To make himself a man of note,
    He in defence of Scripture wrote. 
    So long he wrote, and long about it,
    That e’en believers ’gan to doubt it! 
    A gentleman well-bred, if breeding
    Rests in the article of reading;
    A man of this world, for the next
    Was ne’er included in his text,’ &c. &c.

Gibbon calls The Divine Legation ’a monument, already crumbling in the dust, of the vigour and weakness of the human mind.’—­See Life of Gibbon, ch. vii. 223, note.  Bishop Lowth says of it ironically, ’The Divine Legation, it seems, contains in it all knowledge, divine and human, ancient and modern; it treats as of its proper subject, de omni scibili et de quolibet ente; it is a perfect encyclopaedia; it includes in itself all history, chronology, criticism, divinity, law, politics,’ &c. &c.—­A Letter to the Right Rev. Author of ’The Divine Legation,’ p. 13 (1765).]

[Footnote 165:  There were two anti-Deistical writers of the name of Chandler, (1) the Bishop of Coventry and Lichfield, and (2) Dr. Samuel Chandler, an eminent Dissenter.  Both wrote against Collins, but the latter also against Morgan and the anonymous author of the Resurrection of Jesus considered.

Sherlock’s Tryal of the Witnesses ought perhaps to have been noticed as one of the works of permanent value written against the Deists.  Wharton says that ’Sherlock’s Discourses on Prophecy and Trial of the Witnesses are, perhaps, the best defences of Christianity in our language.’  Sherlock’s lawyer-like mind enabled him to manage the controversy with rare skill, but the tone of theological thought has so changed, that his once famous book is a little out of date at the present day.  Judged by its intrinsic merits, William Law’s answer to Tindal would also deserve to be ranked among the very best of the books which were written against the Deists; but like almost all the works of this most able and excellent man, it has fallen into undeserved oblivion.  Leslie’s Short and Easy Method with a Deist is also admirable in its way.]

[Footnote 166:  But it is no want of charity to say that his Roman Catholicism sat very lightly upon him.  He himself confesses it in a letter to Atterbury.]

[Footnote 167:  Pope was also clearly influenced by Shaftesbury’s arguments that virtue was to be practised and sin avoided, not for fear of punishment or hope of reward, but for their own sakes.  Witness the verse in the Universal Prayer:—­

    ’What conscience dictates to be done,
      Or warns me not to do,
    This teach me more than hell to shun,
      That more than heaven pursue.’]

[Footnote 168:  See Hunt’s History of Religious Thought in England, vol. ii. p. 369, and Lechler’s Geschichte des Englischen Deismus, p. 219.]