CHRISTOPHE PUS SMART SAMUELI SAUNDERS, Col. Regal. S. P. D. HOEBUS & Liber, Charitefque mecum Noftra fed prorfus, nifi te magiftro, Attici dives venias leporis, Poc'la recufant. Non fine affuetó venias cachinno, et Fronte jocetur. GEORGIUM expecto, falis architectum T [The subject continued from Number VII.] Here is one objection against religion producing the effects we have ascribed to it, which being drawn from fact may be deem'd unafwerable; viz. that tho' we have a church which has the magistrate's establishment, and all who are within his jurifdiction are oblig'd either to be members of it, or to join themselves to fome other religious fociety tolerated by him, yet have we the fame instances of the breach of publick faith and publick rules as have been fo loudly complain'd of and inveigh'd against above. But what is the reafon? Is it the awful and tremendous fenfe of an animadverting God that causes them to tranfgrefs the duties and leffen the ties of civil government? It is, I prefume, the very reverse of this. And Numb. VIII. N n this this objection naturally leads us to give some account of the influence which the notion of n upright and equal retribution in some future period may reasonably be thought to have upon a rational creature's behaviour here. By religion I would be understood to mean a defigned conformity both of word and act with the will of our creator; it is the doing such things as he approves and avoiding those he disapproves, from a full perswasion of his right to command the one and forbid the other, and that we shall be accepted or rejected according as we either obferve or neglect them. Whence religion implies, on the creature's part, a consciousnefs of its origination from, its continual reliance on, and highest obligation to him, for all it holds and enjoys. A sober and attentive contemplation of the phænomena of nature, and of the laws to which they are subjected in their various courfes and offices, naturally leads up to fome fupreme invifible agent; poffeffes us with juft and becoming sentiments of his perfections, and of the relation which we and all other creatures ftand in to him. And whilst we continue thus impreffed, and are determin'd to or from action by fuch kind of influences, it is impoffible but our devoirs fhould be both graciously receiv'd and abundantly recompenfed. Confequently, on fuppofition that all were religious, each particular must be compleatly perfect and happy, or a constant observance of thofe duties proper to rational beings would be the parent of universal good to the species. When a full and firm belief that the universe was firft the contrivance and effect, and ever fince has been the attention and concern of an infinitely knowing and powerful being, which orders every particular in it for the benefit of creatures, especially fuch as are intelligent, felf-active, and free, and who here or hereafter will make an aftonishingly fevere diftinction betwixt them that industriously regarded and those who wilfully oppugned his inftitutions: and tho' thro' the untoward concurrence of human wills, and the confus'd jumble jumble of particular acts thence refulting, events, to appearance, mày turn up in favour or vice, yet the ballance shall be finally and eminently on the fide of virtue. When such a fenfe, I fay, as this prevails, it is difficult to conceive, and much more fo to estimate, the momentum or force with which it impels to a regular and exact obfervance of the feveral duties fuppofed to be enjoin'd by the sovereign lord of the whole world. Who can confider that ftupendous fabrick, the creation, the almost infinite variety of parts it consists of, their ftriking dependencies and reciprocal connections, fuch beautiful analogies and amazing correspondencies in carrying on, fome knowingly, whilft others do unintentionally, one general end; who, I fay, confiders this and not reveres the hand which thus form'd, rang'd, and continually guides and directs all and each severally in their spheres, apartments, &c. It seems impoffible that one, confcious of his dependance upon the greatest and best of beings, fhould grow fo careless and indifferent with regard to what will be, as by a contemptuous difobedience to lose the favour of him from whom each bleffing in life proceeds. And the more awful preceptions men live under of the being and excellencies of God, their defires of imitating him (to the degree they are capable of copying after fuch a model) will rife in proportion. Hence religion, or, which comes to the fame, (as to the material part of it) mens motives to purfue and practice all social and publick virtues will ever be as the apprehenfion of their accountableness to a tribunal unerring in its fentence, and inflexible in the execution, whofe rewards and punishments are definitely and precisely adapted to the nature and tendency of human actions. [To be continued. ] Nn 2 R A new A new SYSTEM of CASTLE-BUILDING. CHA P. II. Of the neceffity of CASTLE-BUILDING, in which the Author fhews his skill and addrefs as a Quotation-monger. Α LL the fciences (fays the celebrated FONTENELLE in his Dialogues des Morts) have their particular chi"meras; certain fancied points, after which they run, with"out being ever able to overtake, but which lead, however, "to very folid acquifitions. Thus (continues he) Chemistry "has its philofopher's ftone; Geometry its quadrature of the "circle; Aftronomy its longitude; Mechanicks its perpe"tual motion: thefe, tho' it is impoffible to find, yet it is "useful to enquire after. Morality too is not without her "chimeras; pure difinterestedness and perfect friendship are ❝of that fort: none will ever arrive at them, nevertheless it «is proper to have them in view, at least by that means "feveral other virtues may be acquired. It is neceffary in "all things to propose to ourselves a certain point of perfec❝tion beyond our abilities to reach; for we should never "fet out, if we thought of ariving no farther than we shall "in fact it is expedient therefore, to have fome imaginary term in aim, in order to forward and animate our purfuits." This admirable paffage (which if I had not quoted, many of my gentle readers had never seen) answers the two following purposes; in the first place it takes up a good deal of room in this chapter, and in the fecond it proves to demonstration the neceffity of CASTLE-BUILDING; for what are fancied points of view, imaginary terms, chimeras, &c. but CASTLES IN THE AIR? and yet without them, the excellent author tells us, we should never fet out on the roads either of science or of virtue. "All АЦ |