ble. For what was the fate that christianity itself met with, when it was first published by our Saviour and his apostles? We must all know, surely, that this excellent scheme, which is so admirably adapted to inspire mankind with a just sense of virtue, and lead them to true happiness, because it corrected superstitious abuses, and contradicted established forms of idolatry, was rejected with indignity and contempt, both among Jews and Gentiles. The world ran mad, because they were taught a manly religion, a religion of reason and benevolence, free from outward pomp and ostentation. Philosophy, which delighted in abstruse and subtile disquisitions, condemned it as too simple and artless. Priests thundered out their anathemas against the preachers of such novelties; and the civil powers persecuted and oppressed them. So that the most necessary attempt for a reformation that was ever made, when the circumstances of the world, in a state of universal depravity, called loudly for it to revive the religion of nature, which was in a manner quite defaced, and extirpate rank ignorance and enthusiasm; I say, this most necessary attempt for a reformation was bitterly railed at, resented and punished as a public disturbance, raised with a design to alter the laws of particular countries, and overturn both the civil and ecclesiastical constitution.

It has, indeed, been the common artifice in all ages to distinguish by titles of infamy, or titles that raise horrid ideas in the minds of the vulgar, all who have tried to introduce either more of sense and consistency into the public opinions, or of simplicity and rational devotion into the outward solemnities of worship. In old times, a man could not endeavour to expose the wild,

est parts of heathen idolatry, without being represented as a blasphemer, and an irreligious contemner of the gods. He that argued against any of their sacred rites, however indecent, and shocking to modesty and common sense, was a man of a factious, turbulent spirit, and a fomenter of sedition. Pretences of reformation, and designs against the state were cónfounded and jumbled together, as if they had a necessary connection; and recommending more worthy and honourable notions of the Deity, and juster sentiments of religion, was an undeniable proof of impiety.

And latter ages have, in this respect, taken care to copy strictly after the example of their forefathers. For the explaining any doctrine of revelation, differently from what the common standard allows, seldom fails to fix the brand of infidelity, or heresy; both which terms, in ecclesiastical style, signify no more, than the not believing what the party, who call themselves the church, have thought fit to prescribe and impose; and taking the liberty, which reason allows, and revelation confirms to us, of differing from fallible expositions of scripture, and creeds and canons of human institution. Though nothing can be more absurd than the promiscuous use of such names of ignominy, by all sects at variance with each other, yet, being of a frightful sound, they have a kind of magical operation on the minds of the people; creating a superstitious panic, that restrains them even from examining the obnoxious opinions to which they are annexed; and oftentimes working up their tempers to an ungovernable pitch of raging zeal against all that embrace them.

If we inquire into the causes whence it proceeds, that all principles contrary to the public faith, be they ever

so wise and rational, are strenuously opposed, and represented under the most reproachful characters, we shall find them to be various. There are some, who have a particular interest in all corruptions of religion. They partake, perhaps, of the emoluments arising from impositions on conscience, from pompous and extravagant ceremonies, from the arcana fidei, where mere words, containing an unfathomable mystic sense, are held out to the people to humble and debase their understandings; and this has a natural tendency to make them tenacious of such doctrines as are calculated to discredit reason, and more effectually to enslave their deluded votaries. Again, the natural pride of men makes them ashamed to acknowledge their mistakes, and think it a sort of reflection on their understandings; and therefore, lest the correctness and soundness, it is scarce decent in a protestant country to say the infallibility, of their judgment should be called in question, they appeal from reason to the passions, and use all their art and interest to disgrace opinions that are contrary to their own.

Add to this, that prejudices of education are deeply rooted in mankind, and religious prejudices, of all others, the most stiff and untractable. With the generality, opinions and rites which can plead ancient prescription, and public countenance, acquire an awfulness that renders them inviolable; so that they look upon the whole of what they have been taught to call religion, as equally sacred; and if any one endeavours only to separate the base alloy from the purer parts, that really deserve the name of religion, they are imme diately alarmed, and make strange outcries, as if christianity, and all the obligations of virtue were under

mined. But exclamations of this sort, however solemn and pathetic, ought not generally to be looked upon as dictates of reason, and founded on the truth of things, but as the affectation, craft, insolence, and intemperance of party zeal.

From the premises now laid down, this inference is natural and unavoidable; that no speculative principles are therefore false, or ought to be rejected by us, because they have the misfortune to be decried and villified; and those who maintain them are painted in hideous colours, to expose them to the contempt and resentment of the multitude. For there was a time, when Christians themselves were a sect every where spoken against. And from hence it follows, that we have no reason to be discouraged from proceeding in our honest and fair inquiries, for fear of espousing what are styled new doctrines; for the unity of God, which is an eternal truth, appeared to the Gentile world to be a new doctrine, in comparison of their own superstition. And though true christianity existed before there could be any corruptions of it, or in other words, is of greater antiquity than false and adulterate christianity; yet, be it truth or error that has been long in possession, all attempts to amend the state of religion must have the appearance of novelty. Let us therefore always remember, that what the world calls pestilent, or damnable heresy, may be scripture orthodoxy; and that, which in the opinion of conceited and forward bigots is departing from the faith, and a dangerous innovation, may be the pure and old religion of the Bible.

Thirteenth Letter to the Rev. Dr. Miller.

On the

popular Doctrine of Atonement, as affecting the Character of God.

SIR,

In my two last letters I have endeavoured to bring together some of the opinions, which christians of various denominations have entertained, concerning atonement by the death of Christ. I have attempted to simplify the subject, and compress its numerous branches within as small a space as possible. This is not the only topic in religion, it is acknowledged, about which much time has been idly expended, unmeaning words profusely multiplied, and elaborate works composed, without communicating light or profit to the reader; yet the facts collected in my two last letters abundantly prove, that no speculations or discussions have been less fruitful of truth and sound knowledge, than those relating to atonement.

We arrived at the conclusion, however, that notwithstanding many important minor differences, all the opinions, which have come to light, may be classed in two general divisions. The first division comprises those persons, who refer pardon and divine acceptance exclusively to the free mercy and love of God, and look upon the death of Christ as a means, by which God is induced to forgive past transgressions, and sinners are qualified, by accepting certain conditions, for enjoying the blessed gifts of salvation. The second division takes in all those, who regard the death of Christ as a bloody sacrifice to satisfy the justice, and appease the wrath of God, and thus to purchase for transgressors the divine forgiveness, and eternal life.