scending from those of quality to the middle sort, and thence to the vulgar, where at length they are dropped and vanish.
But here I would not be mistaken, and must therefore be so bold as to borrow a distinction from the writers on the other side, when they make a difference between nominal, and real Trinitarians. I hope no reader imagines me so weak to stand up in the defence of real christianity, such as used, in primitive times, (if we may believe the authors of those ages) to have an influence upon men's belief and actions: to offer at the restoring of that, would indeed be a wild project; it would be to dig up foundations; to destroy at one blow all the wit, and half the learning of the kingdom: to break the entire frame and constitution of things; to ruin trade, extinguish arts and sciences, with the professors of them; in short, to turn our courts, exchanges, and shops, into deserts; and would be full as absurd as the proposal of Horace, where he advises the Romans, all in a body, to leave their city, and seek a new seat in some remote part of the world, by way of cure for the corruption of their manners.
Therefore I think this caution was in itself altogether unnecessary, (which I have inserted only to prevent all possibility of cavilling) since every candid reader will easily understand my discourse to be intended only in defence of nominal christianity; the other, having been for some time wholly laid aside by general consent, as utterly inconsistent with our present schemes of wealth and power.
But why we should therefore cast off the name and title of christians, although the general opinion and resolution be so violent for it, I confess I cannot
