ties and learning of that reverend Prelate, who hath fo lately appeared in behalf of Chriftianity, made it improper for advocates of a lower degree to shew themfelves; how much foever they might have the fame good caufe at heart, or be capable in their own opinion, of defending it: and some perhaps may think, that all farther apologies for Chriftianity, after that learned performance, are entirely needlefs.

Undoubtedly all who have read that valuable work, will do his Lordfhip the juftice to own, that many of the prophecies of the Old Teftament have been therein carefully examined, their fenfe justly stated, and their reference to the MESSIAH abundantly vindicated. Nor have any of the aids that learning could afford been omitted: Jewish Rabbies have been made to militate in defence of Chriftianity; and even Virgil himself fhewn to fing in the fweet ftrains of the gospel.

The reader will not, I hope, expect any fuch expence of learning in the enfuing treatife. I have not relied much

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on the authority of teftimonies; but have endeavoured to vindicate our Saviour and his Apoftles, upon the plain foot of reafon. It was indeed neceffary, to fet my argu ment in a clear light, to confider the fentiments of the antient Jews, as to the Old Teftament prophecies, and the reference they apprehended them to have to the MESSIAH; and accordingly I have allowed one short chapter, (chap. vii. of the fecond difcourfe) for that fervice; barely citing the places, where either Jonathan, or Onkelos, or the Hierufalem Targum, Speak of the MESSIAH, as intended in the prophecies. And I the rather confined myself to thefe, because I think they prove enough, and their authority is unqueftionable.

I cannot apprehend, how the Jews can ever answer the Bishop's book; it abundantly appearing, that their most ancient expofitors, and celebrated Rabbi's expounded many of the Old Teftament prophecies,

the Chriftian fenfe of them; and that, as they had their full and literal accomplishment in Jefus Chrift, fo they can never be Shewn

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fhewn to have had their accomplishment in any one elfe. And therefore as far as this controverfy relates to the Jews, his Lordship hath left no room for any farther additions, and his work is justly to be esteemed, as an unanfwerable defence of Chriftianity against their exceptions.

The fecond of thefe treatifes, in anfwer to the Grounds and Reafons, &c. hath a more extensive view; and is defigned, not only to obviate the objections of our Jewish adverfaries, but to fet the conduct of our Saviour and his Apostles in fuch a light, as may appear rational to every impartial and confiderate mind. Ineed not acquaint the reader, that this part was near finished, before ever the Bishop's book was promised. The different method I have made use of, the many incidental objections I have confidered, omitted by his Lordship, as not neceffary to his argument, and the different interpretations I have given of particular paffages of Scripture, will abundantly clear me from the imputation of having built upon his Lordship's foundation; tho' whether my foundation be equally firm, is left to the

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judgment of those who will be at the pains to examine it. One thing I can, with all fincerity affirm, that my principal motive to this undertaking, was the just value I had for Chriftianity my felf, and a defire to vindicate it from the objections of others. If my zeal bath exceeded my knowledge, I Shall not be the first instance of this kind; and fo shall hope to be as kindly forgotten, as other finall authors, who have gone before me.

The preface to the difcourfe of the Grounds and Reasons is, in my judgment, an excellent defence of that liberty of every one's judging for himself, and of propofing his opinions to others, and of defending them with the best reafons he can, which every one bath a right to, as a Man and a Chriftian. If we have a right to think at all, we must have a right to judge for ourfelves; because no one, who uses himself to thought and enquiry, can judge any otherwife, than as he is convinced of the truth or falsehood of things; and of confequence we have as certainly a naturalright to communicate our ideas to others, and

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propagate what we apprehend to be the truth, by all the methods of fair reafoning and argument, as we have to fociety and converfe with others; which can only be maintained by a mutual communication of fentiments, i. e. by Speaking our own real opinions, and receiving the knowledge of thofe of others. And it is methinks fo far from being any fault in the prefent adminiftration, that all learned and inquifitive men are fuffered freely to maintain and propagate their opinions, that we must, in juftice, as well as gratitude to his Majesty, publish it to the world, that it is against his Majesty's will, that tyranny of either kind, civil or ecclefiaftical, keeps, or gains ground; «ndall honeft and impartial minds have this to comfort them, that as his Majefty is the great affertour of the rights of confcience abroad, fo they are fecure of his royal protection, and countenance in the enjoyment of them at home.

Matters of fpeculation and practice are fo vaftly different in themselves, as that they cannot in the nature of things be confounded and therefore, tho' the civil magiftrate