 and went on in the following manner:

An apology for true christianity.
As christianity was instituted by its great Author and Publisher, for the benefit of mankind, it is to be lamented that the divines should so differ, concerning what genuine reveled religion is, as to cause many to renounce this standing and perpetual rule of faith and manners: but as to contradictions and inconsistencies in the apostle's writings, I have read them over several times, and never could find such things in them. Obscure passages there are a few at first sight; but a little consideration can explain them by other scriptures, if we do no, like some commentators, endeavour, by forced constructions, to adapt the sense of them to a system. This is what ruins christianity. The monks shut out the light of reason, which is to explain scripture by scripture, and in the dark, fansy a metaphysical theology: They speculate a tritheistic mystery, original sin, divine sovereignty, election, reprobation, with many other pieties, and call the things revelation, which are, in reality, an artificial, invented corruption of the gospel. The majority of the doctors insist upon it that their reverend notions are reveled religion, and where they have a power, wattle the people into them: but men who will use the human understanding their Creator has given

them, and employ the reason of men in the choice of their religion, very easily perceive that unnatural representation could never come down from heaven; and that whatever the declaimers on human nature may say in praise of their gospel, it is impossible it should be inspiration, when the propositions rather merit laughter and contempt than the attention of rational creatures. This makes the Indians of any understanding flee christianity. This causes men of sense, in a free country, to declare against reveled religion. The principal offence must remain, while the majority of the clergy continue to blind the human understanding, and instead of couching the cataract, darken the souls of the people with a suffusion of mystery: to which I may add, and obstinately refuse to make use of unexceptionable, scriptural forms of expression in divine public service, though an alteration might be made without any possible danger or injury to the church, and continue to use in our liturgy unscriptural phrases, and metaphysical notions, the imaginations of weak men. While this is done, the christian religion must suffer, and of consequence, the divines who contend for mystery, and labour to destroy human reason and the powers thereof; to stifle and extinguish our common notions of things, and preclude all reasoning whatsoever upon the
