\161 
 
 Three questions resolved
 
 THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 
 OF CALIFORNIA 
 
 LOS ANGELES 
 
 FREDERIC THOMAS BLANCHARD 
 ENDOWMENT FUND
 
 THREE 
 
 Questions refolved. 
 
 VIZ. 
 What is Religion ? 
 What is the Chrijlian Religion? 
 What is the Chrijlian Catholic Church ? 
 
 WHEREIN 
 
 P O P E R Y 
 
 I S 
 
 Proved to have no Claim, either as a Reli- 
 gion, as the Chriftian Religion, or as the 
 Chriflian Catholic-Church. 
 I N 
 
 Three Letters to Efq. 
 
 WITH 
 
 A Postscript on Mr. Humes Natural 
 Hiftory of Religion. 
 
 > , ' -~ 
 
 Men injleaa of fquaring their governments liy the Rule rf 
 Chri/iianity, have Jhaped ChrijViamty by the meafurcs of 
 their Government^ have reduced that Jlrait line hy ti)c 
 crooked; and bunglittg divine and human things together^ 
 have been always hacking and heaving one another ^ to frame 
 an irregular fgure of political incongruity. 
 
 An Account of the growth of Popery a;id arbitrary Power in 
 England, by j4. Marirl, Efq. 
 
 LONDON : 
 
 Printed for A. Henderson, under the Rcyal Exc-.\77:^r, ly^y. 
 [Price one Shilling.]
 
 LETTER the Firft,,^'^^ 
 
 ON .7>/ 
 
 RELIGION. 
 
 SIR, 
 
 SINCE man is made for religion, or 
 fince religion is the principal excellence 
 and perfediion of man ; it muft be a 
 matter of vaft confcquence to affix the idea 
 of religion, with fuch juflnefs and precifion as 
 avoids error and excefs. This being done, 
 the nature of the chriftian religion may be 
 jnore eafily known and afcertained, in its 
 diftinguiihing principles, laws, rules and in- 
 ftitutions. And becaufe the word, churchy 
 has had an hallowed found in the mouths of 
 many; this alfo may be foon determined, 
 in its religious (ciiicy or in its properly catho- 
 lic lignification. 
 
 I Ihou'd define religion, to be, " that firfl 
 obligation on the human powers of under- 
 ilanding and choice, which binds their ob- 
 
 A z 
 
 fervance
 
 . .C.4 ) 
 i fervance of truth, both in fentlment and ac^ 
 tion." in other words, truth is the great ob- 
 je(ft of religion, as it is concerned with the 
 temper, aim, and behaviour of man. 
 
 But as gdod is the infeparable mark, or 
 characleriftic impreffion of truth ; that is to 
 fay, real, durable, eternal good; there muft 
 be an archetype, an exiftence, in which 
 truth and goodnefs are unalienable attributes, 
 eflential, immutable and eternal, which 
 being, \Vo call God. 
 
 The authoritative objed: of religion, can 
 then be no other than God ; becaufe in his 
 perfections we contemplate all that can ex- 
 cite reverence, truft, hope, and joy in us, as 
 intelligent, rational and confcious creatures, 
 abfolutely dependent on the infinitely fu- 
 preme. which muft be the cafe, becaufe 
 truth, or an obvious difference in temper 
 and action, occafioned by its lead, has no 
 operative fixed fignification that can influ- 
 ence and oblige; except in the refource of 
 an authority, that implies power, wifdom 
 and goodnefs, active and diflinguidiing, in 
 all its fovereignty and dominion, for unlefs 
 there be an intelligence at the head of na- 
 ture and exiftence, truth and falfehood, 
 good and evil, wou'd be vague, indetermi- 
 nate ideas ; or wou'd change tlieir appear- 
 ance.
 
 ( 5 ) 
 ance, by vertue of merely contingent condi- 
 tion and clrcumftance. This will be con- 
 feiTed by all, who own, that goodnefs is the 
 unalienable impreffion, or efFedt of truth, or, 
 that every intelligent creature, who has a 
 concern with truth,' has a concern with it 
 as necefTary or efTcntial to his own happi- 
 liefs. I know of none, who are mnflers of 
 reafoning, but acknowledge it is a firil prin- 
 ciple of nature, " to confult its own confli- 
 tution, with the benefits and advantages of 
 life and being." Now, cou'd this end be 
 attainable, by any other meafures than thole 
 prcfcribed by truth, it wou'd follow, that 
 truth and falfehood are unmeaning terms ; 
 or the ide?.s belonging to them changeable. 
 But if good or happinefs is not attainable, 
 unlefs in the direction of truth, there will 
 be an obligation to confult and follow truth, 
 of no lefs weight and moment than the mo- 
 tive of life, eafe, peace and happinefs. 
 
 What the directions of truth, or the will 
 of God, arc, may now be very eafily dilco- 
 vered. and they are what inform or inflrud', 
 in the fcveral relations ot being. y^r uw;;- 
 pit', fuch as in that of creatures to the crea- 
 tor ; whofe care and bounty prefcrvx^s, pro- 
 vides for, and rcfreflics under the perils, 
 wants, infirmities, frailties or weakneiTes of 
 
 nature.
 
 ( 6 ) 
 
 nature, which gives a plan of the reverence, 
 gratitude, love, and humility that make up 
 the homage due to the creator. 
 
 In the contemplation of his attributes of 
 wifdom, and pov^er, made illuftrious by his 
 providence, in the demonftrations of impar- 
 tial univerfal goodnefs, immutable truth and 
 faithfulnefs, we perceive obligations to re- 
 femblance in fpirit and behaviour towards 
 our fellow creatures J even as the correfpond- 
 ing difpofition in us, to promote and produce 
 order, peace and pleafure, is the very union 
 and harmony of the human mind with its 
 God. affured we are, that this obligation re- 
 fults from the law of relation ; iince we 
 are all of the fame nature, have fimilar fa- 
 culties, powers, and perceptions, fenfations 
 and inclinations, that is to fay, we are all e- 
 qually capable of receiving pain or pleafure, 
 either as the truth of action appears to be 
 expreiled towards us, or as there is a viola- 
 tion of truth in men's treatment of us. And 
 becaufe we are capable of the fame fort of 
 impreffions from that attribute of truth, 
 which wc call goodnefs ; the regard to our 
 own felicity obliges to a religious obfervance 
 of truth, in all our focial intercourfes, which 
 ilijll difcover benevolence. 
 
 But
 
 ( 7 ^ 
 
 Butbccaufe thefe branches of religion wilj 
 have all their vigour, energy and confiften- 
 cy, from the care taken to keep up a good 
 decorum in our own breads, or from a con- 
 ftant rule maintained over our own appe- 
 tites, affections, and paflions, [which would 
 be irregular and exceflive, if not under a 
 conftant circumfpection,] there will hence 
 appear another branch of moral obligation, 
 which we denominate, felf-govcrnment . and 
 is what implies, infpection, correction, dif- 
 cipline and fupprefiion of various unreafon- 
 able defires and averfions. neither do we neg- 
 lect that fertile faculty the imagination, 
 which wou'd otherwife be extravagant in its 
 colouring and painting of images, as well as 
 unnatural in the configuration'; of them. 
 
 The conclufivenefs of the reafon or evi- 
 dence, will, by this time, approve itfelf to 
 our moft critical view, in the enquiry we are 
 making after religion, for, you know, S/r, 
 we naturally and reafonably admire what 
 is excellent ; we fupremely admire what has 
 fuperlative perfection, this fupreme admira- 
 tion, is only a different form of exprelTion 
 for, adoration, if therefore we do juftly con- 
 ceive of abfolute and invariable perfection in 
 God, the wifeft, greateft and beft of all pof- 
 fible beings, our admiration will be that of 
 
 unwcari ;d
 
 ( 8 ) 
 
 unwearied fervent homage, the majefty of 
 whofe good neJfs we muft for ever reverence. In 
 like manner, becaufe we are naturally difpo- 
 fed to confide in the moft experienced and 
 unfailing fources of fupply and fuccour, and 
 to rely on thofe friendfhips long known to 
 be fincere and effectual j the certainty of his, 
 whofe prefence and fpirit has hitherto fuf- 
 tained us in life, and fapplied us with all the 
 abilities of being and enjoyment, is an al- 
 mighty, eternal fource, that infinitely de- 
 ferves our firft hope and fapreme confidence. 
 The rcafon and ground of the focial obli- 
 gations will be equally obvious, from the rule 
 of right and fit being univerfally acknowledg- 
 ed, by the claims and expectations which all 
 mankind have upon, and from one another. 
 for however an human mind may be violated 
 by lull, and averfe to doing equally and right 
 to a fellow creature, that very depraved fpi- 
 rit v/ill complain loudly of fuch injury, v/hen 
 done to itfelf. and we know, that all virtuous 
 minds are agreed in the firfi: principles of 
 equity, truth and right. Thefe then are 
 widely fprcading tefiimonies ; and every man 
 mufl own, if able to think, that the inward 
 confcious principle ever finds, what we call 
 truth and right, to fit eafy, and what we call 
 filfchood and wrong, to fit uneafy, on the 
 
 reflection.
 
 ( 9 ) 
 
 reflexion, or, this is the voice of reafon, 
 nature and the God of nature, that we dojti/Uy^ 
 love mercy ^ and walk humbly with our God. It 
 is the GOOD which God has univerfally fli-wn 
 to man. and has the preference everlaftingly 
 to ritual, and the parade of external devotion. 
 
 Religion, is what gives man his whole 
 moral complexion, it llicws itfelf in his vene- 
 ration of truth, righteoufnefs and goodnefs, 
 in all his devotional, and in all his focial intcr- 
 courfe. A veneration oF truth, which fccures 
 his modefty and humility, is a qualification 
 needful to regular and virtuous deportment 
 in all the offices and fervices of humanity: 
 which can never difpenfe with finceritV; up- 
 rightncfs, and benevolence in any profcf- 
 iions thereof 3 but contemplates all beings a- 
 round us, as claiming and dcfcrving from us 
 the ufage and treatment of rational, moralj 
 and accountable agents. 
 
 You will hence, own with me, 5/r, that po- 
 pery cannot he a religion ; becaufe popery 
 can difpenfe widi fincerity and truth, how- 
 ever folcmnly profeflcd ; and can fanftify 
 fueh violations too, with the pica of doing 
 fcrvicc to rcli^^ion. Vet papifts have the cf- 
 frcnt'jrv to deny, that there is any fuch avow- 
 ed princinle in popery, as that of 710 fcuth 
 t^> /r krpt ivl:h heretics. Tho' wc are 
 B able
 
 ( 10 ) 
 able to prove the charge upon them, from a 
 general decree of one of their famous coun- 
 cils, from a particular decree alfo of the fame 
 council, and from the authority of one of 
 their popes. Allow me to place before you 
 thefe authorities in the following references, 
 for " the general decree of the council of Con- 
 " fiance y refpecting fafc-conduct granted by 
 *' fecular princes to thofe fufpefted of herefy 
 
 See, lEnfanfs Hift. counc. of Conjiance 
 edit. I. p. 47. 
 
 " The particular decree of the council of 
 " Conjiance i refpeding the fafe conduct 
 " given by the emperor to John Hufs, 
 See ibid. p. 48. 
 
 " And pope Clement the eleventh's letter to 
 *' the emperor Charles the Jixthy refpeding 
 " the treaty of Altranjiadt entituled, Ck- 
 " mentis undecifni Font. Max. ipijiolae et bre~ 
 " viafeleBiora. Roma ex typographia reve- 
 *' rendae Camerae Apojiolicae. fuperiorum per- 
 " miffu et privilegio." 
 
 If the authority of pope and council be 
 then of any weight, popery can difpenfe 
 with truth and fincerity, even when moil: 
 folemnly promifed and profefled. and if the 
 conilant pradice of that fuperftition can con- 
 firm the helliflj principle, popery is no reli- 
 gion.
 
 '( II ) 
 
 gion. for all whom the priefts fedacc and 
 debauch, are foon reconciled to this diabolical 
 principle. 
 
 Take we another view ; and we fhall eve- 
 ry where find, that an abufivc idea of religi- 
 on, has been greatly owing to a fanciful dra- 
 pery, in which men have dreffed the expref- 
 lions of their homage. We may account for 
 this, fince the world no fooner corrupted the 
 do(5trine and idea of the unity, but they 
 invented deities of various clafs, rank and 
 dignity $ to whom they afligned their refpec- 
 tive departments, offices and honours : the 
 unavoidable confequence of fuch idolatry, 
 would be, to introduce rites, ceremonies and 
 fyftems of ritual and fervice. When thi^ had 
 darkened the whole world, its almighty, 
 tender, and companionate parent, fliewcd 
 his wifdom and prudence in that appointed 
 fyftem of ritual, which made up the civil 
 and political homage of Ifracl. thefe car- 
 nal ordinances and the worldly fanduary, 
 were fuited to counterbalance the idolatrous 
 and numerous ritual of the nations. 
 
 But neither in this, did rcli|i,ion confifl:. I 
 mean, the religion of nature, reafon, and e- 
 verlafting, immutable trudi and goodnefs : 
 this religion could not adopt the hebrew ri- 
 tual, as any part of it. and therefore it was, 
 B 2 thxt
 
 ( lO 
 
 that their prophets do continually teach, as 
 well as their law-giver had done, that they 
 {liould carefully diftinguifh between the po- 
 litical ritual, and the moral conftitution.They 
 fhould do this, fcrafmuch as a man might be 
 extremely exadl in his obfervance of the ri- 
 tual, and yet be deplorably wanting in mo- 
 ral righteoufnefs and goodnefs. virtuous dif- 
 pofitions, which only could avail him of the 
 favour of his fovereign. This is fo plain 
 an obfervation, that an honeft reader cannot 
 eafily miftake, in confulting the old tefta- 
 ment writings, and the gofpel hiftory has 
 fliewn it to a demon ftration. inz. that the ce- 
 remonial fyftem could only be temporal in 
 its nature and tendencies, as it was local in 
 the obfervance and obligation. Such ground 
 is there of that comparative contempt, in 
 thefe declarations, the facrijices of God arc a 
 broke?! fpirit, a broken and a contrite heart, I 
 divttlicith him li'ho is of a contrite and humble 
 fpirif, and to that man will I look^ who is of a 
 poor and cntriie fpirit, and that trembles at 
 my word. But he who kills an ox, is as if he 
 flew a fnan ; he who facrifceth a lamb, as if 
 he cut of the head of a dog: he that offer eth an 
 oblation, as if he offered fwines blood ; becaife 
 he has chcfen his own wavs, and his foul de- 
 
 U^hteth
 
 ( 13 > 
 
 Hghteth in abominations (a). Arguments 
 which conclude, that facrifices and oblations, 
 even under judaifm, had no value 5 except 
 what was given them by the virtuous and 
 moral difpofitions of the offerer, nor could 
 they have any acceptance with the Deity, 
 but as the expreflionsoffmcere piety, and of 
 true devotion, which could not, at all, be 
 in the vidim, or in the oblation, in the meat , 
 or the drink offering; but would wholly de- 
 rive its worthinefs from the fentiment, the 
 aim and fpirit of the owner of fuch vidtim 
 or offering. It would have been ex- 
 tremely ftupid to have imagined, that thefe 
 proviiions for the altar could deferve the 
 friendlhip of heaven, when his are the cattle 
 of a thouj and hills! and from him is all the fruit 
 of the treeSy and the productions of the feld* 
 yeay the world is his, and thefulnefs thereof I 
 how ridiculous to fuppofe, he would eat the 
 llefh of bulls, or drink the blood of goats ! 
 Thefe fymbols of penitence, or of thankf- 
 giving, borrowed all their propriety from 
 the temper of the human breafl, that made 
 the offering. 
 
 The author oithe di'-oine legation ofMofcs, &c. 
 would, perhaps, have better undcrftood his 
 fubject, had he confidered the hebrcw ritual 
 
 and 
 
 (a) If. Ivii. 15. Ixv. 2, 3.
 
 ( H) 
 
 and hierarchy, as exhibiting to mankind the 
 utmoft Gompafs of a civil political-eftablilh- 
 mentj which can, in its own nature, have no 
 higher motives than what are temporal and 
 local. Pfomifes of a future happinefs, would, 
 impertinently have been made to the facrifi- 
 ces, ablutions, and oblations of that republic ; 
 tho' appointed to fecure them the pofleflion 
 of Canaan, their protection and profperity in 
 that country, and their remaining a diilinguifh- 
 ed people from the idolatrous nations. The very 
 drefs of the priefts, and all their allotments, 
 their ornamental robes of office, were intend- 
 ed to command refpect and reverence j and 
 they had diftinct orders of the priefthood, 
 and one arch-prieft among them who had 
 the pre-eminence. This conftitution, was 
 fuitedtothc country, condition, political con- 
 il itution of this people, and anfwered many 
 wife, temporal ends and purpofes: but could 
 not in its own nature and tendency, be con- 
 lidered, as the religion of that people 5 be- 
 caufe, both the fervice itfelf and the end of 
 the obfervance were bodily and temporal. So 
 the oblations of iirft fruits, annexed the blefT- 
 ings of fruitfulnefs to their trees, to their 
 vineyards and their lands j and their facrifices 
 fecured to them the health, increafe, and 
 profperity of their cattle ; their ablutions or 
 
 wafhings
 
 ( IS ) 
 
 tvafhings contributed naturally to their owrt 
 cleanlinefs and health, national fcftivals, had 
 the promife of national protections. All 
 thefe compliances might be made, where the 
 love of God, of righteoufnefs, truth, and good- 
 nefs were not found. Religiony which is con- 
 cerned with truth and eternal life, the prin- 
 ciples and motives that are fpiritual and hea- 
 venly, remains quite a diftinct fyftem. 
 
 The hebrew ritual and hierarchy, yet ferves 
 to (hew to the world, that no eftablilhment 
 of religion, is either practicable or poffiijle. 
 There may be fyftems of ceremony, opinion, 
 and ritual, recommended by civil temporal 
 motive j but the religion of man, will bear no 
 fuch appointments, nor admit of any kind of 
 human terror or allurement. 
 
 We might thus proceed in our concep- 
 tions of religion, and affirm, that fuch is its 
 divine nature, that no expreffions of devo- 
 tion, however warm and animated, will de- 
 termine either its purity or its reality. My- 
 Aics and wild enthufiafts, we know, arc ^cd 
 and nourifhed upon an extravagant and mad 
 devotion, founds and ceremonies give a paf- 
 fionate entertainment to thoufands, who 
 place all their confidence in the homage, and 
 conclude, becaufe they were vehemently af- 
 fe(5led thcmfelves, that their deities have been 
 
 altogether
 
 ( i6) 
 
 altogether as much agitated and influenced : 
 tho', all the while, they have forgotten, that 
 thefe fervours of the mind and meltings of 
 the fpirit, can have no religion in them far- 
 ther than they mend the heart, moralize the 
 fentiment, and regulate the life. Prayer, praife, 
 and penance have no good meaning, without 
 integrity and honefty j or without an uniform 
 unreferved obedience to the moral fyftem of 
 truth and goodnefs. and the more animated 
 the devotion, feparated from the moral in- 
 fluence, the more delufive and deadly the in- 
 fatuation , The chrijiiafi conjiitution can have 
 no one feature taken from the hebrew hierar- 
 chy, or from any of the invented-fyflems of 
 faith or worfhip, found among the profeflbrs 
 of chriftianity. The dream is unnatural, 
 of any civil eflablifhment of religion, quite 
 fo of the chriftian religion I fmce the fen- 
 timent, the tafte, the capacity of each indi- 
 vidual chriflian, has an equal claim to all the 
 privileges and emoluments of the gofpel. and 
 there can be neither law-giver^ nov judge 
 found, among all the difclples of Jefus. 
 
 Thefe obfervations would have been of 
 unfpeakable fervlce to mankind, had they 
 but preferved the diftindion here made be- 
 tween the ritual and the moral, under 
 the hebrew conftitution. But in the per- 
 
 verfenefs
 
 (J7) 
 
 verfenefs of mankind, they, on the contrary, 
 have fooliflily and abfurdly fancied, that be- 
 caufe this ritual claimed a divine inftitution, 
 therefore a ceremonious ritual muft be effen- 
 tial to religion, and moreover, that the more 
 pompous and flriking the ritual, the more fa- 
 cred, venerable, and efFedtual to the ends of 
 devotion. May we not fay, w^hat a wife 
 teacher faid in another c^iQ^from the begining 
 it was not fo. and that 'whatever belongs to 
 religion, is fimple, moral, invariable and 
 eternal. 
 
 How indeed fhould it be otherwife, when 
 its feat is no where elfe but in the mind of 
 man ? and owes all its exiftence there, to in- 
 duftrious application, and to a virtuous ufe of 
 all the powers and faculties, under the means 
 of culture and improvement. Religion is 
 owing" to thofe labours of attention and exa- 
 mination of evidence, which conftitute fenti- 
 ment, tafte and charadter. Hence it is, that 
 no man will be. ever qualified to prefcribe and 
 give law to the conception and difpofition of 
 another, in point of evidence, and to its me- 
 thod of gaining his alTent ; or can ilicw him, 
 which way his reverence, truft, hope, and joy 
 in God can be befl excited and cxerclfcd, 
 by a form of worfliip. Every man will make 
 a judgment for himfelf. Truly it is unac- 
 C countable
 
 ( i8 ) 
 
 countable that men fhould be fo prefumpti- 
 ous, in matters of religious faith and worfliip, 
 when we never knew, or read of any man, 
 who pretended an ability of forming and mo- 
 delling the moral temper and tafte of another, 
 at his own pleafure. where and when did he 
 live, who would undertake to make that man 
 honeft, who had a pilfering fpirit, and de- 
 lighted in cheating and over-reaching? or that 
 man fmcere and faithful, who was pradtifed in 
 all the arts of diffimulation and hypocrify ? or 
 to make him compaflionate and fympathiz- 
 ing, who is utterly infenfible and unfeeling? 
 to give moral character or difpolition, is more 
 than the Deity himfelf propofeth to do to 
 any one intelligent creature, whom he leaves 
 free, that he may become religious or moral. 
 Liberty, freedom, that which is innate and 
 connatural to the faculties and powers of the 
 human foul, in the exercifes of thought, re- 
 flection and choice, is indifpenfibly requifitc 
 to whatever can be juflly denominated, or 
 deemed religious. No kind of human au- 
 thority can therefore be admitted into the fe- 
 cred province of religion. The attempt is 
 as vain as infolcnt ; and can do no more than 
 Hiew the folly and pride of the rude preten- 
 der. And yet, fuch has been the deplorable 
 ignorance and barbarity of the world, that, in 
 
 all
 
 ( '9 ) 
 
 all ages and countries, men have more or lefs 
 connived and countenanced, nay, rever'd and 
 obeyed the infinuating, imperious prieft ; and 
 thereby have preferved and cherilhed the 
 wide impoflure. 
 
 Such are my fentiments on religion ; they 
 are given you, Sir^ without any referve or 
 reflraint, as I could beft form a judgment on 
 the divine theme. In my next, as I promifed, 
 you may exped: as much freedom on the 
 chriflian religion. 
 
 Believe me, 5/r, to be. 
 
 with great veneration. 
 
 Yours 
 
 #'-% AS /^\ 
 
 C 2 L E T 1^ E R
 
 ( ^o ) 
 
 LETTER the Second, 
 
 ON THE 
 
 Christian Religioit. 
 
 s I ^, 
 
 To fome thoughts fent you on reli- 
 gion, I proceed to offer others on the 
 chri/lian religion ; which I fhall confider as 
 diftinguiflied from all other fyftems of faith 
 and worship . 
 
 And here, from the divine oracle, a fine 
 fubjed: opens, well defer\'ing of our admi- 
 ration, becaufe of its real excellence and glory. 
 A firft difcoveryj which you will make whilfl 
 furveying this fyftem, is, the religion of na- 
 ture, reafon, and focial obligation preferved 
 and prefented in all its divine fimplicity, 
 plainnefs and purity. Not a fingle branch 
 maimed, injured, or mutilated : but the 
 whole moral recovered from under all the 
 obfcurity, that ignorance, pride, prejudice, 
 vice and idolairy had fpread over its fair, di- 
 vine complexion, the prifline energy and vi- 
 gor
 
 ( 21 ) 
 
 gor reftored in all the precept ; and the va- 
 ried do6trinal views of the nature and influ- 
 ences of truth are fo given, as are befl: fuited 
 to diffipate and difpel the gloomy and dark 
 cloud of ignorance, to w^eaken the refiftance 
 of prejudice and luft, and to convince man- 
 kind, of the moil friendly afped vrhich 
 truth has on the v^orld. 
 
 Every of the operations of truth are thus 
 remedial and reftoratlve ; for they exhibit 
 the love and goodnefs, the propitious be- 
 nignity of God to the depraved and lapfed ; 
 and fo, do powerfully excite the relentings 
 and penitence of the wanderer. AU this 
 while, the great teacher profeffeth, he came 
 not to relax a lingle precept of morality, nor 
 to connive at any one of the filly and wick- 
 ed inventions of mankind, which debauch 
 the fentiment and debafe the nature of man. 
 
 What then, and wherein may we conceive 
 of any thing which diftinguidies the chrif- 
 tian religion ? can any thing be found in 
 the chriftan religion of more importance, 
 than we have already difcovered in our view 
 of religion ? 
 
 I fhould verily be of opinion, there can 
 be nothing more important -, and yet, tliiit 
 the chriftian religion does afford us diftiii- 
 guifhing advantages. Is not this one diilin'^t 
 
 an^i
 
 ( 12 > 
 
 ktid peculiar excellence, in the chrifiian 
 fyftem, viz, its excluding all fanciful ritual 
 and ceremony, as well as^ thofe political in- 
 ftitutions which were made under Judaifm ? 
 When the fpread of fuperftition had become 
 univerfal, the whole term or condition of 
 man's acceptance, is now fhewn to be moralj 
 and not the leaft place given to figure, fym- 
 bol, type, or imagery, fo that repentance and 
 remijjion^ becomes the peculiar glory of the 
 gofpel fyflem. And becaufe mankind have 
 been loading themfelves with difficulties and 
 perplexities about a future-ilate, this inftitu- 
 tion has iherwn, that life and immortality do, 
 and fhall arife out of the principles of truth, 
 righteoufnefs and goodnefs. that the fouKs 
 immortality is not a natural, but an acquired 
 principle, that the real chriftian fhall not 
 come into judgment j but is already paffed 
 from death unto life ; that the law of the fpi- 
 fit of life does ad:ually make men free from 
 the law of fin and death, thus certainly is it 
 eternal life, to receive the gofpel-evidence, 
 and conform to the defign of this inftitution. 
 The delivery of fuch a dodrine as this, 
 would naturally require fome fuitablc attef- 
 tatlons to his divine charadier and mifijon, 
 who was the rcvealer. and accordingly, there 
 was fuch a train of evidence, as compleat- 
 
 ed
 
 ( 23 ) 
 cd the teftimony 3 to the end that mankincj 
 might not remain doubtful or unfatisfied in 
 the dodlrine. and hereupon the perfbn who 
 receives the teftimony concerning Jefus, does, 
 virtually, y^/ fo bisfealy that God is tnue. And 
 verily, had not Jefus made known the di- 
 vine plan of peace and good will to men, 
 no fuch apparatus of tcftimony would ever 
 have been given ; nor could he, with that 
 confidence we find him doing it, always ap- 
 peal to the teflimony, as proving, his doc- 
 trine had all its authority from the father, 
 allowing himfelf to be an impojlor^ if the 
 nature of the evidence be not fuch, as will 
 determine him the fon, or well beloved of 
 God. once he declares, that what he had 
 taught men about eternal life, was the very 
 fame thing, as if the father himfelf had faid 
 it J for fays he, I and my father are one. 
 
 No controverfy could remain about the 
 divinity of the gofpel fyflem, would but 
 mankind honeflly confcfs, that it allows of 
 no fort, no degree of pre-eminence or au- 
 thority, in, or among any of its profefTcrs ; 
 and does abfolutely exclude an hif.rarchv. 
 it docs this, with great perfpiculty and (iif- 
 tin^lnefs, as Vv'ell as folemnity ; tho' the 
 pompous, worldly thing had been appoint- 
 ed under the hebrcw poiitical eftablilinnent. 
 
 (Meat
 
 ( 24 ) 
 
 Great part of St. Paul's epiftles is employ^ 
 ed in (hewing the abhorrence which chrif- 
 tianity has to fuch appointments, and the 
 divine Jefus has cxprefsly declared, that no 
 man can become a difciple of his, unlefs he 
 be free from pride, lufl of power, and 
 avarice, and as much eftranged to ambi- 
 tion, as the infant, in all its innocence, ex- 
 cept ye become as little children^ ye cannot enter 
 into the Kingdom of Heaven, and they, whom 
 he pronounceth to be in the firft clafs of the 
 bleffed, are, the poor in fpirit. This is fo 
 clear a doctrine and principle of chriftianity, 
 that he declares, a camel might as eafily go 
 thro' the eye of a needle, as a man approve 
 bimfelf a difciple of his, who retains a luft 
 of power and riches, for which reafon he 
 has forbidden all his followers, calling any 
 man majler or rabbi j or their being called fo 
 tf others. And if ?,ny of them thirft after 
 pre-eminence, he fhall be the fervant of all; 
 or accurfed, as was Cainaan. 
 
 So far was the Gofpel inftitution from ad- 
 mitting of worldly motive, that the twehe 
 and the feventy, when endowed with healing 
 powers, which were to afford relief to the 
 wretched and diftempered, throughout Judea, 
 are to have no compenfations, fees, or rewards 
 from the benefitted people, more dian their 
 
 food
 
 ( 15 ) 
 
 food and lodging. And notwkhftanding the 
 apoftles did long retain a notion of the Mef- 
 fiah's kingdom being temporal, yet all their 
 writings do abundantly (liew, there is nothing 
 like an hierarchy in the gofpel conftitution. 
 The fcheme of power and authority in faith 
 and worfliip, is quite paganilh, in the opinion 
 of OUT Lord j^y^ know, fais he, that the princes of 
 the Gentiles exercife dominion over them, and 
 they that are greats exercife authority upon 
 them, but it f jail not be fo among you. 
 
 No matter then how early it was, that 
 men, called chriftians, began to devife a po- 
 litical fyftem, and to eflabhfh a jurifdidlion 
 over faith and confcience j no matter how 
 fpecious the arguments, drawn from tempo- 
 ral convenience, detached from prefcription, 
 cuftoms, or inveterate prejudice, the hierar- 
 chy is a manifeft departure from chrilHanity ; 
 it has no fupport on the original, plain gof- 
 pel inftitution j and is as diametrically oppo- 
 fite to the heavenly religion of Jcfus, as any 
 two things can poflibly be. to which corrup- 
 tion of chriftianity, muft be afcribed all the 
 difgracc and difcredit, all its want of fpread 
 and efficacy, and all the evils and confufi- 
 ons which have been fathered upon it, in 
 all ag<fs. 
 
 D How
 
 (26) 
 
 How eafy is it now, to account for the 
 rife or origen of popery ? luft of power, am- 
 bition, avarice, and fenfuality gave concep- 
 tion and birth to popery, vice faftning on 
 the minds of the clergy, was fatally cherifhed 
 by the fu perdition of Constantine, the 
 firft chriftian emperour : the civil honours 
 which he heaped upon them, begun the 
 union between the church and ftate ; and 
 became a precedent of the moft unnatural 
 alliance. Yet, popery would arrogate to 
 itfelfthe religion of Jefus, when it bears no 
 more refemblance than there is between the 
 wolf and the lamb ; or between the ferpent 
 and the dove. It would be as unnecelTary 
 to offer any laboured argument to prove, 
 that popery and the chriftian religion, are 
 not one and the fame thing ; as it would be 
 to prove, that white is not black; or that the 
 moon is not a chediire cheefe. A man ac- 
 quainted widi his New Teftament, and that 
 knows any thing of popery, would aflbon 
 exped; to find in that revelation, a fyftem of 
 magic, forcery, or diabolifm ; or of the mofl 
 grofs idolatry, as a fyftem of popery, a fuper- 
 ftition that contains the very extremes of 
 abfurdity, idolatry, ignorance and cruelty. 
 No man can embrace popery, but by renoun- 
 cing his fenfes, facrificing his reafon, re- 
 proaching
 
 ( 27 ) 
 proaching all his intelle<5lual powers, and 
 protefting againft the plainnefs and fufficien- 
 cy of the gofpel, as a rule of faith and wor- 
 fhip. for the papifl refigns himfelf implicitc- 
 ly to the guidance of an order of men, call- 
 ed, priejis j and depends on a ritual of devo- 
 tion, utterly averfe unto, and wholly un- 
 known in the New Teftament. a fyftem of 
 liturgy, one would think, calculated rather to 
 ridicule and burlefque, than aiTift or encou- 
 rage devotion. would you conceive an idea 
 of the archetype of popery ? you have it in 
 pagan idolatry, and in the pharifaical abufe 
 of the hebrew ritual and hierarchy, the de- 
 pravity of the Jewirti teachers, the vices of 
 pharifaifm, condemned in the ivo's denoun- 
 ced by the divine Jefus, give a lively image 
 of the fpirit and genius of popery : which 
 has reverfed the gofpel fyflem in all it* te- 
 nets, doctrines, cufloms, principles and prac- 
 tices. 
 
 How came It then, that popery could 
 ever gain any footing, or fpread in a pro- 
 teflant country ? 
 
 Strjinge it fhould j yet many reafons may 
 be affigned. I will lay them before you, 
 with all the perfpicuity I am able. You 
 know, S/r, vice prevails, immorality has 
 fatally fpread among us. men grow vain and 
 D -L wanton.
 
 ( 28 ) 
 
 wanton, and a difiipation' of thought, is too. 
 general or ccmmon. that will be mod ac- 
 ceptable, which does moO: exciife the labour 
 of examination and enquiry. This helHfli fu- 
 perftition fooths the guilty fpirit, gratifies the 
 lud ', grants indulgences, provides the fpungc 
 for fins, by abfolution. 
 
 Popery puts on the air of chari y in a pro- 
 tcilant country, and abounds in alms givings 
 and tenderncfies to the poor and mifcrable. 
 artfully infinuating into the vulgar by this 
 llratagem. 
 
 Popery pleads a great rcfcmblance in her 
 faith and worlhip to thefyftcms, fymbois, and 
 li.urgy, adopted by fome protcftants. in which 
 fimilitude ihe has plaid ofl' her arguments 
 with the grsatcft plaulibility, and moil hor- 
 rid fuccefs ! and it is to be lamented, that 
 proteftants who avov/ the fole authority of 
 the gofpel, as a rule of faith and woifliip, 
 ilioiild retain rites, ceremonies, ciifloms, con- 
 feillons and liturgies, fo anajagous to popery, 
 furely great advantage is thus given to that 
 fuperflidon j for few vvill dirtint>uirh between 
 the argummtum ed bomine?72^ and the truth 
 and reafon of things. ?v'Ioreover,v/hatha'^ con- 
 tributed much tothefprcadofthis fuperllition 
 among protcitants,has been,ihe great venera^ 
 tion of popery, profeikd by churchmen, 
 
 as
 
 ( 29 ) 
 
 as the mother of them all! ever attended with 
 a contemptuous, difdainful eye cad on the 
 proteftant, that dares to remove to a yet great- 
 er diftance than themfeh'es from that fuper- 
 ftition, and from churchifm. this is an open 
 encouragement given to the vulgar, to think 
 favourably of popery, as the true religion of 
 chriftians. 
 
 Great writers have fhevvn the danger there 
 is, in giving fuch connivance to a fuperfti- 
 tion, that would fubvert all equal govern- 
 ment, and is an open profefTed enemy to the 
 liberties of mankind, civil and religious ; 
 which afTumes an authority of depofing 
 princes, and difTolving the mofl folemn 
 oaths and pledges of fealty and allegiance, 
 many have wondered, that no remonftrances 
 among us could have any effed: : but they 
 did not know, that there has long fub- 
 fillcd a coalition between popery and the 
 
 prime m r ? what, if the principal papifts 
 
 have given their influence and interefl: at the 
 cled:ions, in confidcration of fuch connivan- 
 ces ? However this, an inftance among 
 
 many, I could mention, of the daring mea- 
 fures of papifts in perverting protcilants, and 
 debauching, with their peflilent fupcrftition. 
 for not content with corrupting vaft numbers 
 of the more ignorant and poor, they have 
 
 even
 
 ( 3) 
 even laid hold on ftudents, young gentlemen 
 of family and fortune. " one, the only fon of 
 Mr. *******, late member of parliament for 
 a burrough in the weft, who was fent to 
 our principal univerfity ; a youth of family and 
 fortune, they did actually pervert." In fuch 
 open defiance of our laws, has popery been 
 long making great progrefs. and whether the 
 threatning confequences are not formidable, 
 may well deferve the confideration of fuch, 
 who are able to difcern the ineftimable value 
 of our civil and religious liberties, laws, and 
 conftitution. But whether we have fufficient 
 numbers of thefe, left among us to fave a fink- 
 ing country, God only knows. It would be 
 far from us, after all, to defire any pains or 
 penalties fhould be inflid:ed on men, becaufe 
 they have an extravagant ritual, and are fond 
 <;f worlhipping a troop of deities or demons: 
 or for faying prayers by tale or number, 
 either to real or imaginary faints : for vene- 
 rating a wafer or crucifix, fince he who can 
 fcafl: his foul, either on gold, filver, or pre- 
 cious fiones, or who can beft relifli wood, 
 hjy, or ftubblc; fliould only have our pity, and 
 weoughttowiili him a lefs depraved appetite, 
 but fo long as the papift holds opinions fub- 
 verfive of morality, deftrudive of fociety, 
 dangerous to the civil and religious rights of 
 
 man-
 
 ( 3' ) 
 mankind, z. e. fo long as the hand of popery 
 is againft every man; fo long every man's 
 hand (hould be againft popery. The voice of 
 nature, of fclf-prefervation is loud in thebreal^ 
 of every proteftant againft this fuperftition. 
 
 This, iS/r, is not the language of preju- 
 dice, or of hypothecs, fee the opinion of an 
 apoftle, the kingdom of Godj the chriftian re- 
 ligion, confifis not in meats and drinks^ but in 
 righteoufnejs^ peace ^ and joy. Proteftants ought 
 therefore to baniih from them, every thing 
 that has a limilar complexion to popery, all 
 claims of power and pre-eminence ; every 
 thing that looks like a ritual of human in- 
 vention, and till this is done, there will be 
 but little difference between their fyftem, and 
 that of popery, for a political-church, with 
 civil dignities, offices, powers and diftindi- 
 ons, has a worldly complexion ; and will be 
 of the nature of that very fuperftition, 
 which is exprcfsly difowned and condemned 
 in the doctrine of our Lord. 
 
 In the above inveftigation of the theme, 
 I prcfume to have fully proved, that the 
 chriftian relio;ion forbids all officious cere- 
 mony and pompous ritual ; and gives no li- 
 -cence to the devices of human imagination ; 
 that it dlfowns all diftlndions of pre-emi- 
 nence and power : and allures us, that God 
 
 will
 
 ( 3t ) 
 will put down all rule, all authority and 
 power, and that this Jefus, the chriftians 
 one Lord, fhall reign till the father has put 
 under his feet all thefe things. Never till 
 then, will Jefus be able to exhibit his reli- 
 gion in all its purity, fpotlefs luftre, and 
 glory. 
 
 If thefe epiftles are not difagreeable, you 
 may expect a third upon the chriflian- 
 catholic-church. in a feafon of fuch ge- 
 neral corruption, as the prefent, poffibly, 
 it may prove a theme, which will afford 
 fome ufeful interefting reflexion. 
 
 I cannot Siry 
 
 but fubfcribe myfelf 
 
 Yours 
 
 
 LETTER
 
 ( 3) ) 
 
 LETTER the Third, 
 
 ON THE 
 
 Chrijlian - Catholic - Church. 
 
 SIR, 
 
 As the plainnefs and fimpllclty of reli- 
 gion, are deducible from the univer- 
 fality of its obligation ; and as the chriftian 
 religion is diftinguifhable from all others, by 
 its purity and fpirituality, we might be led 
 f eafonably to expect, that the chrijiiafi-catho^ 
 lie-church would confifl of a fpotlefs, chafle 
 body of undcfiled profeiTors. And ^Oy in 
 truth it will be found to be, when we come 
 to form a judgment of it in its native, un- 
 corrupt, and genuine character. It will be 
 fuch, notwithdanding the vulgar idea, the 
 current conception of church, and of the ca- 
 tholic church has been, in moft ages, ex- 
 tremely confufed, vague and indeterminate-. 
 As far as each and every adapted fydcm had 
 departed from the original canon, they have 
 miflakcn the chriflian religion; andintheplace 
 E of
 
 ( H ) 
 of it, they have put, church, and the catho- 
 . lie-church. All bigots, of proteftant name, 
 who would pretend a derivation of fpiritual 
 powers, and of facred indelible character, 
 whether they will own it or no, borrow from 
 that forcerefs, the romiih or the papal dif- 
 tinction. Some of them, would have the 
 term, church, to deferve the moft fignifica- 
 tivc and emphatical meaning, when applied 
 to their little communities j merely becaufe 
 tbev have bye-laws and rules of admiffion, 
 without which, none may be permitted to 
 partake of their myfteries. And mofl: certain- 
 ly, churchifnij implies always in it, fome fort 
 of fpiritual power, authority and domination, 
 for, even where there are no civil aids, no 
 fecular honours and privileges conferred, 
 there will be fome impoiing fpirit^ that dares 
 to prefcribe and give law to confcience. And 
 all chu?'ch-men whatfoevcr, are for interpret- 
 ing holy fcriptures for others, they will make 
 their own (t\\(^ the flandard. and do charge 
 with damnable herefy and blafphemy, the 
 different opinion ! fo that they ever expect 
 men ihall think with them, if they will have 
 any fellowlhip or communion, this is church- 
 tj'm, among all denominaiions. 
 
 The word, church, has nothing in its ori- 
 ginal meaning that is facred. St. Luke ufeth 
 
 the
 
 ( 3f ) 
 
 the word, ecclefia^ for the Ephefian mob -f-. 
 And it flood to exprefs any concourfe of peo- 
 ple. In the religious ufe of the word, by 
 the pens of the New Teftanient writers, it 
 meaneth, " a number of chriftians met to- 
 " gether, in any place, for the purpofes of 
 " chriftian worfliip." It matters not, whether 
 in a private houfe, or in a more fpacious place 
 of concourfe. And when the word, church j 
 is dcfigned to comprehend, all chriftians, it 
 then may properly have affixed to it, the 
 idea of catholic-church, the word catholic 
 being a compound of xara and o\oq. And 
 is once ufed in the New Teftamcnt. vi'z, in 
 Acii iv. 1 8. where the Apoflles are 'Z',6c/^ 
 prohibited fpeaking in the name of Jefus. it 
 may then lignify, a totaU or a ii-hole. Afk 
 now a papifl: what he meaneth by the church, 
 and by the catholic church ? -He will more 
 ordinarily convey an idea he has of the 
 whole hierarchy, from the fecular and regu- 
 lar pricfthood of the lowcil clafs, up to Popes, 
 Cardinals and Councils. But tl-ic more em- 
 phatical idea he has of the term, catholic, is, 
 of all them who aic dc\oted to that fu- 
 pcriliition. 
 
 Church, in the moulh ofa proteftant, who 
 is glorying in a civil cdablillunent, has cer- 
 tain civil aavanta2,es belonuin'^r to it; immu- 
 E 1 nitics 
 
 \ Ad xi.\", 32.
 
 { 36 ) 
 nities and emoluments which diftinguilh it 
 from all others around him. And here, the 
 better to enter into the fpirit of chiirchifm^ if, 
 it will be proper to examine, how the pre- 
 judice becomes fo very prevalent or power- 
 ful? if I am not egregioully miftaken, much 
 emphaiis is laid on the vertue of conjecrati- 
 ons. The efficacy of which is of fuch im- 
 portance, as to give the appellation, church, 
 to an edifice that has once had the honour 
 of fuch prieftly operations, a degree of real 
 holinefs is thereby communicated, fuch as is 
 fuppofed fufficient to render the prayers and 
 praifes offered in it the more acceptable. In 
 this article of churchifm, St. Stephen feems 
 unhappily to have been an arch-heretic j for 
 in his apology, he ridicules, or fatyrizeth all 
 fuch notion of holinefs of place. Solomon y 
 fais he, built him an houfc, hoivbeit the Mofl 
 High dwells not in temples ?nade ivith hands , 
 for heaven is his throne, and earth hisjootjiool : 
 ivhat houfe idll ye build for me, faith the Lord, 
 and what is the place of my reft ? hath not 
 mine hand made all thefe things ? g. d. to 
 what manner of purpofe has been the pricflly 
 confecration of place, or of edifice ? 
 
 I could wifh this brar.ch of churchifjn 
 had flaid with papal Rome, and never mi- 
 grated or fp^edid ar.y fard:icr. but you know, 
 
 Sir,
 
 ( 37 ) 
 <J/r, there are others, who will have the 
 church to be of I'yrian order, in its ftrudture 
 and fabrication, the model is taken from So- 
 lomon's porch, built by Hiram ; which had 
 two pillars of exquilite workmanfhip, curi- 
 oufly embellifhed and richly adorned, the 
 one called y^r^/Vz./.^.eftablilhment: the other 
 BoaZy i. e. power or ilrength. i Ki7i^s vii. 
 21. Who think you, Sir, could refufea con- 
 fecration to fuch a line building?~andwhocan 
 find in his heart, to give up an inflitution 
 of fuch great antiquity ? indeed, in the con- 
 fecration of churches, the office is taken from 
 the hebrew fyftem, becaufe unluckily there 
 were no materials to be found in the chrif- 
 tian canon. 
 
 Another ground and fource of churchlfm, 
 is, the confccration of titfic. days of diftind: 
 holinefs, communicated by the birth of iome 
 faint, or by the death offomemartyr.be- 
 fides weeks of penance, and odiers of illumi- 
 nation, lefs otfence at tlicfe confecrations is 
 not found in St. Paul, tiian that we before 
 found in Stephen. 7} ohfcr-jc days and months^ 
 times and years , I am afraid cf ycu, left Have 
 bcfto-wed upon yen la/bcur in i-iiin. A fupcr- 
 ftition this, which tcc/!; its rife among pa- 
 gans, who had their hicl.y and their wiluch 
 days. And thcfirft convert:- f.-cm heathcn- 
 
 ilm
 
 ( 38 ) 
 
 ifni to chriftlanity, were much addicted to 
 thefe obfervances. a fuperftition ftrangely 
 continued and rooted among chriftians. and 
 yet, not fo very aftonifhing neither, when it 
 is confidercd how many indulge to all the 
 idlenefs of credulity ; and that the moft 
 abfurd and ridiculous things, have always 
 had very warm advocates among church- 
 men, however famous they may have been 
 for learning and devotion. 
 
 I mentioned times of failing. In thefe fea- 
 fons, fuch as Lent and the flationary-week- 
 ly fafts, the diftindtion is chiefly made, by 
 the mortifying exchange of Jifi for Jiefi ! a. 
 church-diiference is put between one fort of 
 food and another : in dire6t contradiction to 
 the teaching of Jcfus, who fais. they are with- 
 out underjlandhig^ who place any moral un- 
 clcannefs in meats ; for, whatfocuer enterrth 
 171 at the mouth goeth into the vifcera^ and is 
 thrown of by the bodily fecretiojjs. whereas the 
 things which defile a man^ are '-..hat proceed 
 out of the mouthy and have their origin in the 
 heart (a). And St. Taul mentions the 
 church-injundions oi abftaining from mcats^ 
 as a dodlrine of demons ; as well as that of for- 
 bidding to marry (b). The inftitution of the 
 gofpel condemns thefe diftindions 3 and the 
 
 church- 
 
 (a) Ma tic. XV. 1620. (b) I T'/ot. iv. 3,
 
 ( 3!)) 
 
 church-faftlngs, are, in themfelves ridicu- 
 loufly abfurd, as well as impioufly anti-chrif- 
 tian. Their antiquity will no more flamp a 
 fanctity upon them, than it does on falfehood 
 in the devil, in that he was a liar from the be- 
 ginning. 
 
 Confecration of perfons, conveyance there- 
 by of indelible character, from the frentic 
 dream of deriving authoritative powers from 
 the apoftles, is the very bulwark of church- 
 ifm. This confecration of perfons, fuppo- 
 fes in it, an ability communicated, by epifco- 
 pal ordination, of giving efficacy to the word 
 of God, and to the inftitutions of chriftianltv, 
 befides the power of abfolving the confciTing 
 criminal. Dod^ivell affirms, that the whole 
 efficacy depends on the prieft. thefe arc the 
 things he affirms, 'viz. " that the reception of 
 *' the elements is no otherwlfe necellary to 
 " the Tcmifilon of fins, than as it obliges us 
 " to depend on the confent of the pricil';-, 
 " who alor.ecrji obliirc God to ratify in hea- 
 '' ven whatis tranfacted by themon earth (a)," 
 " All indifferent judges mull: prefer the pow- 
 *' er of obliging God to open and (liuthcavcii's 
 " gates, before a thoulanvl kiiigdonis (b)/' 
 And Huh iais, " let the bilhop be honoured 
 " among you as God (e)." And fuch is tiie 
 
 furpriling 
 
 (a) See his premonition to his cpillolary difcourfc, p. 66. 
 
 (b) See his ParacMicfis. p. 222. 
 
 (c) J'wo nvUtik-:.. p. IJi.
 
 ( 4 ) 
 furprlfing degree of prieftly authority, in the 
 affair of abfolution, " that heaven itfelf is 
 " faid, to wait the fentence from the priefts 
 *' mouth, and God himfelf follows thejudg- 
 " ment of his fervant the prieft (a)." It is 
 not eafy to imagine any thing more extrava- 
 gant than churchifm is, in the article of con- 
 fecratlon of perfons ; as appears from this 
 ihort fpecimen. And this fuperftition has 
 gone fo deeply into the imaginations of fome, 
 that they have concluded the very liturgies 
 devifed by priefts, to be no other than the 
 dictature of the Holy Ghoft. I could refer 
 you to the opinion of one divine, who wri- 
 ting on the liturgy of the church of England, 
 fals, " not a tittle of it but what was by the 
 *' dictate of the Holy Ghoit, and I fhould 
 " think myfelf accurfed if I were notable to 
 *' maintain It. Blame not my holy zeal if I 
 " do vindicate that faving book againfl the 
 " fchlfmatlcks greateft exceptions, certain- 
 *' ly therefore bleffed are they which die in 
 " maintaining the fervice book, which can, 
 *' without contradiction, father the very ce- 
 " remonles of It upon the Holy Ghoft (b)." 
 This is the pillar of churchifm. but tho' the 
 image might be taken from the porch of 
 
 Solomon 
 
 (a) Sparrow's fcrmon of abfolution, p. 15. 
 
 (b) Dr. Swadling's fcrmon, &;c. p. 149.
 
 ( 41 ) 
 
 Solomon, it has no fhadow of an exemplar 
 in the gofpel fyftem. The keys given to Pe- 
 Ur, have no other meaning, than that of his 
 iirfl: preaching the do(3:rine of the refurrec- 
 tion to jews and gentiles, and none of the 
 apoftles ever owned, any more than he ever 
 claimed, a pre-eminence. St. P^w/ withftood 
 him to the face, when he was to be blamed. 
 And Peter himfelf forbids any one taking 
 the paftoral care of the ?LOQk^ from Jilthy lucre , 
 or as Lords, or rulers over God's heritage, and 
 gives them in charge, to approve themfelves 
 exemplarily, as they will anfwer it to the chief 
 fhepherd. And in the article of bindi?jg and 
 loofing^ which Jefus gave the apoftles, there is 
 this only plain, fimple, divine meaning, viz. 
 that the fyftem of truth and grace, which 
 they fhould promulgate, would give man- 
 kind the unalterable terms of pardon and life, 
 thus, whatever the gofpel doctrine does bind 
 on earth, (liall be bound in heaven; and what- 
 ever it abfolves on earth, ihall be abfolved in 
 heaven. But beyond this, the apoftles had 
 no power, and it was at their everlafting pe- 
 ril, that they themfelves taught any other 
 doctrine, than that wlilch their mafter had 
 iirft tauf^ht them. And as to the vcrtue of or- 
 dination, we are aflured, that even from the 
 choice and appointment of Jefus himfelf, it 
 F did
 
 _ ( 42 ) 
 
 did not convey indelible charader. for Judas, 
 one of the twelve, vi^hom he had chofen and 
 ordained to the apoftolate, proved a traitor. 
 And St. Paul made no fort of dependance on 
 his own ordination; but took great pains, 
 and ufed much labour to prevent his being, 
 a^oKifJi.^, reprobate, or unapproved. 
 
 And it is equally evident, that none of the 
 pretended fucceffors of the apoftles, the priejis, 
 who prefume upon indelible charadler, have 
 ever received from the apoftles any power of 
 healing the difeafes and diftempcrs of men, 
 or of difcerning fpirits. But it will not eafily 
 be fhewn, that a priefthood can be entrufted 
 with divine authority over the fouls of men, 
 who are utterly incapable of producing a 
 fingle atteftation of fuch delegated power, 
 and moreover, when the apoftles themfelves 
 do openly difclaim any dominion over the 
 faith of men, it is but reafonable to conclude, 
 all of them to be impoJIorF, who claim a de- 
 rivation of much more extenfive powers, than 
 ever reiided in their origin and fource of au- 
 thority. What is farther evident, and de- 
 monftrates the abfurdity of all prieftly claims, 
 is thisy^'u/;^. that ordinations or confecrations 
 have n^ver yet been known to feciire the 
 fandity, the piety, or virtue of the priefts, 
 themfelves -, i. e. v/hat (liould have rendered 
 
 thera
 
 (43 ) 
 
 them the ornaments of chrlftianlty. how 
 therefore is it pofllble that thefe men fliould 
 be qualified to infpire and fecurc the virtue 
 and happinefs of others, when they them- 
 felves have been fcandaloufly lewd, worldly 
 and wicked ; the pefts of fociety, and the 
 plagues of the world! Ecclefiaftical hiftor}% 
 is made up of the intrigues and ftratagems, 
 the contentions, flrifes, and perpetrated villa- 
 nies of church-men ; difplaying their ardent 
 claims of power and dominion, in vcrtue of 
 their confecrations. But in the views we 
 have taken of religion, and of the chriftian 
 religion, we can be fully fatisfied there is no 
 efficacy can be given to truth, or the lead 
 tendency to promote virtue, or to fecure the 
 happinefs of mankind, by any prieftly confe- 
 crations. 
 
 As I have iliewn the fimplicity of the GoC- 
 pel-fyftem, it may now, in this place, be 
 pertinent to fay fomething of the inftitutions 
 of Baptifm and the Eucharijl. And with me, 
 Sir, they are no other, nor any more than 
 memorials of fa<5ls. the one, rccognizeth 
 the humiliation, that is to fay, the fufFcrings 
 and death of Jefus : and is to be celebrated 
 joyfully, bccaufc of the grcatnefs of his beha- 
 viour under the tortures, the other rccog- 
 nizeth the exaltation of the man Chi ifl Jefus, 
 F 1 and
 
 C 44 ) 
 
 and confefTeth him the one Lord of the 
 i:hriftians. But neither the one nor the other 
 have any efficacy in themfelves, or, by vertue 
 of the adminiflirator, to purge the guilty con- 
 fcience, and abfolve the finner. their ori- 
 ginal defign was fimple, their dodrine plain 
 and eafy, as they are monuments which pre- 
 ferve the credit of the Gofpel-hiftory, re- 
 fpeding the captain of the chriftian's falvation 
 being perfeded thro' fufferings ; and do teach 
 all men, that virtue is the way to glory. 
 Thus we detedt churchifniy and diflinguifli 
 it from chriftianity. 
 
 I might have added here a farther inftance 
 of the fimplicity of the inftitutions, found in 
 the apoftolical church, ijiz. that as the Eu- 
 charift and Baptifm, are monuments of 
 the humiliation and exhaltation of Jefus, fo 
 the obfervance of the Jirji day of the week, 
 rather than the feventh, as a day facred to 
 devotion, recognizeth the fadl of Chrifl's re- 
 furredlion ; and fo has put its credibility be- 
 yond any fhadow of doubt or obfcurity. But 
 furely, it is not eafy to account for the infa- 
 tuation of churchifm,in making the fymbol of 
 Chrifl's humiliation and fufferings, a tefl and 
 qualification for civil honours and emolu- 
 ments, there is an abfolute impropriety and un- 
 fuitablenefs in this appointment. And, with 
 
 all
 
 (45) 
 
 all fubmlflion, I would humbly recommend 
 to the advocates of churchifm, that they 
 make this emendation, 'uiz, change the Eu- 
 chariftical teft, for that of the Baptifmal : and 
 oblige all whom the civil power choofeth to 
 advance to pofts of honour and profit, to have 
 chriftian baptifm re-applied to them, the more 
 naturally to preferve the fenfe of the fymbol. 
 This ought to be done, unlefs it can be 
 fhewn, that the offices and honours, for 
 which the facramental teft qualifies, do ex- 
 prefs the humiliation or fufferings of man- 
 kind, the ftupidity of churchifm will re- 
 main inconteftably glaring, fo long as the 
 Euchariftical teft is made the qualification 
 for mens advancement to pofts of profit, truft 
 and honour. 
 
 I would not omit to remark, that popery 
 arrogates the appellation of catholic-church, 
 not only, as comprehending within her pale 
 the whole of the chriftian world j but from 
 her claims to charity: or, from her pious con- 
 cern for the falvation of fouls! And truly, S/r, 
 fuch is the melting tendernefs, and benevo- 
 lence ; the compaflionatc feelings which (lie 
 has for the welfare of mankind, that wc 
 fliould moft ardently pray, none may ever 
 come in competition with, or bear any, the 
 the leaft refemblance of her. witnefs her 
 catholic-malllicres at Paris, and in Ireland. 
 
 That
 
 ( 46) 
 
 " That in France deftroyed, in cool bloody 
 about thirty thoufand ; it cut off the flower 
 of the proteftant families, and a late writer 
 making mention of it, fays, " In the Irifh 
 Maffacre there were a great many more 
 murdered : for, by a book printed at Lisbon 
 after, done by a prieft, who called himfelf 
 Conftantinus Marullus^ above one hundred 
 thoufand proteftants are faid to have been 
 killed J and fomeofthem, with moft exqui- 
 lite and before unheard-of torture ! and the 
 fame author to fhew his catholic charity addsj 
 utinam omnes*". This very wifh of the prieft, 
 that all had been dejiroyed, gives us a moft 
 pathetical definition of popifh catholic charity, 
 which breathes after no lefs than the total de-^ 
 ftrudlion of all, who rejed: their fuperftition. 
 She is the devouring monfter, the roaring 
 lion, the polluting, deftructive Devil among 
 mankind! 
 
 Another fpecious pretence of their claims 
 to the application of the terms, catholic church, 
 is, from their large and extcnfive numbers. 
 this is their boaft, and they will have it to 
 be a note of theirs being the true church. Too 
 much reafon have they to boaft of their in- 
 creafe in Britain, for in the beginning of the 
 
 Re- 
 
 * See Cur Jilt g no Argument of Sincerity. 
 
 By William Primatt. 4 1746.
 
 ( 47 ) 
 
 Rebellion 174 J, the number of Papifts which 
 went one Sunday to Mafs in London, were 
 computed, by perfons employed for that pur- 
 pofe, at about fixty thoiifand. in which year 
 their whole number in London andWcftmin- 
 fler, was reckoned one hundred thoiifand. 
 
 Their increafe is continued, by means of 
 great application, and unwearied afliduity. 
 What bifliop Latimer faid of the Devil, is 
 literally applicable to popery, " It is the mod in- 
 duftrious,thebufieftbihop in the whole world." 
 Small books at a low price, are printed and 
 fpread to villify the Reformation and the Revo- 
 lution, and, in the country, certain fums, 
 five pounds in fome counties, are given to]every 
 new male convert to popery, who is necefll- 
 tous : and the children of the poor, in EfTex 
 and elfewhere, are taken by them, and fed 
 and educated in great numbers. In fuch an 
 hopeful way is popery towards catholicifm. 
 I mean, towards becoming a whohy or a total 
 in Britain. 
 
 Whether thefe things, aS/V, will have any 
 ferious confideration or not ; or whether there 
 be fufficient numbers, who have virtue enough 
 to coniider, will not be of tricing confe- 
 quence. Whatever the determination, you 
 will allow me to give a very different defini- 
 tion
 
 (48 ) 
 
 tion of the ehrifttan-cathoUc church ; " It 
 
 comprehends, all and every individual chrif- 
 tian, throughout the habitable globe, vy^ho 
 does religioufly confult the new teftament 
 writings, and makes a judgment of them 
 honeflly for himfelf 5 efteeming its dodtrine, 
 precept and example the only divine lliandard 
 and cajion of his faith, worfhip and prac- 
 tice." none but thefe make up any part of the 
 chriflian catholic church : fince none can be 
 a member of the body, who do not hold the 
 head. St. Taul has taught us to make this 
 conclufion, for he declares all thofe to be 
 carnal, and to walk according to men, who 
 have their diftincSl fepafate leaders ; even 
 though a Faul^ or ApolloSy or Cephas had their 
 fupreme veneration. Thefe partizans, had 
 their faith grounded in the wifdmi of mew, and 
 not in the power ^ or word of God, But genuine 
 chriftians place none at their head, but the one 
 God,and the oneLord. church-men indeed, will 
 have their Rabbi's and Fathers, fuch as Atha- 
 nafuSy AriuSy SocinuSj Calvin and Arminins : 
 and unlefs a man will fufFer his faith to be 
 flrctched to the dimenfions of their creeds and 
 confeffions, it fhall be branded with hcrcfy. 
 But all dodlrines of human device, which 
 demand the fupple fubmiffions ofreafony apd 
 will not bear the teft of that divine judge, 
 are fitter for demons, than for men. 
 
 What-
 
 (49) 
 
 Whatever may be the fate of Britainy of 
 one thing, I judge, we may be alTured, viz. 
 that popery will prevail, unlefs there be a 
 farther reformation among proteftants. that 
 is, unlefs there be a more general reception 
 of the firft pure, divine principles of truth 
 and liberty j which alone can recover the 
 chriftian fpirit, when all worldly power, do- 
 minion, and dignity fhall die away from the 
 chriftian church j when all fpiritual wicked- 
 nefles in high places, or the principalities of 
 an hierarchy fliall be trampled under the 
 feet of Jefus. which conceptions openly 
 combat the popular prejudices, neverthelefs 
 again T obferve, th|tt Jefus rnufl i-eign till the 
 father hath put all thefe things under his feet, 
 andy when once he has put dowji^ or purged his 
 church of all ride, authority, and poiver, he 
 liill then deliver up the kingdom to the j either, 
 and the fon himfclf fiall be fubjcdl alfo to him^ 
 that God may he all in all I 
 
 Morr I need not fay on the fubject of the 
 chriiUan-catholic-church ; inafmuch as this 
 may ferve to fliew, that popery has prophanc- 
 ly and abilirdiy ailumed the appellation. 
 
 1 am, Sir, 
 
 your devoted, 
 
 humble fcrvant, ^c. 
 
 G P. S.
 
 [so) 
 
 p. S. Mr. David Hume, in his natural 
 hijiory of religion^ allows its foundation in 
 reafon to be moft obvious. " for no rational 
 " enquirer can, after ferious reflexion, fufpend 
 " his belief a moment with regard to the pri- 
 " mary principles of genuine theifm and reli- 
 " gion.*' But then he thinks it more difficult 
 to fhew, " its origin in human nature." (a) 
 on thefe principles he grounds his enquiry. 
 But what can he mean by religion admitting 
 the cleareft folution, concerning the founda- 
 tion it has in reafon ; yet, not fo concerning 
 its origin in human nature ? may reafon then 
 be feparated from human nature in the reli- 
 gion of mankind ? is this poffiblc ? how fhall 
 it be done, when no rational enquirer can, 
 after ferious reflexion, fufpend his belief one 
 moment with regard to the primary princi- 
 ples of genuine theifm and religion. 
 
 To fecure his diflindions, " Poly theifm 
 " or idolatry was, and neceffarily muft have 
 *' been the firft and moft ancient religion of 
 " mankind, for, the moft ancient records cf 
 '' the human race ftill prefent us with Poly- 
 " theifm as the popular and eftablifhed 
 *' fyftem." (b) Does it not feem more na- 
 tural to conclude, that from the creation 
 mankind clearly faw the invifible things of 
 
 God. 
 
 (a;P. I. (b) P. 3.
 
 (s ) 
 
 God ? but that when they knew God, they 
 glorified him not as God, became wanton in 
 their imaginations, and fo corrupted the pri- 
 mary principles of pure theifm. If the hi- 
 ftory of Mofis be authentic, men degenera- 
 ted from true theifm to idolatry ; and by 
 their debaucheries brought on the deftruc- 
 tive deluge. The primary religion of the 
 new world, peopled by Noah and his family, 
 fiarely could not be polytheifm and idolatry. 
 And certain we are, fuperftition, polytheifm or 
 idolatry could not be the primary profeflion 
 of chriftians. efpecially iince Mr. H. has faid, 
 " nothing indeed would prove more Itrong- 
 " ly the divine origin of any religion, than 
 ** to find, (and happily this is the cafe with 
 ** chriftianlty) that it is free from a contra- 
 " didlion, fo incident to human nature." (a) 
 Whatever was his defign, this is the true 
 charadter of genuine chriftianity, untouched 
 by the over-officious fingers of men. and to 
 which, this elegant writer fcems much in- 
 debted for that charming defcription of the- 
 ifm, " (b) a fyftem which fuppofes one fole 
 " deity, the perfedion of reafon and good- 
 " nefs, which if juftly profecuted, will baniHi 
 " every thing frivolous, unreafonable, or in- 
 " human from religious woriliip y and fct 
 G 2 " bc- 
 
 (a) P. 50. (b) P. 59.
 
 (52 ) 
 ** before men the moft iUuftrious example, 
 " as well as the moft commanding motives 
 " of juflice and benevolence." It muft be 
 allowed a fine copy of the Gofpel original ; 
 and could be taken from no other fyflem. 
 
 This lively writer makes fome very un- 
 common obfervations. *' Men have a natu- 
 " ral tendency to rife from idolatry to thc- 
 " ifm, and to fink again from theifm into 
 " idolatry." and he concludes, " that religion 
 ** and idolatry have one and the fame ori- 
 " gin." See his 8th fedion. 
 
 But in his loth, " the corruption of the 
 " beft things give rife to the worft." Ca) 
 Of this we have fome conception, not fo 
 of theifm and polytheifm having one ori- 
 gin, nor of the natural tendency in men to 
 rife from idolatry to theifm. and we fhould 
 be inclined to ask fome proof, how it comes 
 to pafs, that in this natural tendency to both 
 extremes, we fee not the mechanical vibra- 
 tions of the pendulum equal, or nearly equal? 
 how can v/e read over Mr. Hume's natural 
 htjlory of religidn, and give him credit, if 
 this obfervation has any truth in it ? why fuch 
 an univerfal polytheifm, if there be this na- 
 tural tendency in man to rife from idolatry 
 to theifm ? (a) 
 
 There is another difcovery made by this 
 
 Philc- 
 
 (a) Alfo p. 65. Corr:iptio optim pefflma.
 
 ( 53 ) 
 
 Phllofopher, and that is, " the origin of idola- 
 try or polytheifm, is, the adivc imagination 
 of men, inceflantly imployed, in cloathing 
 the conception they have of objects, in (hapes 
 more fuitable to it$ natural comprehenfi- 
 ons." (a) which if conclufive, then religion 
 and idolatry, theifm and polytheifm are 
 equally natural to man j ?,nd have alike a 
 very fanciful origination. 
 
 But in truth, his idea of the religion of 
 mankind, does not intend more, than the 
 fuperjftition which has arifen from depravity, 
 for, fais he, " one may fafcly affirm, that all 
 popular tlieology, efpccially the fcholallic, 
 has a kind of appetite for abfurdity and con- 
 tradidion. If that theology went not be- 
 yond reafon and common fcnfe, her dodrines 
 would appear too cafy and familiar, amaze- 
 ment mufl of necclllty be ralfcd : myflcry 
 affedled : darknefs and obfcurity fought after : 
 and a foundation of merit aitbrdcd the de- 
 vout votaries, who dcfire an opportunity of 
 fubduing their rebellious reafon, by the be- 
 lief of the mofl uninlclligible Ibphifms". (b) 
 Is not this S/r, a fair fpccimen of what he 
 means by the religion of mankind ? But 
 could this be the firil and moll: ancient reli- 
 gion of mankind ? docs he not cxplicltcly 
 own it could not? (a) " In (hort, all viituc, 
 when men are reconciled to it by ever Co 
 
 little 
 
 (a)p-55- (t)p.70.
 
 (54) 
 
 little pradlice, is agreeable : all fuperflition is 
 for ever odious and burthenfome." (a) 
 and again, " after the commiffion of crimes, 
 there arife remorfes and fecret horrors, which 
 give no reft to the mind, but make it have 
 recourfe to religious rites and ceremonies, 
 as expiations of its offences. Whatever 
 weakens or diforders the internal frame, pro- 
 motes the interefts of fuperftition : and no- 
 thing is more deftrudtive to them than a 
 manly, fteady virtue, which either preferves 
 us from difaftrous, melancholy accidents, or 
 teaches us to bear them. During fuch calm 
 fun-ihine of the mind, thefe fpe(ftres of falfe 
 divinity never make their appearance, on 
 the other hand, while we abandon our f elves 
 to the undifciplined fuggeftions of our timid 
 and anxious hearts, every kind of barbarity 
 is afcribed to the fupreme Being, from the 
 terror with which we are agitated j and every 
 kind of caprice, from the methods which 
 we embrace, in order to appeafe him." (b) 
 
 I would not miftake this writer, and there- 
 fore produce another of his defcriptions of 
 the popular religions > in which he is very ex- 
 prefs in fhewing, that thefe fuperftitions have 
 not their origin in human nature. " And 
 that it may fafely be affirmed, many po- 
 pular religions are really, in the conception of 
 
 thefe 
 
 (a) io6. (b) 109.
 
 ( ss ) 
 
 thefe more vulgar votaries, a fpifit of Daemo- 
 nifm ; and the higher the deity is exalted in 
 power and knovi^ledge, the lower of courfe is 
 he frequently deprefs'd in goodnefs and be- 
 nevolence ; whatever epithets of praife may 
 be beftowed on him by his amazed adorers. 
 Amongft idolaters, the words may be falfe, and 
 belie the fecret opinions : but amongft more 
 exalted religionifts, the opinion itfelf often 
 contracts a kind of falfehood, and belies t/jf 
 inward fentif?icnt. 'The heart fecrctly detejis 
 fuch meafures of cruel and implacable vei2gea?ice -, 
 but the judgment dares not but pronounce 
 them perfedt and adorable. Afui the addi- 
 tional mifei'y of this inward Ji niggle aggravates 
 all the other terrors, by which thefe unhnppy 
 vi(5tims to fuperftition are for ever bounded". (a) 
 
 From this citation, I would a(k, whether 
 Mr. Hume has not acknowledged, that ido- 
 latry and fuperftition are not natural to man ? 
 nnd that confequcntly, the principles of ge- 
 nuine theilm and religion, muft have their 
 origin in human nature. Superftition, the 
 gloomy dread of deity, is no primary principle 
 in the heart of man. (b) The opinion belies 
 the inward fentiment : there is a kcret de- 
 teftation of it in the heart ! 
 
 I prefume to make the following con- 
 clufions. 
 
 Mr. 
 
 (a) p. 98, 
 
 ;,b; Though' it is iiflirmed to be fo in the 13th Propofition.
 
 Mx. Him^'s fundamental prinGiples are 
 manifcflly wrong, he has called jthe fuperfti- 
 tion of die world, a natural hijhry of the re- 
 ligion vj mankind, he has affirrned, a natu- 
 ral tendency in man to rife out of idolatr]^ 
 into religion, he has ftrangely declared, that 
 religion and fuperftition, theifm and polythe^ 
 ifm have one and the fame origin ; and this 
 no better than the imagination. Whereas, 
 religion and reafon in man, are infeparable* 
 Religion could not arife out of fuperftition, 
 theifm out of polytheifm. The univerfai 
 fpread of idolatry, by his own hiftory, as uni- 
 verfally confronts the propolition : and will 
 not fuppofe it to have the leaft foundation 
 in nature, for fuperftition has its origin in the 
 difordered paftions and imaginations of man- 
 kind ; religion has its origin in a natural 
 fovereignty which the reafon of mafi exer- 
 cifes over thefc faculties. And from the na- 
 ture of the thing, idolatry or polytheifm could 
 not be the primary profeffion of mankind ; 
 but muft have been a corruption of pure, 
 theifm and religion. Notwithftanding thefe 
 fophifms, Mr. Hume has finely expofed fu- 
 perftition and popery : profeiTeth himfelf 
 an advocate of pure theifm. and fo far as he 
 is a theift, he cannot be an enemy to genu- 
 ine chriftianity. - ^ 
 
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