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different Enquiry". Though perhaps fomething might be faid in favour of the prefent Times, in both refpects.

been always capable of receiving all the Light [Winder, V. 2. p.336.] from each religious Inftitution, which it was fitted ever to convey, juft at the Time when it was first introduced into the World. It may perhaps be deem'd fufficient if they, to whom any fuch was given, were fo far qualified to hear and profit by it, [Confiderations, p.173.] as to receive fomewhat of it themselves, and hand it down to others in a competent Degree of Purity, and give it fuch a fure Foundation in the World, as may fupport it till all Circumftances fhall Concur which muft contribute to its Fulness, and carry it on to a State of Maturity. Many of these Circumflances feem for fome time to have been concurring in fome parts of the World, and therefore may be look'd on as fo many natural Means cooperating to produce this Effect there, in the general Theory of Religion; allowing for the Variations iffuing from that Principle of Freedom abovemention'd. And if we view the prefent Growth of Science in these parts of the World which we are beft acquainted with, and the established Methods of preferving and perpetuating its remembering the Connection each of thefe has with the reft, and with any religious Enquiries, as well as others to which they may be apply'd; to which Application likewife we feem to be now no lefs difpofed confidering this, I fay, 'tis fcarcely poffible to think that fuch Improvements fhould either themselves be ever wholly loft among Mankind, or not become the Means of raifing and refining others, and thereby of accelerating a certain Progrefs, and advancing it to greater Heights in that of religious, as well as every Branch of common Knowledge; at least that this ap pears to be on the recovering hand, (though under fome degree of Struggle) and rifing higher and fafter by their Means, than it could ever be conceiv'd to rife without them: which is, I humbly apprehend, as much as I am concern'd to maintain at prefent,

b It does appear to me very probable, to fay the leaft, that fews and Christians, notwithstanding all their Vices and Corruptions, have, upon the whole, been always better than Heathens and Unbelievers. It feems to me alfo, that as the Knowledge of true, pure, and perfect Religion is advanced and diffufed more and more every day, fo the

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First, That we exceed the wifeft among ancient Heathens, who either practised, or at least permitted, and connived at the Worship of monftrous Deities, and most unnatural Rites, is readily allow'd; and with reafon attributed to the Superiority of the Chriftian Difpenfation; in comparison with which, former Ages are juftly term'd Days of Darkness: and that we of the Reformation, as much excell the dark Times of Monkery, in rational true Piety, might perhaps be as eafily granted; and with equal Justice afcribed to the fuperior Knowledge that we have of our own Difpenfation. We have indeed lefs Shew and Ceremony, now than ever; less of the Form of Godliness in general; but 'tis hoped, not lefs of the real Power. Unprofitable Austerities are rather chang'd for that more reasonable Service, and refined Devotion, which renders the Deity amiable, and the Imitation of him ufeful to Mankind; which makes each Worshipper more happy in himself, and helpful to his Fellow

Practife of it correfponds thereto: But then this, from the 'Nature of the Thing, is a Fact of a lefs obvious kind; how'ever, if it be true, it will become manifeft in due time: Let us fuppofe a perfon to maintain that Civil Government, the Arts of Life, Medicines, &c. have never been of ufe to Mankind, because it does not appear from any ⚫ certain Calculation, that the Sum total of Health and Hap'piness is greater among the polite Nations, than among the barbarous ones. Would it not be thought a fufficient Anfwer to this, to appeal to the obvious good Effects of these 'Things in innumerable Inftances, without entering into a "Calculation impoffible to be made? However, it does here 'alfo appear, that, as far as we are able to judge, civilized Countries are, upon the whole, in a more happy State; than barbarous ones, in all these refpects,' Hartley's Obfervations on Man, &c. V.2. p. 176.

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Creatures. There feems to be much lefs of Superftition, and Reliance on fuch Things as can at best be but Means to Religion, and often hardly that; nay rather tend to take Men off the proper Principle, and fubstitute another very different in its room; teaching them to compound for real Goodness, the Substance of all true Religion, by that which has not fo much as even its Shadow; and leading them to contend about that, with fuch a Temper, as could not poffibly be exereifed, or entertain'd, in any Thing that bore a

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They take very unprofitable pains, who endeavour to perfwade Men that they are obliged wholly to defpife this World and all that is in it, even whilft they themselves live here. God hath not taken all that pains in forming and framing and furnishing this World, that they who were made by him to live in it fhould defpife it; it will be enough if they do not love it fo immoderately, as to prefer it before him who made it: Nor fhall we endeavour to extend the Notions of the Stoick Philofophers, and to ftretch them farther by the help of Chriftian Precepts, to the extinguishing all thofe Affections and Paffions which are and will always be infeparable from human Nature; and which it were to be wifhed that many Chriftians could govern and fupprefs and regulate as well as many of those Heathen Philofophers used to do. As long as the World lafts, and Honour and Virtue and Induftry have Reputation in the World, there will be Ambition and Emulation and Appetite in the best and most accomplished Men who live in it; if there fhould not be, more Barbarity and Vice and • Wickedness would cover every Nation of the World than it yet fuffers under. If wife and honeft and virtuously difpofed Men quit the Field, and leave the World to the Pillage, and the Manners of it to the Deformation of Perfons dedicated to Rapine, Luxury, and Injuftice, how favage • must it grow in half an Age? Nor will the beft of Princes be able to govern and preferve their Subjects, if the best Men be without Ambition and Defire to be employed and trufted by them.' Ld. Clarendon, Eff, Mor. & Div. p. 96. Fol.

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near relation to the other. It feems, I fay, as if there were lefs of all this; and that there would be less yet, would all those who perceive its Remains, unite in Oppofition to it, with that Zeal and Soberness, which true Religion only can infpire.

As to that Spirit of Infidelity, which fo remarkably prevails at prefent, they who are confident that they understand Religion thoroughly, and profess it in its utmost Purity, muft condemn this Humour of examining all Parts of it, as abfolutely bad, and of pernicious Confequence: they who are not fo fanguine, will conclude that there are very good Ends to be ferv'd by it; whatever be the Fate, or the Intent, of fuch (and fuch it must be own'd there are) as most injuriously oppofe Religion: Thefe believe that there is the fame Neceffity for fuffering this Heretical Turn in general, as for any particular Herefies; and that thereby already Truths of great Importance are made manifeft. They fee and lament the Confequences of long neglecting to review Establishments; and fuffering the publick Wisdom of paft Ages to ferve here, and here only, for all following ones. They think there has been so much

aBut there are few Chriftian Princes who lay this to heart, and Divines have quite other things in their thoughts: their great Business is to maintain what is establish'd, and to difpute with those who find fault with it. On the other hand, Knowledge or Refolution is wanting; and there is not enough of Honefty or Greatnefs of Soul to confefs the • Truth. Few Writers have the courage to fpeak fo impartially, as the famous Author of the Hiftory of the Refor. "mation in England has done, in the Preface to his fecond Volume. It is thought by many Perfons, that all would be ' ruin'd if the leaft Alteration was made. Some of these Defects

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Wood, Hay, Stubble built on the Foundation, as must take a confiderable Time to be removed ; especially when they fee fome got no farther yet, than to doubt whether there be occafion to have any thing at all removed; or even to deny that there is reafon, either for attempting, or so much as wishing, farther Reformation. They obferve Light, and Liberty at the fame time advancing with an equal pace, and affording their mutual Help; as they do generally, to feparate these, from the Gold, Silver, Precious Stones; many having taken the Fan in hand, and refolv'd thoroughly to purge the Floor; though fome be apt to throw away part of the good Seed, together with the Chaff; which also generally has been the cafe, and is a very natural one.

Secondly, As to the prefent Morals, it may perhaps be a Question whether they grow worfe upon the whole, when it is confider'd, that the

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fects are now become inviolable Cuftoms and Laws. Every body fancies true and pure Chriftianity to be that which obtains in his Country, or in the Society he lives in; and it is not fo much as put to the Question, whether or not fome things fhould be altered. As long as Chriftians are poffeffed with thefe Prejudices, we muft not expect to fee Chriftianity reftored to an entire Purity.' Causes of the prefent Corruption of Chriftians, Part 2. pag. 271. How applicable thefe Reflections are to the prefent Age, and this Nation in particular, may perhaps be determin'd by the Reception which a fair, well-meant Propofal for fome farther Reformation fhall meet with. See Free and candid Difquifitions, printed for A. Millar, 1749. with the Appeals and Supplements. To which add an excellent Dedication by the eminent Author of the Effay on Spirit, and Dr. Hartley, V. 2. prop. 82. p. 370, &c. and Mr. Fortin, paffim.

*See Dr. Winder's Defcription of the Benefits of Liberty civil and religious. Hift. of Knowl. V. 2. c.21. S.3.

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