=0 ^- I AV\E-UNIVERS//j v ^/"~V-* & \ \r* ^ i|fi c 2r ft ^= s s ^l LIBRARY^ AMEl'NIVERi 1 //, 1 1(7- S s VARIOUS TRACTS. By the Reverend JAMES P E N N, A. B. Under Grammar-Matter of Chrift-Hofpital, AND Curate of the United Parimes of St. Ann and Agnes and St. John Zachary, Alderfgate. Scire tuum nihil eft nifi te fcire hoc fciat alter. PERSIUS. LONDON: Printed by C. SAY, in Newgate-ftreet, for the AUTHOR. MDCCLVII. C iii T O T H E IH A V E endeavoured to ren- der this Work ufeful and en- tertaining; I hope, therefore, it will merit your Efteem. I muft befpeak your Candour in the Letters from the Dead: For as the Lan- guage, in which they were wrote, is a dead Language, but little known to the Living, Miftakes and Errors will undoubtedly occur in the Tranflation, and much of the Spirit of the Originals be loft. I hope you will excufe the not in- ferring, amontfft other Traces, The O' O- ' of aboUJhing Chrifti- A 2 -O.,1 anity, till after the Return of the next Packet from Tartarus and Pa- radife ; that I may be certified from thofe Places, what I may lofe or gain in the next, fince I am not to gain but lofe by the Publication of it in this World. You may, indeed, be furprifed, that a Work fo ufeful, fo generally wanted, and fo properly adapted to the Times, wherein Infi-r deli*j Bench Walk, Temple, Mr. Jones, Leadcnhall-fireet. Rev, Mr. Jago. Mr. Jones, Phyficiam College, Mr. Inge, St. Jlnm-lane. Mr. Jones, Maiden-lane, Rev, K Rev. Mr. Kay, Lecturer of St. 'Michael'* Woodflreet. Mr. Kee, Merchant, Cecil-Jlreet^ Strand. Mr. Kennerfly, Sf. Paul's Church-yard, Mr. Key, $ueen-jquare\ Mr. King, near Alderfgate, two Books. Mr. Keale, Leadenhall-ftreet. Rev. Mr. King, Reftor of St. Michael's Cornbill. L Mr. Lane, Merchant, Nicholas-lane. Mr. Lefevre, Crutched-fryers. Mr. Lucas, Grey-fryers. Deputy Lloyd, Sboreditch. Rev. Mr, Lendon, Chaplain to the Duke of Buccleuch. Mrs. Layton, Huggea-alley, Woodjlreet. M Deputy Morey, Friday-Jlreet. Rev. Mr. Maxwell, 'Tottenham. Mr. March, Chrift HofpitaL Mr. Marfh, Nicholas-lane. Maddox, Efq; Crane-court, Fleet-ftreet. Mrs. Merryweather, Bell-yard, two Books. Mrs. Martin, Bell-yard. Mr. Maud, St. Martins. Mr, Mr. Manning, Bull- and-mouth- fir eet, Rev. Mr. Moor, Halftead, EJJex. George Lloyd Meares, Efq; Staples-inn Holbourn. Mr. Mitchell, Apothecary, CamlerwdL Mr. Mafon, Leadenhall-ftreet. Mr. Mercer, Wwdftreet, two Books. N Mr. Nafli, Attorney, Chcfham, Bucks. Rev. Dr. Newton, Prebend of Weftminfter. Mrs. Newbolt, Gracechurch-Jlreet. O Mr. Overlove, Leadt-nhall-flreet. Mr. Over, Pool in Dorjetfoire. Mr. Perry, Sajijbury-court, Fleet-ftreet. Mr. Panton, Barbican. Rev. Mr. Porter, Rector of Brampton, Nor- folk. Mr. Pugh, Bifhopfgqte without. Mr. Platt, Lime-Jheet-fquare. Rev. Mr. Podger, Rector of Holland, So- merfetfbire. Mr. Parry, Maiden-lane. Mr. Percy, St. Anns-lane. Mifs Nancy Powell, Bull-and-mouth-ftreet. Mifs Mifs Betfy Powel, Bull-and-mouth-Jlreet. Mr, Peat, St. Anns-lane. Mr. Powell, Bajinghall-Jlreet. Rev. Dr. Pickering, Vicar of St. Sepulchre^. Mr. Pepys, Leadenball-flreet. Mr. Piercy, at Mr. Wood's, FoJler-Line. Mr. Poftan, Alderfgate-Jlreet . Mr. Petty, CaJilc-Jlreet, Scuthivark. R. Mr. Rogers, near Aldgate. Mr. Ruflel, Jejferys-fquare, St. Mary Axe. Richard Roman, Efq; Tcwer-Jlreet. Mr. Edward Roberts, Surgeon, Brook-ftreet, Holbourn. Mr. Jofeph Roberts, Chrift-Hofpital, Mr. Radcliffe, Old Fijh-ftreet. Mr. Rowbotham, Fleet -jireet. Mr. Read, near Alderfgale, Peter Roberts, Efq; Alderfgate. Mr. Rider, Ncble-jireet, two Books, S. Mr. Smith, Three Crown-court, Southvark, three Books. Mr. S within, at Mr. Swithins, Long-lane, WeJl-Smidfeld. Mr. William Speck, Still-ftairs, Southwark. Mr. Jofeph Speck, e difcouraged, where it may be followed with from FOLLY and EXTRAVAGANCE. 23 with Succefs ; becaufe it not only difplays the Excellency and Amiablenefs of Virtue, but renders Vice odious and infamous, which has oftentimes had good Effect upon the Vulgar. But our Cenfures againft the Fair here lofe their Weight and Force ; for we are alike faulty. Extravagance and Prodigality are Vices, though not univerfally pra&ifed in the Age we live, as fome weak Perfons have afferted, too vilible to be denied. Never jure was there fuch an Age as tbis> has been the Cant Term in all Ages to reprefent the Follies of the People. It is a popular Ex- prefhon, and therefore has been received ; for the Vulgar is more fond of railing and exclaiming, than praifing and commending. But for the Credit of the prefent Age, I will venture to aflfert, notwithstanding I may provoke the Refentment of modern Declai- mers, that, compared with fume Times, we are Saints j and though it is not fo good, as it ought to be, yet there is no Reafon for looking upon this Land to be an Hell, and the Inhabitants of it, a few excepted, to be Devils. To return to the Complaint, the bed Cenfure we can beftow upon the Sex, is to fet a Pattern of Frugality in ourfelves : And C4 it 24 The FAIR SEX vindicated it need not be doubted, but they who are fond of imitating us even in our Foibles, will not be backward in following us here. It will be in vain to tirge the NeceiTity and Ufefulnefs, of what our own Conduct fliews, that we have a Diftalle for. The b . Recommendation of any Virtue is Example; which oftentimes influences, when Precepts fail. It is for the private In- tereft and Happinefs of both to practife it, and it may be of fome Ufe to the Publick ; though it does not receive that Detriment from the contrary Practice, as commonly imagined. Thofe Vices tend to the impo- verifhing of a few, and the enriching many. Trade in fome of its Branches flourishes : And as long as the Artizan, the Manu- facturer, and the Merchant are encouraged, and receive the Reward of their Labour and Induftry, though private Evils, they cannot be properly termed publick Nu- fances. If only things ufeful and necef- fary were to be fought for and procured, as fome gravely tell us, though it is not eafy for them to fay what is ftrictly ufeful and necefTary, Trade and Commerce would be at an End; Parts and Ingenuity, which are juftly efteemed a Divine Bleiiing, would prove a Curfe; for the Support and En- couragement from FOLLY and EXTRAVAGANCE. 25 couragement of which, Superfluities maybe procured j when our Circumftances will not admit of fuch a Profulion, or it may be prejudicial and injurious to Friends or Re- lations, or hurtful to Self, it then becomes criminal, and is the Practice deferving of Cenfure. The eleventh Complaint is, that they are pajjionately fond of French Airs and the French 'Tajle; that they eat, they drink, they drefs, they fpeak, they vijit, they falute after the French Manner ; that our Country Manufac- tures are no longer agreeable, than as they imi- tate the Modes cf that Nation ; that not only their Sons and Daughters are to have their Education amongfl them, but even their Phil- lis's and Chlois * are not the Things, unlefi they were born there, or of French Extrac- tion, or have been brought up under a French Mafter. The Complaint is, indeed, jufl. It is too evident, that Britifh Simplicity and Modefty have been exchanged for French Foppery and Levity. But is the other Sex lefs fond of thefe Things? Are there not frenchified Gentlemen, as well as Ladies ? Take a Turn into the Mall, and vou will j meet with as many Apes as Butterflies. Both Sexes are ib ftrangely metamorphofed, that one * Names of Lap-dogs. 26 r/fcFAIRSEX vindicated one feems to be a Stranger in one's own Country. If the one have their French Milliners and Tire Women, the other have their French Barbers and Taylors : If Ma- demoifelle is to drefs the Lady, Monfieur is to finifh the Gentleman : If ilrong Waters are imported for the one, rich Wines, &c. are imported for the other: Both have their drefling Tables, their Paints, their Wafhes, their Nippers, 6cc. There feems to be fo little of the Englifh about them, that if it was not for the Language, you would take them for Foreigners. Both Sexes have too much followed the Effeminacies of the French. Where Cir- cumftances will admit, nay even beyond Circumftances, the Fafhion prevails ; iiorn the Lady of Diftindtion to the meaneii: Ser- vant of the Kitchen. In many Families, it is hard to diftinguifh, the Miitrefs from the Maid. Their Wages, it is well known, will not make that Appearance ; and from whence the Support comes, has been fe- verely felt by many. But we may ra- ther wiih for, than expect a Change in the lower Clafs, unlefs the great firft fet the Example; for Mankind have, in all Ages, been fond of imitating their Supe- riors. However, whether French Fafhions are from FOLLY and railed at the Pleafures of Life, becaufe they could not procure, nor enjoy them j and were F 2 content 68 LETTERS lately received content with an hard Subfiftence, becaufe Poverty or Inability confined them to it- They were informed, that their Contempt of the World was not founded on Judg- ment and Experience, but was the Effect of Conftitution or Fortune; that they had either no Reli/h for, or could not purchafe the Enjoyments of it; that they declaimed againft the Pleafures of it, becaufe through Folly, or Imprudence, or a too free Indul- gence, they had deprived themfelves of them ; that the true Contempt of the World did not confift in giving up the Comforts of it, (for it was both Nature and Duty to procure what may be productive of Happi- nefs, and prevent Sorrow and Mifery) but in doing nothing that was mean, bafe or wicked to obtain them, and in facrificing them, and even Life itfelf, rather than do an Injury to Virtue and Religion, by pro- curing them with Difhonefty, or enjoying them with Remorfe. This is the Behaviour, that gives fome Merit to Poverty, and the contrary makes it infamous to be rich. Here are likewife fome grave and folerrm Chriftians, full of Spleen and Melancholy; who, from a natural or an acquired Sour- nefs of Temper, hated every Thing that was pleafant, and looked upon it to be cri- - i miiul from the DEAD. 69 nilnal even to fmilej to be chearful they accounted the Sign of a loofe Difpofition, and to frequent Places of Diverfion was to go to the Devil headlong. They were told, that they had given a very unfavourable and unjuft Reprefentation of Religion; that Amufements were neceflary to refreih the Mind and recreate the Body, and were only to be deemed criminal, when they vitiated the Morals, or hurt the Conftitution ; that thofe who abftained from fuch Places, were not better Chriftians than thofe who fre- quented them, when the Eifecls men- tioned did not follow; that Religion does not prohibit the Pleasures of Senfe, though flie condemns an immoderate Gratifica- tion; that as the Deiign of it was to make us better Men, thofe who w.ere fo, muft be of a chearful not a gloomy Countenance; that if the former Appearance was not al- ways to be accounted a Sign of internal Goodnefs, the latter was certainly the Re^ prefentation of a bad Temper, if not a wicked Heart; and proceeds rather from Conftitution or a Confcioufnefs of Guilt, than an abfolute Averiion to innocent Mirth and Humour; for Goodnefs is an Enemy to Dulnefs. How can the Man, whofe Hands are pure from Sin, and whofe F 3 Paffions *?o LETTERS lately received Pafiions with the Affections are governed by, and in Subordination to the Laws of Reafon and Religion, be otherwife than of a joyous and pleafant Countenance ? Mo- rofenefs, Peevifhnefs, Melancholy and Low- nefs of Spirits, if they do not always, yet generally proceed from fomething very op- pofite to and inconfiftent with Religion, You find, Sir, from what J have written, that a Man may bs always upon his Knees, and yet be no Chriftian; that he may give up the Enjoyments of Life, without any futurq Benefit in Reverfion ; that he may roar and exclaim againft Diverfions, &c. without any Principle or Merit ; that his pretended Sanc- tity is finful, his Aufterity fooliili, and his Exclamations abfurd and ridiculous. Be- lieve me, all thefe queer Fellows are likely to fuffer here, for what in the other World they flattered themfelves, that they fliould be rewarded. You have Time, if you have any Prudence and Senfe left, to prevent the Mifery in yourfelf : And, I hope, this fea- fonable and friendly Advice will not be ne- gle&ed. Your's, &c. G. W. BETTER DEAD. 71 SW*"'*^^ L E T T E R IX. To a METHODIST. T N the other World I was one of your Sect. Before ConveHion I was a moft wicked Fellow. By a too free Indulgence cf felf, my little Fortune was foon fquan- dered away, and I was reduced to a bare Subfiftence. In this Situation my paft Fol- lies, which had been the Caufe of rny Suf- ferings, came into my Mind. I was di- flreffed and afflicted with Poverty and Guilt: And I knew not how to remedy the one, or remove the other. Reflection threw me into Melancholy. In a Fit of this kind I was advifed to take a Turn to the Taber- nacle; where the Subjects, treated of were fpiritual Feelings^ divine Illuminations^ and Ajjitratice of Salvation. They were fo art- fully handled, and with fuch feeming Piety and Sincerity, that they met with a too kind Reception. I entertained them, not becaufe they were true, but were at that Time very agreeable to my Condition; for I never enquired or examined into the Rea- fonablenefs and Confiftency of the Doc^ F 4 trines 72 LEYTES lately received trines with the facred Scriptures. To be affured of Salvation, when the Terrors of Guilt were upon me, was very comfortable. My Imagination being thoroughly heated, I foon embraced the Delufion, and felt the faving Grace within me. I never thought, nor fufpedted thefe Feelings to have been produced by Conceit, Fear, or Difeaie. The Doctrine of AfTujance, when firft heard, did, I cpnfefs, appear fomewhat ftrange ; but I did not long ftand out againft it, be- caufe I was informed, that if I was not allured of my Salvation, I might be of my Dam- nation ; I therefore refufed the Evil, as it was then thought, and chofe the Good. Hence I became vain, prefumptuous and fecure j and from an Opinion, that I could cjo no wrong, being in a State of Perfection, I confidered not, nor regarded the wrong which I did. Since I have been here, I have feen better into the Nature of Man j that he cap no more ceafe from Sin, than he can ceafe to be; that his Virtue and In- nocence are furrpupded with many alluring and inviting Temptations, which frequently fteal upon him in unguarded Moments, when leaft fufpicjgus pf Danger; that he is, and whilft he continues to be mortal, canr not but be guilty of many Failings, Errors DEAD. 73 aiad Miftakes, which are fufficient to humble the lofty and afpiring Thought, and to create an Opinion, that he is not good enough to go to Heaven, rather than make him confident, that he mall go thither. An Opinion which has great Danger in it ; for Prefumption begets Security, Security In- dolence, and Indolence is the Parent of Sin and Folly. I mould have been now happy, had I, when under the Conviction of paft Follies, attended to the Scripture Doctrine of Repentance, regulated my Conduct by . it and Reafon, and not have relied upon an inftantaneous Converfion, and I know not what fecret and invifible Workings and Operations of the Holy- Spirit upon me; which I find to have been the quicker!:, but not the fafeft Way of getting free from Vice. What now furprifes me is, that I fhould ever have adopted this Doctrine of AlTurance, fince our Apoftles faid, and their Difciples know, that after this ArTu- rance received they may relapfe into Sin; be doubtful and even defpair of their Salva- tion. The Caufes why I think differently from what I formerly did, are the Coolnefs of my Head, the Return of Reafon, and the pifcharge of Melancholy. You often up- braid the Devil for reporting you to be Madmen, 74 LETTERS lately received Madmen, Enthufiafts, &c. You accufe him of buffetting you, expofing you to Temp- tations, and by his Tricks fometimes delud- ing you into them ; you charge him with checking and obftructing the Progrefs of the good Work, and the falfe and fcanda- lous Reprefentations given of your Perfons, Characters and Tenets. Believe me, from all this the Devil is quite clear and inno- cent ; he only fears, left you fhould be ac- counted mad in this World, and your En- thufiafm be rather an Object of Pity than Refentment ; he has a Feeling in your Feel- ings, an Aflurance in your Aflurances; your Enemies are his; he hates and detefts the Doctrine of good Works not lefs than you; he has Faith in the Lord Jefus, and ac- knowledges and agrees with you, that he cannot of himfelf do any good; he pro- nounces Damnation upon all thofe, who differ from you, not having his true faving Faith, and heartily and fincerely wifhes that they were all damned, and that the Priefts, thofe falfe Prophets as you call them, who have been long at Enmity with him, had no more of Religion than you allow them to have. As he entirely agrees with you, and is willing to affift you in every Matter, he thinks that you have done him wrong, by from the DEAD. 75 by averting Morality to be the Child of the Devil i for no one can be a greater Enemy to it than himfelf ; he has it in fuch Abhor- rence, that he will not fuffer one of its Practicers to be in H 11; he was afraid, that a Doctrine which from the firft Age of the World he had exploded and ridiculed, would never more after the Publication of Chriftianity have been treated with Con- tempt: But he is glad to hear, that you have once more enlightened the Ways of Darknefs. You have accufed him of being the Author of the Religion of Nature, and the Ufe of Reafon in Matters of Revelation: So far from being the Author of one or the other, that he joins with you in crying down both as impious, monftrous, ridicu- lous and abfurd. Pie wonders, that you can think him to be fo much wanting to his Intereft, as to have introduced Notions in direct Oppofition to it. Implicit Faith and Obedience are his favourite Doctrines. He had more Subjects, when they were more generally received. The Reformation, he fays, gave him a terrible Blow; he has ever fince that Time been in Fear of Mortality: But now hopes through your kind Amltance to revive, and that Men will no more fee the Folly and Weaknefs of Immorality and infidelity j6 LETTERS lately received Infidelity in the Study of Nature, nor the Beauty and Excellency, the Reafonablenefs and Expediency of Revealed Religion, by a candid and ftrict Enquiry into the End and Defign of it ; that Sectaries and Hereticks may daily increafe, and Ignorance and Su- perftition once more prevail and triumph over Reafon and Religion. Another Crime with which he is falfely charged, is creating a Defpondency in the Minds of your Fol- lowers -j fo that thole who have been re- generate, and were by the Holy Spirit allured of Salvation, have even defpaired of it, and looked upon themfelves as damned. He trufts, that you have accufed him through Ignorance, and upon a better Enquiry you will acquit him; for fuch Behaviour would lefTen the Number of the Inhabitants of this Place. To tell People that they are damned, would give them, he faith, an Opportu- nity of faving themfelves. His Conduct is the Reverfe, and he jointly labours with you in propagating the Doctrine of Affu- ranee. He is very angry at your faying, that the Children of the World (meaning thofe who do not embrace your Opinions) are the genuine Offspring of the Devil. He poiitively aflerts that they cannot be his Children -, for he is a Spirit, and therefore his from the DEAD, j his Children mufl be, like the Parent, of a fpiritual Nature. He acknowledges the Charge of being the Deceiver of Mankind, but fays, that the Complaint is unjuft and improper from the Mouth of your Apoftles. The Diabolical Poffeffions which have been ib frequent amongft our Brethren, he denies, having been deprived of this Power ever lince the Appearance of Chrift j he is con- tent, however, to have the Notion propa- gated, though falfe ; fmce it keeps up the Reputation of lying Wonders, which have proved of fingular Service to him in de- luding weak, ignorant and foolim Men. Thus much for Satan's Conduct towards vou. I would advife you not to ufurp a Power, which folely belongs to the Deity, in boldly pretending to know the Secrets of Mens Hearts, and impioufly pronouncing Damnation upon them j nor to truft your Salvation to Opinions proceeding from an heated Imagination, or a crazy Conftitu- tion, but to the plain and fimple Declara- tions of Scripture, which your Reafon maft approve to be excellent and juft. To rely upon any Thing, but what is warranted and confirmed by Scripture and Reafon, can yield no folid and lading Foundation of Happinefs, Your Affurance is a kind of Opiate, 7 8 LETTERS lately received Opiate, which for a Time diverts the Ter- rors of Guilt, but cannot totally remove the Pain. You may credit the Dead, who has learnt Conviction by Experience. When I began to fee my Folly, had I attended the Service of the Church, which before I had entirely neglected, made the Satisfac- tion in my Power to thofe, whom I had injured, practifed the Duties which I had omitted, and forfaken the Vices which I had committed ; I mould have had more of Humility and lefs of Pride, my Repentance would have had more of Sincerity and lefs of Conceit, and I mould have practifed Vir- tue and Religion, not from Fear but Love. This would have been Satisfaction beyond all my former pretended inward Motions and Feelings of the Spirit of Jefus and the Holy Spirit ; to whom you afcribe the Non* fenfe and Abfurdities, which you frequently utter, and the wild and ftrange Attitudes which you appear in, when the Fit conies on, * and the Vapours rife. You groan, you iigh, you fmile, you rave; which different Bcha^- viour feerns not to have been unaptly repre- fented by the two Figures on Bedlam Gates. If you take a Turn into the Hofpital, you may there fee yourfelves in living Character? y and in fome of your own beloved Brethren. Be from the D E A D. 79 Be advifed not to fancy nor reckon your- felves amongft God's Elect; for it is dange- rous, oftentimes prefumptuous. It is a Title not founded on Conceit, but an holy and unblemimed Life. Think not that Conver- fion is to be wrought in a Moment, neither that Sinners can immediately become Saints, Thefe Things are the Work of Time. Vi- cious Habits are not to be laid afide, nor vir- tuous ones acquired in a Day. Expect not any extraordinary Illuminations, for they are abfolutely unneceffary, becaufe the Con- ditions of Acceptance with God are plainly fet forth to you in facred Writ j nor truft tq any other Affurances, than what that and your Confcience afford. Follow them, and practife according to what the one prefcribes, and the other Dictates, and then your Hopes of Salvation will be well founded. YOBTS* LETTER So LETTERS lately received LETTER X. To a MAN /TASTE. HIS Place is To much crowded, that "^ \ve are apprehenfive, it will not con*- tain a tenth Part of thofe, who are to come. Left any one mould efcape a Punifhment adequate to his Crimes, it has been deter- mined to draught offfeveral for your World. The Perfons ordered for Embarkation are thofe who had enjoyed the Pleafures of it, and were reputed Men of Tafte. They are ready to depart, waiting only for the Order of Sailing. Lord Gammon is converted into a Pair of Dice. The routing Ladies are made up into Packs of Cards. Sir John Relifli is become a Carp, and is to be ftewed in his own Blood. His Grace and Lord Harry are tied up in Bags againft Newmarket Races, and L. P. with D. C are to be entered for the next Courfej little Aaron and Driver are to be the Riders, The Country Squires and Gentlemen of the Game are to be turned out for Hares, &c. and their Whippers-in for Plounds and Beagles. Several Weft India Merchants are 81 put up into Barrels for Turtles. The Cits are to be made into Venifon Parties and Marrow Puddings. Captain Brag is a Sur- geon's Mate, and Major Blufler, who had an Univerfity Education, Chaplain to his Regiment. Several fine Officers of the Navy and Army are to be fent into the Country, and employed in your Manufactures. A Change at iirft difagreeable, but it foon pleafed, when the News came, that War had been declared with France. Thofe who were rich at the Expence of their Country, are melted down into Specie to pay off the national Debt. Lawyers are become Clients; Rectors, Curates. The St ns are eunuchized, and to be landed at Conftan- tinople for the Ufe of the grand Seignior. The Cleopatras are ordered into Convents. Your good Fellows are to be fent to Africa, and the fwearing Blades to the Coafl of Guiney. It would make you laugh to fee the great Dons fculking about and hiding themfelves. Though Men of Honour and Grandeur in your World, they are glad to give up their Titles, and mix with the common Herd. The Sufferings of thofe who are to remain here, will not be lefs than thofe ordered for Embarkation. For it has been moved in Council to give up G thofe, 82 LETTERS lately received thofe, who by their Power, Intereft, Con- nivance, Weaknefs, Inability or Folly, have been the Occafion of Injury and Oppref- fion, to the Rage and Fury of the oppreffed. You cannot imagine, what a fudden and prodigious Change this Motion has made in the Speech of our great Men. We hear nothing now of their Crowns, Mitres, Stars and Garters, Scarlet Robes or Fur Gowns ; no talk of Liveries and Equipages : All Diftinclions are laid afide. But alafs ! it is in vain. There is no fuch Thing as ap- pearing in Mafquerade in thefe Parts ; neither our Perfons, nor Vices can be concealed. You may difguife your Actions in the other World, but as foon as you arrive here, the Cheat is known and laid open ; and your Lot will be either to be punifhed in this, or to return again and fuffer as above men- tioned in the other World. Your's A Newmarket COCK. LETTER from the DEAD. 83 0OOy many of my Brother Rectors for my Generofity, or rather for giving away what I did not want. However, what then adminiftered Pleafure and Satisfaction, has now met with an ample Reward. The beft Method you can purfue to put a Stop to thefe Divificns, which prevail top much to the Prejudice of Religion, and the Dif- grace of its ProfefTors, is to make a reafon- able Provifion for thofe who are in the Church, that they may not be tempted to depart out of it. If a Regard for the Caufe, which you have moil folemnly engaged to from the DBA D. 8 9 fupport and maintain cannot, let felf Jnte- reil prevail with you j for if thefe Schifms encreafe, by the Connections and Friend- fhips they may make with Perfons of Power and Influence, Pluralities may be in Danger. They are now looked upon as contemptible, but they may become confiderable. Eccle- fiaftical Hiftory, in which you are well verfed, will acquaint you with the amazing and extraordinary Events brought about by an heated Vulgar. As Religion feems to be upon the Decline in your World from the little Increafe of Inhabitants in this, it is your Duty to follow every Method that may prevent the future Mifery of your Flock. I do affure you, that a more gene- rous Behaviour to your Curates, will pre- ferve many in Union with the Church, and prevent not a few from leaving both it and Chriftianity. The Avarice of the Clergy, you well know, has raifed confi- jderable Prejudices againft Religion j has not a little countenanced Infidelity and Immo- rality: For what Opinion mud they enter-- tain of its Authority and Obligation, who are guilty of a Vice fo feverely cenfured and reproved?. What will be the Fate of fuch. Scripture plainly informs you; to it you 90 LETTERS lately received you are referred. If now you credit it not, be aflured that you will hereafter expe- rience it to be true : From Paradife. Your's, &c. LETTER XIII. ro a RECTOR. T Promifed to fend you an Account of what was done in the other World. We were very merry upon the Matter, ima- gining it to have been impoflible. 1 was not a little furprifed to find the Reverfe. After I had been ferried over the Gulph, I was immediately conducted to the Ex- change of departed Spirits ; on the Pillars of which are fixed, after the Manner of the Exchange at London, the VefTels next to fail, the Places where, the Time when, and alfo of their Return. Looking round I faw the Lift of thofe, who were next to come to thefe Regions. The Names, Coun- tries and Occupations were ranged alphabe- tically 5 from the DEAD. 91 tically; likewife the Days of Trials for Di- vines, Phyficians, Lawyers, Courtiers, Mini- fters, Merchants, Mechanicks, &c. A Fond- nefs for my native Country, and a Curiofity to fee, if any of my Friends were upon the dead Lift, led me to the Letter E. I had juft entered upon the Letter S, when I was hurried away to a dark Room, wherein three Perfonsfat in the Appearance of Men, like to what you have read in Pagan Theo- logy, furrounded with fevenil others of the like Shape and Figure, whom I afterwards found to be the Council. At the Entrance into the Room I met feveral eminent Di- vines returning, who hung down their Heads and looked fadly. This unexpected Sight made me anticipate my Sentence. Upon being placed at the Bar I was charged with Felony. The Crime ftartled me not a little. I took Courage, however, and had Reafon to expect an Acquittal, as my Con- fcience feemed to be clear, and my Ac- cufers were Perfons, whom I had never before feen nor heard of: But upon Exa- mination they appeared to have been my Parimioners, who ever fince their Death had lodged this Bill againft me, for prU yately taking away the Hat-bands, Gloves, Rings, 92 LETTERS lately received Rings, &c. which they had ordered to bfc given to my Curate, for his extraordinary Attendance at their Funerals. I was going to reply, but was prevented by the horrid Noife and Screeks o Lying-in Women, Midwives and Nurfes, who charged me with the fame Crime committed at Chrifren- ings and Churchings. Finding it impofTible to avoid Conviction, I marched off without offering any Anfwer. I do allure you, that every new Cargo of departed Souls brings to my Mind the fad Remembrance of ftolen Gloves, Hatbands, &c. Upon my Return to the Exchange I found your Name on the dead Lift. I advife you therefore im- mediately to give your Curate, an equiva- lent for your Lady's Sack and Cardinal, or elfe it will go hard with you here. I fend you this by the firft Packet for England, and am your afflicted Friend. LETTER from the DEAD. 93 vt ar vt i LETTER XIV. ro a CURATE. H E laft Return of the Boat to Para- dife brought us three Rectors. You cannot imagine how we all flared ; but the Surprife was foon over; for we were in- formed by a Ghoft who came with them, that they had not enjoyed their Preferment a Year. Their Friends may grieve at fo early a Lofs, but it has proved of fingular Advantage to them : Another Year might have made them miferable. This they feemed to be apprehenfive of, by acknow- ledging that they mould have followed the general Practice of doing little Duty and giving fmall Wages. The Exchange was very agreeable to them, and afforded Mat- ter of Joy to us, that thefe Men, who had always behaved well, were not difappointed of the Reward ; which no one who endea- vours to merit fails of receiving. Few Men have fuffered greater- Afflictions than you and the reft of your Brethren, have la- boured more, or had lefs ; but hitherto you have had the fingular Happinefs of being fupe- 94 LETTERS lately received fuperior to them. You are now worn out in the Service of the Church, and cannot long continue in it. The Infirmities of old Age will haften your Journey to this happy Region; where Trouble and Sorrow are felt no more. Some eminent Divines, we are informed, are defirous of extending the Diftinctions which fublift in your World to this. They will find themfelves miftaken: For the Prince and the Beggar, the Bifhop and the Curate, the Counfellor and his Clerk, my Lord and his Coachman, her Ladyfhip with her Scullion, enjoy equal Degrees of Happinefs, without any Dif- pleafure or Difguft. They are well fatis- fied that had thofe of meaner Station been placed in the fame Situation, and blefled with the fame happy Advantages, which they enjoyed by Nature, Birth or Fortune, they would have appeared as fmgularly great and good. Is it not enough to be de- prived of all the Comforts of Life, but we muft be afflicted after Death, and retain the contemptible Name of a Curate, after the Work is finimed ? I ufed to wonder, why the Clergy were fo eager after Preferment and Titles. The ridiculous Conceit men- tioned, though not the only Motive, is, I fuppofe, a very prevailing one with fome. But from the DEAD. 95 But as their Abilities are not greater, and their Labour in the Vineyard much lefs than thofe of the lowed Station in the Church, they will find an equal Reward to be not only juft, but more than many of them can have any legal Claim to. You need not be under any Apprehenfions of ferving a Curacy here, for we are all Ser- vants alike. Names, Titles and Places ex- pire with Life. At the Diflblution of the World, when States, Kingdoms and Em- pires tumble into nothing, Crowns and Mitres are buried in the common Ruin, all Superiority and Inferiority will be at an End, thofe Diftinclions before neceflary will then be rendered ufelefs, and there will remain only one Paftor, Jefus Chrift, and one Lord the Creator of all Things. From your old Acquaintance, From Paradife. A C U R A T E. LETTERS lately received L E T T E R XV. To a R E C T O R. T N the other World you may remember, that I had the Reputation of a pious and learned Divine, a deep Cafuift, an excel- lent Preacher. From this Opinion I ex- pected to receive particular Favours in this : But was greatly difappointed, as you will find by the Sequel. Upon entering Tar- tarus I was ordered to appear before the Council, to receive the jufl Reward of pad Actions. There were not wanting fome Accufations from the M d fts, whom you know I rigidly oppofed, both in my Sermons and Writings : But they were foon withdrawn. Immediately a profound Silence followed. The Caufe, I afterwards found, was the unexpected Surprife of a Rector's efcaping free from any Punimment. But the Surprife was foon over, the Packet which had been detained at Sea by a Storm arrived, wherein was a Letter containing tfye Particulars ,of my Life. The Letter being opened and read, it appeared that I had given my Curate, who had a Wife and from the DEAD. 97 and four Children, twenty Pound per Annum. The Value of my Living and other Places that I held were enquired in- to, which was upwards of four hundred a Year. I had only a Wife and one Childi to whom I could give but ten thoufand Pounds. It was in vain to .plead $ that my Curate's Salary was as much as could be fpared; my former Sanctity availed nothing; and I was condemned for Avarice here^ which in the other World is termed Fruga- lity and Oeconomy. You fee, Sir, how apt we are to be mifled by Cuftom and Preju- dice ; for I never thought, that what had the Sanction, and was the common Prac- tice of Men of Reputation, would have been imputed to me as a Crime : Though I was not a little ftrook at my firft Entrance to fee many fuch, whom I afterwards found to be in the fame Condemnation. It would have been much better for me to have confulted my future Happinefs, than to have fought how to aggrandife my Fa- mily. Half that Fortune would have made me happy, and my Daughter comfortable. As there was a particular Friendihip fub- fifting between us when living, and you are alike culpable, I fend you this Letter H 98 LETTERS lately received to prevent your fuffering, what has hap- pened to your old Friend. T. C. LETTER XVI. To the Reverend Mr. HEN upon Earth I was much ad- difted to the Study of Things curious and myfterious ; amongft which I reckoned Prophecies. Therein I laboured, and was very nice and exact in determining what Events- had happened, and what Predictions were completing. This may be thought to have been no arduous Tafk ; but I pro- ceeded further, I told what Events would come to pafs. And here was the Misfortune, I could tell what would at certain Periods of Time happen to others, but was an entire Stranger to what mould happen to myfelf. When I talked of the Millenium, believe me, I never thought of coming here: When I railed at the Follies of the Age, I did not imagine, that I mould be convicted of worldly Mindednefs. I have experienced to my Sorrow, that I had been very from tfo DEAD, eg Very expert in deeding the Faults of others, and overlooking my own ; in look- ing upon that as a Virtue in rhyfelf, which 1 cenfured and conderrined as a Vice in my Neighbour. You know, Sir, that in the Opinion of many I had good Preferment, near four hundred and no Family ; but this did not fatisfy, a Prebendary was wanted, not for the Value of it, merely the Title ; the Addition of three hundred being of no Ufe to one, who already had enough. This Plea ferved very well, in Excufe for my Avarice in the other World, but was re- jected here. They are thoroughly acquainted with the Human Heart, and the moft fecret Affections are fo known to them, that they cannot be impofed upon, nor de- ceived. I was afked, if I intended to have been content with the Title, and to have difpofed of the Salary annexed to it in Chari- table Ufes. The Queftion ftrook me dumbj for I found in myfelf no Inclination to part with the Money, and I thought it juft to partake of the Reward, as I mould be en- gaged in more Duty. I was informed, that I had not been actuated by Ambition, but Covetoufnefs ; that the Title without the Stipend would not have been courted, nor accepted. Being fufficiently convinced of H 2 my joo LETTERS lately received my Error, I withdrew. This, Sir, accord- ing to the Accounts here received, will be, with many others, your Cafe, unlefs pre- vented. As you are a well-meaning Man, have been of fome Service to the World, and have been rather ignorantly, than wil- fully deceived, I was permitted to write this Letter, therein to advife you to reft fatisfied with the Preferment you have, not to feek for nor defire more, which cannot, if obtained, be the lead Addition to your prefent Happinefs, but may be productive of as much Mifery to you as to your dif- confolate Brother. R. T. LETTER XVII. To a CURATE. laft Time we met, amongft other Things, we talked of the Hardfhips of the inferior Clergy. How difficult it was for a Perfon in that Situation to act confident with the Dignity of his Office, and not be guilty of any Meannefs, whereby his from the DEAD. his Character would be expofed, and him- felf rendered contemptible. The Smal- nefs of his Income makes him upon a Level with the Vulgar, and the Rich treat him, as the Philiftines did Samfon, only to make them Sport. Being naturally of a free and open Behaviour, I had frequent Invitations ; fome were excufed, and others accepted, left I mould feem to be difrefpedtful. I foon found the Inconvenience. When the Table was difcharged, the Defert was ufually ferved up with obfcene Jefts and Bawdy Stories ; which were generally di- rected to the Parfon, as if he was as fond of hearing, as they of uttering Nonfenfe. The Converfation, when in Company with their Equals or Superiors, was decent and be- coming. To what can this Difference be imputed ? To the Want, I will not fay of Religion, but good Senfe and good Man- ners ; for the Office is alike facred both in Rector and Curate. And it is evident, that this Inconfiftency in their Behaviour pro- ceeds not from the Refpect due to Reli- gion, but the Fear of affronting a Man as great as themfelves. This Mirth and Jo- cularity is Folly and Madnefs ; happy for them could it be fo accounted in this World. By receiving fuch Treatment with H 3 a io2 LETTERS lately received a Sneer, I loft many an elegant and deli- cious Repaft : But I am now admitted to better Entertainment. My Regard for De- cency was termed Morofeneft, and I was looked upon as a formalift for oppoling Licencioufnefs. J was laughed at for a very weak Fellow, in not encouraging the faife Humour, as it would have been of Service to my temporal Iptereft ; but it was better to luffer any Inconvenience, than to receive the Wages of Unrighteouinefs, in facrificing Religion to the Scoff and Deri- fion of every trifling Libertine. I fuffered much from not temporifing, yet the little J had waj> enjoyed with Satisfaction, for it was procured with Innocence j and I had Spirit and Pvtfolution enough to fupport me under all the Accidents of Life. What is DOW the Confequence ? Joy inexpierhble and inconceivable. The Reward is ine/li- mable ; greater than could have been ex-* pected j greater than could have been de- fire:! : much greater than was delerved, One Moment's Enjoyment here will over- balance all the Afflictions you labour under, Difregard and dtfpife therefore the Com- forts of Life, if they cannot be procured and enjoyed with Innocence. Give up the little Advantages which may arife from, humouring 103 humouring the Foibles of the Rich and Powerful j remembering the Glory you will receive in Reverfion. Court not Prefer- ment at the Expence of your Matter's Caufe, but live as you have hitherto lived, not debafing nor proftituting your Cha- racter, and you need not doubt of being happy with your old Friend. From Paradife. R. S. LETTER X^IIL <& a FATHER. Honoured Sir, Y SEND not this Letter to upbraid, but to mew that Parents are oftentimes mif- taken in Kindnefs and Affection towards their Children, and the Meafures they take to do them good are oftentimes the Occa- fion of their Misfortunes in Life. It is, I allow, natural for Parents to entertain an high Opinion of their Childrens Abilities. Hence it is, that they do not feek for fuch Employments, which they are capable of difcharging with Credit and Reputation, H 4 but IO4 LETTES lately received but fuch. as are profitable and beneficial, not faked and adapted to tiieir Talents, in which they can make no Figure and Ap-r pearance. Few are born with a Genius and Inclination for Letters j yet the fond Parent looks upon his Son to have as good a Capacity, and as able to be as great a Scholar as his Neighbour's. Hei.ce the poor unhappy Youth is compelled to ftudy, what he has no Tatte for, the learned Languages ; and he, who would have been a reputable. Tradefman, or an ingenious Mechanick, becomes, after fuffering much fcfjolaflick Difcipline, an ignorant and con- jtemptible Lawyer or Divine. How hard he Fate of the young Squire, who is obliged to go through the dull and heavy Fatigue of a School, and learn Heathen Greek ; who would be more happy in whittling after his Father's Plough, and more ufefully employed in feeding the Poultry, or churning with Betty and Sue in the Dairy. John, with half the Education of his young Matter, would have been the Better Parfon. Many a Jemmy Fellow, had the Parents coniulted right, would have been a compleat Valet de Chambre. Many a pretty Officer would have fnapt Jiis Fingers with a good Air in a Barber's Shop. from the DEAD. 105 Shop. Many a Carman and Porter would have been an Honour and Ornament to the State, had they been properly educated. Many a young Templer, who has no Re- lifh for Coke and Littleton, would have cut a fmart Figure behind a Mercer's Counter; and Dr. R k, by a liberal Education, might have proved a fecond Mead, and been Phyfician in Ordinary to his Majefty. Young Hobfon, the Carrier's Son, was more fit for Bufmefs than your Son, who could have managed a Farm to his Advan- tage. It would be of great Service and Benefit to Society, and the true and real Intereft of Families, if Parents firft confidered the Temper, Difpoiition and Genius of their Children, before they provided for them ; not regarding what they can do for them, but what they are able and qualified to do for themfelves : Then you would not fo often meet with Red Coats without Cou- rage, Black Gowns without Learning, nor full Bottoms without Brains underneath. By bringing up Children to Profeffions for which they have no Head, they are not only ufelefs, but a Detriment to Society, as they expofe thofe ProfevTions, by their Inability, to Contempt and Ridicule. Here are Sons of Taylors, Shoemakers, Butchers, &c. io6 LETTERS lately received &c. who, had their natural Parts been rightly improved, would have been worthy of the Cabinet of the greateft Prince in Europe, and have defervedly filled the hi^heft Stations both in Church and State. Here are feveral young Lords, Baronets and rich Heirs, who having been exercifed in Studies for which they had no Capacity, turned out mere Blockheads, and had an entire Averfion to all Kind of Reading, but Plays, Novels and Romances. Infinite is the Number of thofe, who having ne- glected the Bufinefs they were qualified for, had fpent their Fortunes in Trade, which they had neither Skill nor Conduct to ma- nage. There are others who began the World with nothing, and acquired large Fortunes by what they wanted. This was the Cafe of your unfortunate Son, who en- grayed in Bufinefs which he diiliked : but > o it was your Choice, and I fubmitted. I hope, Sir, your Lofs in me will make you pay a Regard for the future Difpofition of your Children, that they may live happily and comfortably. It is a continual Trou- j ble and Sorrow to ingenuous Minds, not to be able to difcharge the Trufls repofed in them with Honour and Reputation. I know you intend my younger Brother for Holy from the DEAD. Holy Orders, on Account of a good Livino- in the Family : But Frank has a Defire to go to Sea. Pray, Sir, don't fpoil a good Sailor, to make an illiterate Paribn ; nor deprive your Country of a brave and gal- lant Officer, to gratify the foolim Fondnefs of a Mother, and to fave a few Hundreds more for your eldeft Son Hal, who has, unknown to you, already mortgaged the eftate his Uncle left him, for the Ufe of the Gentlemen at White's, and the Service of the Ladies at Haddock's. From your Son, From Paradife. T. C. o < >* O ( LETTER XIX. To a PARISH CLERK. T Come up to toun a tol cuntry boy i sune got rid of my long hare an hob nales i whas sont by thee squire of vathers paris to a parfon they laft at poor'i as an ignarant fello but meifler hew whas a man of graite sens and knewd all the plants and stares treted jo 8 LETTERS lately received treted me kinely and egad in a littel time i whas mad cumpany for meifter from a fut- boy i whas chofe thee dark of our graite church being thee onely one in paris hew culd rite and reed that wuld hav it i tolld thee curat i day hew had efTronted me J that i culd cumpafs salmons as wel as he when meifter dyd and the old curat whent away havin fum Mune i sune got me into thee favur of thee new re&ur and i begun to folio bruther clarkes in talkin big to thee poor curat that i \v'has as grait a man and culd make as gud a parsun as any a one of them al that many of them ware old wimen in the pulput and sum culd not reed inglis and wonted a meleS mete that I fhuld bery cristn and marre wen i plesed and he fhuld cum he had the impedanse i fantes day to bid me to put him on the sirplace and tolld me that i whas not to be in the wasttree and that i whas an ignarant fello 1 laft at him than but am now very dull. I have the Senfe to know, that I was not, what you and others pretend to be, very wife, but very ignorant. Behave with pro- per Refpccl and Deference to your Mini- fters, both Rector and Curate. Be not fo vain to conceit, becaufe any Fellow, who can from the DEAD. 109 can make a Noife, fmg So, la, me, fa, and anfwer Amen by Heart, is fit to be a Clerk, that fuch Qualifications are fufficient Recommendations to the Miniftry. Be con- tent in the Station, which Providence has placed you in, for you have only juft Merit enough to fill it. Never imagine, that you are able to become a Teacher, who are as yet to learn your Duty. Your School- miftrefs has indeed qualified you for the Poft, which you poiTefs : But your Friends and felf knew, that you had no Capacity for greater Attainments, and therefore they put thee to what God and Nature defigned thee, an handicraft Trade. Your Place is indeed more profitable than the Curate's, your col- lecting the Tythes, keeping the Regifter, doing Services for the Rector, &c. give you fome Advantage over him in Refpect of Temporals j but in Regard of Office and Ability you are infinitely inferior.- I do affure you, that your Contempt and Difre- fpect of him, will be deemed equally cri- minal, and liable to the fame Punilhment, as if fhewn to Religion. Mind your tinging, and pronounce your Amen with an audible Voice, but meddle with nothing further, if you would not make yourfelf ridiculous and contemptible, Though you are an honeft, believe j i o LETTERS lately received believe me, for the Dead always fpeak Truth, that you are a very fimple Fellow. If you may be able, from what you hear, to talk very well of Religion to others more ignorant than yourfelf j yet remem- ber, that to fay as you are taught is the pe- culiar Excellency of a Parrot j but to teach others what they ought to fay, requires fomething more than the meer Faculty of Speech, an Underflanding which you have not, and an Addrefs which you cannot acquire. The beft Proof that you can give of your Senfe, is to be confcious of your Inabilities, to treat thofe with Re- fpect, whofe Merit claims, and Office de- mands it, and to keep that Diftance in the other World, which you muft obferve in this. Upon my Arrival here, as ufual, I mixed with theParfons; but my Impudence was foon chaftifed, being ordered to Sextons and Grave Diggers Lodge. Some Clerks meet with a better Reception, which is owing to a more decent Behaviour, which if you do not think fit to follow, you muft fufFer with your old Friend and Brother AMEN. Jromthe DEAD, in' LETTER XX. 20 a D. D. HAT you now are, 1 once was, a zealous Friend of the Church. Mod of my Difcourfes were levelled againft DiiTenters ; by which I eftablimed a Re- putation for Learning and Orthodoxy. But J was here informed, that my Difcourfes tended more to inflame than reconcile the Differences fubfifting amongft Chriftians, and I had dwelt fo much upon the De- cency and Propriety of the Difcipline of our Church, as to have neglected the more weighty and important Matters of the Gof- pel. It would have proved of more Ad- vantage to the Hearer, not lefs to Religion, to have explained and recommended the Duties of it, than encouraged a Pharifaical Righteoufnefs. The Controverfy I had folemnly engaged in, was againft Vice and Folly. The Converfion of one Soul from the^jError of his Ways, would have been of real Service to my Mafter's Caufe: But to have beftowed Cenfures on certain Men for a mere Difference in Opinion, or pay- ing 1 1 2 LETTERS lately received ing little Regard to Things indifferent, was reckoned an Abufe of Time and Talents, as it gave an Advantage to Infidelity, and inftead of Love and Harmony encouraged Variance and Difcord amongft Mankind. For what I was rewarded in your World, in this I am to be punimed. You well know what Detriment Civil Society has re- ceived from fomenting and cheriming thofe Divifions : So that what your Mailer faid upon another Occafion, feems to be lite- rally verified, that he came not to fend Peace upon the Earth, but a Sword. Believe me, that enforcing the Practice of Virtue and Piety in an Age, when the Caufe of Infi- delity and Immorality daily gains ground, would be acting more confiftent with the Character of a Golpel Minifter, than to be gravely difputing the Preference of a black Gown to a black Cloak, of kneeling to fitting at the Sacrament, of making to omitting the Sign of the Crofs, of praying by a written to a premeditated Form of Prayer, and fuch like Articles of great Im- portance, which adminifter no Comfort, no Confolation to the Hearer, and make him neither the wifer nor better Chriftian. As a Churchman I made great Merit in main- taining, and others efleemed it no lefs in. oppofing from the D E AD, 113 oppofmg the Opinions of the Church. But both I and they have Reafon to repent of the Folly* fince our Arrival in this Place. It was hardly credited here, that Men could have employed their Parts about fuch Trifles j that either the one or the other Opinion fhould have afforded Matter of Offence; and the admitting one or re- jecting the other would entitle or feclude any from civil Offices and Employments. What our Punifhment will be is not deter- mined ; for they are at a Lofs to know what to inflict upon fuch ftrange Criminals: Though we are not without prefent Suffer- ings, fince we who were accounted the wifeft amongft Men when living, are now treated as mere old Women, and are the ftanding Jeft of all the Inhabitants of thefe Parts. To be the Friend of Mother Church has been admitted as an Excufe for the greateft Crimes and Villainies j I need not inftance to you in Particulars : From your Acquaintance with the World you can be no Stranger to the Riots, Drun- kennefs, &c. of which me has been made the Sanction. She may be of ufe to pre- ferve a Reputation with you, but cannot cxcufe Guilt here. You would do well to acquaint your Flock of this, and let them I know, 114 LETTERS lately received know, that thofe only are the true Friends of the Church who pracftife Religion moft, and that their Efteem and Affedlion for it cannot be better fhewn than by Temperance and Moderation. In complying with this Advice you will then in Reality be, what you are now only in Appearance, a true Minifter of the Gofpel. Yours, A CONTRAVERSIALIST. LETTER XXI. To the L ds C in -- rs of the Ad -- ty. will underftand by this Letter, that we are well acquainted with the Affairs of your World ; from whence we lately received this Piece of Intelligence, which furprized and afloniflied us. A Tranfaclion fo extraordinary from the Beginning to the End of it, that we have never known nor heard of its Parallel. The Conduct of Ad -- 1 B g is not difficult to be ac- .counted for : But the Behaviour of fome of the C t M - 1 is ftrange, inconfiftent -and ridiculous. Why did they hefitate upon from the DEAD. u$ upon Evidence fo clear, fenfible and cir- cumftantial ? Why miftake or overlook Part of the Verdict, flnce Cowardice as well as Negligence was his Crime ? Why thofe fudden, unexpected Qualms of Con- fcience after Sentence pronounced ? Why follicitous to procure a Reprieve, when be- fore they were unanimous in confenting to his Death ? Was the twelfth Article abfo- lute ? It is falfe ; they had a difcretionary Power". If, as they pretend, he was only guilty of an Error in Judgment, why did they condemn, whom they might have ac- quitted ? If the Article was certain Death to thofe, who mould be found guilty of it, and his Crime did not fubjecl him to it, they could not in Equity and Law have punimed, but mould have releafed him, notwithftanding the popular Odium and Difpleafure which they might have incur- re to which no Man mould pay any Re- gard, when it is wrongly founded. Why do they, or others, if not C ds, and intend not to play the fame bafe and inglo- rious Part, want a Repeal or Amendment of that Article ? The truly brave never ad from a Principle of Fear ; they engage not as compelled by Laws, but from a real difmterefted Love of their Country. Laws I 2 were .' n6 LETTERS lately receive^. were never made for the good, tout the bad ; to prevent Knaves and Cowards from ufurping the Rewards due to Merit, and efcaping the Punimment due to their De- merits. To avoid falling under the Arti- cle, let them do what is right, and they will have Praife, Honour and Reward for the fame : But if they do that which is wrong, they may juitly fear it, let Dif- grace, Infamy and Death be their Portion. This is the Opinion of us, whofe Names are under-written, formerly Admirals of Great- Britain. We are further of Opinion, that the Sentence of Death may be juftly executed j for he appears to us to have been not only negligent but a Coward, as he might have amfted the Van, diftrefled the Enemy, and endeavoured to relieve or fuccour Minorca, but would not. Beiides, has he given in any Plan, Scheme, or De- iign he had formed, to excufe his not bearing down to and engaging his Divifion ? But he came, he faw, and when, like the great Julius, he might have conquered, he inglorioufly retreated, father fled from a fly- ing Enemy. We are alfo of Opinion, that : the Difgrace brought upon the Britifh Navy , would have been in fbme Meafure removed by an immediate Execution of A 1 B g; that from tie DEAD. that his Refpite was weak, as he had no Difcoveries to make, he was too fond and anxious of Life to have concealed them ; that the Weepers of the C t M 1, thofe alfo who look upon the twelfth Arti- cle as too rigid and fevere, or petitioned to have it confidered, altered or amended, mould be broke, and for ever rendered in- capable of ferving the Government in any capacity whatfoever; that the Lieutenants of Men of War and Commanders of Pri- vateers, who have behaved gallantly, ftiould be immediately preferred to their Com- mands ; that the Articles of War fhould, if poffiblc, be made more ftricT: ; the Terror indeed of the Coward, but the Pride of the Brave ; and that whofoever is found guilty of Death, mould be executed without Re- fpedt of Perfons ; and none other Refpite allowed, but what may be judged necefTary to prepare them for this World. That the ancient Honour and Glory of the Biitifh Flag may be retrieved, this infamous Stain be blotted out by the future Conduct and Bravery of your Naval Commanders, and that you Gentlemen may go on with the fame Spirit, Vigour and Judgment you have hitherto difcovered, and your Endea- vours for the publick Good be always I 3 crowned Ji8 LETTERS lately received crowned with Succefs, is the hearty and fmcere Wifh of your Friends, Admiral HOWARD, -- DRAKE, - PENN, - BLAKE, - MONK, - : BENBOW, - WAGER, - - BALCHEN, . -- WARREN, &c. &c. 6cc. From Paradife. This Letter was received before A - B 's Execution. LETTER XXII. To a JUSTICE of PEACE. SIR, TT was my Misfortune to be born fair arid poor. The Circumftances of my Pa- rents were low and mean. They had no Time to give Infractions, and no Money to Ipare to fend me tp School, the Family being from tie DEAD. 119 being large *, and they bulled in procuring our daily Suhfiftence. We were all em- ployed as foon as able, and made ufeful and ferviceable to each other; at the Age of leven we, in fome Degree, earned the Bread we ate. Notwithstanding the hard Fare and coarfe Diet, I lived happily under the thatched Roof, for I lived innocently, I was then infenfible of my Beauty, and my Pride was only to finifh my daily Tafk, to acquire the Efleem and Approbation of my Parents. What Pleafure, what Satisfaction did I then receive ! But this Happinefs did not long continue. A Gentleman of For- tune in the Neighbourhood had entertained a fecret Paffion for me, The betier to gra- tify it, being at the Age of fixteen, he afked me of my Parents as an Affiftant to his Houfe^-keeper. They readily and chear- fully complied, thinking it would be an Advantage to me, but principally as I fhould be taken off their Hands, and there would be one lefs in Family to provide for, From hence fprung the Mifery, which I after- wards endured. My Mailer early difcovered his Inclination, by taking more than ordi- nary Notice of me above the reft of the Servants, fpeak ing kindly, and making little * Nine ChiWren. I 4 Prefents. 1 2 o LETTERS lately received Prefents. I looked upon this to be the EfFecT: of pure good Nature, and I ufed more than ordinary Care and Diligence in my Place, to render myielf more agreeable; which did not extinguish, but increafe the Flame. The Houfe-keeper, whom he made his Confident, foon undeceived me, and it was not long before he acqu.-inted me, that he loved. I was furprifed, nmamed, con- founded. He vowed, he fwore that he was fincere ; J anfwered not, but offered to retire i he drew me to him; neither my Confufion, Innocence, nor Simplicity could protect me from the Villain's Luft. He afked, I denied ; he threatened, 1 trembled ; he promifed, I believed. When the Time drew near, that my Shame could be no longer concealed with Safety to his Cha- racter and Reputation, he removed me to Town, under the Tuition and Infpeclion of his Procurefs the Houfe- keeper. The Babe did not live to be acquainted with its infa- mous Birth, but died in the Month. My Matter looked upon this as a fortunate Turn, and thought himfelf relafed from any further Obligation to take Care of and provide for the Mother ; he therefore ordered the Houfe-keeper to difcharge me. jBut the b.afe perfidious Wretch counter- manded manded it; fearful of my returning Home, and expofing his Hypocrify, as he paiTed in the Country for an honeft, pious and civil Gentleman, Not content with fpoiling me of my Virtue and Innocence^ he made me miferable. One Evening he called a Coach, carried me to a Bagnio, and left me there fleeping. You cannot imagine how great my Surprize and Confirmation, when I awaked to find him gone, and myfelf amongft Strangers. After a Week's Con- finement, hard Treatment, and the Fear of a Jail, I complied with the Terms of the Houfe. Though I entertained the befl Company and received handfome Prefents, yet J was always Debtor to my Keeper for Cloaths and Board. At the End of the Year my Beauty grew flale, and with two more young Girls I was turned out of Doors, to make Room for three new Faces. I then, as the Phrafe is, came upon the Town, and commenced Street Walker. I fhall pals over in Silence the various Scenes of Lewdnefs and Debauchery, in which I was concerned ; which I now reflect upon with Horror, and fincerely repent of, but too late. What could I do ? How could I .quit the Paths of Vice? My Parents would not 122* LETTERS lately received not receive me; my Frknds and Relations difowned and manned me; and though capable of Service, where, and of whom, could I have procured a Character, and without a Character who would have taken me into their Houfe ? Thus I was com- pelled to walk on, 'till Death, by an infa- mous Difeafe, put an End to a wretched Life. This is the diftreflcd Condition of many of our Sex, which highly merits the Pity and Companion of the Legiihture, fmce our Bafenefs and Wickednefs, is only to contribute to the enriching, thofe Agents of Hell, our Keepers. One Method to pre^ vent many from following Ways fo fatal and pernicious to their Virtue and their Eafe, would be to punim thofe Keepers of difor- derly Houfes, with Tranfportation for Life; (a flight and trivial Punifhment for the Crimes, which they are the Authors of, and the Diftrefs and Mifery they bring upon Thoufands) that every Houfe or Tavern Keeper, who entertains or harbours any fuch Perfons, mould, upon Conviction, be liable to an heavy Fine and Imprifonment, and upon Default of Payment, to be tran- fported for a certain Number of Years; and to pafs to their refpective Parishes the Per- fons from the DEAD. 123 funs guilty of this Vice, and not, as it is ufual, to fend them to hard Labour for a few Days, (which feldom cures, oftentimes hardens Offenders) and thofe only of the meaneft Sort, who have no Lord to protedl them, no Bully to fight their Caufe. By this Method they would have Time and Oppor- tunity of repenting, and be prevented from running that Length of Sin and Folly, as renders Repentance and Amendment of Life impracticable, and will unavoidably terminate in Infamy in your World, and Mifery in this. Had thefe or fome fuch Laws been in Force ten Years ago, many who are now to furfer Torments, would have been entitled to everlafting Happinefs; which, Sir, would have been the Lot, amongft others, of the unfortunate. KITTY FREELOVE. LETTER 124 LETTERS lately received LETTER XXIII. To tke Reverend Mr. > \J(7 HEN living I was very fond of the Writings of the Fathers. Their fpe- culative Notions and Modes of Worihip and Difcipline, I was hugely pleafed with. I held nothing to be good, but what they ap- proved j and I looked upon thofe, who op- pofed, contradicted, or did not admit their Authority, to be the Enemies of Chriftianity, and thofe who corrected the Errors of their Tranfcribers and Commentators, to have done confiderable Service to Religion. As I admired their Sentiments, fo I endea- voured to imitate their Manners. I was allowed to have been an inimitable Pattern of primitive Sanctity, Gravity, and Aufte- rity, and I find that I am to this Day fpoken of in your World, as a very great and good Man; but in this I make a different Ap- pearance. I was called to an Account for a wafte of Time, and for troubling Man- kind with the Opinions of Men, as weak and fallible as their Interpreter. I was told, that notwithftanding the great Merit and Reputa- from the DEAD. Reputation I had acquired, I had forgot, overlooked, or neglected one Part of pri- mitive Chriftianity, Liberality. Upon which Account my Knowledge was looked upon as vain, my Piety counterfeited. As I had good Preferment in the Church and no Fa- mily, I was able to make a decent Provi- fion for my Curate, and his four Children. I was afked in what Manner I had difpofed of my fix hundred a Year. To which I made this Reply; That I had fpent much in making a curious and valuable Collection of the Fathers, Popifh Writers, and contro- verfial Divines j and I did not apprehend that I had beftowed my Money lavifhly in purchafing, nor fpent my Time foolifhly in fludying them, as it was a Duty incumbent upon a Minifter of the Gofpel, to prevent his Flock from falling into any dangerous Notions, either of Faith or Practice. To which I was anfwered, that with a Variety of Learning I had difplayed little Judge- ment ; that I had been very happy in tran- fcribing, not inventing ; that I had been fo deeply read in Ignatius, Barnabas, Clemens, Chryfoftom, &c. as to have neglected the Writings of the Apoftles; that I had re- vived the Memory of Herefies long fince buried in Oblivion ; that I preached more againft 126 LETTERS lately received againft the Abufes, than fet forth the Ufes of Christianity; that by this Means I had encouraged and promoted Hatred and Strife, rather than Peace and Harmony amongft Chriftians; I was in mort told, that had I given the Value of a thoufand ufelefs and unneceflary Volumes to my Cu- rate, I fhould have had more real Learn- ing, and been much the better Prieft; and my Hearers, who were plain fimple Folk, would have been more acquainted with the Doctrines and Precepts of Chriftianity than Ecclefiaftical Hiftory and Antiquity, which were of no Ufe or Benefit to them, either in Trade or Religion. Their Bible was enough for them to learn and underftand, and it was my Duty to have expounded it to them ; not to have concerned myfelf with other Mens Interpretation of Scripture, which might have more of Learning and Ingenuity, than Reafon and Truth. You fee, Sir, of what great Value the Fathers are here; their Authority is efteeemed no better nor greater than your's or mine. No- thing pafles in thefe Parts but what has the Sanction of Chrift and his Apoftles ; whofe Precepts and Instructions, you would do well publickly to recommend, and keep your Ancients for private Entertainment; with from the DEAD. 127 with whom the Generality of Men have no Acquaintance, and therefore they are more fit to be confined to the Study or the Prefs, than to appear in the Pulpit. Your's A PRIMITIVE CHRISTIAN. OOQKKXXKKKK> LETTER XXIV. To the Reverend Dr. V7" O U may remember that I once con- fulted you concerning the Legality of accepting another Living. Your Anfwer was, that every Man was to do the bed for himfelf ; that it was not unlawful, unreafon- able, nor unfcriptural to poflefs two Livings. The great Opinion I had entertained of your Learning and Piety, together with your Example, determined me. Upon En- quiry I found the Practice to have been general, and I was the more eafily recon- ciled to it. I principally refided upon my Living in Town, and the other, in Imitation of my Superiors, I fupplied in the cheapeft Manner. But alafs ! when I came here I foon found that I had been deceived; that you 123 LETIERS lately received you had confulted well in Regard of Tem- porals, but my Profeffion had been flighted and neglected. I was convinced of this, when called upon to give an Account of my Truft, one Part of which I knew only by receiving the Tythes. I was fo afhamed and 1 confounded, that I knew not what to fay, and would have gladly fneaked away with thofe, who were drawing off; upon whofe Foreheads this Accufation was written, thefe are the Men whofe Godlinefs was Gain* After they were gone, a Number of Men, Women and Children appeared. Upon en- quiring who they were, I was furlily an- fwered, your Parishioners. Immediately my Ears were ftunned with Complaints and Upbraidings, that through my Neglect and Indifference they were miferable. From my Example, and the little Concern I mewed for their Spiritual Welfare, they thought that Religion was the Invention of Priefts ; that they were only obliged to obferve its Precepts out of Decency j and that they might lawfully tranfgrefs them, whenever it fuited, either with their Intereft, Plea- fure, or Convenience. Some of thefe Com- plaints were eafily removed, being made by thofe who had an Underftanding equal to my own, and were fully acquainted with their from the DEAD. 129 their Duty, and their Obligations to per- form it. In Excufe for their Crimes they indeed pleaded my Non-Refidence, but it proved ineffectual. But there were fome, whole Abfence I could have difpenfed with, and whofe Prefence threw me - into the greateft Agony ; they were poor ignorant Wretches, who could not read, and there- fore had none other Way of knowing their Duty, but from what they faw and heard. To my Account they placed their Misfor- tunes ; to me, they faid, were their Spiritual Concerns committed, concerning which I had never made any Enquiry. I faintly urged what you had before faid, that it was not unfcriptural. Inftead of an Anfwer, I had the Gofpel put into my Hands. In vain, did I feek for the Words Pluralities and Non-Refidence j but many were thePalTages which occurred to me in turning over the Leaves, by which I was commanded to feed, to teach, to injlruft, to take Care of my Flock, &c. It would have been ridiculous to have attempted a Defence of my Conduct from Law and Reafon, fmce I was plainly con- demned by Scripture; I therefore acknow- ledged my Error, and was for the prefent difmifled. You have now read my unhappy Cafe : The fame will be yours, unlefs you em- K brace 130 LETTERS lately received brace the prefent Opportunity of preventing it. Let no pecuniary Advantages prevail with you to facrifice Duty to Intereft, and be content with a decent Provifion, for you will find one Parifh to be fufficient, if you manage it properly. Your Family may be enriched by the Acquifition of another 5 but believe me, from Experience I fpeak, that by it you will make an indifferent Figure in this World. Your's A PLURALIST. LETTER XXV. 'To the Reverend Mr. T W A S one of thofe miftaken and un- happy Perfons, who thought that any one might take upon him the facred Office, who by Intereft or Services could procure a Title to a Living. My Relations, who were well acquainted with my Abilities, put me to what Nature had defigned me for, a Trade. But I quickly grew weary of the Re- from the DEAD. i* l Reftraint and Confinement, which Bufinefs required, and having an Intereft in a great Family, I procured a Preferment in the Church.. As I had been taught to read well, I found no Difficulty in performing that Part of my Office ; and though I could not compofe, yet Sermons, you know, are to be had at an eafy Expence. To fatisfy the fcrupulous and doubtful, I had recourfe to learned Commentators and controverfial Divines, never relying upon or giving my own Judgement, from a Confcioufnefs of my Inability. By this Artifice my Igno- rance was termed Modefty. I never en- tered into Difputes and Controverfies, and always avoided or waved Religious Topicks. I was a merry Companion, prefent at all Entertainments, and ufually dined with the 'Squire on Sundays. I paiTed my Time very comfortably and pleafantly, and was ac- counted a good natured honerr. Fellow, though not a great Divine. No fooner had I departed, but I found my Mirth and Plea- fantry to have been introductory to much Sorrow ; and I had Reafon to repent of in- truding into an Office, for which I knew my Incapacity, and to which I had no juft and legal Preteniion. I thought it not cri- minal, as Religion was looked upon as a K 2 Trade, 132 LETTERS lately received Trade, to leave a worfe to follow a better Profeffion. 1 was fomewhat the better for it in the other World, but am conliderably the worfe for it in this. Though you, Sir, with many others, make a Jeft of this, you will find it to be a ferious Matter, and meet with fevere Difcipline here, not only from an Abufe of Talents, but for expofmg Re- ligion to Contempt; for though any one may be made, yet it is not every one fo made who is a Parfon. Upon my Arrival here I met with feveral Brothers of the Trade, who died before I had entered in- to Orders. From their Teftimony and the odd Appearance I made, it was doubted, whether or no I had been ordained. In all Probability I mould have been tried for an Impoftor, had not an Inn-Keeper, who died of a Surfeit at an Election Dinner, ac- cidentally came in and teftified, that being Re&or of the Parim, I had faid Grace. This Difcovery proved of little Ufej for being afked, what Inducement I had to commence a Prieft, I readily anfwered (not imagining that would be reckoned a Sin, which is generally approved of in the other World) the Love of Money. The Words were no fooner uttered, but I was feized with from the DEAD. 133 with an uncommon Shivering, and I felt fomething troubling me within, called Con- fcience, with which I ufed to frighten the Weak and Ignorant, and never knew till now, that it had a real Exiftence. Sentence was going to be pronounced, but from a Confcioufnefs of Guilt I retired, and ac- knowledge the Punifhment I am to fuffer to be juft. You fee, Sir, what you and others are to expecl, who have ftolen into the Church. As the Profits received in it are confiderable, I am perfuaded that you will not relinquish them. A conftant At- tendance upon your Truft, and a faithful Difcharge of it, will atone for your Crime, and prevent you hereafter from having any Share in the Misfortunes of feveral reve- rend Excifemen, Fidlers, Bookfellers, Cob- lers, &c. Your well Wifher. K3 LETTER 134 LETTERS lately received LETTER XXVI. To the Reverend Dr. A S foon as I had left the Body I found myfelf on the Banks of a River, fur- rounded with a great Number of departed Spirits ; who after they had viewed me, fighed and mook their Heads. As I walked along and wondered at the flrange Appea- rance, being fad and penfive, and mufing with myfelf concerning my Fate, I was agreeably rouzed from the melancholy Fit, by fuch delightful and raviming Harmony, as I had never before heard. What greatly furprifed me was, that the Spirits about me immediately difuppeared. Upon turning about I difcovered a fmall Boat. As it drew towards the Shore a Trumpet founded, and forthwith about an hundred Ghofts of plea- fant and chearful Countenance appeared, conducted by a venerable old Man. I mixed with the Company and got fafe on board ; but the Pilot quickly difcerning that I was of a different Shape and Figure from the reft of the Paflengers, faid, Friend^ thou baft no place here. Immediately I found my- felf from the DEAD. 135 felf on Shore, the Boat and Paflengers gone, and the old Man by my Side. Thefe Things, faid he, do appear ftrange to you, who are lately arrived. The Vefiel you faw came from Paradife ; the Times of its com- ing in are quarterly, to convey the good Souls to that happy Place 5 the Number of thofe who went you know. I here interrupted him by faying, No more than one hundred out of the many thoufands of different Na- tions, who have died in that Time! Why (hould you be furprized, quoth he; the Scriptures fay but few are to be faved. He went on, The Spirits who difappeared uport the Sight of the Veffel, are thofe who are doomed to furFer; the Appearance of the Boat was the Occafion of their retiring, as it reminded them of their paft Follies, and the Deprivation and Lofs of that Blifs and Happinefs which blefled Spirits enjoy. Thus difcourfing I obferved a Paper in his Hand ; the Contents of it he was fo kind as to read. The Part which will affect you is as follows, " Ordered, amongft other Per- " fons, that no Clergyman mall be fuffered ." to eicape unpunimed, who appears to " have been guilt of Simony ; the buying " and felling any Living; the procuring " Preferment by voting at Elections ; by K 4 " making 136 LETTES lately received " making Prefents to a Lord's Lady, Steward, " or any other Perfon, by whofe Intereft or {C Influence any Living may be obtained, 11 . to be looked upon and deemed within' "- the Aft." 1 fend you this early Notice to prevent in you the Sufferings which I {hall foon undergo. I thought it no Crime to have purchafed a Living of two hundred a Year, for feven hundred Pounds; and many others are of the fame Opinion, if 1 may judge from the frequent Sale and Purchafe of Livings in Reverfion. What impious Prayers are offered up to Heaven, by the Purchafer, to haften the Death of the old Incumbent ! With what Pleafure is the glad News received when dead! What is a Sorrow to others, the Lofs of a good Man, affords Matter of Joy and Confolation to the brutal SuccefTor, whofe Merit and Abilities might never have railed him from the lowed and meaneft Station in the Church. His Lordmip will find it mere for his Intereft hereafter to difcharge his Debts of Honour, and expenfive Frolicks by other Methods, and the Parfon will find it not lefs beneficial to refufe the Purchafe. The Order in full will be fent by the next Packet, with the Debates of the Council upon it. They are now engaged in re-exa- from the DEAD. 137 mining Simon Magus, that all Pretences, Excufes, Evafions, Equivocations, &c. may be prevented. After his Trial the Punifli- ment to be inflicted upon thofe, who have been, or {hall be guilty of that infamous Practice, will be publifhed. Tour's A SlMONIAN. LETTER XXVII. To an AMant CURATE. -t/ j "V7" OUR Diftrefs was, I remember, great j which I find to be greater, by the In- creafe of your Family, and the Lofs you received at my Death. Your Abilities, now buried in Obfcurity, through the Want of Friends to encournge, and Opportunities to difplay them, will not be without a proper Reward here. Your Appearance is indeed mean and contemptible, and your Want of Preferment and extreme Poverty, have been hardly judged of; on Account of which you have been charged with Crimes of which you are innocent, more innocent than your bafe Accufers, and the Authors of your Mifery and Diflrefs. Thofe who are better read 138 LETTERS lately received read in human Nature know, that your Di- forders proceed not from an Excefs in any 'Thing^ but from the Want of every Tihing. You are not afHided with the Gout, Fever or an Inflammation : But your continual Faftings, occafioned by an abfolute Neceflity, not as Matter of Duty or Choice, and an hungry Meal at beft, with the difmal and affecting Sight of your ftarved and helplefs Offspring, and the little Prolpect of doing any Thing for them, or bequeathing them (what whilft living you with Difficulty pro- cure) a neceflary Subfiftence, are the real, not pretended, Caufes of what you feel and Suffer. You need no Exhortations to be patient in Adverlity, for you have learnt that Virtue from Experience. It muft be a Concern to leave your Family deftitute; but let it not be a Trouble and Uneafi- nefs upon your Mind, fmce it is not your Fault but Misfortune, that you can make no better Provifion for them. To the Care of an all-wife and good God commit them. Teach them that the befl Remedy for the Calamities of Life is to bear them, accord- ing to your Example, with Patience and Rcfignation : A few Years will put an End to your and their Troubles. Some Men have their Pleafures in your World, and others fromtbeDEAD. -139 others their Sorrows; in this the latter are comforted, and the former tormented. Riches and Honour few enjoy, and for the Ufes they are put to, it is well that they are fo confined. The Proprietors mould not have a Regard to felf alone, but be ready and willing at all Times to relieve the Wants of the Poor, whofe Guardians they are : By expending Part of their Fortunes in this Manner, they purchafe to them- felves an everlafting Eftate in Reverfion. Several Spirits lately met together, and dif- courfing about the Hardmips of the inferior Clergy, we wondered that no Way had been found out to remove what were fo generally known, and fo generally com- plained of. It was faid that the Supe- rior Clergy were too powerful ; many of them were the younger Sons of great Fa- milies, for whom there was none other Provifion than the Church or Army afford- ed : Some others had obtained Preferment by Services ; and others had too much In- tereft and Influence to be difobliged, by a Confinement to a fingle Living, or com- pelled to give more than they mould chufe. If the Civil Power could not apply a Re- medy, Application, it was faid, mould be made to the Ecclefiaftical. But there are fo 140 LETTERS lately received fo many Connections, Obligations and Friendships, that thofe in Authority cannot exercife it. All the Anfwer that could be expected from them was, that every Man mould make the beft Bargain he can for himfelf. There were other Schemes pro- pofed, but not one appeared paclicable. After much Debate it was gravely faid, that they (that is the Curates) would never have more, unlefs they would be content to have lefs. The Propofal feemed to be odd, but if complied with, Pluralities would be de- ftroyed, or a more decent Provilion made for Inferiors. The Meaning of it is, that the Curates mould unanimoufly agree, un- lefs a Salary was given in Proportion to the Duty and Value of the Living, or the For- tune of the Incumbent, to leave at the fame Inftant of Time their Curacies. To this Scheme it was objected, that it could not be generally complied with, on account of the prefent Poverty and Diftrefs of many, and others for want of Subfiftence would foon be compelled to re-accept. To which it was judicioufly anfwercd, that as moil of the fuperior Clergy were polTefTed of Plu- ralities, and the Livings at fuch a Diftance that they could not perfonally difcharge the Duties of both, they mufl be reduced to the dif- from the DEAD. 141 difagreeable Alternative either of imme- diately complying with their Demands, or religning up one of the Livings. As the Scheme pleafed us, I was defired to com- municate it to you, and we heartily wilh, as it is ufeful and expedient, and cannot be deemed illegal and unreafonable, it may be foon put into Execution. It is hoped, that no one through Fear, or for the Sake of a few trifling Perquilites, will ftand out or appear as Neuters. This, at prefent, is the beft Remedy for your Grievances ; if any other mould appear, you may expedt to have it by the next Packet. Yours, From Paradife. A RECTOR. LETTER 142 LETTERS lately received LETTER XXVIII. To a FATHER. Honoured Sir, / "T^ H E Hopes you had fo long enter- tained, and the Prayers you had fo frequently offered up for an Heir, who might inherit the Effote and Virtues of your Ancestors, were, you thought, heard and gratify ed at my Birth. The Joy and Sa- tisfaction then received were quickly fuc- ceeded by anxious Cares and Fears for your darling, but fickly Offspring. Nothing was wanting which the Affection of the moil: tender Parents could procure to adminifter Strength to the feeble and weak Conftitu- tion. But, alas ! all Endeavours to fave proved vain. To your inexpreffible Grief and Sorrow, I died in my twentieth Year of a Confumption, after having flattered you fo long with the Conceit of a Recovery. The Caufe of it you are a Stranger to, and you will be furprifed to hear that the Seeds of this Difeafe were fown in my Infancy ; owing to the Neglect of one, whom you highly efteem and value. I know that you will afk, how this could have been \ that one Jrom the DEAD. 141 one who had {hewed fo much Care of me when living, expreiTed fo much Sorrow when dead, and ftill laments and bewails the Lofs, mould have been the unhappy Author of this Misfortune to your Family. The Caufe was the Obfervance of a certain Delicacy of Tafte, Humour, or Fafhion prevailing amongft Ladies of high Birth and great Fortunes, and imitated by thofe of inferior Rank and Condition, of defert- ing or expofing their Children as foon as born. They are too tender, too weak, too nice, too fqueamim, too idle or too much devoted to Pleafure, to become Nurfes, and therefore fend them to fuch, who have none other Affection for them than what arifes from Intereft j with whom the little helplefs Innocents are pinched with Hun- ger, and frequently contract fuch bad Ha- bits of Body and Mind, as render their Lives unhappy and uncomfortable to them- felves, a Trouble and Uneafinefs to their Friends and Relations. Has Providence been kind to all other Animals, in fupplying them with Means and Strength to nourim their Young, and denied them to the moft noble and faireft Piece of its Workman- iliip ? Shall Brutes teach the Fair to have a natural Affe&ion for their Offspring, in the 144 LETTERS lately received the tender Care and concern they mew for the Prefervation of their own Species ? Can- not they facrifice one Year's Drefs and Gaiety for the good of Infants (for whom they lately fuffered fo much) when the Intereft, Honour and Happinefs of their Families depend upon their Safety. What Satisfaction will Balls, Plays, and Vifits yield comparable to this ? Can any Pleafure, any Diverfion be fo innocent and enter- taining, which every fond Mother daily and hourly receives from the endearing Looks, Tricks and prattling Noife of their little Offspring ? It is unknown how many ancient and worthy Families have been de- prived of Heirs by this cruel and unnatural Practice; how numerous thofe who, ef- caping my Fate, have lived, not to be an Honour and Ornament, but an Infamy and Difgrace to their Parents. It may happen, that thefe Effects are not produced, but they are feldom avoided, fince the Cir- cumftances of the Perfons made choice of for thofe Purpofes are mean j they are full of Care and Trouble how to provide for their own, have angry and cholerick Huf- bands to pleafe and humour, and are (few, if any, excepted) addicted to the pernicious Cuftom of Dram-drinking. How is the flow from the DEAD. 145 flow but fure Poifon infufed by Means, which the God of Nature defigned to communicate Health and Strength to the tender Infant. How are fpirituous Liquors given to remove Diforders (rather to ex- cufe the Love of Drinking) for which Pro- vidence has furnifhed plain, eafy and fimple Medicines ! Hence the many various Dif- eafes with which they are frequently af- fected from the State of Infancy to that of Youth ; for which, few Remedies are found, few Cures made, as the great Num- ber of thofe who die under that Age mew. The Skill of the Phyfician is baffled, and the Application of Drugs rendered ufelefs by Ailments unnatural, whofe only Relief is in Death. You would be aftonimed to fee the Number of Infants continually ar- riving in thefe Parts, who having fcarce breathed Exiftence, through the Unkind- nefs of the Parent, and the Intemperance of the Nurfe, have been fo early deprived of Life : The Parents alfo not a little con- tributing thereto, by their frequent Ufe of Spirits and ftrong Waters. From, whence, as I have often heard you fay, the weak and puny Offspring, and the Difference of the prefent from the laft Age in Health, Strength and Stature. You did not then L think 146 LETTERS- lately received think, that to this Vice was the Death of your Son owing,, with many others, who had promifed the fame Happinefs to thei? Parents. The fame Fate attends many more now living, and will be of many ethers yet unborn, till Mothers follow Na- ture and rear their own Offspringy or if y as it ibmetimes, but rarely happens, that they are not able, let them- feck for and procure fober and temperate Nurfes. But Infants and Youth are not the only Perfons who fall a Sacrifice to this Vice ; ninety out of a hundred of Adults are killed by it. This will not furprife,. if you enquire into the vaft Confumption of flrong and ipiri- tuous Liquors ^ if you reckon up the Num- ber of Taverns, public and licenfed Houfes in the great Metropolis, and neighbouring. City and Borough, where Liquors are fold -^ the many Guefts each has, notwithftand- they are numerous j and the large and eafy Fortunes both Brewers and Diftillers, Seller and Retailer foon acquire. Pleale to com- municate this Letter to my Sifters, who may by it be perfuaded to lay afide the faihi-^ enable, and become the natural Mother. The Public, I think, fhould likewife be acquainted with it, as k may be inftru* mental in preferving many a noble Heir, and faving Thoufands of Infants from arv untimely frcm tie D E A D . Untimely End, who would be an Ornament and Strength to Society. This, Sir, we of this Place know to be true. Many a noble Peer,- an honeft Statefman, an un- corrupt Judge* a pious Divine, a brave Soldier, a fober Citizen, an induftrious Artizan, &c. have been deftroyed in their Infancy j which you are fenfible muft be a great and affecting Lofs to Society, as there are but few, very fexv fuch now living j and I believe they have been in all Ages very fcarce, fince this Place is not crowded with them. From Paradife. Your affectionate Soru LETTER XXIX. To the Rev. Mr. - -- . Preferment I had in the Church'- * was confiderable. This fingular Fa- vour of Providence I entirely appropriated to the Indulgence of Self. I urged the Practice of Beneficence to all, but never adminiftered to the Wants and Neceffities of any. There was no Delicacy, which I L 2 did 148" LETTERS lately received did not procure and regale myfelf and boon Companions with; being a Batchelor and having no Relations, I thought that I might be thus innocently free. I did not coniider, that as I was able, it was my Duty to have relieved and affifted the Indi- gent and NecefHtous, not revelled in Lux- ury and riotous Living, when many of my Flock were in Diftrefs and Mifery ; whofe Lives, by a little Abflinence x I could have made ealy and comfortable. I mould have met with a better Reception in this World, if, inftead of entertaining my rich Friends, I had followed the Advice of my Mailer, and called in the Poor, who could not have returned the Favour : And, in all Probability, the fpending Part of my In- come in this Manner would have prolonged my Life, as it would have prevented many Riots and much Excefs ; (ince the frequent Invitations of Friends not only fhortened my Days, but were the real Caufe of my Death. Good Fellowmip palled very well in the other World as an Excufe for In- temperance; but there is no palliating Vice here. Men appear what they really were, and your merry Souls are treated as mere Drunkards. You may remember that I was fuddenly difpatched by a Surfeit at Guildhall, from tfo DEAD. I49 Guildhall, and I was fcarcely recovered from it, when I entered this Place. The next Day, being Sunday, I was ordered to prepare for Trial. As I had many In- firmities, Lownefs of Spirits, Fevers, Gout, &c. it was afked, whether thefe Diforders were occafioned by a clofe Attendance upon the Office of a Minifter ? You well know it to be the Reverfe j J, therefore, made no Reply. I was then afked, whether J had never neglected any Duty for the Sake of Pleafure, Company or Entertainment ? To this Queftion I was going to reply, when I heard, as it were, a Bell tolling for Morn- ing Prayers, which brought to my Mind the fevera] Omiffions made for Head-aches got over Night ; a Child came in, who had died unbaptized, I was that Morning a Fox-hunting ; two Women appeared, who had departed without the Sacrament, at which Time I was folliciting a great Man for another Living ; a young Woman ap- proached, who was to be married the Morn- ing I was feized with the Gout, after hav- ing drank nobly of French Claret, the Bridegroom, who was a Sailor, being prefled the next Day j feveral poor Wretches, half naked and ftarved, with a Number of little Children hanging about them, followed. 150 LETTERS lately received I foon found that my rigorous Exaction of Tythes and Fees, occafioned by fenfual Gratifications, had brought this Diftrefs upon them. I . acknowledged my Guilt, and retired. What Effect this Letter may have upon you, I know not ; but be af- fured of this, that all the Mirth and Jol- lity, the fplendid and elegant Entertain- ments, which I have been Partaker of, are not equivalent to one Day's Suffering. From yours, T. G. L E T T E 20 the Rev. Mr. TjEFORE I obtained any Preferment: in the Church, you know how modeil and humble I appeared. I then thought, like an honeft Man, that Pluralities were illegal -, and that every one ought to refign a leffer when a greater Preferment was obtained. But our Sentiments alter with pur Circumftances ; and what was before Unreasonable, I afterward judged to be con- venient. from the DEAD. lenient. I then defpifed Wealth, becaufe 1 had it not, and railed againft Pluralifts, becaufe they poffcffed what I wanted to jsnjoy. When a Living cf three hundred was given me, I had a Leclure&ip of fifty. Jkfore I would have gladly relinquished the one for the other ; and I then thought it criminal in fome Perfons .to hold fuch Trifles, after the fame or better Acquifitions. When I left the inferior -Order, I found the Practice general 5 and I too readily came into it. I had the Examples of great and learned Divines before ine. Jt was thought that a rich Parfon, near T B r, upon having a few Hundreds added to what he before pofTefled, would have refigned a trifling Ledurefliip : But when afked, his Anfwer was, he was greatly fur prifed to hear cf fuch a Report, having no fuch Intention. Another Divine, I find, {till continues to be terribly hipped, for having refufed a Prefer* ment, which his old Age and Infirmities made him to fear, that he Should not live long enough to receive Profits fufeient to defray the ufual. Expence attending it. Thefe are looked upon as Men of Merit j but ia their PaiTage from the other World to this, it \yill be loft : I fpeak from the beft Au^ L 4 thorty, 152 LETTERS lately received thority, Experience. I was afked, if I did not think the Living I had, before it was procured, to have been a fufficient Maintenance, exclufive of Lectnrefhip ? I could not deny it. I was then afked, why, upon obtaining the former, I did not give up the latter ? To which I had the com- mon Anfwer ready, that I was obliged to make a different Appearance ; and there- fore wanted it. But this Kind of pleading availed nothing. I was told, that I had fe- cluded a more deferving Man from a com- fortable Subfiftence, meerly to fupport my Pride and Vanity ; that I had compelled him, for the Sake of a Dinner, or the Fear of difobliging, to facrihce his Character to the Mirth of Fools ; and that I had exer- cifed the fame Inhumanity and Injustice, which, when in Want and Neceflity, I had fo frequently cenfured and condemned -others for. I urged in Excufe, that Cu- rates, when they mould become Reclors -and Vicars, would do the fame Thing. It was replied, that though Complaints from fuch Perfons might be unjuft, yet the Plea .would not ferve ; for the Guilt and Punifli- ment of Sin would not be lefs, becaufe its Votaries are numerous ; that I was not to have from the DEAD. 153 have confidered what others would do, but what I ought to have done. I fend you this Advice, that you may acquaint thole Rectors, who hold Curacies or Lecture- fhips, or are conftantly applying and fol- liciting for Gift Sermons, that it is their Duty now, as it will be their Reward here- after, to leave thofe Places and Trifles for the prefent Relief and Support of their ne- ceffitous and indigent Brethren and Fami- lies. Whether they will follow the Ad- vice, I know not ; but of this Truth they may be fatisfied, of which a little Time will fenfibly convince them, that the more moderate their Defires, the lighter their Pu- nimment will be here. Yours, &c. T. R. LETTER 154 L T TE R S lately received E>OOOOOOOOOO LETTER XXXI. 20 a young Lady of FASHION, My Dear, TI7 H AT I wrote to you on my Bed, I have now experienced to be true. You attributed the prudent Advice I then gave, and the Sorrow I exprefTed for the paft Gaieties and Pleafures of Life, to my Diforder and Lownefs of Spirits j and was pleafed to fay, that I was rather ferious and religious from Neceffity than Choice. You had juft Reafon indeed to fufpect my Sincerity, fince the Efleem I had before mewed for Religion was merely formal, and my Devotions had been performed from a Regard to Decency, not from a Senfe of Duty. You are now in the Bloom and Beauty of Youth -, it may be difficult, therefore, to perfuade you to be ferious. But the Time will come, when you cannot amufe, divert, nor flifle Reflection. At the laft folemn Hour, when ftanding on the Borders of Eternity, when all human Relief fails, the Application pf Medicines ufelefe from the DEAD. ufelefs, and the Skill of the Phyfician vain, what Comfort, what Confblation will the Remembrance of Balls, Plays, Concerts, Operas, Mafquerades, Routs, &c. yield int your Affliction and Diftrels ! How faint; and languid will foe your Hopes of Hap- pinefs j how powerful and alarming, yet how true and juft your Fears of Mifery ! You will then apply for Eafe to Religion ; but, alas ! what Eafe can it afford to one, who has both in public and private treated it with Indifference and Contempt, and frequently ufed it as a Sanction to Witti- cifms and Buffoonery. What Reft to your troubled Confcience can you expect from a God, whofe Sabbath you have fo often vio- lated and prophaned by Routs, Gaining, &c. How will you then wifh, but wifh in vain, for the Return of that Time fo pro- fufely lavifhed away in Drefs, to procure the Efteem and Refpect of thofe, whofe Pity or Contempt you will foon be, as Age comes on, and new Beauties arife. Why mould you poftpone thefe Confiderations, 'till they they can be of no Ufe ? Why mould you put off the Practice of what you will then highly approve, and condemn yourfelf for neglecting ? Why mould you think of >ejng religious., when you can receive no Benefit 156 LETTERS lately received Benefit from fuch Behaviour ? I have often heard you fay, that Religion is fit only for old Men and Women, who have no Tafte left, to whom Pleafure is infipid, and Com- pany difagreeable. Do you really believe, that Religion makes its ProfeiTors dull, melancholy and unfociable ? Practife it, and you will experience the Falfhood. It permits every Pleafure that is innocent ; it only prohibits fuch as are injurious to the Constitution, and unworthy of a rational Be- ing; it is no Enemy to Mirth and Hu- mour, which is founded on good Senfe, and does not offend Morality : So far from inflilling Dullnefs and Melancholy, that the truly religious, is the only happy and chearful Perfon. The Performance of Duty leaves no Upbraidings, no Uneafinefs upon the Mind, nothing to be repented of; but the Negledt of it does, and will be the Oc- cafion, fooner or later, of much Grief and Sorrow. Believe me, if religious, you would not be fo much troubled with the Vapours, nor fo often complain of the Tedioufnefs of Time, when you have no Rout to make, no Vifit to return, and no Pleafure to take : You would no longer call the Sabbath an idle and ufelefs Day, nor figh and grieve for the Sufpenfion of from the D E A D. 1 57 of the publick Diverfions ; you would quit your Toilet to contemplate the amazing and flupendous Inftances of the Power, the Wifdom and Goodnefs of God in his va- rious Difpenfations ; you would give up the Pleafures of a Ball, a Play and Opera, for fuch truly excellent and rational Entertain- ment ; you would facrifice an Head Drefs to the Relief of an honeft but neceffitous Family, and forfake the falfe Enjoyments of your, to fecure the Joys of the next World. I know, my Dear, all this will be called preaching : But remember that it is preaching from the Dead; not by thofe whofe Profeffion and Bread it is, as we ufed to term it. I can have no other Motive than your good, to prevent your Suffering what I am to endure. Forbear making a Jeft of Things facred, and fo live, that let Death vifit you early or late, fuddenly or not, it may find you innocent. This is the fmcere Wifh of the dear but unfortunate, KITTY MODISH. LETTER 158 LETTERS lately received LETTER XXXII. Dear Friend, O U are no Stranger to the Misfor- tunesj which happened to me in the Other World j you knew, pitied, but could not remove them. The Caufe was my unhappy Choice in a Wife. After the Death of the good old Woman my Mother, I courted what is called an accompliflied Perfon. Being in a large Way of Bufmefs, and worth Money, Confent was foon obtained^ and I was married. What Felicity did I then expeclj and I began to reproach my- felf, that I had remained ib long tingle. But alafs ! the promifed Felicity foon vani- fhed j a few W T eeks mewed the Error, and Thought and Reflection came, but came too late. I was fenlibly convinced, that I had been amufed into Ruin by Externals, and mere Shew and Appearance had pafTed for real Worth and good Senfe. Her Gaiety, her Taile and line Accompliihments, brought on a Lofs of Credit, and a Bank- ruptcy quickly followed. No fooner had I taken from tie DEAD. j ^ taken her Home, but I faw my Weaknefs and Folly. As an ancient Citizen I defired her to take the Care and Management of the domeftick Affairs : She turned from me with an Air and faid, that j#^ did not marry to be my Houfekeeper cr Cook Maid. A Month before her Travail I afked her, which Room" {he designed for her Nurfery. A Nurfery ! Ihe cried ; O ! the Brute, and fainted. When' recovered, addreffing herfelf to Mrs. Mid- night, Madam', faid fhe, my Mother, who had fifteen Children, never nurfed nor drejjed one ; andjhe had a much lefs Fortune than my- felf. What an intolerable Thing it is to be! wedded to a low Life vulgar Fellow, and fainted again. One Time I bid her little Mafter (for you muft underftand, that fher never called the Children mine) to fetch fome Fuel for the Fire : Fetch it yourfelfj Booby, faid ihe -, would you fpoil the Child's Hand, and make him as great a Clown as your-* felf? In fhort, I never faid or did any thing flie liked ; we were a Trouble and Uneafi- nefs to each other, always diffatisfied, and never better pleafed than when out of Sight. My Subftancc being in a few Years lavimed away in Balls, Concerts, Plays, Operas, Vifits, Drefs, Equipage, &c. we parted both by Neceffity and Choice, be- ing i6o LETTERS lately received ing iufficiently tired with each other's Com- pany. She went home to her Father's, and 1 was foon fent to Goal, where I furvived my Misfortunes but a few Days. Had a prudent and difcreet Woman fallen to my Lot, her Carefulnefs and Oeconomy would have improved my Fortune ; or, if by any Accidents, to which Trade is expofed, I had been reduced, her innate Goodnefs, her Piety would have foothed and foftened my Troubles, enabled me to have borne them with a becoming Decency and Refolution, and made me happy in the Enjoyment of the little I fhould have had left. But the other was only made to balk in the Sun- fhine of Profperity; and when the black Cloud of Adverfity hung over my Head, was full of Complaints and Murmurings, not to fay, Upbraidings. This ungenerous Return now appears to have been rather her Misfortune, than Fault; the Effect of the Parents Folly and Weaknefs in an improper Education. What has a Citizen's Daughter, whofe Portion is fmall, and whofe future Subfiilence is to be drawn from Labour and Induftry, to do with the Education of an Heirefs ? Yet Mifs muft be taught the French Tongue, to fing, to dance, to play upon Instruments of Mufick, to receive Company, from the DEAD. 161 Company, to have her vifiting Days, Routs and Card-Tables jtofollow the various Modes and Fafhions of Drefs j to be every Thing that a Woman of Quality is, without aFor- tune or Purfe to fupport it. What lefs than the Eftate of a Duke can maintain this Tafle and Politer.efs ? How then can the Poverty, Fraud, Di&onefty and Bankrupt- cies, you frequently fee and hear of, fur*- prife ? Nor need it appear flrange, that amongft other bafe and illegal Practices., Proftitution mould fo much prevail, which is followed to uphold the genteel and fa- Hiionabie Breeding, which the Parent gave, but could not maintain. What Mifery would have been prevented, what Happi* nefs enjoyed, if their Education had been agreeable to their Fortunes, and the Station of Life they were by Providence undoubt- edly defigned to fill i Then you would not fee the Daughters of little Tradefmen put- ting on andafiumins: the Air and State of a t? o Dutchefs, but {hewing the Fondnefs of a Mother in nurfing their own Offspring, and the Prudence of a Wife in managing and concluding the Family Affairs with Oeco- uomy and Frugality. Then the Jnduftrious would not be defrauded of their Right and Property, to fupport their Extravagance; M 162 LETTERS lately received, &c. nor an innocent Offspring expofed to Po- verty and Want, to maintain their Gaiety and Pleafure; nor thernielyes reduced to Beggary, or compelled to procure Sub- fiftence by Violence and Dimonefty. From Paradife. Yours, An unfortunate CIT. REMARK REMARKS O N T H E AUTHORITY, . REMARKS O N T H E AUTHORITY Which the Church of ENGLAND claims id her ARTICLES and CANONS. f Difputes and Controver- f ies which are in the Church, concerning Matters of Faith 5 and Diicipline, have been the ** Concern of all good and pious Men. The Mifchiefs which they have produced, and will ft ill produce, if con- tinued and encouraged, fhould incline and difpofe us to think with Temper and So- bernefs, and endeavour to compofe and fettle them. The original Caufe of them M 3 feems i66 REMARKS on feems to have been the Vanity of learned Men, who claimed to themfelves the fole Privilege of interpreting Scripture ; whom,, as Followers increafed, from a Reputation of their extenfive Learning and great Piety, the Civil Power being gained over to their Side, others were obliged to follow, or fuffer for the Refufal. This was not lefs the Practice of othes Churches than of Rome, before it was cor- rupted : And has it not been imitated by the Reformed ? They complained againil the arbitrary and illegal Impofitions of the Papal See, and their Complaints were juft; but was not Obedience to their Principles exacted with Rigour and Severity? The People, to (hew their Refentment againft Popery, at firft readily fubmitted, not ap- prehenfive of the Confequences : But when the Dread of Popery fubfided, and there was no Danger of fufFering Martyrdom for Herefy, they began to make Ufe of their Freedom and Liberty. Upon Examination, they found that they had exchanged the Traditions for (what they termed) the Im- pofitions of Men : So that, from thinking they could not be fufficiently guarded againft the Corruptions and Abufes of Rome, Pro- teftants the AUTHORITY, 8V. 167 teftarits were unhappily divided amongft themfelves. The principal Caufe of our DhTentions was an Abhorrence of Popery ; which na- tlirally produced a Diflike for any Rite, Ce- remony, or Form of Difcipline, that had been ufed in, or adopted by that Church. It muft be acknowledged, that Zeal got the better of Reafon and Difcretion ; for Things abufed, when purged from their Abufes, may be innocently complied with. Not- v/ithftanding, the Error feems to be pardon- able, when we confider the Slavery, Ty- ranny and Oppreffion, which the Chriftian World had long fuffered from the See of Rome. They thought (and did they think unreafonably ?) that Men fhould not be de- nied the Benefits of Church Communion or the Privileges of a Subject, be anathema- tized or excommunicated, for entertaining different Sentiments of fome Things, if ufeful and good, which could lay Claim to none other Authority, than what was * ' founded on fallible Interpretations of the facred Writings. Without derogating from the Learning and Abilities of the Impofers, may they not have been miftaken ? though the Manner in which Subfcription is de- manded, and the Cenfures inflicted upon M 4 thofe, i68 REMARKS on thofe who refufe,. feem to favour of Infalli- bility. A falfe Difciplinc and Mode of Wor- fhip may be eftablimed by Mifreprefenta- tions and injudicious Determinations of Scripture. This is true of the Church of Rome ; to whom Obedience has been paid and fecured, from a Fear of incurring Civil Punimments, and by prohibiting and for- bidding any Doubts, Difputes or Contro- veriies concerning the Refolutions and De- crees of the Church. It is no Wonder, therefore, that the Errors and Abfurdities propagated were embraced, when free En- quiry was prohibited, and Men were com- pelled to think and fpeak as Mother Church directed. Hence Things indifferent were made obligatory upon Conference, and Chri- ftianity became the Sanction of impious Doctrines and ridiculous Tradi lions. That the Church cannot err, is a flaviib Maxim, and derogates much from the Credit and Veracity of the facred Writings,, fince it puts human Weakneis and Imper- fection upon an Equality with divine Truth. Is it Chriftian Liberty to yield AfTent, with- out enquiring, whether the Thing required to be believed or received, is worthy of Be- lief or Reception ? He may be deemed a Friend the AUTHORITY, & c . 169 Friend of the Church, who thus gives up his Underftanding ; and he may be ac- counted its Enemy, who does not ; hut certainly he is not the better Man, for ne- gledting the Ufe of thofe Powers, which the Author of Nature hath implanted in, him, nor the better Chrifcian for not exa- mining into the Fitnefs and Propriety of human Prefcriptions and Decifions, when it is expreflly required as Part of his Duty. In refpect of Temporal Intereft, it may be imprudent to make the Enquiry. Is not Subfcription required at a Time,- when Men have little or no Acquaintance with the controverfial Writings of either 1 Party ? Can it then be fuppofed, that they rightly underflarrd what they fet their Hands to ? Though, if they read the Articles, &c. yet they dare not make ufe of their Reafort and Understanding ; fince, according to the Preamble before them, they muft receive and acknowledge them to be true. I do- not infinuate, that they are falfe and erro- neous ; but as much hath been, and may be faid on both Sides, I think, with Sub- miflion, that as Eccldiaftical Laws fhould be conformable to Reafon and Scripture, fa they fhould be fupported by the fame Powers, not by infliding Cenfures or Pu- nifhments 170 REMARKS m ments upon thofe, who only differ in Opi- nion, but are, in all other Refpe&s, good Men and good Gh'riflrans. Such Treatment belongs to another State and another Judge,- who heft, and indeed only kfiows, who is- right and wrong, who, it is probable, may not concern himfelf with, nor punifh either Party for mere Opinions. But are Articles and Canons of no Ufe ? They are : I am not pleading for an Aboli- tion. But Chriftians would be more eafily unitedl, if the damnatory and excommuni- catory Claafes were omitted ; nor would Men be fcrupulous in fublcribing, if they were permitted to underftand them in their own Senfe. No unreafonable Requeft, for they contain many Points, that have been for many Centuries, and may remain to the laft Period of Time, undetermined. Is a Synod, or Convocation of Englifh Divines, more holy and pious, lefs liable to Error and Deception, than general Coun- cils were^in ancient Times ? Can it be af- firmed, that they were under the peculiar Guidance and Direction of the Holy Spirit ? Alas ! the Difputes and Animofities, which prevailed both within and without Doors^ will convince the candid and unprejudiced Enquirer after Truth of the Reverfe : That the tte AUTHORITY, & c . 17* the Weaknefs and Frailty of Man too much prevailed over the Meeknefs and Gentlenefs of the Spirit. The Compilers of the Ar- ticles feem to be of the fame Opinion, not only in allowing, that they were liable to Error, but that in fome Things they had been miftaken. That a Convocation of Eng- lifh Divines is more infallible, is not to be granted, unlefs it can be proved, that they had more of Infpiration. It may be faid, does it not appear to be reafonable and juft, that the Holy Spirit ihould affift, where the Honour and In- terft of Chriftianity are fo highly concerned ; when Rules for the Government and Dif- cipline of the Church are to be made, and the Subltance of the Chriftian Faith is to be explained ? For the latter, the Afliftance of the Holy Spirit is not wanted, it being plainly delivered in the Scriptures : And if Men had been content with Citations from it, and laboured lefs in their Comments upon it, Chriftians would, in Matters of Faith, have been more united, and their Underftandings lefs disturbed : For there could have been no reafonable Plea againft Union. All Men may be brought to be- lieve in Doctrines plainly revealed and fet forth in the Scriptures, but never will ac- knowledge 172 REMARKS */ knowledge human Expofitions arbitrarily impofed by Perfons, who cannot pretend to 3 fuperior Degree of Merit, either of Piety; Learning or Ability. Church Government and Difcipline mould be fo ordered, as to comprehend all Proteftants, and be offenfive, if it was pof- fible, to none ; but Excommunications for rejecting Things allowed and acknowledged to be indifferent, mould be avoided and omitted. It may be faid, that the Rites and Ceremonies are few, decent and becoming: Bitt do they not appear to be more thari mould be ? if not, from whence fpring thefc DhTentions and Divifions amongft Protef- tants ? Think not that they proceed from d Love of Wrangling and a Spirit of Oppcfi- tion. Some Menj indeed, maybe attached to this or that Party, for the Sake of acquir- ing Power or Intereft. : And are no fuch Perfons to be found in the Church ? But there are good Men in all Parties, who are not actuated by thofe mean and inglorious Motives, who as much claim cur Regard; as the others merit our Contempt. If, then, there may be feme Cuftoms retained and bbferved by us, which we look upon as in- different, the Ufe or Forbearance of which' having no real Merit or Dement, what fo unrea- tie AUTHORITY, GV, 173 p-nreafonable or unjuil in the Requeft to alter or cancel them, what fo imprudent or un- chriilian to yield to and comply with it ? It may be faid, that they will not flop here, but endeavour to have all Forms, their own excepted, abolimed. This the Zealots of the Party may flrive to accom- plifh, who, like the Church Zealots, are for giving up nothing, and always infilling upon their own Terms : Both of whom , whatever they profefs to know, practife little of Chriflianityj and in the Opinion of the jbber and prudent, mould be treated as Lunaticks, whole only Fears are, that the phurch {fcoiild have too much, and the Meeting any Power, and their Tempora- lities fuffer. The Generality of Men, who are either weak or ignorant, unable or un- \villing to judge for themfelves, are im- pofed upon and deceived, and admit their Noife and Clamour, that the Church would t>e in Danger, or Confcience be opprelled, for Reafon and Argument. But the mo- derate of both Parties, who are already agreed in Sentiments, a few Obftructions being removed, would foon come to an Ac- commodation j and the others, notwith- (tanding the fo much beaded Zeal, would fooa 174 REMARKS 0* foon follow the Example, to preferve their Power and Intereft. It cannot be proved, that any Thing hu- man is fo perfect, as to ftand in no Nee4 of Emendations. Perfection is only pecu- liar to Revelation. Time and Neceffity occalion many Changes and Alterations. Cuftoms and Ceremonies obferved and practifed in one Age, are laid afide and difufed in another, not being neceflary nor convenient. The revifing or rejecting any Thing received from ancient Times, or what our Anceftors have invented for our Ufe and Service, and hath been tranfmitted to us, is no Reflection upon their Wifdom or Judgment ; unlefs it can be mewn, what the warmeft x^dvocate will not afTert, that they had effectually guarded againft future Contingencies, and were infpired. They had Parts and Ingenuity, and their Writings merit Attention 5 but they are not to be Jmplicitly received, nor their Rules and Directions implicitly followed. If then by a few Alterations made in thofe Things, O ' which have not the Sanction of Divine but Human Authority, many Chriflians would be happily united, and Chriftianity ferved >y promoting Harmony and Charity, inflead of the AUTHORITY, Gfc. of Strife and Variance amongft Chriftians, .amongft Proteftants of the fame Nation and Kindred, (the Defign and Intention of making Ecclefiaftical Laws) what mould hinder the Execution? What is the Proteftant Liberty, fo fre- quently talked of? Amongft other Advan- tages received by the Reformation, this is reckoned not the leaft, the free Ufe of the (acred Writings. But is this Ufe real or pretended? What is the Difference between Papal Ufurpation and Proteftant Liberty? The Pope locks up the Scriptures, the Church confines the L T nderftanding : With both the Church is to be implicitly believed, or elfe Rack and Tortures are brought forth for the refractory and difobedient by the one, Excommunications, &c. thundered out by the other. The one not fo terrible indeed to endure, yet very affecting in its Confluences ; and what it might be ima- gined, would not be permitted in a Country, where the People are remarkable for a tender Difpofition, not only to the good and worthy, but even to thofe, whofe Suffer- ings are juft, owing to their Deferts. Is it not, to fay the lead of it, ungenerous and inhuman to condemn or puniih for fpecula- five Notions, fuch as are found to be ofa- fcure 176 REMARKS en {cure, doubtful and ambiguous in the facred Writings? How abfurd and ridiculous to require Men to believe and practife, what .appears to be confonant and agreeable to Scripture, when they are debarred and denied the Privilege of judging of it by Scripture ? In the Gofpel how few are the Articles ..of Faith ! Yet how have they been en- larged and multiplied by general Councils and Synods, which have proved little better than general Evils. They rather encouraged than weakened the Caufe, which they were aflembled to condemn} and from the Feuds, Quarrels and Contentions they produced, the Clergy parted worfe Chriilians and greater Enemies to each other, than they were before they met; and by the DiftrefTes and Pcrfecutions, which the ftronger in- flicted upon the weaker Party, they expofed Chriflianity to Contempt and Ridicule, and jnade themfelves the Jeft of the lefs know- ing but more charitable Pagan in ancient -Times, and the Pity of the more fenfible and underftandingChriilian in thefe.Days. Is the Church of England lefs infallible than the Church of Rome? Is implicit Faith lefs an A (51 of Obedience, or lefs in- fifted on now, than before the Reforma- tion? the AUTHORITY, & c . 177 tlon ? Why then is it ftriftly enjoined, not to fay, teach, or preach any Thing contrary to the Articles, &c. Why is it required, that they mould not be interpreted in any other Senfe, but what is literal, and that Senfe not to be our own ? If thefe are not, what are the Doctrines of Infallibility and implicit Faith ? Are the Matters required to be be- lieved and praclifed, true and confonant to the Word of God ? W T hat need then of Re- ftriclions and Prohibitions ? Can the Caiffe of Truth receive any Injury from the moft rigid Examination ? If they are not, why mould they be maintained and defended? Every Chriftian has a Right to enquire and examine into the Credit and Authority of the Gofpel ; why not the Injunctions and Decrees of the Church? Are they more fa- cred ? It may not be impertinent to obferve, that any one may, without expoling him- felf to any temporal Inconveniences, inter- pret a PafTage of Scripture contrary to the general and received Reading and Meaning, but not with the fame Freedom and Safety an Article of the Church. If the Authors and Compilers of thefe Articles were liable to Error and Miftake, (and who will fay, that they were not ?) is it doing any Injuftice to their Shades to N examine 178 REMARKS en examine the Reafonablenefs and Authority of what they have impofed ? Is it not our Duty fo to do, left we mould be impofed upon or deceived, and led to acknowledge that for divine Truth, which may have had none other Foundation than human Wit, Conceit or Prejudice ? They had Learning and Abilities, and fo had many of the an- cient Fathers ; but an immoderate and un- tempered Zeal for Orthodoxy has carried both too far, has been the Occafion of not a few Miftakes, of much Difturbance, of more DifTention in the Church, and been productive of violent Perfecutions. Christianity hath greatly fuffered by fpe- culative Opinions. Parties have been formed, and Enmities cherimed and encouraged, becaufe Men would not receive arbitrary Determinations in thofe Points, of which the Impofers had no fure and certain Know- ledge j therefore they mould only have propofed, not demanded, Acceptance. To mention the Articles concerning original Sin, Predeftination, and Election, which have been Subjects of great Controverfy, and will, in all Probability, fo remain; there are feveral Paflages in Scripture fcrhich agree with the Senfe of the Articles upon thofe Subjects : But it muft be ac- know- fie AUTHORITY, & c . 179 knowledged, that there are not wanting others, which feemingly contradict it. Some therefore have admitted, and others have rejected them ; both, it is to be charitably hoped, from a commendable Zeal for the Intereft of Chriftianity, left it mould be thought to maintain or countenance any Thing that might be conftrued injurious to the Wifdom, the Goodnefs, or the Juftice 6f God. But however different their Senti- ments in thefe curious and abftrufe Matters, yet the Neceffity of a Redeemer, of good Works and Faith in Chrift, are by both acknowledged, approved, and recommend- ed. And it mould not be concealed, that thefe oppofite and contradictory Opinions have been maintained and defended by Per- fons remarkable for their Piety and Learn- ing. The PalTages of Scripture, which are quoted in Defence and Support of thefe Opinions, are inconfiftent ; they may be re- conciled, but it muft be acknowledged, that they have their Difficulties. Is the Scripture then clear in thefe Points ? The voluminous Tracts that have been publifhed prove the Reverfe: If it had, thefe different Opinions would not have commenced fo foon, nor have continued fo long in the Church. If Chrift, then, and his Apoftles have not fettled, can any one uninfpired abfolutely de- N 2 termine x8o REMARKS on termine them ? Can any human Authority peremptorily fix, what is, and muft be, by all moderate Men, confefled to be ambi- guoufly delivered ? We may approve either Opinion, but with SubrnirTion, mould con- demn neither: Who is right or wrong, will be known hereafter; but right or wrong, mere Opinions, if we are careful to execute.our Lord's Commands, will be for- given. They are Subjects out of the Reach of the human Underftanding ; the Know- ledge of which may make Part of the Re- ward of blefled Spirits in another State. Some Men have made it Herefy to read e for o?, &c. and have damned Mankind, per- haps, for an Error of the Tranfcriber, or a Corruption of the Text ; but the Sentence, it is hoped, will not be ratified in Heaven. It is a nice and difficult Matter to fpeak concerning thofe Articles in a Manner not oftenfive, which may not be inconfiftent either with the Doctrines of Free Will and Human Liberty, or the divine Attributes. It is, therefore, the moft prudent, neither too curioufly to explore, nor too confidently to determine concerning them. Article the fixth, faith, Holy Scripture con- taineth all 'Things necejjary to Salvation ; Jo that ivhatfoever is not read therein, nor may be frcroed thereby is not to be required of any Man, the AUTHORITY, & c . 181 t) that tfjhould be believed as an Artick of 'Faith ', or be thought requijite^ or neceffary to Salvation. Article the twentieth, con- cerning the Authority of the Church, faith, That it is not lawful for the Church to ordain an\ 'Thing , that is contrary to God's Word written, neither may itfo expound one Placeof Scripture, that it be repugnant to another. Hath not every one, therefore, the Liberty, who has an Ability, to enquire into the Confiftency of the Articles with the Scriptures ? If they require nothing to be received and ad- mitted, but what is plainly and clearly war- ranted by it, is it not fit, before it is re- ceived and admitted, to compare it with them ? Article the nineteenth faith, That the Church of Hierufalem, Alexandria^ An- tioch and Rome have erred. And may not the Church of England err, or if it better pleafes, be miftaken ? The Church hath afferted, that its Articles are confident with Scripture j but how is this Confiftency to be known, unlefs by comparing one with the other ? If, upon the Comparifon, a Likenefs and Agreement do not appear, is not the Obligation to receive them void, or can it be*reafonably demanded of fuch .to receive them? Does it then feem juft and equitable to exclude Perfons out of the N 3 Church 182 REMARKS on Church for ufing a Liberty, which the Church hath allowed them ? Perfons whofe Learning would have been of Service to it, if it had employed them, whofe exemplary Lives, and ftrict Virtue have been an Ho- nour and Ornament to their Profeffion, and their excellent Writings have fully and for lidly proved the Neceflity, Ufefulncfs and Reafonablenefs of the Chriftian Religion, to the no fmall Terror and Confulion of In- fidelity. When was any civil Law fo perfect, or 'fo abfolutely eftablifhed, as not to admit of a Repeal or Amendment ? In no State or Empire of Note, but the Medes and Periians, whofe Example none chofe to copy ; for this fimple Reafon, becaufe hu- man Knowledge is fcanty and imperfect, cannot difcover all the Inconveniences, which may arife to the Subject ; which are to be known only by Time and Experience, and which, though ufeful in one Age, have been reverfed in the next. Should not the fame Prudence and Moderation appear in the making and ordaining Ecclefiaftical Laws ? For the Church neither claims, nor has Perfection. To the Candid and Unprejudiced, it may be fai^ -the Articles, &c. muft appear to be excellent,, tie AUTHORITY, r. 183 excellent, juft and good; and therefore what every good and pious Man will fub- fcribe. But have there been no good and pious Men, who have refufed Subfcription ? Had they not as much Learning, and as little Prejudice as thofe,who have fubfcribed ? The Motive that induced the one to fub- fjribe, and the other to refufe Subfcription, was the fame, a Regard for the Honour of Religion and their Confcience. There are many popular Clamours raifed and encouraged againft thefeMen, and their Plea of Confcience has been termed a Cloak for Iniquity. But Calumny and Slander are the Inftruments, which Zealots ufe to propagate their own Opinions, and confute their Adverfaries ; and though illiberal and dilingenuous in Men of Letters, and con- trary to the loving and charitable Temper which is juftly allowed to be the diftinguim- ing Mark of Chriftianity, it has been the Cuftom ever fince the Apoftolical Age for one Party to traduce and mifreprefent the Characters of the oppofite Party. This Be- haviour hath always had the intended Ef- fect upon weak and little Minds, in keep- ing up a Spirit of Malevolence and Contra* diction, and has been the Sanction of the N 4 feveraJ j 84 R E M A R K S on feveral Oppreffions and Perfecutions re r corded in Eccleliaflical Hiftory. What the Pagan alledged in Excufe for the Barbarities exercifed upon the Chriftian ? was the Plea ufed to excufe the Degrada- tions, Fines, Imprifonments, Banifhment and Death, which the cruel Zealot inflicted upon an innocent, if miftaken Brother, pretended Impieties and Immoralities. The Maxim being ufeful was adopted, and the Example imitated by fucceeding Ages. But it is hoped, that will no more prevail to the Diigrace of Chriftianity, and the land- ing Jeft of the Infidel. Moderation feems to gain ground : Party Diftinclions are fading, Animoiities fubfid- ing, and Men of different Opinions and Perfuafions are not amamed of being known to and converfing with each other, of re- ceiving and returning Acts of Kindnefs and Civility. In their Writings they behave like Gentlemen and Chriftians, the cenfo- rious and 'opprobious Language of former Times being almoft laid afide. I know the Friends of Moderation are ftigmatized, but unjuflly, as the Enemies of the eftabiimed Church. What the Term Orthodoxy was in ancient Times, the eftablimed Church now is, the Bugbear with which Zealot^ terrify the AUTHORITY, & c . terrify the Weak and Ignorant, and make them believe, that to offer Conceffions to Pillenters, is doing an Injury to the Church and hurting the Conftitution : But the Reverfe is true 5 and Hiftory will con-r firm the Truth of the following Obferva- tion, that the more People are united in re- ligious Sfntiments, the greater will be the Peace and Order of the State. Whatfoever produces Harmony and good Nature a- mongft Mankind, can be of no Prejudice to public or private good, nor any Difad- vantage to the Caufe of Chriftianity. Is the public good promoted and ad- vanced by thefe Differences ? Does private Property fuffer no Injury, or does it receive any Advantage from their Continuance ? What Partiality in Trade ! How is Bufinefs confined within our own particular Sect ! By having Dealings with any of a con- trary Perfuafion, a Man has of "en times jrifked, fometimes forfeited his Credit and Jleputation. A Name with many has been the only Objection againft, and to others the greateft Recommendation to Favour and Efteem. How many have been excluded from Places of Profit and Truft, and others of flender Abilities and lefs Merit been pre- ferred Before them, bccaufe they have fpoken of i86 REMARKS on of the Errors and Mistakes of their Chriftian Brethren with Temper and Candour : But Men of Senfe are now amamed of this ri- diculous Conduct, and the Populace will find it more for their Intereft not to en- courage it. The Church, it may be faid, is a Society ; and Laws are neceffary for the Eftablifh- ment and Prefervation of Order and Go- vernment ; without them all would be Anarchy and Confufion. The Word Church is not to be underflood in a limited Senfe, but comprehends all Chriftians of what- ever Denomination, who endeavour to aft agreeably to the Gofpel Morality, how- ever they may differ in fpeculative Points, Points not clearly and plainly revealed. The Laws made, whether they refpect Mat- ters of Faith, Practice, or Modes of Wor- {hip and Difcipline, mould be fuch as would oblige many, and exclude few. Have we found this Succefs in our Church? Are there no Divifions ? Are we all of one Mind ? Do we all think the fame Thing ? The contrary is well known. This, it is faid, is owing rather to a perverfe and ob- ftinate Humour, than to any Defect and Imperfection in the Laws. Whatfoever may have been the Caufe of this Difagreement, it tie AUTHORITY, & c . 187 it muft be confefled, that in their Lives and Writings, many of them who diffent from it, have appeared to no Difad vantage to Chriftian Piety and Humility. I do not inlinuate, that Laws are unne^ cefiary 5 but as nothing human is allowed to be perfect, they mould not be abfolutev They were defigned, when made, to guard again ft the Corruptions of Rome, and to reconcile Men to the Church ; but they have not produced thofe Effects, and in all Probability never will. As an Union is what all prudent and good Men wifh to fee, would it be amifs to have them re- vifed ? Is the Time improper, when the ruling Powers of each Party are Men of Learning and Moderation, not employed as heretofore in reviling and caluminating, railing and exclaiming againft each other's Perfon and Character, nor the Pulpit pro- ftituted to ferve thofe mean and {hameful Purpofes, but in recommending and en- forcing Chriftian Virtue and Piety. This feems to mew, that an Union is not, as fome have imagined it to be, im- poffible : But fome Conceffions muft be made. To have their Approbation in fome Things, it cannot be unreafonable to grant their Requefts in others 5 foj as it is not to be REMARKS on, &c. be thought, that they will admit all the In- junctions of the Church, fo neither will they reject all. But whether it is as prudent as it is reafonable to make the Experiment ; whether it is as politic, as it is Chriftian, to attempt an Union, let others determine, But whether it is attempted or not, let us, however we may difagree in religious Sen- timents, be ready to do all good Offices to ! each other, and love as Brethren. A N A N APOLOGY FOR THE CONDUCT O F T H E SUPERIOR CLERGY. A N APOLOGY FOR THE CONDUCT of the SUPERIOR CLERGY. * W # ^Cs^HEN I wrote the following Apology, I had no Intention of making it publick, but find- ing the good EfFedl it had up- on a private Communication, I thought by that Means it would be more extenfive. As their facred Perfons have been long expofed to Calumny and Con- tempt, and Religion has not a little fuf- fered on that Account, for which they have, even their moft inveterate Enemies allow it, the An APOLOGY for tie the higheft external Regard and Veneratioft,- the Defign cannot be unacceptable. No Vindication having appeared in their Favour, has made fome weak, but honeft Chriftians to imagine, that their Characters are indefenfible. But who was to under- take it ? To defend their own Caufe, tho' in itfelf juft and reafonable, would be deemed prejudiced, and the Defence, if read, would not be regarded. I have there- fore undertaken it, entirely unprejudiced, being of the Party aggrieved, a'nd well qualified, having been long acquainted with the popular Clamours raifed and encouraged againft them j not to mention my Impar-* tiality in giving the Objections their full Weight and Force, which Circumftance will, I hope, occafion the Reply to be wett received. I moft earneftly defire, if they mould read this Apology, that they would noC openly applaud nor commend it ; becaufe fuch a Conduct will naturally create Preju- dices againft it, as it may be then thought, that it was performed at their Requeft. The Stile indeed is low, but not impro- per. The Objections obviated have moftly prevailed amongd: the lower Clafs of People, who have not Leifure to perufe, nor Genius to' of the Superior CLERGY. 193 to underffond an elegant Compofition. There are Tome whofe Anger and Refent- nient I flialr have Reafon to fear : But, I hope, the great Services I have done them, will move them to refcue me out of their Hands, and convince them and the World> that they will never defert their true Friends. A late Commentator, in his Preface, has faid fome Things not well pleafmg to them: An Anfwer to which was attempted by an Apologifh But their known Contempt of worldly Pomp and Wealth, fufficiently con- futes the one, and their Candor and Im- partiality, in judging of Things wrote in their Favour, will prevent them from being impofed upon, and deceived by the fpecious Realbning of the other. The former feems to have wrote againft them out of Pique and Refentmenr, becaufe his Hopes of Pre- ferment may have been difappointed ; and the latter is prejudiced in their Behalf, be- caufe, by his Apology, he may expect his Hopes of Preferment to be gratified. The fame cannot be objected to their prefent Apologift. I, have loft no Prefer- ment, and never courted any. What I have had, I have enjoyed with Content, and whatever Addition was received, it was O unex- APOLOGY for the unexpected. I neither write for, nor fear the Lofs of Temporal Intereft. If I have it, wel- come} if I have it not, I am not deceived. I trufl therefore, that you will allow me to be better qualified to vindicate their Characters than any other Apologift ; and thefe Pro- feffions will .incline their Enemies to read this little Piece with Candor, may difpofe them' for the future to treat them with Re- ipect, if they will not believe all that I have &id to be true, and to think that if they are not fo good as they fhould be, they are not fo bad as they have been reprefented. It would be weak to imagine, that all Clamours again-ft them will, by this Apo- logy, be filenced, or future Invectives pre- vented j but I promife in an enfuing Work*, that every Complaint, which hath been or fliall in the mean Time be thrown out againft them, either from the Prefs or the Pulpit, from Newfmongers or Pamphleteers, will be fuily and carefully anfwered ; which will be communicated to the Publick, as foon as the Collection of Examples of their Bene- ficence, &c. can be completed. In which I hope for their Ailiftance, not willing to rely upon the Credit and Veracity of the Inferior Clergy, who may through Fear or * The Life of a- Curate, with Prints, Conduct cf the Superior CLER&Y. 195 t)efign conceal or mifreprefent Facts. By this Means their Adverfaries will be fooner iilenced : Even their R W- J 's, &c. will be a/hamed of them- felves, and not able to fpeak one Word more againft them. o I mull here favour the Commentator, becaufe it is to do them Juftice, in faying that he was miftaken, when he infinuates, that (hey would all go to , he cer- tainly meant P y. Their moft fevere and bitter Enemies will not fure allot them fo hard a Fate. Confidering the Millions of Souls their conftant and laborious Preach- ing faves, they deferve not to feel the Ex- tremity of Pain, if for their private Faults they cannot enjoy the higheft Degree of Happinefs. It is certain, that they cannot be included amongft the Number of thofe miferable Wretches, notwithftanding what he or others may fay or think, who make a Gain of Godlinefs, nor amongft thofe whom St. James fpeaks of*. For allowing that they are rich, &c. it is well known, that they never keep back the Hire of their La- i bourersj for the Agreement they make with them is faithfully difcharged, though they O 2 may * Chap. -. An APOLOGY for the may not have what their Labours deferve. In which it is evident, that they can be guilty of no Fraud or Injuftice, fince every one lias an undoubted Right to difpofe of his own Property. As there is Reafon to fufpect, that the Invectives daily thrown out againft the Su- perior Clergy, are at the Inftigation of the Gibeonites or inferior Clergy, Perfons con- temptible and inconfiderable j I mould be glad of knowing what they mean or aim at, by authorifing and countenancing thefe Cla- mours, againft Men remarkable for their Virtues and Abilities? The Wealth and Power, which they pofTefs,. are the juft Rewards of Merit. Is it Pride or Ambi- tion that has moved and lifted them up? If they think, that they are entitled to the fame Favours, let them firft deferve them. If they covet their Honours, they mufl by the fame Methods endeavour to procure them, by learned Writings, conftant and laborious Preaching. But if they have neither Genius nor Inclination for fuch Things, let them be content in the Station which Providence has allotted them. Let a City Lecluremip be the utmofl of their Ambition; never let them feek for Recto- ries, Prebendaries,. &c. for they have not Pact* of the Superior CLERGY. 1 9- Parts nor Politenefs fit and adequate for Places. The A P O L O G Y. WHAT I have undertaken -maybe difficult to execute, but it is ufeful ^nd neceffary; for as many are influenced in their Actions, more by what they hear, than what they fee and read, if the Superior Clergy ihould be thought, as reprefented, faulty, they will not think well, or be in- different in the Practice ot Religion. I am likcwife appreheniive, that what ihall be offered will merit but little Eileem.; for the Generality of Men are akeady pre- judiced againft me, and prepoffeffed with an idle Notion, that their Conduct is inde- fenfible. But as it is the Bufinefs of an Honeft Man., and the Duty of a Chriftian, fairly to deliver and boldly to fpeak, what may appear to him to be the Truth, theTreat- ment, which I may meet with, cannot deter me from the Execution of my Defign. If ' I reap none other Benefit, yet there is a certain Satisfaction, known only to thofe who feel it, in defending injured Inno- cence. O i tffc- 198 'An APOLOGY for tie The firjl Complaint againft the Superior Clergy is, that the Ancients bad lefs Incomes and were content ; but thcfe are never fathfad with Preferment. Two Livings, a Prebendary and Deanery are not enough, fometbing more is wanted, which when obtained, Want frill /';;- creafes. How abfurd and ridiculous would it appear to be, to have nothing elfe of the Primitive Times, but its Poverty ! That might be then neceiTary to procure Con- verts, but now as every poor Man is con- temptible, if they were poor, they would foon become contemptible ; for Men are valued according to their Wealth, and every one is accounted fo much the better than another, by how much he is the richer. The State of the Church is greatly altered. Dignity mult be fuppoited j for no one honours a Tide without an Eftate. Befides, all their Income is not expended folely to liipport their Dignity, as is very evident from a Multitude of private Gifts and Do- nations 5 which, if publickly known, you would blufh to charge them with Avarice. If they did thofe Things openly, you would accufe them of Pharifaical Oflentation; if they do them privately, you condemn them . for Hypocrites. Hard Treatment ! How muft they at to pleafe you ? Is Conduct of tie Superior CLERGY. 1 99 Is there any charitable Scheme, but you may find one of them a Subfcriber to it ? if the Poor want Relief, or any Object of Diftrefs appears, who more ready and wil- ling to afford Affiftance ? If then Plurali- ties are coveted, you may te aflured, that it is to do the more'Good ; and though you may not fee the Good done, yet there can be no Realbn to doubt it. It is owing to -an extraordinary Modefty and HumiKty, that their Works do not publickly appear. You who are a Layman Should not com- plain, that the Clergy of old did not covet Wealth, nor die rich ; for the Laity, in the primitive Times, hated Wealth as much, and died as poor. If then the Laity amafc Bags of Gold for temporal Conveniences, the Clergy furely may, without Offence, fave a few Mites to beilow upon charitable Ufes. Another Complaint is, that they live ele- gantly and fare fumpluoiifly every Day, lobilft many of their Brethren^ not inferior in Piety and Learning, can hardly procure a ncceffary Sub/iftence ; the Stipends they alkw being jo fmall^ from Twenty to Forty Pounds a Tear ; ferns not having jb much. What a low, mean and invidious Reflection is this! Suppofing the Complaint to be true; 4 200 'An APOLOGY for the is it not as much as can be afforded and reafonably exped'ed out of Livings, which yield no more than from three to fix hun- dred Pounds a Year ? Does it not become every Man to live agreeable to the Dignity of his Station, and according to what he is worth ? Befides, it will teach Curates Hu- piility, Self-denial and Mortification, which Youth, unlefs laid under Reftraints, would never voluntarily confent to, nor perform : It takes them off from placing their Thoughts too much upon this World, and ftudying their own prefent Eafe and Profit, inftead of the future Gcod and Happinefs of their Hearers. Not to mention, thac the more the Superior Clergy have, the better able will they be to relieve the Poor ; which Thing, like St. Paul, they make their par- ticular Concern. The Scripture calls upon them to let their Liberality be known unto all Men, In Point of Duty therefore they can give no more, for then they could not adminifler to the Wants of all Men, which you find they are obliged to do. Sure no Chriftian can defire them to do that grudg- ingly or of Necerlity, which their Con-r .fcience will not let them do. It may be faid, that in the Days of the Apoltles it was different, They had then all Condttft of the Superior CLERGY. 201 all Things in common. I anfwer, that the People, as well as the Prieft, had then all Things in common. It is, therefore, unjuft and unreafonable to defire the Clergy, e- qually to divide the Benefices of the Church, fince the Laity will not imitate the other Example. But what have we Moderns to do with the old and obfolete Rules of the Apo files ? The Circumftances of Things alter, and many Cufloms, which were then in Ufe, were not intended always to oblige. The principal Bufihefs of the Apoflles was to preach the Gofpel, and they renounced worldly Wealth and Grandeur, left they fliould have been fufpected of preaching Godlinefs, as fonie Men did, for Gain only. It would have been ridiculous in an Apofile, who afferted, that the Gofpel condemned Covetoufnefs and the Love of this World, to have appeared with an Equipage, or to have hoarded up an hundred thoufand Pounds in a Cheft. And would it not be equally ridiculous now, when the EfHmate of real Worth is founded on outward Ap- pearances, for any of the Superior Clergy to be feen in the Drefs and Habit of an Apoftle, with a Scrip, a Staff, Sandals on his Feet, one Coat, and never a Penny in his Purfe ? Bui 202 An APOLOGY/sr/Z*- But why thefe Complaints of the Poverty of the Inferior Clergy ? Is it any thing un- common to fee Merit cloathed in Rags, In- tereft preferred to Abilities, and Ignorance and Folly frequently ufurping the Rewards of Virtue and Learning ? Amongft ah Or- ders of Men, thefe Evils obtain more or kfs. Would you have the Clergy to be fingular ? Amongft whom, where one ob- tains Preferment by Merit, an hundred pur- chafe it by the Purfe, by Family, or Party Intereft. Granting that the Complaints produced are weak and unjujl^ isshat can be offered to ex- cufe their interfering in Eleffiom ? 1 am almoft afhamed to vouchfafe an Anfwerj yet it is necefTary, left the paffing the Com- plaint over in Silence mould be thought to proceed from Inability. Are not the Church and State fo incorporated, that they cannot fubfift apart ? Is it not fit, that the Reprefen- tatives of the People mould be as well read in Religion as Politicks ; as well acquainted with Chrift, and the Writings of the Apoftles, as Magna Charta and Acts of Parliament ; that they mould have honeft Hearts as well as able Heads ? Is it difficult to conceive, in what Danger the State would be, and what Detriment the Church would receive, if Conduct of the Superior CLERGY. 203 if the Reprefentatives of both mould prove to be, Men of difiblute and abandoned Prin- ciples ? Do you then want to know, upon what Motives they foilicit Votes ? Do they ever recommend any, who are not zealous and approved Friends of the Church ? Is it not from a tender and pious Concern for you as your fpiritual Teachers, that they thus direct and perfuade you, left you mould do an Injury to, or offend your Confcience ? And will you fay, that it is from the mer- cenary View of having a Living, Preben- dary, or Sine Cure in Reverlion ? It is falfe. They are Men of a true publick Spirit, and always act upon the Principles of Con- fcience; they have ever had the Good of the State and the Honour of Religion, as well as the Profits ariiing from it, at Heart. Another Complaint is againft their preaching fo Jeldom. We could bear with Pluralities^ fay many t provided the Po/cJJbrs did more Duty. Not to labour in the Vineyard^ but take the Fruits of it, is unjujl -, andfo long as they ne- glctt the former , and covet the latter, we muft think that Pluralities are fought for more for the Improvement of their own Bodies* than the Salvation of the People's Souls. To which I reply, that as it is the Bufmefs of fome to preach, fo is it the Buiinefs of others to de- fend 204 -^ APOLOGY for the fend the Gofpel when attacked. If then they do not often appear in the Pulpit, you will always find them fvveating in their Studies ; if you do not hear, you may, if difpofed, read their Works. But as proper Perfons are provided to fupply their Places, which if the Law Term holds good here, that what a Man does by his Subftitute, he is faid to do himfelf, the Complaint is groundlefs. Not to mention, that if they preached oftener, their Difcourfes would be as little attended to as their Curates : But now they are more weighty and longer retained, Mankind being fond of Novelty, and more attentive to what they know they iliall hear but feldom. It is a well known Truth, that when Things or Perfons have .become familiar and of common Ufe, they are but little efteemed and regarded. Men are fuch unftable and inconflant Beings as to value nothing long. The Superior Clergy have been frequently . blamed for the partial Diftribution of Livings in their Gift -, 'which are for the mojl part dif- .pofed of to Relations and Intimates, and to fuch . 'who are already provided for : Not fo much regarding the Merit or Want of the Receiver, as the Power and Inter eft theyfiall acquire by PrefentotioM. How weak the Reflec- tion:! of the Superior CLERGY. 205 tion ! How unjuft to blame them, for what every Man, if it is a Fault, is guilty of! Ought not every one, as faith the Apoftle, t9 take Care of his own Uoufchold? Is it not an Inftance of confummate Prudence and moft ftricT: Juftice fo to provide for them, as to place them out of the Poffibility of ever wanting ? Befides, would it not be the higheft Breach of Politenefs and good Man- ners to negleft our rich Friends and Rela- tions, though it might be to beftow the Favour upon a more deferving Stranger ? Do you find in public Life, when Places of Profit are to be difpofed of, that the Qualifications requifite to fill them, are al- ways enquired into ? Does not every one confult for and promote the Good of his own particular Friend ? Do you not find, that the Man of an extenfive Acquaintance, though of flender Abiiities > is frequently preferred to him, who has only this Dif- qualification, that he is not enough known, Do not Parents ftudy to place their Chil- dren in fuch Ports, as are profitable and beneficial, though they may neither have Capacity nor Will to execute and dilcharge them, when obtained. You fee that the Practice is general ; you can have no Rea- fon therefore to blame the Clergy, 'till you have 2o6 - An APOLOGY for tt* have altered your own Conduct. When yoii jQiall act unbiased, impartial and unpre- judiced in the Difpofal of your Favours, it will be the Time, but not till then, to call your fpiritual Fathers to account for the contrary Behaviour. You may fay, that fpiritual Places are widely different from Temporal, as future Happinefs is of greater Moment and Con- cern than the prefent, and therefore none ought to fill them but Perfons of unble- mimed Character, found Piety and good Addrefs ; that they mould not be lefs wil- ling, than able to difcharge the Trufl re- pofed in them ; that the Good of the Hearers fhould be as much attended to as the Pro- fits anting from them ; and no one mould poflefs more Livings than he can perfonally refide upon and difcharge. Thefe are Sen- timents, it muft be acknowledged, excel- lent and juft. It is much to be wimed, that thofe who have it in their Power, as well for their own Credit as the Intereft of Chri- fHanity, would act agreeably thereto. It is alfo wimed, that thofe who admire thefe Sentiments, would, as Opportunities pre- fent, put them in Practice. For it is well known, when the Laity have a Power of electing their own Minifters and Lecturers, they Conduct of tie Superior CLERGY. 207 they feldom elect according to Inclination and Will, but as Friends perfaade, Party influences and Intereft directs. It is ridicu- lous, therefore, in the Laity to blame theisr Paftors, for what they are equally deferving of Cenfure. That this Complaint againft the Church may have its proper Weight, the contrary Practice mould firft prevail out of it. It may be faid y why do you attempt to ex- cufe the Avarice of the Superior Clergy ? Can you be ignorant^ how they appropriate to them- themfehes the mo}l trifling Perquifitcs ; and if refused to be furrendered, evenfuch 'Things to which they can have no juft Right or reasonable Pretenjion, they immediately difmifs their Cu- rates from the Altar ; how they refervt to tbem- fe/ves the moft profitable Fart of the cccafionai Duty, and leave the Drudgery to their Slaves*, bow they Forbear any further Cen- fure. It is not for Profit, but out of re- fpeft to the Rich, that they do any occa- fional Duty, for they have enough without it. Gehazi cannot be welcome, when E- lifha is near. Befides, the Fee arifmg; frorrt it, is but a very fmall Addition to thsir In- come. As to the Prefents made to the Cu- rates over and above the faid Fee, though intentionally and really given to them, who 2oB An APOLOGY for tie has a better Right ? Are they not their Re* prefentatives ? As to giving the laborious Part of the Office to the Curates, it is not becaufe they think it to be lefs their Duty, or beneath their Dignity, Character and Function, but to teach them thofe truly Chrntian Virtues, Patience and Humility ? Another Complaint is, that when the Curate has acquired the Favour and EJleem of the People^ the ~Re5tor grows jealous, looks upon bimfclf as undervalued^ and foon difcharges him. The Servant mould not be greater than his Lord. This Behaviour does not proceed from the Fear of a Rival in Piety and Learning. Poverty will hinder the Cu- rate from being a learned Man, and the Cares for the NecefTaries of Life will be no little Obftruction to his Piety. Can there be any juft Reafon then to fufpedt, that this Conduct is the Effect of Envy or Malice ? And it is equally falfe and unjuft to fay, that it is from an Apprehenfion of his Power and Intereft being ieflened by the other's Merit and Applaufe : For he has in Pof- feffion what may make him to be feared, if it cannot procure him Reverence ; and he has none Occafion to court the Efteem of his Flock, or dread their Difpleafure ; for whether or no the former is procured, or the Conduft of the Superior CLERGY. 209 the latter avoided, the Payment of his Tythes is fecured to him by Law. Rectors thus behave towards their Cu- rates, in order to check their Vanity and Ambition; for when they have become fomewhat popular, they are apt to be led away with too great an Opinion of them- felves, think that they really have the Merit, which weak and ignorant Men are lavim in beftowing upon them, forget the Refpect and Deference due to Superiors from Inferiors, are reftlefs and uneafy for Want of Preferment, and look upon them- felves more deferving than their Matters. You may, like the levelling Tribe, be fa impertinent to afk, wherein are they Supe- rior ? Have they greater Power in the Church ? Are they not both equally Dif- penfers of the Privileges and Graces of the Gofpel ? What is there that the one can do, which the other cannot ? What is it that they have, which thefe have not ? A Living: That is the Thing which fets them at fo great a Diftance. And wherefore do you, who are a Layman, complain againft this ? Are you not frequently culpable in paying Relpecl to, or fpeaking well of thofe, who are accounted worthy rather on P Ac- 210 An APOLOGY for the Account of their Riches, than their Vir- tues ? Are you not fond of imitating the ridiculous Example of the Tyrians and Si- doriians of old in revering them, who, but for their Wealth and Power, would be treated with Contempt and Ignominy. But why do you complain of the Hard- fhips of the Inferior Clergy ? Many of them have more than they deferve. They are Men of little Note, of lefs Ability. Their Characters are indifferent, and their Beha- viour is fo infolent, that inftead of adding to, it may be more prudent to lefTen their Sa- lary, and bring them back again to their fourteen and fixteen Pounds per Annum j if otherwife it may be neceflary to make fome Diftindion. The moft modeft and decent Propofal of this Sort, is that of an Eflex Vicar, that the Curates mould be di-> ftinguimed from the Rectors by wearing a Badge upon the left Arm. The Propofal did not meet with the Reception it highly merited. In all Probability it Would have taken Place, had not this Inconvenience been forefeen j for by fuch a Diftinction it would have been too publickly known, who did the moft Duty. To difrobe them of the Scarf would be no little Diminution of their of the Superior CLERGY. 2 1 1 theii- Pride : But as moft of their Superiors have as little Claim to it, this Propofal muft be ineffectual. The belt Method is to con- tinue them at hard Labour and little Pay; The pale and meagre Look, the lean and lank Carcaie^ with the tattered and thread- bare Gown, will be Distinction enough. We are told in Scripture, thatChrifthath ordained, that they tvbo preach the Gofpel, Jhould live of the GofpeL Tliis Paflage hath been generally thus underftood; That for all tbofe, who perform the Office of a Minifler of the Gojpel, a decent and comfortable Provi- JionJJmild be made. The Context feems to determine this to.be the true Meaning. But as there are few who enjoy fuch a Pro- vifion, it will be better to underftand it differently from the common Interpreta- tion. It will be putting a Force upon the Words } but it is excufeable, fince our Lord's Appointment, which is general, would have never been fulfilled but in a few particular Perfons. I fuppofe> there- fore, that the living of the Gofpel does not fignify a temporal Maintenance j for then Religion would appear, what it is commonly reputed to be, a Trade, Art, or Profeffion, by which Men, as in other P 2 Em- 212 An APOLOGY for the Employments, are to obtain their daily Support and Subfiftence j but has Refpect to a future State of Blifs and Happinefs, to which thofe will be entitled, who have faithfully difcharged the high Truft re- pofed in them. The Jewim Priefts, as they were Preachers of a Law founded on temporal Sanctions, were to partake of temporal Bleffings j but the Minifters of Chrift, whofe Religion is more particularly founded on Things future, not on Things prefent, were not to look for nor expect prefent, but future Comforts. I mufl confels, that this Comment is not ftriclly juft. I doubt not, however, of its Reception and Approbation both by the Superior and Inferior Clergy. By the former, becaufe if the PafTage is literally underftood, many of them could not, as the Office of a Prieft is feldom per- formed by them, lay claim to, nor en- joy their Temporalities j by the latter, becaufe as they partake of few of the Comforts of this Life, if their Reward was not to be future, they of all Men would be the moft miferable. There CondnSt of the Superior CLERGY. 213 There are more Complaints brought a- gainft the Superior Clergy * ; but as what have been produced, appear to be highly fcandalous and invidious, and they are to be confidered in another Traft, it is now unneceflary to mention them. * Let it be remembered, that there are fome amongft them whofe Characters are unexceptionable, and whofe Condudl needs no Apology. P 3 Til E THE CONDITION O F A N ( 2I 7 ) THE CONDITION O F A N AUTHOR. iHOEVER propofes to be- come an Author, fhould pre- ' vioufly refolve to bear Contra- diction and Difappointment ; be equally ready to learn as to communicate j and principally take Care not only to write, but live well. For no fooner has he made his Appearance in Pub- lick, but the Eyes of the whole World are upon him. Then Enquiries begin. Who is he ? Of what Note ? Of what Party ? Are his Principles and Morals good ? How does he write ? Does the Work contain any thing 218 rbe CONDITION thing new ? Has the Bookfeller recom- mended it ? This Treatment he muft ex- pect, not only from the Weak and Igno-r rant, but, ftrange as it is, from Perfons of Senfe and Understanding. The Anfwers re- turned are commonly hurtful and prejudi- cial both to the Credit and Intereft of an Author ' y for by them Works, not read, nor feen, have been condemned j and what, when perufed, might have procured Ef- teem, have been cenfured through the Malevolence of a prejudiced Reader. Thefe Reports find too eafy an Accefs and too ftrongly influence. Men of Learning have a fuperftitious Veneration for the Parts and Perfons of their Acquaintance, and are too apt to imitate the weak Papift in admitting their Authority to be, like the Pope's, in- fallible. The Bookfeller, if the Author has not offered him the Refufal of the Copy, but prefumed to print for himfelf without his Licence, treats the Work with a Sneer. It is well known, that the Recommendation of the Trade is of fingular Service to the Author's Intereft, not his Reputation j and their Cenfures have proved as effectual as damning a Play by the Pit, though it fre^ quently happens, that the one is cenfured and of an AUTHOR. 219 and the other damned, rather from Preju- dice and Ignorance than Underftanding and Judgment, and oftentimes difcover both a Want of Senfe and Delicacy of Tafte. The Bookfeller feldom knows more than the Title Page j that determines the Fate of an Author with him. A Work indifferently executed will have a proper Sale, if it mould merit his Approbation (many of his Cuf- tomers relying upon his Opinion) which is not to be procured but by writing for or printing with him : An Author who writes for himfelf will meet with no Encourage- ment from him. Not lefs hurtful to him are the Criticks; thofe who do not write themfelves, but employ, rather mifemploy, their Time in ridiculing and expoling, what they cannot imitate, and found their Merit upon Rail- lery and Declamation. They allow of no Superior, hardly an equal in Knowledge and Judgment. The Subject, the Manner of treating it, the Stile, or Sentiments dil- pleafe and offend them. They read only to find Fault, and all the Favour the beft Au- thor can expect, is to be looked upon as in- different. Little Praife and much Cenfure is the Fate of an Author, who has no Patron, Title, 220 %> CONDITION Title, Place, nor Purfe. Thefe, and thefc Qualifications only, have recommended Wri- tings which deferved, and in all probability would otherwife have received, the publick Cenfure; whilft other Authors of more na- tural and acquired Parts, but penurious and undiftinguifhed, have been, if at all, read with Indifference, and frequently ftifled in their Birth. This was the Cafe of a learned and pious Divine, in the laft Century, whole great Abilities, flighted and difre- garded by his own Countrymen, were taken Notice of by Foreigners, and pro- cured him iingular Honours from abroad, which raifed him from a Vicarage, in an ob- fcure Place, to a Prelacy at Home; long merited, but without fuch an uncommon Incident might have never been conferred. Praife and Cenfure are equally fatal to an Author, if he wants either Modefty or Re- folution ; for then he will either be too much elevated or depreffed; he will enter- tain too high or too mean an Opinion of himfelf. In the former Cafe he will be- come prefumptuous, conceited and pofitivej in the latter, he will be apt to tread in the beaten Track, and give himfelf to write agreeable to the Prejudices of Mankind. A Practice which he may the more readily fall of an AUTHOR. 221 fall into, becaufe he will find it more for his Intereft, than to oppofe and contradict them. An Author, who does not difplay more Learning than Underftanding, who does not abound more in Reading than Inven- tion, oftentimes meets with an unwelcome Reception. There is a Sort of Men amongft the Learned, who do not chufe to think for themfelves, and are only pleafed with thofe Writers, who are fo weak or fo foolim as with them to give up their Freedom. They are fo ftrangely prepoflefTed in Favour of the Ancients, that they will read no Writings, but what are agreeable to their Opinions, or filled with large Extracts from them. Greek and Latin Quotations do not fo much mew good Senfe, as the PofTeffion, or Ufe of a large Library: By which Per- fons of no real Parts and Erudition have ac- quired the Efteem and Character of Learned Men. It is both profitable and reputable to adorn, rather to fill, a Work with Quo- tations. What might have been eafily and more fenfibly comprifed in a fmall Pamph- let, has been by this Means worked up to an Octavo. This has been praclifed with great Succefs. Several have been rewarded and 222 We CONDITION and preferred, admired and celebrated, not for Invention and Reafoning of their own, but of others : So that mere Tranfcribers have affumed to themfelves, the Credit and Reputation of great and learned Authors, for publiihing Folio's j which letting alide the Table of Contents, Title Page, and a few Ligaments, little elie of their own re- mains. This Efteem any Scribbler can ac- quire, by the Help of an Index, with a few Sentences of his own to make the Connec- tion. An Author who does not humour thefe Admirers of ancient Writings, either by commending, defending, tranfcribing their Sentiments, writing Comments upon them, or citing them for Authorities, will be treated as ignorant, and his Works deemed of no Value. I am perfuaded, that I {hall provoke the heavy Difpleafure of thefe Antiquarians, for fuch flight Treatment of the Ancients. But if they would lay afide Prejudice and candidly confider, of what real Ufe they are, they would not be angry with me, nor implicitly follow them. In Regard to ancient Rites, Cuftoms, Ceremonies or Matters of Fa&, Pagan, Jewifh or Chriftian, to which there may be any Allufions in Sacred Writ, their Writings are undoubtedly neceffary and of an A U T H O R. and ufeful, and their Authority valid and good: But in refpedt of moral, natural or revealed Truths, their Sentiments can neither make them true nor falfe, and they will fo appear, notwithstanding all that they havd laid for or againft them ; (whofe nice and refined Explanations, have ferved to raife Doubts and encourage Controverfiesamongft Mankind) which require only common Senfe and common Honefty to fet forth and underftand j which, however, will remain unfettled and undetermined, fo long as Men continue to proftitute their Parts, and give up their Freedom of Thinking and Believ- ing for Themfelves. The Sacred Writers may be credited with Safety, for they were infpired. Their In- terpreters pretend not to Infpiration, and therefore, though pious and good, yet con- fidering how ftrongly Prejudices do operate, the mort Extent of the human Underftand- ing, and its Imperfections, neither their Opinions nor Judgment, are to be implicitly followed and received. Every one, who can, is to judge for himfelf. Nature has given to Man that Liberty, and Christianity has not deprived him of it, though Popery has attempted it. If every one, who could, would have judged for himfelf, Chriftians woul3 224 ^ CONDITION would not have been fo divided, nor have been led to embrace Notions contradictory to Senfe, Reafon, Humanity and the Scrip- tures j nor would they have been fo long, and fo fuccefsfully propagated for the Ser- vice of Avarice, Ambition, Faction, En- thufiafm and Superflition. The Reader will, 1 hope, excufe this Digreffion upon the Ancients, when he reflects that moft of the religious Controverlies, have fprung not fo much from the dubious and obfcure Senfe of Scripture, but their Opinions and Inter- pretations. Next to thefe Antiquarians there are others of the Learned, who are never pleafed with any Writings, but thofe which favour their own particular Studies or Pre- judices, looking upon other Writings as ufe- lefs and infignificant. The Metaphyfician condemns Poetry 3 the Poer, Metaphyficks ; the Lawyer, Divinity ; the Divine, Law ; the Diflenter, Church Writings j the Church- man, thole in Favour of the Meeting. Thefe are Prejudices which have been adopted by Learned Men, and have proved of great Difadvantage to Truth as well as to Authors, whofe Studies have been different. This Behaviour was almoft funk into Contempt, till revived by a late ProfeiTor of Ailronomy, who of an AUTHOR. 225 who endeavoured to render a Science ridi- culous, by Witticifms and Buffooneries, the Ufes of which he did not or would not en- quire*mto. Next to thefe, are fuch who read none but finimed Pieces j other Competitions are too mean, incorrect or inelegant : Compo- fitions, however, not lefs ufeful and neceffary to the Bulk of Mankind, who would profit but little from the other?, which require a Depth of Thought, which they have not, and Leifure which they are not Matters of, to examine into and underftand. Stile and Manlier are to be acquired by Time, great Reading and frequent Writing : In religious Subjects not fo niuch required. For the mofe Plainnefs and Simplicity, the lefs Art and Labour appear in fuch Writings, the more extenfive their Influence: They do not indeed recommend themfelves to the Virtuofi in Learning, who are only de- lighted and fatisfied with Things difficult, if at all, to be underftood, and above vulgar Apprehenfions. There are a few of a different Turn, who pay no Regard to the Author but the Work, and like the induftrious Bee can extract fome Sweet from every Flower, 'they know that every one is not born to be 26 The CONDITION be a Newton, a Boyle, a Locke, a Butler, a Milton, a Pope, &c. Writers who will ever pleafe, though they have not efcaped the Envy and Malice of falfe Criticifm. They can commend and praife the little Notices and Informations of inferior Wri- ters, which thofe Genius's, taking more nohle Flights, or treading in Paths but little frequented, patted by not unknown, but un- noticed. Another Difadvantage to an Author arifes from the Want of a learned Acquaintance, upon whofe Friendfliip he might rely j by whom his Works might be corrected, re- vifed, and placed out of the Power of the envious, malicious, or ill-natured Critick. They would ftrike'out many Inaccuracies, &c. which an Author, partial to himfelf and fond of his own Compofitions, is apt to pafs over. It is bed to fee with other Mens Eyes, for we are all inclined to be blind to our own Defects. The unprejudiced Reader, and fuch a one is a true Friend, fees Things in a different Light. Great is the Advan- tage of fuch a Friendfhip. I know an Au- thor now in high Efteem in the Repub- lick of Letters, who procured an extraor- dinary Reputation by it, having been pub- lickly of an A U T H O R. 227 lickly honoured with a Degree at the Uni- verfity. Another Difadvantage to an Author arifes from writing upon Subjects which have been difcuffed ; fo that in the Opinion of many he only adds to the Number of Books; already too great. If the Books wrote in every Science and Art were fatisfactory, and focom- pofed, as entirely to remove and fully anfwer all future Doubts and Exceptions, the writing more would be ridiculous and abfurd. To affert that they are, is not lefs ridiculous and abfurd. If the Subject is the fame, the Thought and Proofs may be different, and the Manner of ranging, difpofing and ex- prefiing them, more ftriking and affecting. Every Age is capable of improving upon the preceding, either by correcting its Errors, or difplaying its Beauties and Excellencies in a new and more advantageous Light. Science and Art may be further extended} they are not arrived at the utmoft Limit of Thought, Ingenuity and Experience, as modern Dif- coveries and Improvement mew. Truth will never be without Adverfaries, who drefs up the old Exceptions in a new Tafte, and by that Means, if they do not in fome De- gree render former Anfwers ufelefs, make it neceffary to put them into another Form. An 228 Reliance muft be upon the Credit and Ve- racity of others. The Scripture faith, He that believeth flail be fffued, and he that be- tievetb not ft all be damned. But can any on6 imagine that an external Profeffion of Chri- ftianity will entitle him to Salvation ? Let it not then be faid that Infidelity, unlefs Im- morality, Indolence, Neglect* Obftinacy or Prefumption is the Caufe, is the Object of Damnation. How ram, how bold is Man in thus prefcribing the Terms of Salvation and ufurping the Divine Powef ! Vice and Folly frequently give Bifth to Exceptions againft Religion. Perfons ad- dicted thereto fhould rather excite ouf Pity, than provoke our Refentment. They fuffcr enough here ; let us leave them to God here- SERMONS. 241 hereafter, not condemn them to a Punifh- ment, which we have no Power to inflict, iince fuch Behaviour tends rather to harden, than reclaim them. Not content with this unjuft Condemnation, we treat them as the vileft and the worn: of Men, without any Principle of Honefly and Goodnefs, with- out Senfe and Understanding : A Method not likely to be inftrumental in their Con- verfion. Permit me to obferve, that as we are entirely ignorant of the fecret Springs of Men's Actions, a more charitable Opinion would better become us ; it is more agree- able to the Character of a Chriftian, of which Chrift's Rebuke to his Apoftles is a Proof, ye know not what Manner of Spirit ye are of; it difcovers more Humanity, wit- nefs the Prejudices and Imperfections of Human Nature -, and it is certainly moie prudent, if we expect to be fuccefsful in our Controversies with them. Their Weaknefs may be complied with, and no Injury offered to Religion. Unlefs they are ufed like Men, and argued with as reafonable Creatures, their Conviction and Reformation will be in vain attempted. No one, however, weak and infignifcant, chufes to be fo accounted ; nor to be called a Fool, though he may deferve the Title : R An 242: SERMON'S, An Appellation of that Sort will invalidate- and fet afide every Argument, though rea- fonable and juft. Kindnefs and Civility are the beft Means to procure Friends and re- concile Enemies : But to tell Men that they, are entirely in the wrong, and that they ill all be damned, unlefs they implicitly believe, not what the Scriptures always fay, but, more frequently, our Interpretations of them, which they know are equally fallible with their own Sentiments, will be of little Ser- vice, as Experience has teftified, from the few Converts made, in reconciling them to Chriilianity. The behaving towards them, like Men will mew, that we have a real Concern for their Happinefs, foften their Prejudices, and difpofe them to think more favourably of, at leaft to treat Religion both in their Writings and Converfation with Temper and Decency. The contrary Be- haviour will create a greater Difguft againft it, and they will be led to think, that it tends only to deftroy good Nature and good Manners, and to countenance Hatred and Strife, Cruelty and Revenge amongft Man- kind. .Secondly, The fcandalous and immoral Lives of Chriftians, is another Caufe of the Continuance and Progrefs of Infidelity.. When SERMONS. 243 When we look around, and fee how many profefs, how few praclife Chriftia- nity ; when we obferve Men, who fhould be diftinguifhed for Virtue and Piety, Ex- amples of Vice and Immorality: Thefe Things muft necefTarily give to Perfons, who either cannot or will not judge for themfelves, an unfavourable Opinion of Religion. It is natural for fuch to think, when Men, remarkable for their Senfe and Underftanding, ad: in this Manner, who have Leifure and Opportunity for knowing the Truth of what they profefs to believe, that they fufpedt its Credit and Authority. And as Vice has generally a ftronger Af- cendency and Influence than Virtue, it is not ftrange, that Men, addicted to unlaw- ful Gratifications, mould be glad to be re- leafed from Reftraints, and to -treat the Gof- pel as falfe, which by their Actions they would not have to be true. There is no better Way of recommend- ing the Practice of any thing, than by Ex- ample. It is extremely difficult to convince any one of the Ufefulnefs and Neceffity of what our Conduct proves to be indifferent. To talk of the Excellency of Chriftianity, when our Lives contradict our Words, is not likely to gain many Converts to it. R 2 Chriftianity 244 SERMONS. Chriflianity is indeed the fame, notwith* ftanding all that can be faid or done againfl it: Its Obligation and Authority not being leflened, though many are wicked enough, to tranfgrefs its Laws. But if we are really convinced of its Truth, and believe a future State of Rer ward and Punifhment, how can we better fatisfy others of this Belief and Conviction, than by letting our Lives and Converfatioa be agreeable thereto ? In vain do we re- commend the Practice of Goodnefs to others, unlefs we ourfelves are good. In vain do we endeavour to* fet forth the Obli- gation to Temperance and Honefty, when we are intemperate and difhoneft. In vain do we tell Infidels that our Religion is true, when we act as if it was falfe. All Argu- ments will prove ineffectual, unlefs we are influenced by its Precepts. To convince Men that there is a God, let us live as if there was one j to mew our Belief of a. future State, let us behave like Men who are to give an Account in it ; and if we ad- mit the Truth of Chriflianity, let us obferve its Laws. Infidels will then think that we are in Earneft, that there is fomething more in Religion than mere She wand Pre- tence. As- SERMONS. .245 As Irregularity is the principal Caufe of Infidelity, for a good Man is hard to be found who is an Infidel, no Method can be fo effectual to check and difcountenance it, and to procure that Efteem and Reve- rence for Religion, which it juftly and truly, for its own Worth and Excellency, claims from all, than for Chriftians them- felves to efteem and reverence it j fince to treat it with Indifference and Contempt, to live in Opposition to thofe Laws, which they have folemnly engaged to obferve, and to imitate the vicious and immoral Ex- amples of the Libertine and Infidel, will undoubtedly promote the Caufe of Vice, and flrengthen, not weaken, the Caufe of Infidelity. Of this we may be allured, that it will be impoffible to convince Gainfayers of the Divinity of our Religion, unlefs its Power and Influence are {hewn in our Lives and Converfation. Thirdly,, The various Sects and Parties in Religion, and the contradictory Tenets efpoufed, maintained and defended from the fame Scriptures, believed and adhered to by their refpedtive Followers, is another Caufe of the Continuance and Progrefs of infidelity. R 3 Thefe 246 SERMONS. Thefe Differences reflet no little Dif- honour upon the Profefibrs of Chriftianity, not upon Chnitianity j for it neither coun- tenances, nor encourages Divilions amongft Men. Such Differences, the various Tem- pers, Interefts and Prejudices of Mankind being candidly confidered, are not ftrangej mi^ht fo appear, if not to happen. We with, that they were fewer in Number, and that Chriitians would comply with each other's Weaknefs, and give Way in Matters of littie Moment, wherein neither their own Salvation, nor the Authority of the Gofpel, are concerned 5 for the inveigh- ing and exclaiming againft each other, wreftmg and perverting the Senfe of the fa- cred Writings to confirm and fupport the Opinions efpoufed, making Things indif- ferent neceifary, Things neceffary indif- ferent, and obtruding private Interpreta- tions as binding upon the Confcience of Men, cannot fail of bringing Religion into Difrepute with thofe, who are determined more by the Conduct and Behaviour of o- thers, than their own Judgment and Rea- fon. Thefe Differences have not only counte- nanced Infidelity, but have produced a Cold- ana Lukcvvarmnefs in Religion : Dif- ferences SERMONS. 247 fsrences which all honeft and good Men, who have a Regard for Chriftianity and the Happinefs of Society, wifh to be compofed. From thence have proceeded Troubles and Diforders in the State -, from thence a Cor- ruption of Manners, as well as the Prin- ciple of Unbelief, generally flows. When weak Men, who judge not for themfelves, obferve thefe various and jarring Opinions ; when they fee Kindnefs and Civility (hewn, Preferment and Titles beftowed, not accord- ing to Merit and Ability, but according to a particular Sect or Following j when they perceive that each Sect charges the other with aflerting and maintaing Things con- trary to the holy Scriptures, even doubt- ing of the Salvation of thofe who differ from them ; what can they think, but that it is as good to be without Religion, fince of whatfoever Sedl they are, they mail be wrong, and their Salvation dangerous, if not precarious. It is not our Bufinefstotalkof, butprac- tife Religion. Let us rather endeavour to make our Lives agreeable to, than recon- cile our Notions with it. Let us confine ourfelves to Matters plainly delivered, not examine nor enquire into Things above our Reafon and Underftanding, nor impofe the R 4 Belief 248 SERMONS. Belief of any Doctrine as abfolutely ne- cefTary to Salvation, of which we muft confefs that we cannot have the leaft Know- ledge and Intuition. Let us love as Bre- thren, neither caluminating, condemning, nor perfecuting each other j then Men of w?ak or wicked Principles will be inclined to think that Christianity is really calculated for the good of Mankind, when they (hall fee Harmony, Love and Union, inftead of Difiention, Strife and Hatred, reigning a- rnongftChriftians. To thefe Caufes, amongft others, are to be attributed the Continuance and Progrefs of Infidelity. The following Advice will not, I hope, be thought ufelels j we wi(h indeed that it was unneceiTary. As Infidelity is the ge- nuine Offspring of Immorality j as Immora- lity much abounds in the Age we live ; as by the Frequency and Univerfality of it, the Senfe of Shame is loft, and a Regard for Decency is no morej as Men dare openly talk of and defend thofe Vices, which they have fecretly committed ; and as thefe Practices not only expofe the Ag- grefibrs to future, but are productive of prefent Mifery, let me intreat you for your own fake to be virtuous and good. I am perfuaded a little Reflection will convince you, SERMONS. 249 you, that it is for your temporal Intereft fd to be, and that there can be no true and real Enjoyment of Life without it. Confider your Engagement as Chriftians, that you are declared Enemies to Vice. Re- member that you forfeit the Reward pro* mifed, unlefs you act confident with that Engagement. If a Regard for the Ho- nour of God cannot influence you to ob- ferve his Laws, think on the Punifhment you become obnoxious to by the Neglect? Believe me, rather believe yourfelves, for you cannot be ignorant of this, that you will not long be wicked, before you arc fuperior to the Power of Confcience, live as without Religion, and in the End de- clare againft it : For he who is an Infidel in Practice, will foon be an Infidel ia Principle. Do not deceive yourfelvesl For what do you propofe to yourfelves by criminal and unlawful Gratifications ? Do you expect to meet with no Interruption ? Granting that they are at firft pleafant and agreeable^ flatter not yourfelf that thus they will al- ways be. I need not mention the Uneafi- nefs, which Sinners frequently feel within themfelves, to themfelves well known, not- with- SERMON S. withftanding they labour to conceal and difguife it from the World. Poverty, Dif- grace and Difeafe, the fure, if flow Atten- dants of Vice and Folly, (hew the promifed Felicity to have been not real, but imagi- nary. You need not be told, that this is the certain Condition of the Wicked. Let your Acquaintance with Mankind be ever fo little, you muft have both feen and known this to have been the unhappy Lot of many. Scarce can you walk abroad, but thefe fad and deplorable Objects are pre- fenting themfelves to your Sight. What you have feen then in others, do not want to experience in yourfelves. If you follow the fame bad Ways, you may expect to meet with the fame Affliction and Di- firefs. You may imagine, that you mall never give up your Profeflion, and declare for In- fidelity. Do not impofe upon yourfelf ; and act the Part of an Hypocrite j for you can- not be a Chriftian, unlefs you practife Chri- flianity. Your Compliance with extenal Forms and Modes of Wormip is only from a Regard to Decency, and to have the Re- putation of an honeft and good Man, as you find it necefiary to promote your worldly SERMONS. 251 worldly Affairs ; few, if any, tho' wicked, chufing to deal with thofe who are of bad Character, or do not put on the Appearance of Goodnefs. This Conduct, fo long as the Vizard continues, may be of Service here, but will not entitle you to Happinefs here- after. But why fhould you only afteclto be the Chriftian ? Why mould you not be, in re- ality, what you profefs you ought to be? Why ihould you put yourfelf to Incon- veniences and Difficulties to conceal and difguife your Actions from public Notice ? Why fubject yourfelf to continual Fear and Uneafmefs, left your Hypocrify mould be detected ? Why will you not endeavour to be, what you are fo anxious and defirous of appearing ? efpecially as you acknow- ledge it to be your Intereft, and greatly to your Prejudice if you are not. In fhort, as a Motive to be good, let me obferve, that your Vices are expenfive ; that you cannot promife yourfelf more than a momentary Enjoyment of them 5 that they are not to be enjoyed, but at the Expence both of Health and Fortune j that they tend to the Ruin of the ConfHtu- tion both of Body and Mind > and for the 252 SERMONS. the Pleafure of a few Years you will live the Remainder of your Days in Trouble or Sorrow, Poverty or Difeafe. Such is the miferable State of the wicked in this Life; worfe in the next, if, as they live, they die impenitent. May neither the one nor the other be your Lot. A *-#'^~& > ^ A FAST SERMON on the i ith " and they that defpife me, mall be " lightly efteemed." are this Day met according to the Royal Appointment. The de % n of our Meet ing is t0 im P lore the Divine Aid an( * Protection y and to avert the divine Wrath and Difpleafure. The Ne- eeffity of it at this Time, is the bad Situa- tion of our Affairs, and our numberlefs Vices and Imp-'eties, which may juftly alarm our Fears, as they feem to have rendered us 254 SERMONS. us Objects rather of Vengeance, than of Favour. The Solemnity with which this Faft is- obferved, mufl give Pleafure and Satisfac- tion to behold. And if there is as much of inward Sincerity, as outward Appearance; as much of Piety, as Devotion ; if when our Hands and Eyes are in our Prayers uplifted to Heaven, our Hearts accompany ; if our Repentance here, will be fucceeded by a Reformation of Manners hereafter) if when we quit this facred Place, we do not forget the Promifes now made, and leave our Goodnefs behind us j then the prefent Meet- ing will prove a Bleffing to us. But if from a Regard to Decency only, we abftain from Folly and Vanity for a Day; if when this Day is finimed, we return again to our old Ways ; if Luxury, Extravagance, and In- temperance (till continue, and our vicious Paffions and Defires are not abated, but urge us on to unlawful Gratifications, what can we expecl will be the End of fuch Hy- pocrify and Diffimulation, but Infamy and Ruin? But of you, my Brethren, we hope bet- ter Things. We have Reafon to believe from your Attendance at other Times, that you have not now affembled yourfelves in Obs- SERMONS. 255 Obedience to one Part of the Royal Edict, without any Intention of performing the other, of becoming better Men. And if we are in Want of the Aftlftance of Heaven, and want it we mould, if we had a lefs powerful Adverfary to deal with, this is the only Method to be purfued to procure it. We have known and fenfibly felt, that it is not in our Power to command Succefs ; but let us by a Return to Virtue deferve it. Then if Misfortunes happen, it will be a comfortable Reflection, that they are not the Effect of our Follies, brought upon us by a juftly incenfed Deity: Then though the firft Events of War have proved unfuc- cefsful, the Iflue of it may be profperous j then Peace and Plenty may again vifit this once happy Ifle, the horrid Noife of War, and the piteous Complaints of Want ceafe. You may here afk, do you fpeak ferioufly ? Are we really in an alarming and dangerous Situation ? If you form a Judgment of the Times from the general Behaviour of the People, you might indeed doubt. For do we abate any Thing of our publick Diver- fions and Entertainments ? Does not the Wine flill fparkle at our Feafts? Have the Inflruments of Mufick ceafedfrom playing? Is the Voice of the Singers no more heard ; or 256 SERMONS. or are the Feet of the Dancers ftill ? Are the Comic Scenes (hut up, whilft the Tra- gedy of War is acting over Europe? Are Religious Aflemblies, the Schools of Piety, more frequented, and publick Houfes, the Places of Riot and Intemperance, the Bane oflnduftry, the Ruin of Families, lels re- forted to ? Do not Folly and Extravagance reign as much now, as in the Time of the moft profound Peace ? Is it not fhameful and dishonourable to hear the perpetual Murmurings of the People againft the heavy Load of Taxes, and the additional Weight of more, now necefTary for the Support and carrying on the War, and to fee them, how lavifh, how profufe in every Thing, that may admi- nifter Pleafure, footh and flatter their Pride and Vanity ? We make our Boafl of Liberty, and juftly. If we have a real Value for it, let us at leaft for a Time lay afide our Pleafures, and appropriate a Part of the immenfe Sums they confume in the Support and Preferva- tion of it. The contrary Behaviour {hews us to be little better than Fools or Mad- men ; to be no longer worthy of being free -, and fit only for thofe Shackles, which the SERMONS. 257 the Enemy, we lately imagined, were pre- paring for us. How unlike to the noble Spirit of the Roman Matrons, who, when their Country was engaged in an expenfive War and in great Diftrefs for Money, cheerfully and voluntarily prefented the State with their Jewels, and moft valuable Ornaments. Oh ! that fuch a Spirit reigned amortgft us ; that we had fuch a juft and high Senfe of the Liberty we enjoy, as to convert Pomp, Splendor, Magnificence, Equipage and Drefs to the public Ufe, when it wants all that we can give j when we have Enemies at home, not lefs dangerous than thofe abroad : The Defigns of both being equally fatal to the Caufe of Liberty. When we fee Perfons at this Time mak- ing a fplendid Appearance, it muft remind us of the Behaviour of the Emperor Nero, who was pleafed and delighted, when he faw the City of Rome on Fire. Do not fuch feem ready to grace the Triumph of the Conqueror, who are now unwilling to lend Affiftance, and take Pleafure when their Country is in Affliction and Diftrefs ? With what juft Indignation muft every true Lover of his Country fee the Rich and Powerful lolling in their gilded Chariots at S ' Eafe, 258 SERMONS. Eafe, revelling and banquetting, faring ele^ gantly and fumptuoufly every Day, at a Time when the Poor isperimingforWant; the induftrious Artizan and Labourer hardly procuring a bare Support for his neceflitous Family , when we are threatened with the Sword from abroad, and a Famine at home ; when our Arms have been unfuccefsfully employed, and our Councils are diftrac"led and difconcerted by the Spirit of Faction and Malevolence -, when through Negledt or Imprudence we have become a Scorn and Derifion to our Neighbours; our Name once refpecled and erteemed, now infulted and defpifed ; and Britons, once eminent for their Piety, their Virtue, their Valour, are diftinguiming themfelves from other Nations by Impiety, Immorality, Cowar- dice. But if Folly and Extravagance pre- vail amongft the Great, how much do they abound amongft thofe of inferior Rank ? If criminal in the one, how much more in the other ? as they have lefs Support ; and not only bring Diftrefs and Mifery upon themfelves, but involve an innocent Family in the unhappy Confequences. That a Reformation of Manners is wanted, the little Appearance of Virtue {hews : A Reformation which all good and pious SERMONS. 259 pious Men wifh to fee foon accomplimed; for the Honour of God and the Profperity of their Country : Unlefs a due Attention is paid to the former in the Practice of the Duties of Religion, we cannot promife ourfelves a long Enjoyment of the latter. God has expreflly declared, that thofe who honour him, he will honour, and thofe who defpife him* mall be lightly efteemed. This Declaration has been remarkably ex- emplified in the utter Ruin and Deftruction of Nations, greater and niore powerful than ours; whofe Foundation feemed to have been fo immoveably fixed, as neither to fear, nor expert their DhTolution. What Security then have we againft the fame un- happy Event ? Are we more pious, more virtuous, more honeft ? We have Reafon to believe the contrary. If they fuffered for their Wickednefs, how {hall we efcape ? Not by continuing in vicious Practices, but by Repentance and Amendment of Life ? with- out which there can be no Salety nor Se- curity : It is weak to think of, or expe<5t it. Then we may be confident, but not now; for we are far from being good j happy for us if our Wickednds is not fo great, as to have made our Diffolution nearer than ima- gined. To prevent it we have Time. The S 2 Power 260 SERMONS. Power is lodged in ourfelves. A good Life will recommend us to the divine Favour and Protection. The Reafons why you mould fo live, it is needlefs to mention, for you know them; private Happinefs, the Honour of Religion, the Welfare of your Country demand and depend upon it. It is impoffible, therefore it would be Prefumption for any one to determine, when a Nation is fo wicked as to be an Object of divine Vengeance ; that is a Secret to all but Omnifcience, and thofe to whom God in a fpecial Manner reveals it. But by compar- ing the Manners of the prefent with former Times, a reafonable Conjecture may be formed. If then there was now more of Vir- tue and lefs of Vice ; more Piety and lefs Hypocrify ; more Honefty and lefs Fraud ; more of Frugality and Temperance and lefs of Luxury and Extravagance, we mould be entirely free from any fuch terrible Appre- iion. As no Events can happen without the Knowledge and Permiffion of the Supreme Being, and as he punimes national Wicked- nefs by Difappointments and Misfortunes, may we not, free from Superftition and Weaknefs, impute our parr. LofTes and Mifcarriages to the divine Difpleafure ? For though SERMONS. 261 though we cannot certainly fay, that our Vices have been the Caufe, yet of this, I think, we may be confident, that we are not fo good, as to merit any extraordinary In- terpofition in our Favour. How little we honour God, and therefore how little we deferve to be honoured by him, let our Im- piety, our Prophanenefs and Intemperance, (which laft Vice daily increafes, notwith- ftanding the falutary Laws made, as ap- pears from the Increafe of the Diftillery, and the vaft Confumption of fpirituous Li- quors) let thefe Vices, with many others, commonly pradtifed, publicly known, be a Teftimony of our Merit. If God then will only mew Favour to thofe, who obferve and practife his Laws ; if we really ftand in need of, and by our Virtues we may procure it ; if by the con- trary Behaviour we (hall not only forfeit it, but incur the divine Difpleafure, what mall I fay to influence you to the Performance of your Duty ? Your Prefence here mews, that you are fully convinced of the Obliga- tion to perform it, and of the Neceffity at this Time to ad with Sincerity. Have you a Regard for the Welfare and Profperity of your Country ? I am perfuaded you muft have. That it may be happy and profpe- S 3 rous, 262 SERMONS. rous, be you horjeft and good ; encourage others to be fo by your own Example, and beftow your Favours only upon thofe who What Motive can be ufed to perfuade the Wicked to repent, which they thernfelves are not acquainted with ? For we live in an Age, when Men are more wife than good ; when they do not want fo much to be inr- formed of their Duty, as to praclife it; that being fo plainly revealed, that few, if any, can be ignorant of it. Shall I urge Repentance as a Duty ? They acknow- ledge it. Shall I fay, that they cannot be happy without it ? They have experienced its Truth. Shall I fet before them the Ven- geance of God exercifed upon finful Na- tions ? They know it. Shall I tell them, that fuch may be the pate of this King- 4om ? They believe it. Shall I prefs a Re- turn to Virtue and Goodnefs as the only Way of preventing it ? They allow it. Shall I difplay the unhappy Confequence of Sin }n the next Life ? They know and dread it. What then {hall we fay to provoke them to be good ? If the Senfe of their own Mi- feries cannot prevail, what Influence can Religipn, or the public Good be fuppofed to SERMONS. 263 to have ? Shall I mention the prefent af- flicted State of their Country, groaning un- der the Weight of Taxes, engaged in an expenfive and dangerous War, rent and torn by inteftine Feuds and Contentions? Can they fee their Country, for the Prefer- vation of which the Blood of their An- ceftors was fo profufely, but not ignobly, /hed, thus expofed and diftrefled ? Can they fuffer the Purity and Simplicity of their Re- ligion to be again corrupted and adulterated by Romim Idolatry and Super ftition, for the Defence of which the Fires were fo often kindled, and Smithfield fo often fmoaked with human Sacrifices, the Sport of blind Zeal, the Feaft of Popifh Cruelty ? Should not the Senfe of thefe alarming and impend- ing Dangers raife in us a juft Indignation againft the Enemies of our happy Conftitu- tion ? Should we not, from a Senfe of the invaluable Blemngs enjoyed by it, rouzed and animated by the noble Examples of our Ancestors, refolutely maintain and de- fend our Rights, our Property, our Liberty, our Religion, or elle greatly fall ? Should we not, to procure their martial Spirit, un- daunted Courage and Refolution, the Pro- tedlion of themfelves, the Terror of their Enemies ; mould we not lay afide our Vices, 84 be 264 SERMONS. be in Union amongft ourfelves, and in Friendfhip with God ? Then let the Ene- my invade, we fhall be prepared to receive him ; we may be alarmed, but not dif- mayed ; and whatfoever the Event will be, we mall live or die a religious, a brave, a free People. But fo long as we continue vicious, at Enmity with God, and at Va- riance with each other, every little Lofs or Pifappointment makes us uneafy ; we are fearful, irrefolute ; we neither plan with Judgment nor execute with Vigour ; and the Enemy is rather victorious through our own Foibles, Timidity and DiiTentions, than by his Bravery, his Courage or Virtue. J fay not thefe Things to difcourage, but to convince you, of what every one, who thinks ferioufly, is before-hand apprized and acknowledge?, the Neceflity and Ufe- fulnefs of a Reformation of Manners j with- out which there can be no true Enjoyment of Life, AH that Wealth, Power and Gran- deur can give, will not make you happy, if your Confcience is defiled with Guilt. Your .Actions to others may be unknown, but to yourfelf they can be no Secret. There, there you muft feel T rou ble and Uneaiinefs. You may conceal and difguife it from the World, but you cannot fly from your- felf. SERMONS. 265 felf. You can be no Stranger to what pafles within. Pleafures may for a Time amufe, Bulinefs prevent, and Company divert Re- flection ; but when Pleafures have been en- joyed, Bufinefs is over, Company gone, and you alone, then ferious Thoughts will obtrude themfelves -, you cannot avoid them. O Confcience, Confcience, how great thy Power over the Mind of Man ! Happy thofe who are Strangers to thy Terrors. All the Pleafure and Satisfaction received in the Practice of Vice (if that can be call'd Pleafure, which ends in Poverty and Dif- eafe, or that be deemed a Satisfaction, which is done in Difobedience to the divine Com- mands, and ftamps Infamy and Difgrace on human Nature) all the Pleafure and Sa- tisfaction received, will not equal the Un~ eafmefs left upon the Mind. This the Wicked are confcious of; and though weak enough to commit thofe Actions, which bring it upon them, yet, after Commifllon, they mult wifh to be releafed from it, and confefs that their whole Lives have been an alternate Scene of Pleafure and Pain, of Vanity and Vexation of Spirit. If not be- fore, yet at the Time of their Diffolution they will acknowledge a Life of Virtue to be the only certain Way of acquiring true S R M O N S. Happinefs, and that he, who deviates from it, in Search after Happinefs elfewhere, is bewildered in a Maze of Error and Con- fufion, which unavoidably terminates in Mifery and Ruin. If then the Practice of Virtue and Good- nefs is neceflary to render us happy in pri- vate Life, it is equally necefTary to promote and advance the Happinefs of the Public. No State .can long exift, .which has banimed HoneHy and Religion out of k. It will be either divided againft itfelf by Faction and Party, enflaved and opprefied by the Ava- rice and Ambition of domeftic, or expofed to the Infolence and Depredation of foreign Enemies. Permit me here to mention two principal Evils, which have too long fubfifted with ^equal Prejudice to Religion and the State ; and unlefs they are removed, in vain is a Reformation attempted, in vain {hall we endeavour to be an happy and religious People : From them are moft of our na- tional Calamities, through them have Im- morality and Irreligion gained ground. The Evils complained of, are Bribery and Cor- ruption, and Party Spirit, And firft as to Bribery and Corruption. Is it not notorious to every one, that moft of SERMONS. 267 of the Places of Profit and Truft have been Shamefully difpofed of to the higheft Bidder? Have Preferments been made according to Merit and Ability? Have you not known many preferred through the Power of Fac- tion, to ftrengthen the Intereft of Party, or oblige Friends at the Expence of the Publick, and to the rejecting Strangers, though more deferving. Is there any Thing to be procured but by this wretched Mean ? All cry out, inveigh and exclaim againft it, yet how fmall the Number of thofe, who practife it not ? Is there fcarce a Place of the moft trifling Profit, if of a publick Kind, but Threatenings are ufed, Promifes made to gain Intereft? How many Perfons through Fear of lofing, or the Hope of procuring Intereft, have voted contrary to their private Sentiments, I might have laid voted unjuftly, contrary to their Confcience? So general is this Vice, that an honeft and good Man knows not iiow to follicit a Favour, and when procured, if iie nicely examines into the Means, rnuft with Reluc- tance accept of and enjoy it. Hence it is, that many Places are filled with Perfons without Credit or without Ability. And n Credit and Ability are united, .you will 2 6S SERMONS. will find that fuch Elections have generally proceeded from abfolute Necefiity, not Choice. What Motives fhall I make Ufe of to dif- fuade Men from a Vice fo pernicious to the public good? We fear that all Advice is vain, from the open Manner in which Bri- bery has of late Years appeared > not as here- tofore under the Mafk of Friendmip, but as a publick Bargain in both Giver and Re- ceiver, without any Regard to Decency, any Senfe of Shame, any Regard to Confcience : So that Electors will not vote, nor can the Candidates fucceed, without a Bribe given before, or promifed after the Election. So little of true Honour and Honefty reign a- jnongft us. What can be faid to Men, who make a publick Sale of their Property, their Liberty, their Country; who facrifice their Con- fcience, their Religion, all that is dear and valuable for a Morfel of Bread and a Cup of ftrong Drink? If the Senfe of the Blef- fings they enjoy, cannot influence them to act like Men, like Englishmen, we muft fay that they deferve to lofe them; fuch Wretches, for it is difgracing human Na- ture to call them Men, are fit only to be made Slaves, to be /old and betrayed by thofe, SERMONS. 269 thofe, whom they entruft with their Rights and Privileges. Befides the Evil of Bribery and Corrup- tion, there is another not lefs deftrudive to the Peace and Happinefs of the Nation, I mean Party Spirit; by which Jealoufies, Animoiities, Hatred, Strife and Variance are encouraged, under thefpecious Pretence of ferving our Country : How do Men of bafe Principles, and the moft infamous Characters profper, are highly eftemed and careffed, only becaufe they are loud and noify in Defence of, or Oppofition to Opi- nions, which they do not underftand. They Concur with all Meafures, right or wrong ; will labour to palliate, excufe, even defend the rrioft palpable Villainy, rather than the Intereft of their Party fhould fuffer. From the fame bafe Spirit it is, that we think all to be in the wrong, who differ from us - t and that no one really and truly loves his Country but ourfelves. Hence alfo we thwart and oppofe the Defigns of the con- trary Party when good, left they mould be fuperior to us in Power, and thought ca- pable of ferving the Public better. Thus our Country is torn and rent afunder ; moft aftonifhing, almoft incredible, by thofe who ftile themfelves its Friends ! Alas! 270 SERMONS. Alas ! our Foes may be frugal of their Blood and Treafure j they need not attempt to inVade us, nor need the Hand of the Almighty be ftretched out againft us to pu- nifh us for our Wickednefs and Impiety ; for if thefe private and domeftic Conten* tions continue, we muft, e're long, become an eafy Prey to our Enemies, be an unhappy and miferable People, or like the Jews of old, we fhall butcher and maffacre each other. It is now Time to lay aiide thefe Party Differences (for the Support of which, what Miferies are there, which this Nation has not feverely felt ?) to have none other Name than that of Britons : A Name once terrible to the Enemy, but now contemptible thro' our Follies and Divifions. Let us then be at Union amongft ourfefves. Let the good Man, whofoever he is, be encouraged j the bad, let neither his Wealth nor Power fcreen and protect him, be punimed j it is jiot the Time for trifling. Let us not, when our Country wants all the Affiftance we can give it by the Steadinefs and Unanimity of our Councils, as well as Conduct and Cou- rage, let us not be divided, nor oppofe, nor counter-act the Deigns of thofe Perfons, who are acting for the public Good, be- caufe SERMONS. 271 caufe of a different Party. It rfiould hoe be any Concern to us what they are, fo long as they continue to act well. What Matter is it by whom the Public is ferved, if it is ferved ? I think there can be 116 greater Proof of a bafe and rrieari Soul thin this; when IVten cannot blartte the Con- duct of Perfons in Power, they fliould en- deavour to afperfe and vilify Characters fry them inimitable, and beftow upon tilefri tlie invidious Appellation of Whig or Tory^ in order to render them odious to the Public, raife and encourage Sufpicions that the ferv- ing of the People is the Veil, through which they intend to gratify their Pride, their Vanity, or Ambition. To conclude, If we are really affected with the un- happy Situation of our Country ; if we are defirous of reviving its ancient Grandeur and Power -, let us heartily and fincerely re- pent, in order to procure the divine Fa- vour, of our manifold Sins and Iniquities -, let us difcountenance Bribery and Corrup- tion ; let us difdain a Bribe ourfelves, and endeavour to have the Laws executed a- gainft thofe, who are bafe enough to accept it; let us know of no Diftinctions a- mongft 272 SERMONS. mongft us; let Party Names and Diffe- rences, civil and religious, be for ever bu- ried in Oblivion. If you are met here with Refolutions of Amendment, you will act agreeably to the Advice now given. I am perfuaded that you are convinced of the NecefHty of it, and therefore let us pray God, that from this Time our national Sins and Grievances be every Day leflened, till we become an happy and religious People. 273 The Third Sunday in ADVENT. St. MATTHEW, CHAP. iii. V. 2. (t Repent ye, for the Kingdom of Heaven " is at hand/' r was the peculiar Defignation of John the Baptift to exhort the Jews, who had little more the Form of Religion, to repent of their Diffimulation and correct their Manners, that they might be thereby prepared for a worthy Reception of Chrift's Dodrine, and fo become en- titled to the Benefits of his Paffion. Ex- hortations to Repentance are not lefs ufeful and necelTary now, than they were at that Time. Chriftians practife as little of the Gofpel, as the Jews did of the Law. As they had but few of the Virtues, for which their Anceftors the Patriarchs were emi- T nent, 274 SERMONS, nent, fo we are but little troubled with the Piety, that adorned the primitive Chriftians. To recover Religion from its degenerate State, in Imitation of the Baptift, I mall endeavour to mew the Folly and Danger of Sin, by offering fome Reafons as Induce- ments to perform the important Work of Repentance. The firft is, That we are mortal. We muft die, though we know not when. Small is the Space between us and the Grave. As foon as we begin to be, we begin not to be. Every Hour draws nearer the Period of Exiftence, and we fcarce know, what Time is, before we flip into Eternity. When we count ourfelves the moil fecure, we are oftentimes in the moft imminent Danger j and when we think that we have many Years to live, we may have but a Day, an Hour, not a Moment: So precarious and uncertain is Life, that no- thing can enfure its Continuance for the morteft Term. Inftances of fudden Death are frequent and alarming. Can we then begin the Duty of Repentance too foon ? May we not from the Variety of Acci- dents unknown and unexpected, to which we are expofed, be deprived of the Power, unlefs we embrace the prefent Opportunity ? For SERMONS. 275 For he that propofes fo foon to repent as To- morrow, has no Security that he (hall live till Night. Many have been thus deceived, who had promifed themfelves a long Enjoy- ment of Life. The fame Fate may attend us j there is no guarding againft it. Is it not then imprudent to run the Rifle, when the Confequence is of fuch Importance ? Happinefs or Mifery, not finite, but eter- nal, is the unavoidable Lot hereafter. Grant- ing, that but one in a thoufand thus dies, yet is it not fafe for you to delay Repentance, unlefs you could be aflured of an Impoffi- bility, that you mail not be that Perfon. This Inftant of Time call your own ; the next may be the Grave's : Therefore to die prepared, prepared you muft live. If your Warning is not fo fhort, yet it may be too fhort to perform a neceflary and fatisfactory Repentance. Converfion is not to be wrought in a Moment. The Sinner cannot immediately become the Saint. A perfect no more than a vicious Character is to be completed in a Day. Vices, like ill Weeds, are with Difficulty rooted up. The Soil muft be well manured and cultivated, before the Seeds of Virtue can be properly and fuccefsfully fown. Religion is not the Bufmefs of a few Hours, but of the whole T 2 Life. 276 SERMONS. Life. Piety is not lefs incumbent upon Youth to practife, than old Age, nor De- votion of lefs Concern in Health, than when afflicted with Sicknefs. A Death -bed is an 11 : fit Time for the Practice of Piety and De- votion: The Grief and Sorrow of thofe around us, the Violence of the Diforder and Difeafe laboured under, the Agony and Torture of a guilty Confcience, the Fears, the Hopes, the Terrors, which will accom- pany us in that unhappy Situation, mufl neceflarily difcompofe and diforder the Mind. But allowing the Cafe to be dif- ferent, what Reafon have we for believing, that we, who neglect thofe Duties till that Period, mall, by fuch an Obfervance, merit Acceptance and obtain the Pardon of our Sins ? For is there any Virtue in giving up thofe Vices, which we cannot retain, have loft the Senfe of relifhing, or are deprived of the Power of enjoying ? Is a Com- pliance with the divine Commands to be ac- counted Piety, when it proceeds from an abfolute Neceffity ; when we cannot, if wil- ling, tranfgrefs them? What Goodnefs to ab- ftain from Sins, at a Time when we cannot, tho'the Opportunity fhould be favourable, in- dulge ourfelves in them ? Is not the Life of the Chiiftian to be wholly fpent in the Ser- vice SERMONS. 277 vice of God ? What vain Hopes of Happi- nefs then muft he entertain, who having ik- crificed his Health and Strength to his Lufts, has kept in Referve the very Dregs of his Days for the Honour of his Cre- ator ? Such Perfons as this love God, be- caufe they fear him ; and dare not, though they have lived, to die wickedly. What Treatment fuch a Repentance will meet with in the next World, it would be Pre- fumption to determine. We wim that the Sinner's Expectations may be anfwered by it, but would advife him not to reft his fu- ture Happinefs upon fuch a weak and dan- gerous Foundation, which is inconfiftent with his own Reafon, and feems to be un- warranted by Scripture. But even fup- poling, what we cannot be fure of, that fiich a light and forced Repentance as this /hould be fatisfaclory ; can they promife themfelves, that a fudden Death, fo com- mon of late, mall not deprive them of the Means, or that an unexpected Calamity and Accident (of which there are many and various) mall not inflantly diforder the Mind, and render them incapable of per- forming it ? Thefe Confiderations often thought of and ferioufly conlidered, might fender us fuperior to any dangerous Temp- T 3 tation, 278 SERMONS. tation, at leaft would prevent us from run- ning fucli a Length in Sin, as upon Reflec- tion might make us defpair of obtaining Mercy, and render Repentance ufelefs. Not lefs weak and ridiculous is the Beha- viour of thofe, who proceed in a conftant Alternative of finning and repenting j who for every Offence drop a penitential Tear, and imagine that God muft forgive, when they are pleafed to intercede for Forgive- nefs. Such may go on in this trifling Man- ner, in finning and repenting, till they can fin and repent no longer : And what will then be their Lot ? Chriftian Charity indeed forbids us to fay, that they are miferable ; yet we may venture to affirm, that their Condition cannot be the beft, nor the fafeft. Such a Conduct feems to be an exact Imi- tation of the ancient Jews, who in the Time of the Prophet Elijah mixed facred with profane Worfhip, and offered the fame Adoration to them, who were no Gods, as to the true and living God : It is compound- ing the Matter between God and our Lufts, as doubting whom it was beft to ferve : It is nicely copying after the Example of Ju-^ das, whofe Heart was divided between Duty and Intereft j who pretended to have a great Value for his Matter, at the very In- ftant SERMONS. 279 ffont he betrayed him: Whofe fatal End may read an ufeful LefTon of Inftrudion to thofe, who arc guilty of the fame Difll- mulation ; who think it fufficient to ferve Chrift by Fits and Starts j are all Heats and Colds as it fuits their Purpofes, and imagine that they live and die very good, becaufe they do not live and die very wicked. A fecond Motive to Repentance is, that a Day of Retribution will come ; that we die to live, and only change this World for another. The prefent is prepatory to ano- ther State ; wherein our Actions here will be productive of everlafting Happinefs or Mifery. As there is no efcaping Death here, fo there will be no doing Juftice hereafter. If then we chufe to be happy, we muft en- deavour to be innocent ; if guilty, Mifery is the Portion : For Salvation cannot be con- ferred upon thofe, who feek not after, and fet no Value on it. It is not more our Duty, than it is our Intereft to practife Religion : For if falfe, it can be of no Prejudice to us hereafter j but if true, its Reward is ineflimably great. Suppofing a future State to be barely prob- able, which all allow it to be; (for it is equally as certain that I (hall exift, as that J (hall not exift hereafter, and he that doubts of it, can never be fatisfied till he is T 4 dead) 2 8o SERMONS. dead) Prudence even in this dubious Cafe obliges me to fubfcribe to that Opinion, which has the leaft Danger in it, and v.ill turn out greatly to my Advantage, if true. There is this Comfort and Confolation in it, that at the worfl, if there mould be no- thing hereafter, by acting agreeably to Duty, we have lived like Men, if we fall like Beafts j but if there mould, by omitting it, we have not only played the Fool in this, but made ourfelves miferable in the next World. That we were defigned for fomething more than a mere Exiftence here, is an Opinion confiftent with Reafon : If other- wife, Man, who is made capable of greater Degrees of Happinefs than any Being in this World, would be the moft unhappy Being in it -, lince every other Thing that has Exiftence enjoys, what he cannot now arrive at, the Perfection of its Nature. Perfect Happinefs is not to be obtained by him. No one has been, is now, or ever will be free from Trouble, Difquiet and Un- eafinefs. Name or point out the Man, however well circumftanced in Life, how- ever affluent his Fortune, however exten- five his Power, however generous in the JDifhibution of the one, impartial, juft and humane in the Adminiftration of the other j fuch SERMONS. 2 &i fuch a one fure, if any one can be, is happy ? But he will not fay, that he is with- out his Troubles, the Portion of all the Sons of Adam. But can it be thought, that God made us to be miferable? No. Can Happinefs be obtained here? No. There will then be another State, wherein that Happinefs will be enjoyed. Life, without fomething future, would not be worth the Poffeilion. But if a future Exiilence is uncertain, it may be urged as a Weaknefs to quit the Enjoyment of thofe Pleafuies, which are certain, for an imaginary Fear of Punifh- ment. Let us not be fo much the Enemies to our own Good, as to put the Cheat upon ourfelves ; for all this is but fanfied Happi- nefs j fenfual Pleafures yielding but a mo- mentary Satisfaction ; frequently expiring in Pain, Diieafe, Poverty or Contempt. The Acquifitton is not lefs uncertain, than the PofTefTioii mort. A numberlefs Variety of Incidents occur to retard, obflrucl and pre- vent the Fruition of our De'fires. A Man muft take great Pains to make himfelf mi- ferable j he may at the laft be difappointed, even when he thinks himfelf the moft fecure of obtaining his Views. What then is it but giving up one Uncertainty in Reverfion for another? Which ought to SERMONS. to have the Lead, let common Senfe deter- mine j for in the latter, if miftaken, we cannot be miferable, and if in the right, we muft be happy; but in the former we may not only be baffled in the Purfuit of our Prey, but when caught, the Relifh naufeates, the Appetite is palled, and our Fondnefs foon changed into an Averfion. The above Plea, plaufible as it may feem to be in Youth, is abfurd in old Age. They can only doat and dream of thofe vifionary Scenes of Pleafure, which they cannot partake of. The mort Time they have to live, and the Infirmities they labour under, which render a Gratification of their vicious PafTions impracticable, mould be a Kind of Monitor to them, to think of preparing and providing for another State, if preca- rious. But a future State is not fo uncer- tain, if any Credit may be given to divine Truth. Scripture is fo full, clear and ex- prefs to the Point, that it leaves even Igno- rance without Excufe. It effectually re- moves all Doubts, diffipates all Fears, ftreng- thens and confirms all our Hopes in Re- gard to this important Truth. When Friends forfake, Riches fail, Plea.- fures become iniipid, and Life feems tedious and burdenfome, then Religion comforts and SERMONS. and fupports the good Man; then Guilt and Refk&ion fill the Minds of the wicked with Dread and Terror. Add to all thefe Mif- fortunes, Pain, Sicknefs, Death. What Con- folation do the Good find at the laft folemn and aweful Hour? What Doubts, Fears, what Agonies aflault and trouble the Wick- ed, when no Hopes of Life remain, when Art and Medicine are ufelefs andunneceflary? He then fees the Folly and Weaknefs of Sin; he fufpects Futurity j he imagines it to be pomble ; even looks upon it to be probable j he hopes, he wimes, he defires it may prove a Lie 3 he dreads, he fears and imagines it may be true, and dies. Is Vice then lefs than Madnefs? Will a Man venture his future Happinefs upon a mere Poflibility? Will he expofe himfelf to future Mifery, be- caufe it may be poffible, even probable, that there will be no future State ? Confult your Reafon, look into common Life, and you will find and account thofe to be the mod prudent and difcreet, who guard againft, fo far as they are able, every Inconvenience and Danger even in Appearance, though they may never happen. Shall Men mew fo much Prudence and Difcretion in Tem- poral Things, whofe PofTerTion and Enjoy- ment ^re momentary, and appear negligent and 284 SERMONS. and unconcerned about Futurity ? Efpecially when they acknowledge, that if there fhould be a future Exiftence, they muft be mife- rable in it; and allow that the Arguments offered in Favour of it are more in Number, more reafonable, powerful and juft, than any that have been produced againft it. It is not the Offspring of Revelation, but the Voice of Nature, of Reafon, and of every Man's Confcience. The Thoughts of it may be diverted, the Fears of it flified, but its Truth cannot be denied, nor its Falfhood proved. The beft, the greater}, the wifeft have in all Ages believed and maintained it ; the wicked, the foolifh, the unjufl have always dreaded and feared it. A Third Motive to Repentance is, that the Conditions upon which our future Hap- pinefs is to depend, are eafy to be complied with. More favourable they could not have been, had we framed and devifed them. Perfect Obedience is not expected, that being what in this imperfect State, can never, if aimed at, be attained. What can be done, is exacted ; more than that is not required. Religion does not deny us the Ufe of any Thing; and the Practice of it will make us as happy as we can be in this prefent Situation. What can a reafonable Being wiili for SERMONS. 285 for or defire more ? The Precepts it lays down for our moral Conduct are few and comprehenfive ; not lefs fuited to the Weak- nefs of our Nature, than fit to &^lt it by Degrees to that Perfection, which it is here- after to receive. If we are willing, we mall find no great Difficulty in the Performance: fo that there is more Occafion to admire the Gentlenefs, than complain of the Seve- rity of Religion j more Reafcn to celebrate the Supreme Being, for the Lenity and Mildnefs with which he treats us, than to murmure and repine, as if, like the ^Egyp- tian Tafk-mafters, he had expected Impof- fibilities. Cannot a Man be happy, if he is reli- gious ? Muft he then give up all the Com- forts and Enjoyments of this Life ? Muft he retire to the Defert, or be fhut up in a Con- vent ? May he not pleafe, though not in- indulge his Senfes? May he not amufe, divert and entertain himfelf ? Is he deprived of the Liberty of any Thing worth enjoy- ing, or prohibited any Enjoyment, which does not tend to debauch the Mind, or in- jure the Conftitution ? And are fuch Pro- hibitions unjuft or unreafonable, which pre- vent us from becoming mean, little, and contemptible ? For he that drinks away his Sub- 286 SERMONS. Subftance, fquanders it away upon a Mi- ftrefs, or throws it away at a gaming Table, what does he acquire by thefe Fooleries, but Poverty, Difeafe, or Difcontent ? Would we then live comfortably here, and be happy hereafter ? Let us be faithful and diligent in the Difcharge of the Duties of Religion, and make the Scripture the Rule of our Actions ; if not for its own Excellency, yet for our own Intereft : For it is that alone, which gives the true Relim to all the En- joyments of Life, and by that alone we are enabled to bear up againft the Calami- ties of it. What Anxieties are there, which it cannot foften ? What Misfortunes which it cannot fupport us under ? What Diffi- culties, which it cannot enable us to fur- mount? Why then do Men flight and ne- glect it? Why mould they not be fond of being religious, when they are defirous of being fo reputed ? When they ftudy fo to appear, if they are not j when they com- mend and applaud thofe who are 5 when they will neither truft nor put any Confi- dence in thofe who are not > when they are afhamed of their Follies, and labour to con- ceal them; and when they publickly inveigh againft, cenfure and condemn thofe Vices of which they are privately guilty. There SERMONS. 287 There is not any Thing fo valuable as the PofTeffion of a pure Conference; firfl or laft it will be found the principal Good, and to have been the Object the moft wor- thy of our Purfuit. When Sicknefs comes, then the Vanity of thofe Things, in the Purchafe of which we placed our Happi- nefs, immediately iliews itfelf; Things then appear what they really are; and we can look down with Difdain and Contempt upon the darling Pomp, Splendor and Pleafure of the World j be furprifed that we mould have miftaken our trueft Good, in courting fuch empty Greatnefs, and think itfcarcely credible, that we mould have been amufed into our Ruin by mere Trifles. As much might be learnt, if ferioufly difpofed, be- fore Experience has fatally convinced us of its Truth. It will then be too late to de- fpife what we have no Property in ; and it is an unhappy Reflection, that muft pro- duce Pain and Mifery with it. The laft Motive to Repentance is, that Vice, however varied and agreeable it may be, is at the beft a gilded Poifon, a bitter Sweet. It may yield Pleafure for a Time, but when the Pafllon has been gratified, it is furfeited, and an inward Untafinefs is left behind. What Caution, what Care, what Circum- 288 SERMONS. Circumfpeclion is required to pradtife it, left a Reputation be fullied, if not loft, by a Difcovery ! Though practifed in the moft fecret Manner, in Places the moft diftant from our Habitation, the leaft frequented by our Acquaintance, and the moft retired from publick Notice, how jealous and fuf- picious, how fearful and uneafy, left we fhould be known to any, our Hypocrify detected, and our Character ruined. Thefe, though great, are not the only Terrors that afTault and trouble the guilty Mind. The Apprehenfion of fomething hereafter does not a little terrify us, even in the Midft of our Enjoyments. We cannot but fear a Hell, when acting as if there was none ; and dread the divine Vengeance, at the fame Inftant we offend his Goodnefs. Vice does not only exhibit a difmal Pro- fpect hereafter, but has its Evils even in this Life ; for it is not to be enjoyed without the Expence of Time, Health and For- tune. Can any one be a Stranger to the Mifery and Diftrefs, which Vice, fooner or later, conftantly rewards her Votaries with ? Can any one be ignorant of the Poverty and Want, the Shame and Contempt, the In- famy and Difgrace, which a too free In- dulgence of the Paffions occafions ? Have you SERMONS. 289 you not feen thefe unhappy Effects in o- thers? Have not many experienced them in themfelves ? It is, indeed, true, that we may practife Vice with Security and little Inconvenience ; but it muft not be expected, that thus it will always be, as at the firft. If not in the Strength of Youth, yet in the Infirmity of old Age we (hall fenfibly feel the Confequences, which flow from it. This Obfervation is verified by living Ex- amples, by what you may daily fee : From whence come Dropfies, Confumptions,Gout, Inflammations, &c. ? Come they not prin- cipally from Intemperance ? Are not the Seeds of thefe Difeafes fown in our youth- ful Days ? So that if we efcape Death then, which Numbers do not, yet, at the laft, when unable to bear Affliction, and moftlv wanting Comfort, we mall then be afflicted moft. This is now the unhappy Situation of many, and will be the Condition of all, who follow the fame or any other Vice. Sp that if we gain nothing hereafter by being virtuous, yet we are certainly much the better for it here; if Health and Eafe, Peace of Mind and a found Conftitution, may be reckoned Benefits. V To 2 9 o SERMONS. To conclude, As neither Strength nor Vigour of Con T ftitution can enfure Life, but die we muft, however unwilling to fubmit to the Stroke ; as there is a fet Day appointed, when we fhall feverally render an Account of our Be- haviour here, and accordingly as we have obferved or deviated from the divine Law given, we fhall be rewarded or punifhed ; fmce to be virtuous is to be happy, and to be vicious is to be miferable ; fmce all the Enjoyments here, after a ftated Term of Yean>, mult either leave us or we them : As ail thefe Things are unquestionably true, which even the Enemies of Revelation have fo much Modefty, if they difpute, not to deny ; Who, and where is he, that wants Motives to lead a good Life, or needs Per- fuaiives to quit a bad one ? Let a Man fit down and ferioufly meditate upon thefe Matters, and then let him be wicked, if he can. Gratitude to the Creator, Self-In- tereft, and what is held dearer than either, Self-Love, will powerfully engage the Af- fections. The genuine Source of Vice is Inconfideratenefs ; for no one that ever duly attended to the Nature and Confe- quence SERMONS. 291 quence of Sin, could prefumptuoufly of- fend. Let it then be our Care rightly to inform ourfelves of our Duty, and we fhali not only fee the Folly of tranfgreffing it in the Punifhment annexed, but theWif- dom of obeying in the Reward it will confer. V 2 293 'The good and bad EFFECTS of t PLAYS. EPHESIANS, CHAP. v. V. 6. : Let no Man deceive you with vain " Words." IHE Ufe to be made of thefe Words will, I fear, meet with an unwelcome Reception. This at firft was a Difcourage- ment from writing upon a Subject:, which, if neceflary, would be dif- agreeable. It is, however, grave and fe- rious, and therefore may deferve Attention : Though, if we have refpect to the Manners of the Times, and the prevailing Tafte of Gaiety and Pleafure, it will ftand in need of an Apology to recommend it. 113 The 294 SERMONS. The Subject to be difcufled, is the Ten- dency of bad Plays, to debauch, vitiate and corrupt our Morals. That what mall be advanced i may be received without Preju- dice, and have a proper Weight and In- fluence, permit me to fay fomewhat in Fa- vour of thefe Entertainments. I am not of the Opinion, that it is cri- minal to be prefent, nor do I look upon it as a Virtue to be abfent, when the Matter is goods neither is it a Sign of Guilt to be feen at a Playhoufe, no more than it is a Proof of Holinefs to be in a Church. A good Play is not only the moft innocent Amufement, but the moft inftruclive, moft agreeable, and the moft worthy of a rational Being. General Complaints againft thefe or other publick Diverlions, difcover not an honeft and juft Zeal for Religion, but a Weakness of Underftanding ; for when con- dueled with Decency, and nothing is exhi- bited inconfiftent with or offensive to good Senfe and good Manners, they have their Ufes : And if Abufes creep in, as undoubt- edly they will, and do even in facred In- flitutions, they mould be corrected. Though vicious Plays are acted, owing to a bad Tafte in the Audience, not to the Fault of the. Managers, are good Plays of ? no SERMONS. 295 no Service ? If our Morals may be injured by the former, will they not be improved by the latter ? They were, originally, de- figned to infpire Men with a Love of Vir- tue, and an ardent Defire for noble and heroic Actions; to fet forth the dark In- trigues of Vice, and lay open the falfe Plea- fures, with which me is apt to delude and captivate the Innocent and Unwary. If the Defign is not evidently calculated to anfwer thefe good Purpofes, if performed, the Fault is in the Superintendant, who has full Power to reftrain and prohibit them ; though the Audience is not lefs criminal, whofe Difapprobation would prevent a Re- petition. But is not the Reverfe of this true? The former will not exercife the Power he has of retraining, becaufe the Scenes exhibited are agreeable to the reign- ing Tafte and Humour of the Age, and the People cannot exprefs a Diflike and Aver- fion, for what their Actions approve and: commend. This Obfervation Facts evince to be true ; for the more vicious and im- moral the Play, the more crowded the Au- dience ; and a good one is rather frequented for fear their Senfe and Judgment mould be queflioned, than from a Delicacy of Tafte. U 4 A 296 SERMONS. A melancholy Proof of the Depravity and Corruption of the prefent Times ! If the Intention of the Plot was always to expofe the Deformity of Vice, and to difplay the Beauty and Comelinefs of Vir- tue j if it was to lay open the feveral de- plorable Scenes of Wretchednefs and Mi- fery, in which the Pailions, when indulged, are apt to involve Mankind, and to exhibit that Pkafure and Satisfaction, which con- ftantly attend them, when duly regulated ; if the Heroe's Virtues mould be always re- warded, or their Vices, at the Conclufion, always meet with the deferved Punimment, nothing could be more admirably adapted or more contribute to render Vice odious and infamous, and Virtue lovely and ami- able. We mould then admire, and be in- fluenced to praclife the former, becaufe it would plainly appear to be our Intereir., and avoid the Com million of the latter, becaufe it is not only unworthy of a reafonable Be- ing, but evidently tends to make our Lives unhappy and miferable. When we fee Merit advanced, and the Worthlefs degraded ; when Honour and Reward attend the one, Infamy and Dif- grace the other ; we mould be naturally flruck with a Defire of Imitation. Then thofe SERMONS. 297 thofe who covet to be great, when they found it to be the moil certain Way to Pro- motion, would endeavour to be good ; and not follow the little, mean, bafe Arts fuc- cefsfully pra&ifed in the Drama, and which have been, by thofe who have adhered to them out of it, too fuccefsfully praclifed. If the Stage was thus managed, to fee a Play would not be hurtful, nor prejudicial, but ufeful and beneficial to Society j in in- ftilling and recommending wholfome and falutary Precepts. Neither could it be of any Difadvantage to Religion, fmce it would adt confiftent with its Plan, in endeavouring to make Men wifer and better, by expofing Vice and Folly in fuch a Manner as to ren- der them as ridiculous, as they ought to be contemptible. But if Gravity and Seriouf- nefs were introduced upon the Stage, if we may judge from the Manners of the Age, it would be as much deferted, as the Church now is. The Doors would not be thronged by a Multitude without, when nothing was to be feen or heard within to gratify, but to cenfure their Vanity ; nothing to humour, but to condemn their Follies. This is not the prefent Situation of the Stage. Virtue frequently appears in the ut- moft Piflrefs, and Vice profperousj Suc- ccfs 298 S E R M O N S. cefs attends the one, Misfortunes the other. The rnoft fortunate are thofe of bad Mo- rals, of worfe Principles ; and the good Man is often burlefqued and abufed. In many Plays, the moft fhining Characters are Rakes and Debauchees. Chaftity and Modefty introduced by the Poet, and re- prefented by the Actor as Subjects fit only for Banter and Ridicule : And fuch Scenes of Lewdnefs, both in Word and Action, publickly exhibited, which Decency forbids me to mention, as can be only paralelled in a Stew. And yet fuch Scenes the Chri- flian applauds ; Scenes which would have made an Heathen blufh and retire, [are longed for and defired, yield Pleafure and Delight to the Chriftian ; and what would have rendered an Actor infamous and odious in ancient Greece and Rome, is now his Merit. Though an Audience, whofe Morals are not entirely vitiated, cannot but compaf- fionate the innocent unfortunate, yet this Tendernefs foon expires in the repeated Ap- plaufes of a lucky Profligate. Hence it is, that at prefent the Stage feems to be the Fountain of Immorality, where Virtue and Innocence are undermined. When Vice is richly arrayed.; when Encomiums are be- ftowed SERMONS. 299 beftowed upon its Votaries, and the Adors publickly applauded by Perfons of Diftinc- tion and Character, weak and incautious Youth are apt to imagine, that there is no fuch Odium in Vice as pretended j and to be the Friend of Virtue, is to be an Enemy to Politenefs and Gallantry. Thus far in general to (hew the Service or DifTervice of the Stage to the Morals of the People : But to come to Particulars. Firft, Concerning the Prophanenefs of the Stage. To hear how freely Oaths and Impreca- tions circulate, without any Horror in the Actor, and received with Indifference by the Audience, it might be juftly fufpected, that both have but little of the Awe and Veneration due to the facred Name of God. When that facred Name is thus publickly ridiculed, and introduced as a Sanction to every loofe Expreflion and obfcene Piece of Wit, that the Poet writes, does it not take off our Reverence towards the fupreme Be- ing, in making him approve what is mean and little in a Man to hear, fee, fpeak or countenance. Is not this laying a Founda- tion for Atheifm ? For a vicious Deity is no better than the Creature of the Imagination. Is 3 oo SERMONS. Is it not an Encouragement to Infidelity when Chriftians thus openly mew a Con- tempt of their Religion ? Is not the Caufe of Vice advanced, by removing the Fear of God in dishonouring his Name ? Secondly, Concerning the Lewdnefs of the Stage : Which is of fuch Sort as no modeftPer- fon can fit to hear and fee without juft Of- fence, and cannot long retain their Inno- cence by frequenting Places, where Guilt appears in fuch gaudy and alluring Scenes, where to debauch and to be debauched, are efteemed A els of Gallantry. Every one is fenfible from Experience, that the Pafllons need no Provocatives \ they are too fufceptible of bad Impreflions, more efpecially in Youth, in whofe tender Minds the Seeds of Virtue lie fcattered and confufed ; who are apt to be fond of every thing, which yields Pleafure, provokes Delire, or flatters their Foibles. Hence, by feeing and read- ing bad Plays, they are intruded, and foon become verfed in the Arts of Intrigue ; and what they publickly admire in the Drama, they afterwards praclife in the Clofet. For every Folly committed, they have from thence an Excufe, and think that God SERMONS. 301 God will not condemn, what the Poet feems to approve. Thofe Parts, where an Amour is in hand, are generally wrote too foft, and performed in fuch a Manner as to create, not allay Defire. The Poet in this may have dif- played his Talent in the Study of Nature, but has not fhewn his Delicacy in laying open its Weaknefs. That fuch Parts may not fail of procuring a kind Reception, Wit and Humour are not wanting. By this Means, and from the great Applaufe given, how many have been wrought upon to be- lieve, that to play the Fool was Wifdom, and the Lofs of Reputation Politenefs? Hence it is, that we have fo many Quixots amongft the Men, fo many Cleopatra's a- mongft the Women. Hence it is, that the Youth of both Sexes are read in nothing but Plays and Romances, and their Conver- fation, like their Drefs, appears to be made up of Fopperies and Trifles. Hence it is, by frequenting thofe Places, and reading fuch Books, that many have been eaiily fe- duce.d to give up their Virtue and Inno- cence, and afterwards, to fupport a wretch- ed Life, have turned common Proftkutes : Their Gallants alfo are by their Extrava- gance compelled to follow as bad Courfes, till 302 SERMONS. i till Death or the Law puts an End to the Diflrefs and Mifery of both. Thirdly, Concerning the Ridicule of the Clergy. When one of that Order is introduced, the Mimic appears more than ordinary grave, to excite a loud Laugh ; and apes the Prieft, to make the Character perfonated appear an Object rather of Derifion than Efteem. The Poet wants not for Strokes of Satire to pleafe the Audience ; the Genera- lity of which are fond of hearing and fee- ing thofe Characters railed at and ridiculed, which they cannot imitate. I might enlarge upon the Prejudices done to Religion by bringing fuch Perfons on the Stage ; the Contempt of the former generally produc- ing an Indifference towards the latter ; and Morality having but little Influence, when its Preachers are thus expofed to publick Scorn and Derilion ; not many having Dif- cernment or being willing to diftinguim the Difference of Times and Places, but the Generality imagining, that what the Prieft appears upon the Stage, the fame he is off; and thereby the whole Body is condemned for the Pride, the Infolence and Ambition of a few i though, I fay, I might enlarge upon SE&MONS. 303 upon the Prejudices done to Religion, yet I forbear, left I mould be cenfured for Parti- ality in treating of Self. I (hall only ob- ferve, the Truth of which all are Witnefies to, that the Times are not fo good, but a Reformation of Manners would be ufeful, and feems to be neceiTary ; yet the unge- nerous and uncivil Treatment mewn to the inferior Clergy, upon whom this Bufinefs principally depends, muft render Attempts of that Kind at beft precarious, generally unfuccefsful. Fourthly, Moft of the Plays exhibited tend to diveil the Mind of ferious Thoughts and make us forget ourfelves. Religion is reprefented frequently as a Subject fit only for the Contemplation of the Weak and Superfluous. Hence many learn to think of it with Indifference j and as the Rules of it oftentimes difagree with their Aclions, Scruples are eaiily admitted and readily adopted, which end either in a Difregard or Contempt of its Authority. And when any thing from within troubles them, and grave ferious Thoughts (which at fome Intervals will fteal upon them) make their Confdence uneafy, a theatrical Entertainment will remove the Burden, and the 304 SERMONS. the fuperftitious Fears and Fancies, as they are termed, are for the prefent diverted. Every Thing there appears gay and brilliant, and if the gloomy Thoughts of Eternity fometimes attack them, they are fpeedily diffipated by an Air or a Catch. Fifthly, The Stage begets in Youth Ha- bits of Sloth and Idlenefs, makes them ne- gligent in Bufinefs, and to fupport their Extravagance, not only to be too free with their Mailer's Time, but with the Goods and his Cam. This is done in order to ap- pear with Advantage at a Playhoufe j where they contract a Tafte for Gaiety and Gran- deur, immediately commence Gentlemen without Title or Purfe to fupport it ; where they are foon initiated by their new Ac- quaintance into the genteel and fafhionable Vices of the Town, and fhewh the Way of fpending their Fortunes, before they are of Age to poflefs them, or taking up Money before they have by Labour and Induftry acquired it; where they learn Difcontent in their Station of Life, think that they deferve more Favours than they receive, and refufe to perform any Bufinefs, unlefs upon their own Terms, which, like their Plea- fures, are unreafonable and extravagant. Thus SERMONS. 305 Thus I have briefly (hewn the Tendency of bad Plays to corrupt our Manners, and to lefTen the Awe and Reverence due to Re- ligion. The Complaints made may be re- medied j but the vitiated Tafte of the Au- dience muft be firft corrected, elle all At- tempts to remove them will be unfuccefs- ful : For the Managers of the Theatres find it greatly for their Intereft to exhibit what is bad, from the great Number who crowd to hear and fee them. A Reformation would be of confiderable Benefit to the Public ; Vice would then be expofed, and the Caufe of Virtue ftrengthened, which was the ori- ginal Intention of Plays ; and alfo to render thofe Crimes and Follies, againft which the Law has made no Provifion, ridiculous and contemptible. To conclude, So long as our Entertainments and Di- verfions are innocent ; fo long as they are not injurious to our Morals, or preju- dicial to the Intereft of Religion j fo long as they are not expenfive and extravagant, fuch as our Fortunes, or the Wants of our Families will not admit; fo long as they do not make us negligent in Bufmefs, or take us off from attending Matters of X Weight 306 SERMONS. Weight and Importance, it cannot be cri- minal to partake of, if it may be thought a Virtue to abftain from them. Your Vir- tue, your Religion, your temporal Happi- "nefs, your Family Good are in no Danger, "provided thofe Confequences do not happen. That they may not, it is both your Duty and Intereft to take Care. ( -37 ) A METHOD to prevent THEFT and ROBBERY. EPHESIANS, CHAP. iv. V. 28. " Let him that ftole, fteal no more, but cc rather let him labour, working with hia " Hands the Thing which is good." RY one, who reflects how Fraud and Difhonefly prevail, and how ineffectual i mac ^ c to p revent thofe Pradtices have proved, muft be affedled with the Damages fuftained by Society; and cannot be unconcerned at the Diftrefs they bring upon the unhappy Aggreflbrs. To fee Numbers of our Fel- low Creatures untimely taken off the Stage; and others, not a few, fent for Offences the moft trivial into foreign Parts, from whence X 2 not 308 SERMONS, not one in an hundred returns, and many die before, or foon after their Arrival, by which Means many Hands, which might have been made ufeful, are loft to Society j fuch Sights as thefe cannot fail of excitingPity arid Companion, in the tender Breaft, and every true Lover of his Country; whofe Strength, Support and Riches depend upon the Increafe, not Diminution, of its Peoples- Let us condemn the Action, but be mer ciful to the Man j not expofing him to, nor inflicting a Punifhment greater than his Crime has defer ved. How many have fallen a Sacrifice to the publick Refentment, who from their In- fancy have been trained up to none other Maxim, than that of living upon the Pub- lick ? others from the Want of a fober and religious Education, occalioned by the Ne- glect, Poverty or Wickednefs of Parents; and fome indeed who having had thofe Ad- vantages, which the others wanted, from an early Attachment to, and Perfeverance in bad Courfes, forgot to act like Men and Chriftians. As few Perfons are born without a Genius to fomething, fo many of the unhappy Suf- ferers have been pofiefled of no mean Ta- lents j and others would hare appeared to an SERMONS. 309 an equal Advantage, if they had been cul- tivated and improved by a fuitable Educa- tion. Would it not then be better to con- fult the Inclination and Difpofition of Cri- minals ? Not cut them off from Society, but put them to fuch Employment to which they are by Temper and Genius adapted: The Want or Lofs of which has been in many the principal Caufe of Difhonefty; by which Appointment, with proper Care and Difcipline, Virtue and Honefty would be inftilled into them, and in Time they would yield much Good to Society. Many Felonies deemed capital with us, in the Roman and Athenian Governments were treated with lefs Severity. The Par- ties injured were either to accept of a Refti- tution, if it could be made; or a Commuta- tion, fomething of equal Value to be given; or if the injurious could neither reilore nor produce an equivalent, fome flight Punifh- ment was to be inflicted, adequate to the Crime committed. To this it may be ob- jected, that in former Ages Men were con*- tent with what they had, and therefore more honeft : So that Laws in thofe Times ufe- lefs, are now rendered neceflary for the better Security of private Property, becaufe few Men reft fatisfied in the Station of Life X3 Prc> 3 io SERMONS. Providence has placed them, but either to gratify their Avarice or fupport unnecefTary Expences, are guilty of private or open Fraud and Dimonefty. But this is a miftaken Notion. The Caufe of the Difference between the Mo- derns and Ancients feems to be this, Men were then more ftrict in the Obfervance of their Religion ; Parents were diligent and careful to inftruct their Children in the Rites, Ceremonies, Laws and Cufloms both civil and religious of their Country ; the Rich did not opprefs the Poor, but relieved and afilfted them when in Diftrefs anci Want ; and the natural or acquired Endow- ments of both were employed without any Regard to private Views, folely to advance the Publick Good and Welfare. It was this Conduct, that ennobled Greece and Rome. When it ceafed, then Liberty, Fame, Honefry and every focial Virtue expired. Bribery, Corruption, Ex- tortion, Oppreffion, and Rapine fucceeded. The Rich were fclfifh, proud and inlolentj the Poor turbulent and violent. Jealoufy and Difcontent reigned in every Perfonj and the publick Good became the Sanction both of the little and the great Villain. I do por fay that we are in ^the fame Condition, But SERMONS. ->n O ' But if the publick Good was made the pub- lick Concern ; if Men amaffed Wealth, procured Power and courted Preferment, with the laudable View of being ferviceablc and beneficial to the Community, not to aggrandize Self, to make a Figure and Ap- pearance in Life, and enjoy the Pleafures of it: If Superiors behaved in an affable and courteous Manner to their Inferiors, 'and Inferiors (hewed a proper Refpect to Supe- riors, and both practifed and obferved the Duties and Precepts of Religion more ; our Country would not as now abound with Knaves and Thieves, nor would its Happi- nefs and "Welfare be facrificed to the Pride, Avarice and Ambition of a few. But pafs we from the Pagan to the Jewifh Polity ; the Laws of which were framed and compofed by the fupreme Legiflator; in which Capital Puniihments were not or- dained for any Felony ; but according to the Injury done or received, Satisfaction was to be given or made by the AggrerTor. Other Crimes which we are fo weak or fo wicked to treat with Indifference, as Adultery and Sabbath Breaking, were adjudged deferving of Death j Crimes thefe more difpleafmg and oifenfive in the Sight of God, than pil- fering and dealing Trifles, arid muft fo ap- X 4 pear 312 SERMONS, pear to Man, when he ferioufly reflects upon the unhappy Confequences, which they never fail of producing. Will it be faid, that thtr Jews were fo honeft as not to need Capital Puniihments Read their Hiftory, and they appear to ha been a crafty, cheating arid knavifh People! And your own Experience will convince you, that the modern Jews have as little Honefty as their Forefathers, Thefe are Acts extremely prejudicial to the Good of Society j which the Supreme Being would have provided againft by Laws more rigo-r rous and fevere, if they had been juft and neceffary. And if nothing fhort of Death could have prevented Fraud, (though that Penalty has not anfwered the Intention of the Legiilator,) that, it is probable, would have been ordained as the proper Punifh- ment : But as fuch Punimment was not ordained, it may be reafonably concluded, that the Crime of Felony is not equal to iuch Severity ; that no one can be fo much injureu in his Property as to be adequate to the Lofs or Deprivation of Being. YOU obfcirve then that in the beft of Governments, Human and Divine, this Punishment was not inflicted j yet in thofe gnd Difhoneily were not un- known ? SERMONS. known, nor unpradifed. This Lenity, if it uft not be called Juftice, had a good Ef- for though private Property might ive been more expofed, yet the Lives of PoffeiTors were fafe and unhurt. But )eath being fixed as the Penalty, not con- it with robbing or defrauding, for -the of Self-prefervation they oftentimes )mmit AcT:s of Violence, and add to Theft^ [urder. As Death is more than an Equivalent for Lofs, fince there is not any thing fo lear and valuable as Life ; and as it has not bfwered the Defign of the Law in prevent- ing Robberies, but has rather made Rob- bers more barbarous, cruel and defperate, fuppofe that fome other Method mould be tried. The Apoftle's Advice to thofe who have lived by Dimonefty is, that they fliould, by Labour and Induftry, endeavour to procure a Subfiftence : So it may be found upon Trial the moft effectual Method to prevent or put a Stop to Robberies, at leaft to leflen the Frequency of them, by confining the AggrefTors to hard Labour. And by a pro- per Application of Lenity or Severity as their Crimes or Behaviour require 5 by inftru&ing jhem ill the Principles pf the Chriftian Reli- gion, 3H SERMONS. gion, which many of thefe unhappy Per- fons are ignorant of or little acquainted with; by convincing them of the Folly and Weaknefs in forfaking a real for an imaginary Good; and by adding fome little Encouragement to be virtuous and good, either by leffening the Portion of Labour affigned them, or a Trifle of Money, they might in Time be made ufeful Members of Society. Of what Ufe thefe frequent Executions ? Is private Property more fafe? Are our Lives better fecured ? Are not the Dangers and Fears the fame ? Do their Frequency leffen the Number of Criminals ? When .one Head is taken off, do not two, like to what Report hath faid of the fabulous Hydra, fpring up? Have not the Goals been found too little to contain them, and our Plantations crowded with them ? And if the daily Papers fpeak true, the various and numberlefs Cheats and Frauds, too fuc- cefsfully praclifed, mew, that thefe Grie- vances will not be fpeedily removed, if the fame Methods are purfued. It may be faid, by thefe Executions, dan- gerous and hurtful Perfons are removed from Society; fuch who have forfeited all Right of Protection, and are entitled to re- ceive SERMONS. 3 ! 5 ceive no Favour from it. Granting this to be true; May they not in Time be of more Service, than they have been of Pre- judice, if thefe fanguinary and cruel Me- thods were laid afide ? When brought to a Conviction of their Folly, and made fen- fible of the Duty and Advantage of a vir- tuous and induftrious Life, might not their Hands, now mifchievous, be ufeful in the Improvement of our Manufactures ; or if no Genius for thofe Arts, might they not ftrengthen and mann our Fleets and Ar- mies ? It may be faid, that to build a Place for theReception of Criminals and thePurpofeof Labour, would be attended with confiderable Expence, and no fmall Sum would be re- quired for their daily Support and Mainte- nance. It is acknowledged. But in Time the Expence would be reimburfed, and they would, from the Promts arifing from their Labour, be foon in a Capacity of maintaining 'hemfelves. TheExpence, how- ever, can be no jull and reafonable Excep- tion againft the Defign ; for the Benefit So- ciety would receive by the Execution of it, would be greatly fuperior to it; iince our Lives, Fortunes and Properties would be rnore jfecure and free from Danger. Ta 316 SERMONS. To this it may be objected, that they have contracted fuch an Habit of Idlenefs, (the pretended, not real Caufe of Knavery and Difhonefty) that they would be averfe to Work and Labour. But this is a miftaken Notion j for Man is an active and reftlefs Spirit : And thefe Perfons have as great a Diflike and Averiion to an idle Life, as we could wim or defire them to have. It is for want of conftant Employment, and being unable to continue long out of Action, that they form, contrive and execute Schemes of Fraud and Violence. Is it not the fre- quent Complaint of thefe unhappy Perfons, that if they could have been conltantly em- ployed, they might have efcaped an un- timely End ? Does it not, therefore, feem probable, that many would, if fuch a Scheme fhould take Place, be preferved from Ruin ? and others, but lately initiated into thefe bad Arts, would be glad of quitting them on fuch Conditions j which now, for fear of Detection, they cannot, cannot live ho- neflly and foberly, becaufe their Characters being bad, no one chufes to truft or put any Confidence in them : A Condition which merits Pity and CompafTion. Hard Lot indeed 1 when they would, but dare not be honeft ; vvheo-dilpofed and inclined to SERMONS. 317 to turn out of the Road of Vice, they are under an abfolute Neceffity of dire long as it is not exercifed againft, but in Support of the Conftitution > to act neither the Part f Slaves nor Rebels, never forgetting our Allegiance,, nor meanly proftituting or tamely giving up our native Freedom: Ever remembering that Alle- giance is only due, when the Laws of the Nation are not perverted, the Religion not changed, nor its Liberties invaded. Attacks- upon the Peoples Liberties, were the prin- cipal Caufes of the publick Calamities and Misfortunes this Day remembered. The fad Remembrance of which, we pray God, may ever prevent any Differences between' King and People, caufe Peace and Union to SERMONS. 339 to reign amongft us, and the Defigns of wicked and ambitious Men to be ever baf- fled and difappointed. To conclude. Let us diligently attend to and pradYife the Advice of the Apoftle, that is, to love the Brotherhood, to fear God, and to honour the King ; then we {hall be good Men, good Chriftians, and good Subjects ; we {hall live comfortably here, and be happy hereafter. Z* A SERMON PREACHED AT CHRIST CHURCH In NEWGATE-STREET, On TUESDAY the 2ift of SEPTEMBER, 1756. BEFORE The Right Honourable the LORD MAYOR, The ALDERMEN, And GOVERNORS of the feveral HOSPITALS of this City. ( 343 ) , XLSL j jj JR. J Jfc. JR 3LJR Jfc. JRflt k 2 SAMUEL xvii. 23. And when Ahithophel faw that hk " Couniel was not followed, he faddled " his Afs and arofe, and gat him home - miffion, mould be thus tranflated : And Cam went out from the Prefence of the Lord, (which was, or ufed to appear) on the Eajl of Eden , and dwelt in the Earth a Fugitive. Thefe are the Generations of Jacob *. The Reader muft be furprifed at this Ex- prefiion, when the Family of Jacob is not, as it might be expected, mentioned in the preceding Verfes. It mould be placed to Verfe the 26th of Chapter xxxv. if it is not a marginal Explanation, and inferted into the Text by the Inaccuracy of a Tran- fcriber. It is certain that it has no Connec- tion with the Context, and is improperly introduced in this Place. And Mofesfaid thou haft fpoken well, I will fee thy Face again no more -J-. How is this Ex- preffion confiftent with the Conduct of Mofes in the fubfequent Chapter ; And he went * Gen. xxxvii. 2. f Exodus x. 29. fat of the HE BREW TEXT wnpdered. 371 tut from Pharoah in a great Anger * . The lafl Plague to be inflicted, was the Slaughter of the firft Born, of which Mofes was fent to acquaint Pharaoh -(- ; whofe Obftinacy in difbelieving the Report occafioned the Anger of Mofes J. The Threatning de- nounced againft the firft Born of ^gypt and Pharaoh occasioned, it is probable, the fevere Threatning from Pharaoh ||, or his Pride might have been the Caufe, which was much affected by the Words of Mofes, that he mould have no more Occafion to intreat for the Departure of the Ifraelites, becaufe his own Servant (by his Order as itfeems^f) would not only intreat, but be urgent upon them to depart. It may ap- pear ftrange, that Pharaoh, after fo many Plagues inflicted, ftiould doubt of the Exe- cution of this : But Pride made him for- get himfelf, thinking it not poflible that he fhouldturn Sollicitorj or, as from his former Behaviour he feems to have been of that Sort of Men, who credit nothing but what they fee, he might have entertained a Dif- truft of the Divine Power to effect it. What might have confirmed him in this Opinion was, that no Plague had been di- * Exodus xi. 8. f xi. 4, 5. J xi. 8. || x. 28. xi. 8. T xii, 31, 33. B b 2 rectly 372 Mtftranflations andfalfe P options recHy and immediately inflicted upon the Perfons of his Subjects. The loth and nth Chapters I humbly conceive mould make but one} and the Verfes (being more a- greeable with the Context, and the dif- ferent Times in which the feveral Things related occurred) fhould be placed in the following Manner : That the Reader may fee the Propriety or Impropriety of the prefent, I mall oppofe it to the old Read- ing in two diftinct Columns. C. x. V. 27. But the Lord hardened Pha- raoh's Heart, and be would riot let them go. Old Reading. 28. And Pharaoh faid unto him, getthee from me, take heed to thyfelf, fee my Face no more : for in that Day thou feeft my Face, thou malt die. C. x. 28. 29. And Mofes faid, thou haft fpoken well, I will fee thy Face a- gain no more. 30. And New Reading. 28. And the Lord faid unto Mofes, yet will I bring one Plague more upon Pharaoh, and upon ./Egypt ; after- wards he will let you go hence : when he mall let you go, he mall furely thruft you out hence altogether. C. xi. i. 29. And the Lord faid unto Mofes, Pha- raoh fhall not hearken unto you; that my Wonders may be mul- tiplied of the HEBREW TEXT wrretted. 373 Old Reading, New Reading. tiplied in the Land of JEgypt, C. xi. 9. 30. Speak now in the Ears of the People, and let every Man bor- row of his Neighbour, and every Woman of her Neighbour, Jewels of Silver and Jewels of Gold. C. xi. 2. 30. And the Lord faid unto Mofes, yet will I bring one Plague more upon Pharaoh, and upon ^gypt j af- terwards he will let you go hence : when he Ihall let you go, he (hall furely thruft you out hence altogether. 31. Speak now in the Ears of the People, and let every Man bor- row of his Neighbour, and every Woman of her Neighbour, Jewels of Silver, and Jewels of Gold. 32. And the Lord gave the People Favour fn the Sight of the JE- gyptians. Moreover the Man Mofes was very great in the Land of /Egypt, in the Sight of Pharaoh's Servants, and in the Sight of the Peo- ple. 33 And 31. And the Lord gave the People Favour in the Sight of the Egyptians *. C. xi. 3. in part. 32. And Mofes faid, (unto Pharaoh) thus faith the Lord, about Midnight will I go into the midft of C. xi. 4 33. And * The latter Part of this Verfe feems to be a marginal Reading, and from thence crept into the Text. The Rea- ion for fufpeaing its Authority is, that it does not: fait With the Meeknefs and Modetty of Mofes to fay thofe Things ot himfelf, which are there faid of him. 374 Mijlranjlatlom andfalfe P options Old Reading. 33. AndMofes faid, Thus faith the Lord, about Midnight will I go out into theMidft of 34 And all the firft Born in the Land of /Egypt mall die, from the firft Born of Pha- raoh, that fitteth upon his Throne, even unto the firft Born of the Maid Servant, that is behind the Mill; and all the firft Born of Beafts. 35. And there fhall be a great Cry through- out all the Land of 7E- gypt, fuch as there was none like it, nor fhall be like it any more. 36. Butagainftanyof the Children of Ifrael, fhall not a Dog move his Tongue, again ft Man New Reading. 33. And all the firft Born in the Land of /Egypt fhall die, from the firft Born of Pha- raoh, that fitteth upon his Throne, even unto the firft Born of the Maid Servant, that is behind the Mill; and all the firft Born of Beafts. C. xi. 6. 34, And there fhall be a great Cry through- out all the Land of /E- gypt, fuch as there was none like it, nor fhall be like it any more, C. xi. 6. 35. But againft any of the Children of If- rael, fhall not a Dog move his Tongue, a- gainft Man or Beaft : that ye may know, how that the Lord doth put a Difference between the /Egyptians and If- rael. C. xi. 7. 36. And all thefe thy Servants fhall come down unto me, and bow down themfelves unto me, of the HEBREW TEXT corrected. 375 Old Rjeading. Man or Beaft : that ye may know, how that the Lord doth put a Difference between the /Egyptians and Ifrael. 37. J&zd all thefe thy Servants /hall come down unto me, and bow .down themfelves unto me, faying, Get thee out, and all the People that follow thee; and after that I will go out. And be went out from Pharaoh in a great Anger. 38. And the Lord faid unto Mofes, Pha- raoh lhall not hearken .unto you : that my Wonders may be mul- tiplied in the Land of /Egypt. This Difpofition of the Verfes Light upon what would othcrwife be ob- fcure and inconfiftent with the Context: For if thefe two Chapters are confidered as diftina, and read as they ftand both in the Original and Tranuation, it is evident, from C. xi. 8. that Mofes was in the Prefence of Pharaoh, after he had forbidden him any mere to appear before him C. x. 28. and B b 4 New Reading. ^p me, faying, Get thee out, and all the People that follow thee -, and after that I will go out. C. xi. V. 8. inpartx 37. And Pharaoh faid unto him, Get thee from me, take heed to thyfelf, fee my Face no more : for in that Day thou feeft myFace,thou malt die. C. x. 28. 38. And Mofes faid, Thou haft fpoken well, I will fee thy face again no more. (C. x. 29..) And he went out from Pharaoh in a great An- ger. 3 7 6 Miflr&njlatiom and falfe Pofitions after he (Mofes) had afiured him that he would fee his Face again no more. C. x. v. 29. And the Children of Ifrael aljb wept again*. In the Tranflation the Hebrew m> is omitt- ed, and inferted in the Margin : But there the juft and proper Senfe of it is not pre- ferved. Its Radix fhould be 3'> not nv^ as agreeing better with the Context, and more ilrongly defcriptive of the obftinate and perverfe, the reftlefs and uneafy Temper of the Jews. In the fubfequent Verfe we find them longing after, what they deemed, the good Things of ^Egypt -, of fo mean and abject a Spirit, that they would have been content to have continued in a State of Slavery, provided that they could have fed upon Garlick, Onions, &c. rather than en- joy their Liberty, live under the Protection of a peculiar Providence, and for a fmali Space of Time feed upon wholfome, if com- mon Food. The rendering the Original, they fat down, ftrongly exprefles the Heinouf- nefs of the Sin committed. They wanted Flem, and unlefs it was given they refolved not to march forward, but to fit down or * Numbers xi. 4. remain of the HEBREW TEXT corrected. 377 remain in the Place where they were en- camped. The Paffage then (hould be thus rendered, and the Children of Israel alfo SAT POWN and weft. And Moab vfas diflrefled*. Thus our TranflatiotfT But more agreeable to the Conduct and Behaviour of their Prince, was roufed, which the Original VP' fignifies, that is, fought how to avoid the Danger, which the Appearance of the Ifraelites had made him apprehenfive of. This he does by fending for and immediately holding a Confultation with the Princes of Midian his Allies or Tributaries. The Refolution of which was to fend to Balaam, that from him who was acknowledged to be a Prophet, they might learn what would be the Con- fequence of oppofing the Ifraelites. Infuch andfuch a Place Jhall be my Camp. The Septuagint and our Tranflation have taken no Notice of the Hebrew jato >^D which may denote, an ambufcade ; which from the Advice of the Prophet to the King of Ifrael -f-, and the Queftion of Ben- hadad to the Officers of his Army||, feems to be intimated. The Word J^D being de- * Numbers xxii. 3. . 2 Kings, ch, vi. 8. t9- II". rived 3 7 8 Mtftranjlations andfalfe Pofitiom rived from nVo fegregari, feperari, may fignify certain Detachments from the Syrian Army, and OD^K being derived from D^N obmutuit, mutus redditus fuit, may ferve to exprefs the fecret Manner, in which the Syrian Troops iliould meet at the Place of Rendezvous, where the Camp was to be pitched, and when met, how they were to be encamped j which we find to be true * : The Situation of the Syrian Army being unknown to the King of Ifrael, before the Prophet acquaint- ed him with it. The PafTage might be thus rendered. Infuch a Place Jliall my Forces or Troops encamp fecretly. Then Abraham fell upon bis Face, and laughed, and faid in his Heart, foall a Child be born unto him thai is an hundred Tears old? and jhall Sarah, that is ninety Tears old bear ? And Abraham faid unto God, O that Ifhmael might live bejore tbee/t Abraham is highly and juflly celebrated for his extraor- dinary Faith. The leaving his Native Country for an unknown and uncertain PofTeffion, is an illuftrious Proof of it, and his Confidence in the Promife of a Son, when we confider the Time of Life is as fingular. Notwithr ftanding the Character of Abraham through * 2 Kings 9. $ Gen, xvii. 17, 18. the rfthe HEBREW TEXT corrected. 379 the whole Life feems to be confident, be- traying nothing of Ficklenefs and Incon- bncy, of Doubt and Defpondency, yet thefe Verles feem to intimate a Diftruft of the Divine Prpmjfe- The Chaldee and Arabic tranflate-the Original, be laughed for Joy, knowing what Comfort and Confolation it would be to Sarah, who on Account of her Barrennefs had been expofed to the Info- lence and Deriiion of a Slave. that Ijli- wael migh live before thee! Does not imply a Doubt of Abraham's concerning the Pro- mife, as if he had defired that Ifhmael jnight be the Perfon to inherit the BlefTing, promifed to him and his Seed, becaufe he judged it to be impomble to have another Son : For it is a Prayer offered up to God, that he would blefs Immael; it is a Re- commendation of him to the Care of his Providence. This appears from Verfe 2Oth, and the Original will bear this Senfe, Iivijb or pray that IJfmael may live before tbee : that is, that thou wilt take him under thy fpecial Care and Protection, as well as the Son whom thou haft now promifed, blefs Jfli- mael as well as Ifaac. God's Anfwer feems Jo intimate this to have been the Requefl** * ..Gen, xvii. 20. and 3 o Mijlranjlativns andfalfe P options and the Succefs of Ifhmael's Pofterity fhew- ed it. And when Swat dealt hardly imtb her, Jhe (Hagar) fed from her Face *. The Hebrew ruy fignifo humbled,, as well as affixed. There is no Reafon for believing that Saras impofed more upon her than me could or ought to bear, or that fuch Treatment was the Caufe of her abfconding. Her Pride had induced her to think that fhe was upon a Level with her Miftrefs, in all probability behaved as if fhe was, and alfo treated her with Scorn and Deriiion, as appears from the facred Hiftorian, v. 4. and from Sarai's Complaint to Abraham : She might have flattered herfelf with the Hopes of Abra- ham's approving, at leaft not refenting her Conduct, but the Joy of having a Son did not get the better of the Patriarch's Affec- tion to his Wife. After this Difappoint- ment fhe could not brook a Return to a fervile State, in which any juft Commands might by her be thought hard and cruel. This appears from what the Angel fays to her after her Departure, Return to thy Mi- ftrefs, and fubmit thyfelf under her Hands ||. * Gen, xvi. 6. 5. [| 9. Which cft&e HEBREW TEXT nrretted. VSi *j Which plainly intimates, that flie had not behaved with that Refpetf: and Deference fhe ought to have done. I think therefore That Sarai is cleaj from the odious Cha- racter of a cruel^and revengeful Miftrefs- as the origwi^lWord will very eafily bear an Interpretation different from our Tranfla- tion. Exodus xxiv. I, 2. Thefe two Verfes are improperly placed. We read (Chap. xx. 21.) that after the Delivery of the Com- mandments, Mofes alone goes up into the Mount, when feveral Civil and Religious Precepts were given. This Account begin- ning at Chapter xx. 22. is fuppofed to end at Chapter xxiii. 33. But the following Verfes of Chapter xxiv. viz. 3, 4, 5, 6, 7, 8. fhould be added : Wherein the Defcent of Mofes from the Mount, his communicating to the People the Laws he had received from God, the entering them into Records, the making a general Sacrifice, and the People's unanimous and voluntary Aflent to pay Obedience to them, fignified by join- ing in and affifting at the Sacrifice, are de- fcribed. It is evident from Chapter xix. 24. that only Mofes and Aaron were in the Mount, and from Chapter xx, 21. that the divine 3 82 Miftranjlatiom andfalfe P options, divine Precepts were communicated to Mofes alone. So that the Verfes mould be placed as above, and the ifl and 26. of the 24th Chapter follow the 8th, which have a plain and juil Connection with the fub- fequerrt, but not preceding Verfcc, they re- lating to two diftinct Communications of the Divine Will at different Times. F I N 1 S< TO I A 000210318 <