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out acting agreeably or contrary to them; And the Happinefs of Society confifts, in great measure, in the Practice of thofe Duties; as the Mifery of Society confifts in their Breach. For what is Happiness in Society, but the Prevalency of univerfal Love, and equal Favour and Justice? And what greater Degree of Love can we fhew to others, than that Love wherewith we love ourselves? And what can a whole Society wifh for more, than that equal Favour and Juftice be diftributed among them? And what is Mifery in Society, but Malice, and Hatred, and Partiality; and their Consequences, Disorder, Confusion, and War?
Now the High Prieft dogmatizes against these fundamental Maxims of Morality, whenever he contends against the Right of Men to judge for themselves in Religion, which he pretends to use himself; whenever he contends for Penalties or Difcouragements of any Kind,, against those who differ in Opinion from him,. which he would not at the fame time think juft to have inflicted on himself for differing in Opinion from them; whenever he damns Men as Heretics and Schifmatics, in Cafes wherein. he would not damn himfelf; whenever he judges whole Sects or Bodies of Men infincere, (as is his conftant Method towards Diffenters) F 3 and
and would not at the fame time be thought in fincere himfelf; and in fine, whenever he preaches contrary to that Love of all Men, that Forbearance, that Forgiveness of Injuries, that Meekness, that Peace and Quiet, that Beneficence to all in Diftrefs, and that Charity (the greatest of Moral and Christian Virtues) which beareth all things, believeth all things, hopeth all things, endureth all things, which is the Charity taught in the Gofpel: All which he cannot but be willing to fee prevail in the World, with respect to himself. How often the High Priest preaches after this manner; or rather how feldom he preaches otherwife; and how fuccefsful he is in introducing the Practical Atheism fuited to fuch Doctrines, namely, Factions, Quarrels, Violence, Injustice, Plundering, Partiality, Devastation, and Murder; every Obferver may be fatisfied by his own. Experience.
REBELLION is the actual Diffolution of Order in a Society; and is ever founded either on the Jealoufies and ill-grounded Animofities of the People in relation to their Sovereign, or to one another; or on fuppofed Defect of Title in the Sovereign. Now these our HighChurch Priests promote and inculcate, by their conftant Lectures of Church Peril; of the fad State
State of the prefent Times, beyond all that ever were before them; of their own Wane of Power; of Paffive Obedience, and Hereditary Right; and several other favourite factious Subjects: and this way they lead the People to Rebellion; and that in Breach of Oaths, which are the most facred Band of Society.
AND as the High Jacobite Prieft thus teaches the very worst Vices, fo nothing recommends a Layman to him fo much as the Practice of them.
2. SECONDLY, The High-Church Priest fubverts Morality and Holiness of Life, by laying an undue Stress on Matters of little or no Importance; and thereby engages the Thoughts and Affections of Men about them, to the Neglect of Morality, and that Holiness of Life, which is the End and Defign of all Religion. For whoever places Religion in Trifles, will (like the Jews, who were much concerned to pay to the Priest Tythe of Mint, Anise, and Cumin) neglect the weightier Matters of the Law.
WHAT Work have we in England; what Hatred, Damning, and Uncharitableness is there among us, about mere Ceremonies, and external Forms? And what Arguing and Zeal is there for impofing them; when a general F 4
Agreement in them (as it would be managed) would be fo far from being of any real Use in Religion, and tending to Peace, that it would be a Confpiracy against the Rights of Mankind, and against that Peace and Charity, which would otherwife prevail? For have not Men a Right to follow their Judgments in Matters of Religion, and especially in fuch Matters as are allowed to be indifferent in themselves; and is not that Right invaded by impofing them? And would not Peace and Charity (which, we fee, exift not under Impofition) prevail, by allowing Men to practife as differently as their Judgments direct them; as we fee they do prevail in Countries of Liberty and Toleration, in proportion to the Degree of Liberty and Toleration allowed?
WHAT Work is there at this Time, how many Volumes are there daily published, and how deeply concerned is all England, about certain Speculations, whereof the People can understand nothing, and about which the Priest confounds himself? Can the People understand any of the various Schemes and Hypothefes invented by Divines, in relation to the Trinity in Unity, and the Incarnation of God? Does Dr. Waterland, who is a very learned, acute, and ingenious Perfon, and has writ two great
Books on this Subject, know what he contends. for himself, when he expreffes the Sum of his Doctrine of the Trinity in Unity, in these Words, "That each Divine Perfon is an "individual intelligent Agent: But, as fub"fifting in one undivided Subftance, they are "all together, in that refpect, but one undi"vided intelligent Agent?" That is, One Individual is Three Individuals, One undivided Agent is Three undivided Agents, and One Perfon is Three Perfons? And can any Mortal fuppofe the People to be in the leaft concerned'. about fuch fophiftical Chimeras, crabbed Notions, bombaftic Phrases and Solecifms? And. muft not Zeal about Ceremonies, and unin. telligible Speculations, as much fupplant and take the place of Morality, as ever Rites did among the Jews, or the religious Trumpery of the Pagans did among them? Even Zeal for Truth in certain Points, is not of fuch Importance as is commonly fuppofed. I have been much pleased with the Judicioufnefs and Charity of the following Paffage in a Sermon of the prefent Archbishop of Dublin, the most worthy and truly profound Dr. King: "Let "us fuppofe one, who takes all the Defcrip❝tions we have of God in Scripture literally;
who imagines him to be a mighty King,,