there be a wife and just Ruler of this Universe or not; and if there be, what Homage he expects from us; and what we have to hope or fear from him, according as we pay it, or refufe it; is as material a one, as ever was made. And on what Pretence any one can doubt whether it be worth making, and reverently too, it is impoffible to fay.

Another Sort declare, that they have a settled Conviction of natural Religion, (would God they would ask their Hearts, what Feelings of it they cultivate, what marks of it they shew,) but treat Revelation at the fame Time, as totally unworthy of being confidered. Yet that our heavenly Father can give us very ufeful Information both of what we did not know before, and of what we could not know elfe, is at leaft as credible, as it is certain that we can give fuch one to another. And that he may with Juftice give fome Men greater Advantages than others by fupernatural Discoveries, is no less clear, than that he may give them fuch Advantages by their natural Abilities and, Circumstances. If the God may do this for us, it is a most interesting Question, whether he hath or not; and an indifpenfable Precept, which the Words, immediately preceding

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preceding the Text, exprefs when joined with it. Defpife not Prophecyings: prove all Things.

But there is yet a different Set of Perfons, who confefs, that both our Attention, and our Affent, are due to Christianity in general, but who are against difcuffing any of its Doctrines in particular. Provided Men know but enough of it, to keep them well-behaved and quiet, nothing further, they conceive, is needful: whatever Sentiments about fpeculative Points happen to prevail, fhould be fupported, and no Difputes allowed to break in upon the Peace of the World. Now it is very true, that Society fhould not be disturbed by Contentions about Opinions, as it hath often been moft dreadfully: nor Men be perplexed about Queftions of mere Curiofity, instead of learning better Things; nor frightened, or estranged from each other by laying Strefs on Points of mere Nicety. And the New Testament strongly forbids all these Things. But ftill, if the Christian Religion be from Heaven, it cannot be a Matter of Indifference, what its real Doctrines are: nor can its Author have given us the Liberty of profeffing others in their Stead. Some of them may feem, and perhaps may be, though that doth not follow, of fmall Con

fequence

fequence to the Purposes of common Life: but if they convey to us juft Notions of God, and of thofe Relations of ours to him, which are never the less real for not being discoverable by Reason; if they inftruct us in the Duties, which thofe Relations require, and form us to that State of Mind, which he knows to be requifite for enjoying the Happiness of another World, be their Connexion with this World ever fo little, surely they are important enough. Some of them also have Doubts and Difficulties attending them; as even the Doctrines of natural Religion, and the Duties of Morality have: but these were intended to furnish us with Opportunities of fhewing Uprightness in judging where we are qualified to judge; and Humility in fubmitting our fhallow Imaginations to unfathomable Wisdom, where we are not: the Exercise of which Virtues here will fit us for a plentiful Reward hereafter. And would Men but once prevail on themselves to express their Thoughts on controverted Subjects with Decency and Candour: Society, instead of fuffering by Debates, would receive much Benefit, Christianity would be better understood; and therefore more justly esteemed, and more discreetly practifed: it would be

built on firmer Foundations, and therefore be fecurer against all Affaults.

There still remains a large Number of Chriftians, I mean the Advocates of the Church of Rome, who are indeed by no Means indifferent what Doctrines are held, but vehemently oppofe entering into any Difquifitions about them; and would have us, instead of that, first look out for an infallible Guide, and then follow him blindfold. But they have never been able to fhew, that fuch Infallibility exifts amongst Men; or even to agree with each other determinately, in whom they should place it. And the Scripture, far from directing us to examine this one Claim, and after that never to examine more, directs us in many Places, but particularly in the Text, by as plain Words as can be written, to prove, that is, examine, all Things. But were this otherwise, their Pretenfion will require no long Examination for it is in vain to argue that fuch or fuch Men cannot mistake, when it notoriously appears in Fact, that they have miftaken.

Every Article therefore both of Morals and Religion may and ought to be tried, in fuch Manner as can be reasonably expected from the Parts, Attainments and Circumftances of

each

:

each Perfon and concerning this, we should both judge modeftly for ourselves, and confult others with Deference. For attempting too much will be more likely to mislead, than improve us.

But then the more general and important this Duty of Inquiry is, the more Care must be taken to perform it aright. For many pique themselves on a moft unbounded Zeal for Freedom of Thought, and a thorough Search into Things, who yet by no Means deserve the Character which they affume.

Some of them fancy they have thought very freely upon Religion. Now this is, in one Senfe, treating it freely indeed, but no Proof of thinking upon it at all. For mere difbelieving is no more an Evidence of having examined, than mere believing is. However, at leaft, they fay, they have thrown off the Prejudices, in which they were bred up: and throwing off Prejudices must be right. But then they are many of them for extirpating, under that odious Name, original natural Difpofitions in the Heart of Man. For Instance: the Propenfity, that we all experience to revere an invifible Power; the esteem that we all feel of Juftice and Truth, of Mercy and

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