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Under Colour of a Zeal towards you,Men may sometimes act not only with Impunity but Popularity, what would reader them,without that Hypocrisie, insufferably odious to their Fellow-Subjects.
Under this Pretence Men may presume to practise such Arts for the Destruction and Dishonour of their Country, as it would be impious to make use of even for its Glory and Safety: Men may do in the highest Prosperity, what it would not be excusable to attempt under the lowest Necessity.'
The Laws of our Country, the Powers of the Legislature, the Faith of Nations, and the Honour of God, may be too weak Considerations to bear up against the popular tho? groundless Cry of the Church. This satal Prepossession may shelterMen in raising the French Name and Roman Catholick Interest in Great Britain, and consequently in all Europe,
It behoves you therefore, Gentlemen, to consider, whether the Cry of the Church's Danger may not at length become a Truth: And as you are Men of Sense and Men of Honour, to exert your selves in undeceiving the Multitude, whenever their affectionate Concern for you may prove satal to themselves.
You are surrounded by a learned, wealthy, and knowing Gentry, who can distinguish, your Merit,and do Hoiiaur toyour Characters. They know with what Firmness as Englishmen, with what Self Denial as Prelates, with what Charity as Christians, the Lords the Bishops, Fathers cf the Church, have behaved themselves in the Publick Cause: They know what Con* tumelies the rest of the Clergy have undergone,
what Discountenance they have laboured under, what Prejudice they have suffered in their Ministry, who have adhered to the Cause of Truth: But it is certain that the Face of things is now too melancholy to bear any longer false Appearances; and common Danger has united Men, who not long ago were artfully inflamed against each other, into some Regard of therr common Safety.
When the World is in this Temper, those of our Pastors, whose exemplary Lives and charitable Dispositions both adorn and advance our holy Religion, will be the Objects of our Love and Admiration^ and those who pursue, the Gratifications of Pride, Ambition, and Avarice, under the sacred Character of Clergymen, will- not sail to be our Contempt and Derision.
Noise and Wrath cannot always pass for Zeal; and if we fee but little of the publick Spirit of Englishmen or the Charity of Christians in others, it is certain we can feel but »little of the Pleasure of Love and Gratitude, and but saint Emotions of Respect and Veneration in our selves.
It will be an Action worthy the Minister* of the Church of England,io distinguish themselves for the Love of their Country; and as we have a Religion that wants no Assistance from Artifice or Enlargement of Secular Power, but is well supported by the Wisdom and Piety of its Preachers, and its own native Truth, to let Mankind fee that we have a Clergy who are of the People, obedient to the same Laws, and zealous not only of the Supremacy and Prerogative of our Princes, but of the Liberties of their Fellow-Subjects: This will make us who are Your Flock burn with Joy to fee, and with Zeal to imitate your Lives and Actions. It cannot be expected but that there will be, in so great a Body, light, superficial, vain, and ambitious Men, who being untouched with the sublime Force of the Gospel, will think it their Interest to insinuate Jealousies between the Clergy and Laity, in Hopes to derive from their Order a Veneration which they know they cannot deserve from their Virtue. But while the most worthy, conspicuous, learned, and powerful of your sacred Function are moved by the noble and generous Incentives of doing Good to the Souls of Men, we will not doubt of seeing by your Ministry the Love of our Country, due Regard for our Laws and Liberties, and Resentment for the Abuse of Truth, revive in the Hearts of Men. And as there are no Instruments under Heaven so capable of this great Work, that God would make you such to this divided Nation, is the hearty Prayer of,
INever saw an unruly Crowd of People cool by Degrees into Temper, but it gave me an Idea of the Original of Power and the Nature of Civil Institutions. One particular Man has usually in thofe Cafes, from the Dignity of bis Appearance, or other Qualities known or imagined by the Multitude, been received into sudden Favour and Authority; the Occasion of their Difference has been represented to him, and the Matter referred to his Decision.
This first Step towards actmg reasonably has brought them to themselves; and when the Person, by an Appeal to whom they first were taken out of Confusion, was gone from amongst them, they have calmly taken further Measures from a Sense of their common Good.
Absolute unlimited Power in one Person seems to have been the first and natural Recourse ef Mankind from Disorder and Rapine; and such a Government must be acknowledged to be better than no Government at all: But all Restrictions of Power made by Laws and Participation of Sovereignty among several Persons, are apparent Improvements made \upon what began in that unlimited Power. This is what seems reasonable to common Sense; and the Manner of maintaining absolute Dominion in one Person,
wbere-tver it subsists, verifies the Observation; For the Subjection of the People to such Authority is supported only by Terrors, sudden and private Executions, and Imprisonments; and not as -with happy Britons, by the Judgment, in Cafes of Liberty and Property, of the Peers, and Neighbours of Aden accused or profecuted. This absoi 'ute Power in one Person, as it is generally exercised, is not indeed Government, but at best clandestine Tyranny, supported by the Confederates, or rather Favourite-Slaves of the Tyrant.
/ was glad to find this natural Sense of Power confirmed in me by very great and good Aden, .Who have made Government, and the Principles on which it is founded, their professed Study and Meditation.
A very celebrated Author has these Words \ The Cafe of Man's Nature standing as it does, some kind of Regiment che Law of Nature doth require; yet the kinds thereof being many, Nature tieth not to any one, but leaveth the Choice as a thing arbitrary. At the first, when some certain kind of Regiment was once approved, it may be that nothing was then further thought upon for the Manner of governing, but all permitted unto their Wisdom and Discretion which were to rule, 'till by Experience they found this for all Parts very inconvenient, so as the thing which they had devised for a Remedy did indeed bat increase the Sore which it should have .cured. They saw that to live by one Man's IVM became the Cause of all Aiens Misery. This constrained them to come unto Laws, wherein all Men might fee their Duties beforehand,