mankind are too corrupt to be governed by the great universal law of social nature, and to gratify ambition, avarice, and the like, employ a cunning or power, to seize the natural rights and properties of others: and therefore, to natural virtue, grounded on the reason and fitness of things, in themselves, the first and principal mean of securing the peace and happiness of society, it was necessary to add two other grand principles, civil government and religion, and so have three conducible means to social happiness. These three are necessary to the being of a public, and of them, religion, as I take it, is of the first consequence; for the choice few only mind a natural virtue, or benevolence flowing from the reason, nature, and fitness of things; and civil government cannot always secure the happiness of mankind in particular cases: but religion, rightly understood, and fixed upon its true and proper foundation, might do the work, in conjunction with the other two principles, and secure the happiness of society. If mankind were brought to the belief and worship of one only true God, and to a sincere obedience to his will, as we have it discovered in revelation, I think, appetite and passion would cease to invade by violence or fraud, or set up for private interest in opposition to the public stock or common good. But, alas! Religion is so

far from being rightly understood, that it is ren

dered by some explainers the disputable thing in the world. more phases than the moon,

most doubtful and They have given it and made it every thing and nothing, while they are screaming or forcing the people into their several factions. This destroys the moment of religion, and the multitude are thereby wandering into endless mazes and perplexities, and rendered a hairing, staring, wrathful rabble; instead of being transformed into such Christians as filled the first church at Jerusalem; Christians who acknowledged and worshipped God the Father Almighty, in the name of Christ, that is, under a belief of that authority and power which the Father of the universe has, for the good of mankind, conferred upon him; and in humility and meekness, in mortification and self-denial, in a renunciation of the spirit, wisdom, and honours of this world, in a love of God, and desire of doing God's will, and seeking only his honour, were, by the gospel, made like unto Christ. Golden religion! Golden age! The doctrine of Christianity was then a restoration of true religion: the practice of Christianity, a restoration of human nature. But now, alas! too many explainers are employed in darkening and making doubtful the revealed will of God, and by paraphrases, expositions, commen

taries, notes, and glosses, have almost rendered revelation useless. What do we see in the vast territories of popery, but a perfect diabolism in the place of the religion of our Lord? doctrines the most impious and absurd, the most inconsistent and contradictory in themselves, the most hurtful and mischievous in their consequences; the whole supported by persecution, by the sophistry of learned knaves, and the tricks of juggling priests. And if we turn our eyes from these regions of imposture and cruelty, to the realms of protestants, do we not find some learned Christian critics and expositors reducing the inspired writings to a dark science? without regard to the nature and intrinsic character of their doctrines, do they not advance notions as true and divine, which have not one appearance of divine authority? but on the contrary, militate with the reason of things, and the moral fitness of actions; and are so far from being plain and clear, free from all doubtfulness, or ambiguity, and suited to the understandings and capacity of men, that the darkness of them renders such pretended revelations of little service; and impeaches the veracity, wisdom, and goodness of God! Alas! too many explainers are clamorous, under the infallible strength of their own persuasions, and exert every power to unman us into believers. How

the Apostles argued for the great excellency and dignity of Christianity is not with them the question; so far as I am able to judge from their learned writings; but the fathers, and our spiritual superiors have put upon the sacred writings the proper explications; and we must receive the truth as they dispense it to us. This is not right, in my conception. I own it does not seem to answer the end of the Messiah's coming, which was to restore Reason and Religion to their rightful authority over mankind; and to make all virtue, and true goodness, flourish in the earth; the most perfect blessing to be sure that God could bestow on man, or man receive from God. This blessing we must miss, if human authority is to pin us down to what it pleases to call sense of scripture, and will set up the judgment of fallible men as the test of Christianity. The Christian laity are miserable indeed, if they be put under an obligation to find that to be truth which is taught by these leaders. In truth, we should be unhappy men, with a revelation in our churches and our closets, if the leaders had a right to make their own faith pass for the faith of the Apostles; or, if we refused it, might lance the weapons of this world at their people. What must we do then as true Christians? I think for myself, that we ought to form our judgment, in matters of

faith, upon a strict, serious and impartial examination of the holy scriptures, without any regard to the judgment of others, or human authority whatever: that we ought to open the sacred records, without minding any systems, and from the revealed word of God learn that Christianity does not consist in a jingle of unintelligible sounds, and new fundamentals, hewn out by craft, enthusiasm, or bigotry, and maintained with an outrage of uncharitable zeal, which delivers Christians to the flames of an eternal hell: but, that the heavenly religion of our Lord consists in looking on the promised Messiah, as the most consummate blessing God could bestow, or man receive; and that Jesus is that Messiah; in acting according to the rules of the gospel, and in studying to imitate God, who is the most perfect understanding nature, in all his moral perfections; in becoming the children of God by being, according to our capacity, perfect as he is perfect, and holy as he is holy, and merciful as he is merciful; and in our whole moral behaviour as like to him as possible.

In a word, to flee injustice, oppression, intemperance, impurity, pride, unmercifulness and revenge to practise justice, piety, temperance, chastity, humility, beneficence, and placability: to turn from our iniquities to the practice of all virtue :