no, 
 exiftence till that has been fo far deftroyed as to 
 allow of a reftoration to life. 
 
 The tiuo periodsy when the mediatory kingdom 
 is in the hands of Jefus Chrif, and when God as 
 Kingy will be immediately All in All, are certainly 
 quite diftin6l from each other. And the reign 
 of Chrift in his mediatorial kingdom, may be di- 
 vided into two general periods. — The one takes in 
 t\\\s prefent fate oi exifence, in which Chrif reigns 
 at the head of God's kingdom of grace , and that one 
 effcB whereof will be the reduction of a number of 
 the fons of Adam under fuch an obedience to Gody 
 as that they will be fitted for a glorious immortality 
 in the next fate. The other period of Chrif\ 
 reign, is that which intervenes betv/een the gene- 
 ral refurreBion and judgment^ and the time when 
 God fl^all be All in AIL This flate may contain 
 a duration of fo long continuance, as to anfwer to 
 the fcripture phrafe, f^ ^«*^f K/oy«f t&v aic^no^^ for ever 
 end ever ; or, as might more properly be render- 
 ed, for ages of ages. During the whole of this 
 ftate, the righteous Ihall be happy, and the wicked^ 
 who are moft obdurate, miserable, till they are 
 reduced as luilling and obedient fi.bjecfs to Chrif ; 
 which, when accomplidicd, the grand period ihall 
 commence, when God fliall be himfclf immediately 
 All in AIL 
 
 IV. 
 
( 3^^ ) 
 
 IV. The fcripture language concerning tlie ;y- 
 iuced ox rdlored^ in confequence of the mediatory 
 mterpoiiwbn of J'efus Chrifty is fuch as to lead us 
 into the thought, that they are comprehenfive of 
 mankind univerfally. 
 
 There is one text at lead fo fully exprefHve of 
 
 tills idea, as renders it incapable of being under- 
 
 ilood in any other fenfe ; it is Rev. v. 13. And 
 
 erjery creature ivhich is in heaven^ and on the earthy 
 
 and under the earth, and fuch as are in the fea, and 
 
 all that are in them, heard 1 f^yi^^g^ ^^dP^^g ^^^^ '^^" 
 
 tiour, and glory, and power, be unto him that fitteth 
 
 upon the throne, and unto the Lamh, for ever and ever. 
 
 Dr Chauncys Salvation of all Men, p. 12, 13, 
 
 20, 22, 81, 91, 117, 118, 123, 124, 125, 
 
 126, 146, 163, 167, 170, 171, 172, 173, 
 
 I77j i7^> 179) 182, 183, 184, 186, 197, 
 
 198, 208, 209, 211', 217, 218, 219, 222, 
 237, 238. 
 
 UNIVERSALISTS, MURRAYEAN. This 
 title alfo diftinguiOies thofe who embrace the fen- 
 timents of Mr Relley, a modern preacher of uni" 
 verfal falvation, in England, and Mr Afurray, in 
 America. This denomination build their fcheme 
 upon the following foundation, viz. * 
 
 That 
 
 * The difference between tliis party and the Chmivcean Vulvcr- 
 phfls, will appear ohvious, by comparing this with the preceding 
 
 article. 1 he piibliflier thinks that punirhment without end is 
 
 clearly afierted in Scripture ; and that the oppofite doctrine tends 
 to embolden bad men in wickednefs. Both Chancyean and Mur- 
 raycan Univerfalifts, have been fijfficiently refuted by Mather, 
 'Gordon, Hopkins, Thaciier, Johnfon, and other American Cal- 
 viniils; and in a (hort, but able, pamphlet by Mr Daniel Taylor 
 in England. A full reply to Dr Chauncy is foon expected from 
 Dr Edwards of Newhaven. Tampe's Latin DifTertations on the 
 Eternity of Hell Torments, better merit being tranflated into 
 SogUni, than many divinity books which have had that honour. 
 
( 301 ) 
 
 Tlrat Girlft as Mediator vitis fo united to mani 
 kind, that his a£lions were theirs, his obedience 
 and lufferings theirs, and confequently he has as 
 fully reftored the whole human race to the Divine 
 favour, as if all had obeyed and fufFered in their 
 own perfons. The Divine law now has no de- 
 mands upon them, nor condemning power over 
 them. Their faWation foiely depends upon their 
 union to ChriJJy which God conilituted and efta- 
 blifhed before the world began. And by virtue- 
 of this union, they will all be admitted to Heaven 
 at the laji day ; not one of ChrijFs' members, not 
 one of Ada7n's race will be finally loft. Chrift 
 having taken an him the feed of Abraham, -he in 
 them, and they in hirft, fulfilled all righteoufnefs^ 
 obeyed the law, and underwent the penalty for 
 the paft tranfgreilion, being all made perjeci in 
 $ne. According to this union, or being in him, 
 as branches in the vitie, a. members in the body, &C, 
 the people are confidered together with him 
 through all the circumftances of his birth, life^ 
 death, rejurretlion, and gl'jry. And thus Gonfider- 
 ing the whole law fulfilled in Jffus, and appre- 
 hending ourfelves united to him, his condition 
 and ft-ate is ours. And thus ftanding in him, we 
 can read the law, or the do61:rine of rewards and 
 punifiiments, without fear ; becaufe all the threat- 
 enings in the law of God, have been executed 
 upon us (as- finners and law-breakers) in him. 
 And this {\icrifice of Jefus is all-JuJjiLient, without 
 any a£l of ours, menial or external. 
 
 This- denomination allege, that the union of 
 Chrift and his church, is a necefiary confideration 
 for the right explanation of tke following fcrip^ 
 tures ; as Pfa. cxxxiv. i6, /;; thy book all my num- 
 bers were written. Eph. v. ^o, IVe are mnnberf 
 t C c " . rf 
 
( 3«2 ) 
 
 of his hody^ of lAs fiefh, and of his hones, i Cor» 
 xii. 26, Whether one member fuffery all the members 
 Juffer with it : or one member be honoured, all ihe^ 
 members rejoice with it. 1 Cor. xii. 12, For as the 
 ■body is oney and hath many members^ atid a-ll the mem- 
 bers of that one bod^y being many, are one body : So 
 alfo is Chrift. See Col. i. 18 — Eph. i. 22, 23 — 
 CoL ii. 10 — Rom, xii. 5 — Eph. ii. 16 — Heb. ii. 
 11 — John xvii. 22, 23, and a, variety of other 
 pafiages in the infpired writings. 
 
 The Scriptures affirm, that " by the offence of oney 
 Judgment came upon all meHy, unto condemnation^^ — 
 Rom. V. 8. *' For all have ftnnedy and come Jljort 
 of the glory of God. — Rom. iii. 25. It is evident 
 hence, that in Adam^s ofFence all offended ; which 
 fuppofes- fuch a union between Adam and his ofP- 
 ("pring, that his fin was their fin, and his ruin 
 their ruin : thus hy his offence were they made, 
 finners 5 whilft they, included in him, were in 
 paffivity, and he the a£live confcioufnefs of the 
 whole. And that his fin has corrupted the whole 
 mafs of mankind, both the fcriptures and com- 
 mon experience evidently declare. If it be grant- 
 ed that there was fuch a union between Adam and 
 his offspring, as rendered his fin theirs, why^ 
 thould it b<^ thought a thing incredible, that the 
 like union fubfifting between Jefus and his feed, 
 renders his condition theirs ? efpecially, as the 
 apoRle has dated the matter thus : " As by one 
 mnn^s difohedience^ many were mndefinners ;. fo by the 
 obedience ofone^Jljall many be made righteous, Rom, 
 V. 19. The Scriptures here fhowing the method 
 of fin in Adamy and of grace in Chrijly take an 
 occafion to illuflrate the latter by the former : 
 intimating, that as (m came upon -^AX Adam\ pof- 
 terity by his fingle a<Sl, before they had any capa- 
 city 
 
( 303 ) 
 
 eity of finning after the fimllitude of his tranf- 
 greflion, or of perfonal concurrence with him in his 
 iniquity ; it mult have been from fuch a union to 
 him, as rendered his condition theirs, in whatever 
 Hate he was. — Thus- " by one man^s difoh^dience^ 
 many luere madefinnersJ* In hke manner, Chriffs 
 righteoufnefs is upon all his feed ; by his fingle 
 a6l, before they had any capacity of obeying, 
 after the fimilitude of his obedince ; or of aflent- 
 ing to what he did, or fufFered. This manifefts- 
 fuch a unim to him, as renders his condition 
 theirs, in every ftate which he paffed through, in- 
 fomuch that his righteoufnefs, with all the blef- 
 fings and fruits thereof, is theirs, before they were 
 confcious of exiftence : Thus, " by the obedience of 
 ^PM*^ are many made righteous" 
 
 To prove that the atonement was fatisfa£lory 
 for the whole human r^r^, they allege, that, th-s- 
 fcriptures abound with pofitive declarations to 
 this efFe£l : " The reftitiition of all things is preached 
 by the mouth of all God's holy prophets ever fince the 
 world began,'' It is faid, that " Chri/l died for 
 all /* that '* he is the propitiation for our ftnSy and 
 not for ours only, but for the fins of the ivhole luorld,** 
 This denomination admit of no punifliment for 
 fin, but what Chrijl fufFered ; but fpeak of a pu- 
 niihment which is confequent upon fin, as darh- 
 nefsy difirefs and mijery^ which, they aiTert, are 
 ever attendant upon tranfgn^on. But as the 
 Scriptures afTure us, the bhod of Jefus chanfeth 
 from all ft n^ " that myf cry of iniquity^' which i& 
 fo predominant at prefent in the human heart, 
 will finally " be confumed by the fpirit of his mouthy 
 and be dejlroyed by the brightnefs of his coming."" As 
 ** to knoiu the true Gody and Jefus Chrifl is life eter- 
 C C 2 nal ; 
 
( 304 > 
 
 nal; and as " all Jh all know him ftm the leafi to 
 ** the greatejl :" That knowledge, or belief, will 
 confequently difpel or fave from all that darknefs^ 
 dijlrefs and fear which is ever attendant on guik 
 and unheliej ; and being perfe£lly holy, we IhaH 
 .confequently be perfe£l:ly and eternally happy. 
 
 Reliefs Unionj^p, 7, 8, 13, 14,22, 26, 36. 
 T'ownfetid^s Remarks y p. 1 6, I y . 
 Female Catechifm^ p. 13. 
 
 Appendix^ p. 55, 56. The natives of iVifw-^/?^- 
 latid believed not only a plurality- of Gods, who 
 made and govern? the feveral nations of the world, 
 but they made Deities of every thing they ima- 
 gined to be great, powerful, beneficial, or hurt- 
 ful to mankind : yet, they conceived one Ai*- 
 mighty Being, who dwells in the foiith-ivejl re- 
 gion of the Heavens, to be fuperior to all trife 
 reft : this Almighty iking tliey called Kicktatij 
 who at firil, according to their tradition, made 
 a man and woman out of a Hone, but upon fome 
 difiike deftroyed them again ; and then made ano- 
 ther couple out of a tree, from whom defcended 
 all the nations of the earth; but how they came 
 to be fcattered and difperfed into countries fo re- 
 mote from one another, they cannot tell. They 
 believed their Supreme God to be a good Beings 
 and paid a fort of acknowledgment to him for 
 plenty, victory, and other benefits. 
 
 But there is another power which they called 
 Hobhamocko, in Englifh the Devil^ of whom they 
 flood in greater awe, and worfbipped merely from 
 a principle of terror. 
 
 The immoriality of the foul was univerfally be- 
 lieved among them; when good men die,, they 
 faid their fouls went to Kkkiatiy where they meet 
 
 their 
 
( 3^5 ) 
 
 tlieir friends, and enjoy all manner of pleafure?^-. 
 when wicked men die, they went to Kichtan alfo, 
 but are commanded to walk away; and fo wan- 
 der about in refllefs difcontent and darknefs for 
 ever.* 
 
 lb, p. 57, 58. There are a few Jev/s in Rhodes- 
 J[/laridy who adhere to Jemima Wilkinfon^ -who was 
 born in Cumberland. It is faid by thofe who are in- 
 timately acquainted with her, that fhe afferts, that 
 in 0(fi:ober 1776, fiie was taken fick and aftually 
 died, and her foul went to Heaven^ where it ft ill. 
 continues. Soon after, her body was re-animated' 
 with the fpirit and power of ChriJ}^ upon which., 
 fhe fet up as a public teacher, and declares fhe. 
 has an immediate revelation for all flie delivers j 
 and is arrived to a flate o£ abfolute perfeftion.. 
 It is alfo faid fhe pretends to foretel future events,, 
 to difcern the fecrets of the heart, and to have the 
 pov/er of healing difeafes : and if any perfon who 
 makes application to her is not healed, Ihe attri- 
 butes it to their want of faith,. She afferts, that 
 thofe who refufe to believe thefe exalted things 
 concerning her, will be in the ftate of the unbe- 
 lieving Jt-ws^ who reje61:ed tJie counfel of God. 
 ag-ainfl themfelvesj and flie tells her hearers, this 
 is the eleventh hour, and this is the laft call of 
 mercy that ever Ihall be granted them r for flio 
 heard an enquiry in Heaven, fayins^, ** Who will, 
 go and preach to a dying world ?" or words to, 
 that import: and flie fays, fhe anfwered, ** Piere- 
 am I, fend me j" and that fhe left the realms of 
 light and glory, and the company of the heavenly 
 hoft, who are continually praiiing and worfliip- 
 D d P"''S, 
 
 * Ncal's HiHory of Ncw-Eugland, vol. I. p. 33, 34, ^j. 
 
( 3°^ ) 
 
 ping God, in order to defcend upon earth, and 
 pafs through many fufFerings and trials for the 
 happinefs of mankind. She affumes the title of 
 the Univerfal Friend of Mnnhnd: hence her fol- 
 lowers diftinguilh themfelves by the name of 
 Friends J^ 
 
 lb, p. 59. A gentleman oiNew-Torh'^ who late-;. 
 ly vifited a fociery of Shjkers in Acqualanoch^ whofc. 
 congregation confifted of about ninety perfons, was 
 afioniOied at the facility with which they per- 
 formed almofl incredible actions- : one woman^ , 
 m particular^ had acquired fuch an underflanding 
 in the principle of balance, as to be able to turn 
 lound on her heel a full half hour, fo fwiftly, 
 that it was difficult to diferiminate the obje£l^ 
 They are extremely reluctant to enter into con- 
 •verfation upon the principles of' their worfhip^^ 
 but content themfelves with declaring, that they 
 have all been very great fmners, and therefore 
 St is that they mortify themfelves by painful ex— 
 ercifes. f 
 
 Ih. p. ^^-i 60. After the coming of the white peo- 
 ple, the bidiaris in Ntii--Jerfey, who once held a. 
 lAuraiity of Deities, fu^ppofed there were only three, 
 becaufe they faw people of thi^e kinds of com- 
 plexions, viz. — En-g'tjh, Ntgroes^ and themfelves. 
 
 It is a notion pretty generally prevailing among 
 them, that it was not the fame God made them 
 who made us*, but that they were created after 
 the white people : and it is probable they fup 
 pofe their God gained fome fpecird fKill by fee 
 
 mcr 
 
 * Browncirs Entlniuaftical Errors, p. 5, 7, 9, 14. 
 f Bofton Gezette, oaobcr 2j, 178/j. 
 
C P7 ) 
 
 iiig the white people made, and fo made them* 
 better : for it is certain they look upon them^ 
 felvesj and their methods of living, which they, 
 fay their God exprefsly prefcribed for them, vaft- 
 ly preferable to the white people, and their mc« 
 thods. 
 
 With regard to a future ft ate of exiftencc, 
 many of them imagine that the chichung^ i. e. 
 the (liadow^ or what furvives the body, will, at- 
 death, go fouthward, and, in an unknown but: 
 clirious place, will enjoy fome kind of happinefs, 
 fuch as hunting, feafting, dancing, and the like. 
 And what they fuppofe will contribute much to 
 their happinefs in the next ftate is, that they (hall 
 ncv.er be weary of thofe entertainments. 
 
 Thofe who have any notion about rewards, and, 
 punifhmcnts in a future flate, feem to imagine, 
 that mod will be happy, and that thofe who are 
 not fo, will be pnniihed only with privation, be-- 
 ing only excluded from the walls of the good 
 world, where happy fpirits refide. 
 
 Thefe rewards and punifhments, they fuppofe; 
 to depend entirely upon their behaviour towards 
 mankind ; and have no reference to any thingi 
 which relates to tjie. worfhip of the Supreme Bc*- 
 .ing.* 
 
 * This account is cxtra^ed from tne Journal of the late pious, 
 Mr Brainard, who formed a focitly of ClnilViaii Indiai s at Crof- 
 -KriWo/rj.in Kiciv-'Jcrfcy, (See lirainavd's LiU'j p 448, 41 9,,. 
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