frighten Men into that Obedience to the Divine Laws which ought to be the free Choice of every Man. For if I am obedient to the Laws of God, or in other Words, if I lay hold on the Terms of Salvation through Fear of future Punishment, then my Obedience or Conformity thereto is that of a Slave, and therefore cannot render me a fit and proper Candidate for the celeftial Manfions. And he only it is who will be admitted into Heaven, that lays hold of the Terms of Salvation with a free and hearty Defire of attaining to that State of Perfection from whence he fell. But it may be objected, that if all Réftraint be taken off from the Minds of Men, concerning future material Punishments, how much wickeder will the World become (b). Let me afk ly added Schemes and Doctrines of their own, which they think more effectual to the Purpose, though against the Command, "Ye fhall not add thereto, nor diminish from." I would have the Words read thus: With no other Defign than to fhew ⚫ how dexterous they are at founding Doctrines to establish Christianity, &c. (b) In answer to this Objection, I fuppofe it adopted for Truth, that we are, as refpects our fpiritual Nature, the apoftate Angels, and confequently pre-exiftent to our Bodies. And if pre-exiftent to our Bodies, it is reasonable to suppose, we shall in a State of Futurity, whether it be of Rewards or Punishments always exift without them. Also, that the Doctrine of the Revolution of these Angels, during the Difpenfation of Incorporality, which continues from the Formation of this Hell out of Chaos till its Deformation, which Period of Trial, Probation and Punishment is fixed by the Almighty Decree, and is really the Privilege of all the Lapfed Angels, being fubject to the Laws of Procreation. This Doctrine, it feems, will give too great a Loose to the Minds of Men, and take off from them the little Regard they now have for Religion. Indeed, had the Doctrines of Non-exiftence, of Determined Mifery and Happiness after Death, joyned with mate rial f afk the Objector, What Influence the fcarecrow Doctrines of Fire and Brimstone, Hell fire, tormented by Devils for infinite Ages, burning in the Lake that endureth for ever, &c. hath had over the Minds of Men in general, and over the Minds of the Clergy themselves in all Ages and in all Nations in particular? If it be faid, that the Influence has been great, and that the Clergy of all Ages and of all Nations can teftify it from their Converse with Men. I fay, that every one who was onftrained to walk in the Paths of Virtue and Holinefs from fuch dreadful Apprehenfions and Ideas of Things, are not afcended to the Manfions, for they admit no Slaves, fuch are not free-born, are not Sons of God. unless apoftate ones, and therefore are at this Tme, if not attained greater Perfection, confined rial infinite Torments, and material infinite Pleafnres, rendered both the Chriftian Clergy and Laity, honeft, faithful and good Men, then would it have proved, that these Doctrines have been of fome moral Service: Nor would those Words of Ifaiah ever have been applicable to Chriftendom; "His Watchmen are blind, they are all dumb, fleeping, ly. <ing down, loving to flumber. Yea, they are greedy which can never have enough, and they are Shepherds that cannot underftand: they all look to their own Way, every one for "his own Gain, from his Quarter. Come ye, fay they, we will fetch Wine, and we will fill ourselves with ftrong "Drink, and to Morrow fhall be as this Day, and much more abundant, Ifa. lvi. 11, 12, 13. For from the leaft of them even to the greateft of them, every one is given to Covetoufnefs, and from the Prophet even to the Prieft every one dealeth falfly, fer. vi. 13. A finful Nation, a People laden with Iniquity, a Seed of evil Doers, Children that are Cor rupters." I fhould be glad, if any one could prove, that this Character of the Yerbs at that Time hath not been applicable to the Priefts and Laity of all Parts of Chriftendom. The Severity wherewith Sin is forbid is one Reafon of its Commiffion, Mes generally want that which is prohibited: Let a four rilous confined to this Globe. But I am perfuaded, it .has had no good Influence over the Minds of Men but a very bad one. It has reprefented to them fuch unworthy Thoughts and Apprehenfions of God, that at this Time, all Chriftian Nations abound with atheistical Men, with Reprobates, and with Men, who, because of the Abfurdities and Difficulties, the vain Props and Bulwarks which the Clergy of all Ages and of all Nations have raised and built to fupport [their]. Chriftianity, cannot or will not look through the Cheat, turn Scepticks, deride Religion, live debauched Lives, and laught at (what they call) Religious Slaves. But perhaps it has been of great Service to the Clergy of all Ages and of all Nations, it has made them confcientious Dischargers of the Truft reposed in them. I wish it was true. Though even then it would not have proceeded upon a true Principle. Yet I am afraid, that if the Characters of all thofe who have preached the Gospel from the first Century after Chrift down to this Day could be examined, the Goodness of their Lives would not exceed the Goodness of the Lives of as many of their Laity. But why did the [Roman] Clergy in all Ages and in all Nations thus impofe upon Mankind? Is there any Reafon for it? Are they benefited by it? I anfwer, That it was always the Office of Priefts of all Times and Nations to declare ftrange Things, to predict Wonders. Thus in the Acts (it should appear from Ch. xix.35,&c.) the Priefts of Ephefus had perfuaded the People, that their Goddess Diana fell down from Jupiter out of Heaven. What could they intend by this Lie, but to aggrandize themselves, to impose upon the Herd and make them believe, as I faid before, ftrange Things. It had its defired Effect, the Priefts lived well, and they fo conF trived trived to spread the Fame of their Goddess that the whole World worshipped her. (c) Indeed the Priefts under the Period of Chritianity have not been fo happy, the whole World have not as yet received their flavish (d) Doctrines, though they have ftirred up the monied Laity in all Nations to export themselves and their Religion to fpread the Fame of their Diana (e) in Heathen Countries. The little Progrefs that Chriftianity hath made in Christendom and Abroad in thofe Countries is a manifeft Evidence that there are great Faults as well in the Doctrines they advance, as in the Preachers themselves (f). I (c) I have not Room to recite here the many ftrange Things predicted or spoke by the Heathen Priefts from their first Institution; the Stories of their Gods, their fictitious Exploits, &c. Neither is their Leisure to run through those talmudical Stories and Traditions which the Jewish Priefts have imposed upon the People: Nor need I give myself the Trouble, to repeat the Fopperies and Legends of the Romish Church, concerning their Saints, &c. But if this fhould be required, I will do it hereafter. (d) By the Expreffion, flavifh Doctrines, I do not mean to reproach the Doctrines of Chriftianity, but to censure those Opinions with which they have ftuffed our Theology, and do reprefent God as contrary to his Nature and Effence. (e) All thofe Abfurdities, &c. which [Roman] Priests have invented either to enlarge, improve or fupport the Chriftian Religion. (f) Priefts are, for the most part, bred up in what they call Univerfities: and, indeed, the Name is very proper; for there. is fcarce a Sin, but is there practifed. I remember, that I paid a Vifit to one of ours fome Time ago, the Character I had of the Academifts from my Friend there, who had lived among them a long Time, and their ill Ufage of myself, their curfing, fwearing, talking of Bawdy, &c. gave me fuch a Diftafte to University Learning, that I have ever fince faid, That our Sons I fay, that Priefts have impofed upon the People from their very firft Inftitution (g): This is evident from the Story of Mofes. All fay he was a Prieft, and he made Aaron a Prieft. make Aaron à Prieft ? fo he must be, because him the Trade. What heavy Burdens, what F 2 ftrange Sons are there brought up and educated for the Devil. I hope this Expreffion will be excufed; I mean not to give Offence, and I wish heartily that fome Method may be found whereby the Fountains may be purged, that fo the Waters may be clean." It is certain, that fome few who are fent Miffionaries to propagate the Gospel, are valuable Men, yet the far greater Part of those who are fent, I am afraid, are Men who cannot conveniently live in their own Countries. (g) Abraham is the firft Prieft we read of, (after Nab) Gen. xii. 17. and xiii. 4. Being a Prieft imagineth, that he ought to offer his Son a Burnt-offering to appeafe God, Chap. xxii. 2. which thus far impofed upon the People of His own and future Time, that they did for feveral Ages offer up their First-born a Burnt-offering to Idols. But though, ver. 2. he fancies fo, yet, ver. 12. he repents. Facob is the next, and indeed he had Cunning enough for a Jefuit, for he craftily defrauded Efau, Ch. xxvii. and thereby fowed great Enmity among Brethren, that they and their Children hated one another afterwards. Laban is a Prieft, and makes himself Symbols or Images of the divine Being. This very Act of his impofed upon the Minds of his Defcendents, for his Daughters are fo fond of them, that they fteal them, ch. xxxi. It would be needless to run thro' all the Stories of Priests in all the Ages before Chrift, and fhew how they impofed upon the People by erecting and praifing of Gods, the Works of Mens Hands. But if it fhould hereafter be required, I fhall be ready to fatisfy the Reader herein, a s likewife in fhewing the many Innovations the Priests of Four teen Centuries under Chriftianity have made. fhall therefor conclude this Note with the Words of the Poet: Natural Religion were eafy firft, and plain, |