for I have characterized each Sect and explained their Doctrines, more especially their peculiar Tenets, where I could, in their own Words.

This Method will afford not a barely fuperficial and partial Account of what may be the particular Sentiments of here and there a private Perfon and obfcure Society; but of the genuine Principles of that Body or Community, which is neceffary to forminga just Idea of them; and whenever it has been neceffary, I have had proper Information from Correfpondence, or given a personal Attendance at their Affemblies and taken Minutes, for greater certainty and Satisfaction.

Amongst a Variety of Readers I cannot expect the Approbation of all. Some there are fo extreamly indifferent, with refpect to the principal Difference of Sentiment among Chriftians, as plainly implies they have never made Religion their Study, or that their own Profeffion is not the Effect of their Enquiry; but that they are governed in their Choice, by the Dictates of their Tutors, or the Sanction of Authority; and to fuch, Popery would, probably, have been as agreeable as Proteftantifm, or Mahomedanism as Chriftianity, if it had been their Lot to have been born in the Countries where these are established. I fhall leave them to enjoy. their fupine Indifference; but not without fincerely congratulating my Countrymen, on our diftinguishing Privilege, that we live in a Nation and at á Time, when Religion has in great Meafure gained the Afcendant over Superftition; Truth in general prevailed against Darkness and Error, and Liberty, civil and religious, triumphed over Tyranny and Perfecution for Confcience fake: And for these I

hope

hope we fhall always find Patrons and Advocates, amongst the more Learned and Judicious,

By fome it has been fuggefted that this Work will be too dull and ferious, and favour too much of the controverted Points of Religion; to fuch I beg leave to observe, I have not often attempted to animadvert or expatiate on particular Opinions or Practices, that was not my Province; but to give a genuine Relation of fuch Facts as appertain to the Hif tory, and thefe are, I prefume, as well calcula→ ted to improve the Gentleman, and give Life and Spirit to Converfation, at proper Intervals, as any other Subjects more commonly introduced; and where fuch a Variety of Facts, Circumstances and Characters are introduced, I cannot apprehend it will be unentertaining or useless.

By attempting fuch a Compendium of the religious Principles of particular Denominations, I imagined I might particularly adapt this Work to the perufal of many young Perfons, and other well difpofed Chriftians, who may not have Leisure or Inclination to read many diftin&t Treatifes, and it may answer a particular good Purpose, in regard to their Information and Improvement.

As this Work was not entered upon with any party Views, or profecuted with Prejudice and Declamation, fo it has been no hafty Production; it has been compiled at different Times, and by flow Degrees, in a Course of several Years; now and then, indeed, it fpread itself into Branches, and Leaves, like a Plant in April, and sometimes it lay by without Growth like a Vegetable in Winter; but it still existed, and acquired its present Texture and Bulk according as Health, Leifure, and other Advantages favoured the Undertaking.

Nor

Nor do I apprehend the Reader will look upor this as a prolix Hiftory, when he confiders not only the Extent of the Plan, but that many of the Hiftories neceffary to be confulted are very voluminous; as Eufebius's, Dupin's, Bingham's, and Collier's ecclefiaftical Hiftories; Richer's of Councils, Father Paul's of that of Trent, Picart's religious Ceremonies, and the Collections of Tracts for and against Popery, Brandt's Hiftory of the Reformation in the Low Countries, Burnet's and many others, of the Reformation in England, and Laval's of that in France; Calderwood's, Spotfwood's, and diverse others of the Kirk of Scotland; Sewel's of Quakerifm; Neal's of the Puritans, and Crosby's of the English Baptifts: Befides a great Variety of Tracts on Points of Controverfy, Dictionaries, &c. that must be refered to, and confulted, on fuch a Number of Subjects; Rapin, Hume, Smollet, and other civil Hiftorians of our own Nation, neceffary for ascertaining and illuftrating all fuch Matters, as have an immediate Connection with the principal Defign of this Work. So that, upon the Whole, I may venture to fay, it has been an arduous Tafk, the refult of much Reading and Enquiry. But notwithstanding the Affiftance I have received, from fo many eminent Hiftorians, I have followed no Author any farther than I apprehended him to coincide with Truth.

After having been at all this Expence and Trouble to procure Materials and proper Helps for the Execution of my Plan, it is very probable and almost unavoidable, that many Things may have escaped my notice, which might have contributed to illuftrate, confirm, or embellish the feveral Parts of it. I can only flatter myself that the Reader will find a fufficient Number of Quotations to ascertain

the

the genuine Principles of the feveral Societies refpectively, their Rites, Ceremonies, &c. of which I have given the following History. And I hope the judicious Reader will look on it as no Dimunition of the Value of this Work, that many of the Ideas, as well as the Language, in which they are expreffed, are borrowed from the Writings of the most eminent Divines of the established Church, and other Denominations, especially as, in many Inftances, it was neceffary for authenticating the Account I gave of the different Sectaries; and, very often, I found my Sentiments fo happily expreffed in them, that I prefumed from my own Approbation it would be most agreeable to my Readers.

I fhall not urge as any Motive to this Work, that I apprehended Popery was gaining Ground in this Nation; but as that Religion is founded in Church Policy and propagated with Artifice and Industry by their Priefts, and is fuited to captivate weak Minds, it cannot be unfeasonable to point out fome of their Evafions, and to give a genuine Account of their Conftitution, Doctrines, Ceremonies, &c. and this I judge will be fufficient, if impartially reprefented, and attended to, to guard Proteftants against the Corruption, Superstition, and Cruelty of the Roman Catholic Religion.

Nor am I inclined to think a Spirit of Perfecution prevails among Proteftants, or of uncharitably cenfuring Perfons for different Sentiments and Profeffion: I wifh, indeed, this was more evident; for I find fome Authors fuggeft, that this Principle is far from being extinguished, and that many rather want Opportunity than Inclination to perfecute, and inftance the high Claims of the Church, which difcovered themselves in the Bangorian Controverfy; C

I

I am, notwithstanding, willing to hope à Love of Liberty prevails, and to promote it, I have attemp ted, in my Introduction, to vindicate the Right of private Judgment, and fhew the Duty and the Advantages of free Enquiry, &c.

I rather think what is called Methodism and Enthufiafm prevails, to the Contempt of rational Religion; and, as I have taken Care to give a fair Account of their peculiar Tenets, I wish for nothing more than that the juft Representation of their Principles may have a proper Influence on the Minds of my Readers.

In the Course of this Hiftory, I doubt not but it will appear, that the principal Differences amongst the feveral Denominations of Proteftant Churches, confifts not in any effential and fundamental Points, but in one or other of these particulars, viz. different Apprehenfions, with respect to the original Conftitution and Government of the Christian Church; different Sentiments with refpect to fome abftrufe Points of Doctrine, in which the Effence of Religion does not, cannot confift; or else their Difference refpects the pofitive Institutions, as to their Form and Manner, Importance or Infignificance, or of certain Rites and Ceremonies of lefs Importance; and that notwithstanding their Separation in Communion, and very often reproaching each other, they agree in the main effential Points of Religion, in all fuch Points as are abundantly fufficient to preferve the Knowledge and Practice of Religion in the World."*

Indeed many Attempts have been made, fince the Reformation, and efpecially fince the Revolution, to reconcile Proteftants; a Design which, however

*Bishop of London's fecond Paftoral Letter, printed in 1730.