THO' my Sentiments in Relation to this Affair of our College, may be of very little Weight at any Time, and much less, at a Time when, after so much Contrast, Peoples Minds must be over-heated; yet I could not think I had discharged my Duty to my Country, and Constituents, in the Situation they have placed me, without laying them before you; but with great Submission.

WE, Gentlemen, as a Branch of the Legislature, ought well to consider, how prudent it may be thought in us, to enter into a Dispute of this Kind, which, in all Probability, is like to turn out a religious One.

THAT there are often religious Fevers, and Deliria, in the Body Politic, as well as in the Body Natural, when the Use of Reason, that grand Specific, is lost, to all Intents and Pur­poses, is well known to those the least acquainted [Page 4] with History. Bigotism, the Meaning of which, and its Derivation, I hope will be thought no improper Digression.

A BIGOT ▪ is a Person foolishly obstinate, and perversely wedded to an Opinion: It comes from the German, Bey and Gott. By God.

CAMBDEN relates, that the Normans were the first called Bey-Gotts, on Occasion of their Duke Rollo, who receiving Gissa, the Daughter of Charles, and with her the Investiture of the Duke­dom, refused to kiss the King's Foot, in Token of Subjection, unless he would hold it out for that Purpose; and being urged by those Present, answered hastily, No, Bey-Gott. Whereupon the King turning about, called him, Bey-Gott, which Name passed from him to his People. Bigotism, I say, that constant Attendant upon all religious Persuasions, as the Shadow to a Substance, when carried on with a proper enthusiastick Zeal, has terrible Effects upon weak Minds In party Politicks, the Affair is soon over, and commonly ends only in a few sour Looks; whereas those in Religion, last from Generation to Generation, and commonly end in Fire and Faggot.

WHAT Lengths did not Mahomet carry his Schemes, upon these very Principles? And what Havock and Devastations, did he not create over half the World? And what Lengths might not our little Vagrant Mahomet, carry his Schemes, were he endowed with equal Ambition? And the Inducements, or Alurement chiefly used by [Page 5] both, are equally ridiculous; the one the Luxuries of a Life in Heaven, and the other, the Torments of great Fire in Hell. And did not Cromwel, upon the very same Principles, overturn one of the best Constitutions under the Sun. But Examples are infinite. The Great Sir Harry W [...]tton, on his Death-Bed, ordered the following Epitaph to be fixed on his Tomb-Stone.

Which in English is, The [...] of Disputation, is the Bane of all Churches. For these Reasons, and many more which I could offer, I am for getting out of this Dispute as soon as possible.

WE, Mr. Speaker, I mean this House, have been long nibbling at the Prerogative of the Crown, for which we have had hitherto only a few gentle Admonitions, whether we may suc­ceed so well in our Attempts upon the consti­tutional Church, and the Prerogatives of the Bishops, those Guardians of Church Affairs, who may be not quite so forgiving, is what I much doubt. The Protesting Gentlemen, seem to be very sanguine in their Opinions, That the Church of England, as by Law established, does not extend to any of his Majesty's Colo­nies. If so, the Toleration Act, which is but a Subsequent of the other, can have no Meaning [Page 6] out of England, and of Course, all Religions, Turks, Jews, Infidels, Papists, Pawaouers, &c. are all upon an equal Footing. Judge now, Mr. Speaker, what a beautiful Contrast, and Harmony, this must create.

THE Siamese indeed, hold the different Man­ners of honouring God, to be pleasing to him, having all the same Object, all tending to the same End, tho' by different Means. This, however idolatrous, is certainly preferable to that Christian Principle, of compelling them to come in, alias, damning all those that differ from them in Opinion.

IT may be thought Presumption in me, to enter the Lists, in an Argument of this Kind, with Gentlemen so noted for their Knowledge in the Profession of the Law, and so much Masters of Argument. I cannot, however, help obser­ving, from the little Progress I have made in Books, that 'tis a fix'd Maxim, and a Rule with all Nations, and indeed, from the Reason and Nature of Things, it cannot be otherwise, That where ever Colonies issue, and settle, whether by Conquest or otherwise, the Laws of that Country from whence they have their Existence, being their Birth-right, are, and must be in Force [...] till other Laws are given them. This, I say, is not only a Rule with all Nations, but is even an adjudged Case in England, according to the 4th Mod. Rep. 224-5. See also, Salk. 411. and [Page 7] 3d Mod. Cases 159, which it is hardly possible to imagine, these Gentlemen could have over­looked. The Force of the Common, and Mu­nicipal Laws of England, for the Regulation of Property, had no other Introduction amongst us, and the Use and Benefit of them has remained undisputed ever since. Why those, for regulating Church Matters, were not, by the same Parity of Reason, introduced at the same Time, is what I can't well comprehend. There were indeed, but few or none of the Communion of the Church here, when this Place was surrendered; but will that exclude that few, or those that came after­wards, from the Benefit of their ecclesiastical Laws? If I should be asked, by what Act of Parliament the Church Discipline is in Force here, I have only to answer by Way of Question, By what Act of Parliament do we speak Eng­lish? Or is the common Law in Force? And an Answer to one, will serve both.

THIS Country was acquired by Conquest: Some indeed affirm, it was only retaking our own; be that as it will, there were Articles of Surrender, and amongst others, it was then sti­pulated, that the Inhabitants should preserve their Liberties and Properties, and the full En­joyment of the Exercise of their Religion, pro­viding they submitted to be governed by the Laws of England; and in many of their Grants, and Confirmations, may be seen at this Day, [Page 8] that Proviso, Paying to his Majesty yearly, &c. and submitting themselves to the Laws, &c. and all this has been chearfully complied with on both Sides, ever since. How it comes into the Heads of any of their Descendents, at this Time of Day, to contravert, or call in Question, the Validity of those original, constitutional Laws, either with regard to the Church or State, can only, I believe, be accounted for, by those protesting Gentlemen. But it seems some of our religious Leaders, are become wiser than those of our Ancestors; whether better Christians, or not, I am not to determine. We ought, however, well to consider, whether it is for God's Sake, or any other Sake, that they lead us on with so much Vehemence, and so little Charity.

IN every Community governed by Laws, the adopting some religious Worship, or other, is unavoidable, and of Course, Laws will be abso­lutely necessary, for Discipline and Order, to which all Reverence is due, from every indivi­dual, if not from Principle, yet in Obedience to those Laws. We have indeed, had Instances of a contrary Conduct, which has often proved fatal to the Invaders, and sometimes to the Constitution.

SUCH, at present, is the Constitution of the Church of England and the Territories thereunto belonging, according to the Act for uniting the two Kingdoms of England and Scotland, proper [Page 9] Provision however, is made, for scrupulous Consciences, by which they are to enjoy the full Exercise of their own Discipline and Order, in all religious Matters, while they continue peace­bly in a subordinate State, according to pre­scribed Laws.

PERSECUTION in any Shape, merely for Con­science, is contrary to the Principles of Chris­tianity, and the Doctrine of the Church of England.

WE, Mr. Speaker, (as I presume you well know I am a Dessenter) are, in my humble Opi­nion, sufficiently happy, at present, in the Indul­gences the Law allows us; and I believe the wiser Part of our Brethren at home, and else­where, are of the same Opinion; let us there­fore, for God's Sake, and for the Sake of other Things, at this Time, of the utmost Importance to us all, be contented, at this critical Juncture, at least. By Squabbling with the national establi­shed Church for Superiority, or even for an Equality, may produce Consequences not at all favourable to us. How happy would it be for some People in the World, if they but knew when they were well!

THE Governor, and those Gentlemen of the Council, who were for the King's Charter, and who have suffered a Species of Persecution, upon that Account, from the Clamours of a Multi­tude, have gone as far, in my humble Opinion, [Page 10] in our Favour, as the Nature of their Trust could well admit, and further than we could well have expected; as by the 5th of Queen Anne, Chap. 5, ‘Every King and Queen of England, hereafter at their Coronation, shall take and subscribe an Oath, to preserve the Settlement of the Church of England, and the Doctrine, Dicipline and Government thereof, within the Kingdom of England and Ireland, and the Ter­ritories thereunto belonging, &c.’

HERE is a constitutional Trust reposed in his Majesty, which he of Course must delegate by his Commission and Instructions, to every Go­vernor, appointed within the Dominions and Territories of Great-Britain; and which they even by their Oath of Office, are obliged to observe. How strictly those Gentlemen, as well as some of our Neighbours, have adheard to the Spirit of that Oath, and Trust, I am not Casuist enough to determine.

SUPPOSE a Society altogether Moravians, or any other Persusiaon, should settle amongst us, [...] they possibly expect, or demand any other [...], or Immunities, in religious [...] what they are allowed by the Act [...]? Or if our Legislature should take [...] Heads, to give them more, would [...] with that very Act, and [...] I shall leave to the learned in the [...] I must beg Leave to tell [Page 11] you, Mr. Speaker, that it appears to me, our Predecessors in this House, had a very different Way of thinking, from what we at present have, in Relation to the established Church, as may be seen by the several Acts for establishing a Maintenance for the Clergy of that Church only, in several of the Counties, particularly in this very City, and which are at this Time in Force.

LET us, therefore, of the Church of Scotland, consider how it would be taken, were any of the Members of the Church of England, who are Dissenters there, to claim a Professorship in any of their Universities, or indeed to establish any University at all, upon that Foundation, how it would be taken.

THE same I would offer to you, Gentlemen, of the Calvinistical Persuasion, of which, I think, the Majority of this House is composed. I would have you recollect, that the different Persuasions in Holland, are almost infinite: Should all of them, or indeed any of them, upon any Pretence whatever, make the like Pretensions there, upon the established Church, what, pray Gentlemen, do you think, would be the Consequence? The established Clergy in Holland, are pin'd down very closely, to the national Orthodoxy, nor dare they depart from the Heidleberg's Catechisms, or Synod of Dort They are paid by the Government, and must behave accordingly.

[Page 12]THEIR Priests and Teachers, are maintained by their Hearers and Followers; none have any Posts there, but such as are of the established Church. No Man there, however, more than here, can complain of Pressure in his Conscience, of being forced to any publick Profession, of his private Faith, of being restrained in his own Way of Worship, in his own House, and obliged to any abroad; and adds, Sir William Temple, ‘Whoever asks more, in Point of Religion, without the indisputed Evidence of a parti­cular Mission from Heaven, may justly be suspected not to ask for God's Sake, but his own. That Difference in Opinion there, makes none in Affection, and little in Con­versation, where it serves for Variety and En­tertainment.’ ‘They argue, says he, without Interest, differ without Enmity, and agree with­out Confederacy.’ Let us, Gentlemen, endeavour to follow so fair an Example.

AS to a Free-College, so much insisted upon, in the Light these Gentlemen put it, I really don't know what to make of it, or what would be the Consequence. One Thing I am sure of, that where ever a Number of different Persuasions meet in any one Place, all upon an equal Footing, there will be no End of Animosities, and Squab­bling, 'till one or other gets the Better of all the Rest. In that Case, poor Mother Church would stand but a bad Chance, according to a late Com­mutation of twenty (I believe we may fairly say, [Page 13] 500) to one. It may be remembred, what a Bustle there was in the late King James's Time, for a general Toleration, but with no other View, than to extirpate every other Religion, but that of the Church of Rome. But as those Gentle­men can have no Views of this Kind, it increases my Surprize.

AS for my own Part, I am for the present College, as established by the Charter. Nor am I, by any Act of ours, for making any fur­ther Encroachments upon the Prerogative of the Crown, with whom alone, if I am not mistaken, is lodged the sole Power of incorporating, and creating Bodies politick.

BESIDES, Sir, I humbly conceive, any other Me­thod of Education, would be injurious to me, and perhaps to many other Families, as it would dis­appoint me in the Hopes I have, and the Expence I have been at, and willingly would be at, in the Education of a Son, who every Body allows, has a very promising Disposition, and Genius.

THE Intention and Design of Seminaries, in every Country governed by Laws, are to form the Minds of the Youth, to Virtue, and to make them useful Members of the Society, in whatever Station may be allotted them, in Con­formity to the Law of the Land. And the great Inducement to Study and Application, for that Purpose, is the Hopes of a Reward ade­quate to the Expence, Labour and Pains, taken. In Countries, where Liberty prevails▪ and where [Page 14] the Road is left open for the Son of the meanest Plebeian, to arrive at the highest Pitch of Ho­nours and Preferments, there never will be wanting great Emulation, and of Course great Men; such at this Day, is China; hence a Confucius, &c. Such of old, were Greece and Rome. Hence a Demosthenes, a Pericles, a Cicero, a Brutus, &c. And such at this Day, is Great-Britian. Hence a Bacon, a Boyle, a Newton, &c. To enumerate the great Men, from a low En­trance into the World, would be a Task too laborious. In short, most of the Nobility of the modern Race, at least, we all know, rose by their own Merit; and why may not we hope from a liberal Education of our Youth, for Men of equal Merit? And why may not I hope, my Son may be one of them? In our dissenting Way indeed, by the Laws of our Country, we are deprived of all the Advantages of a liberal Education; there are none of our Persuasion in the Direction of Affairs, either in Church or State; no Nobility, that I know of, at least in England. If my Son had the Wisdom of a Socrates, or the Genius of a Bacon, in our Way, they are but of little Use to him; the Publick is deprived of any Benefit from them, and he of being of any great Use either to himself or his Friends; he has no Room to exert any extraor­dinary Talents, which God my have been pleased to bestow upon him, further than the Extent of [Page 15] the Walls of his own Closer; his Wings are clipt, his Flight can be but short: He may study, write Books, and compose Sermons, in which the World already sufficiently abound. The present Age, I doubt, will be little the better either for him or them. Who can doubt, but that Mr. Foster wou'd have been in the first Order in the Church, and perhaps in the State too, and of Course in a Capacity of serving the Publick▪ himself, and his Friends; had it been his good Fortune to have had the Rector of his College a Member of the Church of England, his fine Accomplishments in that Situation, wou'd have appeared in their proper Lustre.

THE Author of the Life of Mr. Thompson, tells us, he was designed for the Ministry; but declined becoming a Presbyterian Minister, from a Consciousness of his own Genius, which gave him a Right to entertain more ambitious Views; for it seldom happens, says he, that a Man of great Parts can be content with Ob­scurity, or the low Income of Sixty Pounds a Year, in some neglected Corner of the World, which would have been his Lot, had he not ex­tended his Views, beyond that of a Presbyterian Minister; and this, I think▪ is the utmost Pre­ferment in our Way of Education, when re­ligiously adhered to.

ON the other Side of the Question, a Youth of Genius, is under no Restraints; he may soar [Page 16] to what Heights he pleases; he is sure of being imployed in the Service of his Country, and his Reward is as sure and ample.

SUCH are the Laws, and such our Whims about Matters, acknowledged on both Sides, to be altogether indifferent. If this is truly the Case, then, whether we ought to submit to the Laws, or the Laws submit to our Whims, let the unprejudiced determine. There are some great Men, who have, now and then, drop'd us; the Temptation indeed is great, as all the beneficial Circumstances of Life, and all the shining ones, lie on the other Side; but with how good a Grace, I must leave you to judge. Lead us not therefore, O ye ruling Elders, into such Temptations.

WHEN a Parent intends his Son a liberal Edu­cation, he means to make him a useful Member of the Society, not only with Respect to the publick, but also for his own Interest; for, as I think it is Cicero observes, Qui ipse sibi, sapiens prodesse nequit, nequiequam sapit; He that is not wise for himself, is wise to very little Purpose. In our Way, therefore, an Education, as I have before observed, cannot be called Liberal.

FOR a Parent industriously to limit the Genius of a Youth, so as to deprive him of the proper Use of those happy Talents God has been pleased to Favour him with, perhaps for his own Good Purposes, is not only injuring the Publick, [Page 17] but doing him the highest Injustice; and all for a few Conundrums; whether the Preacher appears in a black Gown, and Jacket, or Cassock; or in a long black Cloak; or whether he delivers what he has to say, with, or without Book, are no Points of Religion, but meer Formalities, and can only affect wrong headed Folks.

I AM, Sir, for these Reasons determined to send my Son to the Charter-College, as you call it, and to no other; and am very far from be­ing under any Concern, that the principal Di­rector is a Member of the established Church.

I HAVE indeed, two Objections to this Col­lege. The first is, that it is too near the City; which being a Sea Port Town, great Numbers of all Sorts of People are collected, good and bad, from all Parts; and I doubt the latter will ever be, by far, the Majority. Besides, from its Situation, it will be surrounded, in all Pro­bability, with tippling Houses; and it is well known, that Examples, especially in their Col­lege Years, is almost all in all, and will prevail with Youth, as it does with the Rest [...] Mankind, beyond Precept.

THE other is, that I would not have any Clergyman, be of what Denomination he will, concerned in the Education of Youth, because [Page 18] they generally have a Cast, or Biass to one Side; whereas, a liberal Education, ought to be free, open, and generous; the least Tincture of Preju­dice, either to one Side, or other, entirely defeats that Design.

BESIDES, Clergymen, from their studious, recluse Way of Life, cannot be supposed to know much of the World, or Mankind, and of Course little of the Belles Letters, Things of no small Importance in the Education of Youth.

THEY may possibly make them great Scho­lars; but; Merus Scholasticus, est Merus Asinus. There is a good Story told of the great Doctor Barrow, who was much a Favourite with King Charles the Second, who seeing him one Day, advancing, to pay his Complements, said to the Duke of Buckingham and some others, stan­ding by, Here comes our great Doctor, who cannot say, Bogh, to a Goose. Upon which the Duke beg'd his Majesty's Leave, to ask him the Question; which being granted, his first Salutation was, Pray, Doctor, can you say, Bogh, to a Goose? To which the only Return the Doctor made, was, Bogh! This turned the Jest upon the Duke, with which his Majesty, and the Company, were not a little pleased. It is observable, that most of our Academicks, when they first turn out into the World, take them out of their Way, can hardly say, Bogh, to a Goose; what this may be owing to, is easy to imagine.

[Page 19]SUCH as have been deliberately pitched upon, by the best Judges, as Tutors to Noblemen, in their Travels, would be the fittest for Directors of Colleges, in these Parts of the World. Let no one from hence however imagine, that there is any Reflection intended by this, upon the present worthy Director, whose Benevolence, great Learn­ing and Piety, is so well known. I know none indeed, at present, fitter for that important Trust.

BUT to put this Affair of the College in a clearer Light, if possible, let us suppose a Son about to take Leave of his Father, for the College, he will naturally have something to say to him, at parting; and suppose he should ad­dress him in the following Manner, viz.

MY Son, I am satisfied as to the Uncom­monness of your Genius, and have therefore not grudged any Expence in your Education; you are now going to the College, where those few Principles you have imbibed at home, and at your Schools, are to be improved; and your Mind enlarged in the Study of Nature and Mankind, an ample Field for the most extensive Genius; and where, if properly cultivated, can­not fail of producing happy Effects, and an­swering all my Wishes; and hopes nothing, I assure you, shall be wanting on my Part, to the utmost of my Abilities, being sensible of the Truth of the old Roman Proverb,

[Page 20]AS to your religious Principles, we have hitherto, only endeavoured to inculcate those of your Duty to your God, and your Neighbour, without attempting to enter you into any formed System. Perhaps it may be of Use to you here­after, to know in what Manner I came by that Persuasion, or those religious Principles, which I at present profess. Your Predecessors lived in Communion with the Church of England, from the Time (for any Thing I know) of the Refor­mation, to some little Time after your Grand­father's Decease, when it so happened, that the Parish Church wanted a thorough Repair; and among other Things, the Disposition of the Pews was altered; and a Neighbour's Pew, (with whom there had been for some Time, no very good Understanding) which had been the second Pew behind us, was now become the second Pew before us. This, my Mother who had always been a Well-wisher, and a great Benefactress to the Church, took a high Dud­geon, and represented the Hardship to the Church-wardens, but to no Purpose, the Thing was done, and could not be altered; upon which, my Mother, next Sunday, carried us all to the Meeting. This is truly the Reason, and a doughty one it is, for my being at this Time a Dissenter. I have this, however, to comfort myself withal, that I believe few of you can give a better Reason, for your Professions, Persuasions or Religion, call it which you will.

[Page 21]NOR has this Incident, given me any Aver­sion to the Church of England; I wish well to all Churches, and Kirks; I have Charity for all Men; and should think it just as ridiculous to be angry with my Neighbour, for differing from me, in my Way of Thinking, about these Mat­ters, as it would be to be angry with him, for not chusing a Coat of the same Colour with mine. Divine Principals, are Rays, or Ema­nations from Heaven, as those of Colours are from the Sun, and both liable to Obscurity, and Obstructions from Vapours and Clouds; but often break their Way through, manifesting the Glory of God, and the Beauty of the Creation.

MR. Pope, my dear, whom I have before quoted, in his Letter to the Bishop of Rochester, who had made some Attempts to bring him over to the Church, tells him, ‘I'll tell you my politic and religious Sentiments, in a few Words In my Politicks, I think no farther, than how to preserve my Peace of Life, in any Government, under which I live; nor in my Religion, than to preserve the Peace of my Conscience, in any Church with which I communicate. I hope all Churches, and all Governments, are so far of God, as they are rightly understood, and rightly administred; and where they are, or may be wrong, I leave it to God alone, to mend, or reform them. In a Word, says he, the Things I have always [Page 22] wished to see, are, not a Roman Catholick, or a French Catholic, or a Spanish Catholic; but a true Catholic, and not a King of Whigs, or a King of Tories, but a King of England.’

RELIGION, my dear Son, in my humble Opinion, however distinguished, or disguised, is nothing more, nor nothing less, than a sincere Belief in One supreme intelligent Being, the Author and Preserver of all Things. Who, that but opens his Eyes, can help being convinced, that Intelligence, and Design, was, and is employed in the Production, and Preservation of every Thing he sees? No rational Being, can help believing this; the Impressions are strong, and we stand convicted. How far the irrational, (as it is commonly called) Part of our System, or even the Inanimate, may be affected by those Impressions, is far beyond my Reach to deter­mine. I may, however, have Leave, I presume, to say with the Psalmist, Let all the Earth praise the Lord.

THE next certain Truth in Consequence of this, is, that there are certain Acknowledgements due; such as become the Creature to the Creator. But I do not know that any two Persons, since the Creation, have precisely agreed in the Mode, or Manner of those Acknowledgements; and about this have we been worrying one another ever since, more especially since it is become a Trade; each have been for exalting the Diana of their own House, and each call Heaven and Earth, [Page 23] and even Hell, to their Assistance. And how freely do they give one another over to the Devil, for the Sake of their Souls.

ST. Paul tells the Corinthians, Let every Thing be done with Decency and Order. But what vast, huge Volumns of Controversy, stuffed with Bit­terness and Acrimony, and void of all Charity! What Devastation in the humane Race, have not those few well-meant Words, created! Some being for too much Decency and Order; some for too little; and some for none at all. Hence the Source of all our Misfortunes, whilst we are grasping at Shadows, and squabbling about Forms, the Spirit and Truth of Religion is lost, and lies disregarded; the genuine Principles of which are plain, simple and short, and adapted, by the express revealed Will of God, to the meanest Understanding. Love your God, pay him those Acknowledgements due, with a Spirit of Sincerity and Truth; and treat your Neigh­bour, that is, the whole Race of Mankind, with Charity and Meekness, as you would incline they should treat you, in every Circumstance of Life. Here is all that is truly essential in Religion; and what most profess, but few, very few, practise. A Person's sincere Love and Affection to God, can only be discovered by his Benevolence and Charity to his Neighbour; and whoever is sincere in this, let his Persuasion or Religion be what it will, I conclude him sincere in his Love to God; and whoever is not, I [Page 24] conclude, his Religion is not for God's Sake, but for his own particular Views. This you will find, in the Course of your Pilgrimage, a certain Indication.

THAT worthy Pagan, Nicias, the Athenian General, of whom, it is said, by Thu [...]ydedes, that his whole Life was one uniform Series of Piety, towards the Deity, having been obliged to abandon the Siege of Syracuse, when all Hopes of Safety, either for himself or his Army were almost gone, tells his Friends, Here I am buffetted, by the Storms and Outrages of Fortune, as cruelly as ever the vilest and most abject of any fellow Creature. It is true, I have ever habitually worshipped the Gods, with a consciencious Deference to established Laws; and have made Justice and Beneficence to Man, the constant Practice of my Life. Upon the Strength of this, when I look forward to Futurity, my Mind is enlivened with invigorating Hope. He does not here tell us, what his Religion was; but we have all the Reason in the World, to believe, he was a Dissenter, being a Favourer of the Doctrine of the divine Socrates, who was put to Death upon that Account. The estab­lished Priests imagining, had he been suffered to live, he would have over-turn'd the whole System of their Pagods. These benevolent Acts of Toleration, were not yet in Fashion.

[Page 25]YOU may, my dear Son, not perhaps observ [...] ▪ that I here leave out the Word, Fear (God) [...] I doubt there may be some Inaccurity in the Translation, being humbly of Opinion, that Fear and Love, cannot well centre in the same Object; even the Fear of Offending abares, in some Measure, that of Love; and I find the late polite, Mr. Aaron Hill, in his Poem upon Faith, much in the same Way of thinking; which, as he expressed it in a much genteeler Manner, take it in his own Words.

HHRE is a little System of Divinity, which I much doubt, whether any of those Divinity Professors, so much insisted upon, or all of them together, with all their learned Lumber, and profound Erudition, in Theology, will ever be able to produce a better.

FOR my own Part, I must own, I never could well understand the Use of a Divinity Professor, while we have Leave to read our Bibles in English. One Thing I am pretty sure of, that [Page 26] they have ever been the great Nurse of those two Pe [...]s in all religious Societies, Mr. Watton's Pruritus Disputandi, and the Cacaethes Scribendi.

THERE is no new Divinity, that I know of, besides that which our Saviour has left us, in mighty plain Terms; so that even he that runs, may read. What these Gentlemen then profess, I presume must be a Criticism, or Comment upon that, which puts me in Mind of the Fable of the officious old Woman.

THERE was a Boy, who had got a new Queen Anne's Shilling, which he was very fond of: He used always to be playing with it. One Day, as Ill-Luck would have it, he slung it so far, that he could not find it again. After searching about the Place where it fell, for a long Time, in vain: he stood stock still for a Minute, or two; and then began to pout, and at last burst out a crying, as loud as he could bawl. An old Woman, his Nurse, who had observed the whole Affair, from one of the Windows, ran immediately to his Assistance, with a Broom in her Hand: Shew me, the Place, My dear, says she; I'll warrant you, I'll find what you want. She then began sweeping about her, with all the Assiduity that her infirm Age would admit of: She look'd and swept; and swept, and look'd; but without any Manner of Success. At last the poor Boy could hold no longer. Get you gone, you old Creature you, cry'd he, if you had left Things as they were, I might still have had some Hopes; but [Page 27] the Devil himself could never find it under all [...] Heap of Dust that you have raked together. I shall make no other Application, than, Qui capit, ill [...] babet.

BUT, my dear Son, as your Mind and Under­standing opens, and when you get further into those Years of Discretion, you will be better able to judge of these Matters. As the Almighty, under the Gospel Dispensation, has no where made any Decision in this Point absolutely; far be it from me, after so great an Example, to tell you, that you ought to be either of this, or that Persuasion; or that your Religion ought to come by Descent, as Estates of Inheritance; No. You are to search the Scriptures, and be guided by your Reason. St. Paul tells his Friends the Corinthians, 1 Corin. Chap. i.12. Every one of you saith, I am of Paul, and I of Apollos, and I of Cephas, and I of Christ. Chap. iii.8. But every Man shall receive his own Reward, ac­cording to his own Labour. From hence, I think, we may learn, that those of all Persuasions, will be equally acceptable with God, according to their Works.

MIGHT I, however, presume to advise, it should be that Situation, where you may be un­der the fewest Restraints by human Laws, to which, both by the Laws of God and Man, we are to pay all due Obedience; and where you may be in a Capacity of exerting those Talents [Page 28] God has been pleased to favour you with, to the [...] Advantage.

AFTER what I have said, I cannot, however with any Reason, advise you, to admit any Opi­nions for Truth implicitly, and absolutely upon the bare Credit of falliable Beings.

I ALLOW you Freedom of Conscience, to think, and judge for yourself; and I likewise allow you Freedom, if not entirely from all Manner of Influence, yet from the Dominion of human Authority, in thinking and judging for yourself. I am so much for Liberty in these Matters that concerns us, as reasonable Beings, that I must recommend to you, on the other Hand, a third Sort of Freedom; that is, a Freedom from Pride, Singularity, and the Spirit of Contradiction. How much Propriety there may be in an Address of this Kind, let the Impartial judge.

AND, now, Mr. Speaker, I shall conclude this Point, with observing, that as we have allotted a Fund for the Advancement of Learning, let us not look back; let us give our Children Learning, and a good Education, the Parent of Virtue, and every other good Quality; and they will be better able to judge for themselves, in religious Matters. As for my own Part I have no Notion, of Religion's passing by De­scent, or Inheritance, as Estates do; nor am I for craming my Religion down my Child's [Page 29] Throat. This, in my humble Opinion, would be a Species of Persecution: If he has good Sense, and capable of judging, let him chuse: This is an Instruction immediately from God himself; and don't let it be said, that we treat all Instructions alike.

BUT to conclude, Mr. Speaker, upon the Whole, I am humbly of Opinion, that we have spent too much of our Time upon this Subject, which, at this critical Juncture, might have been much better employed, in preparing to obviate those wicked Schemes, concerted for our Destruction. This Affair, which might as well have been discussed at another Time, has not only taken up all our Attention, but even that of the Public, and has raised such a Spirit of Contention amongst us, and that, in a great Measure, under the Sanction of this House, that I really don't know what to think of it; or how, or when it may have an End.

I MUST own, Mr. Speaker, when I seriously reflect upon the Consequences of an Attack, either upon New-York or Albany, in the Situa­tion we are in at present, it chils my Blood; I shudder, and stand amazed at our Conduct.

IF it is from a contemptible Opinion of our Enemy, take Advice from the following Fable.

IN Days of Yore, it is said, that the two Nations of Apes and Weasels, after having long concerted their Affairs together in Secret, had [Page 30] the Impudence to break out into open War against the Lion. The fluttering Character of the one, and the pityful Character of the other, were so deeply impress'd upon all the Beasts of the Forrest, that, for a great while, there was no more Notice taken of them, than if there had been no War at all. And indeed a great many car­ried it so far, as to say that there actually was none. At the End of some Months, when their Numbers were greatly increased, it was then thought suf­ficient to send out only little Parties against them, which were always worsted, and consequently the Enemy always increasing in Numbers and Power. On this the Lion thought fit to summons his Council together. The Beasts all met, and some of the most eminent among them gave their Opinion. The Leopard in particular, was for sending twenty young Skunks against them, who should be ordered to moisten their Tails plenti­fully with their Urine, and flirt it in the Eyes of the Enemy, by which Means, as he judged, they might blind the whole Army. The Tyger was for dispatching half a Dozen Jackalls, and a couple of Ferrets, to bring them all up bound to Court. Several others proposed other Expedients, but all pretty much of the same Nature. All this while the chief Deputy of the Foxes, a very pru­dent, and experienced Person, had sat silent, and almost concealed, in a retired Corner of the Assem­bly, when the Lion spying him out, by Chance, [Page 31] gave him a kind Look, and asked him, what he wou'd advise in the Affair before them; on this the old Gentleman stood up, and after a short Pause, spoke as follows: "May the King live forever; your Majesty is wise in all Things; I wish your Assembly here, were so too. I re­member as I was coming to your Majesty's Court, it is now many Years ago; I saw a Countryman knocking one of those white Tubes, that they carry so generally in their Mouths against an old Oak; upon which, certain Sparks of Fire issued from it, and fell upon the Roots of the Tree. I spoke to some of your Guards▪ who were standing by to tread on these little Cinders, and extinguish them. They smiled at me, and said, they would go out of themselves. When I returned, lo! the Oak was burned down to the Ground. Let us never be too apt to slight weak Instruments, and poor Beginnings. If your Majesty was to send out all the numerous Hosts you have, only by Handfulls, at a Time, even an Army of Weasels may destroy them. My Advice there­fore is, that you should get together, a conside­rable, regular, and well-chosen Army, and let them pursue the Enemy, till they are totally and entirely vanquished. Let us subdue them first, and then dispise them. But if we begin with contemning them, and carry it on too [...], we may contrive Things so, that they may even be able to conquer us at last.

[Page 32]IF our Conduct proceeds from Cowardise, and a Dread of the Expence, give me Leave to entertain you with a short Abstract of a Speech made by a noble Corinthian, upon an Occasion much of the same Kind, with only the Change of a few Words.

IT is the Duty of the Prudent, so long as they are not injured, to be fond of Peace. But it is the Duty of the Brave, when injured, to throw up Peace, and have Recourse to Arms.

WE now having ben greatly injured, and in abundant Instances aggrieved, are taking up Arms. Success we may promise ourselves, upon many Considerations, if we proceed with Unifor­mity and Unanimity, to accomplish our Designs.

THE French Power is not supported by a natural, but a purchased Strength. Should we gain the Victory, but in one single Engagement, in the Indian Country, in all Probability, we have done their Business; or, in Case they con­tinue the Strugle, we shall then have a longer Space to improve our military Practice; and when we have gained an Equality of Skill, our natural Courage will soon secure us the Tri­umph; for that valiant Spirit which we enjoy by Nature, it is impossible for them to acquire by Rules.

THE Sums of Money by which these Points are chiefly to be compassed, we will respectively contribute. For, would it not in Reality be a [Page 33] grievous Case, when their Dependents are never backwards, to send in those Sums, which rivet Slavery upon themselves; if we who want to be revenged upon our Foes, and at the same Time to secure our own Preservation; if we should refuse to submit to Expences, and should store up Wealth to be plundered by them, to pur­chase Oppressions and Miseries for our selves.

THOSE amongst us, who are seated up in the inland Parts, at a Distance, as they imagine, from the Danger, should now be convinced, that unless they combine in the Defence, they will soon be obstructed in carrying on the Fruits of their Lands; and again, in fetching in those necessary Supplies, which the Sea bestoweth up­on an inland Country. Let them by no Means judge erroneously of what we urge, as not in the least affecting them: But look on it as a Certainty, that if they abandon the Guard of the maritime Situations and Frontiers, the Dan­ger will soon advance quite up to them, and they of Course, no less than we, are concerned in the Issue. For this Reason, they ought, without the least Hesitation, to make the timely Exchange of Peace for War.

THE French are supposed to be a Match for us all united, and quite too strong for any of us separately, to resist; so that unless we support one another with our collective Forces, unless every Colony combine to give a Check to their Am­bition, [Page 34] they will oppress us apart; [...], without much strugle.

SUCH a Triumph, how grateing soever the bare Mention of it may be to any of your Ears, yet, BE IT KNOWN, Can end in nothing else but plain and open Slavery. To hint in mere Words so base a Doubt, that so many Colonies may be enslaved by one, is a Disgrace to the Name of British Subjects. And yet we have not Spirit enough to defend our own Liberty. We are suffering one State to erect a Tyranny here, whilst we claim the Glory of being the Supporters of the Liberties of Europe, owing altogether to our Folly, Cowardice, or Sloath; defer therefore no longer, putting us in a Posture to defend our­selves, and succour our Friends. The Business will admit of no longer Delay, when some al­ready feel the Blow; and others, if it be once known that we meet here together, and durst not undertake our own Defence, will, in a very little Time, be sensible of the same. Reflect within yourselves, that Affairs are come to Extremeties. Be not terrified at the Dangers of a War; but animate yourselves, with the Hopes of a lasting Peace, to be procured by it. For a Peace pro­duced by a War, is ever the most firm. But from Tranquility and Ease, to be averse to War, can by no Means abate, or dissipate our Danger; with this certain Conclusion, that a State in America is starting up into a Tyranny, and aims [Page 35] indifferently at the Liberty of us all. Her ar­bitrary Plan being partly executed, and partly i [...] Agitation: Let us rush against it, and at once pull down, even the Gates of Quebec. Thence shall we pass the Remainder of our Lives, exempt from Danger. If there are any French Pensioners amongst us, in God's Name, let them be Dewitted; but as we are well assured this is not the Case, there must be some Fatality attending us. Here are our most inveterate hereditary Enemies, actually in View upon our Backs; how soon they may attack us in Front, or when the bloody Scene will open, no Body knows. But have we not all the Reason in the World, even to a Demonstration, to believe, that the Thing is concerted. The French don't form Schemes of this Kind, by Halves; without New-York and Albany, all their Inland Acqui­sitions, would not be of half the Value; and with them, their Scheme is compleat; the other Colonies must fall of Course. But I shall go no further. And here have we sat so long, without one Motion from any one Member, that I re­member, for our own Security, and our Coun­try left to Providence, defenceless, both in Front and Rear; and at whose Door, must this lie? I am affraid we shall be blamed. I wish no Calamity may happen; if there does, I doubt we shall have but little to say for ourselves.

[Page 36]IT is true, our House is a most unaccountable House; I mean, Gentlemen, we are not accoun­table for our Proceedings; no, not even to the King. This, however, puts me in Mind of a Story I have read some where, in the History of Greece, where those little States were eternally at War with one another; some of them were only small Cities, the Care of which was always left to the Ephori, or Assembly-men, chosen by the People for that Purpose. It so happened, that one of those little Towns was taken, purely by those Gentlemen's Neglect and Carelessness, and a heavy Ransom laid upon it, to be paid at very distant Periods, and Hostages required. This created some Demur among the People, few being willing to undertake the Tour, or to be so long absent from their Families: At last, the Ephori were fixed upon, as they, by their Ne­glect, had been the Authors of the Disaster. Now, as for my own Part, Mr. Speaker, I should not be very willing to be sent abroad, to learn a new Language, at these Years. How far the People were in the Right, I must leave you to judge.

AND, did not the People of England demolish one King, and send another abroad, for attempt­ting the Destruction of the Liberty and Properties of the People? As for my Part, I see no Difference, if we are to lose our Liberties and Properties, &c. whether by a Subversion of the Laws, or [Page 37] by a Neglect in those with whom we have intrus­ted the Preservation of them; in either Case, the Loosers will have Leave to speak; and I am sorry to tell you, Mr. Speaker, I have heard too much of that already. And did not some of your Predecessors, call two of the greatest Men Father­land ever bred, to a severe Account, for a Neglect of theirs, being at that Time, as they supposed, in the Interest of that very faithless Nation, who at this Time insult us.

THUS, Gentlemen, you see, tho' we are not accountable for our Proceedings, to any superior Powers, yet we may be called before the awful Tribunal of an injured, incensed Multitude, who, tho' they sometimes take it into their Heads to become Judges, as well as Jury, in their own Case, seldom mistake in Point of Judgment. If we had no Connection with Virginia; were it even a neighbouring indepen­dent State, attack'd by an ambitious Monarch, or a King of Slaves, would it be prudent in us, to go to sleep? When a Neighbour's House is a Fire, every one runs; some out of a Principle of Humanity; others, from Interest, lest it should be his own Turn next. Have we no Humanity left? No Regard to our Interest, or that of Posterity? Good God! Things indeed appear to me, from our fixed Stupidity, as if some of us did not care who were our Masters. If that is the Case, give me Leave to tell you, [Page 38] that our Days of Woe, or woeful Days, have only not yet reached us.

FOR these Reasons, Mr. Speaker, I move, that all other Business, of what ever Kind, be set aside, till such Time as we have given to his Majesty a sufficient Fund to answer all Exigen­cies necessary at this critical Juncture, for the Preservation of our Lives and Fortunes, and that without Chicane or Quibble, and passed a Bill for putting the Militia in a proper Posture of Defence; when we have done this, we have done our Duty; and we are no further answer­able for Consequences. To interfer in the Dis­position, or Application, is out of our Sphere, and entirely the Crown's, or those whom his Majesty has been pleased to appoint. But they, even from the highest to the lowest, are accoun­table to this House, for every Shilling expended. This is constitutional; and if we deviate one Step from it, and enter into wrangling about Privileges, at this Time, it may have fatal Consequences.