new fundamentals. For such a one, only, it is seen to fit. "In conclusion (says he) LET INFIDELITY DO ITS WORST." And so it may, for what our Examiner or his fellows seem inclined to oppose to its progress. They keep guard, as our Author says; they perform watch and ward as the law requires: and let such as like it go to blows for them. One of my most abusive adversaries, in a book he wrote against me, intitled, A Reply to Mr. W's Appendix in his second Volume of The Divine Legation, has a long digression (for it has nothing to do in the dispute between him and me) of seventy pages, to prove that the miracles and morality of Paganism equal those of Judaism and Christianity: in which he has made a very elaborate collection of passages from classic writers, drawn up and set in battle-array against parallel places of Scripture. Eight or ten clergymen of the Church of England have found leisure and inclination to write against The Divine Legation, nobody knows for what; and yet not one of them has taken the least notice of this open barefaced insult and defiance of Revelation. But what then? Mr. Tillard, no doubt, was considered by them as a fellow-labourer in a good cause. Or was it, for that he is an active member of the Society for the Propagation of the Gospel in Foreign Parts? of which, indeed, in these passages he has given a proof. For finding it was for staying at home, he, like a good member as he is, does his best to send it packing!-But still, says our Examiner, "let infidelity do its worst." And does he indeed think it could do worse than what himself has here attempted? I had wrote a dissertation; which, if it has any reality or foundation, in reason or Scripture, is of the highest service to religion: and, principally, on these two accounts, first, as rescuing a passage out of the hands of libertines, which was more obnoxious to the objections of infidelity than any in the whole Bible and secondly, as discovering a real and substantial circumstance of connexion and dependency between the Old and New Testament; not subject to any of those objections which arise from typical or allegorical interpretations. Now, against such a discourse, so directed, was it natural to conceive, that a Divine of name should address himself, with much haughtiness and malice, to

write an elaborate confutation? Would not a good man, who had a real regard for the interests of religion, and was persuaded of the weakness of my discourse, have left it to some unthinking, unbelieving Scribbler, to expose? And here, let me call, seriously, upon this learned man, to lay his hand upon his heart, and to acquit himself of his intentions, before the public; who finding nothing in this dissertation (how erroneous soever it may be deemed) either of Heresy or Libertinism, will needs be at a loss to discover any good purpose, in an attempt so seemingly inconsistent with his character and profession. For the public sees he has taken the unbelievers' task out of their hands, and executed it with such a spirit, as cannot chuse but give them the highest satisfaction.

"Hoc Ithacus velit, et magno mercentur Atridæ."


London: Printed by Luke Hansard & Sons,
Bear Lincoln's-Inn Fields.

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