ers to confider, that to look upon a fu ture judgment and retribution only as a proper topick for argument; as fome thing that has upon the foot of reafon more to be faid for it, than can be faid against it; as fomething we are oblig ed to revelation for the certainty of (though I think that is a mistake); as a fubject which affords matter for a man handsomely to harangue half an hour in a pulpit upon, and the like, is one thing; and for a man to pay fuch a ferious regard to it, as that it becomes a ground or reafon of action to him, which rightly directs and governs his mind and life, this is quite another thing. And yet, where the latter of these is wanting, there faith is the fame as infidelity with respect to any good purpose that is ferved by it. Alas! a future ̧ judgment and retribution feem to be things rather to be talked and boasted of, than to be a ground or reafon of a Etion, or to be feriously regarded by Chriftians. Though, I hope, this will

not

not be the cafe of my Examiner for if it should, I fear, I shall come but poorly off.

1

I bave in the following sheets fhewn what are the true grounds of our acceptance with God; and likewife what are the true grounds upon which finners may reasonably expect to obtain the divine mercy; and thefe furely must be allow ed to be points in which all mankind are nearly concerned. I have likewife in the following tract rendered the gospel of Chrift defendable upon rational princi ples, by feparating from it thofe things which have been blended with it, and which thereby have laid a foundation for most of those difficulties and objections which have been urged against it. And yet, notwithstanding, fuch is the humour of the age) I may poffibly be deemed and reprefented as an Unbeliever, and an enemy to that gofpel; than which furely nothing can be more unjust, or ungeneraus. However, I will fo far in

tereft

tereft myself in the caufe of unbelievers, (if any fuch there are among us,) as to Jay, they ought to have justice done them z and if they have any thing to offer againft Chriftianity as the ground of their infidelity, they ought to be beard and anfwered in the fpirit of the gospel of Chrift, which is a Spirit of meekness, forbearance, and love. I am fenfible the common cry is, that it is not mens per ceiving any difficulties which attend the divinity of the Chriftian Revelation, but it is their love to their vices which is the ground and caufe of their infidelity though this is a prefumption which, think, does not appear to be well-ground ed. For if a man be difpofed to fol low his vicious inclinations, without any disturbance from others, or reluctancy in his own mind; then certainly he is moft fecure of this, by his strictly adhering, with regard to his opinions, to the established religion of his Country, let that be what it will, and not to deviate from it in any point. For then

a

TO

then as he may be as vicious as he
pleafes without rendering himself remarke
able, or drawing on him the watchful
eyes of
s of others fo it is but to ftrain
the lenteling
fenfe of the Revelation publickly ad
bered to, and he may find out feveral
ways to render the practice of vice
eafy to himself. This has been too much,
and too often the cafe among Chri-
ftians; many of them by applying to
themselves the virtue and merit of a
ftrong faith, or by a warm zeal for da
party, (which they are apt to confider as
contending for truth and true reli
gion,) or by a conftant attendance on
Jome external obfervances, or by the
application of the good works, or fuf-
ferings, of fome other perfin or perfons
to themfelves, or the like, have rendered
their minds eafy under the practice of the
vileft actions. And as fuch principles in-
troduce into mens minds a groundless
peace and fatisfaction, even whilst they
indulge themfelves in a vicious course of
life: Jo thofe principles are ufually ground-

ed

ed upon the mistaken fenfe, or the misap plication of fome part or parts of the Chriftian Revelation. Whereas if a man diffents from the established religion of his country, and becomes an Unbeliever then every watchful eye is turned upon him, and every fault in his conduct is as it were registered in a book, and remembered against him upon all occafions. And as reafon or the religion of nature dilap proves and condemns every vice fo if the Unbeliever reflects feriously upon his actions after the commiffion of them, he muft fand condemned in his own mind, and has no fanctuary to fly to, to render that weight and burthen eafy to himself. and if a man does not reflect feriously upon his actions, then as he has no reluctancy of mind: fo the cafe is the fame whether he be a Believer, or an Unbeliever. And as I have thus far interested myself in the caufe of Unbelievers: fo I beg leave to obferve one thing to them, viz. that the farting a few difficulties is not a rational, and therefore is not a fufficient ground for

Jetting