Every one knows, says Mr. Keysler, that no books in defence of the Protestant religion, are permitted to be sold in Roman Catholic countries. Now as these men of learning read the Bible in the original, and as they are well acquainted with the fathers and church history, so they are convinced that the Romish church at present, has no connection with what it was at the time of the emperor Constantine the Great. Under these circumstances they have no Protestants to converse with, nor have they an opportunity of perusing such elaborate treatises as have been written against the pope and the church of Rome. Thus left in the dark, the poison sinks deep into their minds; their prejudices become strong, and although they dare not openly mock the priests and their trumpery, yet they secretly despise them, and in their writings let loose against them all the effusions of wit, and the virulence of satire. In vain are these men referred to the writings of Protestants, when they come into countries where they can be procured. These prejudices have sunk too deep, they shut the eyes of their understanding, and unfortunately it happens, that most of our controversial writings are not the most engaging. This is undoubtedly much to be lamented, but we have many things to lament that cannot easily be remedied. Such are the causes which promote Deism in the Roman Catholic countries, and let us now see what are the effects. abuse of clerical power, in the bishops of the established church persecuting the Puritans. He knew that this was contrary to the spirit of the gospel, and here was the rock upon which he split. Had he considered things in a calm, dispassionate manner, he would have been led to believe that the unworthy conduct of corrupt priests should never injure the cause of Christianity; on the contrary, it seems rather to establish it, for if there was no truth in Christianity, why so many impostures from time to time, attempting to impose under that sacred name, upon mankind? His sentiments, however, took the wrong bias, and he considered the whole of Christianity as a cheat, and yet this nobleman was one of the most arrant enthusiasts in the world. The next deistical writer was the famous Hobbs of Malmesbury, who opposed Christianity in consequence of having read some treatises written on absolute predestination. He said, that if God had appointed all things, consequently mankind laboured under an invincible necessity. In this instance, perhaps, Hobbs was not a fool, at least he acted consistent with the nature of the principles laid down by the Predestinarians; and we will venture to affirm, that no man can believe that doctrine, without admitting of a necessity. And if a necessity is once admitted, then there is an end of all exhortation, because the freedom of the human will is destroyed. But the most striking case we shall mention is that of lord Bolingbroke, and we may venture to affirm, that it applies to almost all the cases in Deism during the present age. A disregard for Divine revelation first leads to a settled levity of temper, and that levity gradually carries on the person to pay but little regard to moral duties, although they profess themselves to be pro- Bolingbroke had been brought up in the house of fessors of natural religion. They loth every thing his grandfather, sir Henry St. John, who was lord that is serious, because they have found the Ro-keeper of the great seal under Oliver Cromwell. mish priests to be erroneous. They have not that strength of mind to consider that the truth is not lost, though many impostors have done all in their power to darken it. Devotion is considered with them as a trifle, and their conduct, as well as their conversation, poisons the rising generation. Let us now consider the state of Deism in our country, with its causes and consequences, The first Deistical writer that ever appeared in England, was lord Herbert of Cherbury, a great statesman, and brother to the pious George Herbert, author of the Divine Poems. This learned nobleman, in his early youth, contracted the most inveterate prejudices against the Christian religion, and the cause seems to have been the following. When his lordship was a young man at the university of Oxford, he saw many melancholy instances of the The young man was of a lively disposition, but there were seldom less than thirty dissenting ministers at his grandfather's table every day. The young man saw into the duplicity of some of these, he became tired of their insignificant exhortations and more than mock prayers. He imagined that the Presbyterian ministers visited his grandfather with no other view besides that of filling their pockets and their bellies, while their poor at home were not considered. And is this Christianity said he? then let me be an Heathen. We are sorry to say that his lordship was as good as his word; for he had no sooner compleated his studies, than he undertook to publish a work in order to prove the falsity of the Mosaical history. It is certain, that his lordship's treatise on that subject is one of the most feeble in argument that ever yet was attempted. That That celebrated deist Voltaire, with all his errors, was sensible of what is here advanced, and therefore in his philosophy of history he has recourse to another way of argument. Bolingbroke was gross in his attacks, merely because he had detected some hypocritical ministers: but Voltaire was sly and artful, because he knew that the only way to undermine the Christian system was to act in a double, concealed manner. naturally leads us to consider the concluding part of the argument, by pointing out those modern practices which promote Deism in the present age. This It may seem perhaps strange to those who have not given themselves much trouble to think, that men, who have had the advantages of a liberal education, who have investigated every part of civil and ecclesiastical history, who know the tempers and dispositions of men, who are not in the least unacquainted with those evidences which support divine revelation; we say, it may seem strange, that such men should reject the Christian system. there are causes, which although little understood, yet really exist. But And first, the conduct of many of our clergy contributes towards promoting Deism. The cold and indifferent manner in which they perform their duty, the little regard they pay to the pastoral care, and above all, their avaricious dispositions open the mouths of blasphemers, and induce them boldly to tell the clergy, that if they were not impostors, they would act in the same manner as they taught. Again, in the second place, the wicked lives of those who make pretensions to high attainments in religion, serve much towards the promoting of Deism. The Deists have learned what is asserted in the New Testament, namely, that every Christian is a new creature. Now as these high pretenders to religion as so far from being better in their conversation than they were before they assumed this new character, consequently they tell them that their religion is no more than a system of imposition; for, say they, unless religion serves to make us better than we were before, where is the necessity for change? Here the Deists do not consider that all mere pretenders to religious attainments, have no religion at all; whereas, the life of the real Christian is hid with Christ in God. They should consider the tendency of religion, and not the conduct of its corrupt professors. Let them say, is it of divine original? then let me embrace it, although I shall be obliged to sit down in this world with hypocrites, and be ranked among many thousands of those, who, professing the name of Christ, would put him No. 36. to death were he to come in the flesh a second time, as the Jews of old did. Thirdly, as there is not a single crime that can disgrace human nature, but has been committed by those men who are called religious, so our poor, unthinking, young gentlemen, who have received a good education, look upon the whole Christian religion as a cheat. The consequences flowing from all these baneful principles are many, but we shall only take notice of a few. First, as men are led to consider religion with contempt, so they pay little regard to moral duties; and we have thousands of Deists amongst us, who know not the meaning of the word. To despise religion is no new thing, for ever since man lost his original righteousness, he has had a stronger desire to evil than to good. Strange contradiction in human nature, to prefer misery to happiness: for men to set their own knowledge up as superior to that of God. A second consequence is, that men neglect, in general, all those duties they owe to their families; why should a man labour in this world who has no hopes in death. The believer looks upon himself as an accountable being: the Deist, notwithstanding his pretensions to a belief of a future state of rewards and punishments, dies without hope; not giving himself an opportunity to enquire, or time to consider things in a proper manner. He forms his notions of Christianity not from the religion itself, but from the wicked lives of corrupt professors. He A serious enquirer after truth would never seek for information but at the fountain head. would go to the sacred Scriptures; and having examined the evidences which support them, he would rest satisfied, and leave false professors to answer to God. We shall conclude this article concerning the Deists, in the words of the late pious and learned lord president Forbes, a gentleman who saw deeply into human nature, and who defeated the Deists with weapons they were unacquainted with. "Atheism, Deism, and the whole train of opinions that attend what is commonly called Freethinking, flow from a settled disbelief and contempt of revelation. This belief is, in a great measure, owing to the want of a fair and unprejudiced examination of the numerous and various proofs and evidences, that support the truth and authority of the scriptures. But it is chiefly grounded on a firm persuasion, that human understanding is a sufficient guide to man, and the test and measure of matters of all belief; so that we are at liberty, nay indeed bound, to reject whatever 10 E whatever does not answer those notions, which, by what we call reasoning, we have fixed. That modern discoveries, the fruit of genius and application only, have fixed and determined to a certainty the laws and causes of the principal operations, and phænomena of nature, which were wholly unknown to the ancients, and mistaken by the authors of the books which are received as revelation. That therefore these books, so far as they give accounts of nature, contrary to experience, and demonstration resulting from it, are false; and consequently can, in no other point, pass for infallible. That the scriptures relate a great many marvellous, improbable, nay incredible transactions, which do not seem to be directed to any purpose, suited to sovereign wisdom and goodness; and to contain a world of institutions, laws, observances, and ceremonies, which to Freethinkers appear absurd, frivolous, and ridiculous; unworthy the supposed author, and improper to attain the proposed end. When any apparent mistake in natural philosophy is objected to the scriptures, the answer commonly given is, in my opinion, stronger than the objection, according to the views of the disputants on either side; that these things, being incidental only, are spoken ad captum humanum, and accommodated to the understandings of those, to whom they were only delivered; though, I confess, it would be a much more comfortable answer, if it could be said, and proved, that the things objected to are true. When Freethinkers ground themselves upon any improbable, or, as they will call it, incredible or absurd relation, there is no answering them without bringing together, and laying before them, the whole evidence that serves for supporting revelation: which when poised in the scale against all objections of this kind that ever have been made, in my opinion, may certainly outweigh them; but, the misfortune is, the objection glares, can be taken in by a very moderate capacity, and requires no learning, and but little attention to comprehend it; whereas, without long study, great learning, close attention, and a dispassionate and unprejudiced examination, the evidence for revelation cannot be collected and weighed. Whoever therefore lets in the strength of the objection, and, for want of learning or atten tion, not to speak of natural prejudices, either cannot, or will not give himself the trouble to collect and weigh the proofs on the other side, must necessarily give it against revelation, and fortify himself in his incredulity. And to this it is owing that all those, who, in this indolent and luxurious age, pretend to politeness, and aim at knowledge, and the reputation of understanding and science, without any interruption to their pleasures or pursuits, take up with objections against revelation, without the painful examination of the evidence that supports it, look down with contempt on believers, as a parcel of prejudiced enthusiasts, and inlist themselves with Freethinkers, as the honestest, wisest set of men living. And when men, carried by pleasures, or sunk in indolence, settle once upon these notions, every institution, ordinance, or ceremony, appointed in scripture, for which Christians cannot, or do not, assign an adequate use or end, becomes fresh matter of objection, and tends to rivet and confirm infidelity. This facility of receiving and taking up with objections, and the criminal indolence and neglect of those who do not give themselves the trouble to examine, with due care, the merits of the answer, has been long complained of, and lamented by all who wish well to mankind, but hitherto in vain: something more than argument must intervene to cool them in the pursuit of pleasures, to rouse their attention to their real interest, and to determine them to search with care and industry, before they will let in so much as a suspicion that their objections are ill founded; or those objections must be overthrown by some other and shorter mean than the complicated evidence for the authority of revelation, else the objectors will never give themselves the trouble to discover their mistakes. To what has been here advanced concerning the Deists, we must add, that they have for some years had a chapel at Mary-le-Bone, where we can only say, that the discourses delivered are far below Heathenism. We take up the writings of a Seneca and an Epictetus, &c. with pleasure, and we can find no fault with them because they knew no better, but we lament to find men living under the gospel advancing notions subversive of it. ACCOUNT ACCOUNT OF THE PHILADELPHIANS. Philadelphians signify Lovers of the Brethren; and it is well known, that all sects whatever love their brethren, if we may believe themselves; nay they all acknowledge it as a duty to do so, although we know that very few of them pay any regard to it, unless they are rich; then indeed they have many friends, but to use the words of the wise 66 man, The poor is abhorred of his neighbour." However, let us proceed with this new religion. The Philadelphians took their rise only a few years ago, having at their head a disaffected clergyman of the church of England. Their form of worship resembles that of the Dissenters in general; but as for their preaching, it is perhaps the most extraordinary thing in the world. But of that we shall take notice afterwards. Their congre In the mean time, we have made ourselves perfectly acquainted with every thing belonging to these people; and so far are they from being what they call themselves, namely, Lovers of the Brethren, that, properly speaking, they have no brethren at all. This will appear the more evident, when it is considered, that they are not incorporated into one. body, as most of the other sects are. gation consists of all those who please to come, let them be of any denomination whatever. Indeed, there is one thing constantly expected, and that is, that they would bring some money along with them for the support of the preacher. And here it is necessary to observe, that among all the sects in this nation, we know of none who preach gratis, except the Friends and the Sandimanians. All others must have money, otherwise they can have no accommodation. Nothing is more common than to hear some of our modern sectaries condemn the conduct of Simon Magus, for offering money for the Holy Ghost, and yet we never find that they refuse to take money when they administer their spiritual consolations; nay, they frequently demand money, and that in a too peremptory manner. All the money collected at the Philadelphian. meeting is given to the minister, who agrees to pay the rent out of it; but he generally insinuates himself so far into the good graces of his hearers, that they pay it for him. They have no church discipline, which indeed. would be altogether unnecessary, especially where there is not a church; for these Philadelphians are not a church; they are not a body collective, but their meeting is open to all comers. The people do not so much as know one another, and the minister is so sensible of this, he frequently advertises his sermons in the public papers. The novelty of the name leads many people to the place, who generally return as uninformed as they went. When they first made their appearance, we were led to believe that they had chosen their name from the common meaning of the word, namely, that they lived in love and friendship together, as all Christians are commanded to do. But no such thing was intended, for the minister is with respect to church government, a Latitudinarian, that is, he does not desire to have any connection with church fellowship, but to range at large, submitting to any form that his people may chuse to prescribe. This indeed is too much the characteristic of many modern sects. It discovers no small share of worldly wisdom, for when people enter into connections, as all churches should do, then it is generally expected that they walk by some rule and mind prescribed duties. And among these, what could be more important than that of providing for the poor. Now, in order to avoid this very disagreeable and very troublesome duty, nothing can better suit the purpose than to preach at large, without being concerned with any church whatever; for if the people will will not come to hear them, and give them money, they can keep their sermons to themselves. We come now to consider their manner of preaching, and previous thereto, we must ask our readers a few questions, for we have some reason to believe, that we have more sorts of readers than one. And now good reader, if you are a Roman Catholic, there can remain no manner of doubt but you have read Dr. Chaloner's Catholic Christian instructed. If you are a Lutheran, you must have read Dr. Rambach's treatise on the sufferings of Christ. If you are a church of England man, you must have read Haywood and Attersole; and, if a Dissenter, Keach and Mather undoubtedly grace your library. These are admirable writings in their own way, and we are certain they have their admirers. But now reader, we will lead thee within the veil, and shew things unknown to thee before. The preacher of the Philadelphian meeting, not content with what has been advanced by the writers already mentioned, has improved the notions of all those who have gone before him. The fundamental principles upon which his religion is founded, are the following. First, that there was an oral tradition, or unwritten law from the fall of man to the days of Moses: and that this unwritten law was what the patriarchs adhered to. Secondly, that the delivery of the law to Moses, was nothing but a re-publication of the old oral law, and that there was no difference between the service of the tabernacle and the worship performed by the patriarchs. Lastly, that there were so many mysteries contained under the Levitical ceremonies, that if people would carefully attend to them, they would find every thing in the gospel concealed under them. Thus for instance, the crossing the red-sea, points out conversion; the journey through the wilderness, human life; the crossing of Jordan, death; and taking possession of the holy land, everlasting happiness. But these are trifles to what we are going to relate. The Philadelphian minister sees wonders in the sounding of the ram's horns, in the new moons, in all the washings of the priests, in the turtle doves and young pigeons, in clean and unclean beasts, and a thousand other things too numerous to mention. This allegorical interpretation of scripture has however a strong effect on the intellects of weak people. And here it is surprising to consider, in what manner we poor bewildered creatures form our notions of religion on many occasions. Thus we are not content with common explanations of the obvious sense of scripture, but we must have recourse to far-fetched allegories and hidden mysteries. However, the ceremonies were in part a type of the gospel, yet divine wisdom had something else in view, in prescribing them; namely, to keep the Jews a distinct people from the Heathens around them. Nay, in some cases there was a physical necessity in it. Such was the state of the country, such was the effect of the climate, that had they been permitted to eat swine's flesh, it might have proved fatal and prejudicial to their health. It was the same with blood, which they were prohibited from eating, because it filled the body with corrupt particles. Some of the Some of the types indeed were significant; but we are of opinion that a single allusion to them, in a sermon occasionally, is enough. To dwell half an hour or an hour upon them, is to prevent the preacher from making practical improvements. It leads the people into all that wildness which is calculated to seduce their minds from the truth, and makes them believe they see wonders where none ever existed It is allowed, that in private meditation, allegory is delightful, and it may even serve to kindle devotion in the heart; but those things should be kept within proper bounds. There are many things that we may know, that ought not to be made public. We ought to be extremely cautious in all things of that nature, and therefore let our words be few. We shall conclude our account of these people by observing, that as they are not properly a community, so there is reason to believe, they will die away with the present generation. We have, in the course of this work, said so much concerning new religions, that we shall not here re-assume the subject. If a general toleration of all religious sentiments has encreased in this country the number of new religions, we must acknowledge that these new religions have soon fallen into decay. And here we cannot help remembering the words of the wise doctor Gamalial; "Let all new religions alone; for if they are of men, they will vanish away to nothing; but if they are of God, they will flourish and be established." When the toleration act first took place, there were but few sects among the dissenters in England, but they encreased amazingly soon after. The reason is obvious. Before the revolution they had no opportunity of planning schemes for new religions; but no sooner did that desirable event take place, than they all set up for themselves on separate foundations. And yet although some of these were greedily |