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barbarous ancestors. For it was the bold spirit of inquiry that made them christians.

Let all those who acquiesce in any system in which they were educated, or which they have learned from others, consider that, in censuring more modern innovators, they are censuring the spirit and example of the very persons whose opi. nions they have adopted, and of whose name they make their boast; and that if it had not been for that very spirit which they now censure, only exerted a century or two ago, their own opinions would have been very different from what they now are. They ought, therefore, to respect the principle, even though it should lead some into error. If the spirit of inquiry that carries some to Socinianism be wrong, that which carries others to Arianism is no less so; and if Arminius is to be con demned for abandoning the doctrine of Calvin, Calvin himself must be condemned for abandoning the doctrines of popery. It is the spirit of inquiry which, if error be established, necessarily leads to innovation, that every man who ranks himself with any class of christians now existing, must commend in some person or other. And if it was real-. ly commendable in the person whose opinions he adopts, it cannot be censurable in the person whose

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opinions he does not chuse to adopt. The same spirit of inquiry is in itself equally commendable, or equally censurable in all, and whether it lead to truth, or to error.

It will be said, Is it not possible for the spirit of inquiry and innovation to be carried too far? Does liberty never degenerate into licentiousness? Admitting this, who is the proper judge in the case, when all are equally parties? The Papist will say that the Protestant has gone too far, the Calvinists will say that the Arminians are to blame, Arminians will condemn the Arians, and the Arians the Unitarians, and even some Unitarians may condemn those of their body, who differing from them in some respects, have not as yet got, but may hereafter get, some other name.

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In fact, there is no reason to be alarmed at all in the case. Truth will always have an infinite advantage over error, if free scope be given to inquiry. It is very little advantage that any superiority of ability can give to the cause of error, and cannot be of long continuance; not to say that the probability must always be, that a man of superior ability will discover the truth sooner than one of inferior talents; industry, and all other qualities being equal between them.

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But the consideration that will perhaps contribute most to allay the apprehensions of serious and well intentioned persons, with respect to all theological controversies, is that nothing on which future happiness depends is concerned in any of them. Much more than has yet been called in question may be given up without abandoning christianity; and every thing that has yet been done towards stripping our religion of its foreign incumbrances has contributed to inaking many value it the more; and consequently, by giving it a firmer hold on men's understanding and belief, tends to give it a greater influence over their affections and practice.

There are, likewise, some other considerations, by means of which those persons who are not themselves much given to speculation, and who are apt to be alarmed by the suggestions of others, may relieve themselves from the fears they entertain on these occasions. One is, that no principle or tenet is really dangerous that does not affect men's belief in the righteous moral government of God, and a state of rewards and punishments hereafter, be caise this is that religious principle which has the greatest influence on the conduct of men, Other principles, indeed, have an effect, in contributing

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to make us regard our governor and judge, and the maxims of his administration, with more satisfaction, and therefore may make religious obedience more pleasing, and they deserve our zeal and attachment on that account. Other principles again tend to make our religion approve itself to the reason of mankind, by removing from it what is manifestly absurd, or highly improbable and revolting; and therefore may recommend christianity to those who are at present prejudiced against it, and they deserve a large portion of our zeal on that account. But still the great thing, with respect to the professor of christianity himself, is his firm belief in a righteous moral government, and a future state of retribution, because these are the things that chiefly influence mens' conduct.

In reality, there cannot be any better rule of judging in this case than that of our Saviour, By their fruits shall ye know them. Consider then the tempers and conduct of those persons whose oqinions are said to be dangerous. Are they worse than other persons? Have they less piety towards God, or less good will to men, or are they more indulgent to their appetites and passions? If this cannot be said of them, but on the contrary, their conduct be as unexceptionable, and exemplary, as that

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that of other christians, assure yourselves that there is no more real danger in their principles than in those of others. They cannot be bad principles with which men lead godly, righteous, and sober lives.

I do not, however, desire you to be determined by the observation of a single person, or of a few persons; because there may be causes of their good conduct independent of their principles; as there may be causes of bad conduct in those who hold good principles. But observe the general character of the sect, or denomination, whose principles are censured; and if it be not worse than that of others, assure yourselves that, whatever may be the vices or virtues of individuals, the ge neral principles of the sect are not more unfavourable to virtue than those of other christians, and therefore, that there is nothing in them that ought to give you any alarm.

But if, independent of practical consequences, you consider speculative principles only, and all your fears be for Christianity, it should be consi dered that every man is a christian who believes the divine mission of Christ, and consequently the truth of his religion. And, for the reason given before, the only essential article of his religion is

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