ITHERTO we have fhewn the Magi- ftrate's care in PROPAGATING the belief of a God,-of his Providence over human affairs, and of the way in which that Providence is chiefly difpenfed; namely, by rewards and His next care was for the SUPPORT of Religion, fo propagated. And this was done by UNITING it to the State, taking it under the civil protection, and giving it the rights and privileges of an ESTA- BLISHMENT. Accordingly we find that all ftates and people, in the ancient world, had an ESTABLISHED This account of the ancient philofophy, fo far from being prejudicial to Christianity, that it greatly credits and recommends it. Proved from the mischiefs that at- send those different representations of paganism, in the two extremes, which the defenders of religion are ac- customed to make: where it is fhewn that the difference in point of perfection, between the ancient and moderni THE atheistical pretence of religion's being an in- vention of ftatefmen, and therefore falfe, clearly con- futed, and fhewn to be both impertinent and falle. For that, was the Atheist's account of religion right, it would not follow that religion was falfe, but the con- trary. But the pretence falfe and groundless, religion H BOOK II. SECT. V. ITHERTO we have fhewn the Magiftrate's care in PROPAGATING the belief of a God,-of his Providence over human affairs, and of the way hich that Providence wayn is chiefly dif nifhments effenc y rewards and pu efe things make the Se the body of it. we find th Religion, ITING it otection, Late pro protection of the civil Magi rate, in contradiftinc. tion to those which were only TOLERATED. How close thefe two Interefts were united in the egyptian Policy, is well known to all acquainted with Antiquity. Nor were the politelt Republics lefs folicitous for the common interefts of the two Societies, than that fage and powerful Monarchy, (the nurse of arts and virtue) as we fhall fee hereafter, in the conduct both of Rome and Athens, for the support and preservation of the established worship. 1 But an established religion is the voice of Nature; and not confined to certain ages, people, or religions. That great voyager and fenfible obferver of men and manners, J. Baptifte Tavernier, fpeaking of the kingdom of Tunquin, thus delivers himself concerning this univerfal policy, as he faw it practifed, in his time, both in the Eaft and Weft: r I come now to the political defcription of this king"dom, under which I comprehend the religion, "which is, a'most every where, in concert with "the civil government, for the mutual support of one "another "" . That the Magiftrate established Religion, united it to the State, and took it into his immediate protection for the fake of civil Society, cannot be queftioned; the advantages to Government being fo apparent. Nor But the neceffity of this union for procuring thofe advantages, as likewife the number and extent of them, are not fo easily understood. indeed can they be understood without a perfect knowledge of the nature of an ESTABLISHED RE Je viens à la defcription politique de ce royaume, dans laquelle je comprens la religion, qui eft prefque en tous lieux de concert avec le gouvernement civil pour l'appuy reciproque de l'un et de l'autre. Relation nouvelle du Royaume de Tunquin, c. x. à la fin. LIGION, LIGION, and of those principles of equity, on which it arifeth. But as this mafter-piece of human policy hath been of late, though but of late, called in queftion, after having from the first inftitution of Society, even to the present age, been univerfally practifed by the Magistrate, and as univerfally approved by philofophers and divines; and as our queftion is the conduct of Lawgivers, and legitimate Magi. ftrates, whofe inftitutions are to be defended on the rules of reason and equity; not of Tyrants, who fet themselves above both; it will not be improper to examine this matter to the bottom; especially as the enquiry is fo neceffary to a perfect knowledge of the civil advantages, refulting from an established religion. We must at present then lay afide our ideas of the ancient modes of civil and religious focieties; and fearch what they are, in themselves, by nature; and thence deduce the inftitution in queftion. I fhall do this in as few words as poffible; and refer thofe, who defire a fuller account of this matter, to a feparate difcourfe, intituled THE ALLIANCE BETWEEN CHURCH AND STATE. In the beginning of the first book, where we fpeak of the origin of civil Society, the reader may remember we have fhewn the natural deficiency of its plan; and how the influence and fanction of Religion only can fupply that defect. Religion then being proved neceffary to Society; that it fhould be fo ufed and applied, and in the best way, and to most advantage, needs no proof. For it is as instinctive in our nature to improve, as to investigate and purfue Good: and with regard to the improvement of this in queftion, there is fpecial reafon why it fhould be ftudied. For the experience of every place and age informs us, that the coactivity of civil Laws and Religion, is little enough B 2 το 1 |