DIscoursing one day with a prelate of the kingdom of Ireland, who is a person of excellent wit and learning, he offered a notion applicable to the subject, we were then upon, which I took to be altogether new and right. He said, that the difference betwixt a mad-man and one by his wits, in what related to speech, consisted in this That the former spoke out whatever came into his mind, and just in the confused manner as his imagination presented the idea. The latter only expressed such thoughts, as his judgment directed him to chuse, leaving the rest to die away in his memory. And that if the wisest man would at any time utter his thoughts, in the crude indigested manner, as they come into his head, he would be looked upon as raving mad. And indeed, when we consider our thoughts, as they are the seeds of words and actions, we cannot but agree, that they ought to be kept under the 27 the strictest regulation. And that in the great multiplicity of ideas, which ones mind is apt to form, there is nothing more difficult than to select those, which are most proper for the conduct of life: So that I cannot imagine what is meant by the mighty zeal in some people, for asserting the freedom of thinking: Because, if such thinkers keep their thoughts within their own breasts, they can be of no consequence, further than to themselves. If they publish them to the world, they ought to be answerable for the effects their thoughts produce upon others. There are thousands in this kingdom, who, in their thoughts prefer a republick or absolute power of a prince before a limited monarchy; yet, if any of these should publish their opinions, and go about, by writing or discourse, to persuade the people to innovations in government, they would be liable to the severest punishments the law can inflict, and therefore they are usually so wise as to keep their sentiments to themselves. But with respect to religion, the matter is quite otherwise: And the publick, at least here in England, seems to be of opinion with Tiberius, that Deorum injuriæ dies cura. They leave it to God Almighty to vindicate the injuries done to himself, who is no doubt sufficiently able, by perpetual miracles, to re-venge 28 venge the affronts of impious men. And it should seem, that this is what princes expect from him, though I cannot readily conceive the grounds they go upon: Nor why, since they are God's vice-gerents, they do not think themselves at least equally obliged to preserve their master's honour; as their own. Since this is what they expect from those they depute, and since they never fail to represent the disobedience of their subjects, as offences against God: It is true, the visible reason of this neglect is obvious enough. The consequences of atheistical opinions published to the world, are not so immediate or so sensible, as doctrines of rebellion and sedition, spread in a proper season: However, I cannot but think the same consequences are as natural and probable for the former, though more remote. And whether these have not been in view among our great planters of infidelity in England, I shall hereafter examine.