A DISCOURSE ADDRESSED TO MAGISTRATES, &c.

THE Pretenſions and Diſcourſe of Men, throughout theſe Kingdoms, would, at firſt View, lead one to think the Inhabitants were all Politici⯑ans; and yet, perhaps, poli⯑tical Wiſdom hath in no Age, or Country, been more talked of, and leſs underſtood. [4] Licence is taken for the End of Govern⯑ment, and popular Humour for its Origine. No Reverence for the Laws, no Attach⯑ment to the Conſtitution, little Attention to Matters of Conſequence, and great Alterca⯑tion upon Trifles, ſuch idle Projects about Religion and Government, as if the Public had both to chuſe, a general Contempt of all Authority, Divine and Humane, an In⯑difference about the prevailing Opinions, whether they tend to produce Order, or Diſorder, to promote the Empire of God or the Devil: Theſe are the Symptoms that ſtrongly mark the preſent Age; and this, could never have been the Caſe, if a Ne⯑glect of Religion had not made Way for it.

WHEN the jews accuſed Paul upon reli⯑gious Matters, and Points of their Law, be⯑fore Gallio, the Roman Magiſtrate; it is ſaid, that GALLIO cared for none of thoſe Things. And it is to be feared, there are not a few Magiſtrates, in this Chriſtian Country, who think with the ſame Indiffe⯑rence on the Subject of Religion. Herein, nevertheleſs, they judge amiſs, and are much wanting to their Duty. For, al⯑though it be admitted, that the Magiſtrate's peculiar Object, is the temporal Welfare of the State; yet, this will by no Means ex⯑clude a proper Care about the prevailing Notions and Opinions of Religion, which [5] influence the Lives and Actions of Men, and have therefore a mighty Effect on the Public. Men's Behaviour is the Conſe⯑quence of their Principles. Hence it fol⯑lows, that in order to make a State thrive and flouriſh, Care muſt be taken, that good Principles be propagated in the Minds of thoſe who compoſe it.

IT would be vain, to depend on the out⯑ward Form, the Conſtitution, and Structure of a State; while the Majority are ever governed by their inward Ways of think⯑ing, which at Times will break out and ſhew themſelves paramount to all Laws and Inſtitutions whatſoever. It muſt be great Folly therefore, to overlook Notions, as Matters of ſmall Moment to the State; while Experience ſheweth there is nothing more important; and that a prevailing Diſorder in the Principles and Opinions of its Members, is ever dangerous to Society, and capable of producing the greateſt Pub⯑lic Evils.

MAN is an Animal, formidable both from his Paſſions, and his Reaſon; his Paſſions often urging him to great Evils, and his Reaſon furniſhing Means to atchieve them. To tame this Animal, and make him a⯑menable to Order, to inure him with a Senſe of Juſtice and Virtue, to with-hold him from ill Courſes by Fear, and encou⯑rage [6] him in his Duty by Hopes; in ſhort, to faſhion and model him for Society, hath been the Aim of civil and religious Inſtitu⯑tions; and in all Times, the Endeavour of good and wiſe Men. The apteſt Method for attaining this End, hath been always judged a proper Education.

IF Men's Actions are an Effect of their Principles; that is, of their Notions, their Belief, their Perſuaſions; it muſt be admit⯑ted, that Principles early ſown in the Mind, are the Seeds which produce Fruit and Har⯑veſt in the ripe State of Manhood. How lightly ſoever ſome Men may ſpeak of No⯑tions; yet, ſo long as the Soul governs the Body, Mens Notions muſt influence their Actions, more or leſs, as they are ſtronger or weaker; and to good or evil, as they are better or worſe.

OUR Notions and Opinions, are a con⯑ſtant Check on our Appetites, and Balance to our Paſſions; and, although they may not in every Inſtance controll and rule, yet they will never fail, ſtrongly to affect both the one, and the other. What is it that bridles the impetuous Deſires of Men? That reſtrains them when they are driven by the moſt violent Paſſions? In a Word, what is it that renders this World habitable, but the prevailing Notions of Order, Virtue, and Duty? Some, perhaps, may imagine, that [7] the Eye of the Magiſtrate alone, is ſuffici⯑ent to keep Mankind in Awe. But, if every Man's Heart was ſet to do all the Miſchief his Appetite ſhould prompt him to, as oft as Opportunity and Secrecy preſented them⯑ſelves, there could be no Living in the World.

AND although too many of thoſe intruſt⯑ed with Civil Power, in theſe our Days, may be ſaid with GALLIO, to Care for none of thoſe Things; and many more who would paſs for Men of Judgment and Knowledge, may look on Notions early imbibed, before their Grounds and Reaſons are apprehended or underſtood, to be but mere Prejudices; yet this will detract nothing from their Truth and Uſefulneſs. To place this Mat⯑ter in a due Light, I propoſe to ſhew, that a Syſtem of Salutary Notions, is abſolutely neceſſary to the Support of every Civil Con⯑ſtitution. I ſhall enforce this Point, by the Teſtimony of thoſe who are eſteemed the wiſeſt Men; and, I ſhall make ſome Re⯑marks on the modern prevailing Spirit, and the Tendency of the Maxims of our Times.

ORDER is neceſſary, not only to the Well-Being, but to the very Being of a State. Now, Order and Regularity in the Actions of Men, is not an Effect of Appe⯑tite or Paſſion, but of Judgment: And the Judgment is governed by Notions or Opini⯑ons. [8] There muſt therefore, of Neceſſity, in a well-ordered State, be a certain Syſtem of Salutary Notions, a prevailing Set of O⯑pinions, acquired either by private Rea⯑ſon and Reflection, or taught and inſtilled by the general Reaſon of the Public; that is, by the Law of the Land. True it is, that where Men either cannot, or will not, uſe their own Reaſon, think and examine for themſelves; in ſuch Caſe, the Notions taught or inſtilled into their Minds, are em⯑braced rather by the Memory, than the Judgment. Nor will it be any Objection to ſay, that theſe are Prejudices; inaſmuch, as they are therefore, neither the leſs uſe⯑ful, nor the leſs true, although their Proofs may not be underſtood by all Men.

PREJUDICES are Notions, or Opinions, which the Mind entertains without knowing the Grounds and Reaſons of them, and which are aſſented to without Examination. The firſt Notions which take Poſſeſſion of the Minds of Men, with regard to Duties ſocial, moral, and civil, may therefore be juſtly ſtyled Prejudices. The Mind of a young Creature cannot remain empty. If you do not put into it that which is good, it will be ſure to receive that which is bad.

DO what you can, there will ſtill be a Bias from Education; and if ſo, is it not better this Bias ſhould lie towards Things [9] laudable and uſeful to Society? This Bias ſtill operates, although it may not always prevail. The Notions firſt inſtilled, have the earlieſt Influence, take the deepeſt Root, and generally are found to give a Colour and Complexion to the ſubſequent Lives of Men, inaſmuch as they are in Truth the great Source of humane Actions. It is not Gold, or Honour, or Power, that move Men to act, but the Opinions they entertain of thoſe Things. Hence it follows, that if a Magiſtrate ſhould ſay, or think, no Mat⯑ter what Notions Men embrace, I will take Heed to their Actions; therein he ſheweth his Weakneſs, for ſuch as are Men's No⯑tions, ſuch will be their Deeds.

FOR a Man to do, as he would be done by; to love his Neighbour as himſelf; to honour his Superiors; to believe that God ſcans all his Actions, and will reward or puniſh them; and to think, that he who is guilty of Falſhood, or Injuſtice, hurts himſelf more than any one elſe: Are not theſe ſuch Notions, and Principles, as every wiſe Go⯑vernor, or Legiſlator, would covet above all Things to have firmly rooted in the Mind of every Individual under his Care. This is allowed, even by the Enemies of Religion, who would fain have it thought the Off-ſpring of State Policy, honouring its Uſefulneſs at the ſame Time that they diſparage its Truth. What therefore can⯑not [10] be acquired by every Man's Reaſoning, muſt be introduced by Precept, and riveted by Cuſtom; that is to ſay, the Bulk of Mankind muſt in all civilized Societies, have their Minds by timely Inſtruction well ſeaſoned and furniſhed with proper Notions, which, although the Grounds or Proofs thereof be unknown to them, will neverthe⯑leſs influence their Conduct, and ſo far ren⯑der them uſeful Members of the State. But if you ſtrip Men of theſe their Notions, or if you will Prejudices, with Regard to Mo⯑deſty, Decency, Juſtice, Charity, and the like; you will ſoon find them ſo many Monſters, utterly unfit for humane Society.

I DESIRE it may be conſidered, that moſt Men want Leiſure, Opportunity, or Facul⯑ties, to derive Concluſions from their Prin⯑ciples, and eſtabliſh Morality on a Founda⯑tion of humane Science. True it is, (as St. Paul obſerves) that The inviſible Things of God from the Creation of the World, are clearly ſeen. ^* And from thence the Duties of natural Religion may be diſcovered. But theſe Things are ſeen and diſcovered by thoſe alone who open their Eyes, and look narrowly for them. Now, if you look throughout the World, you ſhall find but few of theſe narrow Inſpectors and Inquirers, very few who make it their Buſineſs to ana⯑lyſe [11] Opinions, and purſue them to their ra⯑tional Source, to examine whence Truths ſpring, and how they are inferred. In ſhort, you ſhall find all Men full of Opini⯑ons, but Knowledge only in a few.

IT is impoſſible from the Nature and Cir⯑cumſtances of humane Kind, that the Mul⯑titude ſhould be Philoſophers, or that they ſhould know Things in their Cauſes. We ſee every Day, that the Rules, or Conclu⯑ſions alone, are ſufficient for the Shop-keeper to ſtate his Account, the Sailor to navigate his Ship, or the Carpenter to meaſure his Timber; none of which underſtand the Theory; that is to ſay, the Grounds and Reaſons either of Arithmetic or Geometry. Even ſo in moral, political, and religious Matters, it is manifeſt that the Rules and Opinions early imbibed at the firſt Dawn of Underſtanding, and without the leaſt Glimpſe of Science, may yet produce ex⯑cellent Effects, and be very uſeful to the World: And that in Fact they are ſo, will be very viſible to every one who ſhall ob⯑ſerve what paſſeth round about him. It may not be amiſs to inculcate, that the Dif⯑ference between Prejudices and other Opi⯑nions doth not conſiſt in this; that the for⯑mer are falſe, and the latter true; but in this, that the former are taken upon Truſt, and the latter acquired by Reaſoning. He who hath been taught to believe the Im⯑mortality [12] of the Soul, may be as right in his Notion, as he who hath reaſoned him⯑ſelf into that Opinion. It will then by no Means follow, that becauſe this or that No⯑tion is a Prejudice, it muſt be therefore falſe. The not diſtinguiſhing between Prejudices and Errors, is a prevailing Overſight among our modern Free-Thinkers.

THERE may be indeed certain mere Pre⯑judices or Opinions, which, having no Rea⯑ſons either aſſigned or aſſignable to ſupport them, are nevertheleſs entertained by the Mind, becauſe they intruded betimes into it. Such may be ſuppoſed falſe, not becauſe they were early learned, or learned without their Reaſons; but becauſe there are in Truth no Reaſons to be given for them.

CERTAINLY, if a Notion may be con⯑cluded falſe, becauſe it was early imbibed, or becauſe it is with moſt Men an Object of Belief rather than of Knowledge, one may by the ſame Reaſoning conclude ſeveral Propoſitions of Euclid to be falſe. A ſim⯑ple Apprehenſion of Concluſions as taken in themſelves, without the Deductions of Sci⯑ence, is what falls to the Share of Mankind in general. Religious Awe, the Precepts of Parents and Maſters, the Wiſdom of Legi⯑ſlators, and the accumulated Experience of Ages, ſupply the Place of Proofs and Rea⯑ſonings with the Vulgar of all Ranks: I would ſay, that Diſcipline, national Con⯑ſtitution, [13] and Laws Humane or Divine, are ſo many plain Land-Marks which guide them into the Paths wherein it is preſumed they ought to tread.

FROM what hath been premiſed, it plain⯑ly appears, that in the Bulk of Mankind there are, and muſt be Prejudices; that is, Opinions taken upon Truſt; or in other Words, that there are Points of Faith a⯑mong all Men whatſoever, as well as a⯑mong Chriſtians. And as it is evident, that the unthinking Part of every Age, Sex, and Condition among us, muſt neceſſarily re⯑ceive Notions with the Submiſſion of Faith, ſo it is very reaſonable that they ſhould ſub⯑mit their Faith to the greateſt Authorities Humane and Divine, the Law and the Goſ⯑pel. But if once all Reverence for theſe be deſtroyed, our Pretenders to moral Know⯑ledge will have no Authority to imbue the Multitude with ſuch Notions as may con⯑troll their Appetites. From all which it follows, that the modern Schemes of our Free-Thinkers, who pretend to ſeparate Morality from Religion, how rational ſo⯑ever they may ſeem to their Admirers, are in Truth and Effect moſt irrational and per⯑nicious to civil Society.

LET any one, who thinks at all, conſider the Savage State of undiſciplined Men, whoſe Minds are nurtured to no Doctrine, broke by no Inſtruction, governed by no [14] Principle. Let him at the ſame Time re⯑flect on a Society of Perſons educated in the Principles of our Church, formed betimes to fear God, to reverence their Superiors, to be grateful to their Benefactors, forgiv⯑ing to their Enemies, juſt and charitable to all Men; and he will then be able to judge of the Merits of thoſe who are ſo active to weed out the Prejudices of Education.

AMONG the many wild Notions broached in theſe giddy Times, it muſt be owned that ſome of our Declaimers againſt Prejudice, have wrought themſelves into a Sort of E⯑ſteem for Savages, as a virtuous and unpre⯑judiced People. In Proof of which, they alledge their being free from many Vices practiſed in civilized Nations. To which I anſwer, that it is very true, among Savages there are few Inſtances to be found of Lux⯑ury, Avarice, or Ambition; not that the contrary Virtues take Place, but becauſe the Opportunities and Faculties for ſuch Vices, are wanting. For the ſame Reaſon, you do not ſee them in Brutes.

WHAT they eſteem and admire in thoſe Creatures is not Innocence, but Ignorance; it is not Virtue, but Neceſſity. Give them but the Means of tranſgreſſing, and they know no Bounds. For Example: Supply the Water-drinking Savage with ſtrong Li⯑quor, and he ſhall be drunk for ſeveral Days and Nights together. Again; we [15] admit an uneducated Savage knows not how to ſupplant a Rival with the refined Trea⯑chery of a Courtier; yet, if you put his Foe once in his Power, you ſhall ſoon ſee what a horrible Reliſh and Delight the Monſter hath in Cruelty.

ABOVE all others, religious Notions, or if you will, Prejudices, (ſince this, as hath been already obſerved, detracts nothing from their Truth and Uſefulneſs) have the moſt Influence, they are the ſtrongeſt Curb from Vice, and the moſt effectual Spur to worthy Conduct. And indeed, whether we conſider the Reaſon of Things, or the Prac⯑tice of Men in all Times, we ſhall be ſatiſ⯑fied, that nothing truly great, and good, can enter into the Heart of one attached to no Principles of Religion, who believes no Providence, who neither fears Hell, nor hopes for Heaven.

PUNISHMENTS and Rewards have always had, and always will have the greateſt Weight with Men; and as the moſt conſi⯑derable of both Kinds are propoſed by Re⯑ligion, the Duties whereof fall in with the Views of the civil Magiſtrate; it undenia⯑bly follows, that nothing can add more Strength to a good and righteous Govern⯑ment, than Religion. Therefore it mainly concerns Governors to keep an attentive Eye on the Religion of their Subjects. And indeed, it is one Leſſon to Magiſtrate and [16] People, Prince and Subject: Keep my Com⯑mandments and live, and my Law as the Ap⯑ple of thine Eye. ^*

ALTHOUGH it is no Conſequence from what hath been ſaid, that Men ſhould be debarred the free Uſe of Reaſon and Inqui⯑ry; yet, ſurely it will follow, that without good Reaſon, a Man ſhould not reject thoſe Notions which have been inſtilled by the Laws and Education of his Country. And even they who think they have ſuch Reaſon, have nevertheleſs no Right of dic⯑tating to others. It is true, a Commiſſion from Heaven is ſuperior to all humane Pre⯑judices, Inſtitutions, and Regards whatſo⯑ever. And it is wiſe, although at the Riſque of Liberty, or Life, to obey God rather than Man. But our modern Refor⯑mers of Prejudice, have nothing to plead of that Kind.

THERE is no Magiſtrate ſo ignorant as not to know that Power, phyſical Power, reſides in the People; but Authority is from Opinion, which Authority is neceſſary to reſtrain and direct the People's Power, and therefore Religion is the great Stay and Support of a State. Every Religion that inculcates Virtue, and diſcourageth Vice, is ſo far of publick Benefit. The Chriſtian Religion doth not only do this, but further [17] makes every legal Conſtitution ſacred by commanding our Submiſſion thereto. Let every Soul be ſubject to the higher Powers, ſaith St. PAUL, for the Powers that be, are ordained of God. ^* And in Effect for ſeve⯑veral Years paſt, while the Reverence for our Church and Religion, hath been decaying and wearing off from the Minds of Men, it may be obſerved, that Loyalty hath in Proportion loſt Ground; and now the very Word ſeems quite forgotten. Submiſſion for Conſcience, as well as for Wrath, was once reckoned an uſeful Leſſon; but now, with other good Leſſons is laid aſide as an obſolete Prejudice.

THAT Prince or Magiſtrate, however great or powerful, who thinks his own Au⯑thority ſufficient to make him reſpected and obeyed, lies under a woful Miſtake, and never ſails to feel it ſooner or later. O⯑bedience to all civil Power is rooted in the religious Fear of God: It is propagated, preſerved, and nouriſhed by Religion. This makes Men obey, not with Eye-Service, but in Sincerity of Heart. Humane Re⯑gards may reſtrain Men from open and pe⯑nal Offences; but the Fear of God is a Re⯑ſtraint from all Degrees of all Crimes how⯑ever circumſtanced. Take away this Stay and Prop of Duty, this Root of civil Au⯑thority; [18] and all that grew from it ſhall ſoon languiſh. The Authority, the very Being of the Magiſtrate, will prove a poor and precarious Thing.

AN inward Senſe of the ſupreme Majeſty of the King of Kings, is the only Thing that can beget and preſerve a true Reſpect for ſubordinate Majeſty in all the Degrees of Power, the firſt Link of Authority being fixed at the Throne of God. But in theſe our Days, that Majeſtas imperii, that Sa⯑credneſs of Character, which rooted in a religious Principle, was the great Guard and Security of the State, is through Want thereof become the publick Scorn. And indeed, what Hold can the Prince or Ma⯑giſtrate have on the Conſcience of thoſe who have no Conſcience? How can he build on the Principles of ſuch as have no Principles? Or how can he hope for Reſ⯑pect where God himſelf is neglected?

IT is manifeſt, that no Prince upon Earth can hope to govern well, or even to live eaſy and ſecure, much leſs reſpected by his People, if he do not contribute by his Ex⯑ample and Authority, to keep up in their Minds an awful Senſe of Religion. As for a moral Senſe, and moral Fitneſs, or eternal Relations, how inſufficient thoſe Things are for eſtabliſhing general and juſt Notions of Morality, or for keeping Men within due Bounds, is ſo evident from Fact [19] and Experience, that I need not now enter into a particular Diſquiſition about them.^*

IT muſt be owned, that the Claws of Rapine and Violence, may in ſome Degree be pared and blunted by the outward Po⯑lity of a State. But ſhould we not rather try, if poſſible, to pull them quite out? The Evil Effects of Wickedneſs may be of⯑ten redreſſed by publick Juſtice. But would it not be better to heal the Source; and by an inward Principle extirpate Wickedneſs from the Heart, rather than depend altoge⯑ther on humane Laws for preventing or re⯑dreſſing the bad Effects thereof? ‘I might (ſaid the Chineſe Doctor Confucius) hear and decide Controverſies as well as another: But what I would have is, that Men ſhould be brought to abſtain from Controverſies, out of an inward Love and Regard for each other.^†’

Too many in this Age of free Remarks, and Projects, are delighted with Republi⯑can Schemes, and imagine they might re⯑medy whatever was amiſs, and render a People great and happy, merely by a new Plan or Form of Government. This dan⯑gerous Way of thinking and talking, is grown familiar, through the fooliſh Free⯑dom [20] of the Times. But alas! Thoſe Men do not ſeem to have touched either the true Cauſe or Cure of publick Evils: Be the Plan ever ſo excellent, or the Architects e⯑ver ſo able, yet no Man in his Wits would undertake to build a Palace with mere Mud or Dirt of the Streets. There muſt be fit Materials; and without a religious Princi⯑ple, Men can never be fit Materials for any Society, much leſs for a Republique. Re⯑ligion is the Centre which unites, and the Cement which connects the ſeveral Parts or Members of the political Body. Such it hath been held by all wiſe Men, from the remoteſt Times, down to our ingenious Contemporaries, who, if they are in the Right, it muſt be admitted that all the reſt of the World have been in the Wrong.

FROM the Knowledge of its being abſo⯑lutely neceſſary to the good Government of a State, that the Hearts and Minds of the People be inwardly imbued with good Prin⯑ciples, Plato ^* tells us, that ‘Jupiter, to preſerve the Race of Men from periſhing, ſent Mercury, with Orders to introduce Modeſty and Juſtice among them, as the firmeſt Ties of humane Society; and with⯑out which, it could not ſubſiſt.’ And elſewhere the ſame Author giveth it plainly [21] as his Senſe, that^† ‘Concerning thoſe great Duties which Men's Appetites and Paſſions render difficult, it ſhould ſeem rather the Work of God to provide, than of humane Legiſlators, if it were poſſible to hope for a Syſtem of Laws framed and promulgated by God himſelf.’ You ſee how agreeable the Moſaic and Chriſtian In⯑ſtitutions are to the Wiſhes of the wiſeſt Heathen.

MOSES, indeed, doth not inſiſt on a fu⯑ture State, the common Baſis of all political Inſtitutions. Nor do other Lawgivers make a particular mention of all Things neceſſa⯑ry, but ſuppoſe ſome Things as generally known or believed. The Belief of a future State (which it is manifeſt the Jews were poſſeſſed of, long before the coming of CHRIST) ſeems to have obtained among the Hebrews from primaeval Tradition; which might render it unneceſſary for Moſes to in⯑ſiſt on that Article. But the Sadducees and Epicureans had, in Progreſs of Time, gone ſo far towards rooting out this ancient and original Sentiment, that it was in Danger of being loſt, had it not been taught and promulgated in a new Light by our bleſſed SAVIOUR.

BUT many among us, who would paſs for Aſſerters of Truth and Liberty, are ac⯑cuſtomed to rail at this, and all other eſta⯑bliſhed [22] Opinions, as Prejudices which People are taught whether they will or no, and be⯑fore they are able to diſtinguiſh whether they are right or wrong. Theſe Lovers of Truth would do well to conſider, that in political, moral, and religious Matters, the Opinions of the Vulgar, whether they go in Coaches, or walk on Foot, are for the moſt Part Prejudices; and are ſo like to be, whatever Side of the Queſtion they em⯑brace; whether they follow the old Max⯑ims of the Religion of their Country, or the modern Inſtructions of their new Maſters. I have already obſerved, that a Point being uſeful, and inculcated betimes, can be no Argument of its Falſhood, even although it ſhould be a Prejudice; far otherwiſe, U⯑tility and Truth are not to be divided; the general Good of Mankind, being the Rule or Meaſure of moral Truth.^*

I SHALL now add, that it is to be appre⯑hended, many of thoſe who are the moſt forward to baniſh Prejudices, would be the firſt to feel the Want of them. It is even pitiful to think, what would become of cer⯑tain modern Declaimers on that Article, were Prejudice really ſet aſide, and were all Men to be weighed in the exact Scale of Merit, and conſidered in Proportion only to their intrinſic Worth. Some Prejudices [23] are grounded in Truth, Reaſon, and Nature. Such are the Reſpects which are paid to Knowledge, Learning, Age, Honeſty, and Courage in all civilized Countries. Others are purely the Effect of particular Conſtitutions, ſuch as the Reſpects, Rights, and Prehe⯑minencies aſcribed to ſome Men by their Fellow-Subjects, on Account of their Birth and Quality; which in the great Empires of Turky and China, paſs for nothing; and will paſs for nothing elſewhere, as ſoon as Men have got rid of their Prejudices, and learned to deſpiſe the Conſtitutions of their Country. It may behove thoſe who are concerned, to reflect on this betimes.

GOD, comprehending within himſelf, the Beginning, End, and Middle of all Things and Times, exerts his Energy throughout the whole Creation. He never ceaſeth to influence by Inſtinct, by the Light of Nature, by his declared Will. And it is the Duty of Magiſtrates and Law-givers, to cultivate and encourage thoſe divine Im⯑preſſions in the Minds of all Men under their Care. We are not to think, it is the Work of God, and therefore not to be ſe⯑conded by humane Care. Far otherwiſe, for that very Reaſon it claims our utmoſt Care and Diligence, it being the indiſpenſi⯑ble Duty of all good Men, throughout the whole Courſe of their Lives, to co-operate with the Deſigns of Providence. In Reli⯑gion, [24] as in Nature, God doth ſomewhat, and ſomewhat is to be done on the Part of Man. He cauſeth the Earth to bring forth Materials for Food and Raiment; but hu⯑mane Induſtry muſt improve, cultivate, prepare, and properly apply both the one and the other; or Mankind may periſh with Cold and Hunger. And according to this ſame Analogy,^* the Principles of Piety and Religion, the Things that belong to our Salvation, although originally and pri⯑marily the Work of God, yet require the Protection of humane Government, as well as the Furtherance and Aid of all wiſe and good Men.

AND if Religion in all Governments be neceſſary, yet it ſeemeth to be ſo more eſ⯑pecially in Monarchies: Foraſmuch as the frugal Manners, and more equal Fortunes in Republiques, do not ſo much inflame Men's Appetites, or afford ſuch Power or Temptation to Miſchief, as the high Eſtate and great Wealth of Nobles under a King. Therefore, although the Magiſtrate, (as was already obſerved) hath for his peculiar Object, the temporal Well-being of the State; [25] yet this will by no Means exempt him from a due Concern for the Religion of his Country.

WHAT was the Senſe of our Anceſtors on this Point, appears throughout the whole Conſtitution of theſe Kingdoms; and in or⯑der to juſtify this Conſtitution, and the Wiſ⯑dom of thoſe who framed it, I ſhall crave Leave to make Uſe of ſome unſuſpected Teſtimonies ancient and modern, which will ſhew, that the publick Care of a nati⯑onal Religion, hath been always a moſt principal Point in the Eſteem of wiſe Men, however run down by the prevailing Licence of our Times.

THE firſt Teſtimony I ſhall produce, is that of Zaleucus, the famous Law-giver of the Locrians; who in the Preamble to his Laws,^* begins with Religion, laying it down as the Corner Stone, or Foundation of his whole Superſtructure, ‘That every In⯑habitant, or Subject of the State, ſhould be perſuaded that there is a God, and divine Providence: That the only Way of be⯑coming dear to God, is by endeavouring above all Things, to be good, both in Deed and in Will: That a worthy Citi⯑zen is one that prefers Integrity to Wealth.’ He further admoniſheth thoſe who are diffi⯑cult to perſuade, ‘To bethink themſelves of God's Providence, and the Puniſhments [26] that await evil Doers; and in all their Actions, to be ever mindful of the laſt Day, as if it were preſent, or in Caſe the ^* Devil ſhould tempt a Man to Sin; He exhorts ſuch a one to frequent the Tem⯑ples and Altars, worſhiping and implor⯑ing the Divine Aſſiſtance.’

ARISTOTLE, ^† diſcourſing of the Means to preſerve a Monarchy, admoniſh⯑eth the ſupreme Magiſtrate, above all Things to ſhew himſelf zealous in religious Matters; and this particularly, for two Reaſons. ‘1. Becauſe the Subjects will have leſs to fear from one who fears God. 2. Becauſe they will be leſs apt to rebel againſt him, whom they take to be the favourite of Heaven.’ And elſewhere, this ſame Philoſopher, recommends the Worſhip of the Gods, as the firſt Care of the State.^§

PLATO likewiſe begins his Laws with the Care of religious Rites. He even main⯑tains Religion, or divine Worſhip, to be the chief Aim and Scope of humane Life.^¶

HIPPODAMUS the Mileſian, ^** in his Scheme of a Republique, allotted a [27] third Part of the Land for maintaining di⯑vine Worſhip.^*

THE Roman Hiſtorians and Poets do ſo a⯑bound with Paſſages aſcribing the Succeſſes of their Government to Religion, and its Declenſion to the Want or Neglect thereof, that it may ſeem impertinent to enter into a Detail of what every School-Boy knows.

To come from ancient, to modern Au⯑thority, Machiavel himſelf, repreſents Re⯑ligion as abſolutely neceſſary to maintain civil Order and Government. He obſerves, that for many Years, there was a moſt aw⯑ful Senſe of Religion in the old Romans; and that this did much facilitate their great Undertakings. He likewiſe obſerves, and ſhews by divers Inſtances, that the Romans were more afraid to break an Oath, than to tranſgreſs the Laws; and that thoſe Things which even the Love of their Country and Conſtitution could not bring them to, they were brought to through a Senſe of Religion. Upon the Whole, he concludes, that old Rome was more obliged to Numa, who eſta⯑bliſhed [28] a national Religion, than to Romulus himſelf, the Founder of that State.^†

AND here, by the Bye, I ſhall take No⯑tice that ſome may imagine, the various Forms and Inſtitutions of Religion ought to unſettle Men's Minds, with regard to the Truth and Certainty of any. But this Mat⯑ter rightly conſidered, will, I think, pro⯑duce a contrary Effect. It ſheweth, indeed, that Men groping out their Way, by the dim Twylight of Nature did only approach, ſome nearer, ſome farther off, although all were ſhort of the Truth. But then it ſhew⯑eth likewiſe upon the Whole, and in Gene⯑ral, that Religion is ſo natural to our Minds, ſo uſeful to Society, and of ſo neceſſary Im⯑portance to the World, as might well prove its Truth, and render it worthy of the Di⯑vine Care to propagate by Prophecies, Mi⯑racles, and the Miſſion of the Son of God.

PHILIP de Comines, ^* a wiſe Stateſ⯑man, and honeſt Writer, who had great Experience in Affairs, declares it to be his Opinion, ‘That Want of religious Faith, is the only Fountain of all Miſchiefs.’

AND that able Miniſter, the famous Monſieur Colbert;^¶ makes it his Obſerva⯑tion, ‘That if once the Eccleſiaſtical Cha⯑racter, [29] as ſuch, is vilified, the civil Ma⯑giſtrate, even the Crown itſelf, will in Conſequence thereof loſe all Authority.’

IT would be no hard Matter, to produce a Cloud of Teſtimonies in Behalf of a nati⯑onal Religion, from the moſt eminent of our own Writers; but I ſhall content my ſelf with adding one only, and that from a very unſuſpected Writer, Mr. Harrington, Author of the Oceana. ‘^*A Man (ſaith he) that pleading for Liberty of Conſci⯑ence, refuſeth Liberty to the national Conſcience, muſt be moſt abſurd. And again: If the Conviction of a Man's pri⯑vate Conſcience produce his private Reli⯑ligion; the Conviction of the national Conſcience, muſt produce a national Re⯑ligion.^†’

ALL theſe Authorities are taken from thinking Men, and able Politicians, none of which can be ſuppoſed to ſay what he did not really think; and it had been very eaſy to have increaſed the Number. But, I am ſorry, I was obliged to mention any at all, in Proof of ſo plain and funda⯑mental a Point as that of a national Religion. It is indeed, a ſhameful Neceſſity we lie under, of proving at this Time of Day the firſt Elements, I will not ſay of [30] Chriſtianity, but even of natural Light, from Reaſons and from Authorities. The Spi⯑rit of the Times hath rendered this una⯑voidable.

IF it ſhould be asked after all, how comes it then to paſs, that the faſhionable and pre⯑vailing Maxims among our Betters, in a neighbouring Nation, ſhould run directly contrary to all ſuch Reaſons and Authori⯑ties? I will anſwer this Queſtion, by asking when were our Neighbours known to abound to that Degree in Highwaymen, Murderers, Houſe-breakers, Incendiaries? When did ſuch Numbers lay violent Hands on them⯑ſelves? When was there ſuch a general and indecent Contempt of whatever is eſteemed Sacred, in the State as well as the Church? When were there known among them ſuch publick Frauds, ſuch open Confederacies in Villainy, as the preſent Age hath produced? When were they lower in the Eſteem of Mankind, more divided at home, or more inſulted abroad?

WE of this Land have a fatal Tendency to overlook the good Qualities, and imitate whatever is amiſs in thoſe whom we reſpect. This leads me to make ſome Remarks on the modern Spirit of Reformation, that works ſo ſtrongly in both theſe Kingdoms.

FREEDOM of Thought is the general Plea and Cry of the Age; and we all grant, that thinking is the Way to know; and the [31] more real Knowledge there is in the Land, the more likely it will be to thrive. We are not therefore againſt Freedom of Thought, but we are againſt thoſe unthink⯑ing overbearing People, who, in theſe odd Times, under that Pretence, ſet up for Re⯑formers, and new Moulders of the Conſti⯑tution. We declare againſt thoſe, who would ſeduce ignorant and unexperienced Perſons from the Reverence they owe to the Laws and Religion of their Country; and under the Notion of extirpating Preju⯑dices, would eraſe from their Minds all Im⯑preſſions of Piety and Virtue, in order to introduce Prejudices of another Kind, de⯑ſtructive of Society.

WE eſteem it a horrible Thing, to laugh at the Apprehenſions of a future State, with the Author of the Characteriſtics ^*; or with him who wrote the Fable of the Bees, to maintain that moral Virtues are the political Offspring which Flattery begot upon Pride ^†; that in Morals there is no greater Certainty, than in Faſhions of Dreſs ^¶; that, indeed, the Doctrine of good Manners teacheth Men to ſpeak well of all Virtues; but requires no more of them in any Age or Country, than the [32] outward Appearance of thoſe in Faſhion. ^§ Two Authors of Infidel Syſtems theſe, who ſetting out upon oppoſite Principles, are calculated to draw all Mankind, by flatter⯑ing either their Vanity, or their Paſſions, into one or other Syſtem. And yet, the People among whom ſuch Books are pub⯑liſhed, wonder how it comes to paſs, that the civil Magiſtrate daily loſeth his Autho⯑rity, that the Laws are trampled upon, and the Subject in conſtant Fear of being rob⯑bed, or murdered, or having his Houſe burnt over his Head?

IT may be preſumed, that the Science of finding Fault, which above all others is ea⯑ſieſt to learn, ſuits beſt with a modern Edu⯑cation. Too many there are of better For⯑tunes than Underſtandings, who have made the Inquiry after Truth, a very ſmall Part of their Care: Theſe ſee ſomewhat, but not enough. It were to be wiſhed, they knew either leſs or more. One Thing it is evident they do not know; to wit; that while they rail at Prejudice, they are undo⯑ing themſelves: They do not comprehend, (what hath been before hinted) that their whole Figure, their political Exiſtence, is owing to certain vulgar Prejudices, in Fa⯑vour of Birth, Title, or Fortune, which add nothing of real Worth either to Mind [33] or Body; and yet, cauſe the moſt worth⯑leſs Perſon to be reſpected.

FREEDOM of Thought is the Prerogative of humane Kind: It is a Quality inherent in the very Nature of a thinking Being. Nothing is more evident, than that every one can think his own Way, in ſpite of any outward Force or Power whatſoever. It is therefore ridiculous for any Man to declaim in Defence of a Privilege, which, if he holds his Tongue, cannot be denied or taken from him: But this will not infer a boundleſs Freedom of Speech, an open Contempt of Laws, and a ſetting up of private Judgment againſt public Authority, Things never born in any well-ordered State; and which make the crying Diſtemper of our Times.

THE Conſtitution of theſe Kingdoms, hath been one while over-heated by the in⯑diſcreet Zeal of one Set of Men: Again, it hath been cold and lifeleſs, through the In⯑difference of another. We have alternately felt the furious Effects of Superſtition and Fanaticiſm; and our preſent impending Danger, is from the ſetting up of private Judgment, or an inward Light, in Oppoſi⯑tion to humane and divine Laws. Such an inward ſelfiſh Principle, always at work, and proceeding gradually and ſteadily, may be ſufficient to diſſolve any humane Fabric of Polity or civil Government. To pretend [34] to be wiſer than the Laws, hath never been ſuffered in any wiſe State, ſaith Ariſtotle. ^* And indeed, what wiſe State would encou⯑rage or endure a Spirit of Oppoſition, pub⯑lickly to operate againſt its own Decrees? Who can ſay to ſuch a Spirit, Thus far ſhalt thou come, and no farther?

THE Magiſtrate, perhaps, may not be ſufficiently aware, that thoſe earneſt Con⯑tenders for private Light, and free Thought, are in reality ſeditious Men, who ſet up themſelves againſt national Laws and Con⯑ſtitutions. And yet, one would think, all Mankind might ſee, that the Spirit which prevails againſt the Church and Religion, proceeds from an Oppoſition rather to the Laws of the Land, than to the Goſpel. Men quarrel not ſo vehemently againſt Ar⯑ticles of Faith themſelves, as againſt the e⯑ſtabliſhing of ſuch Matters; which is the ſole Effect of Law and the ſupreme Power. It clearly follows, the Freedom pleaded for is not ſo much Freedom of Thought againſt the Doctrines of the Goſpel, as Freedom of Speech and Action againſt the Laws of the Land. It is ſtrange, that thoſe who are not blind in other Matters, ſhould yet not ſee this; or, that ſeeing it, they ſhould not diſcern the Conſequences thereof.

[35] I AM ſenſible, that whatever looks like a Reſtraint on Freedom of Inquiry, muſt be very diſagreeable to all reaſoning and inqui⯑ſitive Men. But againſt this, I have ſaid nothing. On the contrary, I will freely own, a judicious and impartial Search after Truth, is the moſt valuable Employment of the Mind. Thoſe who have the Talents, and will be at the Pains, cannot do better than engage in that noble Purſuit: But thoſe who are not qualified by Age or Edu⯑cation; thoſe who have neither Diſpoſition nor Leiſure, nor Faculties to dig in the Mine of Truth themſelves, muſt take it as retailed out by others. I ſee no Remedy. GOD who knows the Opportunities of every Man, requires Impoſſibilities from no Man. And where there is a ſincere Love of Truth and Virtue; the Grace of God can eaſily ſupply the Defect of humane Means.

IT hath been before obſerved, and ſhew⯑ed at large, that the Bulk of Mankind muſt have their Minds betimes imbued with good and wholeſome Notions or Principles by their Parents, Paſtors, and Tutors, or elſe bad Notions, hurtful to themſelves and o⯑thers, will undoubtedly take Poſſeſſion there⯑of. Such bad Notions have, for ſeveral Years paſt, been propagated with uncom⯑mon Induſtry in theſe Kingdoms: They now bring forth Fruit every Day more and [36] more abundant. It is to be feared, that what hath been long ripening, is now near ripe. Many are the Signs and Tokens. He that runs, may read.

BUT there cannot be a higher, or more flagrant Symptom of the Madneſs of our Times, than that execrable Fraternity of Blaſphemers, lately ſet up within this City of Dublin. Blaſphemy againſt GOD, is a great Crime againſt the State. But that a Set of Men ſhould, in open Contempt of the Laws, make this very Crime their Profeſſion, diſtinguiſh themſelves by a peculiar Name,^* and form a diſtinct Society, whereof the proper and avowed Buſineſs ſhall be, to ſhock all ſerious Chriſtians by the moſt im⯑pious and horrid Blaſphemies, uttered in the moſt publick Manner. This ſurely muſt alarm all thinking Men. It is a new Thing under the Sun reſerved for our worthy Times and Country.

IT is no common Blaſphemy I ſpeak of: It is not ſimple Curſing and Swearing: It is not the Effect either of Habit or Surprize; but a Train of ſtudied deliberate Indignities againſt the Divine Majeſty; and thoſe, of ſo black and helliſh a Kind, as the Tongues alone which uttered them, can duly charac⯑terize [37] and expreſs. This is no ſpeculative Hereſy, no remote or doubtful Inference from an Author's Tenets. It is a direct and open Attack on GOD himſelf. It is ſuch a calm premeditated Inſult upon Religion, Law, and the very Light of Nature, that there is no Sect or Nation of Men, whether Chriſtians, Jews, Mahometans, or even ci⯑vilized Heathens, that would not be ſtruck with Horror and Amazement at the Thought of it, and that would not animadvert on its Authors with the utmoſt Severity.

DELIBERATE, atheiſtical Blaſphemy, is of all Crimes moſt dangerous to the Public, inaſmuch as it opens the Door to all other Crimes, and virtually contains them all. A religious Awe and Fear of GOD, being (as we have already obſerved) the Centre that unites, and the Cement that connects all hu⯑mane Society, He, who makes it his Buſi⯑neſs, to leſſen or root out from the Minds of Men this Principle, doth in Effect, en⯑deavour to fill his Country with Highway⯑men, Houſe-breakers, Murderers, fraudu⯑lent Dealers, perjured Witneſſes, and every other Peſt of Society. Therefore, it would be the greateſt Cruelty to our Children, Neighbours, and Country, to connive at ſuch a Crime; a Crime! which has no na⯑tural Paſſion or Temptation to plead for it, but is the pure Effect of an abandoned Im⯑pudence [38] in Wickedneſs; and, perhaps, of a miſtaken Hope, that the Laws and Magi⯑ſtrates are aſleep.

THE Queſtion is not now, whether Reli⯑gion ſhall be eſtabliſhed by Law: The Thing is already done, (and done with good Reaſon, as appeareth from the Premiſſes) but whether a Reverence for the Laws ſhall be preſerved. Religion conſidered as a Syſ⯑tem of ſaving Truths, hath its Sanction from Heaven; its Rewards and Penalties are Di⯑vine. But Religion, as uſeful and neceſſa⯑ry to Society, hath been wiſely eſtabliſhed by Law; and ſo eſtabliſhed, and wrought into the very Frame and Principles of our Government, is become a main Part of the civil Conſtitution.

OUR Laws, are the Laws of a Chriſtian Country: Our Government hath been con⯑ſtituted and modelled by Chriſtians; and is ſtill adminiſtred and maintained by Men profeſſing Belief in CHRIST. Can it then be ſuppoſed, that impious Men ſhall with Im⯑punity, invent and publickly utter the moſt horrid Blaſphemies; and at the ſame Time, the whole Conſtitution not be endangered? Or can it be ſuppoſed, that Magiſtrates, or Men inveſted with Power, ſhould look on, and ſee the moſt ſacred Part of our Conſti⯑tution trampled under Foot, and yet ima⯑gine [39] their own Dignity and Authority to be ſecure, which reſt intirely thereupon?

I WILL venture to ſay, that whoever is a wiſe Man, and a Lover of his Country, will not only be ſolicitous to preſerve the Honour of GOD ſacred and intire; he will even diſcourage that prevailing Prejudice a⯑gainſt the Diſpenſers of GOD's Word, the Teachers of thoſe Salutary Doctrines, with⯑out which the Public cannot thrive or ſub⯑ſiſt. He will be no Contemner, not even of thoſe Rites and Ordinances enjoined by Law, as neceſſary to imprint and retain a Senſe of Religion in the Minds of Men. He will extend his Care to the Outworks, as know⯑ing that when theſe are gone, it may be difficult to preſerve the reſt.

NOTWITHSTANDING the vain Aſſertion of thoſe Men, who would juſtify the preſent, by ſaying all Times are alike, it is moſt evi⯑dent, that the Magiſtrates, the Laws, the very Conſtitution of theſe Realms, have loſt no ſmall Share of their Authority and Re⯑verence, ſince this great Growth and ſpread⯑ing of impious Principles. Whatſoever be the Cauſe, the Effect is apparent. Whe⯑ther we aſcribe it to the natural Courſe of Things, or to a juſt Judgment upon thoſe who, having been careleſs to preſerve a due Senſe of the divine Authority, have ſeen and ſhall ſee their own deſpiſed.

[40] DARIUS, a Heathen Prince, made a Decree, that in every Dominion of his King⯑dom, Men ſhould tremble and fear before GOD.^* Nebuchadnezzar likewiſe, another Heathen, made a Decree, that every Peo⯑ple, Nation, and Language which ſpoke any Thing amiſs againſt GOD, ſhould be cut in Pieces, and their Houſes made a Dunghill.^† And if theſe Things were done in Perſia and Babylon, ſurely it may be expected, that impious Blaſphemers a⯑gainſt GOD, and his Worſhip, ſhould at leaſt, be diſcouraged and put out of Coun⯑tenance, in theſe Chriſtian Countries. Now, a conſtant Courſe of disfavour from Men in Authority, would prove a moſt effectual Check to all ſuch Miſcreants. When there⯑fore they are public and bold in their Blaſ⯑phemies, this is no ſmall Reflection on thoſe who might check them if they would.

IT is not ſo much the Execution of the Laws, as the Countenance of thoſe in Au⯑thority, that is wanting to the Maintenance of Religion. If Men of Rank and Power, who have a Share in diſtributing Juſtice, and a Voice in the publick Councils, ſhall be obſerved to neglect divine Worſhip [41] themſelves, it muſt needs be a great Temp⯑tation for others to do the ſame. But if they, and their Families, ſhould ſet a good Example, it may be preſumed, that Men of leſs Figure would be diſpoſed to follow it. Faſhions are always obſerved to de⯑ſcend, and People are generally fond of being in the Faſhion, whence one would be apt to ſuſpect, the prevailing Contempt of GOD's Word, and eſtrangement from his Houſe, to a Degree that was never known in any Chriſtian Country, muſt take its Riſe from the Irreligion and bad Example of thoſe who are ſtyled the better Sort.

OFFENCES muſt come, but Woe be to him, by whom the Offence cometh. A Man who is entruſted with Power and In⯑fluence in his Country, hath much to an⯑ſwer for, if Religion and Virtue ſuffer through Want of his Authority and Coun⯑tenance. But in Caſe he ſhould, by the Vanity of his Diſcourſe, his Favour to wicked Men, or his own apparent Ne⯑glect of all religious Duties, countenance what he ought to condemn, and authorize by his own Example, what he ought to puniſh; ſuch a one, whatever he may pre⯑tend, is in Fact a bad Patriot, a bad Citi⯑zen, and a bad Subject, as well as a bad Chriſtian.

OUR Proſpect is very terrible, and the [42] Symptoms grow ſtronger every Day. The Morals of a People are in this like their Fortunes; when they feel a national Shock, the worſt doth not ſhew itſelf immediately. Things make a Shift to ſubſiſt for a Time, on the Credit of old Notions and dying O⯑pinions. But the Youth born and brought up in wicked Times, without any Byas to good from early Principle, or inſtilled O⯑pinion, when they grow ripe muſt be Mon⯑ſters indeed. And it is to be feared that Age of Monſters is not far off.

WHENCE this Impiety ſprings, by what Means it gains Ground among us, and how it may be remedied, are Matters that de⯑ſerve the Attention of all thoſe who have Power and Will to ſerve their Country. And although many Things look like a Prelude to ſome general Ruin; although it is much to be apprehended, we ſhall be worſe be⯑fore we are better; yet who knows what may enſue, if all Perſons in Power, from the ſupreme Executor of the Law, down to a petty Conſtable, would, in their ſeve⯑ral Stations beheave themſelves like Men, truly conſcious and mindful, that the Au⯑thority they are cloathed with, is but a de⯑rivative Ray from the ſupreme Authority of Heaven? This may not a little con⯑tribute to ſtem that Torrent, which from ſmall Beginnings, and under ſpecious Pre⯑tences, [43] hath grown to ſuch a Head, and daily gathers Force more and more to that Degree, as threatens a general Inundation and Deſtruction of theſe Realms.