Mr. ATTERBURY's SERMON BEFORE THE QUEEN.   

The Scorner Incapable of True Wisdom.  
A SERMON BEFORE THE QUEEN AT WHITE-HALL, October 28. 1694.  
By Francis Atterbury, Student of Christ-Church, and Chaplain in Ordinary to Their Majesties.  
Published by Her Majesties special Command.  
LONDON: Printed for Thomas Bennet, at the Half Moon, in St. Paul's Church-Yard. 1694.   

A SERMON ON PROVERBS xiv. 6.  A Scorner seeketh Wisdom, and findeth it not. 
IT is the Wisest among the Children of Men, who speaks; and about That in which We are most nearly concerned, and He was most immediately conversant, even the Method of attaining True Wisdom; It becomes us therefore to give the most fixed and serious Attention, we can, to what he is saying:  
A Scorner, says he, seeketh Wisdom, and findeth it not. Where, we are first to inquire, Who it is, that is represented to us under the Character of a Scorner; and then in what Sense he is said to seek Wisdom, but not to find it.  
The Scorner, is One, who is frequently mentioned in this Book of Proverbs; and whom the Author of it has levelled many of his wise sayings against. We find in the Psalms, and Prophetic Writings also, many Glances at him, many Complaints of him. So that the Nation of the Jews did, it seems, abound mightily with This sort of Men; and They were a Great and Particular Grievance to the Followers of True Piety and wisdom.  
Their Character seems, in short, to have been this. They were Men, that, with much ado, had made a shift to get rid of Good Principles, and such stiff Opinions as they found inconsistent with a Loose Practise. As they had not any Religion themselves, so Their Way was to despise Those who had; to look down with Pitty and Contempt upon a poor deluded Under-World; Beasts of burden that followed, in a tract, after their Leader; Slaves to received Rules, and Precarious Opinions, to Foolish Empty Forms and Observanses; but who never once reasoned freely, or thought for Themselves. They were unfortunately fallen into a Time, wherein frequent Commotions happened in the Jewish State( as the Case was remarkably in the Age before Solomon came to the Throne) and had seen several Sorts of Men uppermost, and, consequently, several Notions of Things prevailing by Turns, This contributed mightily to unsettle their Thoughts, or( as They called it doubtless) to enlarge 'em; to create in 'em a flight Opinion of the Eternal Differences of Right and Wrong, Good and Evil; and to make 'em laugh at Those, who were Eager on any Side, or for any Cause whatsoever, which They did not get by.  
They evidently saw that Some, who set up for Greater Purity, and a Demurer show and Face of Religion than their Neighbours, were really Counterfeits, and meant nothing, at the bottom, but Their Own Interest. And they wisely resolved, upon This, that All Religion was, like Theirs, a Convenient Trick and Pretence onely; invented by Cunning men to keep silly People in awe, to make Princes Reign safely, and the Priesthood Live Easily. But as for Them, They knew better things, than to fall in With the Herd, and to give themselves up to be ridden by the Tribe of Levi: The Poorest and most Contemptible Tribe of the Twelve, who had no lot, no Inheritance amongst 'em; but lived upon the Cheat of Sacrifices and Offerings, and upon driving a Gainful traffic for the Good Things of This World, paid down to Them here, by promising and preaching up to Those they dealt with, a recompense in Another World hereafter.  
Nor were These men content to enjoy this Secret, which They had Thus found out, quietly among themselves; but set up openly for Proselytes and a Party; for running down all Religion, and for laughing Piety and Virtue out of Countenance: so that a Good and Honest Man was sure to be Their Mark wheresoever they found him, and They were ever shooting out Their Arrows against him, even Bitter Words. And This was come to that pass, that the True Servants of God did almost sink under the Affliction; and did make it matter of public Request to God in the Solemn Service of the Church, to be freed from it. Have mercy upon us, O Lord, said They, have mercy upon us, for we are exceedingly filled with Contempt. Our Soul is exceedingly filled with the Scorning of Those that are at Ease, and with the Contempt of the Proud.  
This is, in some Measure, the Character of That man, who, in the Language of the Text, is called A Scorner: And You see now in what Sense he is said to seek Wisdom, but not to find it. For the meaning of that is plainly this; that He pretends to know more, and to see further, than the rest of mankind; to have made freer inquiries after Truth, and to have shaken off the Prejudices of Education more thoroughly; He sets up for examining Things to the bottom, without taking 'em upon Trust, or relying on the Authority of any Man. What God is pretended to have said in the Holy Writings, What Wise and Good Men have said in all Ages and Countries of the World, he is not concerned to know. To the Oracles of Right Reason he goes( by Right Reason always meaning his Own) and from thence he inquires what he is to think, and to do: raises some Fancyful Scheme of things to himself, frames some Particular Set of Opinions; and then rejoices in the mighty Discovery he has made, and wonders at the Rest of the World, that they do not fall in with it, and adore it. Now these Pretences the Wise man tells us are vain, and these searches are vain: He has taken a great deal of pains, only to be out of the way, and to miss the mark which he aims at. A Scorner seeketh Wisdom, and findeth it not!  
Having, thus largely, opened the Sense of the Text, I shall endeavour, in what follows, to justify the Truth of the Observation contained there, by showing You, how it comes to pass, that the Men who thus set up for a more than ordinary pitch of Wisdom and Sense, by Contemning Religion, and Deriding the Professors of it, do always, and must always fail of the End which they propose to themselves; since whatever Abilities they may have in Other matters, yet they are the most unqualified and incapable of all men, to make impartial inquiries after Divine Truth, and to discern between That and Error.  
There are Four Things that particularly unfit a Man for such a Task, a very Proud, or a very Suspicious Temper, False Wit, or Sensuality. And These are the Chief and Prevailing Ingredients in the Composition of That man, whom we call a Scorner. The Two Last do generally, and in most instances, belong to him; but the Two First are Essential to him▪ and inseparable from him.  
Pride is that Ruling Quality which( of all others) has the most considerable share in him; Proud and Haughty Scorner is his Name, says Solomon, elsewhere. And again, There is a Generation, O how lofty are their Eyes! and Their Eylids lifted up! The truth is, there never was, nor ever can be a settled Contempt of Religious Principles, that is not built upon Pride, i.e. upon an undue Value which a Man has for himself, and for his own Opinion, and a Disregard for every thing besides. And therefore the Author of that Fantastical Book, the Leviathan, does at the very Entrance of it, very honestly, and in Terms, confess that he is a Man, who Loves his own Opinions. And so doubtless does every Man too, who treads in his Steps, thô he does not own it so frankly, or perhaps know it so thoroughly. Indeed a Modest Humble man can hardly bring himself once to think of shaking off common received Principles, and going against the United Wisdom of mankind: or, if he should think of it, yet will he never venture to publish that Thought, but will conceal it as carefully, as he would his own Bosom Infirmity, or the Secret of his Friend. 'tis the Presumptuous and Proud man only, that dares to trample on those Truths, which the rest of the World reverence, and can sit down quietly in the assurance that He alone is in the Right, and all mankind beside in the Wrong.  
Now, I say, as there is no One Quality, that sticks more closely to a Scorner, than That of Pride, so is there none that is a greater Enemy to just Thinking, and to an impartial Search after Truths of all kinds; especially after those, which relate to Religion and Piety. And no wonder therefore, if, on This Account, the Scorner, thô he seek Wisdom, yet findeth it not. Pride makes a man seem sufficient in his own Eyes for all manner of Speculations and Inquiries, and therefore puts him indifferently upon the pursuit of all Knowledge, and the determination of all Doubts, without giving him Leave to distrust himself in the least, or once to consider, which way his Genius and Abilities lye. Hence it comes, that the Man, not being duly Qualified for Every Search, or, if he were, yet not having leisure and opportunity enough to go through with it, is fain to take up with slight and superficial accounts of things; and then, what he wants in true Knowledge, to make up in down right Assurance. As soon as he has touched on any Study, he immediately seems to himself to have mastered it; is as Positive in his Opinions, and as hardy in his Assertions, as if the Thoughts of his whole Life had been directed That way only: Which is, as if a Coaster, who has gone from Port to Port only, should pretend to give a better description of the Inland Parts of a Country, than Those who have traveled it all over. But this, I say, is the mischievous Nature of Pride; it makes a Man Grasp at every thing; and, by Consequence, comprehend nothing effectually and thoroughly; and yet( which is worst of all) incline, him to despise and contradict those that do. It gives him just enough understanding to raise an Objection, or a Doubt, but not enough to lay it; which, as it is the meanest and most despicable, so it is also the most dangerous State of mind, a man can be in; and by so much the more dangerous, as the Subject he is upon is more important, and the Errors more fatal which he runs into in managing it. He that is but Half a Philosopher is in danger of being an Atheist; an Half Physician is apt to turn Empiric; an Half bread man is conceited in his Address, and troublesone in his Conversation. Thus it is in all matters of Speculation or Practise; He that knows but a little of 'em, and is very confident of his own strength, is more out of the way of True Knowledge than if he knew nothing at all. Now there is, I say, a Natural Tendency in Pride, to put a man into this State, and therefore it must needs be a Quality very opposite to the Search and attaimment of True Wisdom.  
And then, supposing a Proud man to be once in the Wrong, it is almost impossible, that he should ever be set Right again; He is placed above the reach of that great means of amendment, Reproof; A Scorner heareth not rebuk, says Solomon: and therefore as his Pride lead him into a mistake at first, so will it be sure to keep him there; and to harden him in his way, against whatever wise men can think, or say of him.  
Thus, I say, is Pride an Enemy to the Knowledge of Truth in general, but most of all does it hinder men form discerning Sacred Truths, and the Doctrines of revealed Religion. A Proud man is very hardly brought to digest the Humble Duties of the across, or to receive the Mysteries of Christianity: the One are too low for him, and he cannot stoop to the Practise of 'em; the other are too high for his Understanding, and he cannot tell how to entertain any thing as true, that he does not perfectly comprehend. If he cannot give himself a certain plain account in what Manner, and to what End God did a thing, he wisely resolves, that therefore he did it not all. If he has not as clear an Idea of every Term in an Article of Faith, as he has of Those in a Mathematical Proposition, 'tis presently Unphilosophical absurd, and foolish; invented by Those whose Interest it is, to puzzle mens understandings, that they may have their Wills and Affections at Their Service.  
And This puts Us in mind also of that Second Great Ingredient in the Character of a Scorner which we proposed to consider, a strange and unreasonable Suspicion, by which he doubts of every thing be hears, and distrusts every man he converses with; Imagines the World to be all Cheat and Imposture; that there is no Sincerity, no Honesty any where; but that every man is continually Studying how to put a Trick upon his Neighbour. Without This Temper it might be Easily proved, that a man cannot bring himself to run down Religion and the Professors of it; and, with it, it is impossible, I think, to arrive at True Wisdom. Indeed to be Cautious and upon our Guard in receiving Doctrines, and not easily to give up our assent to every Tale that is  told us, is a piece of great Prudence and very requisite in such a multiplicity of Opinions as there is in the world, to preserve us from Error: But then we may carry this point too far; we may be so scrupulous and circumspectly in admitting the Testimonies of men, as to reject some Good Witnesses among several Bad ones; and to deceive ourselves often times for very fear of being deceived by Others. A General undistinguishing suspicion is as apt every whit to misled a man, as a too easy and Unwary Credulity. And This is remarkably the Case of the Scorner. He is so possessed with the Notion of Priest-Craft, and Pious Frauds, as to apply it indifferently to all Religions, and to Every thing in Religion. He is so afraid of having his Understanding imposed on in Matters of Faith that he stands equally aloof from all Propositions of that kind, whether True or False. Which is, as if a Man should refuse to receive any money at all, because there is a great deal goes about that is False and Counterfeit; or resolve not to make a Friendship or Acquaintance with any man; because many men are not to be trusted. Certainly this is a very great Instance of Folly, and in what Breast soever it is, cannot possibly be consistent with True Prudence and Wisdom. An extremity of Suspicion in an Inquirer after Truth, is like a Raging jealousy in an Husband, or a Friend; It leads a man to turn all his thoughts toward the ill-natured side, and to put the worst construction upon every thing, and( in Consequence of that) for once that he is really in the Right, in his Guesses and Censures, to be very often and very much in the Wrong.  
A Third part of the Character of that Man we are discoursing of, is False Wit; or a Way of exposing Things Sacred and Serious by passing a Bold Jest upon 'em, and Ridiculing arguments instead of Confuting' em. The very name of a Scorner will tell us, that This is One of his most beloved Accomplishments: And I am sure it is such an One, as can never conduce to his Getting right Impressions of Things, and can hardly ever be made consistent with his Having' em. Wit indeed, as it implies a certain uncommon Reach and Vivacity of Thought, is a very Useful Talent; very fit to be employed in the Search of Truth, and very capable of assisting us to discern and find it: but in the Way, in which the Scorner exerts it, the Way of satire and profane Drollery, it betrays a man into a Thousand Errors, for One that it discovers to him. Men of Quick and Lively parts are apt to give themselves a loose beyond Plain Reason and Common Sense; and to say many things not exactly Right and True in order to say something New and surprising. Their Great Aim is, in general, to please; and, in order to that, they must bend all their Wit that way, to which the Corrupt Nature of man is inclined, and be sure always to speak against that which is uppermost. This gives 'em a Light and Trifling, instead of a Serious and Manly Spirit; and makes 'em think, they have answered all the Wisest Reasons that can be brought for any thing, if they have but clapped a Nickname upon it, and dressed up a Grave and Venerable Truth in so Odd a disguise, as to raise Mirth and Laughter from it. Thus a late Person, Eminent for Wit and Wickedness, till a Death-bed made him more Serious, and gave him truer apprehensions of Things, used to please himself mightily with that Thought, that the doing of a Miracle was onely showing of a Trick: and when he had once represented the Thing to himself under that Light Image, he could hardly be brought to think reverently of it ever afterwards; or to allow the strongest Arguments that could be brought for the Truth of Miracles, a due and impartial Consideration. And thus also the great Leader of the Libertines of This Age( whom we have already had occasion to mention) thought he had said something very prejudicial to the Divinity of Christ, when he had Translated, after an Absurd Manner, the Greek Word {αβγδ}( which by S. John is applied to Him) and blasphemously  told us, that That was as much as to say, in Our Tongue, the Verb of God: And again, he pretended to give a mighty Blow to the Doctrine of Grace, by strictly inquiring into the meaning of those Two Expressions, generally used by Divines concerning it, To wit Infusion, and Inspiration; and by informing us, that they signified, in plain English, Inpowring and Inblowing. I bring These Instances, to show, how far a Scorner may be lead out of the Way of Truth, by a little Knack of playing upon Things and Words, which he miscals Wit; and upon which he shall value himself more, and be wiser in his own conceit than Seven Men that can render a Reason.  
The Fourth and Last Thing, from whence we proposed to give an account of His Deceptions, was Sensuality: and that This too does, for the most part, accompany a Contempt of Religion, I appeal to the Observation and Experience of every One that Hears me. Look round the World, and You shall seldom find a man Loose in his Principles, that is not so in his Manners too. There may possibly be, now and then, in an Age, an Instance of some could Phlegmatic man, that shall set up for overturning Religion and Morality, merely for the sake of Contradiction, or to get himself a Name by it, without the design of Indulging his Own Appetites, in so doing: But This is a very Rare Case; generally the Scorners are, as S. Peter and S. James have Unanimously described 'em, in their several Epistles; Men who walk after their Own Lusts. Accordingly, we may observe, that This Scorning humour has been most prevalent in Those Ages of the World, in which the Love of Pleasure, and the Arts of Ease and Luxury did most abound; and is commonly Incident to Men, at that Time of their Lives, when their Lusts are most ungoverned, and their Blood boils hottest. 'tis chiefly the Young Robust Sinner that indulges himself in it, whilst he is in the midst of his Enjoyments: for thô a Man may continue on this Temper in the Latest Years of his Life, yet he generally takes it up much Earlier.  
Now the Sensual Man, is, of all men living, the most Improper for inquiries after Truth, and the least at Leisure for it. He is never Sedate and Cool, and therefore not able to fix his attention to a Point, and go through with it. He is never Disinterested and Impartial; and therefore not capable of deliberating Freely. He is already under the Dominion and Power of his Lust; and perhaps likes to be so, and is very unwilling to shake off his Chains. Now such a Man, so qualified, is, no doubt, a very incompetent Judge of Divine Truth, and very unfit to consider the Pleas that are brought for it. His Search into These things is like to be with no great Evenness and Fairness; How can it? When he comes with strong Wishes that he may find it all a mistake. Indeed, when a Man allows himself in all sorts of Impurities, and is determined to go on in 'em; and yet finds himself under the troublesone Restraint of Principles, and the Dread of Religion, that hangs continually over him, the onely way for him to pursue his Enjoyments, and yet be easy, is to set his Face directly against the Doctrines of Religion, that give him any check or disturbance, and resolve to get rid of 'em as soon as he can. And he may put the Thoughts, which arise in him upon This occasion, together; and make a Book of 'em, if He pleases; and then tell us, that This is a sober Enquiry after Truth; and a free discussion of the Point in debate: but there is nothing of that in it. He thinks of Truth just as a man does of his Enemy, with Spite and Anger, and a Design only of finding out whatever may blast and expose it. This is a strange contumelious way of treating Divine things, and would tempt a Good man to return the affronts done to virtue and Piety, by opening the Characters of Those who do 'em; in which we should always find, that Sensuality and looseness of Life had a very great and particular share. But Some Men, who writ pretended Histories of Religion, are beholding to the Real Religion of Others, that Their Histories are not written.  
Thus have I run through those four several Properties which remarkably belong to the Character of a Scorner; and shown You, how Each of 'em contributes to misinform and misled Him in his pursuit of Wisdom; so that, supposing him really and in good Earnest to seek it, yet thus setting out and thus Qualified, it is not at all probable that he should find it.  
And now the Plain and Obvious Use we are to make of This Discourse, is, to satisfy ourselves from hence how it has come to pass, that the True Religion, all along, in the several Ages of the World, have not been entertained, by many of the seemingly Wittiest and Wisest amongst the Children of Men.  
To This startling Question, We can now give a Short and easy Answer, from the Observation of the Text; They were Scorners. They were either Proud and Opinionative Men, that could not endure to learn the plain humble Lessons of Piety and Goodness; especially from Such as They had no Esteem of, no value for. Or their Minds were tainted with an ill natured, and unreasonable Supicion, which, from finding out Some Cheats in Religion, lead 'em to pronounce All Religion a Cheat. They had a Talent perhaps at Ridiculing Honest Rules and Maxims, and making Sport with Things Sacred and Serious; and therefore to have owned any fixed Scheme of Religious Principles, would have been a mighty Damp to their Imaginations, and have taken away from 'em the Subject of above half their Wit and Pleasantness. Or, Lastly, They were Men of Sensual and Impure Lives, who were resolved to make their Opinions and their Pleasures as consistent as they could; and who therefore were obliged, in point of Interest, to disbelieve every thing that made against' em.  
This is the Short and True Account of the Matter; and will appear to be so, if we cast our Eyes backward on the Story of the World, and consider, Who they have been, that have rejected the True Religion all along from the Creation down to this Time.  
In the Old World, Noah, Who was the onely man that preserved the Worship of the True God in his Family, seems to have been an honest plain hearted man; just and perfect in his Generation,( as he is described in Scripture) and walking with God. The Rest of the World are said to have Eaten and Drunken, to have Married and been given in Marriage, i.e. They were men who lived in all the Enjoyments of Sense, who revell'd, and took their fill of all the Good Things of this World; and, to be sure, were very Merry, and very Bitter upon Those who did not. How did they deride that Grave Preacher of Righteousness, and his Precise Family, when He and his Sons talked to 'em of Righteousness, Temperance and judgement! especially, when he  told 'em that there was Such a Flood coming, and that he was building That Ark to preserve himself and his Household, what a Jest was he to the Men of Parts and Pleasure! How many Scornful and Gay things were said upon this Occasion, while the Work went forward, by Those, who thought themselves very wise, and Him very Foolish! But the Fountains of the great Deep were broken up, and the Windows of Heaven opened, and then they began to change their Opinions when( alas!) it was too late to learn.  
In the next great Period after the Flood, the true Religion was confined to the single Nation of the Jews: and one may think it strange at first sight that( if it were the True Religion) it should be so; that the wise and knowing part of mankind should not discern the strength of the Evidence that was brought for the Divinity of That way of Worship, nor receive the God of Israel for Their God; that All Nations did not fall down before him, all Kingdoms did not do him service. But, if We consider a little further, we shall be satisfied, that the true reason of Mens Incredulity throughout this long Period of time, was, a Mean and contemptible Notion they had entertained, of the Jewish People, of their Rites and Ceremonies. The Wise Men of the East in the Earliest Ages, and the Philosophers of the West in Later Times, had too high an Opinion of themselves, and too low an one of that Little, Narrow-soul'd, Superstitious Nation, to submit themselves to be taught by' em. The Jews were a Proverb and a By-word to the rest of the World, the perpetual Subject of their Contempt and Reproach: And who would have thought( may we suppose one of those Wise Heathens to have said) that Truth should have lain hide among such an Odd sort of People in such a little Spot of the World.  
And Thus, Again, when Christianity first appeared, it made no great Progress among the Disputers of this World, among the Men of Wit and Sublety; for this very Reason, because they were Scorners. The Gospel was to the Jews, to the most Learned and Proud Sect among the Jews,( the Pharisees) a Stumbling-block, and to those of highest Repute among the Greeks, foolishness. The Great pretenders to knowledge Every Where unanimously contemned and derided it, as a poor and low system of Principles, and could never once think of humbling their minds to entertain the simplicity of the Gospel.  
And no wonder therefore, if, in some Ages after Christianity, We find not much said to the advantage of it, in the Writings of Those Eminent Greeks and Romans, who are allowed to have been the best Masters of Polite Thought and Expression. Alas! Porphyry must have veiled his great name for Philosophy, and Lucian in great measure have foregone his Skill in satire; The Witty Libertines of those Times must have partend with much of the Esteem they had, and with most of their Pleasures, if they had once admitted the Truth of Christianity: and therefore they agreed in running down the Reputation of That, that they might not lose their Own.  
And as it was immediately after our Saviours coming, so has it been ever since to this very day. The Doctrines of the across have never in any Age met, nor will they ever in any future Age meet with a kind and hearty reception, among Those, who sit in the Seat of the Scorners.  
But let it not therefore deject us, That there are Many whom the World Esteems, who yet esteem not Us, and Our Holy and Undefiled Religion! and let us not suspect ourselves upon that Account, as being out of the way and imposed upon, because Men of greater Reach, and perhaps a more improved Understanding than We, are not of Our Mind. Solomon, who was certainly a Man of Understanding, and who was of our Mind, does, in a very few Words( which I cannot repeat too often) afford us a through Solution of the Case, A Scorner( saith he) seeketh Wisdom and findeth it not.  
From the Account of Former Times it appears to us, that Thus it always has been, and from reasoning on the Nature of the Thing, that Thus it necessary must be: and therefore let us possess our Souls in Patience and Peace; and go on in the plain Paths of Godliness and Honesty, without Turning to the Right or Left, for whatever Men scornfully-Witty can say of us or to us.  
Let us beg of Him, who resisteth the Proud, but giveth Grace to the Lowly, let us beg of him to Bestow on us, to Preserve and Increase in us, that serious and humble Frame of Spirit, which alone can qualify us for a Right Apprehension of the Truths and Mysteries of the Gospel; and which is therefore certainly Preferable to all Other Endowments of Mind, however the World may have misplaced the greatest Part of its Esteem upon' em.  
And let us, in order to this end, frequently take to ourselves the humble Words of the Son of sirach, and say; O Lord, Father and God of my Life, leave me not in Their Imagination, neither give me a proud Look; but turn away from Thy Servant an haughty Mind! Take away from me vain Hope and Concupiscence, and retain him in Obedience that desireth continually to serve thee! Let not the Greediness of the Belly, nor the Lust of the Flesh hold me, and give not Me thy Servant over to an Impudent Mind!  
And as for Those, who contemn Us, and Our Narrow Principles, and who make us Their Derision daily, let us( in the Words of the Apostle) not cease to make mention of 'em in our Prayers, that the God of our Lord Jesus Christ, the Father of Glory, may give unto 'em the Spirit of Wisdom and Revelation to the acknowledgement of him! The Eyes of their Understanding being enlightened, that they may know what is the Hope of his Calling, and what the Riches of the Glory of his Inheritance in the Saints.  
FINIS.   

Advertisement.  
PRinted for Thomas Bennet. A Sermon on Praise and Thanksgiving before the Queen, at White-Hall, May 29. 1692.  
The Power of Charity to Cover sin, A Sermon before the Governors of bridewell and Bethlehem, Aug. 16. 1694.  
The Christian Religion increased by Miracle, A Sermon before the Queen, at White-Hall, Oct. 21. 1694. All Three by the same Author.