make Reaĵon appear equal to fome Points,' which other wifer Men have always thought beyond the Discovery of Reafon; viz. The Immortality of the Soul, and Rewards and Punishments of a future State.

Men than you appear to be,

I fay, wiser have always

thought these Points above the Reach of natural Reason: And that Life and Immortality were brought to Light only through the Gospel.

For though it were poffible that here and there a particular Perfon, one in a Hundred Thousand, a NUMA POMPILIUS, a PLATO, or a CICERO, might conceive fome imperfect Conjectures concerning these Matters; yet, to ascertain any thing of the Truth of these Doctrines, is confessedly above the Power of human Reafon.

Now the Diftinction between what is above Reason, and what is repugnant to Reafon, is fo plain, that one would think a Perfon of your all-fufficient Reafon could not have overlook'd it; v. g. We fay there are many Doctrines in the Koran that are contrary to Reason; and we fay, that the Popish

Doctrine

Doctrine of Tranfubftantiation is repugnant to Reason: But that God fhould have a begotten Son, though it is a Mystery beyond the Discovery of Reafon, yet it is no Way repugnant to Reason.

Now your neglecting a Diftinction fo obvious, gives me Occafion to obferve, that if you did it ignorantly, you are very unfit to write upon a Subject of fuch Importance: And if you overlook'd it wilfully, it touches hard upon your Character, as a moral good Man, and an HONEST INFIDEL.

Thé

But the Precepts of Chriftianity, "moral Precepts of the Old and New Tefta ment, you acknowledge to be reafonable, and "in all Refpects most excellent: But which of them do you thus acknowledge? What all? All the moral Precepts of the Old and New Teftament? Are they all agreeable to Reason? This I believe is what all the Deifts will not agree to; I question if One in Ten, or One in Fifty of those who cavil at the Doctrines

and Matters of Faith, will fubfcribe to what you are pleased to fay of the Precepts.

We know, in fact, that feveral of the Deifts have boggled at fome of the Precepts. And if you could once overthrow the Divinity of the Doctrines, i. e. if you could get a Majority of your Side, to declare against the Divine Authority of the Scriptures; we have great Reason to suspect you would foon begin to make free with the Precepts.

We apprehend you would allow yourselves the Liberty to explain away a good many of them; and fine Work you would make, when you come to examine, which of them are founded in Nature and Reason; and which of them you would not be pleafed to acknowledge, as built upon that Foundation.

you are

But if you really approve of the Precepts, what is all this Stir about? What is it displeased at? And why do you attempt to difturb us in the Profeffion and Faith of Christianity?

You

You fay, you approve of the Moral Precepts, very well; practise what you approve of, and let us alone to believe and practise what we approve of. No, but we will believe that God has a begotten Son; and your Reafon can't comprehend why God should have a Son.

We are very forry that you will not believe a Doctrine, which God hath been graciously pleased to reveal unto us; a Doctrine of such Importance to your ever lafting Welfare.

But why should you be diffatisfy'd with other People for believing it? This is downright Peevishness; you won't profess Chriftianity yourself, nor let other People be quiet in the Profeffion of it neither.

We are forry that you will perfift in denying your Redeemer, who died for you; If you will not be Partaker of that Salvation, which he has purchased for you with his moft precious Blood, you must answer for it.

But pray, don't endeavour to hinder the Happiness of other well-meaning People,who have done you no Harm.

It must be fuppofed that thefe your Specu lations have a Tendency to fome End; for it can't be imagined, that fuch exalted Genius's should take fo much Pains to no Purpose, or without fome particular Defign: It would therefore be but honeft and ingenuous of you, now you have gone fo far, to speak your Mind a little more freely, and tell us what you would have, and what it is you aim at in pub lishing these Opinions.

Most Rationalifts, as far as I have been able to find out, have readily acknowledged, that an Established Religion is neceflary for the Peace of Society; for if you should set us loose from the Reftraints of Religion, confider'd as of Divine Authority, you can hardly fuppofe your Law of Reafon would be fufficient to keep the Multitude in Order.

The