A LETTER TO A Member of Parliament, Showing the Necessity of Regulating the PRESS: CHIEFLY 

From the Necessity of Public Establishments in RELIGION.  
From the Rights and Immunities of a National CHURCH.  
And the Trust reposed in the Christian Magistrate to Protect and Defend them.   WITH A Particular ANSWER to the OBJECTIONS that of late have been Advanced against it.  
OXFORD: Printed for George West, and Henry Clements.  
M. DC. XCIX.   

The CONTENTS.  

An Enquiry into the Duty of the Magistrate in matters of Religion: Sect. 1.  
Considered, first, under a state of Nature, 1b.  
Secondly, under a state of Revelation: Sect. 2.  
An Objection answered: Sect. 3.  
An Enquiry when there are two or more Sects of Religion in any Government, why the Magistrate is under an obligation of protecting, or rather advancing the one more than the other: Sect. 4, and 5.  
The Rights and Authority of a National Church considered and stated: Sect. 5.  
The Restraint of the Press demonstrated, not only as it is a necessary provision to advance the Interests of Religion, but to preserve and maintain the Ends and Designs of it, as professed in a National Church: Sect. 6.  
The Necessity of Public Establishments in Religion, and the pernicious Influences which the Liberty of the Press has upon them, as introductory of Scepticism, Heresy and Infidelity: Sect. 7, 8, and 9  
The Argument represented in several Instances from some late Prints: Sect. 8, 9  
Objections answered.  
As first, That the Attempts and Mischiefs of the Press, may as effectually be obviated by particular Laws, and that a Restraint of the Press from the Experience of former times has not prevented'em: Sect. 10.  
Secondly, That a Restraint of the Press is a giving up of the Consciences and Judgements of Mankind to a Party, and a Condemning them to an Implicit Faith, and is a direct Method to involve the World in Ignorance and Error: Sect. 11.  
The Church of England denies no Gospel means of Information: Sect. 12.  
Thirdly, That every one, not only of Natural Right, but in point of Charity, may, and aught to publish whatever appears to be Truth; and consequently the Restraint of the Press, which abridges this Right, must be unlawful, and unjust: Sect. 13.  
The Natural Rights of Private Persons in the Case before us, stated: Sect. 14.  
The ` Duty of Informing others stated: Ib.  
Fourthly, That the Restraint of the Press, is an Invasion of the Liberty, and Property of an Englishman: Sect. 15.  
The Conclusion, in an Address to the HONOURABLE MEMBER: Sect. 16.    

A LETTER TO A Member of Parliament; SHOWING The Necessity of Regulating the PRESS: With a Particular ANSWER to the OBJECTIONS that of late have been advanced against it.  
SIR,  
YOU have been pleased to solicit my Opinion in a Matter of Importance, by way of Request, when You might have justly laid Your Commands; and I now present it with all imaginable Deference and Humility. You have led me into a large Field of Argument, and proposed several weighty Inquiries; but since they are advanced with regard to a General Design, viz. The Liberty of the PRESS; I shall not bind myself up to that Order they are proposed in, but shall speak to them, as they will best comport with the Scheme I have projected, to evince the Expediency of Restraining the Press.  
In order to this Design, I shall reduce them to three or four General Inquiries.  
As first, How far the Duty of the Civil Governing Powers extends in Matters of Religion?  
Secondly, When there are two or more Sects of Religion in any Government, why the Magistrate is under an Obligation of protecting, or rather advancing the one, more than the other: And on this Head I shall consider the Rights and Authority of a National Church.  
Thirdly, Whether the Restraint of the Press is not a necessary provision, not only to advance the Interests of the true Religion, but to preserve and maintain the Ends and Designs of it, as professed in a National Church?  

SECT. I. I begin with an Enquiry into the Duty of the Civil Governing Powers in Matters of Religion.  
And, First, It will be received as an indisputable Article, or Proposition, That every Governing Power (of Duty as well as Right) is so far to inspect the Affair of Religion, that nothing be advanced, that manifestly incommodes the Rights or Interests of the Civil Polity: But whether any Government is under a further Concern or Obligation, seems to be the Case under debate. Now it will best be adjusted by considering the Nature and Design of Civil Government; first under a state of Nature, and secondly under a state of Revelation.  
That Government in general is an Ordinance of GOD, by Divine Institution, as well as Allowance, and consequently that there are certain Ends and Designs peculiar to it, established in the same Authority, are Truths that will be easily subscribed to. But then if Government rests on a Divine Original, and there are certain DivineEnds and Purposes appropriate to it; it cannot well be imagined that the Civil Welfare and Conduct of Mankind, is the sole and entire Province of the Civil Magistrate. If Religion is the most important Concern of Mankind; and if there's Fealty, Worship, and Obedience, due from a Creature towards a Sovereign Creator, even under the most simple state of Nature; why should not that Great GOD, which constitutes the Civil Magistrates Superintendants over the Secular affairs of Mankind, be as zealous to make them Guardians of those things that are placed more near him, and them too, his Honour and Glory? And therefore I'm persuaded its neither Boldness nor Arrogance to pronounce, That the Civil Governing Power, or Magistrate, was originally constituted for the Conduct of Mankind, in all the Instances of Human Happiness; and consequently in a Religious as well as Civil Capacity. Indeed the inseparable Dependence and Affinity, between Civil Happiness and Religion, (were other Arguments wanting) is alone sufficient to evince it: But were the Experience of Mankind, and the universal Practice of all Civilised Governments, summoned in to decide the Controversy, they must place it above Dispute, or Cavil. If we respect the earliests Accounts of Governments, and particularly those delivered in Sacred Story, we find the Characters of Prince and Priest, residing in the same Person.  
Before GOD had instituted a positive Oeconomy of Religion, and a peculiar Order of Priesthood, it was part of the Patriarchal province, not only to instruct their People to call upon the Name of the Lord, but to wait on the very Altar; and perform the Priestly Function of Sacrifices. As it's highly probable from the History of the Creation, the first Governments of the World, had their Rise and Foundation in Fathers of Families; so we are undoubtedly instructed that they obtained the Character of Patres patrioe, by executing all the Offices of a Parent, as well as King. Abraham had no doubt his Duty represented as a Prince, as well as Master of a Family, under the Compliment of a Divine Confidence: for I know him that he will command his Children, and his household after him, and they shall keep the way of the Lord, to do justice and judgement, Gen. 18. 19 And truly since both Prince and Parent, have the Impress of Divine Authority upon 'em; and there is such a strict Affinity and Correspondence between 'em, from the original frame of things; if the Character of a Parent extends to a Religious as well as Civil Capacity, it cannot well be disputed, but that of a Prince carries the same extent and latitude. And therefore it may safely be concluded, that it was a point of Duty in the Magistrate, antecedent to any positive Oeconomy of Religion, to promote the Interests, if not execute the Spiritual Functions of Religion, as well as advance the Welfare of the State: And very probably it was a Divine Institution, as ancient and primitive as Government itself.  
And certainly the Model of all Heathen Governments confirms the Notion. It's well known the Egyptian Monarches (Famous in the earliest Records) bore the Character of Priest, as well as King. The Chinese to this Day, look upon the Priesthood to bear so near a Relation to that of the Empire, that the most Solemn Mysteries of Religion, are still a Prerogative peculiar to the Sovereign. Religion in the Eastern and Western parts of Europe, was always so much the Business of Government, that if the public Acts and Offices of Religion were not immediately performed by the Magistrate, they were constantly directed, and enforced by him. If the public Defence of a Country, where its Territories were enlarged and extended, diverted him from attending the Altar, it was his special Care to constitute a Priesthood, and regulate the Affairs of Religion, by public Laws and Sanctions: these are such known and allowed Truths, and so well attested, in the Learning of the Greeks and Latins, that I shall not now appeal to Authors; and they are all convincing Evidences, that one End of Government, in the original Frame and Model of it, was to inspect the Conduct of Mankind in the Affairs of Religion. Thus far not only the Duty, but Prerogative of the Magistrate discovers itself in a State of Nature, antecedent to Revelation.   

SECT. II. It remains that we consider it under a positive Oeconomy of Religion.  
And, first, under that of the Jews. Now tho' GOD thought fit upon the first positive Establishment of Religion, to institute an Order of Men, and separate them from the rest of the People, to attend at his Altar, to offer for themselves, and the sins of others; yet it's manifest he did not exempt the Civil Magistrate from inspecting the Affairs of Religion. No, it was his special Duty, to protect and defend the True Religion; to punish and suppress Idolatry, Seducers, and Fall Prophets, and to make such wholesome provisions, as served the cause of Religion, in the enforcement of its Public Acts and Offices, and in the Advancement of its Ends and Designs. The Sacred Writings have delivered so many Instances, and Rules of this Nature, that it is wholly needless to enlarge in an express Citation. It's well known he often directed the Building of places of Religious Worship, enjoined Fasts; and in a word, interposed in most of the Circumstantials of Religion. Now it's certain these were not bare Arbitrary Offices, and the product of a Voluntary Zeal; but they were either the immediate Instruction of Heaven, or the effects of some General Precepts; and consequently were intended as standing Instances of Duty. If we examine the oeconomy of the Gospel, we must conclude, That as we have not the least hint that any ways abridges the Rights and Authority of the Civil Magistrate, further than they were exercised under the Law, so we do not find the least Exemption from any Moral point of Duty in the Affairs of Religion, to which they were antecedently bound. Now it cannot be denied, but that the Nature and State of the Christian Church is frequently described in the Writings of the Prophets: And among those various Descriptions, the Character of Christian Kings and Princes, recorded by the Prophet Isaiah, is as glorious as it is remarkable: And Kings shall be thy nursing Fathers, and their Queens thy nursing Mothers— for they shall not be ashamed that wait for me, Isa. 44. v. 23. This Passage is unanimously interpreted of the Christian Magistrate; and certainly we are not to receive it as a Prediction of a Contingent Blessing, or Matter of Fact, but agreeable to the Prophetic Style (which often exhibits Duties, under simple Predictions) as carrying the Force of a Precept in it. Thus we see the Magistrate is not only Pater Patrioe, but Pater Ecclesioe. This is his Character, and his Duty: and certainly, if he answers the Designs of it, he must not only cherisb, but protect, and defend the Church of Christ; and in a word, liberally minister to it, whatever is necessary for its Support and Preservation. Upon the whole then, we may justly conclude, That tho' GOD, under the Jewish, as well as Gospel oeconomy, was pleased to select a peculiar Order of Men, to wait on his Altar, and more immediately prosecute all the Designs of Religion; yet the Civil Magistrate still rightfully ministers to the same Designs in all Cases, where GOD has not interposed by some Positive Rule, or Precept; so that he's still the Supreme Guardian and Protector, in the oeconomy of Religion, as well as Civil Polity. He's Custos utriusque Tabuloe; that is, he's not only entrusted to enforce the Observance of all Social Virtues, upon which the Peace and Interest of Government moves, as upon its Axis; but a True and Orthodox Faith, and a pure Worship, and the Honour and Glory of that Great GOD, that has made him his Vicegerent and Representative; and by whose Protection and Blessing he's enabled to answer the Designs of his Character.  
From hence the Dis-ingenuity, or rather Impiety of some late designing Positions, abundantly discover themselves; viz. That the care of Religion is no real Branch of the Magistrate's Office; that he's no further concerned for it, than as it immediately conduces to the Civil Weal and Interest of every particular Constitution or Government; and in a word, That for the advance of a National Trade or Wealth, he may treat all Sects of Religion with equal privileges and respect. But certainly the care of Religion can now no longer be disputed, to be an Indispensible Duty in the Magistrate; since it appears not only that every Positive Oeconomy of Religion, has expressly taught it; but the very Nature, Designs, and Reasons of the Character, dictate it.  
But then, if this be admitted, we must grant that there is a True and a False Religion, and an Orthodox and Heterodox Faith; that the true Religion is established on certain Laws, and Immunities, which in the ordinary course of Providence, are necessary to the Preservation of it; and consequently we must conclude, That it's an Indispensible Duty in the Magistrate, to have recourse to the most proper Methods for enquiring into the Reasons and Grounds of Religion; and for distinguishing the True Religion from the False, and an Orthodox from an Heterodox Faith; whether by applying to the proper Ministers of Religion, separately, or in Council. And upon a fair and impartial Enquiry, that which appears to be True and Orthodox, is to be cherisbed, defended, and promoted, against all Attempts and Invasions of the Heterodox and Unbeliever; even tho' some present Temporal Interest seem to clash and interfere with it. These were the Unalterable Laws and Principles of the first and most pious Christian Emperors, upon which they enlarged the Territories of the Christian Church.   

SECT. III. But to this 'tis popularly replied, That if Kings and Princes once thought themselves obliged to espouse the Care of Religion, as a positive Duty (considering the Errors and Superstitions of Mankind) it would prove the most effectual Method, not only to obstruct the growth of the True Religion, but endanger the Extirpation of it. But in answer to this, it's to be considered, That the Propagation of Religion does not direct to Acts of force and violence, much less the Protection of it; except where the Rights and Immunities of the Established Religion are apparently invaded. Besides it's concluded the Magistrate is not to proceed blindly, but apply himself to the True Means of Information; and if he miscarries, tho' he may one day answer for any Sinister Motives, that carried him into a wrong Determination; yet GOD will find Methods to support his own Designs, and consequently advance the Interests of the True Religion, by Secret and Invisible Springs, tho' his Ordinary and Standing Provisions afford the most unlikely Prospect. Sometimes Persecution itself is the most prolific Soil for the True Religion to shoot forth and flourish in: Christianity had not only its first Foundation in it, but we are assured received Great Increases from it. So Tertullian in his Apologetic boasts, Nec quicquam tamen, says he, proficit exquisitior quoeque crudelitas vestra, ILLECEBRA EST MAGIS SECTAE. Plures efficimur quoties metimur a vobis. SEMEN EST SANGUIS CHRISTIANORUM. Tertull. Apolog. pag. 45.  
But in a word, if the Care of Religion is a standing Duty, in the Magistrate; (as has been abundantly evinced) and if there be such a thing as a True Religion, and sufficient Means (if duly attended to) to distinguish it from the False; the Undoubted Rule is, That the Duty is to be pursued, and the Consequences left to the Providential Care of the Blessed Author of it; who has the Hearts of Kings, and the Sovereign Disposal of Grace, and will in the Course of Affairs undoubtedly ascertain the Usefulness of his own Means, and the Ends of Religion for which they were designed. And as for that Magistrate, who upon a Principle of Zeal for the Honour of his Maker, shall thus carry on the Designs of the True Religion, he'll no doubt one Day be made partaker of a Reward, that will every way answer that labour of love, which he has showed towards his Name; he'll one Day infallibly find a Remembrance, suitable to the Supplications of that Excellent Governor Nehemiah, Remember me, O my GOD, concerning this, and wipe not out my good deeds that I have done for the House of my GOD, and for the offices thereof, Neh. 13. V. 14.   

SECT. IV. I proceed to the second Enquiry, viz. When there are two, or more Sects of Religion under any Government, why the Magistrate is under an Obligation of protecting, or rather advancing the one, more than the other?  
And First, I shall consider this Argument, with regard to the Oeconomy of the Christian Church. And in order to this it will be requisite to inquire into the Rights, and Authority of a National Church.  
And, First, it's indisputably evident the Christian Church is one Society, or Body of Men united to CHRIST, and each other in certain External, as well as Internal and Spiritual Bonds of Union. It's truly a Seamless Garment; nay, it bears the Exact Portraiture of a Natural Body, whereof CHRIST is the Head, from whom the whole Body fitly join d' together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the Body, Eph. 4. 16. In a word, it carries the Symmetry and Proportion of a Building, fitly framed together, growing into an holy Temple in the LORD, Eph 2.21. The first Division of this Spiritual Body, arises from the Necessity of Divine Worship; viz. into particular Congregations. Other Distributions arise from the Necessity of Government, which is warranted and established, by the express Canon of Scripture. Thus, Obey them that have the rule over you, and submit yourselves, for they watch for your Souls, Heb. 13.17. And St. Paul's Instructions to Titus are, For this cause I left thee in Crete, that thou shouldest set in order the things that are wanting, Ch. 1. ver. 5. And, These things speak and exhort, and rebuke with all Authority, Ch. 20. We may add to this, the Power of Binding and Losing, and Excommunication itself, being expressly committed to the Ecclesiastical Powers; and evidently demonstrating the Necessity, as well as Divine Authority of Ecclefiastical Government.  
But to return: Whatever Distributions were made, either from a Necessity of Worship, or Government, every Branch or Part, is indispensibly bound to maintain this Mystical Union; by a Communion in the Essentials of Faith, Government, and Discipline: for otherwise it's impossible the Christian Church should answer the Character of a Natural Body fitly joined together, and compacted by that which every joint supplieth, even to the making increase of the Body.  
As for the Government of the Church, we are assured, partly from Scripture, and partly from the earliest Antiquity, That the Order of Bishops and Metropolitans, rests on Apostolical Institution. Both Timothy and Titus, in the judgement of the most Learned Presbyterians, were Superior to the rest of the Clergy, within their Districts, at least in Jurisdiction, if not Order. And tho' Antiquity has not expressly fixed the Origine or Rise of Metropolitans, yet it may justly be presumed to be Apostolical.  
For First, St. Paul directs an Epistle to the Metropolitical Church, to be communicated to the whole Province; for such was Corinth in the Province of Achaia. To the Church of GOD, which is at Corinth, with all the Saints that are in all Achaia. And, pursuant to this, we find the Governments of Metropolitans, in the first Council of Nice, ranked among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ancient Customs, Can. 6. and in that of Antioch, styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The most ancient Canon in force, from the times of our Forefathers. But that which conduces to the present Argument, is, That all the Establishments of Church Government, and the Districts of particular Churches, were originally modelled according to that of the State. The Bishop presided over a City, and the adjacent Villages and Territories; where a Temporal Magistrate was likewise placed. As the Metropolis of every Province had its Proconsul in the State, so it had its Archbishop, or Metropolitan in the Church. And when the Government of Patriarches prevailed, it was form after the same Model, either in Imitation of the Vicars, or Lieutenants that presided over a Diocese, composed of several Provinces; or at least in Imitation of the Praetorian Prefects, that had several Dioceses under their Jurisdiction.  
Upon the whole then, as we are assured, That the forming a Government in the Church, after the Model of that of the State, was by Apostolical Institution; so we may justly conclude, that it was by the special Directions of the Holy Spirit. And, no doubt, the great Design was to advance the Interests of Religion, by placing every particular Church under the Protection of the State, whenever it should become Christian. And certainly, as it was the only true Expedient to enable the Civil Magistrate, to execute that Trust, that is lodged in the Character of a Father, or Nursing Mother, to the Church of Christ; so it's a considerable Argument that the Care and Protection of the True Religion is a standing Duty, incumbent on the Civil Magistrate. For to make the Districts of particular Churches, terminate with those of Civil Governments, was absolutely necessary, to make the Civil Magistrate the Supreme Guardian of the True Religion: and, since 'tis an Ordinance, that may very justly be resolved into Apostolic Institution, it's a manifest Indication, that the Civil Magistrate should be obliged punctually to answer the Character, whenever he became Christian.   

SECT. V. From hence we may gain a true Notion of the Rights and Authority of a National Church. And truly, if we duly weight the Premises, we must conclude, That it rests upon nothing less than Divine and Apostolic Institution. For if the Apostles themselves constituted particular Churches, with regard to the Districts of particular Provinces, and the Government of the State; and if it be a standing Duty in the Christian Magistrate, to protect and advance the True Religion, within his Dominions; we must conclude, That a Church is to be established upon that Model of Government, which was instituted by our Saviour, or his Apostles, in every respective Nation, over which the Magistrate is to preside, as a Father, or Guardian, and Protector; and such a Church is what in other terms is called a National Church; and a Church thus established, undoubtedly rests on the Authority of Divine or Apostolic Institution.  
I would not be mistaken, as if I intended to deny the being of a National or Provincial Church, till it has obtained a Civil Establishment; for it's manifest, the Churches of Greece, and of the Proconsular Asia, had a being, and a distinct Denomination, before Christianity was received in the Courts of Princes. Indeed when a particular Church enjoys a Civil Establishment, it receives, as it were, a new Authority; in as much as it becomes a Civil Right or Property: So that unless its Constitution is Materially vicious and finful, it's a high piece of injustice to destroy or infringe any of its Established Rights, or Immunities. But yet since the Magistrate is only the Guardian, not the Founder of a National Church, (its Original Authority resting on certain positive Laws, and Sanctions, enjoined by a Power superior to that of the Magistrate, even that of GOD Himself) wherever a Church in any Province or Nation, professes the True Religion by an Orthodox Faith, and a pure Worship, under Lawful Church Governors and Pastors, that is the True National Church, in opposition to all dissenting Sects and Parties; though it wants the Authority of a Civil Establishment.  
But to return: From hence we may easily determine the merits of the Question in debate, I mean When there are two, or more Sects of Religion in any Government, why the Magistrate is under an Obligation of protecting, or rather advancing the one, more than the other?  
For, First, it is abundantly demonstrated that the Christian Magistrate, ex officio, is constituted a Guardian, Father, and Protector of the True Religion; and therefore if in any Nation, or Government, the true Religion is professed in an Orthodox, and a pure Worship, under lawful Church Governors and Pastors; there the Magistrate is indispensibly boundto act as a Guardian and Protector, in opposition to all Models, and Platforms that are advanced against it. For by this alone he pursues the Great Design of the Apostolic Platform, in the Institution of National Churches, as well as answers that of his Character; I mean as he's Prophetically styled, a Father to the Church of CHRIST.  
It's certain one Great Design of Christianity, is Unity; or to range all the Parts and Members of the Church of CHRIST into an Holy Building: and therefore, if the Magistrate is constituted a Guardian of the True Religion, all his Offices of Succour and Protection must be directed to this End; I mean the maintenance of the Bonds of Catholic Unity, throughout his whole Dominions. Without this, the Great Ends, and Proposals of so pure and holy a Religion, cannot be accomplished; and therefore whatever Indulgences, or Exemptions the Christian Magistrate may rightfully grant to Erroneous Judgements, or Consciences, acted with simplicity and a pious Disposition; he cannot upon the Laws and Oeconomy of the Gospel, or any Authority derived to him from thence, rightfnlly give a Positive Establishment, within the Districts of the same Government, to two Opposite Communions, or Altars of Worship; especially when one of them is founded in a revolt, from a pure and Orthodox National Church. This is the very reverse to a Protector and Defender of the True Religion. For it implies a power to pervert the Great Design of the Christian Religion; vis. a Unity of Faith and Worship; by dissolving the Bonds of Catholic Unity, and Authorising the Members of CHRIST'S Mystical Body, to disband and break into Schisms and Factions: whereas its an External Rule, That the Magistrate can only challenge a Power to Edification, not to Destruction. This is so far from being a Prerogative of the Magistrate, that where a National Church is constituted under Lawful Governors and Pastors, tho' there may be some Defects, or Errors in her Faith, Discipline, or Worship; he's not to unhinge and demolish, but to endeavour to correct and remove them, by such Means and Instruments, as GOD, in his revealed Will, has decreed and appointed: and when this is done, he's not to suffer any opposite Sects, or Factions, so much as to break in upon any of her Apostolic Rights, or Immunities. For it's manifest, the Duty of a Guardian, Parent and Protector, is to use all prudent Methods to cultivate and improve, to advance the Interests, and enlarge the Privileges of those under his Care; much more to defend them from Violence, or Encroachment. To be appointed a Father, and a Protector of CHRIST'S Church, or the True Religion, is not an Empty Name, but carries very momentous Offices and Duties in it: it implies a Zeal for the Honour of GOD, and the True Religion; and consequently it engages the Magistrate to study such wholesome Provisions, as will advance the Ends and Interests of it, to the utmost Boundaries of his Dominions: and those that thus wait for CHRIST, shall not be ashamed, Isai. 49. v. 23.  
And now, Sir, I hope I have prepared You for the main Argument You proposed, by informing You how the Magistrate is determined, for the Interests of Religion, and particularly those of this National Church.   

SECT. VI I shall proceed to consider, Whether the Restraint of the PRESS, is not a Necessary Provision, not only to advance the Interests of the True Religion, but to preserve, and maintain the Ends and Designs of it, as professed in a National Church? And this will appear from the Necessity of a public Establishment in Religion, and the Pernicious Influences, which the Liberty of the Press has upon it.  
It's already concluded, that GOD has instituted a Governing Power in the Christian Church; and the accommodating it to the Districts of the State, and the Constituting the Civil Magistrate a Guardian, and Protector of the Church of CHRIST, is at least a sufficient Warrant of the Lawfulness of a public Establishment, if not an Indication of its Necessity.  
Indeed since there are Governing Powers in the Church of CHRIST, we must conclude, that GOD foresaw a great many Difficulties and Miscarriages, under the great Revolutions and Emergencies of Human Affairs; which he has Authorized them to adjust, correct and remove: and this will justly infer the Necessity of public Decrees, Articles, or Canons, and that too in Matters of Faith, Worship, and Practice. It cannot be denied, but Scripture itself has established the Authority of such Powers, and Injunctions; and consequently it's an indisputable Argument of their Necessity: since GOD never imparts special Powers, or Functions, but he infallibly discerns the Necessity and Usefulness of'em. Thus we have General Rules directed to particular Churches, in the business of Public Worship, That things be prescribed, and done according to the Laws of Decency, Order, and Edification. And no doubt St. Paul points at the same thing, when he reminds Titus, why he placed him over the Church of Crete, That thou shouldst set in order the things that are wanting: Tit. 1. 5. So that we may justly conclude, there's a Power given to prescribe such Laws and Rules, and make such Public Declarations, as manifestly tend to the Edifying the Body of Christ; or as are requisite to maintain the Catholic Laws of Unity, or the Unity of the Spirit, in the bond of peace.  
But to descend to particulars. And first, as to matters of Faith; Indeed it will be easily granted, That the Holy Scriptures are a complete Rule of Faith; and consequently they seem to be a competent Standard, for the Governors of particular Churches, to try the Faith of Christians by. But yet we are assured that they contain a Great many things, hard to be understood, which the ignorant and unlearned wrist to their own destruction; and consequently things of the greatest moment, and importance. Again, we are assured, that Heresies will come, that there will arise False Christ's, and False Prophets, and Men of corrupt Minds, who have not only erred, but are reprobate concerning the Faith. In a word, it's impossible but Controversies and Divisions, as well as Offences, will come; this is the case of every Tribe, or Colony of Christians.  
And is there no Judgement to be made in these Circumstances? Are these Persons to be suffered to proceed in their Errors, and pervert the Faith of others? If this must be so, for what End has the Blessed AUTHOR of our Religion placed Governors and Pastors in his Church, and enforced their Authority by the Discipline of special Censure? They cannot remonstrate against them, without making a Judgement whether the Doctrine be of GOD, or is consonant to the Canon of Faith. And yet 'tis their Duty to declare the whole Counsel of GOD in these Cases. And certainly, if Private Pastors are Authorized to expound the Sense of Scripture, and make a Judgement in these Matters, and expect the Directions of the Holy Spirit, to wait on their pious Labours, and Endeavours; much more may an Assembly, or Council of Church-governors interpose, state the Sense of Scripture, and deliver a Definitive Sentence in express Articles and Decrees, and expect the Influences of the same Spirit in the whole performance. Certainly, where two or three, or more, are for these Ends gathered together, (it may justly be presumed) GOD will be in the midst of 'em.  
These are Proceedings warranted by the Practice of the College of Apostles, and of all particular Churches, from their Days, to this very Hour: Such Errors, Divisions, and Miscarriages concerning the Faith authorized, and gave birth to the Confessions of Faith, in all Particular Churches. They were the only Barriers against Heresy and Error, and indispensibly necessary, to preserve the Unity of the Faith, and the Church of CHRIST, from Distraction and Ruin. To affirm that Scripture in these Cases is a sufficient Rule, and reject all Interposals, or Determinations pursuant to it, is to mistake or perplex the Argument. For tho' Scripture is an adequate Rule of Faith, and Manners; yet GOD has constituted Guardians and trusties, to assert the Sense of Scripture, and enforce a Faith and Practice, conformable to it: and to deny this, is in effect to discard the necessity of any Visible Ministry; since Scripture, with the help of private Reason, is as much an adequate Rule in this respect, as the other; and consequently there could be no necessity of a standing Ministry. It's true, these Public Determinations, these Confessions of Faith, are not established upon a Spirit of Infallibility: but they are not to be rejected, or less necessary; because not Infallible. GOD has not thought fit to impart a Spirit of Infallibility, in the Exercise of the Power of Excommunication; yet Scripture establishes it as a Standing Ordinance in his Church A Spirit of Infallibility does not accompany the Ministerial Function; and yet GOD has made it absolutely necessary. In a word then, in as much as they are Decisions grounded on Scripture, supported by Reason, and confirmed by the joint Authority and Suffrage of the Church of GOD, in the earliest Ages, and of Saints, Confessors and Martyrs; they are the most apposite Moral Instruments, under GOD, and the use of Reason, to determine the Judgement, and satisfy the Conscience; or at least to stop the Mouths of Gainsayers, as far as concerns the outward Peace of the Church.  
In this Case, they become indispensibly necessary; there must be some External Umpire and Decision, where Matters must at last terminate: that the public Peace and Unity (things in the judgement of our Blessed Saviour, of the greatest value and importance) may not be sacrificed to the Dissensions, Heats, and Animosities of Corrupt and Restless Spirits.  
If such Decrees, or Injunctions are not to be imposed as Essentials of Faith, or Terms of Communion; yet they are, in the Language of our Church, to be received as Injunctions for the avoiding Diversity of Opinions, and for establishing Consent touching True Religion: Or, in one word, as Articles of Peace; so that whosoever publicly oppugns'em, is at least to be censured, as a Breaker of the Peace of the Church.  
But further, as to the Duty of Public Worship, it's undeniably evident, the great Circumstantials of Worship are no where determined in Scripture, such as the Time, Manner, and Place; and yet these are Moral, and inseparable Circumstances, without which'tis impossible the Duty can be performed. And therefore it's absolutely necessary, they should be committed to the Determination of those Powers and Authorities, GOD has constituted in his Church. For tho'this, or that Particular Determination be not necessary, till'tis settled; yet it's absolutely necessary, they should be determined some way or other. And this demonstrates the Necessity of Public Establishments, in the Duties of Public Assemblies, and Public Worship.  
Again, as to the Case of Discipline, how can that Decency, Order, and Uniformity, which the Word of GOD so passionately recommends, be maintained without the Establishment of Districts, and the Settlement of Time and Place? how can the Manners of Men be animadverted on, or their Neglects, or Irregularities in the Public Worship of GOD be censured? what must become of the Public Duties of Admonition and Reproof, and Exclusion from the External Means of Salvation, to the Correction of Offenders, Removing of Scandal, and the Deterring of others? These are such clear and uncontrollable Evidences of the Necessity of Public Establishments, that we find them in all the Churches of the Saints, or Christian World: and the Civil Government, agreeable to the Prophetic Character, is the professed Guardian, and Protector of'em.   

SECT. VII. It now remains, That we consider the Influences, which the Liberty of the PRESS has upon an Establishment.  
And certainly, where Men are under an unlimited Allowance to publish their Sentiments of things, it's the Public Establishment, that must suffer the sharpest attack. It's this that bears the show of Authority and Dominion, or stands between its Adversaries, and some beloved Interests. It's the only Check to the Ambition, Avarice, Luxury, or Impurity of a Licentious World. When this is born down by Calumny and Sophistry, and brought into disgrace, there's nothing left to obstruct a general Licentiousness. So that the greatest Libertine may plead a Right, not only to erect his own Scheme, but to do whatever seemeth right in his own Eyes. And therefore, the common Torrent of Vice will not only bear down upon her; but those more active Furies, Envy, Malice, Prejudice, and Revenge, will unite to form an Indictment. In a word, an Establishment as such, is marked out as a Common Enemy, against whom every Tribe and Sect, of how different a Make and Complexion soever, are prepared to unite and arm: and when they may do it at so easy an Expense of Danger, or rather under the Banner of Freedom and Liberty, no wonder if they shoot forth their Arrows, even bitter words; and are content with nothing less, than reducing the whole Oeconomy to desolation and ruin.   

SECT. VIII. GOD knows, we are not now left to view the force of the Argument, in empty Theory and Notion, since we may read it in Matter of Fact, and Observation. What Branch of our Establishment, of moment and importance, has the Liberty of the Press left free and untouched? Has not the Divinity of our SAVIOUR, and the whole Doctrine of the Ever-blessed TRINITY (as delivered in our Articles) been run down, and discarded, by a whole shoal of Pamphlets? Has not the whole Design of CHRIST'S Mission been industriously overturned, and the Doctrine of His Redemption and Satisfaction, by the Offering up of Himself, been peremptorily rejected, as groundless, absurd, and impossible? [See Atheist turned Deist, Sect. 42, 43, 47.] Has not Reason been asserted, to be the only Measure of Faith; so that whatever cannot be comprehended by it, is to be rejected from being an Article of Faith? [Christianity not Mysterious] Has not an Assent to this single Proposition, Jesus of Nazareth is the Messiah, been asserted to be the only explicit Article of Faith necessary to Salvation? [The Reasonableness of Christianity, p. 43, 49. 192.] Has not Revelation itself been disputed and rejected, as an incompetent Rule to Mankind! [Oracles of Reason, Let. 3. 14.]  
Lastly, As to our Offices of Public Worship: Has not the Press brought Scandal and Reproach, upon two of the Anniversary Solemnities of this Church, tho' enjoined by Acts of Parliament, viz. The Martyrdom of King Charles the First, and the Restauration of this Church and Monarchy, in the Return of King Charles the Second? For do we not find it expressly vindicating the whole Scene of Violence, transacted in that Bloody War against the King, and stigmatising the great Instruments of the Restoration. Nay more, we find the very Author applauding himself, as having a Point of Honour done him, by being chosen one of the King's Judges. [See Milton's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, falsely pretended to be printed at Amsterdam, and Ludlow's Memoirs, London, Vol. 2d. p. 871.] These are the blessed Products of the Press, laid open, and prostituted to the Wit and Malice of designing Men; and yet they are but the small Glean of that Mass of Filth and Corruption, it has brought forth. And what can more directly tend to a total subversion of an Establishment, and more effectually prepare. the World, to believe the Truth of their repeated Declamations; viz. That Creeds and Systems, are only profitable Inventions, or rather, That the whole Oeconomy of our Establishment is but Secular Policy, and the Arts of Priestcraft. The Press has already publicly declared thus much; and that Coldness, or rather Air of Contempt, that too generally prevails against that of this Church, abundantly demonstrates the pernicious Influences of it.  
But now to improve the Argument: It's already concluded, That Ecclesiastical Establishments, or National Churches are indispensibly necessary; they rest on the Authority of Apostolic Institution and are confirmed from the very Nature and Design of the Christian Religion. It's concluded, That the Christian Magistrate is by Divine Appointment, constituted a Guardian and Protector of National Churches, within his respective Dominions: It's a standing Trust committed to him by the Laws of Natural, as well as Revealed Religion: If therefore the Liberty of the Press, is highly destructive of the Interests of Religion, and particularly as 'tis cultivated in National Churches: If it appears not only in the Nature of the thing, but upon unquestionable Matter of Fact, the Magistrate, who by Divine Appointment is constituted a Guardian and Protector in the cause of Religion, is indispensibly bound to remove the mischief, by laying a powerful Restraint on the Press. In a word, it is concluded, If a National Establishment is any way defective, or unfound in Faith, Worship, or Discipline, the Magistrate is to endeavour a Reform, in a Regular and Canonical Method: and this, I'm confident, was never declined by the Established Church of England; but if nothing of this Nature can, with any force of Argument or Reason, be charged upon Her, than the Magistrate, ex officio, is bound to protect and defend Her, in the Purity of Her Faith and Worship, and in Her just Rights and Immunities, exclusive of all other Sects and Parties; especially where the Public Peace and Unity is attempted by 'em. If therefore the Liberty of the Press is apparently prejudicial to Her Interests, Rights and Immunities, or the Purity of her Faith and Worship, I cannot find how the Magistrate can fairly be supposed to discharge that Trust GOD has laid upon Him, without laying a public Restraint upon it.   

SECT. IX. But further: The Restraint of the Press is necessary, if we consider the pernicious Influences it casts upon Religion in General, as 'tis the direct Inlet to Scepticism, Heresy, and Infidelity. It's certain the Attempts of a Licentious Press, are almost infinite, and inconceivable. Error, as well as Vice, is extremely prolific, and even as numerous as the sand of the Sea; the most virulent Poison may be gilded over, and Varnish and Colour may be laid on the foulest Cause; and consequently the Press may be the Parent of the grossest Errors, under the Mask of Innocence, Zeal, or Charity. And truly, if Experience, and Matter of Fact, must decide the Controversy, we are convinced, that the Lewdest Notions that ever entered the Heart of Man, have been of late advanced from the Press. And moreover, the Mischiefs that are this way propagated, are much more fatal than any other.  
First, Because 'tis the most Effectual way of Communicating 'em. A Transient Harangue or Discourse, tho' never so malignant, cannot be so entirely lodged in the Memory, as totally to infect the Judgement: and after this, it passes not much beyond the Present Audience. But the Press is a standing Monument and Record, that not only communicates the whole Poison, and leaves it to rest upon the Mind or Judgement; but conveys it to Posterity.  
Again, as the Mischief is more Successfully propagated; so 'tis more difficulty removed. The Men of Learning, Judgement, and Probity, may be engaged in Matters of too great Importance, to be at leisure to obviate the Mischiefs of every Poisonous Libel; but if it happens to receive a just Confutation, its odds it either reaches not the deluded Reader, or loses its just Efficacy by not presenting itself before the Infection is riveted, and the Defence of the Error become a Point of Interest or Honour.  
But that which is more fatal than all this, is, an Unrestrained Press gives a kind of Imprimatur to every thing that comes from it. As the Case stands, the Generality of Mankind are scarce able, or at leisure to detect the false Colours of an Artificial Harangue; much less enter into the Merits of any particular Controversy; and in these Cases, where a right Judgement cannot be made, every thing that appears in public, must pass for Orthodox, unless it has some public Note of Distinction fixed upon it. So that the most Heterodox Positions in this Case rest upon equal Authority with the most convincing Truths, till they have received a Censure from the Government, either in Church or State. And Since Paradoxes are capable of receiving a plausible Dress, and Downright Contradictions may be advanced, under a show of Argument; what fatal Consequences may not we justly dread, when Religion is the subject of both? The Injudicious and Illiterate Reader is exposed to the Rack, and left to be divided and torn in pieces, between contrary Opinions; and either hangs so long between both, till he commences Sceptic, or Infidel, and Believes Neither; or at least follows the Bias of Lust, and Corrupt Nature; and is carried away with Declamation and Harangue, the Usual Artifices of a Bad Cause; and consequently is inevitably plunged into Heresy and Error.  
But further, the Mischief rises higher yet, for it's concluded, An Unrestrained Press is often the most familiar with the Established Religion, and never spares in bringing Disgrace on any Branch, or part of it: It's the Public Mark of Envy or Malice, and consequently never wants the most Furious and Envenomed Assailant. But then, this is the direct Method to usher in the most fatal Consequences; for it will not only sap the Foundations of an Establishment, by bringing Her Authority into Contempt (it being the Moving Principle of all such Attacks) but it strikes at the Reputation of Religion in General, and makes way for resolving the whole into Shame, and Imposture. For when the Government suffers the Press to attack a Received Article of the Established Religion, without the least Censure, or Control; an indifferent Judge must conclude, that both cannot be true: And because Authority does not proceed, to Assert and Vindicate its own Establishment, or upon a fair Estimate, establish and determine for the Truth; he'll conclude, there's no real Difference between Truth and Falsehood, and that Religion itself is nothing but a Set of Maxims, calculated according to the several Aspects and Interests of Government. This is so great a Truth, that I'm highly persuaded, those public and repeated Attacks, made from the Press of late Years, upon the Faith, Authority, Worship, and Discipline of this Church (so many Articles of Religion having been so professedly questioned, and rejected) is the Great Cause of that Scepticism and Infidelity, or at least Contempt of Religion, which so visibly reigns in this Nation.  
Give me leave to represent the Force of the present Arguments, in a single Instance. It's already concluded, that the Press has appeared in a Line of Contradiction, to two of our Public Offices of Worship, the Anniverssaries of that Glorious Martyr King Charles the First, and the Restauration of King Charles the Second. They are by Royal Authority, as well as Statute-Law, made part of our Public Service. The whole Body of the Clergy are indispensibly bound to Celebrate them, and the whole Legislative Power, in a Solemn Manner, joins in the Celebration of 'em; and yet we have Books published in Contradiction to 'em; published in the most open and audacious Manner. For the Press has not done its Duty, by sending 'em into the World, but they are publicly sold in the Shops, and exposed to sale from our Public Prints, and Term-Catalogues. Now, what dismal Consequences can we imagine must attend such vile Practices? Our Lawgivers piously declare, That By the Murder of Our late Dread Sovereign, the Protestant Religion hath received the greatest Wound and Reproach, and the People of England the most insupportable Shame, that was possible for the Enemies of GOD, and the King, to bring upon us; 12. Car. II. c. 30. But pardon me, if I pronounce the Liberty of the Press, to have advanced some Degrees beyond this: For the Fact, with its Preliminaries, is now not only leveled against the Authority of Law, and consequently that Blasphemy, and Reproach that is due to it, is renewed, and heightened; but a manifest Blasphemy and Reproach is entailed on the very Cause of Religion: Such Allowances as these, must cause the Enemies of GOD to Blaspheme; and tell us, that we either Worship we know not what, or that our Worship is a Solemn piece of Mockery, or at least a piece of Lip-Devotion; or rather, that the whole of Religion is Cheat and Imposture. For if these things be reconcilable, there can be no Truth nor Reality in Religion; and this or that Profession, is no longer a piece of Religion, than it runs with the Tide and Bend of a Community.  
But now when things discover such a fatal Tendency as this is, if there be any such thing as a Guardian of the Church of CHRIST, and if the Magistrate by Divine Designation, is invested with the Character, it must be an Indispensible Duty to exert with Vigour, and Resolution. The whole Case will turn upon a short Issue; if upon a Due and Regular Examination, these Religious Offices are Materially Evil, and Unwarrantable; let 'em be set aside, and abolished, that GOD may be no longer trifled with and blasphemed; nor His Pastors loaded with Hatred and Contempt, by being bound up to the Observance of things that are not Warrantable: But if notwithstanding the utmost Efforts of Malice and Declamation, they appear to be a Pious and a Just Institution, the Magistrate, if ever, must be obliged to endeavour a speedy Redress; and since these Mischiefs apparently derive from the Liberty of the Press, certainly the Trust of a Guardian can never be discharged, without destroying the Evil in its Cause: and consequently without laying a Powerful Restraint on it. When a Mischief is thus dangerous, and destructive, it becomes the proper subject of a Law, and is to be suppressed with all the Ensigns of Authority and Power.  
And now, Sir, I hope I have, in some measure, answered Your Demands, and discovered the Necessity of Regulating the PRESS; and that too with Regard to the Ecclesiastical Establishment of this Nation: and therefore I'm inclined to persuade myself, the Argument will have its just Weight, and Influence on Your Zeal and Affection, for the Public Good, as well as Judgement. But that nothing may intervene, to cause a Miscarriage, I shall endeavour a short return to the most Considerable Objections, that have been advanced against it.   

SECT. X. And, first, It may be objected, That the Mischiefs of the PRESS may be effectually obviated, by Particular Laws; and that a Restraint of the PRESS from the Experience of former Times, has not prevented 'em.  
Now it must be confessed, That the Law produced in the last Parliament, may serve as a Bridle to the Deist, Atheist, and Antitrinitarian; but this can by no means obviate the Mischiefs of a Licentious Press: For there are other Truths, and Doctrines set forth in the Christian Religion, and this Established Church; which if publicly oppugned, must prove highly Injurious to the Main Design of the Christian Religion, as well as the Peace of the Present Establishment, such as the Doctrine of CHRIST'S Satisfaction, by the Sacrifice of Himself; the Doctrine of Grance, or Divine Assistance. How these have of late suffered, the Public has been too lately made a Witness, if not a Judge.  
But certainly, the Mischiefs of the Press can never be fully obviated, unless by the Restraint of it; or at least, by such a Law as makes it highly Penal, to publish any thing in Writing, that is levelled against any Branch of the Established Religion; for since National Establishments appear to be absolutely Necessary for the Carrying on the Ends and Designs of the Gospel, that which is amiss is to be regularly corrected; and after this is done, nothing is to be suffered, that any-wise invades the Peace of such an Establishment.  
But after all, Penal Laws of this Nature, are not so apt Instruments to prevent the Mischiefs that usually spring from the Press, as an absolute Restraint of it, when the Authority of a Licence or Imprimatur is wanting. Such a Restraint destroys the Mischiefs in its Seeds and Principles; it stops the Contagion in the very Spring or Fountain: whereas such Laws take place at a Distance, it may be when the Infection is propagated to a considerable Degree.  
There is a solemn Process, and a great many Formalities, and Steps to be made, which may serve as so many Advantages, or Chances, to escape the Force of the Law. The Author is not only to be discovered, but an Information given in, and received too, according to the Genius and Temper of the Magistrate; and consequently the Undertaker must have Courage enough to bear the Title of Informer; an Office, which as the World goes, neither the Justice nor Merits of the Cause can secure from Ignominy and Contempt. Again; there must be a Prosecution by course of Law, and the Case examined, and tried whether it falls within the Penalty of the Law; and all this, perhaps, without the least Recompense to the Prosecutor, for Expenses or Attendance. In a word, a Verbal Recantation, after the Labour and Difficulties of Conviction, may render the Author Rectum in Curia: and after this, he may under Disguise go afresh to work, at the small hazard of the least of Punishments. I wish some Provisions of this Nature had not been wanting in the late Act against Profaneness and Immorality, whereby a Pious Design may become Insignificant and Useless. For upon this bottom, while the Press is open, I'm afraid the Enemies of our Establishment will publish their Notions, with the Satisfaction of secret Smiles and Triumphs.  
But now if the Press were shut, till an Imprimatur is obtained, the mere want of one is a Competent Evidence for Conviction; and tho' some may be so daring to expose their Notions, at the hazard of their Safety, yet such a Restraint of the Press gives this considerable Advantage, That whatever comes forth without Authority, carries its own Mark in the Title-page; and consequently gives an Alarm to the incautious READER, of Infection and Mischief.   

SECT. XI. But Secondly, it is objected, That such a Restraint of the PRESS is a giving up the Consciences, and Judgements of Mankind to a Party, and a condemning them to an Implicit Faith, and is a direct Method to involve the World in Ignorance and Error.  
As for the First part of the Objection; If an Orthodox National Church is the Party intended, I may safely affirm, That as it is the Duty of every Person within her Communion, to conform to her Faith, Worship and Government; so I hope it already appears, that it's a standing Duty in the Magistrate, as well as Church Governors, not only to enforce all Gospel Means to bring every Soul into the Pale of it; but to Maintain and Cultivate the Purity of its Faith and Worship, against all the Attempts of its Enemies. If any thing is unsound and deficient, GOD has invested a Power of using such proper Means in the Governors of his Church, and the Believing Magistrate, as under his Divine Protection, will secure a True and Orthodox Religion; but if nothing of this Nature can be truly charged upon Her, when Endeavours have been made in this kind, tho' there may be no foundation, by Violence and Force, to compel Men to be of one Mind, and one Heart; yet the Magistrate is of Right, as well as Duty, bound not to suffer her Peace to be Disturbed, or her Faith and Worship shaken by Public Harangues, and Professed Declamations: This is no Persecution, but a Necessary Provision, whereby the Designs of an important Trust committed to the Magistrate, are fulfilled and answered, I mean that of a Guardian; and since it is so, I cannot imagine why any Government should be slack in the Exercise of a Just Power; especially since all sides are sensible how much Unanimity, in Matters of Religion, contributes to the Public Weal of a Nation. And truly, if to this Just Law, another as Equitable were established, That Persons who will not content 'emselves with the Communion of the Established Religion, should thereby be uncapable of any Places of Trust or Office, either in Church or State; as we find it in Neighbour Countries, I question not but it would have produced a greater Unanimity in Matters of Religion, than the most hopeful Projects of Comprehension. As the Case now stands, the Tolerated Party is envigorated with the Hopes of one Day reducing every thing to their own Model; but certainly had an Incapaciting Clause been fixed to the last Act of Grace, I mean that of Toleration, it would not only have proved an invincible Bulwark to our Pure and Apostolic Establishment, but the most Healing Principle of Unity that could have been contrived, or thought of.   

SECT. XII. But to return: As to the Charge of Implicit Faith, it must be confessed, That the Depriving Mankind of any of those Means, or Instruments which GOD has appointed for the Discovery of His Revealed Will, is a direct Invasion of the Privileges of a Christian, and a considerable step towards the Introduction of an Implicit Faith. But I presume it cannot be pretended, that an Unlimited Power of Printing is one of those Means which GOD has appointed for the Discovery of the True Religion. If so, GOD seems to have been very much wanting to his own Designs, in not communicating the Art by some Apostle or Prophet, long before it obtained in the Christian World. But it's well known, the True Religion rests upon other Foundations; it was Established in Purity and Perfection, long before this useful Art was form, or thought of; and I question not, will long continue so, unless the Privilege of Printing the lewdest and most Heretical Notions, subvert its Foundations.  
As for this National Establishment, I challenge her most avowed Enemies to produce one single Instance, wherein she denies her Members the use of any Divine or Apostolic Means, that are Instituted for the Discovery of the True Religion. Our Church imposes no Article of Faith upon pure Church-authorities; she recommends every thing to the Mind and Conscience upon rational Motives, and Convictions: She is careful to publish useful Discourses, in Matters of Faith and Practice; and, in a word, every thing that is profitable for Doctrine, for Reproof, for Correction, for Instruction in Righteousness, that the Man of GOD may be perfect, throughly furnished unto all good Works. She does not only allow, but exhort her People, To examine themselves whether they are in the Faith: She denies 'em no Means of Information, she does not only lay open the Well of Life, or Fountain of Living Waters, the Holy Scriptures, but recommends 'em to their Search and Enquiry, even to the Trying of the Spirits by them: She allows 'em to propose their Doubts and Scruples to their Spiritual Pastors, and administers Counsel and Advice upon the force of Reason and Scripture: In a word, as she conceals nothing of the whole Counsel of GOD, so she admits all their Proposals, by way of Enquiry and Information: So that there is nothing wanting of those Means GOD has instituted to enable every Man To give a reason of the Hope that is in him.  
Where then is that Nursery of Implicit Faith and Ignorance? If men's Judgements by all these Methods cannot, or will not be set right and informed, shall they challenge a Right to publish Dogmatically, what they pretend to retain on no other Authority, than that of a weak Conscience, to bear down a rightful Establishment? Are all the Means of Information useless, and to be despised, if this is not suffered? Must they from Examiner's and Enquirers, immediately commence Doctors and Dictator's; and deliver their Sentiments with equal Authority to that of the Established Religion? Where is that Spiritual Tyranny, or Blind Obedience, when they may propose their Arguments, Doubts, and Scruples to Private Pastors, or a Public Convocation; when they may depute Proxies, and be admitted to Conferences, and Public Debates, without Passes of Safety, without the Dread of an Inquisition, or of a Writ de Hoeretico comburendo? These are Privileges that may be obtained for ask; and they are the most apposite Methods for the distinguishing Truth from Falsehood: They are such as GOD has appointed, and consequently such as GOD may be presumed to give a Blessing to. When therefore an Establishment has done all this, shall the Magistrate that is constituted a Guardian; and Trustee in the Church of CHRIST, suffer the consciences of Men to be distracted, and the Public Peace of the Church invaded, by the bold Cavils and Harangues of every Unreasonable Gainsayer?   

SECT. XIII. Thirdly, 'Tis objected, That every one, not only of Natural Right, but in point of Duty, particularly that of Charity, may and aught to publish whatever appears to be Truth, for the Information and Direction of others; and consequently the Restraint of the Press, that abridges this Right, must be unlawful, and unjust.  
But, First, it's an indisputable Truth, That the Natural Rights and Duties of Private Persons, are perpetually consonant to the Rights and Interests of Public Societies; and the Exercise of the former, is for the most part to be regulated, and determined by the latter. Again, Whatever the Rights and Interests of Private Persons may be, the Magistrate is absolutely entrusted with the Preservation of the Public Peace; and consequently may rightfully suppress every thing that is levelled against any Branch of the Public Establishment; since such Attempts unsettle the Minds of a People, and engender intemperate Heats and Animosities, and consequently carry a direct Tendency to Disorder and Confusion.  
All Governments give a latitude for private Opinions and Sentiments; and therefore do not usually extend their Tests or Subscriptions, beyond Places of Trust or Public Employments: whereas 'tis their Care and Prudence to keep a watchful Eye upon New Notions obtruded on the Public. Whilst an Opinion rests in the Breasts of private Persons, the Public Peace is not exposed; but when 'tis pressed upon Mankind in Public Harangues, and transmitted from the Press too; it gives Umbrage to the Peace and Weal of the Community, and consequently calls for the Care and Vigilance of the Magistrate. In Cases of this Nature, the first Christian Emperor's appeared as Guardians in the Church of CHRIST, and vigorously exerted their Power and Authority, to maintain its public Peace and Unity.   

SECT. XIV. As for the Duty of Communicating our Opinions to others, with a Design of Information, it is indisputably to be regulated by two Considerations.  
First, The Importance of the Opinion, and  
Secondly, The Certainty and Evidence of it.  
First, If the Opinion be such as does not affect any considerable Interest of Mankind, or correct or remove any dangerous Error, but rather serves to entertain our Speculation and Curiosity, than regulate our Conscience or Practice; there can be no Obligation to disturb the World by opposing Established Doctrines or Notions, when after all they may carry in them greater Marks or Evidences of Truth, than a private Judgement can reasonably pretend to.  
Secondly, Unless our Opinions are supported by the clearest Convictions of Reason, or Authority of Scripture, (as all matters of Importance undoubtedly are) there can be no just Plea for Duty, to engage the rest of the World to become Disciples or Followers. And indeed it seems highly unreasonable, that private Persons should amuse the Minds of others by obtruding New Notions, when it may be they rest upon bare Probabilities, or no higher Evidences than those that have been peaceably received from Public Authority in Church and State. If the Projections and Opinions of Men were governed by these Maxims, I'm persuaded the Restraint of the Press (when it is thereby only committed to the Inspection of Public Authority) would seldom be interpreted a Breach of any Natural Rights or Duties.   

SECT. XV. There now only remains an Objection no way worthy to be animadverted on, except for its Popularity and Modern Fashionableness: 'Tis this, That the Restraint of the PRESS, is an Invasion of the Liberty and Property of an Englishman.  
But I'm persuaded before the Objection can justly take place, the Privileges of the Press should be discovered to be an Article of Magna Charta, tho' it were some Centuries before Printing had its Beginning: But in a word, if the Power of Legislation is to be cramped, and fettered in the Case before us, I cannot see but that every Authoritative Regulation of the Actions of an English Subject, might be disputed as a Breach of the Liberty and Property of an Englishman, and consequently no Law could be established, without first obtaining the Unanimous Consent of the People.   

SECT. XVI. And now, Sir, I have in some measure dispatched what I proposed, and You seem to have demanded; and tho' I have not expressly replied to Your Inquiries in the very Terms, or order they were proposed; yet I have the Vanity to presume, That I have not only made returns to the Arguments contained in them; but dispelled that Cloud of Objections that of late has been raised to obstruct the Restraint of the Press. If therefore what has been already offered has the good Fortune to carry the Balance, against Your former Sentiments, be pleased to suffer a short Address on my part, in the case before us, as a hearty Advocate for the Maintenance and Welfare of the Government in Church and State.  
Sir, We have been hitherto engaged in the Cause of Religion, and the Methods of its Preservation and Support. And the late passionate Address of the last Parliament, and His Majesty's most Gracious Answer to it, seems to Authorise the Pursuit of the Argument. That Venerable Body wisely applied Themselves to their Sovereign, to consult His Pleasure, as well as excite His Zeal and Piety: and He was pleased to signify His concurrence, and remit the Managery of the Affair to His House of Commons, as to the proper Instruments to prepare Matters for the Formation of a just Law. It's true, that Honourable House form a Bill upon the present Argument; but the Miscarriages of it, wherever justly to be fixed, cannot conclude against, the Reasonableness or Necessity of it. I'm confident the Eyes and Heart, the Hopes and Expectations of every Englishman, that is acted with a true Concern for the True Religion, are fixed on the ensuing Session; and pardon me, if I flatter Myself, That the Arguments already suggested, demonstrate the absolute Necessity of Restraining the Press, as an effectual Expedient to preserve the Interests of it.  
The Liberty of Printing without Licence or Inspection, has sufficiently discharged its poisonous Influences against the Interests of the Established Religion; and a small tract of Time in the same Allowance, would demonstrate its Force and Efficacy against the Interests of the Civil Polity, as established in a Monarchy. I wish some late Essays had not asserted the Truth of the Observation: witness those gross Insinuations the Press has presented us with, for the preference of a Republic to that of Monarchy: [See Ludlow's Memoirs] Witness those base and unwarrantable Characters vented, in a late Paper, wherein the present Reign seems to be blackened by the Help of a Prophetic Spirit, and making it an Accessary to what may come hereafter; where every Estate of the Realm, and every Order of Men in Authority and Places of Trust, are described like Ruffians and Paltroons, rather than Persons of Dignity and Honour. What can be the Scope of such unmannerly Declamation, but to bring the English Constitution into Disgrace, and prepare the Minds of the People for Anarchy and Confusion. [See The short History of Standing Armies in England.]  
But to return: YOU, Sir, and Your Honourable Brethren, are concerned as trusties and Guardians in part for Religion; and since the necessity of a National Establishment is fully demonstrated, all disinterested Persons must conclude, That Your special Care and Inspection should be engaged to advance that of this Nation, of which You profess Yourselves Members, and from whose Communion, by Civil Appointment, You receive Qualifications for Places of Trust, or Public Employ. A Temporary Interest may engage a great many Men, to declare 'emselves Members of Her Communion; but it's certain the true Test of Membership is to use all imaginable Endeavours to maintain her Rights, and support her Constitution; whenever she's publicly attacked in any Branch of it.  
To have the Press regulated by the received Doctrines of a National Establish meant, is to be esteemed one of her undoubted Rights and Immunities; and therefore when Invasions of this Nature are daily made, she may justly expect the interposal of Authority: But if she could not challenge thus much of Right, yet since the Dissenting Sectaries have received very ample Acts of Grace, under the present Government; the Established Religion, one would think, may reasonably expect her tail in this kind, and command the Press in matters of Religion, as the First Act of Grace; especially since 'tis no more but what Former Reigns, by an indisputable Authority, afforded her.  
But to draw towards a Conclusion: Give me leave to tell You, Sir, If the Restraint of the Press cannot be obtained by way of Right, nor Grace and Favour: I question not but the fatal influences it has upon Morality and Religion, is Motive sufficient to accomplish it. I shall not resume the Argument I have already enlarged on; but certainly it seems to be a fruitless Attempt to suppress Immorality and Profaneness, and establish a Sense of Religion, and Principle of Piety, whilst a latitude is permitted in the most public manner, to dispute the most Sacred Points of Religion, to decry National Establishments, arraign the whole Order of the Ministers of Religion, and the Solemnities of Public Worship. It's impossible the generality of Mankind under these Instructions, can entertain any serious Thoughts concerning Religion, but are rather prepared to contemn and vilify the Blessed AUTHOR of it, and the whole Contrivance: and therefore if Morality and strict Virtue is pursued on these terms, it's more to be ascribed to the happy Genius of Mankind, than any Principle of Religion. In a word then, If the Honourable Assembly of Commons is in earnest for Reformation (as I question not but they are) what has already been offered, seems to bespeak the Regulation of the Press to be the most likely Introduction to it.  
And now, Sir, I have delivered my Sentiments with as much Sincerity as Freedom. All that remains, is, If they happen to make You a Proselyte, I hope You'll employ Your hearty Endeavours, in the Post You're fixed, to make the Argument the subject of a Law; and the greatest Testimony of this will be, that Care be taken, not only that a Law be form, which will effectually answer the Designs of it; but that the Forming of it be done with that Prudence and Caution, as not to give a handle to crush it in its first Production. When. this is accomplished, it will lay perpetual Obligations of Gratitude and Respect towards the Instruments of it, on all those in whom the Interest of this Government apparently consists; The True Members of the Established CHURCH of ENGLAND.   
FINIS.   

ERRATA.  
Pag. 1. lin. 1. read solicit. P. 24. l. 20. read Eternal. P: 49. l. 4. deal absolutely. P. 65. l. 20. read Tale.