The Bishop having gone over all the matters that properly fall within his Introduction, proceeds to expostulate with several sorts of people;[47] First with Protestants who are no Christians, such as atheists, deists, freethinkers, and the like enemies to Christianity. But these he treats with the tenderness of a friend, because they are all of them of sound Whig principles in church and state. However, to do him justice, he lightly touches some old topics for the truth of the Gospel; and concludes by wishing that the freethinkers would consider well, if (_Anglice,_ whether) they think it possible to bring a nation to be without any religion at all, and what the consequences of that may prove; [48] and in case they allow the negative, he gives it clearly for Christianity. [Footnote 47: Page 56.] [Footnote 48: Page 59.] Secondly, he applies himself (if I take his meaning right) to Christian papists "who have a taste of liberty," and desires them to "compare the absurdities of their own religion with the reasonableness of the reformed:" [49] Against which, as good luck would have it, I have nothing to object. [Footnote 49: Page 59.] Thirdly, he is somewhat rough against his own party, "who having tasted the sweets of Protestant liberty, can look back so tamely on Popery coming on them; it looks as if they were bewitched, or that the devil were in them, to be so negligent. It is not enough that they resolve not to turn papists themselves: They ought to awaken all about them, even the most ignorant and stupid, to apprehend their danger, and to exert themselves with their utmost industry to guard against it, and to resist it. If after all their endeavours to prevent it, the corruption of the age, and the art and power of our enemies, prove too hard for us, then, and not until then, we must submit to the will of God, and be silent, and prepare ourselves for all the extremity of suffering and of misery:"[50] with a great deal more of the same strain. [Footnote 50: Pages 60, 61.]