b s"' ' ;l^:-: ,». ' ■» ./••■> ITHEOLOGICAL SEMINARY,! ' * Princeton, N. J. f ^ From the Executors of the. Rev. C. NESBIT, D.D. ^ ^ S<^^9 3<^^3 j<^^9 C^sHS^as*?***^? ?3 ^^^ ^^1 *'f/"''/. Section sec I ^ e^^>s c<^^a>Q e<^^ • g.'^=rs:;dg:«je;=sfa' J.^^ ^ if. ESSAYS UPON SEVERAL iWo^al ^ttbietts. Part IV. '"Goodnefs. Honefty. Of < Religious Tem- per. Lying. '"Fortitude. Flattery.' OU Theft. * Peace The Refurreai- on. By JEREMY COLLIER^M,A. LONDON: Printed by W. B. for g), J^cebfC, at the Tur/^s Head over againtt t'etter-Id/ie m^Ieet-lheet -^ and 'B^COOfee, ztiht Mtddie-Ternple-Gate in Eeet'ftreet^ 1709. T O T H E Right Honourable THE Lady Charlotte Bagnall Madam, TO prefix a Dedicati- on to a Book againft Flattery, may (eem fomewhat of a hazardous Un- dertaking. And were I un- provided ot a particular De- fence, I fliould not have been A 2 thus B^pie Dedicatory, thus ferciy. But your Lady- fliip's Charader is fufficient to fcreen a common Difcretion from Mirac^a|e -UJJpA .this Score.... :4*'*lV;'""' Madalil^" . were I to enter- t^L^n yoii'ipon the Subied of Genealo^yl no N obid Family that r know of , can furniili farther than'ydur Ladyihip's. Madam, your Anceftor, Robert de Bruce was a Nor- man of Quality at the Con- qtief}, had a confidefable Ihare in that Enterprize, and a large Affignment of Mannors and Caftles from /^/7//<2m 1. And after a Pro2;refs thro* Wealth md^ Honour for feveral Reigl^s^ ^^^ ^^^^^-^ intermar- Epijile Dedicatory. ry'd with the Houfe of Scot^ land^ fet up their Claim to that Croivn^ and fucceeded^ againft a powerful Competition. Thus they w^t^ , Sovereigns for two Defefec^' ;TO Iflue-male railing in nfet' Branch, King David Bmte's $ifkm mRrry a Walter Stuart, muId fain have their Childr^ij Great, tWiiood for noihinsi admire tl&m thro* their Frfly and iheir Faults ; mi dote upon that at Ho?ne which they hate or defpife Abroad. But Goodnefs is no blind iindlftinguiflAing Qiiality. To fquander ; "4 away". h Q/GQODNESS. away Favour and AfFedion at this rate, is no Inftance of this Vertue. To value that which is Little, and be fond of that which is 111, becaufe'tis our own, is plain Partiality : And Partiality brings Pride and Injuftice always along with it. A good Man is nor bound to anfwer the Importunity of every craving x\ppe- tite. Clamourous Weaknefs or Intem- perance may fairly be refufed. 1 he gra- tifying fuch feavourifli Fancies does but enflame the Thirft, and feed theDiftem- per. A Mifapplication of this Remark imdc Juvefial iohold as to fay, The Gods had ruind many a Man hy being too eafie in granting their Prayers, Evert ere domos tot as optantibits ipjis^ Bii facile s, ^ Farther, Severity is very confiftent with the Fundions of Goodnefs : Folly muft be check'd, Knavery corrected, and Violence difarm'd, Difcipline is as ne- ceffary in Government as Lancing and Burning in Surgery. If the Sword of Juflice was always in tlie Scabbard, the World would be ftrangely out of order. If a Prince (houM Ih-ut up the Gaols and take dawn the Gibbets^ he would lofe the Character of a good Magiftrate: Such- B Q Lenity 0/ GOODNESS. Lenity would be a Licenfe for Outrage^, find make the beft Men lye at the Mer° cy of the worft. To be good to fome People is to puniih their Mifbehavioiir, to reftrain- their Liberty, and tye them up from doing Mifchief. To proceed. Some People are Good- natur'd eimugh when their Paflions are humoured, th^ir Vanity carefs'd, and their Intereft oblig'd: But there's nothing of Goodnefs in all this 5 'tis only a civil way of receiving Homage, and a Salary for Service and Submiffion, Such Kind- nefs is very uncertain and mercenary, and 'tis commonly overpurchas'd too: There mud be great Vigilance and Drudging to keep it on Foot. Let but the Flattery be withdrawn, or the Man grow Unfer- viceable, and youll quickly find the Tide will be turned, and the Affeftion ebb out apace. The Intimacy will go off, and the Friendfliip fink to Indifferency, This is often the beft of the Cafe, and 'tis lucky if the Matter drives no farther. Such Management therefore is but the Counterfeit of this Vertue-, it fhines with Art and falfe Luftre, and is eafily difcover'd when brou2,ht to the Teft. Indeed, if we could have Goodnefe with- put Mixture or Blemifh, without Starts and. Inequality^ v/ithout Intereft or ill 0/GOODNESS. 5 Direftion-, it woiild be a charming Qua- lity. For what can command our Efteeiii farther, than to have the Will thus No- ble and Benign ? To promote the gene- ral Happinefs without Coolnefs, Humour or Defign > To think, and execute^ for the Benfiet of Mankind, To flip no Op- portunity of doing good, to contribute our utmoft, and raife our Pojfe for the Service of the Country > What can be . a more bleffed Temper, than to endea- vour to oblige, and be always working for thofe that want us? To turn our Privilege to common Advantage : To be ftrong for the Weak, knowing for the Ignorant, and rich for the Poor ? But then Job'^ Queftion concerning Wifdom may be put with refped to this jobi^.^z. Quality: Where is fuch Perfeftion to be met with? Mortals can't furnilh fomuch Treafure, neither is it to be found in the Land of the Living. 'Tis only the Pro- duft of Heaven •, 'tis lodg d in the Spi- rits of jiifl Men made perfeB^ and Ihines Beh, ix, out in the Angelick Orders, Bait all created Goodnefs is but Copy, and Com- munication: 'Tis originally in the fu- preme Beings there 'tis poffefled in a. ibvereign Degree, without Limits or Al- loy, without vartablenefs^ or fiadow ofj^m.^^n, twrmng. And fince the -Goodnefs of God B 3 is 6 Of GOODNESS. k that Attribute which fmiles upon the Creation, determines his Providence to -our Benefit, aipd (helters us frooi the Terror ef his Power-, 1 (hall enlarge a iittk ypun the Proof of it. ,1, This Attribute may be cojledled -fi(ain his Omnipotence. Cruelty and ex- terminating Remedies among Men, are oftentimes the efFed of Weaknefs and Fear. But God has no occaiion for fuch Expedients : He needs not apply to Ri- gour, to maintain his Prerogative, and guard his Station. 3ut I have touched mrai Ef upon this elfewhere : Hov/ever, ithere's fays. Pare jj farther Confideration in the Divine Power" ^^ Power, to prove xht Attribute above- mention d : Omnipotence is an everlaft- ing Spring of Satisfaction : In fuch Cir- cumftances Things immediately rife up under Thought, and Defire is never un- anfwer'd. SuchSelf-fufficiency fuffers no- thing by being kind, is not exhauftedby Liberality, nor leffen'd by making others great. To be fupremely Good as far as we underftand, requires a weahhy Na- ture, a Fund v/hich can never fail 'lis often Poverty which makes Charity grow tpldc Narrow Abilities make narrow Minds •, People have not the Courage to be generous for fear of Want. They find Bounty takes fomething from them, and ^' ; '■ ■ •■ . ■ tiiat 0/ GOODNESS. that they grow lean by nourifhing others: And tho' they are to blame for their di- ftruft of Providence ^ tho' Avarice and Ambition may miflead them, yet there's fome Pretence to hold their Hand, fonie Temptation to Parfimony upon this Score. But where the Stream can't fink with running out, where Favour works no Damage, where there's no Confumption of Happinefs, there Goodnefs has full room, moves fafe and fmooth, and has nothing but Wifdom to reftrain it, Nov? God is perfedly what he would be, eafie, fatisfied and fecure,furni(h'd and fortified in his own Omnipotence. From this In- dependence, this Self-fufficiency, this in- exhauftible Fulnefs in the Divine Na- ture, the Benignity of it may be in- ferred. II. Another Argument for the Good- nefs of God may be drawn from xht Cre- ation: God could never have any need of any thing without him ; He was always Happy in himfelf , Infinite admits of no Addition j he wanted no World to enter- tain him, no Subjeds to fupport his Greatnefs, no Creatures to keep him Company: Befides, the Plan of Nature was always before him-, the v/hole Cre- ation lay in his Mind^ he faw the Pro- perties and Scales of Things from all E- B 4 ternityj 8 0/ G O O D N E S S. ternity •, for nothing could have any Form or Force but what he intended to give it '^ for 'twas his Wifdpm which de- ftgnd^ his Will which order'd, and his Power which produced the World, Now fince God has no empty Spaces, no unfatisfied Defires, nothing to projed for himfelf ^ what could difpofe him to create the Univerfe ^ Muft it not be for foreign Advantage ? And is not this the Property of Goodnefs? Why were con- fcious Beings ftruck out of the Idea, and Thought and Perception thrown into Spirits? Did not God do this to make a new Seat of Pleafure, and give the Crea- tures a (hare in his own Happinefs? The Faculties of intelligent Things were be- llowed without doubt -to take hold of Delight, to enrich their Natures, and make them the better for their Being. Indeed, Perception is the Bafis of all Pleafure^ without SeiiUmeiit vos m?i vo^ bis muft be the Motto, All unconfcious Beings how beautiful foever they may appear to others, figniiie nothing to them- felves. Silk has-no Satisfaftion in being foft, nor a Diamond -in fparkling: An Apple can't taftq, nor'a Rofe fmell it felf :, neither have Flowers any Benefit from the Curioiity of their Colours. The $un which makes fgch glorious Revolu- tions 0/ GOODNESS. tions in the World, what is he the bet- ter for the Richnefs of his own Nature? His Light and his Heat, and his im- menfe Bignefs, are they not all loft up- on him? He has no Confcioufnefs to pleafe himfelf with the Pomp of his Pro- dud, with making Spring and Summer, with furnifhing the Earth with Plenty and Delight. 'Tistrue, if the Sun and Stars are animated, as the Stoicks and fome of the Fathers believed , this alters the Cafe : And fuppofing the Union not Vital^ yet if there is an Intelligence feated in the Centre of thefe Luminous Bodies: If there is a Regent Spirit pofted in the Sun to govern his Motion, to recruit the Confumptions, and keep the Balance e- ven : If the Matter ftands thus, fuch a Superintendent muft be pleafed with the Dignity of the Charge, and the glorious Effeds confequent upon't. And as Goodnefs was the Motive to Creation , fo this Attribute works back upon the Effeft. What's the reafon Pa- rents love their Children with fuch Heartinefs and Concern? 'Tis becaufe they are Inftances of their Power, Re- femblances of their Perfon, and as it were parcel of themfel ves. Now our Pa- rents are only inftrumental in our Be- incr- iQ 0/ G OO DN ESS. kg^ and even here the nobleft Part is foreign to them. The Mind is Heaven- born, and comes immediately out of the Hands of God : So that to fpeak proper- ly, we are nearer related to the Supreme Being, than to Father or Mother : Ne- mo ejl tarn pater ^ fays TertnlUa7i, For tho' Bodies may multiply, there's but one Origin of Spirits : And as the Soul is the immediate Product of the firft Caufe^ fo 'tis made in his Likenefs. Reafon and Choice and Immortality,, are Images of the Divine Nature, 'tis true the Lu- ftre is faint, the Qualities diluted and the Portrait drawn in little ^^ but ftill there is a Refemblance: Now Likenefs and Creation draw Benevolence, and are ftrong Grounds of Aifeftiqn •, . and there- fore if we don* t blot the Divine Image, forfeit the Honour of the Relation, and grow out of kin by immoral Pradice, God's Favour will fall naturally upon F/. 145. o. ^^- Thus the Pfahniji tells us, The Lord is loving to every Man^ and his Mercy is over aU his Works, And elfewhere God's Kindnefs is faid to exceed that of a Mo- ther to her Infant •, of a Mother v/hen that Relation was new to her, and In- . ftind and Aifedion at the Height. III. The happy Condition of our firft Parents is a farther Proof of the Good- nefs 0/G OO DNESS. II i^jefs of God. Had Adam been fent into -a World unfurnifli'd^ had He been thrown upon a barren unfriendly Cli- mate^ had He found Himfelf half made and half unmade, and brought Fain and Defecls and Deformity along with him ^ ha Are not the In- ftinds and Make of Animals true to their Nature, and fuited to their Intereft? Some fubfift upon Strength, fome upon Swiftnefs, and fome upon Cunning and Precaution : Some are preferved by Cou- rage, and fome by Fean For Inftance, if Lions and Tygers were timerous, and built as heavy as a Cow, they would quickly be ftarved. If a Hare would turn and (land at Bay , if ihe had Fire and Refiftance in her Blood, there would foon be an end of that Species. If a Bird had not Wings to her Feet, to help her to Forage, andcarry her out of Danger, (he would be made to little purpofe. And if we confider, we (hall find molt of thefe Creatures defign'd for the Bene- fit of Mankind. They ferve either for Diet, for Cloaths, or Conveyance ^ for Ornament, Defence, or Entertainment. In fhort. Providence is everywhere open- handed, furnifhes from all Quarters, and as the Pfalmtfi fpeaks, fills every Thing pf.i ^^,1^, livhig with Fleiiteoitfnefs, What Variety and Magnificence is there in the heavenly Bodies ? What fleady Returns of Day and Night, of Summer and Winter ? If thefe Blejffings were not certain , if they could not be depended on ^ if we received them at unexpeded foter- 14 0/ G O O D N E S S. Inten^als, and the Time of their Afrp val was unknown -^ what Difappohiment and Anxiety muft we lie under? If the Sun fliould not rife for a Week, nor turn at the Tropicks, how would Mortals be perplex'd at the Accident ? IfJJam knew no mote than fome of his Pofterity, He muft be very melancholy at the (hutting in of the firft Evening, for fear the Day (hould never return : But God has deli- Ver'd us from thefe i\pprehenfioiis •, the Balance is not to be broken, his Sup- plies are great, and conftant too. To proceed, how richly are Seas and Rivers ftock*d with Provifions -y how commodi- oufly prepared for Commerce? What di- verfity of Profped have we in Fields and Forefts? What Plenty of Encreafe? What Entertainment in Travelling? Who can forbear admiring the Ufe and Luftre of Metals-, the Medicine in Plants and Minerals? Howpleafant aLandfhapedoes the Spring afford ? How is Nature rein- forced and refreflied, and the Face of the Earth reneivd every Year ? How are the Sences regal'd with the Ver dure of Trees, with the Mufick of Birds, with the Beau- ty and Perfumes of Flowers? To proceed, the Structure of humane Bodies is another Inftance, not only of the Wifdom and Power, but likewife of ., the 0/GOODNESS. 15 the Goodnefs of God. To mention one or two Particulars. What can be more admirable and commodious than the Cir- culation of the Blood? This vital Li- quor isdifcharg'd from the Heart as from an Engine, and convey 'd to the extreme Parts: Thus Warmth and Motion is fpread thro' the Body, and theFunftions of Life kept up. And when the Blood has gone the length of the Arteries, and begins to grow cool and difabled, 'tis received in the Capillary Veins, and brought back to the Heart and Lungs: From hertce, after a recruit of Speed and Spirits, *tis thrown out into the Arteries for the Purpofes above-mention d. And before we take leave of the Heart, we may obferve the Valves of this Mufcle are wonderfully furprizing: They fecure the Blood from, returning the wrong way. Like Sluces they open for Ufe, and (hut againft Inconvenience. The Performances of Sight are no lefs amazing. To touch only upon an Inftance or two. Is it not ftrange that an Objeft fhould enter both the Eyes without Multiplication? Be double in the Organ, and (ingle in the Sence^ What can be more wonderful than that Diftances and Proportions (hould be col- leded in fo fmall a Compafs? That fuch vait i6 0/^GOODNESS. vaft Dimenfions can crowd into the Fu^ pil: And that we can take in Towns and Countries at a fingle View? Once more. Is not the Bulinefs of Nutrition a ftupen- dious Operation? That the Cbj/Ie and Blood fliould not be flopt in fo long a March? Nor lofe their way thro' fo many Turns and narrow Paflages? That the Particles which nourifh ftiould be fupply'd with fo exad a Proportion: And that nothing fhould be over-look'd or forgotten? And all this carry 'd on without any Afliftance or Concern on our Part? If thefe Funflions could not be performed without Thought and Infpe- dtion : If the Soul was order d to fuper- intend the Work, to aflign the Route^ and convey the Nouriftiment to its re« fpeftive Quarters -, if this was the Cafe, 'twould fpend a gre^ deal of time, and give us almoft a full Employ men t. But all this Trouble is taken off our Hands: The Body direds it felf ^ the Affair goes on by the Scheme of Providence, and tlie Force of the Machine. And as the Mechanifm of humane Bo- dies is an Inflance of God's Goodnefs, the manner of preferving them, is a far- ther Evidence of this Attribute. Pro- vided People are in Health, the recruit- - ing Nature is always attended with Satif- fadion. Of GOODNE SS. 17 fadion. 1 he Body is Itrengthen'd, and the Senfe pleas'd by the fame Ad ion: The Uneafinefs of Hunger and Thirft not only goes off, but the Trouble is ex- tinguifh'd in Delight, and we are brought beyond Indolence, to a ftate of Pleafure. Intereft and Entertainment are join'd to- gether, and that which relieves the Con- ftitution, obliges the Palate. I confefs, if the Tafte was difturb'd with every Morfel, and every Draught was a Po- tion: If eating and Drinking was a per- petual Penance, and Hunger, like a Wound, could not be cured without Pain : If the Parts which flic off could not be made good, nor Life maintained without Naufeating and Averfion ;, if the Cafe was thus, we might be fome- thing at a lofs, and ftand in doubt of the Benevolence of him that made us. To be obliged to fuch frequent Fatigues, and live thus upon Antipathy, would be a terrible Incumbrance. This indeed, would be dragging a wretched Being , we muft fubfift by Torture, and grow as it were upon the Rack. At this raie we might be apt to imagine fome unfriendly Power had prefs'd his Prerogative too hard up- on us* But fince Objed and Appetite are fo well proportioned *, fince the Means lead fo fmoothly to the End, fince C we i8 0/ GOODNESS. we repair our felves with Eafe and Plea- fure ? What can we more reafonably in- fer than that Goodnefs conduded the AiFair, and defign'd us a Benefit in Li- ving > To go on. The Patience of God, is another Ar- gument of his Goodnefs. One would think fince God has dignified Mankind with fuch a Privilege of Nature, form'd him in his own hnage^ and furnifh'd him with fuch a plentiful Provifion. Thefe Things confider'd, I fay, one would think Men could not forget their Ho- mage '^ that Ingratitude was Imprafricable, and that they need not be prompted to F[aL loj, praife the Lord for his Goodnefs^ and de- clare the Wonders that he does for the Children of Men. But if we take a view of their Praftice, and run up to the ear- liefl Records, we fhall find the Cafe quite otherwife. Who could imagine the Antediluvian Race (hould fink to fuch a horrible Degeneracy ? The World was newly made, and Paradife as it were in vieiv : The Laws of Nature were jufl: publifh'd, the Impreflion was frefh, and they had Adam to confult upon occafion ^ and yet notwithftanding all thefe Dire- dions for Conduft, thefe Motives for Qai,6. Regularity, we find /^Z^ Fkfb had corrrfp- ted his way^ and the Earth ivas full of 0/GOODNESS. 19 Violence. PJeafure and Ambition had quickly gain'd the Afcendant: Juftice was overborn. Rapine and DifTolution carry d all before them. And tho' the Revolt v^as thus general, Vengeance did not fuddenly overtake them. They had an hundred and twenty Years for Refor- mation: For I^oah was preaching and building the Ark, during that Period. If They had repented at this Warning, the f^reat Beep had not been broken 7///, the Gen. 7. Windows of Heaven had not been opend^ nor the Deluge drawn down upon them. The Men of Sodom had gone the laft Lengths of Wickednefs, and were Shi- ners before the Lord exceedingly : How- G^^«. 13.13. ever, if there had been but ten righte- ous Inhabitants, the Judgment had been reversed , and the Town fhelter'd from Fire and Brimflo7ie. Gin, 18.32. The Children of Ifrael are another il- luftrious Inftance. This Nation hadfeen the Finger ^ of God m the Plagues of ^7/r, Exod.^.i^. and experienc'd a diftinguifhing Protedi- on : They had feen the Powers of Na- ture chang'd, and the Elements arm'd mwijd.is, their Favour. They fubfifted upon Mi- racles for forty Years : What they ate, and what they wore was all fupernatu- ral Provifion. The Law was deliver'd on Mou7n Sinai with all the Marks of C 2 Ma- ao 0/GOODNESS, Majefty and Terror. The Solemnity open'd with Thunder and Lightning. A Trumpet founded in the Air, the Moun- tain was all Smoke and Flame :^ And a Voice broke out ftrong enough to be Exod.j^. heard by fix hundred thoufand People. cbap\lo]i' ^^^ beiides, a Train of other Miracles 18. ' * 'too long to mention-, Befides the Regu- lations received from Heaven, they had the Inftrufticns of the Prophets and the {landing Oracle of Urim and Thummim to repair to. What Guide for Pradice 5 what Guard for Innocence -^ what Mo- tive for Acknowledgment can we exped: greater than this? One would imagine all this had been fufficient to govern the Paflions, and keep up the Gratitude of any People. Had we not had Revelati- on to convince us, the Mifcarriage of the Jews would have look'd improbable. But all this Privilege, all this Affiftance was rjai. 78. in a manner loft upon them. Thej^ kept not the Covenant of God , and would not walk in his Larv : But for gat what he had' do7ie. and the wonderful Works that he fbewed for fhe?n. Notwithftanding md ^s. all this Revolt •, He w2isfo merciful that He forgave their Mifdeeds^ afid deftroy'd them not. Thus when the ten Tribes had deferted the Jerufalem Worfhip, and turn'd Pagans both in Praftice and Be- 2 lief. 0/GOODNESS. ai lief, when their Provocations appear d at the Height, and they feem'd ripe for Deftrudion ^ God was pleas'd to refpite their Punifhment, and grant them a lon- ger Tryal. Nothing can give a ftronger Image of Tendernefs than the Scripture- Expreflion upon this Occafion. Howfial/ nof.n, 8. I give thee up Ephraim ? How foaU I de-^ liver thee Ifrael ? How fi^ll I make thee as Admah? How jh all Ifet thee as Ze- boim ? Mine Heart is turn J within me^ my Repentings are kindled together. To go no farther in the Infjjir*d Wri'^ tings: What are the Hiftories of other Times and Countries? What are they, I fay, but a Regifter of the Pride and Falfhood, of the Luxury and Lewdnefs, of the Folly and Barbarity of Mankind ? How often do we meet with People that feem to be loft to all Honefty and Un- derftanding? No Ties can hold them, no Favour can gain them, no Reafon can convince them. Some believe every Thing, and others nothing : Some have no Bufinefs for Confcience, nor others for Sence. What breaking of Leagues, what ftealing of Kingdoms, what varie- ty of Treafon and Rebellion, do we find upon Record ? Did not the four great Monarchies ftand moftly upon a Bottom of Injuftice ? Did they not grow up by un^ C 3 reafonabls 22 0/GOODNES S. reafonable Qiiarrels, and exceflive Re- venge , by Ravage and Bloodftied , by 2 /c/n^j I p. depopulating Countries, and laying Cities ^5* into ruinniis Heaps ^ Tally is fo frank as to tell us, that if the J? Were the Church- Doors ever barr'd againft the Heathen^ or the Progrefs of theG^J^^/difcountenanc'd? Do theChri- ftians life to be afraid their Faith (hould grow too common, or their Numbers en- creafetoofaft? How aftive were theApo- fties in propagating their Doctrine? With what Hazard and Fatigue did they exe- cute their Commiffion? No length of Journey, no difadvantage of Climate, no Barbarity of Country, could difcourage them. And to give a leffer Inftance: The Fharifees comj^afsd Sea and hand to gain one Vro^elyte '^ and without Quefti- on, if they had gain'd Him to Truth, and Virtue, their Zeal had been commen- dable. Of what Spirit then are our American Colonies^ By what Impulfes are fome of our Planters govern'd ? They are chal- leng'd to make it their Bufinefs to hinder the Converfion of the Infidels, They Goodv^in'f pretend ihtVegroes have no Souls: They ^^^-i^oesAd^ perfecute the Minifters of Religion for^^"^"^^* inftrufting thefe poor People, and bring- ing them to Baptifm. And what may be the reafon of this prodigious Conduct? Why, they are afraid there's Manumiffi- pn in the Font^ that Chriftianity gives • civil 06 Of GOODNESS. civil Freedom, and that the Service of their Slaves muft be lofi. Now this Opinion goes wholly upon a Miftake, and has no manner of Foundation in Law: Yet fuppofing 'twas true, nothing could be more wretched than fuch a Pre- tence. To Jlmt the Kingdom of Heaven iigainjl thofe that would enter in ^ to pre- fer a paltry Intereft to the Honour of their Redee?ner^ and the Happinefs of Mankind, is a moft Antichriftian Temper. What Punifhment muft thefe People ex- Meh.io.zt. peft that thus prophanely tread under foot the Son of Gody count the Blood of the Covenant an unholy Things and do fitch defpite to the Spirit of Graced But to go farther into Generals. Has not the Bulk of Mankind been in a Re- volt from the Beginning ? Have they not rangd themfelves under the Prince of the Air, and been Agents for the Kingdom of Darknefs ? Have they not aded as tho' they defign'd to defeat the Coimfels of the Almightjy to baffle his Authority, and make his Government fignific nothing? The more Power they have, the more Mifchief they do: They riot in the Li- beralities of their Maker ^ and defie Him upon the Strength of his Blefiings. How many Ages of Ingratitude has the Pati- ence of God fuffer'd under? How has his Favour 0/GOODNESS. a/ Favour been over-look'd, and his Majefty defpis'd ? Confidering the Wickednefs of Man- kind 'tis a wonder God does not arreft the Courfe of fecond Caufes, make the Creation wither, and call off the Suc- cours of Humane Life. 'Tis a wonder the Sun does not retire, and the St^rs withdraw their fimihig : That the Seafons are not difturb'd, and the World thrown back into Chaos, A lefs Being than God Almighty, we have reafon to believe, would have ftruck Nature dead long fince, and put an end to the Sons of Adafft, But his Goodnefs is infinite, his Mercy is over all his Works. 'Tis this Attribute which reftrains his Vengeance and overrules his Power : Thus the g.reat- eft Sinners have often time for Recolle- ftion*, a Refpit to make their Peace, and prevent their Ruine. But nothing can be a flronger Evidence of the Goodnefs of God than the Incar^ nation of his Son. That God who was always Happy and Impregnable Ihould ftoop to the Littlenefs of our Condition, and take a paffive Nature upon Him! That He (hould make Himfelf capable of Pain, and chufe a way of living without jEafe or Ornament ! That He fhould ex- pofe Hiif felf to Poverty and Contempt, to 2S 0/ GOODNESS, -^ to the Infults of his Creatures, to a Death of Ignominy and Torture. And all this to retrieve the Happinefs of Mankind : To recover them from their Idols and their Lufts, and prepare them for the Glories of Heaven. Is not this the higheft Mark of At '^dion, and the nobleft Proof of the Di\ :ne Goodnefs? God could have no View of Intereft for Himfelf : No Profpecl of raifing his Grandeur, or enlarging his Empire. No : His Happinefs does not depend upon Homage , His State can have no new Luftre •, His Omnipotence will always make him abfolute: All this Conde- fcention, all thefe Miracles of Mercy, were in Compafiion to the Mifery of his Creatures. Twas as the Cr^^^/ teaches Fib/7.2.7,8, us, for 116 Men^ and for our Salvation that He came down from Heaven^ took the form of a Servant^ and humbled Himfelf to the Death of the Crofs, But I fhall leave the Profecution of this Subjed to the Pulpits: Upon the whole. From what has been difcours'd no- thing can be more juft than Acknow- ledgement for the Divine Bounty: For preferving the Force of Nature, for per^ peruating the firft Bleflings, and keeping ^ the 0/GOODNESS. 29 the World in Repair. For the Powers and Mainte nance of Life •, For the Su- periority of our Kind, and the Dominion over other Creatures : For tlie Privi- lege of Thouaht, and the Exercife of Reafon. For being made big enough to contemplate the V/orks of God, to reach our Original, and prove our De- fcent from Heaven, Thefe Things, to mention no more, call loudly for Re- turn. To be infenfible under all this ObHgation is ftupid Pride, and unnatu- ral Perverfenefs. Nothing can be more monflrous than the Ingratitude of wick- ed Men. And yet what is more com- mon than to facrifice to our own Vets ^ And to impute our Advantage to Me- rit, or Birth? Never confidering that 'tis Providence which has thrown us up- on the Higher Ground-, blefs'd our In- duftry, and given us the Vigour and Capacity to diftinguifh our felves. But no more of this. As to the manner of paying our Ac- knowledgement, a Word or two may ferve. It muft be done in fomeihing farther than Forms of Worfhip, and Religious Addrefs : Tis true, Adorati- on is a neceiiary Branch of Duty, a pro- per Inftance of Gratitude. But then Re- aulanry 30 0/GOODNESS. gukrity muft not be wanting: We muft add Sobriety to our Devotion •, live in Obedience to the Divine Laws. We muft keep within the Limits affign'd, and ufe the Bleflings for the Purpofes intended. O F 31 O F HONESTY. InaDiALOGUE between Philotimud and Vhtlaktbes. fhiloU '"W^Hilalethes ! My old Friend |--^ once again! I did notexped ^ the Satisfaction of meeting you : Pray how have you done this great while? Fhilal As to Health, I thank God pretty well^ but in other Refpeds I have been very uneafie till lately. Philot, How fo ? PhilaL Why, I was in danger of be- ing undone: To be (hort, I was too full of Belief ; I had truftedmy Circuniftances without the ufual Securities of Law : I happen d to tell a Friend hov%^ Things flood, who made me fenfible of my Er- ror; This put me in a great Fright : But having the Luck to fall into good Hands, ^11 is retriev d. Well ! Honefty is a brave Thing ! 32 0/HONESTY. Philot. If you pleafe, Difcretion is a btave Thing : Pray ben't above Paper and Parchment : Get a little Evidence to your Property: Don't lie at Mercy again, and make another Man's Confci- ence your Title. PhilaL As to that, I fhall take your Advice : However, I cant help being charm'd with clear Dealing: It does Bu- finefs without Expence, Trouble, or De- lay 5 Honefty is the beft Security in Na~ ture : It takes no Advantage of Mortali- ty, of the want of Writings, of thex\m- biguity of Words, or the Omiffion of Forms. Philot. You met with a weak Brother, otherwife you would not have been in the Humour to have flourifh'd upon this Subjed. But to go on with you. If Honefty means any thing, this Qiiality ought to be pradis'd at Home : A Man ought to be Honeft to Himfelf in the firft Place : That is, He ought to em- ploy his Abilities, to guard his Perfon, to promote his Circumltances, and pro- vide for an eafie and creditable way of Living. Is not the Furniture of Mind and Body defign'd for this Purpofe > If we han't the Liberty to contrive for our Benefit, and feize an Opportunity, what does Reafon, or ftrength of Limbs figni- fie> Of HO NESTY. 35 lie? Power without Ufe ferves only to Tantalize a Man: I corifefs this cram- ping our Motions, and laying Nature as it were by the Heels, is more than I can well underftand. PhilaL Have we then fuch an unli- mited Toleration as this comes to? z^re we under no Reftraints, no Regulations of Conduft ? Are we allow'd to purfue our Fancy in every Thing , and ad to the Stretch of our Abihties ? Philotimus^ I have known you this twenty Years: I remember you don*t ufe to be without your Singularities -^ but now I think you improve in Paradox, I hope you don*t pradife by your Difcourfe. Philot. Look you to that : And as fot the Rules you fpeak of, they are made for general Advantage, and every one rhuft judge how far his own Cafe is confider'd. But to come nearer your Point: If Ho-^ nefty, as you call it, was every where to be met with : If People w^re always true to their Engagements , and Good Faith was never wanting in Commerce, I fhould not ftand out againft the Settle- ment* Nay, if I had any Advantage by a different Management ^ I would refigrt to the Majority, throw up my Liberty, and follow the FaQiion. But now^ fince Policy and lying at catch is fo common. 34 0/ HONESTY. and People endeavour to make the mofl: of themfeives, there muft be Countermi- ning and Reprizals ^ if you are over-laid with Scruples, Notion-bound, and ham- pered with Schemes of Morality, youll dye nqjt worth Six-pence : If other Peo- ple leave no Stone unturnd, and fet all their Wits on work, and I ufe but half mine,'pray what muft be the IlTue? To abridge your Liberty, and tie your felf down to Rules fcarcely minded by any Body, is like fighting with one Hand, or marching' unarm'dagainft an Enemy. As Masters vftand, Honefty is a. pretty Subjeft for a Deciaipation 5 it looks well in an Exercife of Fancy, but in Bufi- nefs it won't do. The World thrives, by Art -and Dexterity, by making &n Ad- vantage of the Ignorance and Credulity of thofe that come in their way, Don t Courtiers promife without Meaning, and Tradefraen vouch and varnifli againft Truth? What is more common than falfe Lights in Shops, falfe Colours in pleading, and crack'd Titles in purcha- fing? hUsoiil A rPhtlal. The Commonefs of Infinceri- ty, and unfair Pradice is no reafon for Imitation: Would you endeavour, to catch a Difeafe becaufe 'tis Epidemical ? I grant. Diftruftj and Vigilance, and Skill, -% are Of HONESTY. 35 are neceflary from what you fay: And with thefe defenfive Arms, 1 believe we may maintain our Ground, and fliift to- lerably well. And that you may not think me too ftrait-lac'd •, I'll allow in fome Cafes a Man may indemnifie Hi'm- felf, and return untoward Ufage: For inftance, if I can pafs Brafs Money where I receiv'd it, I know no harm in the Dexterity. Philot. You are too narrow in your Conceflions: That Nail won't always drive: We muft take our Reparation where we can find it. Befides, (ince we live among Sharpers, we muft provide againft Accidents, and lay in a Stock a- gainft a rainy Day. Fhilal That is, becaufe I may proba- bly be over-reach'd more than once in my Life-time, therefore 1 muft take care to be early in this Myftery, cheat luftily before-hand , and make Prize and Prey of whatever I can light on. fhilot. You think to carry your Point by this plain Dealing. Tis true, I have obferv'd, Language makes no ordi- nary Impreflion, and that Words govern Things in a great meafure : But for all that, a wife Man won't ftart at a harfti Sound, lie fetter'd in a few Syllables, or be talk'd out of his Bufinefs. You D 2 make ^6 0/ H Q N E S T Y. make fuch a noife about Honefty ! Pray what is it but publick Will and the Pre- fcriptions of Law : Now Laws are chiefly contrived for the Legiflators, and Juftice is nothing but the Convenience of thofe Re^ub^Hb ^^ Power. Thrafyviachiis in Plato faysfo. I. p. S7p.' Thus you fee upon what Balis your Ho- nefty ftands, who they are that ftrike out the Lines, and fettle the Limits of thefe moral Refpecls. In (hort Power de-^ termines Right, and creates Property, moves with Credit, and Luftre, and no Man fuffers but for want of it. Ph'tlaL Then he that is ftrong enough may do what he pleafes: His Arm is the K/>^ Hen- Meafure of Practice, as Henry the Firft's ry \}'sArm ^^^g Qf Qloath. And at this rate, no- 7^-d.jhn' thing can be wicked but what is weak. aWi/. Pbilot. This touches you I perceive: But I'frendeavour to abate your Won- der, and come clofer to your Objedion by and by. In the mean time pray con- fider with what Advantage your Man of Intereft afts, corapar'd with one of a narrower Fancy. He moves with all the Freedom imaginable: He drives diredly upon the End, without formalizing upon the Meafts: Takes the fhorteft way to Wealth, and Power ^ and nothing but the Impracticablenefs of the Projed, and the Profped of Mifcarr iage can check his 0/ HONESTY. 37 Coiirfe. He is ready for every Thing that prefents, fails with every Wind, and makes the beft of every Humour. He c^n be rugged or complaifant, flatter or menace, as occafion requires: He can idolize the Proud, over-reach the Unwa- ry, prey upon the Neceffitous, and fqueeze a Man heartily when he has got him in a ftrait Paffage. He has no Qualms of Confcience, no foolifli Com- paffion, no whimfies of Generofity, to fpoil Bufinefs. Put him in a Shop with one of your Men of Morals for his Part- ner^ and in a few Years you'll eafily dif- cover where the reach of Condud, the odds of the Comparifon, and the bulk of the Cafli lies. Give him a Poft of Profit and Power, and here by lelTening the Charge, and encreafing the Perqui- fites, by felling of Favour, and {training Jurifdiftion, he fhall thrive much faftet than your Honeft Man. Philal. I perceive you think if the Soil is Good, he'll ftrangdy improve it. Phjlot, Yes, Let him have but Mould and Sun-fliine , and he defires no more : He'll manage it to a Hot-bed : The Fruit fhall be foon forced, and a Plant in Barbadoes fcarcely (hoots quicker than his Fortune. I tell you he'll raife an Eftate almoft as foon as a Melon, And D 3 as gS 0/HON ESTY. as he ferves Himfelf thus efFedually, his Humour is more pliable to his Friends: He can put a Relation into Bufinefs, with- out infifting on Niceties, and bringing his Merit to the Teft : Whereas your Honefl Man is much more troublefome, and hard to deal with. He won't wink at Incapacity, or ill Qualities, to oblige a Friend : But will rather let his Father flarve, than prefer him to the Prejudice of the Piiblkk : And at this rate of Ri- gour, how he mufl: baulk his Acquain- tance, lofe himfelf, and leffen his Inte- refl, is eafie to imagine. PhilaL You talk'd juft now as if Ju- flice was the Creature of Power, and that no Body was unhappy but for want of this latter Privilege. Fhilot, I fay fo ftill. Pray what do you think a Felon fuffers for ? Philal If he is a Thief he fuffers for Stealing. Fhilot. You aremiftaken: Tis for not ftealing enough. The Man took but a Horfe or a Cow, whereas had he ftoUen a Country, as the Ro?nans did Cjprtis, he had been fafefrom Profecution: And more than that, the Infamy would have vanifh'd, and he would have heard no- thing of bis being a Malefactor ; You fee therefore whatrYis that draws the file- mifh 0/ HONESTY. 3 9 mifli and Puniflbment upon him^ and that he is perfeftly ruin d for want of Power. X: And to fet the Matter in a trueLight'^ we muft fuppofe Injuftice as 'tis term'd, in the Height of its Exaltation : For when QiaaHties have room to play, ftrike out^ and aft to the Stretch, their Tendencies are beft difcover'd. Now we can't have a livelier Image of this kind than Tyran- ny: When a Man feizes the Strength of a Commonwealth, makes himfelfabfo- ' lute and arbitrary, plunders Churches, and fweeps away Property like a Tor- rent: Now if but a fmall part of this Violence had been aded in a private Sta- tion, he would have had a great many hard Names, and been mark'd and pu- nifti'd to fome purpofe : But fince he has quarryed upon the whole^ and mafter'd the Men, as well as the Money;, this lucky Turn, gives another Complexion-, blanches and brightens every Thing : He is gaz'd on as a happy Mortal, ferv'd, en- vy'd, and ador'd. Thus you fee the great- eft Injuftice when Power goes along with it, makes a magnificent Figure: But if People are under-^furniih'd for their Trade : If they'll venture without Strength, and bungle in their Bufinefs, they muft take what follows. ^•i D 4 ThiJal 40 0/ HONE STY. Philal. Under favour, all People can't go upon the Road like Alexa?ider the Great ^ with 40CCO Men at their Heels : Your letting the Charge fo high makes the Employment Imprafticable : And thus the greateft part of the World muft be condemned to Honefty. ?hilot. Not at all : Thofe who can't mufler thus far, and reach the Expence, may pradife upon a lower Scheme. And here where the Lion fails, the Fox muft be made ufe of. A Man muft be a Ma- tter in what he undertakes, and compute with Judgment upon Difficulty and Ha- zard. Qver-grafping and venturing too far, proves often Mortal in ihefe Cafes. Philal That I believe: One falfe ftep on the Brink of a Precipice is enough to break a Man's Bones^ and bring him to the Bottom. Vhilot. Therefore 'tis good to move upon fafer Ground: Where Power is Ihort, and Mifcarriage of fuch ill Con- fequence, the Caution fhould be the greater : If Birds will flie before they are fiedg'd, they'll quickly be taken. But there's no Neceffity of running thefe Rifks : A Man may do his Bufinefs with- out facing the Gallows. There's Matter enough, within Security, for Ingenuity %Q work oHo And not ta repeat the Pro- 3 ' ~ fit 0/ H O N E S T Y. 41 fit of this Latitude, there's Improvement this way. To manage to Commendation can t be done without Talent and Abili- ty: To give Colours, and conceal De- fefts -^ to hit the Jundure 5 to fteal on the blind fide of thofe you have to deal with, to work their Humours and keep the Snare out of fight, is no ordinary- Performance : Now all this Exercife of the Head -, this racking the Invention , this Vigilance and Application*, thrown new Vigour into the Faculties, brigh- tens and extends the Underflanding, and makes a Man's Parts come forward. Befides, there's Diverfion in this Pradice: For what can be more entertaining than to fee our felves fuperiour in Senfe, and to rife by the Strength of Management ^ The Vidory of the Head is m.ore noble than that of the Hand. Force is the Advantage of a Brute, but to conquer by Skill, is to conquer like a Man : To dance in a Net, to do Bufinefs behind the Curtain, to have the World in view, and lie invifible your felf, is next to the Privilege of a Spirit : Who can mifs the Pleafure of fuch a Contemplation? Who can help doing right to his own Merit, and applauding the Advantage of his Conduit? FhilaL -99 42 0/ HONESTY. Philal. I was refolv'd not to interrupt you in your Difcoveries ! But now in re- turn to what you fay, give me leave to obferve, there are other Methods of Iin- Srovement befides thofe you mention, )ther Jrts and Sciences befides Tricking^ to open the Head, and cultivate the Ge- nius. A Man needs not lift himfelf among the Banditti^ to make a Soldier, nor turn Pyrate to learn Navigation. And this Confideration apart, Honeft People will never want Bufinefs for Breath and Exercife : There will al- ways be Knavery enough to quicken their Parts, to put them upon their Guard, and keep their , Brains ftirring. To countermine a Stratagem, and difco- veranAmbufcade, and difappoint the Mo- tions of the Enemy, are Inftances of great Skill and Capacity: Thus to ma- nage a Defenfive War to Purpofe, is no lefs Difficult than to be the Aggreffor. But then as to the Pleafure of over- reaching, 'tis no lefs Myfterious than the Pradice: To delight in fuch foul Feeding is a fignof an ill Palate. The Succeffes of Treachery and Circumventi- on, are the Trophies of , Pick-pockets» To be proud of an Advantage this way, is like flourifiiing the Colours we have ftollen. A Man muft be very lean tem- per'd 0/ HON ESTY. 43 per'd to entertain himfelf with the Breach of Faith and Friendfliip^ and with robbing his Neighbour in his Sleep. I would gladly believe your Difpofition is not fo unbenevolent as this comes to. If I am miftaken, I wonder at the Frank- nefs of your Difcourfe. Do you own your Principles, and tell the World what they have to truft to? I fancy not. If all of your Mind (hould deal thus open- ly. Fears and Jealoufies would cut oflF Communication, and ftrike Bufinefs dead in a great Meafure. If this Latitude was the general Fafhion, if People declared they were dU felf^ and that there was nothing of Truth or Juftice to be ex- pected from them, they would avoid each other like Beafts of Prey. Inter- courfe would fail, Towns difincorporate, and Society difband. And when Mat- ters were brought to this pafs , your Men of Management would have no Opportunity to play their Pins or make any Hand on't. Philpt. To prevent thefe Confequen- ces, a Man that has any Brains wi]l co- ver his Defign, and pretend clear deal- ing: I told you there muft be Art to do Bufinefs. 'Tis to no purpofe to an- gle, with a bare Hook, or make a (hoot without Stalking, Philal. 44 0/ H O N E S T y. Ow . "• ■ — • — ■ III Philal This counterfeiting Honefty fiiews the Value of the Quality, and the Force it has in keeping the World upon the Hinges : And if all was Gold which glifters, don't you think the general In- tereft would be better fecur'd. PhiloL Indeed Honefty has a pretty Complexion, and I (hould like it well enough if it was not fuch a Clog fome- times upon one's Fortune; Tm for as much on't as my Affairs will bear; Meer Policy, without Fancy, would bring me thus far. For let me tell you, he that's always a Knave is a Fool into the Bar- gain : That Trick is not to come over too often. FhilaL However I perceive you think *tis prudential Play fometimes. I re- Philoaetes. member Ulyjfes in Sophocles is of your Mind. This General Officer perfuades Neoptolemtis to furprize PhiloEietes^ and carry him off under the Colour of Friend- fhip; And when his Turn was thus ferv'd, he v/as to take leave of the Ex- pedient, and be nicely Honeft for the Fu- ture. This Propofal isgeneroufly rejeded by Neoptolemiis : He replies, that whate- ver look'd fcandaloufly in Reafon, could never have a good Face in Praftice ^ and that he bad rather mifcarry, thanfucceed by Treachery, Philot. 0/ H O N E S T Y. 45 " ■11 ' ' ■ ... ai^ Fhilot. For all that, Neoptolemus is gain'd at laft, and contented to ftoop his Honour at prefent, in hopes of raifing it Higher. Philal That's true-, but then the Poet brings him to Penance and Recolledion, and (hews him extremely troubled for breaking his word. Philot. However, Uljffes gave fhrewd Advice, and to pradife with that Limi- tation is very fer viceable in feveral cafes : For one lucky piece of Knavery, as you call it, is fometimes fufficient to fet a Man up for his Life-time : He may af- ford to be Honeft ever after. Some People are faid to m.ake their Fortune at a Heat this way. Now after fuch a fig- nificant ftrain of Confcience, Juftice in other matters is great Conduft. 'Tis a cleanly conveyance, and keeps the Trick from being examined. Such Demure- nefs covers the Scar, blanches the old Blemilh, and makes the generality be- lieve the Man was always exad. Philal. This Maxim, you know, won't fuit every body's Bufinefs , Befides, 'tis but Refining at beft, and falls wretched- ly Ihort of Pagaji Morality. Philot, How fo > Philal, TiiUy declares, " That the pre-' Dc Oifjc, ^*ferring Intereft to Honefty, is alto- ''^'5' '' gether 46 0/ H O N E S T Y. " gether foreign to the Charafter of " a good Man : That the bringing " thefe two Things towards a Compa- *' rifon, and fo much as doubting about " the Preference, is a fcandalous Fancy, And therefore when he comes to fettle his Rule of Praftice, he tells us, " The " old Jcade??iicks (the fame with the Pe- " ripateticks^) lay it down for a Princi- " pie, that when Profit and Juftice came " to a competition, the latter fhould al- " ways carry it., This did not fatisfie Tiilfy : He thought the ftate of the Cafe fomewhat too low, and languid : He is better pleas'd with the Doftrine of the Stoicks, who were more full, and noble in their Refolution, and made no diffi- culty to determine, " that every thing that " was Honeft^ was for a Man's Intereft, ^' and that nothing unjuft could poffibly " be ferviceable. Having premised this, the Roman Philofopher proceeds, and fettles it for a Maxim, ''That for one " Man to take any thing from another, " and ferve himfelf by damaging his " Neighbour, was a greater Contradi- " aion to Nature, than to fuffer Pain, " Poverty, or Death it felf. His Reafon is, "Becaufe fuch a Liberty,, would make " Society impracticable : For if Plunder '' was the main point, and every Body " might 0/ HONE STY. 47 ** might Rob Another to enrich Himfelf, " the common Confederacy of Man- '^ kind, fo ftrongly recommended byNa- " ture, muft break up of courfe. Thus, <^ to^ take an Inftance at Home, if one ^' Limb fliould fancy it felf the better « for ftealing from another, and rifled " that which lay next, the whole Body « would quickly languifti, and be loft : " So in the Body Politick, if we fhould *^ all lie at catch upon each other, and " carry off what we could get, Socief/y " muft of neceffity fly in pieces: Nature *^ therefore won't allow us to make an " advantage with this Freedom, nor ac- *' commodate our felves with our Neigh- " hour's Property. And what is Nature « in this fenfe but the Maxim of Rea- " fon, the Law of God and Man ? Juftice " is the Cement of the World, all Socie- " ties ftand upon this Bafis, and therefore " Fraud and Violence are every where " punilhU- And afterwards. He de- livers himfelf thus. ''No Advantage can "countervail the lofs of Honefty : He " that difpences with Juftice and clear " Dealing, degrades himfelf to a Brute, " tho' he does not go upon all Four : " For what fignifies the Diverfity of *' Shape, when the Qiialities are the ** fame ? He has a great deal more to 2 this 48 0/ H O N E S T Y. PiiifodQ this purpofe, and fo has Plato y which ^^' • ^' you may read at your leifure. In (hort, Honefty is the fupport of Commerce, and even Knaves would be undone with- out it. Philot. You mean, there would be no Body to praftife on. Philal. Yes : And more than that. They are forced upon the Penance oif fomething like it themfelves : They are oblig'd to varnifh, and counterfeit, and conftrain their Humour*^ without fome- thing of this Art, and Referve, they would quickly overdrive their Intereft, and be ruind. And when they have done their beft, they are generally dif- covered at laft. Ph'ilct, What of that, provided they have made their Fortune, and lie under Covert? Philal Granting that-, They lofe the efteem of the Wife and Virtuous: And as for the reft, they are but the Refufe of Mankind : Now what fignifies the Courtfliip and Careffes of the Weak, or Mercenary ? People that either want Senfe to diftinguifli, or Honefty to com- mend in the right place ? Belides, your Knaves are not always impregnable : Sometimes Providejue brings the Wheel over them : They are entangled in their O/'HONESTY. 49 l^ets, and taken in their own Crafti- nefs: And when this happens, they are- commonly the moft abjeft, difpirited Wretches imaginable. *^ Whereas an "Honeft Man, as Plato fpeaks, has |^^ ^^P^^^' " the Proted:ion of a fuperiour Na- " ture, and the Countenance of the Gods " to fupport him. That all the great " Beings in the other World are his " Friends : That the Accidents and " Hardlhips he may fometimes meet " with, will turn to his advantage in " the end. For as this Philofopher goes on, " A juft Perfon, who keeps clofe to " the Rule of Virtue , ads by the beft ^'Precedents, and imitates the Powers " above^ can t but be lov'd by them : 'Tis " impoffible for the Gods to overlook a " Man fo like themfelves : To do this, " would be in effeft to negleft their own " Nature, and difregard the happy Qua- " lities they are poflefs'd of. Flato tells us in another place, "That when " Death feems to draw near, and People ^ believe they have run their iaft Stage, ** they begin to examine their Practice, " and the other World makes a ftrong " Impreffion upon them; And if upon *' enquiry, they find that Fraud and Vio- *' lence has been their Bufinefs, they are ^' terribly ftung wit|i the Recolledion : 5Q 0/ HONESTY^ *^ The Memory of their Injuftice fits " heavy upon their Spirits , hags their " Imagination, and mslkes them ftart out ** of their Sleep. On the other fide. He " that is confcious of no foul Dealing, " that has given God his Worfliip, and " Man his Due, is entertain'd with com- DeRepub. « fortable Prefaces, wears off Smoothly, lib. I. la tc ^ J • • 1 r principio. ^^^ expires HI plealure. You fee, Philotimus^ how far the Phi- lofophy of a Heathen will carry us : Meer Natural Light is fufficient to dif- cover the Scandal of unfair Management, and the different Iffues of Right and phdcdon. Wrong. For, befides what I have re- De Repub. ported, Plato believed, " That when the l£o,infin.« Soul came to Hades, or the ftate of " the Dead, fhe would be brought to her *' Tryal , the Law would be laid down, " and the Circumfl:ances of Life exami- " ned: And then thofe who had not " Honefl:y enough to fl:and the Teft, " would be terribly punifhed and expo- " fed. Now ReveaPJ Religion enables lis to look much farther into this Subjed than HeatheniffH could difcover. Indeed this Contemplation has fometimes em- ployed my Thoughts : I have confider'd what a lamentable Appearance a Knave will make in the other World. When his Infide will be laid open, his Fuc24s puira 0/HONEStY. 51 puird off, and his Falfhood vifible : When there will be no Ignorance to admire, no intereft to flatter him: When no Body- will either envy his Succefs, or dread his Power. The Man, it may be, had a great reach for Bufinefs, and was re- markable for his Induftry and Courage^ But what if thefe good Qualities have been mifemployed? What if they only helped him to difturb the World, and do Mifchief to his Neighbours > What if he has work*d all along to fill his Cof- ^ fers, and feed his Luxury, and humour his Pride ? If this has been the cafe, hell fare the worfe for his fine Furniture. The Abufe of any Advantage is much imore uncreditable, than the Want of in Thus \sj\itnjiifiice holds the Scales, fuch a Perfon will be lighter than Vanity it felf : When he comes to the Touch- ftone, the falfe Glitter will be difcover'd^ and the Metal appear in its native Coarf- mefs. He 11 meet with nothing but In- famy and Rebuke. Now it mull be a fevere Mortification to a proud Man, to fee himfelf difown d by the Greateft, arid contemned by the Wifeft Benigs i And, which will be an addition to the Anguifh, hell concur with their Judg- ment, be confcious of his ov/n Little- nefsj and have the Juftice to fcorn him^ E 3 felf 52 0/ HONESTY. felf. That State will fully convince People, that to be Mercenary is to be Mean, that where there's no Truth there can be no Worth, and that Con- fcience can't be ftrain'd without the lofs of Honour. Ph?Iot. It may be the Man has rais'd a confiderable Eftate, emerg'd out of Ob- fcurity, and brought his Family into Luftre and Notice*, and all this by the Liberty of his Motion, and the Com- pafs of his Confcience : And is this no« thing ? PhilaL Not if 'twas gain'd by the me- thods you mention : Suppofe an EzirO" pean fhoiild rvrnPyrate, grow vaftly Rich in hisBufinefs, purchafe mjapan^ and f:.ttle there •, this Man, believing him- felf fecure, goes upon the Water for his pleafure, happens to be feiz'd in his jBarge, is brought home to his own Prince, and chain'd to the Gallies. Phtlot. To the Gallies! Why not hangd? FhilaJ. That you muft fuppofe will be done afterwards ; In the mean time, the Government thought it proper to expofe his Villainy, by lengthening his Punifli- 'ment. ^ But let that pafs : That we arc to confider is, what Satisfadion it can be to a Malefador thus met with, and kept ^ under 0/HONESTY. 53 under Shame and Difcipline*, what Sa- tisfadion, I fay, it can be for fuch a one to remember that he has left a fine Seat in Japan^ and fettled his Son in Wealth and Figure. A Place which he is never to fee, nor to correfpond with : For ought he knows, the Extravagance of his Heir, the Difpleafure of the Prince, or the Ven- geance of Providence, may have ftripp'd his Family, and reduc'd them to a poor Condition. ?hilot. But it may be the Man has left a Name behind him. fhtlal Yes! So Hi. Herojiratus^ for firing Diana's Temple: This Man (hin'd extravagantly in the Flame he had kin- dled, and immortalizd his Memory by deftroying the nobleft Structure in the World. Philot. After all, a creditable Ellablifli- ment for one's Family, and the hopes of their enjoying it, muft be a fatisfadion to a Man, let him be never fo far off in the other World. Philal. A creditable Eftablifliment ! what by the Acquifitions of Pyracy ! Who cM vahie a Figure fo fcandaloufly fur- nifti'd-> Such Diftindions can't be ad- mired, unlefs by thofe who want Thought, or Honefty : They muft be either ikfoi'i, or of the fame Profeffion. ^V:v^^- E 3 Ph^Iot. 54 0/HONEST Y. Philot. What do you mean by the Phjlal, I mean thofe who are dazl'd with Pageantry, and ftick in the outfide of things. But to return to your Pyrate : Suppofe he was broken upon the Wheel, or put inPhalaris's Bull for foul Praftice: Do you think the Confideration of rai- fing his Children would over-rule the Torture, extinguifli the Pain, and make him pleas'd with his Conduft? Philot. No, no^ if you pufli the point fo home, I muft yield. Without doubt^ one under fuch Mifery muft heartily wifh he had lived an Honeft Man, tho' all his Family had been left to the Pa- rifli- But to undeceive you^ I have not reprefented my own opinion all this while : I thank God, I am a Chriftiaji , and have only difeours'd upon the Prin- ciples of Beifts^ and People of Interefi^ Thefe Men think (if they think at all) as untawardly as I hav§ argued. Philal You are right, as to the Deifis ^ and for the reft, who pretend to believe better ^ Money, and Pride, and Pleafure, hurry their Thoughts, engrofs their Fancy, govern their Pradice, and keep them from attending to unacceptable Truths, fbilot. 0/ HONESTY. 55 Phiht. Well ! cpncerning the Obliga- tion tp Honefty we a^^e both agreed '^ but I would gladly know the Dimenfions and Extent of this Virtue : Without to- leirablp Diredions in this kind, we fhall ^e apf to rove, and mifs the Mark. By the way -^ are not the Laws of each re- fpedive Country, 1b far as they are con- iiftent with the Precepts of Revelation^ a fufficient Guide in this matter? PloiUl. Yes : As far as they reach , but they are fomewhat (hort in their Pmyir (ion, and don't take in all Cafes. Philot. That's true, your own Inftance proves it-, I remember you told me, you were in danger of being ruin'd for lend- ing ypur Money without Security, PbilaL Yes: I had no remedy by Law ^ and yet if the Debtor had refusd to pay, he had not been Juft. The Regulations of the Sr^r^ fall (hort in many refpeds: Air Circumftances cant be forefeen by the wifeft Legiflature : And fome things mufl: go at liberty, and be left to Cour fcience and good Nature , fuch as Grati- tude, Charity, &c. Philot. I agree with you*, therefore if you can make good thefe Deficiencies, if you have any Supplemental Direftion, pray let me hear it. E 4 Philal St. Macth. 7. 12. 56 0/ HONESTY. PhilaL The fureft method then of ac- quitting our felves unexceptionably, is to Jo as we would be done by •, for this, as pur BlelTed Saviour affures us, is the Law and the Prophets : That is, it contains the Law and the Prophets, with refpeft to bur Duty to our Neighbour. Philot. That's wonderfully Compre- henfive 5 and muft be a moft ferviceable Property. But then there feems fome difficulty to bring this Rule to a right State, and fit it for Praftice. I would therefore willingly be inform'd of the Grounds. upon which it ftands, and whe- ther 'tis a primary Direftion, or not. Phild. To your laft Queftion I an- fwer in the firft Place, that this Diredi- on doe$ not oblige by its own immedi- ate pQifee r Xhat i^, our Wifhes are not abfolutely the Meafure of our Dealing with others. The Laws of God are the prime Riile of oiir Actions. This isclbar- iy intimated bjr our Bleiled Saviour in the .Wor^s abbve-mention'd.' JFhatfoe- verye ivotildthat'Men'Jhonld do imto yon^ doye.evenjo to ihepi^ for this is the Law andiihe Prophets, Ftbm whence 'tis pl'ain, the Law and the' Prophets are the Origi- ,^m:.'.' . fhilou 58 0/ HONES TY- Phibt. You fay right ; For at this rate the Offices between Man and Man muft be very floating and undiftinguifli'd i There would be no certain Standard to meafure, no true Touchftone to try, no folid Bafis to fettle them upon. For how liable are all Men to miftake ? How apt are they to be impos'd on with the Ap- pearance of Things? How fuddenly do they pronounce upon a Cafe ? And how often do they change their Minds upon light and unaccountable Motives? There^ fore if their Opinions were a Law tq each other, if the Duties of civil Life were to be caft in their Mould, and eve- ry Thing pafs for Current which ha^ their Image and Superfcrtptton upon it -^ in this Cafe there could be nothing to determine the Nature, and ftate the Ex- tent of the Social Virtues : I mean np jleady Principle to rely upon : Thus the Moral Scheme muft be ftrangely difturb'd^ new modeird almoft in every Head, and vary as People's Fancies and Perfualions happened to differ. Philal Without doubt. And thus Ju- nice, which always proportions regar4 to the Merit of the Caufe, which nevef changes Meafures but when Circumftan- ces change •, thus Juftice, I fay v/ould be mutable, and uncertain, parti-colour'd, and 0/ HONESTY^ " 59 -?-L and Contradiftious to it (elf*, and appear in ^s many Shapes, as the Ignorance, the Prejudice, the Inconfideration of Men fhould pleafe to drefs it in. For tho' mpfl: People may know what is fit to be done in thefe Cafes, yet they don't al- ways take due care to inform themfelves 3 fjnd we may imagine they would take lefs, if they belie v'd their own Opinion fuffieient to bear them out. And to ftiew that arbitrary, ill-diredr ed, and ungovern'd Defire won't do, I fball give an Inftance or two to illuftrate the Cafe. Suppofe therefore aManftiould woynd or mufther his Neighbour, for ill Language, and then juftifie himfelf by alledging he would willingly have fuflfer*d as much if he had given the fame Affront. This Plea, tho' never fo fin- cere, will not excufe his Revenge. PM^r, Why fo? PhilaL Becaufe 'tis private and unau- t}ipriz'd, exceeds the Proportion of the Injury, and breaks in upon Charity, and good Nature, Thus, for the Purpofe ^ if we play upon a Man's Ignorance, and circumvent him, 'tis not fuffieient to fay, (thp' we fay it in earneft) that we are willing to give the fame Advantage to my other Perfon, Phiht. r^ss. 6o 0/ HONESTY, Philot. I fuppofe not. For it does not look Reafonable that God fliould break his Laws for our Pleafure -, or give us a Difpenfation for Diflionefty, becaufe we-' are willing to give it our Neighbours. Alas! All this Latitude, and Franknefs to others, proceeds from Diforder in our' felves. Avarice, or Pride have gain d the Afcendant. Thefe Faflions cloud the- Undcrftanding, biafs the Wil/, and keep us from holding the Balance even : And when we are thus ridden by our Hu- mour, or our Intereft, what wonder is it if we defire unreafonable and extrava- gant Things? Our own Inclination muft needs prefcribe untowardly in fuch Ca- fes as thefe. _■ FhiiaL Im of your Mind: And there-' fore to make the R'ul-e^ of doing as we would be done hy^ fafe and^ferviceable, we muft take care not to precipitate Matters, nor be fudden in the Ap- plication : We muft giive our felves lei- f ure to thiiik, look narrowly into our Minds/ and form our Defires in cool Blood r This is the way to make them regular and fair: By deliberating in this Manner, we (hall generally know what ^tis r^fo^able to exped from others ^ and therefore if we deal fo with them, our Proceedings will be Warrantable and - 5 Juft. 0/ HONESTY. 6i juft. But ftill we are to remember, that the Laws of God difcoverd either by natural Light, or the Infpird Writings^ are the grand Rule: And that our Pra- aice is juftifiable not barely becaufe we do as we would be done hy^ but becaufe we do as wQjhould be done by. Philot. So far we are right: But then to bring the Cafe towards [a fuller State, are we not to fuppofe our felves in our Neighbour's Condition? Without this Suppofal what Juftice can there be in the -Rule before us? Unlefs the Circumftan- ces of the Parties are equal, what reafon is there they (hould be treated alike? Where the Degrees of Merit or Neceffi- ty are diflFerent, one would think the Regards (hould be fo too: For what can be more Unrighteous than to take no notice of Difparity, and to give an equal Meafure to unequal Things? Pbilal. Your Suppofition muft be al- low'd for the Reafon you affign : Befides, unlefs we make our Neighbour's Condi- tion our own, we fhall be apt to over- look his Pretenfions and not give his Caufe a fair Hearing: And when our Judgment is once fet wrong, our Pra- dice will certainly mifcarry. To apply this: If a rich Man (hould declare he did not defire any one (hould affift him, ^ and 62 0/ HONESTY. and therefore he would relieve no Body : This reafoning wbuld be a Mifconftru- ftion ojF the Rule o^ doing as we would be done hy : For tho* a wealthy Perfon does not defire Afliftance, yet if he was Poor he certainly would ^ and therefore ought to deal with the Indigent accor- dingly. Wiht. And on the other hand, if a Peafant fhould receive his Superiors with Negled^ and to juflifie this Singularity ftiould proteft againft Ceremony and Ob- fervance^ and that he did not exped any Perfon (hould give themfelves that trou- ble upon his Account: Would this De- claration make his Pertnefs pafs, and excufe his levelling Behaviour? fkilal No, the Man is poor ^ but proud nohvithftanding : This makes him partial in the Cafe of Refped : He would have no Acknowledgments made to Birth or Station, becaufe he muft be on the giving, and not on the receiving Side: He would gladly have Quality and Di- ftinftions laid afide, to cover his Inferi- ority, and keep his Dependence out of View. But if he was Honourable or Rich, 'tis very likely he would be of an- other Mind : Then the Plea of Defert, the Privilege of Law, and the Reafons of Government would work upon his 3 Fancy : Of HONESTY. 53 Fancy : Then he would think it unrea- fonable not tb bfe taken notice of by thofe beneath liim. The Inference is ob- vious, and therefore I need not menti- on it. Farther, to praftife this ^u\to^ doing as we would he done hy^ in its due La- titude, we muft extend it to an univerfa- lity of Perfons. We muft exclude no Bo- dy out of the Atticles: No Difguft muft prevail with us to draw in the Compafs of the Command. We muft give that Affiftance to all, which we can fairly de- fire of any. We muft remove a Calami- ty wherever we find it ^ for if we felt it our felves, we fliould be glad of Relief. I grant fome Peoples Pride and x\verfion may run fo high that they had rather perilh than be oblig'd by thofe they are fallen out with -^ however, if they de- cline the doing a good Office to an Ene- my in Diftrefs, upon this Confideration •, they pervert the Defign, and fall (hort of the Extent of this Rule. For to have PrefTures taken off, and Indigence fup- ply'd are natural, and necelTary Wiflies : What's the reafon then we refufe thefe Succours from fome Qjiarters ? Why don't we take the Affiftance of the ne:K:t Hand, and receive the Obligation from any Perfon whatfoever? Tis becaufe Nature d4 0/ HONESTY. Nature is checked by Ill-will, becaufe our Malice over-rules our Wants, be- caufe wefeem to hate our Enemies, more than we love our felves. But then this Temper ought to be difcharg'd : Such fcandalous Motives as thefe ought not to fway us in any Cafe whatfoever. We fee therefore our Enemy is to be com- prehended : His Condition is to be con- fider'd, his Neceffities relieved by us^ becaufe we (hould certainly defire the fame Favour of him under the fame Circumftances, if Malignity of Humour did not prevent it. ■ Philot. I cant deny that: But to go fomewhat backward^ what Neceflity is there of fuppofing our Neighbour's Cir- cumftanees the fame with our own ? Why muft we go thus far in Imaginati- on, and put a Cafe which is never like- ly to happen? Is not this croffing upon Matter of Fad, a Partiality to the Poor, and a Hardfhip upon Wealth and Diftin- ftion ? Philal Not at all: For. in the firft Place, the uncertainty of Human Affairs inakes way for the Suppofition. Acci- dents are ftrange Levellers . How often is a well-eftablifli'd Fortune puU'd in pieces? But fince you enquire into the Reafonablenefs of the Rpde^ I Ihallpoim to O/HONESTY. 65 to the Grounds upon which it Hands* To (hew this we are to confider that all Men are naturally equal PJoilot. How comes that to pafs? ?hilal You know they are all the Off-fpring of the Deity : Their Bodies are AH, i;, made of the fame Materials •, their Souls have the fame privilege of Reafon and Immortality, One Man is as nearly re- lated to God Almighty as another: This being of kin to Heaven, is the Flowet of their Pedigree : And thus the beft part of their Nobility is common to the whole Kind. Befides, they all defcend- ed from the fame Human Stock, and as St. Paul told tht Heathens, God has made jH,i7*2$, all Nations of one Blood. And as the grand Advantages are common, the Dif- advantages are fo too: The Weaknefs and Indigencies of Nature, the Short- nefs, and little Offices of Life are gene- ral Incumbrances, and no Condition is exempted from them. Tis true. Order muft be preferv*d, and Induftry reward* ed, and therefore there's great Reafon for different Degrees among Mankinds But then thefe Inequalities are only Ci- vil Preferences, and Favours of Govern- ment. But tho' the Magiflrate can give Titles and Marks of Honour^ yet this Royal Impreflion can't raife the Intrin^ F fick, 66 0/ HONESTY. fick, nor tranfmute the Metal. A Man's Quality can neither enlarge his Under- ftanding, nor extend his Senfes, nor pro- long his Life. He ftands upon higher Ground, 'tis true, but the Diraenfions of his Perfon are (till the fame. This reafoning will hold with refped to Riches and Power. : Power or Jurifdidion clofely examin d, is but a notional Addition. A right to ufe the Abilities, and govern the Moti- ons of others, draws no perfonal Advan- tage: A Prince can't levy his Subjed's Brains, fummon their Underftandings into his Head , nor incorporate their Force with his own. No Prerogative, no arbitrary Sway can reach thus far. The commanding a Million, neither fpreads the Bulk, nor fwells the Muf- cles, nor makes the Limbs a jot the ftronger. A Man in Authority does not flioot up into a gigantick, and invincible Nature: This Diftindion has no fuch .fortifying Quality : There's no fuch Ar- mour of Proof goes along with it. It leaves Flefh and Blood in the fame weak .and defencelefs Condition they were in before. The fame may be faid of Riclies. Cir- ^cumftances are foreign Things: They fend aloof from, the Owner : They don't enter Of HONESTY. 67 enter the Subftance, or unite with- the Perfon:' I grant they help tofupply our Wants, 'but they -can t fet us above them* He -.that's furnifli'd with Meat noay quiet the Cravings of his Stomach: But the Returns of Hunger, and the Poverty of Nature, cannot be remo v'd. , uhW Bhilots From hence you infer, that' fince all Men'arecafl: in the fame Mould, and created of the fame Order, they ought to have the fame Allowance with refpeft to each other. ; PhilaL Yes : For if the Scale of Na- ture, the Uncertainties, of Fortune, and the Suppofition of the Cafe, has made all Men equal, why fhould they not have the fame Regard? Since our Neigh- bour's Title to good Ufage is no worfe, than our own, why fhould he be lefs confiderd ?. Why (hould w^e do that, which we are unwilling to fuffer > What can be plainer Partiality than fuch Ma- nagement? To prefer our Cafe only be- caufe 'tis our own , is to declare againffc Juftice, and refolve all into Self-love, To ad in this manner looks as if a Man thought himfelf above the Pradice of common Humanity. As if the World was made only, for him to pleafe his Humour, and play his Prerogative. That every Body was bound. tp ferve his Fan- F 2 cy. 68 0/ HONESTY, cy, and his Interefl: But as for himfelf, he was privileged from Gratitude, and under no Obligation to make a Return. Philot. Have you any thing farther to iirge for the Equity of your Rule ? PhJlal Yes •, the Affinity of Humane Nature is another Argument. The Na- ture of all Men is not only equal in Value, but of the fame Kind. They have the fame Senfe of Pleafure and Pain, and the fame Objeds ufually occafion it. Mat- ter and Motioji , Correfpondence and Be- haviour, Juftice and Injuftice, operate upon the Mind, ftrike the Imagination, and affed the Organ, much in the fame manner: Their Thoughts about their Neighbour's dealing with them, have little Variation: And that which pleafes or difpleafes one, has commonly the fame Effed upon another. Nothing needs be more evident than that the fame Proper- ties and AfFedions run thro' the whole Mafs of Mankind: And fince the Mat- ter ftands thus, one would think fo great an Uniformity of Perception, and Defire,, of Faculty and Objed, of Senfes and Paflions, flioulddraw good Humour, and difpofe us to be Serviceable to each o- thcr. If there is no Affinity between all Mankind, 'tis not for the Reafon which n>ay be commonly imv^gin'd: Tis not 0/ H O N E S T Y. 6p not becaufe of the Diverfity, but the Saraenefs of their Natures : *Tis rather becaufe they are fo much one Being, that they can be no more related, than a Man can be of kin to himfelf. So much alike they are, that, it may be, *tis not eafie to affign theReafon why one Man is not another : Or to fpeak more ftriftly, how the whole Human Nature, can make any more than one Perfon: Motion often travels a great way, and drives thro* a long extent of Matter, Now Thinking is as quick as Lightning ^ how comes it about then, that the Communication of Spirits is no more enlarged-, thatCon- fcioufnefs fhould be confined to a fingle Body, that Thoughts (hould not pafs from Man to Man, and like Flames catch upon each other? If there was fuch mutual Penetration among Human Minds, all Mortals would be like feve- ral Pieces of the fame Cloath tack'd to- gether. This would be an incorporating Union with a witnefs, and one Soul would be as it were the Limb of ano* then But God who has thought fit to multiply Spirits, has bounded their Afti- vity , ftop'd the Progrefs of Sentiment j and not fuffer'd parts of the fame Na- ture to run into each other. But tho' one MaA neither feels the Pain, nor the F 3 Plea- yo 0/ HON ES TY. PJeafure, in another Man's Head*, tho' Diftindion of Perfon continues : Yet fince the Refemblance is fo very ciofe, fince the Springs are contrived alike, fince the Form and Furniture is fomuch the fame, we are oblig'd to manage accordingly. And fince Trouble and Delight have fo different a Reiifli -y fince our Neighbour's Palate may be guefs'd by our own, we Ihould treat him; by this Rule, and make his Life as acceptable as may be. We ought not to give him any rugged Sen- fations, any harfh Recolleftions, any dif- agreeable Faflions, without abfolute Ne- cellity. Why has God made all Nations cf one Bloody and of one Nature? The Reafon without queftion was, that Cor- refpondence might be more fair and friendly, that they might be more ten- derly affefted with the Good or Evil which happen'd to any of their Kind, and like i7;z7/t/?2 Strings ftiake into a Sym- pathy with each other, , For the Purpofe; Who can reflect up- on the Pieafure of converfing with an even and benevolent Temper, without owning himfelf oblig'd to be of the fame? Since we value others for being generous and undefigning in their Com- merce, how unr^eafonable is it to be narrow and felfifli in our own ? Are we apt 0/HGNESTY. 71 apt to take check at Singularity ^niMo- rofenefs, why then do we indulge it at Home'? If we can't bear a proud Man without fomething of Difguft, why are we Haughty and Contemptuous our felves? And thus of the reft : In {hort *, the clofe Referablance of our Nature, and Paffions, was intended to give us a lively Senfe of what will pleafe, or dif- pleafe another : That we might govern our Pradice upon this Thought, grow benign and inoffenfive, and have a more affedionate Regard for the common Good. Phtlot, I grant what you offer is more than I can anfwer^ but ftill there lies an Inconvenience againftyour Principle. For if Juftice muft be govern'd by doing as we would be done by ^ how can the Magiftrate punifh a Malefador ? For who is willing to fuffer himfelf? And thus we are barr'd the Remedies of Law, Property is left Defencelefs, and Thieves have the Liberty to do what they pleafe. Vh'ilal, You may remember I provi- ded againft this Objedion : I proved to you that the doing as we would be done by^ was no farther a Rule than as it a- grees with tlie Laws of God : Now God commands the Magiftrate to be a terror F 4 t? 72 0/ HONE STY, Kom, 13. f;Q ^yji Joers^ and not to bear the Sword in vain. Thus he is bound by his Com- miflion to punifti thofe who are Injuri- ous, and break the Peace. Thilot. And yet 'tis pretty plain he would be glad to efcape himfelf, if their Condition was his own. And thus by this Limitation you ftreighten the Ex- tent of the Maxim y and make it fo far unferviceable. Philal Not fo much as you may ima- gine. If the Punifliment is only Pecu- niary^ you can't deny but that the Rule will hold. For what Magiftrate that has any Confcience to his Charafter, would refufe to fubmit to Juftice, and make Reflitution? ?hilot. Suppofing he may have Equity- enough to carry him thus far in Money- matters: What do you fay if the cafe fliould touch his Life? Who would be willing to make Reparation at this Ex- pence ? Is it not natural for a Judge to delire a Pardon, and wilh for a Reprieve from Death ? If therefore he does^ as he would be done by^ which way can he dif- charge his Fundion, and pafs Sentence upon Felony and Murther ? VhilaL To difentangle this Difficulty, we are to confiderj that in Punifhments of 0/ HONESTY. 75 of this nature, there are two Parties con- cern'd. Philot, Do you mean two befides the Judge ? Philal Yes •, the Malefadlor, and the State: And here xh^State ought to have the preference upon the following Re- gards. For, firft, 'Tis the moft confide- rable part of the Divifion: And upon this account 'tis fit a private Interefl: fhould give way, and be over-rul'd. And fecondly. The Commonwealth looks more unbyafled and impartial, than the Pri- finery and is mofl: likely to defire what is reafonable in the cafe. The Magi- ftrate therefore is not to work the Sup- pofition for the Malefador, to change Circumftances with him, and fet Himfelf at the Bar. No : The feigned cafe is to be put the other way : The Judge is to apply the Rule to the Commonwealth : He is to fuppofe Himfelf in the Condi- tion of thofe who are Innocent and Ho- nefl: 5 of thofe who have a right to his Countenance and Proteftion : He is to confider what the Regular part of a Peo- ple defires*, what the Publick Security demands ^ what Himfelf, if private and injur'd, might reafonably exped from the Sword of Jnpce. T his is the true Management of the Maxim before us. 5 Now 74 OfH ONESTY. Now if lie ads upon thefe Confiderati- ons, and does as he won! J be done by^ he'll find there's fometimes a neceflity.of going to Extremities, and exerting the Terror of the Law. That without this Difcipline, Authority niuft fink, Induftry be difcouragd, and Innocence expos'd. Upon this View of Things, every pru- dent Mao is fuppos'd to wifli Offenders may be punifli'd in proportion to their Crimes. From hence 'twill follow, that if the Magiftrate does^ as he would be done by^ he muft punifh MalefaBors ^ guard the publick Intereft, and put the reafonable Defires of a Nation in Exe- cution. Vh'ilot. I acquiefce : What have you farther ? PhilaL Now if you pleafe, I will go on, and (hew the Comprehenfivenefs of this Rule. To do as we would b:! done hy^ our BlefTed Saviour tells us, is the haw and the Vrophets : That is , it contains the Senfe, includes the Com- pafs, and obliges to the fame Moral Du- ties which they do. ?hilot. What is meant by the Law and the Prophets .\^* that MEN jbould do rmto yon^ do fo un- to them^ &c. . This word Men^ points to the Linaitation, and fettles the Meaning of the Precept. Befides, the Rule can't be regularly praftis'd without an Imagi- nary Exchange of Circumftances. Now thi$ can t be done without Prefumption, with refped to the Supreme Being : We muft not fo much as feign a cafe which fets us upon the level with God Al- mighty. His Majefty is too tranfcen- dent, his Privilege too peculiar, his At- tributes too far above our reach, to al- low this liberty. Fhilot, I perceive clearly, the doing as we would be done hy^ muft be reftrain d to the Limitation you mention. PhilaL To proceed therefore to the Comprehenfivenefs of it; T fliall apply it to that part of the Ten Commandments which concerns our Neighbour. Philot. And here 'twill be expeded you Ihould fhew how it reaches the par- ticular Branches of each of them. PhilaL I (hall endeavour to do it very briefly. To begin with the Fifth Com- mandmenty 7^ 0/ HONE STY. rmu M I , mandmenty in which Duty and Obfer* vance is enjoyn'd towards Superiors. Now let any Perfon imagine himfelf a Father, a Mafter, or a Prince ^ and then let him confider whether he would like Unfaithfulnefs in his Servants, Difobe- dience in his Children, or Sedition in his Subjeds ? Therefore if he would do as he would be done by^ he muft take due notice of thofe that Providence has pla* ced above him, proportion his Regard to their Station, and give Citftom to whom Rom. 13.7.(7^^;^ 25 due. Fear to whom Fear ^ and Honour to whofn Honour. In the Sixth Commandment, Murther is forbidden *, the meaning of which is, that we are to forbear all greater and leffer Injury to our Neighbour's Perfon, and make him as eafie as we can. Now don't all Men defire to enjoy their Life and their Limbs ? Are they not willing to be fecur'd from open Violence, or fe- cret Attempts ? Don't they wilh their Neighbours would give them all the fa- tisfaction which lies in their power? Do they therefore as they would be done by, when, as the Pfalmiji fpeaks, they lie in wait to do mi/chief-^ when they refufe the Needy, when they are churlifli and niorofe, bloody and barbarous to each other ? The 0/HONESTY. ^y The Seventh Commandment forbids A* ditltery. Now what is more natural, than for marry *d Perfons to defire an incommunicable and peculiar Friendfliip, and to have the entire AfFeftions of each other > AH Men would gladly preferve their own Name, and their Pofterity from Stain and Diflionour. They are not willing to have Heirs impofed upon them, and that the Children of Strangers fhould inherit their Eftates? From hence we fee, nothing is more plain, than that thcfe who injure their Neighbours in this manner, are guilty of a notorious Violation of the "Riile before us. The Eighth Commandment is againft Stealing : And is any Man contented to have his Property wrefted from him by' Force, or drawn away by Deceit > And? therefore, when he carries off his Neigh*- hour's Right by common Theft, by im- pofing on his Ignorance, by Oppreflion and dint of Power*, in all thefe cafes, he does that which he would be very un- willing to fuffer. The T:^inth Commandment forbids falfe TFitnefs. Now a Man needs not enquire much into his Inclinations to underftand how he would be pleas'd with thofe that flander and mifreport him : How he would like to have his Reputation black- ned. 78 0/ H O N E S T y. ned, and be fworn out of Life or For- tune : And if thefe are by no means any acceptable Services^ which way can the Detrador and the Perjur'd fland the Shock of their own Confcience ? How mufl: they condemn themfelves for do- ing that which: they abhor in ano- ther?^ : /-;.,: i ^ , '■ The laji Coumandment ^n]oyns us not MA ^5-s- to covet 5 by which is meant," we are not SSar.io. ^^ defraud, our Neighbour^ not to ' wifti 15. him lefs ^ not to injure him in any man- ner. And here all the Partic^alars of In- juftice, omitted in the foregoing Com- mandments, are fumm'd up in general. Now there's no Man but defires the Ad- vantage of his Birthright, the Produd: ' of his Induftry, and the Benefit of the Laws, ihouldr be : fecur'd to him. Andi therefore all malevolent Fancies, all adu- al. Encroachment, are things which he; would certainly dillike in another. f ^{fThe Conclufion from' the whole is, that the D^i^z^ as we would be done hy^ if we pradife with due Limitations, and examine oiar Defires fairly, 'twill then comprehend the haw and the Frophets, extend to all the Duties of the Second Table ^ and direct us in all the Offices of Juftice and Charity.- 5 TWot. Of HONESTY. y9 Pbilot. I was refolv'd not to interrupt you till you had gone through. But now I have fomething to obje^ againft the Serviceablenefs of your Rule.- Ire- raember we were both agreed, that the Doing as we would be done by\ is no Ori- ginal Authority \ that there lies an Ap- peal from the Court of Confcience^ and that the Infpir'd Writings are the infal- lible Guides. Now fince the Reafonable- nefs of our own Defires muft be exa- mined by the Law^ and the Te/iimonj : Since we muft not do that to others, which we wifh they would do to us, till we can juftifie our Wifhes by the Divine Commands : From hence it feeins to fol- low, that the Doing as we would he done hy^ is avery infignificant Diredion. For if when I ufe my Neighbour as I delire - he fhould treat me in the like cafe •, if this is not fufficient to warrant my Pra- ctice -, if I muft after all try theLavvful- nefs of my Defires by a higher Rule 5 I had better have done this at firft : This had been the ftiorteft way. ; If my own Inclinations are not the Meafure of Equi- ty, to what purpofe ftiould I enquire in- to them ? Why am I bidden to confult my felf > Why muft I examine my Ex- pectations from other Men, if my re- turning 8q 0/HON ESTY, turning the fame Ufage won*t always bear me out ? PhilaL Under favour, tho' the Law of God is the only warrantable Direfti- on J tho* the Doing as we would be done by , muft be try'd by this Touchftone ^ it does not follow from hence, that the fubordinate Rule is of no Ufe. For the Scriptures fpeak often in general Terms : They don't defcend to every Cafe, nor point upon every Circumftance. Thus in fome Emergencies a Man muft deter- mine for himfelf, and be left to the Guidance of his own Reafon. 'Tis true, we are bound to follow the Scriptures where they declare themfelves, and de- cide upon the Queftion. But when the Holy Oracle is filent, when the Voice of Heaven cannot be heard, we muft look to the Light within us, and make the moft of our Underftandings. Now when Revelation does not interpofe, when there's no Refolution from the Court above^ when the La'W does not come up to the cafe •, what better Expedient can there be, than to fuppofe our felves in our Neighbour's Condition? This is the way to engage our Attention, and bring the whole Matter into view : Thus Ju- itice will be more intelligible in the Notion, and fmooth in the Practice. Let Of HONESTY. 8i Let me tell you, Philotimiis^ People are fomewhat backward in making foreign, unrelated Enquiries. They don't love to trouble themfelves with fearching for unprofitable Truth : It muft ftiine w^th a ftrong Light, and come full upon their Underftandings ;, otherwife'tis odds if they take any notice of it. Now fome Offices of Juflice^ and Humanity are nice and intricate •, they are not al- ways obvious and open upon the fur- face 5 they muft fometimes be ftruck out of Thought, and difcover'd by Applica- tion* And here, unlefs we are at fome Pains more than ordinary, unlefs the Scrutiny goes through, and the Circum- ftances are weigh'd, we can be in no con- dition to pronounce upon the Cafe. Be- fides, Men are fometimes afraid of gomg to the bottom* They don't think it fafe to examine the Pretenfions, or dive too far into the Neceflities of their Neigh- bours. P/?ito. Whyfo? PhilaL They are afraid of difcovering fome Privilege they are loth to acknow- ledge, or fome Want they are bound to relieve. Upon this account they had much rather hang in fufpence, and con- tinue ignorant. But when they imagine their own Intereft concern'd^ the Tallies G v/ill 82 Of HONESTY. will be fomewhat turn d. This Motive will reconcile them to the Enquiry, and fet their Reafon on work : Thus the Cafe is in a fair way to be confider'd, the Merits allow 'd. and nothing to be overlooked. Now fince the exercife of our Thoughts are arbitrary Motions -^ fince we may bring them upon a Subjed, or not, at our Difcretion •, fince fome Cafes may be difficult to underfl:and , fince Matters lie thus, the only way of examining to ad- vantage, is to folicite our Fancy, and en- gage our Inclinations in the Caufe. And how is this to be done > Why no way fo effeftually, as by fuppofing our felves particularly concerned in it. But Farther;, This Expedient will difpofe us to bring our Praftice to our Judg- ment, to be governed by our Reafon, and aft as we have fairly determined. The Suppofition of our own Intereft, will raife fomewhat of a Paflion, and make Jufiice work ftronger upon us. To fet this matter in a due Light, we are to confider, that the Advantages of this World confift in a Relation^ they can't be univerfally enjoy'd *, the Nature of them is fuch, that one can't have them, unlefs another wants them. I grant. Pride has appropriated too far, and made un- 0/HONESTY. 83 unnectffaiy Inclofure: But then after all, the Things themfelves are fometimes fo fcanty and indivifible, that they can't be fhar'd in common. For the purpofe, what is it that gives a Man the Diftin- ftion of Honourable ? Is it not becaufe He has better Pretenfions to Regard than the Generality ? If Scutcheons and Titles were as common as Limbs, no Body would care for them. To proceed , People are not counted Rich, unlefs they are furnifli'd beyond the ordinary Rate ^ nor Powerful, except they can do more than their Neighbours. And thus the Advantage lies often in comparifon ^ the Vulgar make Quality^ and the Greatnefs of one, depends on the Littlenefs of ano- ther. This fometimes prevails with thofe on the higher Ground to affeft Diftance and Referve, to ftrain their Privilege, and widen the DiflFerence be- tween them and their Inferiors : Thefe Lights and Shadows they fancy are not without their efFed: This makes their own . Confiderablenefs more apparent, and gives Strength and Relief to their Figure. On the other hand, thofe Underneath are tempted to take no notice of the Claim of their Superiors : They are ftrongly for the levelling Humour, for melting down all DiftinftionSj and running all Metals G 2 together. 84 0/ HONESTY. together, that fo the coarfer might be better conceal'd. From this pofture of Things, clafliing of Interefts follov/s of courfe ^ Juflice pinches in feveral cafes, and a Man can t,do right, without feem- ing to be the worfe for't. Why does a covetous Perfon refufe to fupply the In- digent? Becaufe he can*t give to another, without taking from himfelf. What dif- pofes People of the fame Employment to grow envious and encroaching ? What makes Competitors unfriendly and out of Humour ? Is it not becaufe the Succefs of the one, is the Difappointment of the other? Not but that the unfairnefs of fuch Proceedings is evident enough, the Parties themfelves often fee it : But for all that, when Gain and Godlinefs are di- vided upon the Queftion, there's a great Temptation to the wrong fide. VVhen a Man's Reafon draws one way, and his Will another, 'tis odds the latter car- ries it. *Tis true, Equity and Decorum are fine things in Notion ^ but commonly - too weak for Intereft. As matters Hand, 'tis dangerous to caft the Caufe altogether upon Confcience : In this Iron Age, Vir- tue muft be ar?nd like a Loadftone, to make her draw to purpofe : What then is to be done under this Degeneracy of Manners ? 0/ HONESTY. 85 Manners? Why,fince Reafon is no match for Self-love, People muft make ufe of Addrefs, Heal as it were upon their own Blind fide, and gain their Inclinations by furprize. When they find Juftice has not fway enough with them to proceed direftlyj they Ihould endeavour to be honeft by Artifice and Slight, to circum- vent their Fancy, and impofe on them- felves for fair Dealing. Philot. And how are they to ma- nage? ^ , Philal. The moft likely way to fuc-! ceed, is to make their Neighbours Cafe their own : This twifting thertife}ves with the Jufl:ice of the Caufe, will be of great fervice. The Fidion of Intereft will call up their Regard, and affeft them deeper with the Reafonablenefs of the Thing. The Kindnefs they have for themfelves will warm their Thoughts, and kindle their Zeal, and raife their Averfion for unworthy Pradice. To this purpofe, when we make our Neigh- bour s cafe our own, we fliould work our Imagination , make the Imprefiion ftrong, and go as far as we can to loofe the Supppfition, an^ bring it to Rea^ lity. Bhilot. May there not be danger in t}iis Experiment? M?j we not forget G 3 our 85 0/ HONESTY. ourDefign by theftrength of the Amuze- ment, metamorphofe the Perfons, believe another Body our felves, and give par- tial Judgment out of Self-love? Philal. No fear of that : We fhall be too apt, when we have done our utmoft, to remember, the cafe is but a Scene of Fancy, and that we are no more than our Neighbour's Reprefentative. To fatisfie your former Objeftion far- ther ^ Tho' the Scripture ought to be the meafure of our Pradice, when it decides the Queftion •, yet we can't always con- fult this Rule : Our Occafions are fome- times fudden •, Bufinefs won't ftay, and we are oblig'd to refolve upon the fpoto This Gafe may frequently happen in Journeys, in Company, in Commerce. But tho' a Man does not always carry a Bzble about with him, he is never with- out his Thoughts: Tho' his Memory may fail him ^ tho' he cant recover the Text^ to clear his Doubt*, yet he may read his own Mind. And here, if he'll take any pains, he mayfpdl out hisDu- Eom. 2. ty, and; find tht Work of the Law writ- ten in hm Heart. The refult is, that the Rule of Doing a^ we would he done by^ being always m our cuftody, and at hand, ought to be reckoned a Valuable Diredion 'jpon this account. - '• 5 Fhilot<> 0/ HONESTY. 87; Philot. Have a care you don't, by ftrengthening one Qiiarter, lie more ex-, pos'd elfewhere. If a Maa puiis down the Beft part of his Houfe to repair the Lefler, his Contrivance will not be ad^ mir'd. To argue out of the Allegor}';^ If the Doi?ig as we would he done by^ is fo Comprehenfive a Precept, if it con- tains fo entirely the Law and the Pro^ phetSj then don't the Law and the Pro- phets feem unneceffary ? For if every Man has a full Idea of Juftice iii Him- felf ;^ if his own Defires are fo certain a Guide, what need is there of a Revela- tion ? What occafion for Miracles and Meflages from Heaven, to inftrud him in that which he knows already. Phtlal. To fpeak to your Queftion \ You ask, why the Laws of Nature were briefly proclaim'd on Mount Sinai ^ Why repromulg'd, and farther explain'd in o- ther places of the Old Tejlarnent ? The Anfwer is this: Twas to recover their Force, and fecure them from Oblivion : 'Twas to revive them upon the Soul, to refrefh the Memory, and maintain the Direction of Confcience : TV/as to pre- ferve the Notion of Virtue clear and uncounterfeited , to deted: the Mifcon- ftruftions of Vice, to prevent the Prin- ciples of Equity from being pervertedo G 4 That 88 0/ H O N E S T Y. That fuch a Provifion was not unfeafon- able, is too apparent : For Men may not only decline the Praftice, but lofe the Idea of their Duty : This feems to have been the Heathens Cafe in fome meafure. Thus the Law and the Prophets are of great ufe to keep our Appreheniions true, to dired our Pradice, and aflift us in applying the Rnle of Doing as we would be done by. Thus, if our Defires are .unlawful, if Ignorance mifleads u^ ifobr Judgment miifes the Mark, this "J'eft will difcover the Error, this infal- lible Syftem will fet us right. From what has been obferv'd, we may in- fer, that Juftice is no myfterious Part of Learning, no difficult Bufinefs to un- derhand. For if we love our Neigh- bour as our felves^ if Intereft does not over-rule us -^ if we do as we would be done hy^ we fnall difcharge all the Of- iices of Humanity, fnlljil all Righteouf- nefs, and tranfcribe the Law and Pro- lAets in our Lives. The meaning of Honefty may be eafiiy known, if a Man is but v/iliing to be inform'd. To ac- quit our felves fairly in this Matter, there's generally required no great reach of Thought, no retin'd Underllanding, jio advantage of Education. We need pot turn over the fandeiis^ nor tire our felves 0/ H O N E S T Y. 8p — . — =-=-= — =— — — • —,(-—— felves with Statutes and Reports: 'Twas the Diflionefty , more than the Weak- nefs of Mankind, which occafion'd thefe Volumes. Thefe large Commerits upon Juftice, were intended not fo much to inftrud the Ignorant, as to countermine the Encroaching. Did not defigning Men make it their Bufinefs, to ftart Ambi- guities, to entangle Property, and lie in wait to deceive^ moft People might be their own Lawyers. And which is more, they might often be fet upon the Bench^ trufled with the Tryal of their own Caufe, and be Judge and Party too. To quaUfie them for this Poft, they need only look inward, ftudy their Inclinati- ons, and perufe their Confcience: If in doubtful Cafes, they would ask their Reafon a few Queftions, and try their Ufage of their Neighbours upon them- felves, the World would feldom have any juft ground to complain of them. Philot, However, don't unrefembling Circumftances, and different Conditions, perplex the Enquiry, and make the Cafe fomewhat difficult.^ Philal. Yes: And therefore when we find our felves in the Dark, 'tis Pru- dence to ftand ftill, and ftrike fire; I grant wc muft examine nicely, in the Inftance you mention : And where the Ground so 0/ HONESTY. Ground is flippery we muft look to our Feet the better. People in the fame Sta- tion are difpos'd to correfpond fairly, and do Juftice to each other. Experi- ence direfts them in this Matter : They feel their Neighbour's Wants, or polfefs his Pretenfions. Befides, the ufing thofe well who are in the fame Condition, complements their own Worth, and looks like a Refped to themfelves. And thus tho' Confcience is out of Credit, Vanity may do the Work, and make their Con- duft unexceptionable. But foreign Station, diftant Conditi- on, and Circumftances untry'd, make the meaning of the Rule not fo eafie to come at. In fuch Cafes we muft ftep warily, take a full view, and fufped our own Partiality -^ without this Precaution, there will be danger of mifcalculating upon the Queftion, of overlooking the Claim of other People, and falling fhort of what they may juftly exped from us. Philot. You have ftated the Cafe, and fatisfied the controverfial Part *, but are ihere not fome remaining Obftrudions? I mean with reference to the Pradice. PhikL Yes : Avarice and Prodigality lie terribly crofs, and therefore we fhould take care to ftand clear of them.. A v7ord of each : As to the Covetous Man. 0/ HONESTY. 91 ^. — — 1 Man, he finds it a difficult Task to do Juftice at Home, and therefore his Neigh- bour has little Reafon to expeft much from him : He that dares not make bold with his own Fortune, ties himfelf up to a mortifying Allowance, and is ready to ftarve in the midft of Plenty: He that's fuch a Churl to himfelf, gives fmall hopes of Kindnefs to any Body elfe. Covetoufnefs is a mean, a dif- obliging, a mercenary Quality. It Con- trails a Man within himfelf, flirinks up his Humanity, and makes Nature, and Compaffion retire. It makes us deaf to the Concerns, and regardlefs of the Mi- fery of another. Profufenefs is another dangerous Ex- treme : Lavifh Management, extravagant Cufloms, and Forms of Expence , are great Impediments to the doi?ig as w^ would be done by : They break our In- clinations, and leffen our Power. Peo- ple of this Humour aim chiefly at Fi- gure and Parade *, ftrive to outfhine each other, and exhauft themfelves in Equi- page and Entertainments. Thus they have nothing left for Good-nature, they are difabled for better Purpofes, and Ju- ftice and Charity come too* late. They affed to mifplace their Favours ^ to o- blige the Flatterer and the VYealthy« They 0/ H O N E S T Y. They think their Money mifpent when not laid out upon Shew: And thus Ne- ceffity and Defert , have little (hare in their Bounty. In fhort Vanity is always at the Bottom of thefe ExcelTes : Now Pride is its own Centre, magnifies at Home, and lefTens Abroad. Pride is an encroaching Qiiality, 'tis incompatible with fair Behaviour, Juftice and this Vice never dwell together. Thus I have pointed at the two grand Obflrudions, and have been the longer upon the Argument, becaufe the Happi- nefs of Mankind is fo much concern d int. For was this Rule generally ob- ferv'd :, did People do as they would be done by •, the World would have quite another Face. Things would look as if the MiUennium was commenc'd, or the Gates of Paradife fet open. What invi- olable Friendfhip might we then exped, what Exaftnefs in Commerce, what Ea- iinefs in Converfation? Want would be in a great Meafure removd, and Envy thrown out o{ Society: The Poor would not fteal from the Rich, nor the Rich itarve the Poor. There would be no fuch Thing as Fraud and Oppreffion 3 no fecret Mifchiefs or open Barbarities: No Sallies of Ambition, no grafping at for- f>idden Greatnefs, to difturb the Worlds What 0/HONESTY. 93 What Largenefs of Mind, what Harmo- ny of Humours, what Peace in Families and Kingdoms, would this one Maxim produce? Upon this Principle the pub- lick Quarrels would be eafily reconcil'd: This Preliminary well fettled would quickly adjuft the reft. Chriftendom would no longer be the Scene of Con- fufion, the FieU of Blood, and the Sport oi Infidels^ and Devils : There would be pf, 144.14, no lead'mg into Captivity^ no complaini?ig in our Streets. Men might then beat their Swords into Plow-JIjareSy a?id their ifa. 2. 4. Spears into Primifig-hooks : Nation would not rife againjl Nation, neither would they learn War any more. Then J u ft ice would run down like Water, and Right eoitfiiefs like a mighty Strea?n : Then People would ftrive for nothing more than to oblige each other. Philot. lam much of your Mind: But Intereft and Pride have gotten the Af- cendant: And therefore at prefent I fee no Profpeft of fuch a Blefling. Adieii. OF 94 O F Religious Temper. In a Dialogue between Urdnius and Theodorm. Vran. "W "▼" TIthout more Ceremony, \/\/ Theodorics, I'm glad to ^ ^ meet you. Will you be fo kind as to take a turn or two with me in this Field? Theod. Where the Place and Compa- ny are fo inviting, I can t deny my felf that Satisfadion. Vrm. No Complements if you pleafe. Pray how does your Friend Biophilus^ I heard he was fick. Theod. He is dead. I think the Spleen help'd to carry him off. Some People are ftrangely overfet with their Imagina- tion. They lofe their Health with An- xiety to preferve it, and kill themfelves for fear of dying. IJran, That happens fometimes : And therefore 1 believe fmooth Thinking and gentle Of RELIGIOUS TEMPER. ^5 gentle Paflions 5 Indifference and Refig- nation are much more likely Methods to keep one alive. Tho' after all, the Sig- nificancy, and not the Length of a Man s Life, ought to be the main care : Where the Ways are bad, or the Road dangerous, the fhorter the Journey the better. If the Ends of our coming Hither may be anfwer'd in a lefs time, who would be unwilling to be fet above Mifcarriage, and difmifs'd for Reward? Are we afraid of Security, or being made Happy too foon? As for Deifts and Li- bertines, I don't wonder to find them grafp eagerly at Life: Their Treafme and their Heart is below. This World is their All. Their Ambition is to be nothing after Death , that Thought and the Pulfe may ftop together, and their Being expire with their Breath *, feparate Exiftence and Immortality is the Dread of thefe Men. They cant exped to pafs their Time well in the other World: For if Matter and Motion is not the beft of them, if they muft be bigger than Machines^ if they muft be more lafting than the Beafls that perijlj^ they know they are undone. Theod. But that Chriftians (hould be fond of living here, I perceive is what you don t underftand. Vraih 96 Of RELIGIOUS TEMPER. Uran. No : For a Chriftian to be cra- ving for Life is ill fuited to his Belief: 'Tis a degrading Fancy, it mifbeconies his Quality, and looks as if he had for- gotten the Greatnefs of his Second Birth, Chriftians are Strangers and Pilgrims itp^ on Earth '^ why then do they affeft a foreign Country? Are the Drought aiul Scorpions of the Wildernefs^ to be pre- fer d to the Land of Pro?mfe . People love themfelves too well to avoid an acceptable Theme, or ftifle an innocent Satisfaftion. Uran, Without doubt. And therefore to proceed ; The fettmg onr Affedioju on ihmgs above does in the 5. Place imply a Preparation for them: When the Defign is Prafticable, and the Objeft within reach, Defire is an enterprizing Paflion: Strong Inclina- tions reconcile Men to Labour and DifH- pulty, are a guard upon their Motions, and reftrain them from imqualifying Condud:. They take Meafures from their Expedations, and manage their Affairs ac- cordingly. Their Efteem of the Rev/ard, exerts their Force, and regulates their praftice. People contrive with moft care, for io6 Of RELIGIOUS TEMPER. for what they love beft : To value the End^ is the way to adjuft the Means ^ and give Vigour to the Enterprize. For Inftance : A Perfon that afFecls Military Glory, and efteems nothing fo much as the Merit, and Diftinftions of the Field: He that's fmitten with this kind of Fame, what Fatigues, what Hard- Ihips is he willing to fubmit to? No un- friendly Climate , no rigour of Seafon , no face of Danger can rebate his Cou- rage, or flop him in his Purfuit : The Luftre of the Profeflion, the Intereft of a Command, the Profpeft of Honour and Greatnefs, make him dread nothing fo much as Infamy, and Mifcarriage. Theod. To make you a return in ano- ther Inftance: He that's mod pleased with a Court Life, won t fail to ftudy the Cuftoms, to pradife the Forms, and avoid the Improprieties of the Place. And he v/ho values the Friendfhip, and admires the Conduft of another, will imitate his Pattern, and obferve his Tem- per: He v/ill endeavour to decline every thing which dif-ferves the Intereft, and crosflTes the Inclination of his Friendo fu\. %-, And thus thofe who delight in the Lord^ — — 84. whofe Heart rejoices in the living God^ ?hil. 3. 20. whofe Converfation is in Heaven , wxl). make it their care, to refei^ble the Man- nerSj Of RELIGIOUS TEMPER. 107 ners, to pradife the Rules, and reach up to the Improvements of thofe who inha- bit there : For nothing is more natural than the Apofl:le*s Inference upon this matter : Every Man that has this hope i John g. in him^ purifies himfelf even as He is pure. Uran. That*s evident enough: And becaufe Defire rifes in proportion to the Excellency of Things *, what if we fhould endeavour at a feint Reprefenta- tion of the Happinefs above. To paint up to the Life, is impoflible 5 neither da I intend we ftiould go to the length of the Subjeft : But fome (hort Defcription may not be amifs to refrelh the Idea, and animate us in the Purfuit. To begin : One part of the Happinefs of Heaven confifts in an exemption from the Troubles of this Life. Deaths fays ifai. 25. t the Prophet, pjaU be fw allowed up in KiBo- ry : God jhaU wipe away tears from all faces. ^ and take away the rebuke of his people. 'They fial/ not hunger ?ior thirfl^ id. 4p> i* 7ieither fial/ the heat of .the Sun fmite them : For he that has mercy on the?H JhaU lead them^ even by the fprings of water fjall he guide them. Violence Jhall be no more heard in thy land^ wafting nor id. 5o. 1?^ deflruBion within thy borders'^ but thou^^^^^* fh alt call thy walls Salvation^ and thy 5 g^^^^ loS , 0/ RE LIGIOUS TEMPER. gates Vraije. The Sun flail be no more thy light by day^ neither for hrightnefs flail the Moon give light unto thee: But the Lord fljall be an everla/li?ig Light imto thee^ and thy God thy Glory \ and the days of thy mourning fld all be ended. But fince the Pains, the Preilures, the Indigence we are fubjed to in this World, refulc inoftly from the Paffivenefs and Iniper- &eKf|»r. fedions of the Body, I fhall refer you rdii^. to another Difcourfe, and enlarge no farther on this Negative part of Hap- pinefs. ' / Theod. If the worft part of this Life will bq all over, may we not expeft the beft of it will recommence, and be far- ther improved ? ^ Uran, ■Ha\^e a care of confulting Fleflj and Blood in the Enquiry, of being lit- tle in your Conceptions, and bordering on the Fancy of a Turkifl Paradife. We muft not form an Idea of this Happinefs upon a Refemblance of Worldly Satif- fadions. The Pleafures of the Bleffed will be of a nobler kind : Their Tafte will be altered, and their Defires grow up to bigger Entertainment: And there- in Pfal. 85. fore we are admonifli'd by Su Jugufiine^ to raife our Affeftions, and refine our Expeftation. 2 ''Let Of RELIGIOUS TEMPER. i op " Let us not fuppofe the Joys of Hea- " ven will ftrike the Senfes, or carefs the " Fancy, like that which we call Hap- " pinefs here. Such an Amuzement ** might prove dangerous in the Opera- *' tion. At this rate, our Self-denyai *' would be a fort of Epicurean Difci- *' pline. Thus forae People fail, to fet ati *^ edge upon their Appetite, and regale " their Palate. Falling is a good thing, " when 'tis undertaken to flrengthen the " Mind, and reduce the Senles : But " when 'tis ufed as a preparation toLuxu- " ry, the cafe is alter'd. And thus if we " imagine the Archangel's Trumpet will " call us to the Entertainments of this " World ^ and that, tho' the Place is dif- " ferent, the Pleafures will be much the " fame : If we mortiiie at prefent, to a- " waken Defire^ and improve our Relifh ^' in the other World, we manage like " thofe who fafl: to oblige their Stomach, " and are temperate one Day, to go far- " ther in Intemperance the next. And elfe where upon thefe words, We^ jhall be [atisfied with the goodnefs of thj/ mi 6$*^' Hofife^ even of thy holy Temple: He dif- courfes in this manner. " Let not World* '' ly Magnificence miflead our Fancy : " Let us not exped a Prince's Palace in "Heaven, Marble Strudures, gilded *' Roofs, no Of RELIGIOUS TEMPER. " Roofs, Pamtings, and rich Furniture, '* are no part of the Grandeur of that « Court. Thus we fee the Delights of this World muft perifli with it, and there's no tranfporting of Earth to Heaven. The Contemplation of the Divine Na- ture will make the Entertainment of the Blefjed. There needs no addition to fo glorious an Objeft, Twill be their fu- preme Happinefs to be admitted to the pre fence of this King of Kings'^ to fee the beft Being, the greateft •, to know him by Experiment, to love him without rival ^ to obey him without defed. Theod. I believe, as you argue, the Beatifick Vifwn^ the Transports which be- gin in the Mind, will be the fupreme Satisfaftions of the Saints, But then, as we are not to fuppofe this Happinefs grofs in the Quality, or proportion'd to the Dotage of this World ^ fo neither fhould we refine it to an extreme, and make it nothing but mental Delight. For Humane Bodies muft have Senfes, and Senfes m^ift have Objeds to work upon: Without this Suppofition, thei? Has God made this Ma- terial World only for a ftate of Imper- feaion > Unlefs tlie Soul can reach fome Satisfadion through the Senfes, as far as we can underftand. Capacity mufl: fleep, Happinefs be maim'd, and the Body rais'd to no efreft. Abftraded Notions and' Spiritual De- lights, all fubtiiiz'd and fublimated to Thought, 112 Of RELIGIOUS TEMPER, Thought y are apt to fly over the Under- ftandings of the Generality. Such a nice Happinefs, without a mixture of fenfible Advantage, might poflibly be too fine for the Affedions to take hold of at prefent. For this reafon, 'tis probable, Heaven is defer ib'd by a State of Pleafure fuited to our Apprehenfions, and by Images of Greatnefs we are acquainted with. Thus ^^Lukes^. in Holy Scripture, *tis call'd Paradife^ u'^^^'^'^ ^^^^ ^ Ki7igdom •, Crowns^ Thrones^ Splen- ' 1,6. did Solemnities^ are part of the Repre- 2 Tim. 4. fentation. And as thefe Exprefllons are not to be (train d to a literal Accom- plifhmenr, fo neither are they to be ex- pounded out of all Affinity and Refem- blance. For (ince the Soul has fuffer'd in the Body, why (hould it not be pleased under fomething of the fame Circum- ftances ? Since Matter has been inftru- mental to Virtue, why fhould it not be produdive of Delight ? Uran. You difcourfe as if you could wifh for the Millennium. . Theod. If 'twas well prov'd, I fee no difadvantage in the Expedation. To fpend a Thoufand Years upon Earth in Eafe and Security, in Innocence and Plea- fure, in Plenty and Independance, would be a vaft Reward for the Hardihips and Difappointments of this Life ; Who would not Of RELIGIOUS TEMPER. 1 1 3 not be willing to purchafe fuch a Leafe of Happinefs upon any exchange? To enjoy fo long a period among Saints and Angels, without any Starts of Irregula- rity, any Blemifhes of the Animal Life^ any Difturbance from our Selves or O- thers, muft needs be a glorious Condition. If you pleafe to recoiled, there's nothing grofs, or degrading, in this Scheme. Strike off the Dotages of Cerinthiis^ and Mahomet^ and all's well. Moft of the Fathers of the three firft Centuries be- lieved this Mtlleyinhim^ and you know none were more averfe to Senfuality, more regular in their Affeftions, than they. Give me leave to tell you, lira- nhi^, if the Mind was big enough to command the Body, the Pleafures of Senfe would be no dilTervice : In this cafe, fuch Entertainments would rather raife our Gratitude. Thus, for Inftance ^ Mufick would awaken our Devotion ; When we fmell'd a Perfume, we (hould offer it as Incenfe in Sacrifice: A fine Objeft of Sight would carry our Ac- knowledgment to him that made it. This is fuppos'd to have been the condition of Adam before the Fall. And 'tis eafie to imagine, an imbody'd Spirit thus well fortify 'd. Now if the Soul was thus abfolute, the Entertainments of Senfe I would 114 Of RELIGIOUS TEMPER. would make no dangerous Impreffion. They would not over-bear our Reafon, fcatter our good Thoughts, nor lead our Inclinations too far. At prefent, I grant you, there's an over-balance oiFhflo and Blood : \^'V need not wonder at it : This Life IS defign'd ior a ai^rc of Probation: But where there's no Difficulty, there can be noTryal, nor any Victory, with- out Conteft. Ura7i, You believe the Vigour of the Mind, the Prefence of the Deity, the Quality of the Entertainment, will be Guards fufRcient againft any difadvan- tage from Corporal Satisfaftion. And as you have ftated the Matter, I agree with you. Your mentioning the living with Saints and Angels, puts me in mind, that the Company of the Vew Jernfale?n makes no fmall part of the Happinefs. Heb.i2c25.To be admitted to the Spirits of juft Me?i made ferfeH^ muft be a mighty refrefti- ment to thofe who arrive from this World. The infidious Applications, the Pride and PeeviOinefs of Mortals, are great hicumbrances upon this Life. In- equalities of Humour, Sallies of Paf- fion •, Chagrin, Singularity, and AflFefta- tion, are common Infirmities: Thefe Qualities are fometimes fo eager and clamorous, fo rank and rampant, that they Of RELIGIOUS TEMPER. ii$ they difturb Converfation to a very un- comfortable degree. Upon this Experi- ence, Solitude is thought fometimes pre- ferable to Company. Even the beft Peo- ple are not without their Failings here : Intermiffions of Temper, Breaks, and In- advertencies will happen. The fmooth- eft Humour may turn a little, and the moft vigilant Civihty fleep fometimes. Thefe Checks will fometimes come up without Malice or DifafFedion. Ill Health, or ill Ufage, Accidents and Fa- tigues, are enough to ruffle the Mind, and fowre the Blood, without great Pre- caution. From this Confideration you may imagine, how defirable it muft be to be removed from fuchunfociable Qua- lities: To converfe with nothing that's heavy, or difobliging : To have nothing of Folly, or ill Humour to teafe or tire us : To be covered from Craft and Vio- lence : To meet with no hoftile At- tempt, no envious Difpofition to grudge our Greatnefs, or break in upon our Quiet : To be in a place where nothing is preferr'd without Juftice, nor profpers without Merit. It happens fometimes here^ that People make their Fortune out of their Vice, and Knaves and Libertines run away with the World : This Re- fieition gave David fome difquiet ; Butpfal. 75, I 2 in ii6 ' 0/ RELIGIOUS TEMPER. in the place we are fpeaking of, there will be no occafion for fuch Com- plaint. TbeoJ. Your Difcourfe puts me in or^NoWm- "^^^^ of Sir Thomas Moor's Argument mis. againfl: being difturb'd at unfriendly Be- haviour. " Don't trouble your felf, fajis " he^ at the Chagrin or Malice of your " Acquaintance : For Death will Ihortly " either part you for ever 5 or if you '' meet again in the other World, you'll " find their Humour quite chang'd, and " they'll be as agreeable and obliging as " you would wifh. And here by the way, I can't forbear obferving, that fo far as a Man is crofs and ill-humour'd, fo far he is an Enemy. By this Tem- per he difcovers a malevolent Intention : He lets us know, 'tis part of his Bufi- nefs to raife our Jealoufie, to infult our Repofe, and deflroy our Pleafure. In- deed we may thank our felves fome- times for this Difguft. Some Negled, fome M if performance, fome Inconftancy on our part, may have given occafion. But Self-love is often partial, and blind at home, and makes us overlook our own Miltehaviour. However, this (hews the advantage of the Society of the Samts, To converfe With Beings that are all Senfe and Good- nefss Of RELIGIOUS TEMPER.. 117 nefs, is a happy thing: Who would not be ambitious to live always with thofe who are great without Pride, and caref- fing without Defign '^ who have no mer- cenary Views, no dark Side, no tinfture of Envy, to dilute the Pleafure ? x\nd in fine, who are no lefs pieas'd with your .Satisfaftion, than with their own. Here^ 'tis common to meet with People that have more Will than Wit, and more Wit than Wifdom. Thefe are the Springs of Intereft and Vanity. Thefe Qiialities are both dangerous and offenPxve : They make Con verfation flat and uneafie: They raife our Pity, or our Spleen upon the Company: We are either difturb'd with them, or afraid for them. Uran. And therefore, where thefe Im- perfeftions have no place, where every Thing is fhining and folid, where Vir- tue and Underftanding are in their full growth, it muft be very comfortable living. I remember Socrates^ when he ^^^^° ^.^^^^ was condemn'd to die for ferving his^ Country, pieas'd himfelf with the Ex- peftation of converfing with Ajax and Falamedes^ with thofe Heroes that had been brave and unfortunate, honefr, and ill us'd in this World. When a Man has been harafs'd and infulted among Mor- tals, difguis*d by Calumny, painted out I 3 of_ ii8 0/ RELIGIOUS TEMPER. of Likenefs, and clrefs^d up in a Bear's- Skill to be worry 'd : When a Man has been thus ill entertained, what a reviving Pleafure muft it be, to be admitted to the glorious Company of the Apojiles^ the goodly Fellowflnp of the Prophets^ and the noble Army of Martyrs^ to be welcom'd by thofe great and benevolent Spirits, who purchas'd their Happinefs at a higher Expence : Who were (lond^ and faw^d udi.ii.'^y.aftmder '^ deftitute^ affliEled^ tormented: Who made their way to Heaven through Poverty and Fatigues, through Difci- pline and Contempt, through Racks and Fire. Theod. Thefe are the Worthies of the other World : Their Condition muft be Dan. i:. particularly Great*, they'll Jbine like Stars for ever and ever, Ura?h Reward, without queftion, will be proportioned to Defert. But then we inuft not infer any Superiority of Poft, or Degrees of Jurifdidion, from fuch an Advantage. The Honours of the other W'orld, at leaft after the Refurreclion, will not confift in having the com- mand over others. For when the End s Cor. 1$. comes, all Rule and Authority fl)all he put -4; ^S. down: The Son himtdf Jball deliver up his Kingdom to the Father^ and God foall he all in all But Of RELIGIOUS TEMPER. i ip But befides this infallible Proof from Scripture^ we may conclude the fame thing from the Nature and Condition of the Bleffed. Pray what makes Peo- ple flrive for Superiority, and affeft the odds of Power in this Life ? Why *tis either, I. Becaufe they want Drudges to work for them : *Tis to favour their Eafe> and fupply them with Conveniences : Or, II. It may be, they love to have Vaflals to flatter their Vanity, and ob- ferve their Beck-, to execute their Will, and humour their Paffions : Or, III. Becaufe they fancy the Value of Greatnefs confifts in Comparifon : That to fee others upon the fame Ground^ would flirink their own Stature : The Exceffes of Self-love mifleads their Judg» ment into this Miflake. This over- fondnefs makes them grafp fo eagerly at Privilege and Prerogative. To enjoy fome- thing that other People want, is reckon'd a charming Advantage. For why are Things valu'd higher for being fcarce ? Is it not becaufe the Generality can't reach them? Becaufe the Owners are di- ftinguifh'd by their being in a few Hands. Not that the Commonnefs of a Commo- dity finks the Intrinfick, or makes it real- ly the worfe. No , if Diamonds were I 4 af I20 0/ RELIGIOUS TEMPER. -- - — ' as common as Pebles, they would not ihine a jot the lefs: Nay, fometunes when Things are moft common , they are beft improv'd : They rife both in Quality and Ufe : There's fometiraes morel'afte, and Health, and Serviceable- nefs in them. For all that, Whimfie, . and Pride, and ill Nature, has often fuch an Afcendant, that they don't pleafe half fo much. Theod, I would now defire you to point out the different Temper and Con- dition of the Saints^ with refpecl to the Particulars you have mention'd. Uran, L Then, the Saints will have ■no need of Affiftance to furnifli their Sa- tisfadion : There's no Indigence of Na- ture, no occafion for Help, no fear of Accidents in Heaven. II. The Saints have their Defires an- fwer'd to every Thought : In all refpecta they can do what they pleafe. They are fufRciently enabled by the Divine Bounty, and fully fupply'd from their own Growth. There's no need of forming Societies^ of fettling Subordina- tion, to complete their Happinefs. He that's a Prince here^ will have no occa- fion for Subjefts in the other World, ■ He'll want no Inferiors to contribute to his Greatnefs, to diftinguifh his Station, and Of RELIGIOUS TEMPER. 1 2 1 and execute his Pleafure. His State will then be independent, not borrow 'd from little People, but fubfift in his fingle Perfon. Theod. And as thofe who were Kings ' will have no occafion for their Subjeds, ip neither will the Subjeds ftand in need of their Prince : For where there's no- thing of Ignorance or Partiality, where there's no want of Proteftion, there Peo- ple may be trufted with the Govenmenc of themfelves. Uran> Right : And as the Neceffity of Government will ceafe on one fide, the Defire of it will do fo on the other. For, III. The Benevolence of the Saints is fuch that 'twill make them rejoice in the Happinefs of each other, as much as in their own. The Contemplation will be as pleafant, and the Senfe of it as ftrong. Where Charity and Good-nature are per- fed, and without alloy, all AflFedation of Superiority muft drop ofiF; For where we love another equally with our felves.^ odds of Advantage can never be coveted. If my regard for my Neighbour is no lefs hearty than for my own Perfon, how can I wifh him the Abfence of any Con- yenience? How can my Preference point tfomewards^ when my Affedions are the fame 122 0/ RELIGIOUS TEMPER, fame Abroad^ Under thefe Qualificati- ons, Defire of Command will be extin- guilFd. And if I value Independence for my felf, I can never be inclined to lefFen that Satisfadion in another. TbeoJ. Tm fo far of your Mind, that if the State of this World would bear it ^ if Honefty and Difcretion were much more plentiful, if Mortals were big e- Rough to go loofe, and at large ^ in this Cafe 1 think a Prince ought to throw np bis Royalty, and difcharge his Subjefts: If he was throughly Good-natur'd, he muft be more pleased with general Hap- pinefs, tho' his Share was but equal with the reft, than to fee himfelf Sovereign of an indigent and unfurnifti'd People i And you know, Ur^nim^ the Majority of the Subjeas are no better. Uran. I don't perceive the Temper of Princes is likely to be try'd upon the Cafe you put : If the Subjedl would be quiet till your Suppofition was Matter of Fad , we fhould have a fine World on'r. To return. All Affedation of Su- periority, in Power, in Appearance^ in Knowledge, will be bury 'd in the Grave: Thefe are the Pleafures of Self-love, and muft expire with that Imperfeftion. Jheod. By Self-love you mean the Ex- ceffes of that Paffion: The Uo much will Of RELIGIOUS TEMPER.. i ^ 3 fall off, I grant you, but not the Thing within Compafs : For 'tis impoffible for any intelligent Being not to love it felf. Uran, You interpret me rightly. I mean only the Exceffes^ and that thefe have no room in Heaven may be inferr'd from fomething farther than has been al- ready alledg'd. For Self-love is nothing but over-rating a Man's own Intereft^and Perfon: But where the Laws of Juftice, and the Will of God are the Meafures of Defire-, and where thefe Rules are throughly underftood too, there can be no fuch Thing as Fondnefs and Partiali- ty. Befides *, the Temptations to this Vice will have no Force in that State. For why are People apt to exceed in their Fancy for themfelves? Is it not becaufe an Advantage in their own Per- fon is more at Hand, more certain in the Ufe, and more lively in the Senfation: In this Life, both Pain and Pleafure are feldom transfus'd with the fame Force they are felt at Home. There's of- tentimes Ignorance in the Caufe, flops in the Conveyance, and Weaknefs in the Rebound. But where there are no Defeds, ei- ther in Knowledge or Charity, there the Refledion will be as ftrong as the direct 5 Light, 1 24 Of RELIGIOUS TEMPER. Light, and the Happinefs of another, as entertaining as our own. Separate Inte- refts, and appropriating Fancies have no Motive in Heaven. Union and Alli- ance, and Good-will, are fo intimate, and adive among the Bleffed^ that they grow in a manner, into a fingle Being, con- flitute a Mafs of Happinefs, and one Perfon is as it were a Limb of another. Theod. This is a great Addition : Such generous Benevolence, fuch Reciproca- tion of kind VVifties, fuch never-failing Friendfhip , muft make Society wonder- fully Delightful. Uran. To proceed : Tis a mighty Pri- vilege to be fix'd in a glorious Station : To be in a Condition to maintain our Ground, and fecure our Satisfaction. To be fet out of the reach of Accidents, and the range of Devils. To meet with no Temptation to Mifchief, or Meanefs, to forget our Benefador, or undo our felves. How happy will it be for the Saints to be always employed fuitably to their Na- ture and Advancement? How defirable a Thing is it to be always furnifh'd with great, and wife Thoughts? To be em- barras'd with no petty Amufements, with 'pothing that's Foreign, or Forbidden? With nothing to difgrace, difoblige, or differve the Mind? Neither toietThink-^ Of RELIGIOUS TEMPER. 125 ing run to wafte, to doze away Life, and lay the Soul as it were afleep: Nor on the other Hand , to abufe the Privilege of an aftive Nature, and be bufie to ill Purpofe? To mention fomething more pofitive and dired *, the Effence of future Happi- nefs will confill in the Knowledge and Love of God. The Powers of the Soul may be all reduced to the Underftand- ing, and the Will: When thefe two Fa- culties, are fix'd upon the nobleft Ob- jeft, and exercis'd in the moft perfed manner, then the Mind is compleatly Happy. As to the Knowing part, let us hear the i\pofl:le. Vow we fee hi a Glafs i cr- ip darkly^ but then Face to Face. Now /'^ know in party but then I jloall know^ even as I am known, Theod. Thefe are inviting Expreffi- ons: However, by knowing as ive are known can t be meant, that w^e fhall un- derftand God as perfedly as he under- ftands us. There is too great a Difpro- portion between God and his Creatures to interpret the Text to this Senfe. Finite Nature can never comprehend Infinity. 'Tis impoflible for us to carry our View to the Length of the Divine Attributes, and form a full Idea of the fupreme Being. JJrann 126 Of RELIGIOUS TEMPER. Ura7i. Notvvithftanding your Obferva- tion , the Text gives the Expedation of an immenfe Difcovery in the Divine Na- ture. St. John fpeaks to the fame Pur- r Job, 3. 2. pofe , When he fiaU appear, we Jljall he like him , for we jljall fee him as he is. There will be no Cloud, no dark Body, no undue Diftance to hinder the glori- ous Profped, The Organ will be ftreng- then'd, the Medium prepared, and the Objed brought out to View. We floall he like hi^iy for we fhall SEE him as he is. Thus by the Apoftle s Reafoning, the feeing God in the Grandure of his Na- ture, will raife, refine, and extend our own. I, TheccL. Without queftion: But by be- ' . ing like God you can't infer an Equality either in Knowledge or Power *, tho* thefe two Faculties will be wonderfully enlarged. The Refemblance therefore of the Saiiits to the Deity will confift chief- ly in thefe two Things: i. In regular Choice, in purity of Affedion, in appro- Fhi!,i.io.v2?ig thofe Things which are Excellent, 2. They will be like him in Satisfadion : i\s God is perfedly fatisfied with his Con- dition, fo the Saifits will be with their?. They will be as happy as they defire. What's the reafon People are uneafie in this Of RELIGIOUS TEMPER. iij , — . -^ ' I, this Life? Tis becaufe the Fancy and the Objed are often parted : Tis becaufe our Power falls fliort of our Will : Be- caufe we can't fupply the Importunities of Nature, nor furnifli fo faft as we can think. But the Sainu will have no In- clination unprovided •, no Capacity un- replenifti'd, for fays the Pfalmijl^ I^Pf.i$.it thy Prefence is fulnefs of Joy , afid at thy right Hand there s Pleafitre for ever- more. But notwithftanding the Bleffed will beunfatisfied in no Capacity, it may be a Queftion whether their Happinefs will be Progreflive or not. Some are of Opi- nion, they'll be always making farther Difcoveries in the Perfedions of the Dei- ty : Thus their Happinefs muft grow up- on Continuance, and be encreafing to all Eternity. The reafon is, becaufe as the Divine Attributes are infinite. There's everlafting room for new Entertainment 3 for no Creature can ever reach their Ex- tent. '] ■],::, TJran. Your Queftion feems more nice than necefTary. Some People fancy the Mind muft be fated with Repetition-, and without fomething of Variety the Spirit of the Satisfadion muft go off. But this is clearly a Miftake; For God has no Change 1 28 Of RELIGIOUS TEMPER. Change or Novelty in his Happinefs. The Manner and Degrees (if we may fay fo,) of his Satisfaftion, are always the fame. For a Being infinitely perfeft is capable of no Addition. And where there's no Addition, there can be nothing New. The reafon why Novelty is fo much de- fir'd here^ is becaufe Things are fcanty and encumbred. They are over-rated by Expedation, and fall fhort uponTryal: They clog the Senfes, or difappoint the Mind. They grow difproportion'd to Capacity, and go ofF with Time. And thus when the Glofs exceeds the Sub- ftance, when the Agreeablenefs decays, and the Advantage is exhaufted, the Fan- cy is apt to remove to fome other Amufe- ment, in hopes that fomething untry'd may anfwer better. And thus People float from one Folly to another, and tire themfelvesinPurfuits unferviceable : And thofe who are more Prudent in their Choice, more fteady and regular, find upon Experience, that Happinefs with- out Abatement, has taken her Leave of this World ever fii^e Adam. But where there's no Limits or De- fers •, where the Objeft is perfeft, and the Mind prepar'd, there the Fund can never decay : There Uniformity can ne^ ver Of RELIGIOUS TEMPER, 129 ver abate, nor the Samenefsof Delight be any Difadvantage. Now this is the Privilege of the Blejfed. The Difplay of God*s Greatnefs, the Experiment of his Bounty , the Conftancy of his Prefence in Heaven: Thefe are fuch ftrong In- gredients of Happinefs, that no Capacity can be unfurnifli'd, no Expedation mil- carry under them. And therefore whe- ther the Felicity of the Sai7its be Pro- greffive, as you call it, or not •, that is, whether the Powers of the Mind are ftretch'd at firft to their fartheft Ex- tent*, or grow larger by Contemplati- on, is neither neceffary to know, nor poffible to determine. This we are fure , they are always full of Satisfaftion, and juft in the Condition of their Wifli. But Tm afraid this Subjeft if it fliould be carried on to particular Enquiries, might grow too big for us. The Pro- fpeft into the other World is fomewhat imperfed. 'Tis farther than we can reach at prefent. The Happinefs of Heaven is throughly underftood by none but thofe that enjoy it. For neither Eye has i Cor. a. ^ feen^ nor Ear heard^ neither have enter- ed into the Heart of Man the Things which God has prepared for them that love him. God 1 30 Of RELIGIOUS TEMPER. God grant we may anfwer what's already reveaVd. This is the only Ex- pedient to clear our Doubts, to enlarge our Knowledge, and make us capable of the higheft Attainments. Theod. Your Servant. O F 151 F LYING. In a Dialogue between Vhilalethes and Vholotimw. Philal.jr\HilotmU6, Vm glad to meet 1-^ you : Gpod Company after -P- the Faiigue I have been un- der, is a Refrefhment more than prdi* nary. Phihti. I thai]k you for your Civility, but what is it thaj: has made you un- e^fie? -i; ,, Philal I had the III- kick to meet with a moft tirefome Fellow: A Man that feems to have an Antipathy to Truth, ;^'ndruns from it without Intereft or Prpr vocation* Now what can be more nau- iepus than to make Lying a Diverfion, imd talk at l^othing , to banter the Company, and pafs Fables fbj: Matter of Faa> ' ^^ ' ' ' ' '.■" ;' K 2 Pbilou 32 0/ LY I N G. Philot. Don't miftake his Charafter: He feems to be a Perfon of an unconfin*d Genius: Some Men, I muft tell you love to go at large, and not be ftak'd down to Rules of other People*s fettin-g. Not to allow them the Range of their Fancy is to feize their Freedom : x\nd if a Man can't walk without Chains about ,him-, he had better lit ftill. Pkilal. If you pleafe, let us try the Right, before we venture upon the Pri- vilege: Let us examine whether we are fo abfohite in our Tongue as this comes to. Vhilot. With all my Heart. And by way of Introdudion, give me leave to obferve, that all Reality is oftentimes a melancholick Bufinefs, and it may be*tis not beft to ufe too much on t about our felves. Truth, like Gold, muft have fomething of Alloy, if you would make Money on t. A Mixture of Romance, and wrong Reprefentation, is very Ser- viceable fometimes: It makes us pafs our Time pleafantly, and keeps us in the good Opinion of our Perfon. If all the vain Conceits, the vifionary Hopes, the wrong Eftimations of Things, were pul- led out of People's Heads, they would be ftrangely dull and difappointed upon the Difcovery. Vhilal 0/ LYING. ^ 155 Fhilal It may be fo : But grafping at Shadows will never fill a Man's Hand: To live upon pleafant Miftakes is but frothy Diet, and the Conftitution muft fink under it at laft. To fpeak plain, Fm altogether for clear Dealing, and fliould be loath to imppfe upon my felf, or other People. it ,.' ^ -,n.;,*, ^ Fhilot. You lay an Accent more than ordinary upon your laft Words. Philal Right : And if you afk the Rea- fon, I tell you the Liberty of Lying has raised my Spleen. There s fo much Mif- chief andMeanncfs in thisPraftice, that, methinks, I hate it above all Things. Philot. Then I hope you will take care not to extend the Notion, nor charge it without Neceflity. And that we may'nt ramble in our Difcourfe, let us draw towards a Definition. Pray what is Lying? c^y;. . o;di>]-r> Philal Lying in Difcourfe is a Difa- greement between the Speech and the Mind of the Speaker: When one Thing is declared, and another meant, and Words are no Image of Thoughts. From hence 'twill follow, that he who mi- ftakes a Falfity for Truth, is no Lyar in reporting his Judgment : And on the other fide, he that relates a Matter which ]ie believes Falfe, is guilty of Lying tho' thi K 3 he ?54 ' ' Of LY in G. he fpeaksTruth. ALye is to bemeafnr-d by theGoiifcience of hiiiithat fpeaks, zni iiot by the Truth of the Propofitiori. Pbihh Throwing a little Ttuth afide, abftrafted from other Confiderition&; i^ hot fo fiiul an Imputa'tibn ^ if y6u coiihi: this a Paradox, *tis p^robable I may prove it afterwards: In the mean tirn'e^ I de- lire to fe informed \<^herein the Malig- nity of Lying eonfifts/ fe/M;^ Lying ttiakes the TClarks of Speech irfigniffea^ti ^a^d the Meahine d^ one Mkii I'lilihteffigi'fele to another: ThT§ i^ a Bre^cfi of the Articles of Gon^miei^ce; and aii Ibvafloft tapjbri the FundamehrSl Rightfebf %f-f^^ M a§ far ^^ they reach^ are defiin\i %l Wiiidow^" in the Biiealt-' 'their ii^filte^s-fe to let in Ihe L5ght, -and make tte tili^d Tranfparet>L The- Defign of S^^ech'fe to niake People Sociable and Ser"iceable'to ea(^h bth'er* To communicate their Thoiligh'ts, and give Airurance of fheir^ood Faith : Tia :tQ ihforai the ik^nbnM'- and ihti^fie the boubtful. All I^eti' have a nakiral Right to juxJge of thd Difcburfe of thofe they coi^A'crfe uqth : We - ^re therefore under 'the Highefl: Obligation to make Language a fair Interpreter, to make the Sign bring up a cotrefpondent Idea, and anfwerth'e Thing -twas intended to fignif?e., Ui^- ^•■'^" '. •■' left 0/ LYI N G. , 135 lefs People were tyM by theit Word?, the World would run flrangely to ruin : If we had no way of colleding each o- thers Meaning, Truft mutt fail^ and Commerce be maim'd, and Society dif~ band in a great Meafure. Now which w^y can we know another *s Mind, but by fome certain Marks to difcover it, Fhiht. By thofe Marks I fuppofe you mean Speech, Writing^GefturcSjtjr Signs ill the Face, - i-'p-^'^ cX.^ Phihl Yes^ an(5 amongft theft you know Speech is the niofl: generally ma^de ufe of. Phrlot. To flop your Declamation , I grant a Man has ordinarily a Right to fee liis Neighbout^s Thoughts, fo far as they ate pretended to be difcover'd. But is it liot pojflible for this Claim to be fet afide? Mayn't this Right be ex^tinguifti- ed upon fome Emergency }■ Put the Cafe, I 6v(r'e you a Sum of Money upon a Con-: ditioti agteed: If eitlfer the Condition is broken, or you give me a Releafe, you'll grant the Debt is difcharg'd. Farther ^ you ate to confider that the Right in queftion riiuft be limited to the Petfon you difcourfe with, and not ex- fefrtded to a Stratiger. Thus you know, iii a Cotitraft there^ 'no harm done, un-" Tefs the Right of the Parties fuffers. Up- K 4 on 1^6 O/LYING DeRepub. on this Ground probably Plato makes ^ * '* Truth in Language a Branch of Juftice. De offic. And Ttilfy delivers himfelf to the faiioe Senfe. And thus in feveral places of Scripture^ where Lying is condemned, the p/"4/' ^- ^' Cenfure is pointed upon the hijury done 2,V/^* to our Neighbour. To make thefe Re- £/^- 4. 25. marks bear, I delire to know whether this Right to Truth above-mention'd may not berefign'd by the Confent of the Par- ty, either exprefly declar'd, or fairly prefum'd : Or may it not be fometimes over-rul'd by a Jurifdidion paramount, and a greater Right in another? ?hilal. Suppofe I ftiould anfwer in the Affirmative, which is more than I tell you, what would you infer from hence? Vhilot. If thefe Principles are allowed, ivhich I ilian't part with till they are dif- prov'd ^ if they are allow'd, I fay, from hence I conclude in the I. Place, that {training of Truth to Children, or Madmen is no criminal Fal- fity. To tell a Story, as we call it, to a Cradle , or a Phrenfy , would ne'er di- llurb my Confcience. Tis generally gran- ted, that putting upon Infants, is no foul Play : This Liberty draws no Sufpicion upon Converfation, nor makes the Marks of Speech m the leaft uncertain. Be- fjdes. Infants are not grown up to Judg- 5 mentj 0/TyIN"g/"^ 157 roent^ and Madmen have loft it. They are m no Condition to pronounce upoa Difcourfe, nor read the Mind in the Words. For this reafon they have no Pretenfions upon Truth , and therefore can receive no Injury. PhilaL Fm glad to find the Children you mention in the Cradle ^ for if they had been Jong out on t, the impofing on them in this manner, might give them a wrong Biafs, and prove a dangerous Experiment. Philot. 2. If a Man by concert with an- other makes a falfe Report to him, and a third Perfori who is none of the Compa- ny, is led into a Miftake by hearing the Difcourfe^ this is no Lye. PhilaL Howfo> Philot. If 'tis a Lye, it muft be either with refped to him the Difcourfe is ad- drefs'd to, or the other ; Not to the firft, becaufe there's an Underftanding between Him, and the Relator : He fees through the Mift 5 and is no more put upon, than he would be by hearing one of jEfop's Fables, with which he is acquain- ted. And as for the other, who comes in by the by, and over-hears what's faid, there's no Application made to him , he is foreign to the Company, and theBufi- nefs, and therefore there's no obligation to ijS ^^Y I N G. to fecure him from being mifinform'd : If he runs upon a miftake, by giving credit to a Difcourfe diredled to another, to a Difcourfe in which he has no Iti- tereft, he muft thank himfelf, and take it for his pains. From this Ground I infer, that nei- j.iv. xxxiv, ther Cato the Cenfor^ who fent his x\llies App- Hi^P- a feignM Intelligence of Succours match- ing to them 5 nor Flaccu^s who fpread a falfe Report, that jEmylhis had taken a confiderable Town, were either of them to blame, tho'the Enemy fuffer'd by the Contrivance. For ia all ^this, there w^as ~ no Correfpondence with the Enemy -: So that tlie damage they receiv'd by belie- ving the News, was iio briDacii of Faith-, on the other fide, but wholly to be charged on their own Credulity. Upoii De Sacerd. this view , St. Chryfoftom tells us, the £i.'FroQt? ^^^ celebrated Generals gained the great- Due eft part of 'their Vidories by Stratagein; and Circumvention: And that they were 'more valu'd for this reach of Con- dud, than if they had cafry'd their point by plain Force. And here he rem a Parallel betweeil conquering with the Heady atid the Handy gives a preference to the firft, for feveral Reafons too long to infert, ' Of LYING. . 139 Upon this Principle St. Paul is fup- pos'd to go, when he reproved St. Peter for cotnplying too far with the Jews. Ftet both St. Chryfoftojn and St. HierotH^'^cron, are of opinion, Sx. Peter knew very well^y'* ^^ this Reprimand was not in earned , ntid that 'twas only given to fatislie the Company, and keep the Heathen Con- verts from being (hock'd, ^ PhilaL What were they afraid of? Philot. Tis likely they itiight iiiif- undtrfiand ^t.Peter's, Liberty, and ima- .-ic'i gihe themfelves under an Obligation td the \vhole Jewijh Law. Pbihil Arid it maybe thty might have reafon for their x^pprehenfions. For not- withftahding St. Chrjfo/Iom^ and SuHie^ toihi^ were Men of extraordinary Piety fed' Learning, St. 'Angt4/ii?ie feenis t6 have hit this point more exaftly: This Father ^.ffirms, St. Pc-^^-r had gone too great a length, and deferv'd a Reproof. Philot. Did not St. P^w/ praftife with the fame Latitude, when he circum- cifed Timothy y and became a Jew to the ABsi6. 5. ■ PhilaL No I St.>^^^f//?i??^tell^ you this Contra Apoftle's Judgment was very well known ^^"^^^ iipon the Queftion. Philot. What was it ? Thilal 140 0/ LYING. Philal. That the converted Jews were not to be forbidden the Traditions of their Anceftors, nor the Ge?itiles ty'd to any fuch Obfervance : That the Ceremo- nial Law was neither to be avoided on the one hand, as a profane Impurity, nor yet reckoned neceffary to Salvation on the other. And therefore St. Paul's being I Cor, 9. fnacle all Thmgs to all Men^ had nothing of the myftery of Dillerabling in t. He condefcended to the Infirmity of his Ibid. Converts , and relinquifli'd his Liberty in fome cafes : But never apply'd to the expedient of Craft, never counterfeited a Perfuafion, pretended one thing, and be- liev'd another. Philot. You know St. Paul did not al- I cou 10. ways go to the utmoft Bounds of what *3- was Lawful. But let that pafs : I fhall venture to lay down in the 5. Place, That when Art and coun- terfeit Difcourfe is defign d for the Be- nefit of a Perfon, when you can't ferve him any other way, when you are mo- rally affur d he will difpence with his Right to clear Information, and thank you for the Expedient: In this cafe, I fay, Tm ft rongly of opinion, that fwerr *^ -' ving from Truth is not unjuftifiable. . J owe a Man truth, 'tis granted : But if I have all imaginable Reafon to prefume him 0/ LYING. 141 him willing to wave his Privilege *, where s theImmorality,if I make ufe of his Licenfe to do him a Kindnefs? Now inConflru- aion of Equity, where the Grounds are certain, a prefum'dConfent is equivalent to an exprefs: And fince no Body is fup- pos'd to wifh themfelves a Mifchief, or dif-ferve their Intereft : From hence we may certainly conclude upon the Mans confent, in the cafe above-mention'd. Now 'tis a Maxim, that He who gives Leave, can receive no Injury. And as it ^ would be no Theft to take another Mans Goods, where you projeft the Advantage of the Owner, and are fure of his con- fent : So by Parity of Reafon, I can't conceive how the {training of Truihcan be cenfur'd in the Inftance before us. Pray who blames a Phyfician for decei- ving his Patient^ in order to his Recove- ry ? For mifrelating the Qiaality of the Drugs, or the Nature of the Difeafe, when he thinks it convenient ? Have notchryfoft. Soldiers in a Battel been told of a Re- '^'^•^•'^' inforcement ready to joyn them, and that the Enemy run in the Rear, when there's no fuch thing > And what*s all this for, but to raife their Spirits, and put them in the Road to Succefs ? San- guine Expedations are real Succours. The Men are ftronger than they were before. 14:^ 0/ LYING. before, and guard their Lives and LiUer- ty the better. And will you condemfi a General for fo ferviceable c^n Impofi- tion ? Befides, in this cafe People are kept in the dark but a very little while ^ Matter of Fad is prefently recover'd, and Truth is eclips'd no longer than the Moon. In (hort, To promote the Interefl; qf our Neighbours, methinks, Ihould be more eligible, than fuch Nicety in Lar;- guagCi If I miftake not, the Defign of Society is, that Men may be the better for each other's Company :' And if fo, why fliould they be ty'd down to pre- judicial Forms, and maim'd in their Ca- pacity of doing Service ? What makes Truth a commendable Quality? Fhilal Becaufe 'tis beneficial to Man- kin^. Phiht. Right ; The drift of the Vir- tue therefore does not ultimately reft in a conformity of Words and Thoughts^ if the Tongue and Hearts going together were generally mifchievous to the Worlds we ought tp fpeak wide of our Meaning: Upon thisfuppofition, Falihood would be thebeft fign of Frienddiip and Sincerity* Thus you fee Tru.h is no Perfection of the lirft Clafs : 'Tis a fubordinate Vir- tue ^ 'tis minifterial to Goodnefs, and therefore 0/ LYING. 143 therefore muftbe over- rul'd by that Qua- lity. Pkilal Go on, 'tis probable I may fay fomething to you afterwards. Philot. 4. Private Right, ^s Plato dc Rcp^h. argues, ought to give v^^ay to publick/•5•^"^* Convenience, and the Decifions of Au-^^f'J'''" thority. And upon this ground, he gives the chief Magiftrate the Liberty qf Lying for the good of the Common- wealth. Philal. But then he makes it part of the Prerogative Royal, for he won't al- low the Subjed this Pradlice by any means. Befides, methinks, He (hould have guarded this Difpenfation with Truth fomewhat better. For if fuch a Stretch may be indulg'd, care ought to be taken, that the Fallliood mayn't be (lifcover'd : Without this Precaution, the Prince muft fink his Credit, and be dif- abled for the Fundions of Government. Ffirther, One might have expefted he fliould have contin'd the Sovereign to Truth, where his Promife was engag'd : For a Promife binds to Performance, "and transfers a Right upon the Perfon 'tis made to. Upon the whole, the Cafui- ftry of this Philofopher, tho' under the fafeft Limitations, is more than I under- (land. And if you remfmber, Plato con- fefles 144 0/ LY I N G. feffes an Exception within his Rule. For tho' God has an abfolute Authority ovet Mankind, yet 'tis not agreeable to the Divine Attributes to deviate from Truth : De Repub. This is Plato"^ Affirmation. His Reafon . 2. p,6oj. jg^ becaufe the Ufe of fuch an Expedi- ent implies an Imperfeftion : It fuppofes a being (hort, either in Knowledge or Power. Fhilot. I (hall endeavour to make good my Principle, by Authorities from the Old Teftajnent, For the purpofe*, Jo- fiphy who represented Pharaoh^ treated his Brethren like Spies and Thieves , and at the fame time believed nothing of the matter he charg'd them with : How- ever, we don't find him blam'd in Ge?te- fis: And which is fomewhat moxt^Philo" Jud^ti^ commends his Management : And (^^^ApT,^tCaJJioJore^ a Chriftian Writer, of Chara- der, feems to do the fame. Philal, Jofeph liv'd at the Egyptian Court, and might poflibly have fome tin- cture of their Manners. His Alfevera- 6Vm 42.16. tion, hy the Life of Pharaoh^ looks fome- what like an Heathen Latitude : And hk (Jen. 44. $, Cup to divine in, if he was in earneft, is ^^' not altogether without Sufpicion. And tho* I pretend to determine nothing in this Matter, Kha'n tfcruple to affirm that Precept is a much better Guide than Pre- cedent ,> 0/ LYING. 145 cedent. For as St.Angitftine excellently obferves. The Practice of Holy Men is not to be tranfcrib'd into Life without Diftindion^. . . Fhilot. I have a ftronger Inftanc^ in Solomon: When the two Harlots came ^ ^^'"^^ 3* to difpute their Right to the Living Child, he ordered the Infant to be cut in two, and divided between them : But 'tis evident, this was no more than a counterfeit Sentence. The King was fair from an Intention of deftroying the In- fant, However, This Feint was the tight Thought to difcover the true Mo- ther, and is mention'd as a proof of Su- pernatural Wifdom. Philal. I {hall wave my Anfwer at pre« fent. And fince ydu take notiv e of Jo- feph*s charging his Brethren with being Spies, pray what do you think of that Employment ? Philot. What ftrait-lac d Queftion is this? Don't Princes ufe them without fcru- ple, and encourage them with fefifwns^ Philal With Submiffion-, I queftion the Lawfulnefs of their Fundion, not- withftanding what you alledge. My Reafon is, becaufe you can't make a Spy, * Non omnia quae in fanftis viris legimus fafta tranC- ferre debemus in mores. Contra Mendac. citp, 9. L without 1^6 0/ LYING. without making him firft a Knave : Treachery is effential to his Charafter : He can't be true to one fide, without be- ing falfe to the other. Philot. Notwithftanding your Rigour, 2 5^;w. i5.was not HiiJIjaiy Davids Spy? Had he ^^' ^^* not a Commiflion for that purpofe ? And yet we find neither Prince nor Subjefl: cenfur'd upon this fcore ? PMlaL Precedents won't do, as I ob- (r?».rp.3g.ferv'd to you before: Lot mifbehav*d himfelf, and there's no Blot fet upon the Praftice. - Philot. God commanded Mofes to fend Num J-. ^w^^v^ M^^ ^o difcover the Land of C^- ?iaan. I fuppofe I may have ftop*d you now. PhilaL Not at all. They were only travelling Spies : And who queftions, but that 'tis lawful for Men to travel a Coun- try, and make their Remarks, when God fends them ? But then thefe Men were no Renegades: They did not pawn their Faith to a new Interefl:, nor pretend to go over to the Enemy. There's a great difference between Travellwg and Defer- ting Spies : The firfl:, I grant, are de- fenfible : But as {or Deferti7ig Spies, what becomes of them ? Are they not hang d upon Difcovery? And is not this a clear Argument their Bufinefs is reckon'd un- warrantable > Pbiloty 0/ LYING; . 147 Philot. At this fcrupulous rate, 'twill not be lawful to entertain Deferters^ nor manage Intelligeiice with the Subjects of an Enemy. PhilaL Since you mention the Cafe^ I think a. Deferter does no better than fteal himfelf away from the x\llegiance to his Sovereign : Now I would gladly know what right Princes have, to receivp ftollen Goods, more than other People?- Philot. Notwithftanding your odd Que^ ftion, Grothis is of opinion, we may fair- Gror.deju^ ly make ufe of a Kpa^^e.for an honeft [^^jj{;.^ Purpofe: Upon condition' hpw^ever, that cap. i. & the Man is a Volunteer 'iifhi? Villany,^^^'* and that we had no hand J^ drawing ^h^ from his Duty.' And rhore particularly, he adds, that the receiving Efeferters is a Privilege of Jf^ar'^ and at es' Authority- for his Affertion. His Meaning is^. tHar to entertain one who quits the Ep^Tiy^> and chufes, ourJnterea,is no urimljti^T, able Latituder:;'r'^;i::,^t ' Z:^^;^, PhilaL What if a'Neighbour s Horfp- takes a fancy to come into my Ground, may I keep him, becaufe he is willing to ftay there? Fhiiot. What an . humoiirfome Gafe you put ! A Horfe does/not know- who is his Mafter. L 2 Philal 22« J48 Of; LYING. PhilaL No more it may be does many diVeferter. They may think ill Ufage, of Profit, m^iy warrant their clnnging fides. But' does Ignorance transfer Right ? If in. one cafe, why not in tire other ? But fuppofj;^ the Man-D^^prr^r is better informed than the Horfey and knows he does an ill" thing. Does the Confcioufnefs of Mifbehaviour mend the matter.?.' Is the Man more at liberty^ to difpofe of his Perfon upon this account ? The World does not feem to think fo : For Deferters^ when taken, are executed with- out Scruple. And if Princes have a right to punifh in this manner, without doubt the other have no right to deferU Philot. I don't fay they have : Buttlio' Beferters are to blame for quitting their Lawful' Sovereign, yet the receiving thenx when they come over may be warranta-- ble enough ; Tbe General, cind uncen- fur'd Ufage in ttiis point feems. to a- mount to a tacit Allowance :. Princes,, by taking this Liberty, feem to give it: They feem to relax upon this Branch of their Property , and to be mutually a- gree 1 to make the moft of thofe who re- volt to them. But then this Relaxation muft not be conftru'd to any Difcharg of Allegiance, with refpefl: to the.De ferter. 5 fhtlal Of LYING. . 149 Philal. Ihavenottungtoobjedtoyour' Reafbning. " ' "- ., Philot. Then I hbpe to gain the oth^t; pointy I mean that bif itianaging Intelli-' gence with the Subjects of ail Enemy. • ; .- Philal Tm afraid fiot : This Liberty; goes much farther.. Tis an ibcoitipre-; henfible Expedient. I befeech J^ou, what' Authority has any King to ^ encoiirage Falfhood, to debauch the Subjefls ofaho-, ther Prince, and reward them for -that; Pradice, fot which he. would hang his^ own?. ' - " Philot. I ne*er exped to fee' you at the, CGimcil'Board. You would make a poor; Politician : A Prince that confines him- felf to your meafures, mufl be often at a lofs : Pray which way can Correfpo?i- dence be carry 'd on. Foreign Defigns difcover'd , and a Prafiice againft the State' prevented, without the Latitude above-mention*d ? If Danger is not.feeri at a diftance, what pofture of Defence can you expeft ? What teifure for .Pre- paration? If you ftay tit]' the Attempt, grows^ vifible, the Mifchief may l?e too* ftrong to encounter :' For when fome Difeafes break out, the Remedy comes too late. Your Notion of Honefty iquft. mine a Government.^ " A Prince thus^ hamp^'d "'with Trutfi, mtaft reign in L 5 Fetters. 150 Of.L-'^ING, Fetters.^ Don't. you perceive what Ad- van^^ge he- "gives his Neighbours, by refufing their ^L^ngths-? K^MimJler^ z C10^^^ a falfev.f^^^^ has t^Ren'a Bribej'.Thii^;!!^^^^ Qbinpt is un- Exod, 14. ae.- :p,vpr Q ai^Qr conceal a., , ,ui,, Mipr ^on3jtian;isl Jike^' ;'th 1^? ^^ ClQud'. \^ tiirni ^iiixn; He . is' in \aew hirafefF but' can 'difcQvef nothine of the Couiftehance of thV Enemy. " ' ' . . . PhilaL Hay^e not Pf ijaces AmbafTadors f or^tlie Bulinefa y9C^ c)n ?~ ^nd when rhey|i that trade^. ajid ftbitlejhW* tjiat tr?iveL. lugply them TMou Good Iptenigence Xiometimes a^ c|ea5.,Cpmnio^^^^ v^iiA !^ijd,h,ish if ^0 |ia\;e"it/;^^pd thqi^^j^o^ know, he mat takes youp^tonetj niu'ft vi^ with r mufj; 1i;ell ypu^';that u King3pn\s .canriot, ftand)nth^ ]ff||(tiqod, kt t^emrdirhbie ihtp Rubbifh;; ' , ' ■ l^^njfnmnfis ^iantil, tptaqiie ■ jy^jafint. Certainly, we are li^t.to.tetiipt a Man ^fefidiouftiefs;' jto/fpficit'ehim 'for. the Of LYING. 151 Devil, upon any Confideration whatever. When you have faid all, you'll neer perfuade me, I ought to damn any Man for the Service of my Country. Thilot. But if v^e find a Knave, why mayn't we make the beft of him, and employ him for honeft Purpofes ? y '-^ - Fh'tlal That is, Breach of Faith, fti- lemn Hypocrifie, and betraying the In- tereft you pretend to ferve, are ading for honeft Purpofes! Now if 1 may give Encouragement to all this ^ if I may prompt a Knave to exert his Talent, and reward him for promoting my Bufinefs : If thefe Lengths are defenfible, what Ihould hinder me from hiring a Man for any other Sin, provided Tm a Gainer by the Bargain? 'Philot, You do but puzzle the Caufe, and arreft the puMick Motion, unlefs you canr relieve us fome other way. PhilaL I fay then. Providence^ and prudent Management, are fufficient Se- curities: There's no Necefiity of apply- ing to Falfliood for the Expedient of Spies, God, we need not queftion, will blefs the Methods of Juftice, and encou- rage his own Laws. The Jews had their Frontiers left naked thrice every ^^^<^' 14* Year, and yet no Neighbouring State ^^'^^' made any Incurfion. L 4 fbilot,^ 15? 0/ LYING. FhUot. You mean, when all the Men went up to J emfalem at the three great Feftivals. Philal Yes. Vhtlot. But are we under the Pro- tediqii of the Jeivifl) Theocracy ^ And do you expeft a Subfiftence upon Mi- racles > FhilaU I don't caft the Caufe wholly upon that Ilfue. But I believe God go- verns the World, and has the fame re- gard for.Juftice as formerly. I believe he won't fuifer any Nation to fink under his Commands, and b^ a lofer by Moral Honefty, Good Principles will ne'er be the Grievance of Princes, nor pure Con- fcience diftrefs them. Rather than this fhould happen. Providence would inter- pbfe, and prevent the Inconvenience. And liere 'tis not necellary the Marks of fu- perhatural Favour fliould be vifible. The Divine Afliftance may have the Force, tho' not the Appearance of a Miracle. That is, God may make the Neighbours of that Righteous S^ate friendly, and in- Qffenfive. He may ftrike their Ambiti- .on dead, turn thejr Project another way, and take off their Jnclination from poin- ting upon 'that Qjjarter. Thus it hap- pened for many hundreds of Years, in die Inftance of the Jews above-menti- on do ~ Of LYI NG. 15 3 on'd. And if God does not think fit to prevent Injuftice in the Scheme, and lay the Thoughts of Violence afleep-, He can work DeHverance by other Means, He may take the Wife in their own Craf- joh$.i^a tinefs^ make a Religious Government more Penetrating and Sagacious, or give Vidory in the Day of Battle, And if there are Inftances of Princes, who feem loft by clear Dealing *, we are to confi- der 'twas not their Juftice that undid them : Twas either the Failings of their private Life, their Excefs of Clemency or Belief, their ftraining too far in a Fa- vourite-Boint ^ which made them mif- carry. Upon the whole •, we may venture to fay, that no Profped of Advantage , no Pretence of Neceffity, can bear us out in the Bufinefs of the Devil. Princes, how abfolute foever, are not above Juftice: 'Tis not within their Gommiffion to en- courage Treachery : We can*t tempt o- thers to Wickednefs without a Share in the Guilt : But God, as the Son of Sf- rach fpeaks, gives no Man a Licence to Ecdm, 1 5. Sin. 20' P-hilot. I confefs you have put me to a ftand: But tho' Deferting Spies won't pafs, for the Reafonsyou mention 5 1 hope you'll allow the waving a little Truth, ^ ' for 154 0/ LYING. for perferving the Life of an Innocent Perfon : Thus Michol fav'd David's Life I Sam. ip. by pretending he was fick, and laying an j^J-j^^^'^o. Image in the Bed. And thus Jonathan 28,29. endeavour'd to fecure him, by a feign d chryfoft. Excufe for his Abfence. St. Chrjfo/iom deSacerd. Reports both thefe Cafes with Approba- ' *^'^*"* tion: Michol, \v2iS fpejidide Meiidax^^^nA Jonathan performed the Part of a Friend. 'Tis true, no Man is more an Enemy to Knavery than this father. He won't en- dure any Tricking, to the Prejudice of Juftice: But where there's nothing of Malice ill the Pradice^ where no Body's Right fufFers, whe^e there's Service and Benevolence in the Inipofition, in fuch Cafes he difpenfes witH Rigour, and makes room for Art^ 'In this Sitilatiori of Affairs, Latitude in Language, and Strains of Contrivance are not properly to be term'd Deceit. That Name's too roid.^ 12. Coarfe ; They are rather Teferves of Pru- ^^' dence to difentangle a Difficulty, which would otherwife be too much for us. Aquinas, Vhilal St. Aiigujlme^ who made it his Tio.^^^ 'Bufinefs to examine this SubjeB^ is of a ^cinc. different Sentiment, and the Church has fince been moftly govern'd by his Opi- nion. : Philot. Pray what is St. AngHjfii7^e''s O- pinion? fhihl 0/ LYING. , 155 - PhilaL He enters upon the Argument with great Caution and Diffidence : And pretends rather to enquire than deter- mine. He tells you the Queftion is De Men- nice, and embarrafs'd 5 that Truth feems^^c. ad to appear and vanifh, and that 'tis a dif-^^^/"'^' ficult Matter to find Ground for a Refo- lution. And fuitably to this Introduftir. on you find him flick fometimcs in the Intricacy of the Difpute, and iiote in his Conclufions. Thus in one Place, he grants a Man may tell a Lye to prevent his be4 ing paffive under Sodomy : But then hq rauil not difentangle himfelf by afper-r fing the Reputation of another •, by mif-t reporting anhoneft Man, and telling ther Villain he might be.entertain-d in fucb a Place : This St. Augufthie won't allow t His reafon is becaufeall Sjtrains^of Trutkid.cap. 9; which difoblige the Credit, or Intereft qf our Neighbour, are altogether Unlaw-; fa}^-;; Howevier, . when a Man is willing ibid, caj), to fuffcr a iCalumny, and rilk his good' ^- \ " Name, to prevent fuch an Outrage up- on another, he thinks it very Difficult to pronounce upon the. Cafe. But afterwards ibid, cap, he determines with more Rigour, and^'^*^^ r-ecals the Liberty of his Conceflion. . 'Philot, Notwithftanding his Severity,- I< remember he exempts Jefting from the Imputation of Lyes : He fupports his Af- w. cap, u ' ■- lertion 15^ 0/ LYING; fertion by-adding, that 'tis evident bath from the Manner of Speaking, and the Humour of him that fpeaks, that there's no defign of impofing on another : But you are beft acquainted with this Father^ therefore pray go on. PhilaL St.Atfg7ifti?ieu^on the Progrefs of the Argument, puts the Queftion, whether if a Man fees another hide his Money to fccure it, he is bound to dif- Gover his Knowledge, rather than tell a Lye. He difputes on bc>th fides, and ar- gues firft*, that fince'tis lawful for Men to provide againft Accidents, and lay their Fortune out of Danger, why mayn't we puzzle a bufie Enquiry, and put a Knave upon a wrong Scent ? By dilTembling our Knowledge, we do our Neighbour a Kindnefs, without concealing a Crime,^ or wronging- any Perron: ^At laft he brings the Straining of Truth in this Cafe under the Prohibition of the Ninth^- Id. ap.ii. Commandment. He makes Lying a Branch of Falfe-witnefs^. and extends the Notion beyond Calumny, and foul Evidence. Pi?i/^r. But then iflvppofp^' he'll give us leave to fay nothing* PhilaL . Yes, that you may be fure of, by his Refolution in another inftance. Sup- pofe an innocent Perfon, abfconds to preferve his Life, and another in Autho- rity, 0/ LYING. 157 , — — — — 1 — -If rity, a Judge for the purpofe, requires you to difcover him. What is to be done here? Will you tell a Lye to a Magiftrate, or betray an honeft Man to Execution? No, your Bufinefs is to de- clare frankly, that you'll neither lye, nor inform: 1 hus Firmm^ Bifhop of Tk- gafta behav'r.^ himfelf : This was his An- fwer to the Emperour's Officers : They came to apprehend a poor Man conceal'd by this Prelate. Firmiis dealt above-board with them : Told them he could neither falfifie his Language, nor his Truft. The Government being fagan^ the Biftiop was put to the Torture, but the Rack could draw nothing from liim: He wasid.capii^f afterwards brought before the Emperour^ who admiring his Courage, granted him the Pardon of the. Perfon conceard To proceeds This father reckons up the different $prts of Lying, and gives Judgment up- on them. He begins with Mifreprefen- tations of Religion, difguifing the Chri- fUan Faith, or counterfeiting the Belief of any Dodrine to gain Profelytes. This he condemns as moll deteftabie Fallhood, To vary the leaft from Truth in fuch i^ cap^ioi Cafes, brings a Queftion upon the Whole ^ i4« weakens the Foundation, and makes way for Scepticifm. He declaims againft tlus 158 0/ LYING. fls- -. : — ,:--- this Liberty with great Vehemence and Strength of Argument: That to bring People to Truth by Lying, is both an impolitick and a fcandalous Method. He that works by Falfhood, weakens the Force of his Teftimony : And how then can he be belie vd in other Matters? The da^c^f' Motives of Credibility mufl fuffer with ^ac.cap. ^j^^ Credit of the Proponent. Befides •, to convert a Man by loofe Practice, and make Vice inftrumental to Virtue, is the way to miflead the Profelyte. It teaches him to follow the Example, and propa- " gate the Mifchief upon others. If the MiJJmiary pretends he took this Latitude <^...V. to gain a Mifbeliever : The Convert will reply, there may be areferve in thisPro- !bid.&:con.teftation: Thus the Veracity of Inftru-- dal^T ^^^^' may becaU'dinQueflion, andone 34. Chriftian taught to fufped another. T\\t?rifcilliamfts went a great Length in this Liberty. They endeavoured to; defend themfelves by the Precedents of the Patriarchs and Prophets in the Old Ibid. c. 2, Tejlamejit, Thefe Hereticks, befides 0-- ^ ^' ther Points of falfe Doftrine, held the; Soul was part of the Deity. And to ^;: -. ., vcover themfelves from Cenfure the bet- ter-, they maintained that Orthodox Be- Mef^ and Inward Perfuafion, was fuffici- ©nt: That provided there was Truth -iri ^- • tha 0/ LYING. 159 the Mind, the Tongue might go at large. Now feme Catholicks, feem'd to grudge them this Advantage. They were wil- ling to apply to the fame Expedient, and counterfeit themfelves Vrifcillianijis : By this Difguife they expeded to make a very Serviceable Difcovery, to expofe the Herefie, and recover the Men, This Finenefs St, Augujii7ie could by no means allow: To fight the Enemy at their own Weapon, and encounter Lyes with Ly- ing, was utterly indefenfible. That at id. concf, this rate we might go upon the High- ^p"^jf ' wajf to retrieve our Lofles, plunder one Church becaufe we were robb'd in ano- ther, and make Reprizais upon Adultery, hy committing the Sin. To proceed ^ In the S^^^77^ Place he cenfures as the next worft, all mifchievous and malicious Lyes : Thirdly^ he difallows the ftraining Truth in favour of one Perfon to the Prejudice of another: This is like rob- bing to give Alms. But we muJl not do id. ap. p, a light Injury to prevent a great Mif-^^^'* fortune, nor Ileal from the Rich, to keep the Poor from ftarving. Fourthly, Lying for Lying fake, is a ftrange Degeneracy of Manners ^ 'tis the Averfion of moft People, and therefore we need not won- der to find it condemn'd by. this Father. Fifthly^ Some Peopkafieel:: telling Ro^ 2 mantick i6o 0/ LY I N G. mantick Stories, and endeavour to paft them for FaB-^ and all to enliven Con- verfation and oblige the Cotnpany : This ' Sti^z/gz//?/W difapproves: TofeafonDif- courfe with Lyes to make it relifh the better , and poyfon Pleafure with fo fcan- dalous an Ingredient, is not to be en- Id. cap.2i. dur d. He is fo far from this Indulgence, that to fpeak Truth for no higher Pur- pofe than to humour People, is more than he'll admit ofi Philot. All this kind of Lying you have rang'd under five Diftindions is Criminal without Queftion ^ and there's nothing to be faid for't : But as you have obferv'd,hegoes farther in his Reftraints, and makes Truth fometimes very trou- blefome. PhilaL Sixthly. He won't allow the gi- ving falfe Evidence to fave an innocent Man's Life. Philot. Tm perfeftly of his Opinion. PhilaL You are right: But I'll give you an Inftance, which poflibly you mayn't like fo well. A Man dangerouf- ly fick, and almoft worn up with the Diftemper, happens to lofe an only Son he was fond of : He has reafon to fear fuch a Misfortune, but does not know it. Being thus folicitous, he enquires of you whether his Son is alive: Youknov/ he OfLYlkG. i6t he is dead, what Anfwer will you make? If you don't fpeak to the Queftion, hell conclude the Worft : You niuft therefore either fay that you don't know, or that his Son is alive, or that he is dead: The two firft is Lying; And if you con- fefs the laft, in all likelihood you kill the Father. Here Saint Augujiine owns himfelf embarras'd ^ and is almoft over- ifet with Compaliion : However^ his good Nature is over-ruTd at laft: He Concludes we muft report our Know- ledge, tho* the News proves Mortal to the Patient. Philoto What? Are we to murther People with Truth, and ftab a fick Man in his Bed? Philal. He endeavours to turn the Point of your Qiieftion, and difaolethe Confequence by putting another Cafe: Suppofe Potiphar's Wife's Paflioh hada^n.^^. work'd another way : Suppofe (lie had difpatch'd her felf upon being refufed5 Muft Jofeph's Vertue have anfwerM for this Misfortune? Muft he have been found Guilty of the Death of his Mi^ ftrefs? And to make thi^ a parallel In- Conrra; ft^nce^ he takes it for granted, that all ^/"^^^|' Lying is finful. ^^^' ' ' Philoti Is not this begging the Que- ftian? M Philal. i62 0/ LYING. Philal. He fortifies his Conclufion with this farther Remark ^ that to allow the telling a Lye for the recovery 6f a fick Perfon would open a Pallage to grolfer Liberties. Thus the hifection might fpread by Degrees, till the World was over-run with it.> and the Mifchief grew irrefifti- ble. For as he continues, that's an ad- mirable Caution •, be that defptfes little ThmgSy f)a!l fall by little and little. This is veryconfcientious Reafoning, and car- id. contr. lies a Weight with it. He puts another cap?1fo.' ftrong Cafe, of a Heathens being in Pri- fon, and defiringBaptifm, and that there's no coming at him without deceiving the Keepers by an Untruth: And here he deterinines in the Negative, and makes no Abatement for fo important a pur- pofe. Vhilot, What! won't he relax his Ri- gour for the faving a Man's Soul, when no Mortal fuffers by fuch a Stretch of Language? This Decifion is harder in SuAifgii/lifie than it would be in ano- ther Divine, becaufe he believes Baptifm fo abfolutely necelTary to allPerfons, that even Infants are loft without it. Philal If all voluntary Diftance from Truth, if all wrong Signs of our Mean-, ing, are unlawfiil, we are tied down^ and Of LYIN G. 163 and can't help it: We mufi: not exceed ^^^' 3' ' our Bounds to refcue any Body. Philot. I grant that Conclufion would follow upon your Suppofition, but as yet I think the Premiffes unprov'd. Pray what are St. Augitflmes Principles ^ What Ground does he (land upon? In earneft, h'is Foundation had need be ftrong, for the Superftrudure is extremely heavy. Philal. He fetches his Principles from the Infpird Writings^ from the Precepts of the Old and Isew Tejlament, Philot. That Authority muft carry the Caufe, provided the Texts are rightly in- terpreted. If you pleafe, let me hear fome of them. Philal His principal Citations are as follow : In the fifth Pfah?t 'tis faid, God jhall deftroji them that /peak leafing: And ^^er,6. in the fifteenth Pfahn^ 'tis part of the Charader of a Perfon qualified for Hea^ ven, to fpeak the Truth from his Heart, Ver. 2, And St. Paul commands the Epheftans to put away Lyings and that every Ma?ifiould ^^M- 4^ fpeak Truth with his Iseighbour, ^^* Philot, I obferv d to you before that thefe Texts ftrike upon Calumny, Lying in Commerce, and Injuftice to our Neigh- bour. That the Prohibition lies within thisCompafs, I think is pretty evident from the Context, M 2 Philal i64 0/ LYING. Philal Farther, Sr. Jolm in deciiive I John 2. Language pronounces, that no Lye is of Conrr. '^^^^ Truth. St. AtigitfJine lays a great Mendac. Strefs upou this Place, and conftrues it cap. 1 8, 1 p. ^^ ^^ general Precept againft Lying. Up- on this Ground he concludes all willful Ibid. cap. Deviations from Truth unjuftifiable. ^^' Vhilot. With Submiflion to tlmFather^ this Place out of St. John relates plainly to falfe Doftrine: And 'tis probable to the Gno flick Her e fie : This Is denionllra- ble from the next Verfe : Where the A- poille puts the Queftion \ who is a hyar^ but he that denies that Jefin is the Chrifi^^ Philal. In the hundred and nineteenth Ver.1^2. fj'alm we read, thy Law is the Truth, From hence he colleds, that whatever is contrary to Truth is Unwarrantable: But who can difpute the Contradidion between Truth and Lying? All Lyes therefore are Breaches upon the Divine Law, and Stretches of hiiquity. That the very Notion is Incompatible withDe- . fence: That to affirm Lying warranta- ble \n any Cafe ^ is upon the Matter to maintain that fome forts of Injuftice are > jnft. Philot. Is not this Interpretation fome- _ what forc'd? Mayn't the Text be more- comraodioufly expounded? Thy Law k. % the 0/ LYING. . 165 the Truth: That is, it brings ns to the Knowledge of the true God, inftrii6ls in the trueWorfhip, direds us to trueHap- pinefs, and is oppos'd to the falfe Reli- gion of the Heathens. 'Tis the Truths I fay in Oppofition to the Worfhip of Idols^ which are call'd Lyes in Holy Scrip- i/a. 44. 20. ture. PhilaL In the ReveUtmis amongft 0- ther Inftances of Virtue in the Sahits, 'tis faid, and in their Mouth was famicl Ch^p^i^.^, no Guile '^ and here St, Jiigtifli?ie tranf- Quxft. fu- lates o'^cX©-' by Mendaciim^ and urees it a- ^^^ ^'^'^^' gainlt Lying. Philot, In their Mouth was no Guile ^ that is, they did not adulterate theirMa- fter's Doflrine, they were not falfe toicor.n, their ConMniffion, nor made a Prey of 'la^^.^ their Converts. \i you have done with ' ^^^^""'^^ his Citations, pray how does he account for fome Difficulties in the Old Tefla- ment: I mean the Commendation of the Hebrew Midwifes, of Rahab the Harlot, ^^od. r. and other Inftances > •7#. 2. PhilaL He defends fome, blames 0- thers, and expounds the reft into Types and Prophefies. As to the Hebrew Mid- Q"^ft. ^u- wifes he is fomctimes at a lofs how to J^^ ^,^^^' . Lap* 1 • determme: But where he treats the Siib- jed: at large, and appears recoUefted for the Qiieftion, there he cenfures the mif- M 3 report. \66 0/ LYING . Contr. report. There he tells us, that thefe cap. 1 5.' Midwifes, and Rahab of Jericho^ were not rewarded for their Lying, but for their Friendfhip to the People of God. 'Twas their Compaflion, and benevolent Temper, not their Falfhood, which made them confider'd. And here to make their Cafe the better, he owns the Learned are very much perplex d, whether a Lye may be allow'd to preferve an innocent Perfon : And then adds, that this Diffi- culty was too big for the Underftanding of thofe Times, for the Capacity of thofe Women: Upon this Score their Igno- rance was excufed, and their good Na- ture had foiTiething of Merit. And thus God overlook "d rhe Worft, and rewarded the Beft of the Aftion. But then Chriftians are under a ftrider Regulation : Where there's more Light, there's lefs Liberty : ]bid. & And therefore thofe under thtGofpel'Dif- cap. 1)5. penfation , when they happen to be fur- priz'd into an Untruth, muft beg Par- don for the Fault, and not boaft of the Contrivance. What then? Had thefe Midwifes done well, if they had executed their Commif- fion, and been unmercifully true in their Language ? He anfwers, had they ma- nag'd by theDiredion of the mod perfed Law, they would neither have mifrela- ted 0/ LYING, . 167. ted Matter of Fad, nor undertaken the Murther of the Children. But it may be ^bid. objeded, fuch Condud: would have coft them their Lives. Granting that : They would then have had the Happinefs to have dyed for Truth, and been Martyrs to Integrity. And thus their Aboile mExod,i. the other World, would far have ex- ^'' ceeded their Provifwn in This. Philot, I perceive St. Angufttne thought thefe Women had only a Temporary Re- ward : But St. f Hieroni is of another Opi- ±^^ £^^^1 nion: He believes their Conduft in this 17. &ad' Affair carry 'd them to Heaven: St."^^w- f^^^^^/-^.^ brofe is of the fame Mind. I grant || Gre- um, lib. 5. gory the Great feems to follow St. Aiigu- ilf^^^ ^^• jHne. But f Jqtiinas diflinguifhes between f 2.2.Qu2ft the Falfity, and the Fear of God, which ho.atu^, was the Motive to it^ caftsthe Balance^ ^' on the Circumftances of Virtue, and be- lieves the Merit might reach to the other World. And I remember Erafmus men- tions fome Divines who held, that the World had better drop, and fall upon our Heads, than be prop'd up with the leafl Lye imaginable. This^ fays he, is an ex^ Moris en- travagarit Paradox^ and exceeds the Sin- ^^"^ cdon* giilarities of the Stoicks. But pray go on with St. Auguftine. PbilaL As to Rah ah ^ 'tis pleaded in her behalf, that fhe was under a Necef- M 4 fity, 1^8 0/ LYING. fity, of ftraining Truth or betraying her JoflK 2.U. Guefts. If fhe had told the King s Mef feiigers^ I know where the Men are, but I dare not ^ifcoyer the Servants of the Supreme God. Upon this Anfwer the Houfe would have been fearched, and the Spies drag'd out to Execution. But to objed: in thig manner is to queflion Providence, Can*t God proted People in his Service without the Afliftance of a Lye? Might not the MeJJengers have fearched to no purpofe, and mifs'd the p£/j. Tp.ii.PIace, as the Men qf Sodom did Lofs Door? Could not God whopreferv'd the Jojk 2.16. Spies from the Purfners have conceal'd ibid. c. 17. them in Rahab's Houfe? In fhort, he concludes (lie went too far, tho' for the Reafons already mentioned, her Behavi- our upon the whole, is commended. Philot. By the way, was not Rahab a Traytrefs for concealing the Spies from the King of Jericho ^ Philal No; She believ'd Jehovah^ the Jd/. 2. 1 1» Supreme Being: That He was God in Heaven dbove^ and in Earth beneath. She Ibid. -u. 10, was convinced, the Red-Sea was drfd up to open the Ifraelites a Paffage. She X^' 9,' knew that the Lord had given them the Land, In a word: She had Miracles to difcharge her Allegiance *, to prove her Pfinces Title transferred, and his Rei|^ 0/L¥ING. . 169 r~~ "^ ~ ~ 7""" ." • ■.- ••• y determined. And for her Faith in thefe Credefitiah^ for hazarding her Life upon this Perfuafion, (he is commended by the HebAi,i%. Author to the Hebrews, Philot. Abraham gave out, his Wife Sarah was his Sifter: This was done on purpofe to make her pafs for fuch a Re- lation. How dots St, Azigiijiine account for this hiftance? Philal, He fays there was no Lye told : Jbraha?n did not deny her being his Wife. He only faid fhe was his Sifter ; a^n. 20. And fo (ht was of the half Blood. He went no farther therefore than the Con- ceahiient of Truth. Now a Lye does Contra not confift in concealing fomething that's ^p"^^^^* true, but in fpeaking fomething that's falfe. And elfewhere he commends A- Quefl. fu? braham for the ufe of this Expedient, P^^* ^/^' pronounces it no more than neceiiary Caution , and that it would have been tem,pting God to have forbprn it. Thus Ifaac^ upon the fame occafion, ferv'd nimfelf of his Father's Precedent, call'd Gi?w. 22* his Wife his Sifter, whtrc^is Rebekah was his Cofin : Which degree of Confangui-Contr^ nity in thofe Times would bear the Name J!^J"^'J° pr Brother and Siftero Philot, How 5oes he determine upon J(icob\ deceiving his Father Ifaac^ coun- ' terfeiting I/O 0/ LYING. Oen, 27, terfeiting his elder Brother £y^z^, and gaining the Bleffing by furprize? Pbilal He defends the Pradice by Principles which it may be you won't underftand. He tells us, that JacoFs Ver, 16, putting Goat'Skms upoji his Haiids and Jo(krmt ^ C07itinues the Jefuite^ *'' that every Body now has the benefit " of the Inftruftion, But do you know ^' what is to be done when there are no '^ Equivo- ke cc 0/ LYING. . 17P (C Equivocations to be met with ? " Not I, Father, I affure you. " I was afraid you might be puzzl'd, fays the othe)\ i* for the Expedient is fomewhat new. " 'Tis the Relief of mental Refervatioris : *' Sanchez will furnifh you in the place *' laft cited. A Man may fwear , fays " Sanchez , that he never did a thi7ig ** which he has certainly done, if he has *^ but the Difcretion to keep thefe Provifo s '* in his Mind, that he did not do it fuch *' a Day, or before he was Born, or by re- ^^ ferving to himfelf fome other refembling " Circuwfiance, which can never be dif- *' cover d by the Language of his Difconrfe. '' This Latitude is very ferviceable under <* fever al Emergencies , a7id ?iothi?ig can be *' more defenftble, in cafe we find it lie- " ceffary or convenient to preferve our *' Health, our Honour, or our FortioWo " Say you fo, Father, replies Pafchall'^ 1 " fhould have thought this had been "downright Lying, and Perjury too. ^' Not at all, fays the Jefuite, Sanchez " proves his point in the fame place. *^ And Filliutius , another of our Prater- ^^nity, feconds him in the Caufe, and " tells us, the Mention is the Pr^domi-^^'^^^'^^' ^^ nant Circumfiance-^ 'tis this which di- " ftinguifhes the Nature, and gives Form ^^ to the Quality of the ABiom And N 2 he iSo 0/LYI NG. %3$8. « he lays down a more certain Di- " redion for the avoiding of Lying. ^^ To pradife his Rule, you muft take "-' care to manage thus: After you hav^ ^' audibly pronounced, I make Oath I " have not doiie that thi?ig, you muft " piece out the Propofition, and add foft- " ly to your felf, 7iot to day •, or after " you have fpoken aloud, / fwear^ you "muft whifper, that I fiy ^ and then '' raife your Voice and affirm, that jou " never did the thing in. que/iion. Now " you fee by this Contrivance, there'^s no- " thing but Truth deliver'd. '' Right, fajys " Pafchal/'^ But is not this whifpering " Truth, and Lying aloud to the Com- " pany? Befides, I'm afraid a great ma- " ny People niay want Prefence of Mind " to recoiled the Expedient. "The Fa- " thers' of our Society above-mention'd, " replies the other ^ have provided a Salvo "for thofe who are too flow in their " Invention for theft Refervations; And *' thatforPerfonsoffuch unimproved Un- " derftandingSj'tis enough to fecure them icsProvin-" from Lying, to affirm only, that they ^pfil\ 6,' " '"^^'^^^ ^^^^ ^^-'^ thing, they have aBuatly " dme 5 provided they have a general hi- " tention of throvping fiich a Meaning into ^^ their Language, as a Man of Reach a?id Capacity 0/ LYING. i8i " Capacity zvoiild make nfe of upon fuch " anOccafion, Philot. This is horrible Stuff! But you know this loofe Cafuiftry is not allowed by other Roman CathoUcks: The Divines of Paris y and the Clergy of the Diocefe of Roan, remonftrate loudly againft the Liberties in the Provincial Letters, The Faculty of Lovain^ and the Archbifhop of L«tr« Malines^ cenfure this Fencing againft Ly- les^n aic. ing. And it has likewife been fince con- demned by the Pope. Philal You fay right •, and therefore I have no defign to charge it upon that Communion, Phtlot. Well ! fince we have look'd over the Subject, brought the Queftion to a ftate, and are agreed upon the main 9 I (hall leave the reft of the Difcourfe moftly to your Management. I fuppofe you will profecute the Vice fomewhat farther, and form your Charge into Ar- ticles. Philal. I (hall take the method you fuggeft. And in the firft place, be pleas'd to take notice, that Lying is deftruftive to Society. This is a high Charge, and has been hinted already. To go on with it a little. Truth is the Band of Union, and the Bafis of Humane Happinefs; Without this Virtue, there's no Relyance N 3 upon i82 0/ LYING. upon Language, no Confidence in Friend- fhip, no Security in Promifes and Oaths. If there was nothing but Ambiguity and Ambufh in Words 5 if they were made ufe of, only to conceal Fraud, to evade Juftice, and over-reach the Unwary : What Fears and Jealoufies, what Diftance and Difregard, what Diftruft and Aver- fion muft fuch Praftice produce ? How quickly w^ould Families break up, and Towns difincorporate ? What Kindnefs among Neighbours, what Service in Do- mefticks, what Faith in Subjeds, could we expert at this rate ? Lying has a ruinous Tendency: It ftrikesaDamp up- on Bufinefs and Pleafure, and diflblves the Cement of Society. Lying, like Gun- Pov/der, is all Noife and Smoak : It dark- ens the Air, and difturbs the Sight, and blows up as far as it reaches. No Body can clofe with a Lyar : There's Danger in the Correfpondence : And more than that, we naturally hate thofe who make it their Bufinefs to deceive us. Were it not for the Remains of Truth, Friendfiiip would grow impracticable, Correfpondence muft (brink, and the publick Intereft go ftrangely backward. Lying, were it univerfal, would de- flroy the Credit of Books and Records:^ make the paft Ages infignificant, and al- moft Of L Y I N G. 183 moft confine our Knowledge to our five Senfes. We muft travel by the Compafs^ or by the Stars , for alking the way, would only mifguide us. A Lyar does his part to make the Or- gans of Speech ufelefs, to defeat the Bu- finefs of Language, and ruine the Inven- tion of Letters. And thus if the In- fedion (hould fpread, and the Cuftom gain ground, the Tongue at laft would be good for nothing but Tailing : For as for the Talking ^art, no Body would mind it. And thus, by this Liberty, Brutes would be better Company than Men, and more Intelligible to each o- ther. Birds and Beafts are Creatures of Sincerity : Their Sounds and their Signs are certain, and 'tis eafie to come at their Meaning. But a Lyar is beyond Com- prehenfion : He is all Myftery and Rid- dle, and 'tis impoflile to learn his Lan- guage. Indeed, if Lying had but one Face, the Features might be mark'd, and the Q^aality difcover'd : But the Reverfe of Truth has many Appearances : Mi- ftakes are almoft infinite 5 and 'tis a dif- ficult matter to drag out the ikfW againft her Will. In (hort, A Lyar is a publick Nufance : He difheartens Belief, makes Reality fuf- N 4 f eded. 84 Of LY IN G. peded, and one honeft Man a ftranger to another. 2. The Bufinefs of 'Lying is unfriend- ly in the Defign : There's commonly Circumvention at the bottom. This Mifl is rais'd to make People lofe their Way, and lead them into a Bog. What's the meaning of Lying in Commerce ? Is it not to conceal the'Defeds, to diffem- ble the Gains, and over-flourifh the Va- lue of a Commodity? 'Tis a Cover for Injuftice, and a Trap to catch the Un- vv^ary. Tis ftealing on the Blind-fide, and ftalking to make a Shoot. Your Lyars are generally overgrown with Self-Intereft. They are fo fmitten with their Perfon, and wrap'd up in their own ^ Concerns, that they have no regard for any Body elfe. Now Honefly is fome- times a Clog uponTnide, and Truth lies crofs to the Pe?iny. When this happens, thofe who refolve to be Rich, will re- move the Incumbrance, make room for their Ingenuity, and give their Confci- ence a due Compafs. Then Da falkre piilchra haverna. Their Tongues are their own •, they mufl thrive upon Language, and make the moft of theiFacuIty of Speaking! This is to 2 under- 0/ LYING. 185 underftand the ufe of Power, and drive Nature to her laft Improvement ! This is their Meaning, tho' they keep it to themfelves. And if a Man is over-reach'd by good Words , if his Property is fnap'd, and his Pocket pick'd, the manner of do- ing it fignifies little. Whether ^fmooth Hand^ or 2ifmopth Tongue carries off the Money, the Honefty is much the fame. For thofe who fnrprtze you one way, what fhould hinder them from doing it the other > ?hilot. Truly, I think neither Confci- ence, nor Kindnefs to their Neighbour : For had thefe Motives their due weight, they would be Juft in their Language, and not lay a Snare to . entangle thofe they deal with. I muft needs fay, Tm of opinion, that thofe who play foul in a Shop^ would do it in the Street : And that thofe who take your Money by Frauds would feize it by Force ^ could the Bufinefs be brought about with the fame Convenience. Phtlal Right : But you know this lat- ter Scheme is more embarrafs'd : There's no fencing upon Difcovery: The Law lies in the way, and there's Infamy and Danger in the Expedient. Thus we fee Lying in Commerce is a fign of an unbenevolent Mii:K3 -^ 'tis the Stratagem 86 0/ LYING. of an Enemy 5 and made ufe of in order to fitrprize. Now what can be more Unjuft and Ungenerous, than to play up- on the Belief of a harmlefs Perfon •, to make him fmart for his good Opinion, and fare the worfe for thinking me an honeft Man? Farther, what is it that puts Servants upon Lying? 'Tis to mifinform their Mafters to their Damage : To ileal their Time or their Goods ^ and keep Mifbe- haviour out of View. And thus when Children Lye, 'tis commonly to enjoy their Faults, to take the Range of their Folly, and hinder their Condud from being infpeded. Upon the whole ^ Ly- ing, either excufes an old Fault, or makes way for a new one, Tis the Produft of Guilt and Fear, of Liberty, and ill Practice, of Vanity and Avarice. BejSdes : To pradife Lying for an Excufe, is a miferable Relief, and a moft untoward Management. It doubles the Fault, and heightens the Provocation: It deftroys the Credit of the Lyar, difables him for Truft, and makes his Word go for no- thing. It leiTens his Capacity, maims his good Qualities, and fometimcs makes him as unfit for Bufinefs as if his Limbs and Senfes were worn up. •Again-, he gives an Affront by a falfe Excufe : A- 5 bufes of LYING. 187 bufes the Belief of the Perfon wronged, and repairs one Injury by doing another. From what has been obferv'd, we niay conclude, 5. That Lying is a mean, and a co- wardly Qpality. Tis altogether unbe- coming a Perfon of Honour. Arijlotle^^^^^^'^"^' lays it down for a Maxim ^ that a brave Man is clear in his Difcourfe, and keeps clofe to Truth : And Phtarch calls Ly- ing the Vice of a Slave. A Charader of Eminence and Diftinftion has particular Engagements to Truth : This made Jr- Lib. r. Hift, rian fay, that Infincerity in the Mouth Alex. of a Prince was more fcandalous than in any other. And MamerWim commend- ing Jw/i/^^^ for his Veracity, tells us, That to take Jljelter In a Lye^ is a Mobhifb Refer ve^ a?icl the Refuge of a mean Soul: And that a Monarch who makes nfe of fuch Succours^ forgets the Grandeur of his Station, And here give me leave to remark, that Chriftians are all Quality with refped: to Infidels. Baptifm exceeds Birth: And a Chriftian Peafant, is more noble than a Heathen Prince. To be made a Member of Chrifl^ a Child of God ^ and an Inheriter of the Kingdom of Hea- "den, is a far more illuftrious Privilege than Royal Pedegree. Phiht. i88 0/ LYING. Philot. This looks like a Paradox at firft fight *, but upon farther Thought I find it cannot be deny'd without renoun- cing the Creed. Philal. From hence I infer , that the Honour of a Chrifltian's Profeffion ties him to Sincerity and good Faith : He can't be guilty of Lying without re- markable Meanefs*, without wronging his Relation, and putting ill Ufage upon his Character. To return : As I obferv'd, Lying is a cowardly Quality : A Lyar affedls Dark- nefs and Difguife -^ and makes for the Covert of Night. He has not Courage enough to face the Light, to report his Pradice, and difcover the Reality of the Cafe. He's afraid to venture his Credit or his Perfon: To ftand the Shock of Cenfure or Refentment : He that wants Innocence oftentimes wants Strength. He is not prepar'd to maintain his Ground, nor bear up againfl: Interrogatories : And therefore when his Conduct is prefs'd, and his Faults purfued^ he endeavours to Double^ and dive out of fight. Philot. But is not Fear an extenuating Circumftance ? Is it not a fign of Mode- fty and good Cuftom? Mayn't Shan^e, and Surprize, and Diftppointment, make a Mail 0/ LYING. i8p a Man fometimes mifs his way, and run him upon a Falfe Step? Phtlal When this happens, hell re- pent and recover, and ftand firmer againft the next Affault : But your cuftomary Lyar has no Confcience to his Fear -^ he is under no dread of the Supreme Being. Lying is an Infolence upon God Almigh- ty, and either queftions, or contemns his Omnifcience. The Lyar manages as if he thought himfelf Impervious to Vrovi- deyice, and could conceal his Mind from the Searcher of Hearts. But let that be as it v^ill •, he is in no Concern for Ly- ing exposed to the other World: His Bu- finefs is to guard againft FkJJj andBhod:^ and keep clofe from Human Difcovery; As for Spirits^ they may look into him, as far as they pleafe. God is a merciful Being: A few relenting Thoughts, an ^afie Expence in Devotion -^ a fmall Pre- fent of the unjuft Gain, will compound for the Crime, and recover his Favour! This is commonly the beft of the Lyar's Reafoning, 4. Lying is ufually a leading Mif- chief 3 'tis a fertile Principle, and con- tains the Seeds of various Produdions. 'Tis the Prologue to an unhappy Cata- ftrophe, and oftentimes the firft ill dua- lity a Sinner fets up with. It batters down igo 0/ LYING. down the Defences of Virtue, lays the Confcience wafte, and makes a Breach for the Enemy to enter. 'Tis feldom a folitary Vice, or a barren Misfortune. How often do we fee People advance from Lying to Stealing, and from Theft to Murther ? Examine the Lives of Ma- lefadors, trace them to their Execution ^ and you'll frequently find this the firft Link in the Fatal Chain. Neither need we much wonder at the Progrefs of Wickednefs under fuch En- couragement. He that makes no Con- fcience of a Lye, is mightily in danger of farther Lengths. And not to mention o- ther Reafons, the hopes of Concealment will make him venture. Some People prefume ftrangely upon this Advantage. 'Tis look'd on as Artnour of Proof, and that there's no reaching their Heart thro' -it. Your Lyars are wrap'd in a Cloud : They dance in a Net : They have Gjges*s Ring, and are invifible to every Body. Thus they fancy themfelves privileged Perfons, they have a Proteftion againft Law, and go cover'd from Seizure and Arreft. Thus guarded they may take their Liberty, and move as they pleafe. What wonder is it then, to find them make ufe of their Talent^ and put their Privilege in Praftice? Tis true, the Se- curity 0/ LYING. ipi curity often fails, and the Plot is difap- pointed. But tho' a Man s Pride may pufh him too far, or his Knavery be too ftrong for his Difcretion. Yet as long as he relies upon his Guards hell purfue his Point, and rifque the Event. But then, 5. When the Difguife is broken thro*, and the Lyar expos'd , he makes an untoward Figure. Now this Mortifica- tion frequently happens. Intereft and Vanity are enterprizing Paflions, more bold than wary , and make a Man wade beyond his Depth. A Lyar like a Fron- tier Town, confines upon the Enemy, and lies open to Accident and Incurfion: He has a difficult Poll to maintain ; There's Danger almoft in every Step, and the Ground is as hollow as the Man. Lying is a very hazardous Undertaking: How many ways are there to draw the Curtain, and difcover the Scene? Sur- prize, and flips of Memory, ignorance of the Subjed, ftarts of Paffion, extravagant Bragging, failing of Confide7iU^ or unex- peded Company , any Emergence, any unfortunate Turn of this kind, is enough to unmaflc the Lyar, and drag the Impo- fture into Light. Some Lies won't keep, a little Time lays them open in fpight of the beft Con- trivance : ,^2 0/ LYING. trivance ; However, they fonietimes ope- rate ftrongly at firft, and ferve admira- bly for the purpofes of Sedition : They flafli and rattle like Gun-powder, fright th^ Timerous and Unthinking, and do a great deal of Execution : But when the Noife is over, they go off in Smoak and ill Smell. But fome People have no Nofes : Or it may be they are willing to difcharge one Se?ife^ to gratifie ano- ther. But, to carry the Figure no far- ther, where Reafon prevails, andConfci- ence is well awaken'd, there Calumny -won't pafs, a fecond time, nor Falfbood fucceed any longer. For where Men have been notorioufly impos'd on, no- thing but Weaknefs, or Confederacy, can keep up their Faith, or continue their Countenance: Nothing but Ignorance, or Sharping, will venture upon falfe Dice. In fhort, when a Lyar is difcover'd, his Credit is blown up^ he is difabled for his Fundion, and his Bufinefs is at an End. No ferious Air, no folemni- ty of Promife, no ftrength of iVifevera- tion, will procure him any Belief. Nay the Misfortune is apt to fpread, his good Qualities fuffer, and fail of the ufual Efteem. . Thus the Green withers, and tbe:filoirom§ are blafted. And when a Man 0/ LYING. 193 ; ■ ■ 1 Man has weaken d his Charafter, made his Acquaintance ftand off, and fcar'd away Correfpondence he*ll quickly be fenfible of the Inconvenience : His Bufi- nefs will be becalm'd , and his Fortune frequently embarras'd ; His Capacity muft lleep, his Parts lie upon his Hands, and he'll find hirafelf good for a great many Things to little purpofe. Farther^ Lying is aCharader of Con- tempt : It throws a Man out of Confi- deration, makes him look paltry, and little, and forfeit the Regard which would otherwife belong to him: Be- fides, 'tis very difficult to retrieve a Lyar, and recover him to Truth. No ill Cuftom is more obftinate to deal with than this Vice •, Cures of this kind are Performances unufual. A Lyar is a mod abandon'd Wretch, and 'tis feldom any Remedy will reach him : That the Mat- ter ftands thus is too much prov'd by Experience : If 'tis afked how this comes about } The Anfwer it may be is not fo eafie. Whether 'tis becaufe Lying pur- veys for the Sinner, and is an Inlet to Profit or Pleafure: Becaufe it fcreens him from Shame, and keeps his Liber- ty on Foot : Or whether becaufe, as it fometimes happens, the Malignity works flower, and the Mifchief is more remote. O This 194 0/ LYING. ThisCircumftance with the help of Self- love may keep the Confequences from being confider'd. And thus the Defor- niity of the Vice may be convey'd out of fight, and not look fo hideous upon the Confcience as other Inftances of Im- morality. How much thefe Colours may blind, how far thefe Pretences may ope- rate, is not material to determine .-How- ever, 't^ certain Lying is a very danger- ous Habit : It clafps ftrongly about the JP^m^ and 'tis extremely hard to remove it. And therefore Moii7itmg7i obferves very v/ell, that this Vice fhould be fe- verely difcourag'd in Children: And LesEfTais, then tells a ftory of a Servant of his wlio P-. 'p- had got fuch a cuftom of Lying, that even Intereft could not prevail with him to fpeak Truth. 6. Lying is a Refemblance of the De- vil. 'Tis the Property of evil Spirits^ and part of the Conftitution of the Grand Jch. 8. 44. Apoflate. When he /peaks a Lye^ fays our Saviour, he fpeaks af his own: For he is a Lyar and the Father of it. As far as we can difcover, 'twas this Quali- ty whidi drew the Angels into the Re- volt, and made the Rebellion break out in Heaven. For if the Arch-Angel debauch- ed the reft, as 'tis not improbable:^ it ■ could be wixli nothing but Lying. Gur 4 Sa- Of LYING. 195 Saviour lets us know he was a ?nurtherer ^^i^. from the Beginnings He abode not in the Truth: And 'tis by Lying he works his Ends, and gratifies his Malice. 'Twas with this Engine he batter 'd VaracUfej and gave the Blow to our firjl Parents. And is not the fame Expedient contiriu'di are not the fame Meafures purfued againft their Pofterity ? What is it but falfeSug- geftions., wrong. Reafoning,- and deceit-r ful Colours, which give force to hi^ Temptations, and bring Mankind within his Power ? Behig not allow'd to exert the Strength of his Nature, he muft ap^ ply to Circumvention, and has nothing but Stratagem to rely on. His iBufinefs therefore is to throw Lyes into the Mind, to paint an imaginary Scene, and draw Things out of Feature and Com- plexion. 'Tis to mif-ftate the Cafe, and the Confequence: To extend the Advan- tage, to' heighten the Pleafure, and con- ceal the Danger of an ill Aftion : This is the Devil's Bufinefs, and his Diverfi- on too, if he has any : And therefore, thofe who make ufe of Fallhood, and manage by the fame Meafures, muft be reckon'd in his Intereft : By playing the fame Qualities upon their Neighbours^ they imitate his Temper, applaud his Conduft, and advance his Kingdom, O 2 ^ On ip6 0/ LYING. On the other Hand, nothing is more abhorrent to the Divine Nature than 21/^.2.15. Lying: God isfaithfuly and cajinot de^iy Fyw, 12. /^;>„y^^ Lying Lips are an Jhmifiation Prov.j^.^.to him. He has declared, afalfeWitnefs fhall not go nnpimifhedy and that he that /peaks LyesJIjal/ perijlj. And 'tis part of Prov, 50.8. Jgttr^s Prayer, that Vanity and Lyes 7nay he removed from him. And to this pur- pofe^ if I miftake not, Vlato tells us, TJoat if GodJIjotdd think fit to make him- felf Viftble , to ftoop his Greatfiefs , and converfe 7mth Mankind^ he would take Light for his Body^ and Truth f9r his Sold, Philot. Ym well fatisfied Lying is a fcatidalous Miibehaviour, and looks ill on all fides: But there are Degrees of Mifchief and Immorality with&i this Vice, and I would gladly hear fome of the moft criminal Inftances. * PkilaL To gratifie you, one Aggrava- tion of -this Griine is to be guilty of it to thofe who fit at the Helm, and govern the Commonwealth. This is a Gontemptof their Authority, put'j them upon wrong Meafures, and makes them miftak^inthe Direclion of Affairs. To do this, fays Plato, is a greater Fault than it would he for a Patient to vnfreport^his Cafe to his Phyfidan\ vr for a Scholar to de?iy 2 fo?ne 0/ LYING. , 197 fame DefeSi to a Ridmg or Fencing Ma- (ier '^ or for a Seaman to mifr elate the Crew, or the Condition of the Veffel^ to him that has the Charge of her. There s a great deal of danger^ continues this oe Repub. Philofopher, in fuch Prevarication^ ^7z^Ll^M•^ therefore it ought to he feverely pu- nijiyd. And under this Head we may reckon lying in a Court of Jufiice: There's flagrant Villany, there's complicated Mif- chief in a falfe Teftimony : Authority is abufed, Right defeated, and over and a- bove, there's Perjury at the end on't. No Innocence is able to ftand the fhock of thefe Knights of the Poft. How of- ten have People been drawn under For- feitures of Lives and Fortune by the Courage of an Evidenced Thus Honeft Men are fometimes undone by the Laws^ murther'd by their Proteftion, and poy- fon'd in their Remedy. Thilot. 'Twere well if we had a Lex Talionis for the WORTHIES you mention : 'Tis pity their own Ufuage is not return d upon them, and that they don t fuffer the Mifchief they intended to aft. An Eye for an Eye^ and a Tooth Exod. 21, for a Tooth , would be admirable Juftice ^4. in the Cafe, This would be a Terror to Q ^ thefe ipS 0/ LYING. thefe Men of Enterpriser and check the Growth of Knavery effedually. PhilaL I have nothing to objea againft the Serviceablenefs of the Expedient. But you and I are no Legijlators : Thefe Things muft be referred to the Wifdoin of the Government. Vhilot. I fubmit : But fince the Sub- jed: leads to the Queftion, pray what is your Opinion of thofe Lawyers who ap- pear in a foul Caufe? V *,.'!- ./ PhHal I think if 'they know it, they mifbehave themfehTS, and have' much to anfwer for. ' What can be more unac- countable than to fblicit againft Juftice, and lend the Credit of ones Charader to an ill Bufinefs? To throw in dilatory Pleas, and falfe Suggeftions, to perplej^ the Argument, or entangle the Witnefs^ To make a mercenary Noife againft Right and Reafon? To mifapply Prece- dents and Statutes^, and draw the Laws into a Gonfpiracy y to endeavour, to fur- prize the ]udge,Land\miflead ih.^ Jtiry? seeDrdc To employ Learning and Lungs, and I'^c.* 5^^' & Elocution to fuchFdrpofes as thefe, is. to 6, ' ' difgrace the ^^r^uand oaif manage t<) , a high Degree. i -.v., ry\ %=:l . Philpt. Muft the Council ftart at evH?- ry dark >Appearance, and. the CH^Pi: \k difmiiVd at the firft Information : That's ' hard: 0/ LYING, , 199 hard : A Caufe which has an ill Face at iirft, clears up fometimes in the Courts and brightens- flrangely upon the Plea- ding. This Obfervation prevaifd with C)r. Bur-^ Six Matthew Hales to difchargehis Scru- "f^-,^^J^ pies, and praftife with more Freedom. Hales. Philal 1 grant this reverend Judge re- lax'd a little, and gave his Confcience more room., for th€ Reafon you mention. When his Bufinefs lay at the Bar he made no Difficuhy to venture thro' Su- fpicion and Diilike : He thought it no Fault, to bring the Matter to an I flue, and try the Strength of either Party. But when he once found it w^ork foul, and Pnrink under the Teft, he would en- 'gage no farther, nor ever encourag'd the keeping on the Difpute, thilot. What then, muft a Man turn away his Clients^ and baulk his Profef- fion? Vhilal Tis no part of a Lawyer's Pro- feflion to promote Injuftice, or help one Man to that which belongs to another. The Laws are made to fecure Property, to put an end to Contefts, a7id help thofe to Rights that fid ffer Wroiig, They were - never defign'd to entangle Matters, to perpetuate Qiiarrels , or enrich any Set of Men at the Damage of the Comrauni- vy. To engage in an ill Caufe when O 4 Ini 200 0/ LY I N G Tm confcious 'tis To, is in plain Englifti, to encourage a litigious Humour, to countenance a Knave ^ 'tis to do my beft to diffeize an Honeft Man of his Birth- right, and wreft his Money or his Land from him. If the Privilege of ?ratikej if the Pretence of taking a Fee^ will ju- ftifie us in this Liberty, why mayn't the Confideration of Money bear us out in other Remarkable Inftances? Why mayn*t we be hired for any other Mif- chief ? Why mayn't a Phyfician take a Fee of one Man to poyfon another > Philot. If you pleafe, go on. Fhilal A fecond Aggravation of Ly- ing, is when a Lye is told to blemifh the Reputation, or break the Intereft of Theod. a Perfon oi Eminence : This was the Cafe wirtLib.i.Qf ^j^Qfg who brought in a falfe Charge ^'^^'^'' againfl Euftath'ws^ Bifhop of Amioch. They fliborn'd a Strumpet, to fwear {he had a Child by him. Inftiort the PraBice pafs'd, and the good Prelate was depos'd and banifti'd upon the Calumny. And who do }^ou think were the Contrivers Theod, of this JFoTgery ? No lefs Perfons than ^^^^^ Eiifebiiis^ Bifhop of Conjiantinople ^ and fome Avians of the fame Order. Good God? That BiQiops (hould proftitute their Confcience, and prophane their Charader, at this defperare rate? St.^- thnnajivs 0/ LYING. , cioi thamifim fafFer'd the fame Ufage by the fame Anan Party: He was accus'd with id. Lib. i. debauching; a Woman , and cutting ofF^-5°- Arfenim's Hand. Tis true, the Villany was deteded in both Cafes, but that was no Thanks to the Aria7u. Thus King Charles I. was chargM with a Defign of bringing in foreign Forces, with levying War upon the Parliament, with DifaflFedion to the Conflhution in Church and State, Thefe Afperfions be- ing beHev'd, the DefeBiGii gain'd Ground, and the Nation was ruin'd by Lying, Thus to murther the Charafter of a Prince, to blaft his Memory, and blacken his Conduft, is a Sin of a flaming Ma- lignity, throws a Government off the Hinges, and makes lamentable Commo- tions in the World. 3. Another Aggravation of this Sin is, when 'tis incorporated with Devoti- on, offer'd at the Altar, and made a part of Divine Worftiip. Thus the Rebels in Charles I. reign, order'd a Thankfgi- ving for theDifcovery of pretended Plots, and Iham-Vidories. This was the laft Degree of Boldnefs, and the End as wick- ed as the Aaion. 'Twas to flander the King, to encourage the Revolt, aiidjiealisam. 15. away the Hearts of the People, To this ^• ^urpofe Hi^h Pet-ers harrang'd the Re- * gicides. 202 ^ 0/ LYING. gicides. To pufh their Treafon to the laft excefs of Villany, he told them in his Sermon, that now the time was come that the Saints fljoztU bhid the Ffali4^.2. Kings of the Earth in Chains^ and their Nohles with liyiks of Iron '^ and that they need not queftion this Prophecy's being applicable to the prefent Jundure. Then he calls the pretended High Court of Juflice^ 2. Holy Be?ich '^ and protefts, that to his own Knowledge therewas five thou- fand in the Ar7ny as perfeB Saints as thofe who enjoy d the Beatifick Vifwn, And then, with great Piety of Pofture, he begs in the ^ame of the People of Brig- \ K'wgs 20. Ia7id^ that Jnflice may be done upon Charles, knch Mot. ^^^^ ^'^^^^ ^^^^^^ Ene7?iy Ben-hadad may not Partr. he difnifs d in peace. Thus the Infpir'd P-^^^^^^°' Writings were wrefted to Blafphemy : Thus the God of Juftice and Truth was brought to Countenance the Breach of Oaths, the Siiccefs of Rebellion, and the Murther of their Sovereign. Thus the Tragedy muft be acted in the l^ame of the People of England \ \}ciO the Genera- lity abhor'd the Barbarity of the: Mo- H. p. n9.tion, and even fome of the more inodeft Rebels declared publickly againfl: it. Thus, when Lying gets into the T>effi^ St.Matth. or Pulpit^ when this Abomifjation of De- H' J 5- folatio7i (lands, in the Holy Pla^e y, whei) . ' the 0/ LYING. , 209 the Urim and Tbummmi is counterfeited, and Aaron s Breafi-Plate fliines falfe, the The Jewel Crime muft be heinous, and the Confe- Breaft^p- quence difmal. Such horrid Liberties pos'd to be (which were too common in thofe times) omi^^& make the Oracles of God fubfervient to rhummjm. Impofture, and turn a Church into 3^0^.3.32. Heathen Temple : The People are fed with Stones and Scorpions'^ and poyfon'd, St.Matth. as it were, in the Sacrament. "7* ^' ^°* Philot. Hugh Peters^ and the reft of that Stamp, were fad Wretches, without queflion. But let that pafs : Have you any more Prefervatives againfl Lying? Philal. To fpeak briefly, we ought to keep our private Life unexceptionable : To difcharge the Bufinefs of our Station^ and be in a condition to anfwer a fair (^aeftion, without {training Truth. In- nocence is without Art^ and thofe that are true in Life, are true in Language. 'Tis Negligence and Mifbehaviour that feigns and forges : A Man throughly Honeft has feldom an occafion for Lying. To guard farther, we muft ftand clear of Covetoufnefs : We muft learn to be contented with moderate Gains, and mo- derate Circumftances. 'Tis an eager De- fire of being Rich, v/hich brings FaKhood into the Shop^ ftretches the Confci- ence. ao4 0/ LYING- ence, and gives the Tradefman a wrong Byafs. LaJHyy Modefty and Unpretendingnefs is another Security againft this Vice. Vanity is a ftrong Temptation to Lying. This Weaknefs makes People magnifie their Merit, over-flourifli their Family, and tell ftrange Stories of their Intereft and Acquaintance : And in (hort, fwell every Circumftance of Advantage quite out of Nature and Proportion, Now fince Truth uix)n Self - commendation will hardly pafs mufter. Lying muft needs make an untoward Figure. To return : Keeping the Tongue within compafs is no Confinement to Humility. Let but a Man difmifs his Pride, and 'twill be much more eafie for him to part with his Lying. But nov/ I think it may be time to break up^ fhilots Your Servant O F 205 OF FORTITUDE. TO defcribe this Virtue. Fortitude implies a Firmnefs, and Strength of Mind, which enables us to do and fufFer as we ought. It puts us into a condition to maintain our Reafon, to ftand by our befl Intereft, and ad up to Decency and Confcience. It keeps a Man fteady to a wife Refolution, and gives Life and Perfeftion to all great Defigns. *Tis a vigorous and enterprifing Virtue, and won t be beaten oflF a brave Aftion, by any Menaces whatever. V^en the Caufe is good. Fortitude is rather animated, than difcourag d by DifRculty. It rifes upon an Oppofition •, and, like a River, fwells the higher for having its Gourfe ftop'd. When Glory, rightly ftated ; when publick Service, and the Benefit of Mankind 5 when thefe Colours are dif- play'd for Invitation, the Man of Forti- tude chufes th€ Pofl: of Honour, and feeks the faireft Opportunities to diftih- guifti himfelf. He is fcarcely pleas'd with 2o6 0/FORTITUDE. with a cheap Victory, and almoft blufhes to find himfelf happy with doing no- thing. An Advantage which drops un- expedly into our Hands, lofes part of its Welcome to a great Mind : It does not ftrike the Fancy fo agreeably, as that which is gain'd through Hazard, and won at the Expence of Merit. The Rea- fon of the different Relifh is obvious enough : For to refign our Eafe, and ex- pofe our Perfons for any worthy End, is a very commendable Qiiality, and muft needs give a lively Satisfa(ftion. It argues we apprehend our Intereft right- ly, and have the Spirit to purfue it, tho' never fo formidably befet. It argues that we have Strength to fecond our Refolyes-, that our Power holds up to our Wili, in a confiderable Inftance •, that we have Force enough to execute our Scheme , and work out the Improvement of our Being. Now as far as we can guefs at the Operations of Humane Nature, 'tis more entertaining to mount by our own Mo- tion, than to be altogether paflive in our Rife : And for this reafon, 'tis probable, God has allow'd us the Honour of Co- operating with his Affijflances, and ba^ ving fome, little fhare in making pyj felves happy^ tj-^ Biit 0/FORTITUDE. ^oy Bur to return, and go on with the De- fcription of Fortitude : 'Tis the Proper- ty of this Quality to be always under the Diredion of Reafon. Prudence is a ne- ceffary Ingredient of all Virtues, without which they degenerate into Folly and Excefs. Fortitude enjoyns a previous Enquiry into the Juftice of the Caufe^ and the Merits of the Undertaking : To look to the End of the Prof peel, and ex- amine the Feafiblenefs of the Attempt : To balance the Profit and the Lofs, and compute upon our own Strength, and that of the Enemy. A Perfon truly- Brave, never ventures at any thing ill^ or impoflible. To be bold in an inde- fenfible Enterprize, is brutifh Impetuofity, and no part of the Credit which belongs to a Man. Courage, without Conduft and Confcience, is one of the moft per- nicious things in the World : It fer\^es only to furnifli People to do more Mif- chief to themfelves and their Neighbours. He that nilhes on blindly without Con- fideration, and makes defperate Efforts ta ill purpoie, is no more Heroick than a Hurricane. There's nothing but Noife and Diforder in his Charader : And, which ought to be thought on, he is often fpent in his Violence, and wreck'd by the Terapeft of hisown raiQjig^ And .f :io8 0/ FORTITUDE. if he happens to blufter himfelf into any Advantage, and thrive upon a common Calamity, the Event muft prove unfor- tunate upon a greater Confequence. To fucceed againft Juftice, is no naanner of Commendation : Tis like a Summer's Flood which overflows the Fields, and deftroys the Bleffings of the Seafon. Such Prevalence is oftentimes attended with Poverty and Famine. Courage exerted againft Right and Religion, is like the Mutiny of an Army againft their Gene- ral. Their carrying their Point by their Numbers, is no better than a Viftory up- on Difcipline : The Men have been fo lucky, as to baffle their Duty, and drive their Honour out of the Field. To en- gage in fuch Quarrels as thefe, is to bid Defiance to Heaven: Tis in effeft to Encounter Omnipotence, to draw up a- gainft Thunder and Lightning: As if, like j£gt£on^ we were prepar'd to return Wtg.Mne- Flajh for Flafb^ and Stroke for Stroke. id, Paradife The good Angel m Milton was fomewhat hji. B. 6. ^jifturb'd to fee Satan make fuch a fhining Figure in his Revolt : To fee that Apo • ftate General lead en the fallen Seraphim with fuch an Appearance of Bravery. Tis true, this was ftrange in Heaven : But 0/ FORTITUDE. 2op But upon Earth, 'tis no Hew thing; to meet with Refolution without Juftice ^ and to find People daring in unwarrant- able Undertakings. • If Mens Spirits futik in propottion to the Declenfion ot theii^ Honefty-:: If they could '■ not difmifs their Gonfcience without parting with" thdt Courage, the Peace of- Society would be wonderfully fecurd. But this World is a State of Tryal^' and Inclination muft be left to a freer range. Such fpeedy Execution might over-rule Liberty, and menace the Will too'fan''Jo:-A oi\niA r> vj To proceed j and kcotint briefly fd^ the unfortunate Saliies^ and Miffincftiage^-' ments of Refolution.- -Now, fometimes Rage and Refentment'^ptilh the Un\^a-ry upon Ruine, and like 'Cr/rf/fw make them gallop^ into a Gulph.' There's no fteer- itig,-''as-forne People manage, againflt a StofM-t)f Paffion:: The Lanthorniy blown out, the Helm grows unfernceablej' and t-heVeffel drives boldty ^againft afeck. •Others are ftout in Mifchief,- bv.the ftreiigth of 77z/^^%'/;They fear nothing, becauf©^' they belzeve' ^idthing.-^-Thefe: - Men have no fuch thing as 6V;j Withiii^ their Scheme. For where there's no In^ vifible Supreme^, ttefefcto be-ho Rule'dl* Duty : And where there^s no Law, there's wTrangreJJion: And when Guilt-is gori^, P V^ar 2IO 0/FORTITUDE. Fear liiuft fall off of courfe. Thus the Sceppkk is fortify 'd againft Remorfe, and his Principles are a Protedion againft the Arrefts of Confcience. Being thus (heath'd i|i impenetrable Armour, they charge home upon occafion, and overlook the common Danger of Death with decency enough. If you enquire into the Secret of their Courage-, if you ask how they come to be thus abfolute over Right and Wrong;, thus independent of the other World 5 thus hardened againft the Fear of a future x\ccount? To thi§ important Queftion, if they fpeak their Thoughts, they can only anfwer. That they never examin'd the Evidences of Religicm : They have neither Leizure nor Fancy fpr fuch an imgratefui Subje.^uj.They muft not embarrafs their Qyiet, abridge their Pleafure, and aj^gue their Iiitereft out pf doors, with fuch gloomy Reftrain- ing Spqculations.; j.P7/ar> ;;:bH ^&' ,: ' Farther, Athird^fort oi^^e their. Cou- rage, or at leaft the ;A:pplieation, to 'their Ignorance, They are Bold, becaufe they are Blind: Do but furprjze their Uiuder^ ftandings, and you may warm their Blood, and prefcribe their Motion, and bring all their Paffions to your Pleafurei This Operation upon the Spirits has been per-: for^'d \v^itb great eafe, t)y the help of a* 7r/; i TVfafterly Of FORTITUDE. an Mafterly Direftion : 'Tis fometimes but throwing out two or xhxttpowerfulWords^ and the bufinefs is done. Thus thefe Machines of Valour lie loaden for Exe- cution : 'Tis but drawing the Triggor, ftirring their Hopes, or their Fears, by fome Artificial Spring, and they flafti, and fly on Fire, and discharge their Force accordingly as they are levell'd. But Fortitude has Light as weU as Heat, marches under Difcipline, and has its Vigour direded by Discretion. He that lets himfelf loofe without a war- rantable Motive 5 He that ventures be- yond Reafon, and runs great Hazards for fmall Returns, has no juft Pretenfions to this Virtue : A Bold Man we naay call hin], but he is far from being a Brave one. Such a Perfon's Valour lies moft- ly in the Fermentation of his Blood ^ and feems expos'd to Age and Accidents. 'Twill probably go off with the cooling of his Spirits, and abate with the Habit of his Body : And it may be *tis no dif- ficult matter to faft or bleed him into Cowardife. But that's true Courage, which maintains it felf without foreign Afliftance, and is always in Condition, and at Hand j which needs no Sanguine Complexion, no Heat of Youth or Paf- fion, no Martial or Awakening Sounds P 2 to 212 0/FORTITUDE. to call it forth. 'Tis made up of more lafting Principles, and furnifli'd from a better Fund than this amounts to : It fubiifts upon Thought , and grows out of the Strength of the Mind. Thus it becomes an independent Privilege, lies ready for Bufinefs, and wants nothing but an honourable Occafion to fet it on work. And here efpecial Care muft be taken, not to engage without a good Commiflion : Our Refolution muft be govern'd by fuch Notions of Honour, as will endure the Touchftone^ pafs the Con- ftitiitiGn^ and the Creed ^ and ftand the Teft of the other World. Thofe who kindle upon a flight Provocation, run the utmoft Rifque for a lewd Cuftom, and fight the Quarrels of Debauchery and Pride, fall lamentably fhort of this Qija- lity. To throw away our Courage in fuch Service, is a difmal Inflance of Folly and Diftradion: He that leaps a Garret, and drives down a Precipice, may put in for a Heroe at this rate. Having gone through the Defcription, difcover'd the Counterfeits, and brought the Cafe to fomething of a State*, it may not be amifs to mention fome farther Ad- vantages of this Virtue. To begin: Fortitude keeps our Minds undifturb'd, and is the belt Security a- 3 gainft 0/FORTITUDE. . ai J gainft Danger. He that {lands bold, and well afTur'd, has his Head clear, and fees his Way before him. He has his Reafon at command todired: hisCondud, to pre- caution himfelf againft Surprize, and draw up his Strength to advantage : He looks the Enemy in the Face, keeps his Body guarded, and moves in Order and Difcipline. Thus the Figure is more graceful, the Mind more eafie, and the Circumftances better fortify 'd. Whereas Fear and Faintnefs tend to no ferviceable Purpofe : They only cloud and hurry our Underftandings , diflurb our Mea- fures, make us floating and unrefolv'd, and oftentimes fence in the wrong place. Farther, Courage by keeping the Senfes quiet, and the Understanding clear, puts us in a condition to receive true Intelli- gence, to make juft Computations upon Danger, and pronounce rightly upon that which threatens us. Thus the Prepara- tion is better adjufled, and the Fancy un- harrafs'd, by any imaginary xAddition : Thus fometimes that which feem*d black and formidable at a didance, appears bro- ken and difpers'd at a clofer view, and proves nothing but an empty Cloud when you come near it. But Fearfulnefs is good for nothing but to darken and per- V 3 pkx 214 . 0/ FORTITUDE. plex Matters , to give falfe Alarms, and betray the Succours of Reafon. A Coward generally magnifies a Misfortune, paints beyond the Life, and draws the Objeft nearer than Nature has fet it. He is apt to be haunted with panick Terror, and trembles at a Phantom of his own rai- fing. And notwithftanding thefe Difadvan- tages. Fear is generally the ftrongeft and moft vigilant Paflion : 'Tis founded in Self-prefervation, and pofted to give no- tice of the Enemy. When any thing looks formidable and unfriendly, makes a fudden Incurfion, and threatens to Rob and Deftroy •, when any thing of this happens. Nature is diflurb'd at the A- larm. Thieves and Fire run over theFan- _ cy, and the Diforder rifes in proportion to the Senfe of the Danger. Now fince the beft Circumftances are but flenderly put together, fince Life and Fortune are precarious Bleffings-, fince a Man lies fo open to Accident and Injury ^ fince the Cafe ftands thus, we may eafily imagine there will be frequent Occafions for the return of this Paflion. Now Fear, when 'tis overgrown to any great degree, de- ftroys the Pleafure of Life, and makes Prosperity it felf a Burthen. For the more there is to lofe, the more we are harrafs'd 0/FORtlTUDE. Q15 harrafs'd with Sollicitude, and overcaft with Gloom and Melancholy. Time- roufnefs is a very troublefome Quality, it lets the Mind loofe to groundlefs Jealou- fies and Sufpicions, and is almoft always prophejying Evil to its felf. When we are thu& afFefted, we ufually make the worfl of things, and are fometimes frigh- ted without any real Caufe: And thus by the fear of that which is to come, which is not, and probably never will be, we deftroy the Satisfaftion of that which is. From what has been faid, 'tis not dif- ficult to guefs, what a Service it mufl be to govern our Fear, to correft it to Cau- tion, and bring it within due compafs : To proportion this Paflion to the Reafon of Things^ to keep it from flying out at random, and from moving too faft, or too far. Now what is it but Fortitude which performs all this^ which difpels the Gloom, and brightens the Scene within 5 which quiets the Diforders, and lays all the Mutiny afleep ? He that has this Virtue , can face Danger without growing Pale : His Spirits don t retire, nor his Heart beat a parley at the Ap- proach of the Enemy : tie is far from being overfet at the fight of a Mif- fortune, or receiving any uncreditable .- > P 4 Im- ai6 Of FORTITUDE. Imprefiion : His Thoughts are only eiiv ploy a to .maintain his Ground, and pre^ pare for a refolute Defenci^, - And is. it not a greit Privilege to have our Reafon thus abfolute, our Pallions thus even and composed ^ to be in a po- fture for all Events, eafie at the Profpeet, and firm in the Encounter ? What can be more defirable, than to have the Mind thus impregnable :, to be always full of Hope and Spirit \ to have Peace and Tranquillity 'sx^ifi^iw, whatever Troubles and Commotions are without ^ _\_ ,_ .' To proceed ; Fortitude putS;USr into a Condition to exert our Strength, and make, the moil of par felves. Refolu- tion brings up the Force of Nature, and lets nothing lie idle and unemploy'd : A confiding Thought warms the Heart, and throws Vigour into the V^ips, and makes the Mind and tjiie Limbs fi;ronger, and more^fer\iceable. To be throughly penetrated with a Senfe of Honour and Confcience, carries Life and Reinforce- ment along with it : It fets all the Pow- ers on work, and ftrainsthem to the ut- moft Stretch. To be unalterably deter- min'd againft Yielding andMifbehayiQur, is the moft likely Expedient tp break through a Difficulty, and open a Paflagc to Succefs. To ;'efolve to ftand the 0/ FORTITUDE. Shock, is a good Omen upon the Event : Aiid to fkncy a thing prafticable, is a ftep to make it fo. Tojftmt quia poffh videntiir ^ is an ufeful Maxim : 'io Hope, is the way to Ha^x ', and the Ifl lie is often owing to Belief and Expecla- tion. As for Fear and Diffidence, thev^ are lazy and difabling Qualities: They hang aVVeight upon the Mind, and check the Speed of Bufinefs. Thefe uncreditable Paflions freez the Spirits, flacken the Nerves, and make the Blood ftagnate. Nature is becalm'd, and can t proceed in her Voyage. And to illuftrate the Mat- ter farther : The Man is, as it were, ma- itei^d by the Nightmare. 'Tis true, he offers at a Refcue, and ftruggks for Speech and Motion : But 'tis all to no purpofe : For the Organs are feiz d, and theOppreflion is too hard for him. With- out Courage, Senfe often fignifies little ^ and Knowledge lies by, and runs to wafte. Thefe Ad\'antages are ftifled^by excefs ©f Caution. How many Opportunities mifcarry upon this fcore ? How does a Man dwindle in his Fame? and to what a flender Fio;ure muft he fhrink at this rate > He feems to, live only for Breath ^nd Digeflion, and goes off the Stage with Difcreditt ' Indeed, 2i8 O/FORTITUDE, Indeed, your learned Coward makes a wooden Appearance : For a Man to con- verfe with the Hero's of former Ages, and be bred to the Notions of Fortitude. To have the Memory furnilh'd with the Reafon and Rhetorick of the greateft Philofophers, and hke Achilles^ to feed as it were upon the Marrow of Lions: To fail under all this Force of Education ^ this Difcipline and Demonftration muft look very untoward ! What? To have Ar- mpur of Proof and not dare toufeit: To get no Heat by the Warmth of Plato's Dialogues : To defert from EpiBetm^ and Tul/jfj and make Seneca and Antoninus cry Quarter ! To manage in this man- ner is double Infamy. If we ftand no firmer we (kould try to difcharge our Underftandings, to blot our Memory, and make for the Covert of Ignorance as faft as we can. What fhould we think of that Soldier that has been exercifed to .the ufe of his Arms, that's every way ap- pointed for the FieU^ and acquainted with the Danger of Mifbeha viour ? What fliouldwe think of him if he fhould turn his Back at the fight of an Enemy, run away fheath'd in Iron, and tremble with all his Skill and Ammunition about him ? OfFORTITUDE. . 219 To go on: As Fortitude fecures us from imaginary Frights, fo it enables us to fence offfome part of a real Misfortune. When the Heart is well warm'd with Refolution, and the Mufcles fwell'd with Spirits, a Man ftands ftronger, and bear^ the Shock the better. Thus the Difproportion between the Affault and the Defence abates, and the Combatants draw nearer to an Equality. And where the Over-balance of the Mifchief grows lefs, the Burthen will do fo too ^ and there will be lefs to tire the Senfes. Greatnefs of Thought fortifies the Mind: Honour and Confcience throughly a- waken d, and ftrain'd up, break the force of an Attack, rebate the Edge of a Mif- fortune, and prevent it from being fo pungent and penetrating. What's the Reafon a Coward, and a Man of Courage behave themfelves fo differently under an Incifion ? The Touch is equally liable to rugged Impreflions in both Cafes. The Flefli of the latter is often not a jot more Callous, or better guarded. And yet the one crouches and cries out, while the other fuffers nothing in his Appearance : The reafon of this Difference is, becaufe the Principles of Honour and Shame are ftronger in the brave Perfon : This Ad- vantage makes the ^roak rebound, and re- pels 220 . 0/ FORTITUDE. pels part of the Pain: This keeps the Blood upon the Cheeks, and the Limbs in the Poftures of Decency. Mritius Sex- vola was made of the fame pafiive Mate- rials with the reft of Mankind. Howe- ver, if the Impreffions of Fire had reach- ed him at the ufual rate, 'tis difficult to believe he would have broil'd his Hand with fo much Indifterency. Such vo- luntary Torture is fomewhat myfterious upon this Sappofition. But he was en- rag'd at his Miftake: He kill'd the Se- cretary inftead oi?orfenna^ This Difap- pointment took up the Force and Atten- tion of his Mind : The Animal Spirits were moftly employed upon Thought, and recaird to the Brain; And thus the extreme Parts being fomewhat unfurnifh- cd for Senfation*, the Reports of Plea- fure and Pain muftbe imperfed: *, and the Intelligence fent to the Head not fo full as at another Time. In ihort, the Tor- ment feems to have been overlook 'd, and in fome Meafure loft in theHurrv of the Paffion. Cato Ut'icenfis had no more Indolence in his Conftitution than other Mortals. For all that, he plung'd his Penknife in his Side, and murther'd himfelf with De- liberation. And when his Friends rufh- fe^d in and endeavour 'd tg preferve him : H? 0/ FORTITUDE. 221 He tore open the Wound afrefh, and laid his Bowels on the' outfide of his Body, He thought himfelf bound in Honour to ad up to his Philofophy, to be true to his Chaniclcr, and make his Death uni- form : He fcorn d to live C^fars Subjed, and was refolv'd to expire with the Li- berty of his Country. The Life and Predominancy of thefe Notions, made him reckon his Body foreign to his Inte- reft. He manag'd as one fuperiour to Pain ^ as if he could fufpend Perception, and fmother hisSenfes in Thought. Tm far from commending him for Self-mur- ther, and only mention this to fliew the Force of the Mind. Farther: To fuggeft another Advan- tage, Fortitude is a very reputable Qua- lity. This Virtue has the moft difficult Ground to maintain ^ the Objed of it is Evil', Refiftance and Suffering make up its Charader : It confifts in an undaun- . ted impenetrable Spirit. Fortitude has the Name of Virtue in general, in feveral Languages. This Diftindion is given by way of Eminence : And why lb ? Be- caufe it appeajs with more Strength of Principle, more Noblenefs and Luftre than the reft. Thus thofe who have been confiderable this way, have always been received with the higheft Marks of Efteen-, a:i2 0/FORTITUDE. Efteem. What was it but this which made Regulus and the Decii fo much admir'd? Juvenal is fo hardy as to hint that their Merit out-weigh'd the State^ that they threw away their Lives too cheap, and that ail the Romans were fcarce worth the Lofs of thefe great Men. flum enim Decii quant qui ferva?itur ah iUis. The being hardened againft Fear, and bred to the Contempt of Danger, is one Circumftance of Honour in the Military Profeffion : And tho' Pay and Plunder, and mercenary Views, may fometimes govern too much, yet when thefe Mo- tives keep out of fight, the Bufinefs has a handfome Complexion. But when Cou- rage is direfted by Juftice, when 'tis re* fin'd from the common Oar, and unble- mifli'd with the Mixtures above-men- tion'd, nothing can be more valuable. But where is all this to be found? No where that I know of, but within the 'Pale: Nothing but Confcience and Chriftiani- ty are ftrong enough to produce this Ef- f^ft : I grant Revelation forms us to all Points of true Magnanimity, and gives Force and Compafs to this Virtue. It teaches us to.be Invincible in -a good 5 Caufe : 0/ FORTITUDE. aaa Caufe: To be refolv'd without Raflinefs, and Great without Vanity. Now what can be more Honourable than to have Courage enough to execute the Commands of Reafon and Confci- enee ? To maintain the Dignity of our Nature, and the Station affignd us ? To be Proof againft Poverty, Pain, and Death it felf > I mean fo far as not to da any thing that's Scandalous or Sinful to avoid them? To ftand Adverfity, under all Shapes with Decency and Refolution? To do this is to be great above Title and Fortune. This argues the Soul of a Hea- venly Extradion, and is worthy theOff- fi)ring of the Deity. When fuch a Prize hangs in View, what generous Inclina-^ tion can negledl it> Who would not be Ambitious of fuch a Blefiing, and endea- vour to rife up to fo great a Perfedion as This? To which we fhall find our felves more obliged if we confider in the next Place the Neceffity of Fortitude. Without this Quality we can never be certain of do- ing any thing as we ought. Where this is wanting all other Virtues are Precari- ous: A Man like an open Town, has neitherWorks nor Walls to defend him: Fortitude is the Guard of moral Advan- tage, and tl^ Being of Truth andjuftice; *• - fubfifts 224 0/ FORTITUDE. iubfifts upon it. One may as well pre- tend to live without a HeAit in his Bo- dy, as to' be Honeft without Courage, Whatever has moft Force upon t-he JFill commands the Pradice •, and therefore where Fear has the Afcendant^ 'tis but plying that Paflion^ 'tis but bringing out the Objeft- of Terror^ and the BnOnefs is done. What can Rules of Life, and Sy^ ftems of -Religion fignifie to an unfortifi- ed Mind? Such a one will be fureto de- fert his Notions, and fink under theXry-^ al. 'Tis not poflible for a Coward to be a good Man. If he does acquit himfelfi handfomly in any Refpecl, he's more' oblig'd to his-Circumftances than his Vir^' tue. 'Tisbecaufe he lies unmenac'd, and under Shelter: Becaufe ais calm and quiet about him ; But let any thing that's Formidable appear, and he'll purchafe his-*" Safety upon any Terms, and run cJI the Lengths of Meannefs and Scandal: He that wants Refolution may b;^ ovcr-aw'd' to what Degree you pleafe. Frighten him but fufticiently, and he furrenders -Ht Difcretion. No Ties of Nature, no Rtlfraints of Honour, no Motives of Con- fcience, can prevail with him in fuch Cafes. Rather than ftand the Hardfhip of the Teft, he'll betray his Truft and his Country, break his Faith, and mur- thcr 0/FORTITUDE. 225 \ ther his Friends. For in fuch Extremi- ty, he afts upon the Devil's i\rgument. Skin for Skin^ and all that a Man has will he give for his Life. There's no- thing fo barbarous, fo wretched, which an over-timerous Perfon will not fubmit to. For he that dreads Death above all other Evils, will do any thing to avoid * it. The Imputation of Cowardife, when rightly apply 'd, is a moft opprobrious Charader. It contains the Principles of all Wickednefs, and leads to all the ways of Infamy and Contempt. He that's thus much a Slave to his Fears can call no- thing his own but his fcandalous Tem- per : He is fure of nothmg but of his Compliance. He feems to have parted with the Notion of Good and Evil ^ to have refign'd the Diftindion of Virtue and Vice. Such a one muft not pretend to Juftice, to Honour, to Humanity any longer, than thofe who are ftronger than himfelf will give him leave. Tis in vain for a Coward to form any Refolu- tions, becaufe he has not the Heart to make them good. He is too flexible for Conftancy and Credit. For if Danger comes in View, he prefently drops the Caufe, delivers the Scheme, and ftands ready for new Service, In fhort, Liber- ty and Confcience are altogether Impra- d dicabie ^^6 0/FORTITLlDE. dicable upon this Foot. If we fail in Fortitude 'tis to no purpofe to pretend tQ any Thing that's commendable. All other Virtues lie under the Proteftion of this : Without this the reft are liable to Seizure and Surprize i, they muft bend to Accidents and ill Men, and Violence • will be always their Mafter. Now there can be no greater Argument for the do- ing a Thing than the Neceffity of it: He that won't do that which is neceffa- ry in fo important a Cafe, muft forfeit the Privilege of his Nature, throw up his Happinefs^ and refolve to be mifera- ble and mean. And fince there's no living without this Vertue, 'twill be requifite to confi- der which way we may gain it. In the iirft Phce then. Innocence is one ftep to- v^^ards the acquiring this Advantage. Re- gular Practice makes the Thoughts move eafie and ftrong, and anfwers to Health in^ the Body. Unconfcioufnefs of Mif- bebaviour, gives a confiding Air, meets a Difficulty with Pvefolution,- and hopes well of the Event. A Perfon in this Condition believes himfeif within the Proteclion of a faperiour Being: That Frovidence has brought him within the Lifts as a Mark of Efteem. He con- cludes the Misfortune was fent.only to diftin- 0/ FORTITUDE. , 227 diftinguifhhisConduft, to raife hisCha- rader, and harden his Cotirage. That it means no more than an exercife of Gi-eatnefs, and an occafion of Glory and Triumph. SiichRefleftionsasthefe throw Force and Chearfubiefs into the Mind, and make the Righteous as bold as a Iaoik But when Life has been mifmanag'd, when Retrofpedions difpleafe, wh^n Crimes fttind unrepented, the Cafe is quite otherwife: Guilt is of an abjeftand timerous Nature. The Thoughts are gloomy and mifgiving, and there's no- thing but Faintnefs and Fever upon the Spirits. Remorfe of Confcience, is like an old Wound, a Man is in no Condi- tion to fight under fuch Circumftances : He is almoft overfet with theAnguifh. The Pain abates his Vigour, and takes up too much of his Attention. Adverfity fits heavy upon ill Men : It carries the Face of an Execution^ and looks like the Vengeance of Heaven, Hi flint qui trepidant^ & ad omnia f til- javen. Sit, gura faUant^ ^5- . Cum tonat. While Profperity continues they are ' noifie and gay -^ but at the Approach of Misfortune, nothing is m.ore difpirited. (12 They aaS 0/FQRTITUDE. They are afraid the Storm points fully upon them : That every FlaJIj is fent to blafl: them, and all the Thunder dif- charged at their Head. This is the Condition of Rakes and Libertines, of PfaL62.10.thok who tmjl in Robbery a?id Wrong. This is their Cafe, I fay, unlefs they are feized with a Lethargy, and canfleep over their Crimes, unlefs they have gi- ven their Confcience an Opiate , and ta- ken fhelter in Atheifm' Thus we fee Fear is a natural Confe- quence of Mifbehaviour. And here Cou- rage will be fure to fail in Proportion to the Bulk of the Evil. Now to ill Peo- ple, Death is the greateft Objed of Ter- ror. They can exped no Welcome in the other World, and therefore will neer go thither without Neceflity. Prefs them clofe at this Quarter, and make the Symptoms look frightful , and they'll crouch to any Conditions. When the Cafe is thus defperate, they*ll fwallow any Dofe, and live upon any Diet, in order to their Recovery. Upon the whole. Innocence is a main Ingredient of For- titude. If we would be armed againft the vv^orft that may happen, we muft take rjui:^'j.'^^.h^^d to the Thing that is right: And en- deavour to keep a Cdnfcie?ice void of Of- A^L 2^.ii.fe7ice^ tQwards God, and towards Men. 2. We 0/ FORTITUDE, • ^^^ 2. We mufl: be carefol not to let the World gain too far upon us. If our Fan- cy is once feized by Covetoufnefs or Am- bition, we fhall be fure to veer to the Point of Intereft, and make our Tack as the Wind turns. The higher Value we fet upon the Splendor of Life, or the Pleafures of Senfe, the greater our Fears will beof lofing them, and the more we Ihali ftand to the Courtefie of Chance^, and Power. Without Referve, and Re- fignation in thefe Matters, 'tis impoffible to be firm, and fteady. He that can t go on without Figure, and Equipage, th.^t pre- fers good Eating to good Faith, and fuf- fers his Pride or his Palate to run away withhim,can never raaintainhisGround, nor be true to his Reafon : No, he car- ries the Principles of FaKhood, and the Effence of a Coward about him, I fay of a Coward-, for he that gives up his Sentiment, and makes his Confcience (lirink into his Convenience, is no lefs a Poltron, than a Soldier that quits his Poft, and feils in his Dut}' in the field. To come up therefore to any pitch in Fortitude, 'twill beneceffiiry to draw to- wards an IndifFerency, to difcipline our Fancy, and keep our /Appetites low. And when our Defires are cool, our Fears will grow Manageable, and abate. This is ^^o 0/FORTlTUDE. the way to difarm a Temptation , and make the Hearty and the Head go toge- ther. He that's thus prepared won't yield to Menacing, or Malice. He's too Honeft to be brib'd, and too Great to be frighten d : He may be batter'd, but ne- ver beaten out of his Conftancy. virg. J^' For like a Rock itnmovd^ a Rock that neid. 7.^ hraves^ ^y.. ,../..;,,. lloe raging iemp'?jts and the rijmg Waves ', Rrofd' on'Mtnfelf he frajuh \ hts folia fides Shake of' the 'Sea-Weeds^ a7id the foim- ding Tides, But \rhat IS it that can fortifie Flep and Blood to this Degree, and reconcile a Man to all this Hardihip? That can prevail with him to overlook the Indi- gence and Paffivenefs of his Nature ^ to baulk his Intereft , and renounce his Senfes? Wealth will be a Convenience, and Poverty and Pain objecls of Diflikp, as long as the World lafts. Muft we not have foraething to fupport our Spi- rits, fomething by way of Exchange, fome Equivalent for chufing the rugged Part ? Jhthing^ can ne'er move the Uii- derHaiiding- to icfign, nor determiine the Will 0/FORTITUDE.. 231 Will to her Prejudice, nor caft the Scale againft fo great a Weight. No: It muft be fome very important Confideration, that can call off the Fancy from PJea- fure, and prefent Advantage-, that can har- den the Mind againft Difficulty and Dan- ger: That can perfuade a Man to turn off from Shelter, and fmooth Road-, to ftrain up the Hill, and endure the Wea- ther. And what may this Motive be? Nothing but the Profpeft of a future State: Nothing but the Glories, and Terrors of Eternity. Indeed, did not our main Intereft lie in the other World, 'twould- be folly to throw away This. But Revelation (hews the Difproportion in the Comparifon, and is a mighty O- verbalance in the Cafe. Religion is the ftrongeft .and moft univerfal Principle of Courage : I fay, the moft univerfal, for it makes a Man Proof againft all forts of Accidents. Some People will perform ad- mirably: in the Fields they'll venture Limbs and Life with all the Bravery imaginable, and neither Sword, nor Bul- let can fright them. And yet thefeMen will fometimes ftirii^k at the Approach of Poverty; Were it not for their E- ftates they*d be better fortified. But they won't endure the playing of a Battery a- gainft this Quarter : They'll fign any CL 4 Arti-» 252 Of FORTITUDE. Articles rather than fuffer their Fortune to be ftorm'd. And whence comes this to pafs? 'Tisbecaufe their i^d-Z/V/^ is loofe and languid, and they are not willing to look beyond the Grave. Eafe and Plen- ty, and frefent Advantage is what they can t part with : In fhort, when they come to the Teft , they are mafter'd by their Money, and their Pride is too big for their Principles. Notwithftanding the Apoftle's Precaution *, they chufe rather \ Tm^ 6. to trujl in uncertain Riches^ than in the living God. But where Religion has the Afcendant, where Faith is adive and flrong, where the future State ftrikes full upon the Confcience ^ there neither the Beft, nor the Worft of this World, have Force enough to prevail upon the Practice : There the Mind holds firm at all Points, and the Man is impregnable. 'Twas the being throughly penetrated with Confiderations of this Kind which made St.Paul deliver himfelf in fuch a Kcjii, 8, Strain of Vidory; That fieither NakeJ- nefsy nor Pertly nor Sword ^ Life^ nor Deaths Pri?}cipalities, nor Powers^ Things prefent, nor Things to come^ coitld fepa- rate him from the Love of Chrijl^ or force him upon any finful Compliance. This is a noble Defiance of the har- deft which can happen i this is Language of 0/FORTITUDE. . 235 of Triumph: but that's not all : His Be- haviour was anfwerable, and his Life as great, as his Expreflions. The Primi- tive Chriftians aded up to the Apoftle's Example : Took the fpoiling of their Goods Neb, 10. joyfully ^ and fuffer'd the Extremity of Torture with the utmoft Courage. En- y^/'/WsEcclefiafticalHiftory is full ofTn- ftances to this purpofe? Minutiw F^lix reports of them, that no Menaces of Power, no Terror of Punifliment, could Ihake their Conftancy. That the Solem- nity of their Tryal, and the Parade of a Court of Juftice, put them in no manner of Diforder. That they appear'd with an Air of Freedom and Greatnefs upon fuch Occafions, braved their Judges, and glo- ry'd in the Caufe : That they received the Sentence of Death without the leaft Concern, and w^ere glad of fo honoura- ble a Call into the other World. When St. Ignatius was condemn'd to the Wild Beafts, and fent guarded to Rome for the Amphitheatre •, he was afraid he might be refcu d by the Prayers of the Chrifti- ans : He therefore conjures them not to intercede for his Deliverance, nor difap- point him of fo glorious an Exit. In the Time of a Mortality at Carthage the Chriftians were troubled at nothing fo much as for fear the Plague might pre- vent 234 0/ FORTITUDE vent their Martyrdom: They counted it a Misfortune to be carry'd oiFby a Di- feafe : They were ambitious of giving the laft Proof of their Integrity : They were almoft afliam'd to go into the other World without Sacrificing their Lives, without Blood, and Conqueft about Cyprian.de them. St. Cyprian is forc'd to beftow Morcahcat. ^^^^ i^-^m^ to reconcile them to fo pri- vate a way of dying. After fuch hiftances of Fortitude, fuch Severities of Tryal, what Excufe can there be for Faintnefs and Irrefolu- tion? Since no Difadvantage, of Age, of Sex^ or Education, could make the Pri- mitive Ghriftians either decline the Combat, or fink under it, why iliould much lower degrees of Hardfnip be thought intolerable by fucceeding Gene- rations ? Are the Duties of Chriftianity relax'djOr the Interefts of Eternity leffen a? Is Humane Nature grown more paflive, or the Succours of Providence cut off? If nothing of this can be pretended, why fhould we be govern'd by our Fears, change our Courfe, and be haled by Clamour and Misfortune? St. John ai- iiev. 21,8. fures us, the Fearfiil aiid JJnhelievhig are excluded the ISewJenifalefn^ and con- demn'd to difmal Company, But were there 0/FORTITUDE. . 23s there no danger in Cowardife, a gene- rous Mind would avoid the Blemifli, and be loth to appear fo meanly in the other VVorJd. However, tho' a Man is bound to exert himfeif, there's nothing but the Grace of God can make him Invincible : Nothing but Supernatural AlTiftance can fortiiie againft all Events. Without this Aid from above^ the Mind will defpond, and the Senfes give way, and Fear will prevail againft Confcience, The Hea- thens were not infenfible of this Truth: Homer makes the Bravery of his Hero's an effeft of the Countenance of Heaven. Twas the Gods which breath'd a noble Ardour into them, tired their Blood, and made them overlook Death. Tiilly and Seneca^ tho' they would gladly ftand upon their own Legs, and make Virtue the growth of Nature •, yet they are fore d to confefs, '^ that the Mind is not ilrong enough for moral Improvement, and that no Great Man was ever finifli'd without Divine Interpolation. To this Senfe our Saviour tells his Difciples, Without me ye can do nothing : The In- ^^-7^^" ^ 5- ference will be, that we ought to apply ^' ^ Nulla fine Deo mens bona, Senec, Ep. 75. Nufquam vir magQus fine sliquo afflaiu Divino, Cic. to 2^6 0/ FORTITUDE. — I ■ — — — — — ■ — i I » to God for the fupport of his Grace ^ ^pkf.^i6, that we may htjlrengthen^d hy his Spirit in the in?ter Man : That we may be fur- iii(h'd with Courage to guard us through our Paffage j that we may never fhrink at the Approach of Danger , prefer In- tereft to Honour, or Eafe to Integrity, O F m 237 O F FLATTERY. F Lattery, to defcribe it in a Word, is no better than Intereft under the Difguife of Friendfliip : Tis a fmooth Application to the Vanity of another. The Art of it confifts in dealing on the Blind-fide, feizing the Humour, and managing the Weaknefs of a Vropeny\ (For fo I (hall call the Pep- fon impos d on, inftead of a Cully.) A Flatterer, where he intends to fatten, raifes the Advantage, and leffens or con- ceals the Defefts. His bufinefs is to draw the beft Likenefs, and paint be- yond the Life ^ to improve the Features, to ftrengthen the Air, and blanch the Complexion. As 'tis fomewhat difficult to conceive how the Antediluvian Race form'd their Tools ^ fo at iirft fight one may be apt to wonder how a Flatterer can get Stock to fet up with: Which way he comes by his Ground to plant his Battery, and play his parts. Tis true, Men may be Strangers to others, and 238 0/ FLATTERY, and miftaken in things remote ^ but are we Terra mcopiita to our felves ? Are we not qualify 'd to examine our own Perfon, to judge of the Colours, and take the Dimenfions of fo fraall an ex- tent? It feems not. People are great Admirers at home-, they have a warm Kindnefs for themfelves : Their Inclina- tions run high for the beft Furniture^ and the view of their own Excellency is a pleafant Amufement. Thus Parti- ality and ftrongWiflies improve into Be- lief : Thus, without Care, People are apt to imagine themfelves Wifer, and Handfomer, and every way more Signi- ficant than really they are. Thus thofe who over-rate their Advantage, are glad to find others of the fame Opinion : This feeming Concurrence of Judgment fortifies their Conceit^ fupports the delu- five Fancy, and makes them more ac- ceptable to themfelves. Thefe ExcefTes of Self-love give a handle to Flattery, and open the way for Defign. Tis no wonder to find a Flace attack'd, when a Breach is dif- cover'd, when the Ramparts are un- gTiarded, and the Enemy is fure x)f a Party within. The Force of Flattery is very furprizing, and 'tis generally a fuccefsful Expedient, It furmounts the Oppo- 0/ FLATTERY. 239 Oppofitions of Temper, and the Dif. ficulties of Accefs : It works to pur- pofe againft Wind and Tide, and brings Projefts unpromifing to bear. It makes Company out of the Morofe, puts the Proud into Fits of good Hu- mour, and opens the Mifers Heart. When the Ingredients are quick, and the Patient prepar'd, it operates to the ftrength of an Opiate : It locks up the Senfes, and lays the Faculties afleep. The Phyfick moves fmooth in the Head, and a Man dozes fweetly under the lofs of his Underftanding. If it be enquir'd, what fort of Perfons are moft obnoxious, and in danger : I anfwer. The Wealthy, and the Powerful. A F]atterer*s aim is generally Intereft^ and therefore hell endeavour to ply where there's moft to be gotten. Thieves don't ufe to fet upon Beggars. A poor Man s Brains are not worth the plun- dering : He may be allow'd to under- ftand Himfelf, and make the moft of his Difcretion, if he pleafes. To purfue fuch Gam>e as this, is but lofs of Time, ^.ndfetting a Butterfly. But where there's Siihflancey the Pro- fpeft looks v/ell, and there's fomething to anfwer the Trouble. They that flat- ter the Rich with Addrefs, gain their 2 Inclina- ^40 0/ FLATTERY, Inclinations : By this Advance they get footing in their Intereft, govern their Humour, and Aide through their Fancy into their Pocket. Befides, the Stratagem is moft likely to fucceed againft this Quarter, Thofe who are born to Wealth, and diftin- guifti'd in xhtir Cradle ^2LXt oftentimes fet wrong about themfelves. Their Con- dition is over-flourifli'd by the Ignorance or Defign of their Domefticks. The Carefles they meet with at firft, and the Application made to them, is apt to miflead their Judgments, to keep their Im- perfedions out of fight, and make them over-value their Privilege. Thefe Peo- ple, when they grow up to Reafon, ihould take a Review of their Perfon, bring their Pretenfions to the Teft, and be govern d by theOpinion of thofe who have no Ends to ferve upon them. They ought to be particularly Jealous of Think- ing too far in their own Favour, to fuf- ped Commendation, and always ftand guarded againft Flattery. And becaufe Flattery is a recommend- ing Quality, and bids fair for Friend- Ihip, I (hall lay down fome Marks to difcover it. Now Conformity of Manners brings one ftep towards Friendlhip;, the Flat- 5 teier Of FLATTERY. 241 terer will be fure to take care t6 fuit the Temper of his Property, One of this Myflery has no Humour of his own. His Bufinefs is to copy, and live by Precedent : To counterfeit the Inclina- tion, and affeft the Diverfions of Ano- ther : To ftand clear of Incomplyance, and refign his Genius to his Intereft. He is for Town or Country, for Com- pany or Retirement, for Exercife or Eafe, as the Word is given, and the Freak of his Property direfts. And when he hasfoundout theReliOl of the Perfon he preys upon, he falls pre- fently to commend his Purfuits : He is charm'd with the Delicacy of his Fan- ty, Exaclnefs of his Judgment, and the Happinefs of his Choice* He de- claims upon the Dalnefs of a different Management, wonders People can be fo heavy to mifs in the Ufe of their For- tune, and throw away the Opportunities of Living. And this is commonly done wath Vehemence of Expreflion, with Strength of Gefture, and aii Air of Sin- cerity and Concern. And now, which way are we to dif- cover the Friend from the Flatterer > We are to examine whether he keeps fteady to his Commendation? whether his Choice and Diflikes continue the R fame > 242 0/ FLATTERY. fame ? The Art of a Flatterer is to' dance after his Leader, to run into eve-- xy Mould, and like; Water to take the Figure of the Veffel which contains it z. And therefore if: the Man changes his Opinion, transforms his Pleafures, and floats from one Fancy to another: If he. is/uneonflant andununifomi , if his Hu- mou'r. fliifts,* and his Reafon takes new Colours; if he turns with the Motion^ andpraifes or difcommends by the Guft of another, there^s ground enough ta f ufped him. Alcibiades^ as Pbaarch ob- feryes, was a great Mafter in this Pro- felfion : While he iiv'd at Athejis , he affeiled Pleafantry and Jefting, keptHor-' fes for the Race, followed the'^Mode, and appeared with an Equipage: When he dwelt at Sparta, he walk'd the Streets in a mean Habit, and conform'd to the Dif- cipline, and unornamcnted Manner of that Republick : When he traveli'd into. Thrace^ he put on a Military Humour^ and was all for Fighting, and a Battle r When he remov'd from thence into the Terfian Dominions, he became a finifti'd Debauchee *, comply'd with the Licenfe of the Place, and fpent his time in Balls, Intrigues^ and Entertainments. Thus by taking all Shapes, and conforming ta Yffi^^f . R? V.ice^ as he found them in- '^^ir.ii A «- Fafhion^. 0/FLATTERY. 243 Fafhion, he was generally liked,, and grew popular. Now Popularity is of- tentimes no better than Flattery im- proved to more Benefit and Extent; Your common Parafitc's Trade is but narrow, but your popular Man has a- bundance of Cuftom. The firft, it may- be, furprizes the Weaknefs of two or three 5 the other impofes on Towns, and Countries. 2. A Flatterer rriay be difcern'd by counterfeiting Imperfections, imitating bad Qualities, and pretending a Refem- blance of Misfortune. 'Tis counted fome Satisfadion to have our hard Fate fliar'd by others, and not to be fingular in a Difadvantage. The Flatterer ferves him-: felf of this Remark : And upon thisT View, he'll pretend to feel fomewhat of the Pain, and be fick of the Difeafes of his Friend : He won't fometimes en- dure to have either more Health or more Senfes thaa his Patron. Thus when Defijfs of Skilj grew. Dim-fighted, his Courtiers pretended 'twas an Epidemical Diftemper^ tumbled upon one another,as if they were almoft Blind, and threw down the Side-board and the Dilhes. This was dawbing in Flattery, and laying it on with a Trowel. However, they per-^ ceiv'd 'twould pafs. R 2 ^ And 244 ^/ FLATTERY. And becaufe Refemblance in moral De- feds, or Diforders of Conftitution , ar- gues a common Infirmity, and makes a iVlan look no worfe than his Neighbours. For this reafon the Flatterer has always a flock of Failings to keep the other in Countenance. If the Property is over- grown with Melancholy, and his Pride has brought the Spleen upon him, the Parafite muft have fomething of the fame Tindure. He muft complain of the In- equality of his Temper, difcover the Gloom of his Imagination, and be fome- times troubled with his dark Hours. And here, if the Refemblance is with- out Credit, his Rule is to pretend him- felf deeper in theDifadvantage, and over- {hoot his Friend. But if the Qualities are reputable, fuch as Prefence of Mind, Capacity forBufinefs, Exercifes of Breed- ing or Wit: In fuch Cafes the Flatterer ahvays yields the Preference, admires the Felicity of his Friend, and defpairs of reaching his x\ttainments. And iince Friendfhip is agreeable and en- tertaining. Flattery refines upon the Cha- rader, and creeps in under this Difguife. Nothing is fo fmooth as a Parafite. He flrains his Courtefie, and carries hisCom- plaifence to an Excefs. He waits upon every Turn of Humour, ftrikes in with 3 the 0/ FLATT ERY. • 245 the Freaks, and commends the Follies of his Property. On the other lide, a Man of Truth aims at the Benefit of his Friend, remonftrates againft Mifeondufl: , and won t flick to Difoblige, to do him Ser- vice: Thefe, I fay, are Indications of Friendfhip , but Flattery is for none of this Freedom. Such unwelcome Since- rity may ruffle the Vride^ and difcharge the Favourite. The Parafite's Bufinefs is to pleafe -^ he can t find his Account, nor keep the Afcendant any other way. Thus 'tis part of his Study not to crofs the Grain, nor prefcribe againft the Pa- late: He never difturbs, the Humour?, wrings the Fancy, nor puts the Patient to any Pain. But then to cover himfelf from Sufpi- cion, he makes Profeffion of great Im- partiality, and clear Dealing. He de- clares againfl Winking at the Weaknefs of a Friend, and fuftering him to Mif- carry without Notice. He hates to leave him in a Lethargy, and ftroke him to Death: To deflroy Men thus with Ci- vility, and ftrain a Salute to Strangling, is what he can't bear to think of. Li- berty is a thing he can't refign : With- out this Quality, he cries Friendfhip is betrayed, and there's no being true to the Engasjements of Honour. And to make fl 3 the 24^ 0/ FLATTERY. the Hypocrite pafs niufter, he'll venture to cenfure, and let fly a little. But then he either ; fp.ies out a Fault where he knows there a none, mifappiies his Cor- reftion on purpofe, or gives it fo gently, that it can't.be felt: He either milles the Body, or ftrikes where the other can fence ;> or tihs VikQ Scaramoiichi with a Ruih, Some little Over fight it may be he will tell you of, and point at the Scratch of a Pin: But for touching a Sore- place, orprobing a Wound, you need not fear fuch rough Ufage. To proceed: A Flatterer is common- ly more Frank in his Proffers, and Of- licious in his Service, than another of difintereifed View. A Man without De- ilgn won't embark in every Bottom, en- gage at random^ nor follow a Feather in the Air: The Demand muft be reafon- able, and the Undertaking juft, or elfe he begs your Excufe, But a Flatterer fticks upon no Scruples, goes in v/ithout Referve, and makes no queftion to Pro- mife beyond his Power, This is the way to fallen his Intereft, and make himfejf Mafter of the Perfon he prafrife? upon. And more than thiSj he has the Chances on his fide ^ the Venture looks well : His Gains may be great, and hi^ Haziard is fmall, When O/FLATTERY. . 247 When 'the Flatteftr finds his twperty fomexvhat wary, he itJanages according- ly, and declines beirig'&Ifonie and down- right. He finds it neoeffary to work at a diftance, and under Coverr. fie chufes jrather to report the Commendation of another, than befto'w his owit -He fee'nls to admire "a' Stranger, fo'r^ thofe •Qiialifications of Perfdn, thofe Diffindi- ons'of Condition,' thofe Advantages of •Fortune, iniu^^hich he knows his Friend iias a (hare. . - : ' - ' ■ • ^ Sbmetirties he makes ufe^cff the hk\. of Painting, plhces Lights and Shadows'to- ■gether,.to:.raifethe^Fi'gure,'and make the better EflTect : That is, he draws his Com- cnendatfon from theoppdfite Dbfeds, and Vices of other People.! ^ F^r Inflance : If im Proper tjf aflFefts ail AppeStrance beyond his Circutnftances, aifid Is prodigally in- <:lin'd , then the bufineft of Flattery will be tO' fill! foul upohrCov^toufnefs ^ to jdefcribe fhe Infignificancy of a Mifer^ the Wretchednefs of his Figure, and the ge- neral Contempt he lies under. But if the Pr^^^/frry liappens to be of a parcimonious Temper,' and his Heart lies in his Mo- ney : Then the TaMes muft be turn d, •and the Battery chang'd : Then Charity ihould begin at Home, Good Nature is Vanity inDifguife, and Profufenefs muft R 4 bs 48' ,pf.fl.:ATTERy. be palted beyond meafure. If the Pa- tron loves to fl^ep over his Fortune, and Jives private out of Sloth, or Incapacity ; Then the Parafite muft treat the x\aive and Enterprizing with hard Language : Then thpfe who ferve the Government^ niuft do it upon niercenary Views, and a Spirit of Ambition. Thus amongft Women of uncautious Freedom, and bro- ken Reputation, thofe are mod accepta- ble, who declaim againft Diftance and Referve, who break lefts upon Sobriety of Behaviour , and endeavour to refolve it into Wapt of Breeding, Difadvantage of Perfon, and Defpair of being Ad- drefs'd. Farther-^ If the Flatterer meets with a Man fmitten with his own Genius ana Capacity •,- he won't go diredtly upon the Undertaking: He won't wi(h him Joy of his Brains, nor congratulate thp Happi- n^efs of his Underftanding. No : This Method is toq open and undifguis'd : He'll rathejf propound a Difficulty, afk the C^pinion of the other, and defire to be difcntapgled in his Afiairs : And if his Property pretends toaTafte in Learning, fomething of his own Compofitions mufl: l)e laid before him : His Judgment rauft pafs upon the Performance, and his Fancy jnuft raife the Faintnefs, and touch over 0/ FLATTERY. . 249 the Places unfinifh'd. And here the way to difcover the Pradice, is to give weak Advice, to find Fault in the wrong Place, and correft againft Rule and Rea- fon : Now if the Inftrufter is cry'd up for an Oracle, the Refolution of the Cafe, and the Exaftnefs of the Criticifm admir'd, the Maflc is puU'd off, -and the Flatterer catch'd in his own Trap. And as the manner of Flattery is dif? ferent, the ends of it are fo too : Some People praftife out of Intereft. They make an Employment of fuch Applica- tions, and follow it as a Trade or Pro-^ feilion. They are always flirnifh'd with a Stock of Commendation, to carefs the Vanity, and fit the Folly of thofe who are for their turn. Thofe who can t live up to their Fancy by plain Strength, en- deavour to fubfift by Art, They obfervc the Returns of Flattery come in with lefs trouble, and are more Significant than thofe of Labour and Induftry. For the iPurpofe, to humour the VVeaknefs, and ^ink at the Liberties of a Patron, is much eafier to fpme People than drudg- ing at a Book; And which is farther En- couragement, the Profpecl to Preferment lies often more open this way. Pride is fometimes very liberal, and Eftates are fettled upon rfie Tenure of Homage. '' "" ' ' ' '^ And Q5Q 0/FLATTEFvY. And as the Flatterer has a great 'deal of Whimfey to ftruggle with, is ty'd down to Attendance, ; and iTiOrtified with contemptuous Ufage >• So on the other iide his Services are all Pretence, his SubmifUons to Himfilf-^ he itldom (loops but tp ^take up fomething ; And there- fore if, you obferve, he; is conftant to nothing but the Penfiy, He changes his Hand for a better Market, and fhifts from one Per fon to; another > He fwims down with the full Str .3am,. (lands fteady to the Point of hitereft, ' and always .cat relfes moft where moft-. is. to be gotten. •• t To make a Difcovery-jjijithis Cafe a Xiioderate Penetration mayj. fei ve,: ..Lot your. Man b^nq> Gamer -by, your(Dt)ri> pgnyr Ref:eive^ }'<)ur Yilits without Ex- j^ence, and .treat -only with Language, and Salutation : ■ If he regards your Perfon, and values your Converfation, the Corr jefpondence will go qn, and the Old Signs ©f Friendfhip continue. But if he drops his Aquaintance, and VvUthdraws |iis Ce^cn^ony : If his Air grows flat, and liis- jEountenance cools, thefe are aH Marks of Management. This change , of Behaviour argues his former Fondnefs was only to, furnifli his Fancy and fervf his Convenience. ' )i ■■ ' • ' /.t^ Far- 0/ FLATTER Y. ■ 251 -= • — '-f^^ -y - Farther •, Some People will flourifti niightilyupon the Privilege of your Con- dition, and the Advantage of your Con- duft-, and tell you of fo much Treafure in Senfe, and Merit, as no Body but themfelves can find out. And to what purpofe is all this Straining in Civility? Why 'tis oftentimes no more than laying a Bait for Commendation, and bribing you for your good Word. Baulk but the Expedation of thefe People,^and you'll difcover, and cure them'x atl the fame time. Make them no return, and they'll call in their Compliments, and dilate up- on your Excellency no farther,. 'j4 *«: nt j.^ I Flattery to Women has fometimes a worfe Defign. 'Tis meant to gain their Favour, and furprize their Vertue. And here the Application is driven to thelaft Excefs-, and every Advantage is magni* fied out of all Proportion: The Liber-i tines have a Notion, that a Woman's Pride commands her Perfon-, that if they can but recommend themfelves to this Paffion, her Acknowledgements- will an- fwer, and her Difcretion give way on Courfe? •2 To proceed : Flattery is an ' enfnaring Qljality, and leaves a very dangerous Im- preflion : It fwells a Man's Imagination, entertains his Vanity, and drives him to a Do- 252 P/ FLATTERY. a Dotage upon his Peribn. Some Peo- ple are flatrer'd put of common Senfe, their Undeiftanding is fpirited away, and they have hardly the leaft Ghmpfe of ihemfeh^es. Now to have your Bulk lie moftiy in Tumour, and be big with a Bubbje is a mofl unfortunate Greatnefs. Who would chufb enchanted Ground, live under Delufion, and be treated like a Subjecl in Romanced It may be fome People will fay, they are not concern d about the Reality of the Cafe ; If the Pa- negyrick perfuades, and the Paint gives a natural Complexion , 'tis fufficient for their Purpofe: As long as we are enter- tain-d, and pafs our time pleafantly, what need we examine into the Grounds, and ramble after the Reafon of our Satisfadi- on? If vifionary Reprefentations will make us Rich and Happy , fo much the better. To produce (o noble an Effed from fuch a flender Caufe, is an Argu- ment of Manasiement. If we could tra- vel in the Air , or walk upon the Sea, we need not trouble our felves about rirm Footing, To this I anfwer, fome People are much better pleafed without their Wits, than they would be with them. .Bedlam^ as far as we can difcover, is not without Contentment in a high Degree. , When the Fancy ftrikes right, your ima- ginary Of FLATTERY. 25;^ ginary Monarchs there, have si ftrongef relilh of their Grandeur, and reign with more Satisfadion than real Sovereigns, But what then ? Muft we wifh our Brains turn'd, and lay in for Diftradiou upon this Score? And as Flattery gives People a wrong Opinion about thenifelves, fo it makes them over-expefting from others. Un- lefs their Meafure is allow'd, and they are treated up to their Miftake,. they are apt to take Check, and grow Chagrin. There's Luxury in their Palate, plain Diet won't reUfli-, they muft be regard^ or they have no Stomach. If youtx- ped their Friendfliip, you muft feed their Folly, and humour their Pride. Thefe are the Terms imply'd in the Engage- ment, and unlefs they are kept, the Con-* federacy breaks up. Now tho' Intereft may digeft the Articles, and a Man may pafs in his own Family: But when h« comes Abroad he muft look for Difap- pointment. Where there's no Dependence People will take their Freedom : .SzwVand Service reaches no farther than the Man- nonr. Pride is too unacceptable a Quali- ty to be pleafed for nothing. 'Tis true, this Commodity may pafs by way of Trade. When Bufinefs requires, a Man may be contented to ftoop his Privilege, and 254 0/ FLATTERY. and give fo much Flattery, for fo much Money. But thofe who have no Cujiom to lofe, will avoid this Trouble. Befides^ By expefting too far, they do but expofe their Weaknefs, and draw Pity or a Jeft upon them. They go lefs in the Efteem of their Friends, and their Parafites are tired with them. Their Demands run fo high, their Temper is fo uncourtly, and their Favours clog'd with foch harlh Conditions, that they are fcarce heartily thank'd for what they beftow. The Matter of the Bounty it maybe is Confiderable •, but the Manner" fpoils all, and makes it look hke a hard Bargain. Another ill Effeft of Flattery is, it makes People prefume too much upon their Strength, and venture too far in Bufinefs. Flattery produces Self-conceit, now Self- conceit is commonly a very enterprizing Accomplifhment. A Man intoxicated with a Dofe of this kind fees double. His Capacity looks big upon him : His Head and his Limbs are difproportion'd, and his Fancy is much greater than his Force. And thus by undertaking without Skill, by miftaking in the Scheme, or execu^ ting ralhly, he comes off tvith Difap- pointment: A Veffel that fleers without the Compafs, and makes out all her Sail without 0/ FL ATTERY. 255 \yithout any Ballail:, will quickly be at the Bottom : To attempt above our Size, to rifk it without Reafon, and offer at Things we know nothing of, does but make u^ ridiculous at the beft. And yet many a Man has been flattered into the Belief of a v/onderfal Sufficiency: Upon this Va- nity he over-grafps himfelf, flakes down his Credit, and is left to Mifcarriage and Difgrace. ^' Again ^ Flattery fometimes fits heavy upon the Fortune of the Property. When the Afcendant is gain d, when the Charnj works, and Difcretion is laid afleep, the Bulinefs goes on amain. To pick a blind Mans Pocket, is no great Difficulty. Such Admiration upon Perfon and Qpality^ mufl not be over-look'd : Wit and Beau- ty, and Addrefs are good News, efpeci- ally to fome People 5- and therefore thofe that bring the Tidings ought to be well paid ! The Friendfhip muft be own'd, the Ceremony not difcourag d. And thus fometimes they deliver themfelves as their Aci and Deed^ to the Ufe of their, Flat- terers. They run the Length of their Extravagance, till their Circumflances are dreyn'd, till they are reduced to their P.erfeSiom^ and have nothing but the Produd.Gftlieir Perfon to live upon. As 2^6 Of FLATTERY. As to the Guilt of this Vice, 'tis to be meafur'd by the Condition of the Per- fon who is paffive under it. Flattery fortifies People in their old Faults, and makes them venture upon new ones. And therefore to flatter a Man of Figure, is more crirtiihal than the fame Applicati- on to One of private Circuniftances : The teafon is , becaufe the Precedent of the firft works ftronget, he can move a grea- ter Weight, and has more means of do- ing Mifchief. And by this Rule the Flat- tery of a Prince niufl be the moft Dete- ftabki What can be more deftruftive to crown*d Heads than a Libertine Favou- rite? A Creature that fliall blow up their Paflions, and poyfon their Pleafures? A Man thatfhall make a Jeft of Confcience, and whifper Licentioiifnefs iii their Ear? As if 'twas part of their Prerogative, to live at large, and make their Vice as fo- vereign as their Charafter •, to infed their Subjeils, and affront their Maker! But as bad as fuch People are, they are np Rarities in Hiftory : They find their Ac- count too often to be difcourag'd : Like fome fort of Meat, they fliine in Putre- faction, make a Figure out of foul Ser- vice,andgrow rich upon Infamy. There are other Court Parafites who are great Nafances to their Country : 1 mean fuch as 0/ FLATTERY. 257 -■■ - .. .. ' . . : -7— _« — as footh the Ambition of their Mafters^ fwell their Privilege, and lead them in- to Miftakes about their Pot\xr: Such as put them upon arbitrary' Projefts , and! commend their Strains in Government. Gavejion^ and the -^ifK^r^rj'. were Flatter- ers of this kind to King Edward II. f flian*t enter into the Merit of thefe Mi-^ nions, nor examine whether the Mini- fters of Tyranny , or Lewdnefs, are the worft; 'Tis fufficient to fay, they are both of them the Plague of a Nation, and deferve to be treated accordingly. Farther;, The ends propofed by thd Flatterer diflinguifti the Degrees of the Fault : Where the Defigns are bafe and barbarous , the Malignity will rife , and the'Confcience be loaded in Proportion. Where there's Ambufcade and Perfidi- oufnefs in the My fiery , when like Joab they offer a Salute, to make way for A Stab •, there the Praftice is black, and the Infamy indelible: Thus your Treafon- and Debauching-Para(ites,are of the grof- feft kind, and have moft to anfwer fon And thus by the fame reafoning, thofe who flatter only to exercife their Wit, t6 make themfelves better efteem'd, and aim no farther than Commendation, are leaft to be blam'd. And yet even theft People may do more mifchief than they S are 2$8 0/FLATTERY. are aware of, and conjure up a Spirit of Vanity, which they can't lay. And now to fugged fomethingby way of Prefervative. Firjl Then , If we would be fortified againft Flattery we muft difcharge the Exceffes of Self-love. Tis our Fond- nefs at home, the Partiality to our Per- fon, whidi makes the Stratagem fucceed, and lays us open to the Crafty Manager. Did we not flatter our felvesfirft, 'twould be next to impoffible for others to do it to any purpofe. The firft Point then is to have a modeft Opinion of our Condi- tion. We fliould confider our Defefts, bring up the coarfe Part, and read our Faults : We fhould examine how much we fall fiiort of others in Circumftances of Value. We (hould rub out the Fucusy and view the Blemifhes underneath. W'e Ihould not take our felves upon Co7Jte7it: But ftate our Merit, and prove our Pre- tenfions before we infift on them : And when we have taken a true Meafure, funk to the Intrinfick, and put the Beft, and the Worft together, I fuppofe there mayn't be much to brag of. And thus when we fee how Matters ftand we fliali be better fenc'd againft Surprize: We (han't be fo eafily fubdud with a little Flou- 0/FLATTERY. ^ 259 jf'Ioufifb, and Kidnap'd with a Compli- hient. Efpecially if we confider that to be flatter'd is to be over-reach'd : It imports Weaknefs, and that the Odds of Under* {landing lies in the FJatteren To be Strangers at home, conceited without Rea- , fon, and proud of what we have not, is > a figxi our Vanity is ftronger than our Judgment. To be flatter'd^ is to give Credit to a falfe Report, and let a Cheat pafs upon us. 'Tis to mifcalculate upon tor Strength, to beheve out* Advantages greater, and our Failings lefs than really they are. And is not this the Misfortune of Vanity? Without Pride^ Flattery could do little. Now Pride fuppofes Ignorance and wrong Computation in the very No- tion of it. To be proud is to tnif-ftate Matters upon the Comparifon: 'Tis to over-rate our felves ^ now to over-rate a Thing is to raiftake in the Value. Farther : He that's flatter'd is ufed as a Tool^ he fetves the Intereft of another againft himfelf, and lies Paflive under Circumvention. And what does all this imply, but heediefs Credulity, want of Apprehenfion,and (hortnefs of Thought? 80 that upon the whole, there's nothing but Impotence, and Difcredit in fuch a Charaftet* And therefore as we ought S 2 to 26o 0/ FLATTERY, to infpeft our felves, fo we (hould exa- mine the Probity, the Senfe, the Circum- ftances of other People, before we fwal- low their Commendation, and believe every kind thing they fay of us. And here we may obferve, that Flat- tery does not always work in Compli- ment and Harangue: Tis fometimes pradifed in Looks and Geftures, in mer- cenary SubmilTions, and over-proportio- ned Regard. But this is not all. Where a Man's Bufinefs is plain Dealing, and his CharaBer^ to give Warning and Di- red : In this Cafe, if he forbears to fpeak upon occafion, and remonftrate to Mif- carriage, in this Cafe there's Flattery in his Silence, he betrays his Charge, and lives upon the Failings of his Friend. To return. As the troperty has Weaknefs for his Diftinftion, fo the Flatterer perceives it. This Suppofition is the Principle of his Art, and the Ground he goes upon. And being Confcious the Skill and the Profit lye clearly on his fide, he applauds the Dexterity of his Condud, and the Reach of his Underftanding. He takes his Property for his Patient^ and looks on him as a Perfon in an infirm Condition. He attributes his Succefs to his own Ma- Dagemenr, defpifes the Folly he thrives by. 0/ FLATTERY. • 261 by, and his Heart often pities, where his Tongue admires. A(k him, who he is obhg'd to for the Convenience he r^- ceives? And if he fpeaks clearly, hell anfwer, to himfelf. Tis his Head, he'll tellyou, that feeds his Stomach: Tis his Skill in diftinguiftiing Conditions, ftriking Opportunities, and working the Paffions, which makes him find h^s Ac- count. For unlefs you can give fome People an imaginary Lift, and make them in Love v/ith themfelves, their Fancy will ftand off, they'll hold what they have, and there's no good to be done with them. So that upon the whole, the Flatterer makes his private Compliment to his Conduft, and reckons himfelf his own Benefador. But tho' Flattery is an untoward Qija- lity, is there not an Extreme on the other Hand? Without queftion there is : Chagrin and Morofenefs, lU-natur'dJefts, coarfe Admonition, and contradiclious Humour, are Vices of an oppofite Kind. To which we may add, a Ruftick Affe- ^ation, a LevelHng Negligence, and a failure in cuftomary Regards. We may ftand clear of Flattery without cenfuring, and falling foul upon every Thing that comes near us: Sincerity does not oblige USp to be always clafhing, to juftle every '- • S3 i^gdy ^6^ 0/ FLATTERY. Body we meet, and take otir Freedom wiihout Reafon or Referve. Such Sin- gularities proceed from Ignorance and Pride: They are Signs of Difaffedion, and an ungenerous Mind. To manage rightly, there niuft be nothing of Spleen or Negied in Converfation. No Appea- rance of (envying thofe Above, or con- temning thofe Beneath us. To enter- tain with Humour, to make our Friend- Ihip vifible, and throw our good Wiftes into our Face, is what People may fairly exped from us, Laftly , Commendation is no certain Proojf of Flattery. Tis true, to be al- ways ringing People's Praifes in their Ears, and burning Perfumes before them, "^ fmells ftrongly of Defign : However*, to commend upon fome Occafions, is de- itncible Pradice, proper Acknowledg- ment, and a ferviceable Office. It fhews the Juftice and Benevolence of our Tem- per, and that we are pleafed with the Advantage of our Neighbour. Tis a iBpur to Iiiduftry and Improvement: It difpofes Men to exert their Force, and perform firther. I grant every Body won t thrive upon Commendation : 'Tis a Nourilhment too ftrong for fome Di- geftions : Thofe who are blown up with |\''>ind, muft have but little of this Diet- ' To 0/ FLATTERY. » 265 To come out of the Allegory, when People are vain, they muft be treated ac- cordingly. Their Merit, if they have any, muft rather be fmother^d, and laid out of their Sight. To preach to them upon their Privilege is the way to undo them: They'll grow Troublefome upon fuch Ufage •, Dote to Ridiculoufnefs upon themfelves,and lofe more by their Pride, than they can gain by Commendation. S 4 O F a64 THEFX In a Dialogue between Callimachus and Dolomedes. Dolom. ^^^AUiwachm^ wbafs theMat- 1 ter? What makes you fearch ^"-^ your felf with fo much Con- cern? Have you loft any Thing? * CaU'im. Yes : As I was ftanding in the Strand to fee theP^rrw^^/ Ambaffador, one of your Diversy as they are called, dipt into my Pocket, and carry'd off two Guineas, and about ten Shillings in Sil- ver. Now for all your fmiling, I fancy he took fomething too much of me for feeing the Sight. Dolofru People are apt to exad: But ne'er difturb vour felf, this Sum won t break you. Befides, the Cleanlinefs of the Conveyance ^ is in my Opinion, an Abatement of the Misfortune. Well! Thefe Pick-pockets have a nice Hand at Bufi= 0/THEFT. , 265 Bufitiefs! What Prefence of Mind, what Smoothnefs of Application, what com- mand of Thought and Motion do thefe Mendifcover? Methinks I could almoft pardon the Theft for the Ingenuity of the Manner. This Trade is not every Body's Talent,, nor eafily learnt I can aflbre you. Callifn. If you had loft your own Mo- ney, I queftion whether you would have ' been fo much in Love with Dexterity. For my Part, I'm no admirer of ingenious Mifchief : If a Man beats his Brains, and drudges at his Exercife, to qualifie him for Thieving, he'll ne'er have my Com- mendation. I thought the cunningeft. Vermin had been counted the worft. But by your Difcourfe, a Fox may take his Range without Difturbance: His Cr^ft it feems muft be his Privilege: For 'tis pity to hurt a Creature that can ftiift fo handfomly. Dolom. To turn your Jeft into Earneft upon you, what clo you think of the Lacedemonians ^ Were they not a Go- vernment of Reputation > Now this Re- puhlick educated their Children to Shar- pin^: They kept them low in Diet for this purpofe; If they could creep into a piuwrch Garden, and fnap a Salad, or fteal a Joint Lycurg. pf Meat from a Butcher, 'twas their own, 2 and ^66 p/THEFT. end no Body could qucftion them about it. ' Tis true, if they were catch'd in the f/7(??, they were well difciplin'd : But then this Corredion was laid on for Bungling, and not for Stealing. By this early Indulgence, they bred their Youth to Stratagem, find their Underftandings, and made their Limbs more plyant and ferviceable. Callim. Under favour, this Liberty was only for Boys, and went no farther than Nonage. Twas likewife an Al- lowance of the Government, and confe- quently no Theft. And after all, I much queftion whether the State found their Selden de Account in this Permiffion. The Jewijh >ir..Nat.& Rabbins feem better Politicians in this v%'^^' cafe : They won't allow fo much as Stealing in Jeft, for fear of getting an ill Cuftom. Bolom. Here's a great Noife about Stealing ! But pray what are thofe that draw the common Bleilings of Providence into a private Chanel ? That wallow in Superfluities, and feize much more than Nature requires? I'm fatisfy^d fome Peo- ple would Farm out the Air, and Eiidofe the Sun and Moon, if it were in their Power : 1 would gladly know who gave them the Privilege to ftarve and diftrefs thciy Neighbours ? Well ! This engrof- fing 0/ T H E F T. , 267 .— — — -■ ' ■ " ■' • ; ■;-'■• — ? ' fing the Conveniences of Life was a Bar- barous Invention ! This Ahuttalling and Bounding fpoils all : If there was no Property, there could be no Theft. The World will never be at eaft, till thefc Fences are thrown down, and every thing laid in common. Don't look fo unkindly upon me, I have good Autho- rity for what I fay. No lefs Philofopher than Plato afTures us, that Poverty and Riches, the Creat^^res of Vroferty^ are the Bane of Mankind : For Inftance, fays he^ If a Potter is Rich, hell grow too ^^ ^^p"^* big for his Trade, work negligently, *'**^* ^^ and not value a Cuftomer : And if he is Poor, he'll want Tools and Material^ to do his Bufinefs : So that let him either exceed, or fall (hort in his Cir- cumftances^ the Workman and the Ware will be the worfe. From hence he con- cludes in general, that Lazinefs, Luxu- ry, and Ambition, are the Produft of Wealth : And that Poverty is apt to make People fordid and lean-temper'd, inclin d to ill Courfes, and difaffefted to the prefent Eftablijhment. He is clearly therefore for banilhing the Diftinftion of Poor and Rich out of his Commonwealth. Callim. Yes: Women and Children piuft be common too, as well as Goods and Chattels, i ' J)olom> i 268 0/TFIEFT. ' K- I I »■ I I , , — -■- • '• I ■■ ■ Bolom, There, I think, he drove his Scheme out too far, and overfhot in his Fancy. But as to the other Point, his Grounds are not unreafonable. He tells TUto, dc you, The Wealthy and the Indigent, like Repub.i.4.^^Q irreconcileable FaHions^ will be al- ^" * ways Enterprizing upon each other. That Envy and Contempt, Deceit and Oppreflion, will never ceafe, as long as thefe Inequalities continue : That fince Poor and Rtch^ 31 v- relative Terms, and fubfift upon Compcinibn -^ thefe general Clajis will break into numberlefs Sub^ divifions, and every Body will be apt to infult or repine at his Neighbour: That Id. lib. $. the Body 'Politick ought to be fet as clofe P**^58- together as the Bo^ly Natural: That the Union of Minds in the firft, ought to anfwer to the Ligaments in the latter : That without this, there can be no eafie Motions, no Harmony of Aftion, no Strength of Effort : That this Benefit can't be expefted, unlefs every Member of the State fympathizes with the reft, and Ihews much the fame Concern as one Limb has for another : That this happy Correfpondence is impradicable upon the Principles of Property '^ for Peo^ pies AflFedions will be fure to follow their Intcrefts: And therefore where thefe interfere and clafh, their Humours « ' will 0/ THE FT. ^ 26p will do fo too. In fliort, what is it but Mine and Thhie, which breaks Friend- fhip, and embroils Families and King- doms, and fets the World in a Flame > The famous Sir Thomas More concurs with Plato^ and lays it down for a Maxim, " That as long as Property is kept on^top. B.i^ ** Foot, and Money made the Standard "in Commerce, Juftice and Happinefs " muft be imprafticable. Firft, there ^' can be no Jullice , becaufe the beft " Things will fall to the (hare of the « worft Men: Nor, Secondly, any Hap- " pinefs •, for the Conveniences of Life *^ being divided among a few , the reft " muft fuffer, and be unprovided. And that you mayn't think this Dif- courfe purely Notional, the Experiment has been try'd more than once : Some vid. Dlod, Nations have gone the whole length ^^f^^^^^^f^ Plato's Politicks^ and built their Govern- f^m'ScFi- ment upon his Model. And as for G?w-«^in- ia Ar- munity oi Goods ^ 'twas praftis'd amongft ^"^deRcFJ the Br amines PLndGymnofophiJis^ the £//^wj Plat, and Pythagoreans. ^ Callifu. No farther, if you pleafe, at prefent. To fpeak to your Cafe: I grant you, Plato was a great Genius, and fo vjds Moi'e : But their Reafonings upon this Subjed 1 take to be no better than pretty Amufements, and a fort of Philo- fophical i70 0/ THEFT. fophical Romance. They might be Exer- cifes of Fancy, and not Refalts of Judg- ment, for ought we know. But if rhey were in earneft, 'tis plain they did not fufficiently confider the Condition of Mankind, the Imperfedions of Nature, and the Bent of the Paffions. For In- ftance : Let us difcharge Property^ and lay all the Lands and the Iffues in com- mon; And fiere the Ground muft be till'd, the Seafons watch 'd, and the Profits ga- thered. Now we can't fuppofe every Body will contribute equally for thefe purpofes. There will always be a difproportiori as to Strength, Induftry, and Confump- tion. Some will labour lefs, and fome fpend more than comes to their fhare. What Mutiny and Mifunderftanding muft thefe Things occafion? The Aftive,- the Skilful, and the Strong, will expeft a preference ^ the Unferviceable will be grudg'd their Maintenance, and the Old and Infirm look'd on as a publick Grie- vance. This jumbling of Fortunes, and throwing all into- Plato's Hotch-potch^ would make way for a cwH Chaos, and produce nothing but Strife and Confu- fion. The more Pretenfions are inter- mix'd, the more they are entangled ; and the farther we retire from Property^ the nearer we border upon Difputes. To give 0/ THEFT. 271 give a faint Image of this Utopian Con^ trivance^ what Complaints and Quarrels are frequently feen amongft Partners in Trade, among Coparceners, and joynt Tenants? When all's done, feparatc Right, and fingle Enjoyment is the beft Expedient for Peace and Quiet- nefs. Divifion of Eftates makes Union of Minds, and People are moft pleas'd when their Intereft lies within them- felves. And to meet with one of your Ob- jedions-, Ariftole is of Opinion, that a^^^^-^-^- Government may be fo form'd, as to*"*^' reach the Neceflities of all; That things may be fever d in their Propertj^ and common, as it were, in their Ufe. That fuch Regulations may be made, Frank- nefs encourag'd, and good Humour cul- tivated to that degree, that none might be over-look'd, and every one the better for the Fimiuure of his Neighbour. For, as this Philofopher continues, Friendihip makes every thing common. And to come from Speculation to Life, he tells us, the Lacedaemonians were Matters of this Secret, and pradis'd by fuch Mea- fures of Benevolence, that People wereiMd. accommodated upon the Road gratis-^ and every Body had the Privilege of ufing hjs Neighbour s Horfcs, or Shves, as he thought ft,-' 272 0/ THEFT. thought lit. x^nd thus they had the Be- nefit of Plato s Scheme, and the Pleafure of Property together. And whate'er you may think on't, there's a ftrange Relifli in calling fome- thing one's ow?h Neither is this always a Covetous Fancy. That which is my cwn^ {lands clear of Dependance, waits upon my Will^ and is generally ready. And when puhlick Regard aiid Genero- fity have done their utmoft. People will love themfelves a little at the bot- tom. A Man does not feel the Pain in another Man's Head, nor tafte the Satif- fadions of a foreign Palate : The Plea- fures and Difguft of Se?ifation^ move within the Perfon, and are not tranf- fus'd from one to another. Now where there's moft to be gotten or loft, 'tis na- tural to attend clofely, and provide ac- cordingly. Upon this account we are generally moft affefted at Home ^ Senfe exceeds Sympathy, and we are apt to love thofe things beft, which belong to our felves. Self-love therefore is no fault, provided we are Juft and Generous with it. Farther, as Arijlotle obferves, a Man lofes the Pleafure of Friendftiip and Hof- pitality by Platds Scheme. For where ail things are huddled together, and lie in 0/ THEFT. , 273 in common, what opportunity is there to gratifie a Relation, to aflift an Ac- quaintance, or entertain Strangers ? And at this rate no fmall part of Virtue and Satisfadion muft be deftroy'd. As for Trying of Titles, Frauds, Breach of Covenant, Corruption of Witnefs, with which the Courts of Juftice are fo much pefter'd : Thefe Mifchiefs, as Arifiotle goes on, proceed more from the Knavery of Men, than from the Diftinftions of Meum and Tuum. All Mercenary Flat- tery, and creeping to a Scandal after the Rich, is likewife no neceffary Mifbeha- viour, no infeparable Attendant upon froperty ^ and therefore we may charge it upon the Confideration laft mendon'd. I have farther Reafons to alledge upon the Courfe of the Argument : But at prefent. It may be fufficient to add, that Inter-commoning in every thing is an im- pradicable Fancy : Tis too big for a State of Degeneracy 5 'tis Difproportion'd to the Temper and Neceffities of Man- kind : What Largenefs of Mind, what Difengagement from Self-love, what Con- fidence are requifite to fuch a Scheme > Alas! we are mF^ce Rvmuli^ and things muft be fettled accordingly. Unlefs Laws are fuited to the Exigency of the T Cafe, 374 0/ THEFT. Cafe, and turn upon the general Dif- pofition. Society would quickly be bro^ ken up. To fpeak particularly. People are too fond at Home to balance their Affections , and keep their Neighbour's Scale even with their own. Their Be- nevolence is too weak to difcharge Par- tiality, to drudge for the Unknown, and bury the Diftindion of Pnhlkk and Private. As long as Life is thus Needy and Unfortify'd 5 as long as we are ex- posed to Accident and Injury: During this State of Imperfedion, 'tis natural to to lay up, and look forward. As long as things continue in this pofture. Men won't truft to a foreign Provifion, nor ftand to the Courtefie and Difcretion of other People. Thus we fee Plato's Com-- piunity is but a Roinantick Relief. • Pro- ferty began with the firft Generation, :and has run parallel with Time ever Oen. 4. .fince. Cain had Sheaves, and Abel had Sheep of his own. And thus we meet with Merchandize and Money, with i5,*&cV Purchafes and Fee-Simple in Genefts. ^^^fiolofn. You interrupted me before^ but now give me leave to tell you, I have a ftronger Precedent to alledge. The firft Chriftians, at their Converfion, threw up their Property y and had all things common.L. -Tims when Religion had G?«. 25. Alls 2. 44» 45' 0/THEFT. 4 275 had the Afcendant, when the other World was tnoft in View, and Confci- ence in the beft Condition, they pradig'd upon Plato^s Principled. Callim. Be pleas'd to obferve, the Cif^ cumftaiices of thofe Times were particu* lar. When the Church was under Heathen Governours, when Believers were moftly Perfons of low Condition : Under this Difadvantage of Affairs, fuch a generous Refignation of Fortune, fuch a noble Re- gard to the common Good, was highly Seafonable : But when the Civil Magi- ftrate was converted, when Chriftianity was encouraged by the Conftitution^ and legal Supplies provided for the Poor : Thefe Advances of Profperity, alter'd the Cafe, and took off the former Reafons for Community of Goods. Befides, you know, a Precedent of good Men falls Ihort of a Divine Law : It reaches no farther than Advice and Perfuafion, and does not bind to Imitation. And that the Chriftians, even then, were not ob- ligd to fell their Eftates, and lay them at the Apoftles Feet, appears from St* Vetera Reproof to Ananias^ While it^^* 5- 4* remained (fays he) iv^:^ it not thine omi^ And after it zvas fold, was it not in thine own power ^ T a Thu$, 276 , 0/ THEFT. Thus , you may perceive, their Pra- aice was flatter of Choice •, 'twas the Effed of their Zeal, but they were not in ftrid Duty obligd to it. We may ob- ferve farther, that when they had all things common, 'twas not without forae Limitation. For every Man did not go to his Neighbour's Stock, take what he pleas'd, and live at Diferetion. But^ All was lodg'd in a common Bafik , entrufted with the Apoftles, and the^ ^^^ 4- made d'lftnbiition as every Man had need. ^^ ^^' And when this Divifion was once made, there was as Uriel a Property as ever : For none that had his Share affign'd, could lawfully be deprived of it. In- deed, abfolute Community is incompati- ble with the Neceflities of Mankind : ^ And therefore even Plato and More, are forced to clog this Freedom with Re- ftranits and Provifoes. And as for the Chriftians, they are commanded to have their Converfation ^iP€t.Ii'<,M^'^fi ^^^^^^g ^he Gentiles: Not to pur- E}bef.^.22,lol7i, but to pew all good Fidelity : Not to puffer as Thieves \ and if any of thefn had JlolJen^ not tojleal any more. Dolom. If you come fo clofe, I muft yield : J don't intend to difpute the Eighth Commandment. To fpeak my Mind, I'm neither for Robbing nor Bur- 0/ THE FT. < 277 glary. Larceny nor Petty-Larceny. But for all that, I fancy fome People carry the Notion of this Crime too far, miftake in the Application, and bring honeftMen in guilty. In (hort, fome Cafuijis drive the Charge of Theft fo ftrong upon the Market^ and fill the Shops fo full of Scruples and Sincerity, that no Body tan live by them. No Intereft can thrive with their jhort Allowance : A Man muft dwindle in his Trade^ and be a Dwarf in his Fortune, if fuch Support was all he had to truft to. Now I muft tell you, I don't love to have my Liberty abridg'd, my Confcience teaz'd, and my Bufinefs hamper'd, without necefFity, Callim. I hope you don t take Rules to be Fetters. Let People go at large as much as they pleafe in the King's High-way : But I would not have them ramble out of the Road, to commit a Trefpafs. I fuppofe you won't deny there may be foul play in Buying and Selling. For what is Theft ? Is it not the taking a Man's Property without his confent? Now whether this be done by Force or by Fraud, in the Shop^ or in the Street^ Openly or in the Dark, the Fault is the fame as to Kind. The Man- ner, 'tis true, may afFeft the Degrees^ but alters nothing in the Qiiality of the T3 Fad. 278 ^ 0/ THE FT. Fad. And fince you have mentioned- the Cafe of Commerce, let us examine it a little. We'll fee, if you pleafc, how far a Man may be guilty of Steal- ing in the Bufinefs of Buying and Sel- ling. Dolom. Pray be tender of Trade^ let Induftry be duly encourag'd, and give us no hard Ufage upon the Argument. Callim. Don't fear it. I fhould be loth to fuggeft any Hardlhip, and fpoil any warrantable Profit. 'Tis Trade which imports the Growth of diftant Countries, furnifries Life , and cements Society. Without this Affiftance, the Pleafure of an. Eflate, the Grandeur of Courts, and the Equipage of Authority, would Ihrink almoft to nothing. In a word, we are poliih'd, and fubiifted upon Commerce -y and every thing that's Ufeful, is fo far Honourable. 1 hope now I have fliewn my Regard for Trade^ you will not fuf- ped: any unfriendly Difcourfe. ^ Dolom. Since I ftarted the Subjed, } niuft venture you : Pray go on. CaUhn. You know in Commerce, there's Buyer and Seller : I fliall begin with the iiril. And here I charge the Buyer with Stealing, when he hinders the Sale of a Commodity, -by Difparagement and falfe Reports : When he publiflies, the Goods hav^ 0/ THE FT. , 27P have thofe Defeds which he knows they hav^ not, or which he does not know they have. The Meaning of this Pra- dice is obvious : 'Tis to difcourage Cu- ftomers, and get the better Bargain for himfelf. But he that flanders his Neigto bour's Shop upon this View, is a down^ right Sharper. He that finks the Qua- Jity: ofhis Merchandife, is as much a .Thief^.^sl if he took part of them away, The Reafon is, becaufe he difables his Property, and deprives him of a juil Ad- vantage. For, what is Property without jBeneiit and Ufe ? To poiTefs an unfer- viceable thing, is to be Owner to no purpofe. So far therefore as we make Mens Goods infigniiicant, fo much we may properly be faid to fteal from them. What, tho' the Subftance is untouch'd? What, tho' the Weight or Meafure re- mains the fame ? The Value is either loft or leffen'd, and that's the main point. Thofe that would be Honeft therefore, muft take care not to difparage their Neighbour's Bufinefs, nor talk his Goods into Lumber. To proceed : The Vendee breaks the Eighth Com- mandment, when he takes advantage of the Ignorance of the Seller^ and gives lefs than he knows the Thing is worth. For the purpofe : A Mail fells me a T 4 Cold- 8o 0/ T H E F X Gold-Ring, and offers it at the Price of Brafs, becaufe he believes it no better. In this cafe, fo much as I knowingly give him lefs than the true Value, fo much, in all reafonable Conftruftion, I fteal from him : For my Neighbour's Igno- rance in the Value of his Right, is no warrant for me to circumvent him. A Cunning Man is not allow'd to hook-in all he can get. For to found Dominion in Crafty is fomewhat worfe than to found it in Grace. To fatisfie you far- ther, and iliuftrate the Matter : Suppofe a Bag of Money fent to us feal'd up at fo much : This Sum, upon the telling, we find more than was defign'd. What's to fbe done here ? Are we not bound to return the Overplus? Dalo?n. Without queftion 5 one muft have an odd Confcience to deny it. CalJhn, Very well ! If a Man ought not to fufFer for his Miftake in this In- ilance, why in the other ? What's the difference of the two Cafes ? Nothing but this i the one refpeds the Quantity, the other the Quality of the Exchange : And if we are bound to be true upon the firfl Suppofition, why not upon the latter > And tho' there may be no Re- medy by our Law, yet the Jemfi Con- Jlitntion provided for this Cafe, If the Buyer 0/ THE FT. ^ 281 5uyer gave lefs than the Worth of a Commodity by the Sixth Part, he was oblig'd to refund that Sixth. But if he seiden. de happened to bargain cheaper than this i"r- Nat. & Proportion, the Contraftwas void, andL.^^^/cj. the Seller might take his own time to recover his Goods, Dolom. What if the Man found his Gold Ring-, and was only at the Pains of ftooping? If he may be better for ano- ther Body's Lofs, why mayn't I be the better for his want of Underftanding? Efpecially fince he came fo eafily by his Property. I call it his Property •, becaufe if he found it in the way, or the Streets : If he had it cr/cly or put in the Gazette^ and no claim appear d, there's no reafon to queflion his Right. 'Tis true, Trea- Braaon, i; fare trove with us belongs to the Crown. 5- ^^^^', But by the Civil Law 'twas ordered other- i.'c. 42. wife. Conjlantine the Great allow'd the Fin- der half, provided he brought the other Moiety fairly into tht Exchequer. Tbeoclo- fiu5 the Great gave the Finder the whole, unlefs 'twas found in another Mans Ground, and then the Owner was to have a fourth Part. Valentinian was ftill more cod.Theod. Liberal, and made it the Man's that met Lib. k. Tk. with it, without Referve or Dedudion. \]^^l i^^ But 28 3 0/THpfT. But Treafnre trov^ muft lye under Ground, and therefore what you menti- on can be nothing of That, J ^^^ ,.: j;\ CaUhn. I perceive you are wiiling tq allow his Title: But then you think it no harm tp play upon hi^ Ignorance, an Thofe that multi- ply the Infirmities of Nature, precipitate old Age, and fcatter Pain and Difeafes a- bout the Town? They that can put Death into the Vot^ and prey upon the Vitals, what Mifchief are they not pre- pared for? What if their Trade is not as Mortal as a Bullet? What if they work like an Italian Dofe, and take fome time to fend a Man into the other World > What if the Strength of Nature is fome- times too hard for them? Are People's Conftitutions to be pradis d on, are they to fuffer in thek Health, to enrich In- juftice? Muft they be treated like a Mountebanks Man, and take off unfriend- ly Draughts, for the Benefit of the Ta- vern or the BrevP'hoiife ,^ Nay in one re- fped they are ufed worfe : For here's no 5 ' Pr^- 285 0/ T H E F T. Prefervative, or Orvietan: Nothing to check the Motion, ot expel the Mifchief. But the Poyfon is given without the An- tidote. Now is all Regulation impfadi- cable in this Cafe ? Is it not in the Power ? Is it not in the Bufinefs of fome Perfons to redrefs the Grievance? Doiom, And what if they refufe to ex- ert their Charadier? Muft they anfwer for the Confequence? Muft the range of Diftempers be charged upon them, and part of the Weekly Bills be placed to their Account? At this rate, muft there not be a great deal of Mortality, a great ma^ ny Orphans, and Widows to fwell the Reckoning? Callim, Since you talk fo tragically, I muft afk your Excufe, and leave you to anfwer your Queftions. To proceed. The Seller may be guilty of Stealing by conceal ing known Faults : I ftiall men- tion two Cafes in which he is fo* I. When by his Silence he fells the Thing for more than 'tis worth -^ more than a Perfon of Judgment would value it at : More than it would reach if the Fauhs were difcover'd. Bolom. I fancy you have undertaken a difficult Poft : Under favour, I don't think my felf bound ,to account to the Buyer for every Accident , to difcover my 0/ THE FT. ,, 287 my Knowledge, ^rid proclaim the Defefts of my Shop, My Cuftomer has his Eyes in his Head : I force my Goods upon no Man, and only make ufe of the common Privilege. Callim. That won't do: You know we are to love our Neighbour as our felves^ And how can this Duty be anfwer'd un- lefs we deal frankly, and above Board with him ? Unlefs we are open and be- nevolent 5 and give him notice when he is near any Danger ? Is it Juftice to ex- ad above the real Value? Is it Friend- (hip to fet a Trap for the Unwary . and keep him in the Dark to his Damage ? To deal in this Manner has not fo much as the Air of Honefty. There's nothing but felf^ lean Temper, and Defign in fuch Management. 'Tis to lie at catch to do another a mifchief *, to thrive up- on the Misfortune of our Neighbour, and lurk in the Grafs like Serpents, to fting the next Palfenger that comes in our way. To fay we may make the moft of our Goods, goes upon a Miftake : If my being more cunning than another Man is a Warrant to deceive him *, then by the fame Logick I may wound or maim him, becaufc the odds of Strength lies on my Side: And by this Argument I may rake 3 " * his 288 0/ THE FT. his Purfe upon the Road, if I am able. But if Equity and Good-nature muft go- vern the Affair: Then it muft have e- qual fway in both Cafes. Then Skill muft lie under Reftraint, and Craft be bound up to good Behaviour. Then a Shop is no Place of Exemption ^ nor Trade a Privilege againft clear Dealing. Dolom. You may perplex the Argu- ment as much as you pleafe. But I Ihould never take it ill of a Man for lying clofe in his Bufinefs, and leaving the Goods and the Cuftomer together : And there- fore if I pradife by thefe Meafures I do no more than I would be done by *, and I fuppofe you have no Exception to the Equity of this Rule. Callim. Suppofing your Allegation true 5 See under I have elfewhere prov'd the Rule unfer- Honefty. yiceable to you, and cut off the Suc- cours from that Quarter. But tho' I would not queftion your Sincerity, yet I fancy you have not throughly recolled- ed your felf : You are fo much in love with Concealment, that you have not gone to the bottom of your Heart, nor brought up your Thoughts to your own View. For can any Body think home, and fay what you do in earneft ? For is any Man willing to be impos'd on, and pay much more for a Thing than 'tis worth ? 0/THEFT, , 2%9 worth? Does any one wifti to Trade at this Difadvantage? If he does, then he muft wifh to lofe by what he manages, he muft wifli himfelf poor, and that his Dealing may help to undo him. . But if fuch Wiflies are impoffible, as 'tis plain they are, then his concealing the Faul^ of his Merchandize to over-reach his Neighbour, is not the doing as he would be done by. What then can be the Mean- ing of our faying. We would not take it amifs to be thus ferv'd? Nothing but this ; We know our felves well prad:is*d in the Arts of Fraud : We have a good Opinion of our own Cunning: We arie under no Apprehenfions of being fur- priz'd: We are willing therefore this in- dired Dealing (hould go, on, becaufe we hope to be Gainers by it. : - d Dolom. As cunning as we are, w€ ar^ fometimes catch'd : And therefore unlefs we are allowed the fame Liberty, and make Reprizals as Buiinefs prefents, we muft fuffer by our Singularity, and be in a worfe Condition than other People. Callim. To anfwer diredly, I muft tell jou'^ that our being deceived is no Warrant to deceive others. We have no Permiffion to return the Ufage, or ftrike with the fame Weapon. We are abfolutely bound to Juftice: This Duty U is 290 0/ THEFT. is not fufpended upon any foreign Con- dition '^ the Mifbehaviour of the World, is no manner of Difpenfation : Our Neighbour's ill Dealing won't fet us at Liberty : For we are to Jo to other Men^ what they JJjoidJ Jo^ not what they fome- times {io to vs. For Inftance : Suppofe a Thief, in the ordinary Senfe conveys away part of our Goods ^ does this make it lawful for us to fteal as much from another Man? Are we to be govern'd by good Rules, or ill Examples? By Divine VVifdom, or Human Frailty? Is the Law , or the MalefaBor to be our Guide? A few of thefe Queftions, I fup- pofe, may inform you, that we are not to retrieve our Lolfes by foul Practice • -to imitate the Dilhonefly of our Neigh- bour, and do that our (elves which we can't chufe but condemn in him. And as to the Bufinefs oiConceahneiit^ Ttilljf^ as much a Heathen as he was, car- ries the Point of Honefty to the Pitch above-nicntion'd. He puts the Cafe of a Corn-Merchant who imports Grain in a time of Scarcity, and arrives firft at the Place where 'tis wanted.This Man knows there's a Flea coming after him, laden -with the fame Conimodity : The Qiie- ftion is, whether he is bound to difco- ver his Knowledge, and hinder his Pro- fit. 0/THEFT. .; api fit. The Point is argu d between Ami- paUr and Diogenes^ two eminent Philo- fophers. Anttpater is for telling the whole Truth , and laying open every Circum- ftance in which the Bargain may be con-^ cern'd. Diogenes pretends himfelf bound to difcover no farther than the Law ob- liges: Where the Cojiftilutmi is filent he thinks himfelf at Liberty : And in o- ther Refpefts argues much upon your Topicks. Upon this, Antipater begins to kindle , and replies with fome Warmth. What^ fays he, youl That are bound to ajjijl Maitkind without Referve ^ Born with Pmiciples of that Compafs^ and fent into the World upon that Errand'^ you, that ought to make the common hiterefl your oi%m, and think your felf b eft fervd when you ferve the Vublick\ itml you keep them in the dark^ tv get their Money : And not give Advice that Plenty is near thePort.^ Antipater puts another Cafe of a Man that fers up a Bilho fell hisHoufe. The Timber of the Houfe is decayed, and the Rooms pefter'd with Scorpions, butthefe are Secrets, known only to the Owner. The Difcovery muft fink the Terms, and yet Antipater is pofitive for it. And T^aU- Jy declares himfelf of this Philofopher's Mind, both in this Cafe, and that of the Gorn-Mejchant. He is utterly againft all U ^a Con- gpa 0/THEFY. Concealments to the Difadvantage of the Buyer. He tells you plainly , there s nothing of Franknefs, Juftice, or Good- nature in fuch Management: No, thefe are all Signs of a narrow, dark, and fcan- dalous Temper. Take it, if you pleafe De offic. in the Original, Hoc ant em eelandigeiiiis^ * ^* quale fit^ & cujm hominis^ quts non vi- det^ Certe non aperti^ non Jimplkis^ noti ingeniiij nonjitjii^ non boiii vhi : Verfuth f otitis , obfcitri , ajluti , fallacis , malicioji^ callidi^ veteratoris^ vafri, Tullj reports a Precedent to the fame Purpofe. The College of Atigtirs order one Titus Clan- di&s, a Roman Gentleman, to pull down his Houfe, becaufe it hindered their Pro- fped for Divination. Upon this the Gen- tleman puts up a £///, keeps his Council^ and fells the Seat. The Purchafer, who was forced to pull down his Houfe, finds upon Enquiry, that the Ji// Avas- put up 2tfttY Claudius had receiv'd the^ Augur% Order. Upon this he applies for a Re- ibid, medy. The Caufe was brought before Marcus CatOy Father to JJticej^is ^ who gave it againft tht Defe?jdant, i And tho' feveral Cafes of this kind have no Redrefs in Courts of Juftice: Tho' the Law s may be flior t in their Pro vi- fion, yet, as Tullji goes on fuch Omiffions, axe no Warrant for Pradice. For Peo-' pie 0/THEFT. •. 293 pie ought to be govern'd by Reafon and iiot talce Advantage of Overfights. Now •^ Reafon allows of no Ambufcades, no hollow Pretences, no Tricking of any kind whatfoever. Dolom, Tho' I am fomewhat hamper'd with your Reafoning, yet I can't help faying, that fince Deceit is fo frequent in the World, it ought to be current hke Money,- and pafs without Scruple from one to another. For as the Cafe ftands, not to allow it a Man in his own De- fence, is to make him a. Prey, and ex- pofe him to abfolute Beggary. Callim. Dolofftedes^ you go upon a bold Principle: This Latitude would make wild Work in Morality: But it may be you are not aware of thedeftrudive Con- fequences contain d in it. Doloffh As how ? Callim. I. By your Objeftion, Ho.- nefty and Senfe muft be inconfiftent ': Our Saviour commanded an Impoflibili- ty, when he bid us be wife as Serpent s^^^^^y^.^ and harmlefs as Doves. For thefe two Qiaalities, it feems, deftroy each other. •Good-Faith is Folly upon your Maxim, and 'tis impoffible to be a (ingle Imiocent:. If this is not the Cafe, your Argun^entmif- carries another way. For if an Honeli "f- Ratio igicur hoc poftulat, ne quid infidiosc, ne quid fimulace, ne quid fallacicer. Ibid. U 3 Man 294 0/ THE FT. Man is capable of a common Underfland- ing*, if his Heart has not fpoil'd his Head ^ if this be not his Misfortune, then without queftion, hell perceive the Danger of the Ground*, he'll look to hh Feet, and be wary in his Motion. And where his Sight proves fhorr, where he is at a Lofs, the Affiftance of a Guide ftiall help him. To be plain, he'll fel- dom venture out of his Depth: He'U correfpond with thofeof the faireft Cha- rafter, and where Intereft lies ftrongeft for clear Dealing. Now a Man thus qua- lified may^ fhift among Sharpers, beat thro' the World well enough, and be ne'er the lefs Honed neither. 2. To make Juftice the high Road to Beggary, amounts to a Refledion upon Providence. Tp fpeak out, it looks as if our Belief was very flender in this Mat- ter. For if a good Being pre(ide$ over the World, his Attributes, y/ill appear, and his Nature give Meafures to his Go- vernment. We can't fuppofe that God will over-look the Refemblance of him- felf, difcountenance Virtue, and make his Laws a Grievance. Dohmedes^ to affirm Honefly and Intereft incompatible, is a dangerous Pofition. For what does it im- ply lefs than the Mifrule. of Chance^ or the Partialities of Providence ^ And thus '■■'■■■■'■■ ■■'-'■' ■■■ ^^^ Of THEFT. .■ ic,<, the Divine x\dminiftration is either flaii- der'd or dcny'd. Don't miftake', Things were not brought into Being for Abufe *, nor the World made for the Benefit of Knaves : No, the Scheme was much bet- ter ftruck out than this comes to. Ju- ftice is a Duty, becaufe 'tis for the hite- reft of Society : But if Ruin was the ne- ceffary Refult: If hitegrity and Damage were link'd together *, if the Cafe flood thus, the Nature of Virtue would be ve- ry Myfterious. But thefe are wild Sup- pofitions : A Conflitittion is not contrived for the Advantage of a Revolt: For then Rewards and Punifhments muft be la- mentably mifapply*d -^ to manage in this manner, is to make the Crown as it wef^^ Feb de fe^ and Authority confpireagainft it felf. Why then (hould we fuppofe the Divine Laws to have fuch a Tendency? To be drawn with a Delign to perplex the Underftandings, to break the Depcn- dance, and difcourage the Obedience of the bed part of Mankind? Are thefe the Refolves of a wife Legiflator? Of one tha^ hates Iniquity ^ and loves the Thing i r/m.4.8. that is right? How can Godlinefs be Pro- fit able to all Things \ and have the Pro- mife of this Life^ upon fuch Reafoning? Does not David affure us, he never faw rfal.^j 25, \he Righteous forfaken^ And that there V 4 ^ 296 0/ THEFT. Ffai. 7,j^, i,. k 710 want to them that fear G^?^, and that God will not leave the Righteous in the hand of the Ungodly^ but preferve hini from the deceitful and wicked Man, And tho' Duty and Succefs are not fo clofely ty'd together, tho' Temporal Rewards are not fo abfolutely fecur'd under the Gofpel: Yet even Here, the Divine Pro- tection isengag'd, xht Golden Scepter held oiit^ and Provifion made for prefent En* couragement. For, as I obferv*d, we are taught in the Vevo Teftament^ that God- line fs has the Fromife of this Life^ as well as of that which is to come. The Apoftle urges the Providence of God as an Argu- ment againft Avarice. Let your Conver- mh.iT,, fation^ fays he, be without Covetoufnefs : i> ^' • For 'tis written^ I will never leave thee^ nor forfake thee : So that we may boldly fay, / will not fear what Man (that is, what Knaves) jhall do unto me. If there- fore we may argue from the Nature of a perfeft Being : If there's any fupport in the Doctrine of Providence : If we can rely upon the Divine Veracity, we need not lament our Obligation to Juftice, nor fear-a prudent Honelly will prove our Undoing. ^^- >;^'- '■ I grant, 'tis poflible for a Man's Con- fcience to fit hard upon his Fortune : He ' is •ft>m€tim.es, asit were^ invejied hy his JPrinciples: 0/THEFT. •: cip; Principles : His Intereft is block'd up, the . Avenues are feiz'd, and there's no ftir- fing out to getForrage. And in a word, there's no other Choice, but to Suffer, or Defert, But are fuch Circumftances the Fate of Virtue, and confequential to fair PraBice . Callim. I tell you again, a Man's Need ought not to be rated by us : It does not improve the Quality of the Mer- chandize, nor make our Gains the lefs. My great want of a Suit is no addition to the Draper's Cloth. For thefe rea- fons we ought to be contented with a ufual and moderate Profit. We ftiould be glad 'tis in our power to accommo- date our Neighbour, and do him fo fea- fonable a Kindnefs. But to fqueeze hinx when we have him in a ftraight, to make an advantage of his Diftrefs, is not only Fraud, but hihumanity. I grant fometimes a Mans Neceffity muft come to any Terms: The Ex- change may be beneficial, tho' fcrued up never /o high. Thus he who weighs Diamonds againft Bread when he is rea- dy to ftarve, is a Gainer by the Bargain, This ^62 0/ THE Ft. This was Efans cafe when he fold his Birthright for a Mefs of Pottage : But then the Ufage is juftly blam'd : Jacol? is call'd a Supphmter for exafting upon his Brother,- and forcing him to preferve his Life at fo unreafonable a rate. I {hall only add, that the Buyer is guilty of the fame Fault when he plays upon the Neceffity of the Seller r When he offers lefs than he knows the Thing is worth, becaufe he finds his Neighbour prefs'd : And when his Affairs wont hold out, he muft be contented with any Conditions. Dolont, Let that pafs. But now (ipoit recollection ; I think vou foro;ot oneGir- cumftance in fettling the Value -^ and that is the Scarcenefs of a Commodity. You know, things that are rare are diffi- cultly gotten, and more acceptable to the Owner :^ and why then mayn't the Price be rais'd upon this confideration ? Callmu 1 grant you things are \^alu'd the more for being fcarce : But how comes this about ? Why from wan.t of good Humour in the generality : From narrownefs of Mind , and malignity of Temper : Were it not for this, the rate of tilings would not rife or fall upon the circumftance you mention. For inftance; My Bread docs not nourifli me the worfe, becaufg 0/ THEFT. , 303 becaufe my Neighbours have hrge Crops: Neither do liiy Clothes warm ine the better, becaufe others have none of the fame. The nfe of my Goods does not improve or fink, upon the want, or plen- ty of others : No more than my Health 'grows ] efs fignificant by other peoples being -well ^ or the better becaufe they ate fick. Thus the commonnefs of any Knowledge fhould not make it difvalued : Nor a, wife Man be better pleas'd with himfelf, becaufe the World is ftock'd with the contrary Qiiality. To relifh an Advan- tage becaufe 'tis uncommon , is in effed: to be delighted with the Littlenefs or Misfortune of others : And thus he that values his own the lefs, becaufe his Neighbours are furniih'd in the fame •kind, is certainly of an envious Difpofi- tion. But fince the Bulk of Mankind is not governed by generous Principles, I, agree with you, that the fcarcity of things encreafe the Value : Neither can I deny but that an honeft Man may fome- times make his advantage. Dalom. The Dutch Merchants are faid Puflftadoii. •to be very fenfible and projefting in this^^^^' point : And therefore where they don't iind Scarcity, they endeavour to make it. Upon this view they deftroy in the Eafi Indies what they can't carry off. They g cut 504 0/ THE FT. cut down Groves of the nobleft Spices , and fet vaft Piles of Nutmegs on fire. CaUim, If the Charge is true, the Pra- dice is barbarous. To deftroy the Fruits, of the Earth that the Remainder may be dearer, is a Theft upon Mankind, and a bold Abufe of the Bleflings of Providence. Where Money has the Afcendant , what a Degeneracy are we capable of, and how /ar may Envy and Ill-nature carry us ? Col 3. $. *Tis true , Covetoufnefs is Idolatry •, But niuft Mammon be thus furprizingly wor- ftiip'd ? Muft all this Incenfe be fpent upon him ? Muft the richeft Produfts be oflfer'd at his Altar ? I perceive, if feme People fat at the Helm , and the Crea- tion was put into their hands : If they had the Diredion of the Seafons, and the Powers of Nature lay at their Mer- cy, we fhould be very indifferently pro- vided for. But to return. To exad upon the Inclination of ano- ther is the fame kind of Fault above- mention d, tho' poffibly in a lower de- gree. For where a Man's Humour runs high for a thing, he muft be ill at eafe to go without it. For ftrong Defires al- ways fuppofe great Wants. Tis true , there's no real Neceffity in this cafe : What then? The Buyer thinks there iss His Satisfaftion muft be purchased : And almoft 0/ THE FT. . 505 almoft any linreafonable Terms comply'd with. Now to rife upon a Man's Indif- cretioii, and make him pay purely for his Fancy, is certainly Deceit. Tis ri- fing without reafon, and taking fome- thing for nothing. But this is not all : There's fometimes Ill-nature in the Exa- dtion. Some people grudge their Neigh- bours their Defire : They love to en- cumber their Pleafure, and hold it at un-^ reafonable Terms : And thus they hope the Price may flat the Relifh, and mor- tify the Bargain in fome meafure. Another unlawful way .of managing the Indifcretion of the Buyer, is by pre- tending an unwillingnefs to part with fomething cheapen d. This is to make you diftruft your Judgment, to draw your Fancy, and bring you beyond the Worth. Now the Pride and Whimfies of fome People makes them fond of Curiofities r They would have no body have fine things but themfelves. Such Tempers are often met with, and fall into the Snare juft mention'd : For when the Sel- ler feeras loth to part with a Commodi- ty, we are apt to believe there muft be Jome myfterious Value, fome latent good Quality in it. But to counterfeit an E- fteem for an ordinary piece of Property i To awaken the Defire, and blow up the X Expe:la- 3o6 0/ THEFT. Expeftation of the Buyer : To amufe him with imaginary Hopes, and make him pay to the fartheft of his Fancy, is no fair contrivance. To impofe on the Vanity or Weaknefs of People in this manner, is more than we can anfwen Tis mean and unjuft : Tis running a- way from a Man to draw him into an Arabufh. Farther. Flattering the Conceited is another indirect Expedient in Commerce : Thofe who can ftoop to flatter a proud Man, are often well paid for their pains. You know Vaifalage fuppofes a Temive •, And Lands are fettled for receiving of Homage, Thus, for the purpofe, when a felf-admiring Perfon deals with one who anfwers his Humour, and treats him with unufual Refpeft : Such a Re- ; ception is apt to work upon his Pocket, He is fo pleased to fee his Worth rightly -underftood, and duly acknowledged, that he can't much infift upon finking the Terms, nor ftand upon the nicety of the Bargain. No 5 To drive down the Price, - and haggle for Abatements, might dif- . courage the Ceremony : And certainly, he that's fo jull to him in his Quality, ivon't wrong him in his Money, l^hus the Smoak of the Perfumes darkens the Shop, the hiceiife makes a Cloud, and 4 the. 0/TH:E^FT. . ^^o/ the Goods are neither well viewed, nor the Rates examin'd : And thus as St;ocks and^r^jw^j- have formerly been worfliip'd, fo fome People are worfliip'd till they grow 2ilmo{ifi4ch. To proceed. The Vender is guilty of Theft when he exads upon the Condi- tion of the Biiyer. 'Tis the Cuftoni of too many to proportion the Rate of their Goods, to the Figure of their Cuftomers. And tho' there are few fo mean which they don't fufRciently gain by, yet when Perfons of larger Fortunes come, that won*t fatisfy -^ He can bear it, fay they, and therefore we muft.have fomething extraordinary from him : But if we ought to be contented with moderate Profit ^ if we ought to deal clearly with every body, then certainly the taxing the Buy- er for his Eftate, or fetting an Excife up- on his Quality, is a very unjuft thing. For a Man does not make my Goods the dearer to me for his being rich or ho- nourable •, And if not, why Ihould I fell them as if he did ? To fay he can af- ford it is foreign to the purpofe* A great miany People may lofe feveral things without inconvenience, which we have no Right to take. The Abundance of the Rich is no good Plea to circum- vent them, Suppofe a Man flips into X 2 your 3o8 0/ THEFT, your Houfe, and 'goes off with fome- thing which you neither mifs, nor want, will this excufe him from Larceny ? ^ Dolom. I can t fay that. But I wifli we were gotten to the end of this Sub- jed about Commerce. Callhn, Well then in the laft place, he that engrojfes to fell the dearer , may be charg'd with unfair Management. For firft, he injures thofe who deal in the fame Merchandize. For when the great- eft part of a Commodity is bought up, how can thofe of the fame Employment furnifh thenifelves ? Is not their Profit cut off, and their Bufinefs ftruck dead by this Fradice ? Now if Advantages of a a Calling ought to be (har'd by thofe that follow it: If' one Mans Right in this cafe is as good as his Neighbour's , Then without queftion thofe who inclofe the common Benefit , and rake all to them- felves, are not to be juftified. ■ 2. EngroJJing is contrary to theDefign of Commerce. The true meaning of Commerce is general Advantage ; Tis not to make one Man rich at the preju- dice of many. Trade is defign'd to fpread Friendfhip and good Correfpondence , to carry Convenience to every Quarter, and furnifh our Wants, upoil a reafonable Ex- change. Now thefe Ends are beft fe- cur'd 0/ T H E F T. •. 30^ cur'd by keeping Bufinefs in a great many hands. To draw this Stream into a private Chanel, is to be an ill Commonwealth 's- man : Tis to baulk the publick Intereft j 'Tis to dilTerve the Society^ to which as Members we are bound to be true. 3. When the things engrofs'd are Pro- vifions , 'tis commonly a great Hard(hip upon the Poor. Thus the Neceffaries of Life hang fo high, that a little Stature can't reach them. Thus there's a lamentable difproportion between the Purfe and Sto- mach of a great many People. Now what unnatural Injuftice is it for a Man to fetch his Plenty from his Neighbour's Want, to thrive by Oppreffion, and grow great by ftarving the Needy ? Solomon has told us how fuch a Man will be be- loved. He that witholds Corn^ he that^^^^*"- hoards it up to fell it the dearer, the ^ ' People Jhall curfi him : And we have rea- fon to believe , that he that does fo in a time of Scarcity will have God's Curfe too. This Praftice of Engroj]ing ftands forbidden by our Conflitution^ we have 35:4 Ed.^. fevcral ABs of Parliament againft it. In ^'^^^' \^^ ' fliort ^ EngrcJJmg is fo ftrong a Tempta- 15EI.C.2S. tion to Covetoufnefs and unreafonable Profit, that even upon this fcore, he that has a mind to be honeft fliould not ven- ture himfelf with it. X 3 'Dolo' 5IO 0/ THE FT. Dolomedes^ you pretend to be a Chri- ftian^ I hope you are fo: Give me leave then to remind you, that all Injuftice is a contradidion to your Creed : Nothing of this kind can ftand the Tefl of the GofpeL Honefty is one of the lowefb Attainments of this Difpenfatwn. !Tis not fo much a Commendation to be juft, as 'tis a Scandal to be other wife. To fail in this pointy is to be fhort of the Virtue of Heathens. Natural Confcience could dired them in this matter. Their Precepts declaim againft Knavery ;, their Practice fcorn it. To deceive is a mean and unworthy Undertaking : It argues our Defigns won t bear the Light •, and that we dare not truft our xA.ttairs to In- tegrity and fair Deahng. 'Tis the Re- fliltof iVvarice and Self-love : Tis a fign v/e afpire to forbidden Greatnefs, and are refolv'd to be tiiore confiderable than our honeft Abilities will give us leave. But then thofe wiio live by thefe Meafures, fhould not pretend Religion gives this^ Liberty. The Gofpel commands us to tie fraud no Man , to hve our Neighbours as our fehes^ and give Alms offiiS thmgs as we have : And at the lalt Day the great Enquiry will turn upon Charity and Compaffion •, and our everlafting Condition will be determin'd accordingly. Our Of THE FT. 31 ——————— — — I - ^ Our Holy Religion requires nobler Per- formance than Negative Juftice : x4nd if the bare Doing no Wrong will be no fuf- ficient Pha^ what will become of the Fraudulent and Unjuft ? If Uncharita- blenefs will be condemn'd. Deceit will ne'er go unpunifh'd. For fince we are not always allow'd to keep our own, *tis Folly to fancy we may Take from ano- ther. BolonL I muft think farther upon what you fay : At prefent, I can only tell you, my Confcience lies within Cu- ftom; J take no more Latitude than my Neighbours : Nay, if Commerce was fo fettled, I could be willing to come up to your Notion of Ji^ftice. But I am not big enough to fet ^. Precedent^ and re- form the World, Befides, 'tis fomewhat unreafonable to be ty'd to harder Terms than the reft : To lofe the Benefit of my Indentures^ and make nothing of the Skill ray Matter taught me. I don't mean ftriflly: But at this fcrupulous rate, you know the Meafures of Trade muft be broken, and the Myjiery of it grow in- jSgnificant in a great meafure. C^^iw. By your Argument, God is not to fet us Rules, but we may take the Li- berty of prefcribing to our felves. Right and Wrong have nothing ftated and ft^^s- " X 4 dy. 312 0/THEFX . dy, but vary by the Meafures of private Intereft. By this Logick^ the Nature of Juftice muft depend upon the Vbte:^ and Vice muft alter into Virtue, by the help of a Majority, And then 'twill be im- poflible to follovo a Multitude to do evil ^ for nothing that has Vumbers can mif- carry. But if this Reafoning won't do, then Commerce muft give way to Reli- gion, Baptifm fvvay the Indentures^ and. the Go/pel govern the Exchange. To conclude this Head : God's Laws will judge us Hereafter, and not our own ; Let that therefore which determines pur Fate, be the Standard pf our Pra- dice. And now, if you jileafe, we'll proceed to Theft in the common Notion. Bolom. With all my Heart : And nov/ I promife my felf theHarfheft part of the Argument is over. Callim. Very well : Ym for difgufting no Body without neceflity : If the Subt jed will run fmooth, without betraying the Caufe, fo much the better. I. Then we are guilty of Theft, when we receive any thing of Ltmaticks^ or Ideots'-i of thofe who have loft theUfe of Reafon, or never had it, Dolom, Are not Lunaticks, &c. capa- jble of Property > You cant deny that: Why 0/ THE Ft, ., 313 Why then mayn't we make ufe of their 2;ood Humour? Volenti non fit iw;7/n/7;Finch.I.2. Where the Grant is voluntary, there's "^•^' no wrong done in accepting it. Callim. With us 'tis part of the Pre- rogative to have the Cu'ftody of the Finch.ibid. Lands of fuch Perfons. And tho' they have a qualify'd Property, yet 'tis not reafonabie to allow them the liberty of transferring their Right. For want of Underftanding, they lie open to Circum- vention: And when they are once un- done, they are in no Condition to re- trieve a Misfortune, and fupport them- felves. l^herefore to give nothing but what is their own, and to give it wil- lingly, does not excufe the Receiver. Wili fignilies nothing, without feme Un- derftanding to govern it. And upon this View, the Difpofal of the Intereft of fuch Incapacitated Perfons, is lodgd in the Hands of Guardians. 2. Thofe are guilty of Theft, who receive ftoUen Goods. Theft does not only confift in the Taking, but in the Keeping that which we know belongs to another. Nay, the detaining the Owner's Effefts, by thus handing them from one to another, is ufually the greateft Inju- ry. x\nd therefore xhtVroverb^ which calls the Receiver as bad as the Thief, is father 314 Of THEFT. rathex too gentle. For does not the Re- ceiver approve the Theft, and fhare the Booty ? Does he not encourage the Trade by taking off the Merchandize? In fhort, he is the Thief's Sanduary; He cafes birn iof the Marks and Burthen of his Theft, protefis him from Juftice, and makes his Efcape more prafticable : And when the Thief happens to be taken, there's often but little Reparation. The Bartering or Cancealment of the Receiver has either alter'd the Property, or im- bezzFd the Goods : What then remains for the injur'd Perfon> Nothing fome- times but the Punifliment of the Male- fadtor : And this can be no pleafure to a Chriftian Temper. Thus thofe who re- ceive . ftollen Goods are Accejfaries by Daiton. ^^r Law. And Accejfaries^ you know. Chap. Ac- are to fuffer the fame Punilhm.ent with their Principal. Bolom, Thefe Receivers are bad Peo- pie, without doubt : But then we muft reckon none for fuch, but thofe who make part of the Confederacy, and aflift a known TJiief. Callim. That's a Miftake : Thofe who deal with fufpicious Perfons, are con- cerned in this Charafter. Bolonu What then ? Am I to chate- chii^e a Stranger about his Right, an4 put •ccfTaries. Q/THEFT, , 315 put him upon the Proof of his Pro- perty? Callim, No need of that. However, fometimes by the Circumftances of the Perfon, by the Marks of the Goods, by the Lownefs of the Price, we may have a ftrong Prefumption the Seller does not come fairly by them. Tis granted, thefe Signs of Miibehaviour may fail-, and the Vender may be better than he looks : But does this juftifie the Buyer ? By no means : No Sufpicious Appearance, no Marks of Diftionefty will make him ftand off-, he is f mitten with the Offer, and chops at the Bargain, without far- ther Enquiry. To examine, he's afraid might fpoil all. And is not this a plain Argument the Man loves Gain better than Godlinefs^ and had rather get a Pen- ny by a Thief, than difcover him ?. And when we pUrpofely decline Clearing the Matter-, when we avoid Information, for fear of being Lofers by it ^ we may cer- tainly conclude Co vetoufnefs is too ftrong for Confcience : And that we are little concern'd whether the Goods are ftollen or not. 3. To receive of Children or Servants that which belongs to Parents or Mafters^ is another Inftance of Theft. '^i6 Of THE FT. Dolom. Why mayn't we take what is given us? Here's neither Lunacy nor Folly in the Inftance. Callim. Tho' there's no Natural Inca- pacity in the Doners, there's a Moral one, and that's as bad to your purpofe. For he that has nothing to give, can give no- thing. Now this is the Cafe by theSup- pofition. And where nothing is given, nothing can be receiv'd. By Nothing, I mean no Right. For he that receives a Thing without the Right to it, receives another Man's Property : And what is he then but a Thief? Dolorn, Thefe Gifts of Children or Servants, are often a feafonable Refief to the Poor? And won't Charity go a great way with you ? Befides, the Things are commonly fmall •, the Damage is not felt : And it may be the Ufefulnefs of them might be loft without fuch a Dif-? pofaL Callim. Granting all that : Muft we not be acquainted with the difpofal of that which belongs to us ? Muft our Property be carry 'd off without our con- fent? Muft thofe under Jurifdiftion pre-i tend to this Privilege ? Where's the Ju- ftice and Fidelity of fuch Management ? To do wrong out of Good Nature, and ileal for Charity, is a ftrange fort of Vir- tue. 0/ THEFT - . c^r; tiie. What if a Man is not fo Liberal, fo Compaflionate, as he (hould be: Muft thofe under his Care over-rule his QSco- nomy? And when all's done, there's no Reforming a Man without his Know- ledge, nor making him Better againft bis Will :. ; V. Once more : To deprive acotlier of any Power or Privilege which belongs to him, is ftealing. Prohibition; is the Boundary of Right. Where there's no Confinement of Law, Choice may lead the way, and Inclination move at large. Dolom. By LaWy I fuppofe you mean the Laws of God, as well as thofe of the Country. Callim. Without doubt. But, befides^ The Grant of^ a Superior, the Charader of an Office, is an Enlargement of Na- tural Right. And thus Liberty, andju- rifdidion, and Titles may he ftollen, as well as other Things. Upon this ground. He that feizes a Man's Freedom, weakens his Authority, or transfers his Privilege, may be faid to be a Thief. And now, if you think fit, we 11 exa- mine wherein the Crime of Stealing con- -fills, and upon what account 'tis morally Evil. Dolom. I think fomething of this kind i has 3i8 0/THEFT. has been hinted already, but take your method for Enlarging. Callitn. Stealing then is morally Evil, becaufe 'tis deftruftive to Society. For, Fir ft, It draws towards LevelBig^ and weakens the Impreflions of Authority. Unequal Diftributions of Fortune is part of the Cement of Society. Without the Diftindions of Poor and Rich, the Com- mands of Superiors w^ould fignifie little. Men, who are Equal by Nature, great Lovers of Liberty, and Themfelves, would ne'er make Difcipline their Choice. They would fcarcely lie under control, fub- mit to Government, and be (hackled with Dependance, if they could live without it. 'Tis Neceffity which makes them refign to Law, and contribute their La- bours to the publick Good. Bolom. A little farther uuth this, if you pleafe. Callim. To gratifie you : Wealth con- fifts either in Money or Lands •, for all other Subdivifions maybe reducd tothefe two. Now if all People were equally Rich, and could go on without Working.^ who would you get to till the Ground, or dig Mines? Who would be at the pains of tranfporting Bullion, or carry- ing Commerce from one Country to ano- ther? Who would undergo the Fatigues of ' 0/ THE Ft. ^ ^i^ 6i a long Voyage *, or run the Hazards of Storms and Pyrates? Befides, as lob- ferv*d, an Equality of Eftates would bring on an Equality of Conditions^ con- found Degrees, and melt down the Di- ftindions ofGentrl and Simple. And when Things were thus brought to a Level, People would be too proud to ferve any Body but themfelves •, and thus no mu- tual Affiftance can be expeded. But the different Circumftances ofPoor anJRich^ makes them interchangeably Serviceable, ties and reconciles tliem to each other^ Thus every one brings in their Quota, and furniflies their Proportion : Service and Obedience from one Quarter^ Ne* eeffaries and Proteftion from another. And as Wealth is Imprafticable with- out Property '^ fo neither can Property fubfift upon the Principles of Stealing. Thus the Laws muft grow Contemptible, and the Benefit of Government be lofto For if a Man might, take what he wanted where he could find it, the Charafler of a Magiftrate would be flenderly regarded. The Multitude would look upon them- felves as State-Independents, They would chufe to keep their Liberty^ and be their own Carvers: They would ne'er be go- vern d by the Humour of a Few^ nor ftand to the Courtefie of thQCo?i/}itution, 2, The 330 0/ T H E F T. 2. The Peace of Society muft be lofi upon this Latitude. Theft tends to Rupture and Quarrel- ling. A Licence for living at Difcretion, would quickly put an end to goodCorre- fpondence. If Property was gone, the In- digencies of Nature would continue. We fiiould be fenfible of the fame Wants, and folicitedbythe fameDefires: The Caufes of Pain and Pleafare would be the fame. Mine and Thins finds and furnifhes our Neceflities, but does not make them. For this reafon People v/ould be as loath to part with their Things, as they are now. And therefore if catching and free Quar- ter was the Cuftom, what Jealoufie and Diftruft muft we live under? This Li- berty would throw Mankind into a State of War : We fhould have nothing but Difquiet and Alarmis : The Out-guards muft be pofied, and the Gentries Jet ^ m every Family. What Out-rage and Con- fufion muft follow upon this Scheme ? Govertmient muft fly in Pieces, and Na- tions fubdivide mto Banditti: The Strong would crufti the Weak, and the Cunning furprize the Unwary. Force would plun- der by Day, and Stratagem by Night* If Ambition and Covetoufnefs had their full Rai^ge, what Enterprizing and Ra- vage might we expeft ? And as Invafion would 0/ THE Far. 321 would be frequent. Defence would be no lefs refolute: Infult, and Incurfion would provoke the Injur'd, kindle their Rage, and fire their Spirits. They would not tamely refign to Pride, or Ill-nature, to Lazinefs or Luxury : What Violence and Reprizals, what Slaughter and De- folation muft follow from hence? The World in a fhort time would grow a Scene of Diftradion, and a Field of Blood. People would kill their Neighbours, by way of Prevention, as we do Vermine, for fear they fhould eat up and annoy each other. 3. Theft difcourages hidujlry^ which is another great Blow to the Intereft of Mankind. If People's EffeBs had no Se- curity from Gofpel or Law : If furpri- zing by Stealth or open Ufurpations were allowed, we fhould quickly be weary with fuch a Toleration. Such a Liberty would ftrike a damp upon Peoples Spirits, dif- hearten their Endeavours, and check them in their Projeds of Improvement, Fro- ferty is the Life of Induftry, take away this Incouragement, and Bufinefs will grow a dull Thing. Where the Profped: is dark, and the Advantage uncertain, little will be done: Neither Fancy not Limbs will work to any purpofe with- out Wages. What is it that puts Men Y upon 322 0/THEFT. upon their Utmoft? That gives Force and Adivity to their Motions > What is it that reconciles them to unneceflary Drudging? Why do they rack their In- ventions, and exhauft their Spirits for the publick Intereft? The Anfwer is ob- vious: 'Tis to live with more Eafe and Honour : 'Tis for raifing of Families, and Returns of Fame. But if Property grows precarious : If a Man can call no- thing his own ^ if Fraud, or Violence may be let loofe upon him, Induftry is thrown away upon the Matter. In this Cafe People would flop at bare Neceflity, and labour only from Hand to Mouth. Arts and Sciences would languilh, and the Ornaments of Life be loft : At this rate the World would be ftrangely un- polifh'd and out of repair: Towns would be uninhabited, and Fields untilfd, and we muft fhortly retire to Caves and Acorns, And as for the Principles of Honour, nothing would be weaker upon this Sup- pofition. Such Motives would do little rov/ards Improvement : Who would rifk his Perfon, or embarrafs his Eafe for a Rabble of Harpyes? Be(ides,Defert with- out Circumftances makes but a lean Fi- gure. Honour and Eftates fink common- ly together; Many a Man's Memory is bury'd 0/THEFT. . 323 bury'd under the Ruins of his Fortune: And therefore where P;'^/?araoh did Pitho?n and Raamfes, Dolom. You talk as if their Houfes were Receptacles of the Dead, monu- mental Piles , and that feveral poor Fa- milies were buried under them. Callm. I wifh it has not happened fo fometimes. And here flow Payment is a temporary Injuftice : Right without Ufe and Application fignifies nothing: Therefore he that keeps a Man out of the ufe of his Property againft his Con- ftnt, is fo long a Thief to him. There's fometimes a wide diftance between La- bour and Reward, between the Goods and the Money. Thus the Interval is iill'd with Difappointments, and the Cre- ditor fuifers. Dolomedes^ Poverty can't wait ^ the Indigencies of Nature won't be adjourn'd *, there's no flopping the returns of Hunger and Thirft. If a Man that owes me Money could fufpend thefe Inconveniences , I could be con- tented to give him longer time. Dolorn. I confefs , where the Creditor is neceffitous, the Delay muft rake, and and the Injury pinch clofe. CaUim. 0/ THEFT. 335 Callim. Yes : Such a Perfon is rob'd of his prefent Subfiftence *, the Succours of Life are cut off : By flopping his Pay- ment, you flop his Pulfe upon the mat- ter : And thus Theft is alniofl mounted to Murther. What if the Misfortune is not jufl a Bullet. Some People had ra- ther have a quicker Difpatch, than breath always in pain ^ drag a wretched Life, and fee their Family languifh about them. When' the Rich ferve the Poor in this manner, the Barbarity is carry'd to the height. This flealing the Ewe-Lamb tranfported Bavid into Rage : He fwore 2 5'^. 12.' the rich Malefaftor fliould die : Four- ^* fold Reflitution was too gentle : He ex- £*^-22-i. ceeded the Penalty of the Law •, he thought the Cafe requir'd extraordinary Severity. Indeed fuch favage Injuflice can fcarcely be punifh'd too much : Thofe who have lofl the Compaflion of their Nature, who neither fear God^ nor Luke 18. 2, regard Man^ fhould have their Temper return'd in fome meafure, and meet with diflinguiihing Correftion. To opprefs Strangers, to defraud Or- phans or Widows, is much of this ag- gravating kind. Misfortune fits particu- larly hard upon fuch Perfons : They can neither bear, nor recover fo well as others. Where Age is a difad vantage, v/here Con- 2 dition 336 0/ THE FT. dition difables, where Employments are barr'd by Cuftom, People fhould be trea- ted with unufual Regard. Thofe who either want Skill to manage, or Means to retrieve, or Friends to fupport, call loudly for the Affiftance of others. Strength is given to guard the Weak, and Underftanding to direft the Unwa- ry. He that does not exert to this pur- pofe, fruftrates the Ends, and abufes the Bounty of Providence. Who, that have any Generofity, are not forward to fe- cure the Inttre&s of Minors, or Women? To proteft thofe from Rapine, who are leaft able to do it themfelves ? Not to aflift fuch Perfons as thefe, is an Argu- ment of Indifference to Juftice, of a nar- row Mind, of a cowardly Temper. And if the bare cieferting them is fo ill a thing, what can we make of Fraud and Oppref- iion? What Charafter do they deferve, that purfue the Fortunes of fuch People, hunt them out of their Inheritances, and fet Traps in their way ^ A Second Aggravation of Theft is 5 when we counterfeit the Friend to fur- prize our Neighbour. What is more common than Intereft in Difguife, Pre- tences of Zeal, and Mercenary Protefta- tions? Nay, fome People will go farther in the Hypocrifie ; They'll really ferve you 0/ THE FT. 337 you in fmaller matters, to faften your Fancy, and gain you to implicit Belief. But when the Stratagem fucceeds, when a Truft falls into their Hands, when they have you in their Power, they make no fcruple to betray you. How often have honeft Men been undone by kind Appearance, and Profeffions of Since- rity ? But to Cheat under colour of Friend- Ihip, is fcandaloufly mean and wicked. What can be more flagitious, than to be falfe to folemn Engagement*, to create a Confidence to betray it, and gild the Pill to convey the Poifon the better > Who, that has the leafl: Remains of Juftice, can ftoop to fo wretched a Pradice ? Who but the laft of Mankind can proftitute fo noble a Relation to Fraud and z\va- rice > Play foul with the faireft Marks, and requite good Opinion v/ith Damage and Difappointment ? Declar'd Rupture^ and avow'd Hoftility, tho' never fo un- juft, has a better Complexion. Thus the Pfaltmfi complains i 'Tis not an open Ene-p[ai. 55^ my that has done me this dijhonour^ for ^2, 13* then I could have horn it: TS either was k ?mne Adverfary that did magnifie himfelf againjl me , for then peradventiir el -would have hid 7tiy f elf from him. But it was even thoUy my Companion^ my Guide, and 7j mne 338 0/ THEFT. mine own familiar Friend, This is the Circumftance of Aggravation : This blackens the Barbarity, and enflames the Guilt. Indeed Treachery is a bafe and dangerous Quality ;, and ought to be purfu'd with Infamy and Abhorrence : There's no Excufe for it, no fencing a- gainft it : Befides, the Misfortune reaches farther than the Injur'd Perfon : It raifes Jeaioufies and Fears^ Honelly is fufpeft- ed, and Society dif-ferv'd by it. A Tloird Inftance of Theft, more than ordinarily Criminal, is defrauding the Chief Magiftrate. For the purpofe, by- Running of Ciiftoms, Imbezzling of Stores, Concealments^ Unfaithfulnefs in collefting the Revenues, &c. St. ?aitl precautions againft this Injuftice : He commands us Rm. 13. to pay Tribute to whom Tribute is due. However, Avarice can glofs off the Du- ty, or overlook the Text. I remember in theReignof C/j'^r/^j'II. 'twas no fmall difficulty to perfuade fome People there was any fuch thing as Stealing from the King. Did they think him uncapable of Property . Was not the Priefthood plac'd in a Station of Ho- nour, and fortify'd with Wealth, and Power > Bolom. But Chriftianity, which is a higher Difpenfation, feeiDs to have made a Reform in this matter : For the Apo- files were obfcure in their Condition, and undiftinguifh'd with fecular x4dvan- rage. Callinu The Apoftles were not: fo p'ri- See EfTays, vate in their Condition as you may inia- J^-^ ^po-"" gine. Befide's^ They had Miracle^ to rties, prove their Miflion, to fupport their Charafter, and make way for Reception. But when Chriiftianity was once efta- blifh'd, when Princes were converted to the Faiths the End of Miracles wmt oft^ and the Power was recall'd. Upon this Change, Rehgion was endow'd, and the f riefts had Civil Privilege : • lliere wss Z 3 Expence^ ^^2 0/ THE FT. Expence, and State, and Solemnity, in the Holy Miniftrations. In fliort, the Church found it neceflary to be better Drefs'd, to make ufe of Figure, and prc- ferve her Authority by the methods of Civil Government. Thus we fee, when the Church is robb'd. Religion is w.eaken'd, and De- votion grows cold of courfe. Poverty brings Difregard along with it *, it drags towards Flattery, and tempts to mean Applications, 'Tis apt to (brink before the Wealthy, to throw up a Serviceable Diftinction, and Renounce in Looks and Pofture. Without Competency, and In- dependence, the Holy Charafter muft fuffer. Authority be difabled, and In- ftrtidion fignifie little. If Sacrilege had its full range, Churches muft come down, and Priefthood expire : There would be nothing fettled, and fo- lemn in Religion : Neither Time , nor Place, nor Perfon, for the Divine Ser- vice. And if there was no diftinft Or- der to inculcate the Dodrines, to pradife the Inftitutions, and preferve the Re- cords of Religion ^ Revelation muft fail, and the Creed give place to Deifjn : And when Belief was brought thus low, Ju- ftice would foon retire, and Faith and 'Truth depart from the Children of Men. Thus 0/ THE FT. 343 Thus when there's no Heaven to re- ward, no Hell to punilh, Knavery grows rampant, and Vice unmanageable , and Government flies in Pieces. Indeed up- on this Scheme there would be no fuch Thing as Sin or Immorality. For if God has fet us no Rules, we can't break any. DoIomyRight. But this Liberty would fpoilall. At this rate Robbing the Church would raife no Eftates, the Sacrilegious would be plunder'd, and the Mob come in for their Share. Callim. You have it. You fee whither Sacrilege would bring us. Ignorance and Liberty, loofe Principles and loofe Pra- dice would quickly be the Confequence. Thus the Foundations of the Earth would he out ofCourfe: And Cii'// Intereft have little Eftabliftiment. Bolom. If we went the whole Length, 'tis probable this might be the End on't. But Sacrilege, like other Liberties, muft be manag'd with Difcretion , and move within a Rule. Tis no Policy to fweep all. To throw the other World quite out of the Scheme, would ruin the Con- trivance. Without fomething of Religi- on the Levellers would rife, and the lit- tle People break in upon us. Our Te- nures would be queflion^d, and our Free- Z 4 hold; 544 0/THEFT. hold fhaken. We muft, it may be fcram- ble with the Mob for part of our own Eflates : Have nothing to diftinguilh our Rank, or humour our Fancy, In fine, we rnuft have fomething of a Churchy to fe- cure our Conquefts, to guard our Pro- perty^ and keep the Feafantrj from cut- ting our Throats. But then the Matter might .be fo or- der'd, that Religion fiiould not grow troublefome. Liberty, and/r^^ Thinking might be fecur'd* To this Purpofe the people muft reaffiime their antient Pri- ^ ilege of Church-Power : The LA ITT iT*uft chufe their Guides, convey their Character, and limit their Office. The Maintenance and Jurifdiftion of thefe Men mult be llender and precarious, we mull have no Divine Commiihon, no in- dependent Authority put upon us. If nothing lefs than being God's MiniJIers Will ferve their turn, we muft fet them afide? We muft take in others who are contented with more reafonable Terms. This is the way to have them Humble and Inoifenfive, to make the?n fpeakfmooth Things^ and be pliant upon ail occafions. There will be no danger of Pulpit-Cor- f eftion, of i5f;Y^r-Difcipline, or Stools of Repentance: They won't be fo free in '' , theif 0/ THEFT. 345 their Cenfures, nor fo enterprizing upon Conduft as they have been formerly. Non eavis ani?no,nec tantafuperbta vi&is. No 5 They'll want the Courage to preach down our Intereft, to difturb ouf rleafures, or make us Remarkable, Thus Encroachmeiit is barr'd , Nature has her free Courfe, and Will, and Power, ferve to fome purpofe. Callim. That is, the Wealthy, and more Intelligent might ftrike out in their Mo- tion ^ take their Range, and enjoy their Sins without Trouble. In earneft, you have defcrib'd the Rights and Privileges of aChriflianChurch exadly ^^ laModerne^ I perceive fome People won't allow fo much as Religion to ht jureDivino. God Almighty muft hold his Sovereignty of the People, and govern by ContraB and Articles. But waving this Subjeft, at prefent, I (hall only obferve, that to in- corporate a Church without a Charter from Heaven, is no better than State- Contrivance, Spiritual Pageantry, and Ho- ly Grimace. This is not to work by the fattern of the Mounts by the Plan of the Gofpel^ by the Praftice of the Trimitive Age : This fetting up the Calves of Dan and Bethel^ revolting from the Temple- Prieft- 346 0/ THE FT. SzMat,i6. Priefthood, and repe-aling the New Tefta- st Joh,2o>^^^'^9 is a dangerous Expedient. What 23. Force of Miniftration, what Benefit of Sacraments , what Conveyance of Grace can we hope for from this Scheme) Without Divine Authority no Accep- tance of Service, no fupernatural Affi- ftance, can be expeded: 'Tis in vain to imagine God fliouid blefs our Prefumpti- on, or countenance the Violation of his own Laws. -m Bolom. 'Tis a fine thing however to keep the Hierarchy under. To have no Body to controul our Humour, or ruf- fle our Confcience. Callm, That is, 'tis a fine Thing to hear no Declamations upon Avarice or Pride, to have our Vices above Cenfure, and live Honourably in Luxury and Lewdnefs. 'Tis a fine Thing to have nothing to hinder us from making our felves un- happy, to drive fmoothly upon Ruin, and fall into the Furnace^ without warn- ing or Contradiction! If thefe are Privi- leges, the readiefl way to gain them is to maim the Authority, and feize the Revenues of the Church. Thus her Com- raiflion will be over-look'd, and her Dif- cipline grow Impracticable : Now where a Government is loft, the Benefits of it m-uft 0/ T H E F T. 347 muft fail too. But no Government can fabfift without Intereft and Power. Thus you fee whither Sacrilege will lead us: From hence you may colleA the Malignity, and meafure the Degrees of the Crime. If you pleafe I'll give an Inftance or two from the Holy Scriptures^ where the Guilt may be read in the Pu- nifhment. At the Sacking of Jericho^ all the Sil- ver and Gold was referv'd. 'Twas to be confe crated to the Lord^ and brought jojh.e^i^. into the Treasury of the Tabernacle, A- chans Covetoufnefs was too jftrong for his Confcience, and made him venture againft the Command. He fteals two 7#- 7-21. hundred Shekels of Silver, and a Wedge of Gold, and hides it under his Tent, While this Sacrilege lay conceal'd, the whole Nation fuffer'd : They were rout- jofij. 7. 5^ ed by the Enemy, and thrown as it were "» '2, - ^ out of God's Proteftion. Neither was the Divine Favour to b*e regain'd till the guilty Perfon was apprehended and punifti'd. In thovt^Jchan, his Family, and ibid.5. 24, Cattle, were fton'd and burnt inTer-^'^ rore?n. BelJJjazzar (hall be the next Inftance. This Prince at a publick Entertainment, d^„. 5^ j^ fends for the Furniture of the Temple^^c- drinks in the confecrated Plate, and af- fefts 348 0/ THEFT. Ibid. & fefts to make a Figure out of Sacrilege. Si^sH' Upon this Prefuroption, the Hand on the Wall writes his Doom : He is ftruck with the Terror of the Apparition •, his Capi- tal is furpriz'd , his Kingdom and his Life loft the fame Night. To proceed to the l^ew Teflament. Ananias and Sapphira fell an Eftate for Picm Ufes^ difpofe of the Purchafe-Mo- 'M. 5. 1,2. ney to Religion, and pretend to laj it all at the JpoJilesFeet. Butitfeems they regretted the Expence of their Devoti- on. They made enqinry after Vows^ and kept part of the Price to themfelves. For this Prevarication they are immediately ftruck dead. And yet they detain'd no- thing but part of that they had given be- fore. After thefe Records of exemplary Ven- geance, we need not wonder at St. PWs ftom. 2. 22. Queftion ; Thou that abhorrejl Idols, doji thou commit Sacrilege? Dolom. What do you infer from thence ? Callim. That 'tis altogether as great a Sin to rob the true God, as to worfliip a falfe one. Nay, Idolatry does not feem near fo bad as Sacrilege. Dolom. You charge deep, how do you make it out? Callim. Why, there's Worfhip in the Notion of the Firft. Tis true, the Ob- 0/ THEFT. 549 * jed is mifs'd, or the Manner miftaken : But then there's Piety in the Intention, and Subiriiffion in the Service ; Take it at the loweft, there's a Face of Religion, an Appearance of Regard, and an Acknow- ledgement of a fuperior Being. Where- as Sacrilege has quite another Complexi- on : There's nothing but Boldnefs and Contempt, Infult and Invafion, Avarice and Infidelity in this Pradice. Dolom. Things are now reduced to a Mediocrity, and therefore your Argu- ment may pafs. But when the Church grows too Bulky, and weighs down the State^ I think the Over-balance fliould be taken ofF. Callim. You avoid the main Difficulty : You don't prove the Lawfulnefs of alie- nating confecrated Things. But befides, you feem to go upon a Miflake in the Mat- ter of Fad. For the Church was no Over- balance to the State^ but in this refped incorporated with it. The Clergy brought their Quota into the Field'^ ferved the Publick in Proportion to their Eftates, and ufually paid more than their ihare when they tax'd themfelves. Dolonu Indeed, I think the CiE?xrfri:& has fometimes had too much. Callim. I perceive you have forgotten the French Proverb, Cbacufi . le fien nefi 350 0/THEFT. pas trap. Every Bodies own, is not too 7nuch for them. To grudge the Benefit of a good Titles to fay what the Law- gives a Man is too much for him, is to quarrel the Conftitution , and under- mine the Bafis of Property : Have a care of fuch Reafoning as this , unlefs you have a mind to raife Jack Straw and Wat Tyler upon all the Quality, and E- ftates of the Kingdom. But whether the Church had too much 6r not, I Ihall not pretend to determine : However, if you pleafe I'll give you fomething oiGroti- uss Opinion upon this Matter. Bolom, Grotius was a great Man, pray let's hear him. Ad Artie. Callim. In his Annotations upon Caf- fafider'sConfuhatio7i, he takes notice, that the fpreading of Lutheranifrn had given occafion to great Irregularities : That Fririces inifmayiagd extremely^ in feizing theRevenues of the Church, under pretence that the Bifiops were too Wealthy and over- grown. He ^ complains thefe Eftates were often applied to very foreign and fcandalous tlfes. He wonders they are not frighted with the terrible Exa?nples of Achan in the Old, and Ananias in the New Tefta- i5 "^ Ad fuos, & quidem profanifiimos fxpe ufus ver- tunt. 5 ment. 0/ THE FT. 351 , , * ment. That this Bufinefs was the chief Caufe why the Calamities of War were fo lafling: Not only bee aufe the Riches of the Church were the Prize they fought for: But hecaufe God was difpeafed with the Invafion of Holy Things, and re- venged the Contempt of his Majejly, And now, not to fatigue you too much we'll break oflF, and retire. Dolom. Tho* you have talk'd all along fomewhat out of the Faffiion, yet Tni ob- liged to thank you for your Trouble : I fhall recoiled: your Argument by my felf, and fo farewel. O F 352 O F PEACE. PEACE is a Pofture of Affairs gene- rally defir'd : There's Pleafure in the Notion, Qiiiet in the Enjoy- ment, and Mufick almoft in the Sound. Thofe who make War have Peace at the end of the Profped : Fighting and Fa- tigues are never courted for their own fake. 'Tis for Vidory and eafy Living that the Conteft is undertaken. Tis to conquer Refiftance, and difable the Cau- fes which oppofe our Will^ and difturb our Humour. All this military Tempeft, this Thunder and Lightning in the Field, is defign'd to clear the Air, and fettle the Weather. When things are in a ftate of Repofe, they wear beft, and laft longeft. Jarring and rough Motions do but fret the Subftance *, and Flint and Steel lofe always fom.ething in the CoUifion. Peace looks well under every appear- ance : To mention fomething with re- fped to the difference of Kind and Sub- jed. Firft , what is Health , but Peace ia 0/ P E AC E> 353 in the Body ? Does it not confift in the Harmony of the Humours, in the Quiet of the Spirits, and the Balfam of the Blood? And is not Strength, and Eafe, and Pleafure, confequent upon this Con- dition ? To have no Incurfions of Pain, no hoftile Symptoms, nothing to prey upon theConftitution, is a happy Circumftance. On the other hand : Sicknefs may be compared to a State of War : For what is the Conteft between Nature and the Difeafe, but the Charge of an Enemy? Does not corroding the Veins and extra- vafated Blood in a Pleurify, give us an Image of cutting the Dikes ^ And to car- ry on the Figure , what's a Dropfy but overflowing the Country, and laying Life as . it were under Water ? The Fermentations in a Fever refemble the attacking a Town, where the Defences are batter'd, the Houfes burnt, and the Vlace fometimes carried in a few Days. To go on to the other part of our Com- pofition. ' We may be faid to have Peace in our Mind, when Reafon and Con- fcience are Friends \ when we can ftand the Teft of a Review , and are fatisfied with our Condud ; when our Thoughts lie fmooth , and the Paflions are regular and refign'd : When there's no Importu- nity of Appetite, no anxious Prefage, no A a Recol- 354 0/ P E A C E. RecoHeftions of Guilt to foilicit and di- fturb us. When a Man is thus eafy in his Retroffieftions, thus managable in his Motions^ thus reconcil'd to his Condi- tion, he is then at peace with himfelf. But when the Paflions flruggle and grow mu- tinous ^ when they defert their Rule, and. revolt from their Sovereign *, When Confcience commands one way, and Pra- ctice runs another ^ When Interefl: and rleafure, Covetoufnefs and Pride clafh in their Demands, and fall foul upon esch other , This carries the Face of a Rebellion, and a Man's Bread is as it were the Seat of a Civil Wan Now how miferably are People harafs'd and alarm'd under fuchCircumftances ? What Tumult and Diftradion , what (hocking and Convulfion of Thought , does fuch a Condition bring along with it ? To ha\'e one part of us in Arms againfl t'o- ther, is an uncomfortable way of living. One would think , (ince the Paflions are the IlTue of the fame Parent, they fliould correfpond better, and be more friendly. But are not mortal Feuds between the neareft Relations ? The Paflions have different Views, Defigns of Contradi- Aion, and the gratifying one, is often- times the Difappointment of the reft. This feparate Intereft begins th^ Quarrel ^ .' and P/P E AC E. 35? and thus like MaftifFs, tho' bred in the fame Houfe, they'll worry each other. Now to hang upon a foolilh Fancy, to be dragged out of ones Reafon ^ to know we are going to do an ill thing, and yet do it, is fuch a demonftration of Weak-*- nefs, fuch a Convidion of being mean, that 'tis fufficient to deftroy a Man's Qjiiet, and make him out of love with Himfelf This Reproach of the Heart Job i-j, ^ flings the Memory, and makes a Man think in pain : Like one that walks witli a Wound in his Foot, there's Anguilh al- moft in every Motion, Tliis inward Ma- lignity fometimes breaks out upon the Body, (hoots into the Veins, andpoyfons the Conftitution. And here the right Method of Cure is to begin with the Mind, to prefcribe to the Manners^ and relieve the Gonfcience. We muft endea- vour to remove the Caufe, expel the peccant Humours, and praftife at the Seat of the Diftemper. Unlefs Matters are thus manag'd, the Afuftances of Phy- fick fignify little. Chagrin, Dejedion, or Diflike of Conduct, are apt to rife up- on the Medicine ^ and thus the Thoughts are fometimes too ftrong for the Doctor s Bill. If the Plaifter . is torn off, or the Wound farther envenom'd, Applications are to no purpofe. A a a But 35^ ^ 0/ P E A C E. But Quietnefs andCompofure of Mind go a great way in a Cure. Eafy Thoughts and even Temper have a healing Quality, work kindly upon the Spirits, aud throw Balfam into the Blood. And thus vvhen Nature is reinforc'd, when the Difeafe is weaken'd, when there's leffer Oppofition to conquer, the Dofe muft of courfe have a better effeft. Befides, inward Peace is an advantage under all Condi- tions. It doubles Profperity, -and puts newTafte and Pleafure into the Conve- niences of Life. It excites to Induftry, and helps to make ns Mafters of our Bu- finefs. Under fuch Indifturbance , we defign more exaftly, and execute with greater Vigour : VVe are hot fo apt to miftake our Meafures, to flag upon the Courfe, and drop the Enterprize. Spleen, and Fear, and Anxiety, darken the Un- derftanding, ftrike a damp upon the Heart, and clog the Spirits : Thus People be- come liftlefs and defponding, languid and perplex'd. They refolve ill, or move heavily, ramble in their Scheme , or grow faint upon the purfuit. And thus one Misfortune fometimes makes way for another. But he that has no unwelcome Paffion •, he that's under no Oppreflions of Guilt and Remorfe *, will have more Light to dired, and more Heat ::.^ " . to 0/P EAC E. . 357 to pufli him upon Adion. And over and above, thofe who are thus eafie withm^ won't be much ruffled by any t\imz without. Such People are under the beft Preparation for any Accident. Innocence is a great Satisfaftion : And tho' no Body can pretend to this Virtue entire and unblemifli'd^ yet when People have liv^d under a Guard, flood clear of grofs Mifcarriage, or retrieved a wrong Step by RecoUeclion, they are tolerably at Eafe. Integrity draws the Friendfliip of Heaven, and fecures the ftrongeftPro- tedion. Such Grounds of Relyance, fuch Expeftations are mighty Supports : They take off the edge of a Misfortune, fcatter the Anguilh, and make the Pain almoft unfelt. But with the Ungodly^ 'tis not fa with F/«/. i. them. When the IVfind is fore, i\ffliaion brings an unufual Smart along with it. Like a Stroke upon a Wound, 'tis not felt fo much by its own Weight, as by the In- difpofition of the part it falls upon. Now there's nothing difquiets a Man fo much as the Senfe of his Folly. For in this cafe, he can't charge his Unhap- pinefs upon anything foreign 5 nor throw the Blame upon Fate or Fortune, He can't pretend hirafelf overborn by Power, or betray'd by undifcoverable Craft. No, Aa 3 the 558 0/P E AC E. the Calamity is a chofen Evil : This drives a new Sting into the Malady, and makes the Pain more fharp and pungent. This fometimes raifes the Spleen, and Tuffles the Temper, and makes People unpleas'd both, with themfelves, and o- thers, ' v:\j:-^- However, People fhould not be too free in their Conjectures upon the Caufe. Chagrin, and Gloom, and Difcontent may fometimes proceed from ill Health: When the Conftitution is much diforder'd, the Head may fuffer: When the Spirits are too fiery, or too flegmatick, they make a correfpondent Impreffion •, They affeft the Mind' with Terror or Defpondency ^ They change the Complexion of its Thoughts, and harrafs it with Fears and Fiiantomes. in fnort, the Soul is fo ovcrcail: with a Cloud from the Body, that it fees nothing h\it Horror and Dark- nefs about it. And here, as the Patient is fometim.es the beft Judge, he ought to deal clearly with his Conic ience, and not put a Fallacy upon himfelf. And fince Guilt is fuch a Burthen up- on Thought *, fince it aftefts the Confti- tution, flats the Senfes, and makes the Comforts of Life infipid, who would not endeavour to prevent the Misfortune, or remove the Caufe ? Who would not ftrivQ 0/P E AC E. , 959 ftrive to keep fair with himfelf, to ob- lige his Confcience, and make his Pra- ctice and his Judgment agree tolera* biy together ? Now there are but two things that can make us eafie ;> Honefty, or Atheifm. To be undifturb'd by our felves, we muft either Live well, or Be- lieve ill. The Dodrines of Chriftianity, unlefs we manage anfwerably, are a very unfriendly Scheme. To conclude our felves in the way of Ruine, and not be concern'd*, to defie Omnipotence, and brave the Terrors of the other World, is too much for any Man's Courage: Even the Devils^ as Gigantick as they are, can't believe without Trembli7ig. But then In- Jum. 2.1^. fideliy is a lamentable Remedy, This Lethargy is a Symptom of Death : When an Ulcer gives no trouble, 'tis a fign the Flefh is mortified. In fuch cafes, to lofe the Pain, is to lofe the Limb. 'Tis fomewhat of a comfortable Circumilance^ when a Man can't Cheat, or Debauch, without regret, nordeftroy himfelf at his ^afe. Self-Indignation, Rage of Thought, andDifciplineof Confcience, are the on- ly means to recover a Sinner. 'Tis an Argument God has not given him over, nor left him to a reprobate Senfe. Befides, when a Man pays fo dear for his Liber- ty, he is better difpos*d to difengage. He Aa 4 is 360 0/ P E A C E. is more likely to take up in his own Defence, if 'twere only to purchafe his Quiet. I grant, there are other Opiates^ befide Scepttcifm^ to lay the Senfe of Dan- ger afleep •, fuch as Prefumption upon God's Mercy, and Refolutions of Re- pentance : But thefe are not fo ftrong in the Operation. To proceed, and confider the BlefGng of Peace, as it refpefts Families and Domeftick Relations. 'Tis a pleafant Sight to fee every thing fmooth and fmi- ling within the fame Walls : To have no feparate Intereft, no difficulty of Hu- mour, no clafhing of Pretenfions to con- teft with. Where every Body keeps to his Poft, moves in his Order, and endea- vours to make himfelf acceptable. Where Envy, or Contempt have no admittance, but 'tis a Pleafure to fee others pleas'd. Where there's no Obftinacy to difoblige, V po Jealoufie to difturb, no Difaffeftion to mifconftrue matters. Where cafual O- miffions, and little Sallies of Heat or Li- berty, go for nothing. Where furprize of Paflion, want of Skill, or want of Health, have their juft x^Uowance. Such a Correfpondence in Families is a ftrong Ingredient of Happinefs : This benign Temper, this mutual Regard, this Con- cern for the Satisfadion of each other, draws 0/PEACE. 3^1 draws the Union ftill clofer, and heigh- tens the Pleafure of the Relation. Friend- ly Complyance, and fair Behaviour, dou- bles the Kindred : And when 'tis lodg'd in the Mind, no lefs than in the Blood, 'tis commonly fignificant and lafting. How good and pleafant is zV, fays the ^M 155? Pfalmift,/d?y Brethren to dwell together In Unity : 'Tis like the precious Oint- ment , &c. It fpreads a Perfume, and pleafes the Company. Regular Conduft, and Sociable Humour, is decits & tuta- men: There's Ornament and Service in't. It guards the Bleflings of Providence, and makes every thing look frefti and a^ greeable. When a Houfe is at Unity in Pfaliii,-^ it felf, and the Meaning of Relation is anfwer'd, the Accidents of Life, the Fa- tigues of Bufinefs, are eafier born : Even the weight of Age and Poverty, falls much lighter upon fuch Supports. The Advantage of this Condition may be farther difcover'd by the Mifchiefs of Divifion. Difcord is every where a trou- blefome Companion ; But when 'tis fliut up within a Family, and happens amongflr Relations that can't eafily part, 'tis com- monly harder to deal with. When Wind is pent in a Room, it fliakes and blufters more- than if the PafTage was free. To what unfortunate Heights are domefiick 5 Broils 362 0/ P E A C E. Broils fometimes carry'd ? How are the Regards of Decency, the Articles of Peace, and theTyes of Nature fometimes forgotten? What Pvencounters of Paffion, what open Hoftilities, between the ftrid- eft Alliance? How do thofe, who ought to be the beft Friends, infult and out- rage, fmoke and kindle, flafli and fire upon each other > And are they not ri- diculous, as well as unhappy, by fuch Indifcretions ? Is not their Credit, no lefs than their Quiet, loft in the Fray ? By Quarrelling at Home ^ they make themfelves Remarkable Abroad^ expofe their Conduft, and ftick Folly upon their Charader. To which I may add, that the Fortune is not feldom puU'd in pieces in the Scuffle : The Parties either fall into a fuilen Negled of Bulinefs, or fly out into Liberty and Extravagance : And thus they (ink under ill Humour, and like Duellifts are undone in their Re- venge? 'Tis granted. Things are not always driven to thefe grofs Extremities. Dif- guft may be fomewhat over-rul'd by Breeding, and ftifled from breaking out in Nolle. And tho' Confcience and Good Nature lignifie little^ yet Honour and Refpeft to a Man's felf, may help to fmother the Paflion, and keep the Report from Of? E AC E. ^ 363 from being fo loud : However, wh^n DifafFedion lies at the bottom, 'tis dif- ficultly diffembled amongft thofe who live moftly together. When Interefl: and Behaviour have done their part, the Mind will appear through the Difguife. Such People commonly converfc with Coolnefs and Referve *, and when they don't Jar, they make no Muficlc. When they meet, their Spirits retire, and the Pleafantnefs of their Humour goes off: There's no welcome in their Air, their Afpect grows flat, and they almoft ficken at the light of each other. While the Ground of the Difguft continues, Neu- trality, and Intermiffions of Qyarrel, are the mod that can be expefted. Thus Parents and Children ftand off from the Relation, turn foreign in their Humour, and grow Strangers to their own Blood. And is not the fame Alienation difcove- rable between Huftands and Wives? Don't they look as if their Divorce was fettled, or their Marriage raz'd out of l\\t Regtfier ^ Nearnefs of Relations fometimes wi- dens the Breach, and makes the Difcon- tent run higher. Where Kindnefs is cuftomary, and of common Right, Dif- appointment fits harder, and Injury is the more provoking. Ill Ufage from fuch Hands 5(^4 ^f PEACE. Hands drives deeper into the Mind. A Blow from unexpeded Quarters is apt to tranfport to improper Refentment. Dif- cretion, and Senfe of Duty, are feafon- able Reftraints upon fuch occafions : And after all, Temper and Time are the beft Remedies. When a Man is in a Net, or in aFeaver, he had better lie ftill: Tum- bling and tofling, does but heat and en- tangle : Smooth Management is the Chri- ftian Expedient, looks beft to Sight, and makes the moft of Matters. If the Caufes of thefe Feuds and Mif- underftandings at Home are enquir'd in- to 5 It may be anfwer'd, They proceed from Pride and Morofenefs, from Capti- oufnefs and Caprice, from Warmth and fuddennefs of Temper*, from Difputes Between Liberty and Prerogative ^ from Exccflive Claims, Arbitrary Sway, and •Tyrannick Exercife of Power ^ from Stubbornnefs and Stomach, from Sallies of Difobedience, and Failures in Decen- cy and Regard : From Short Allowance, or Extravagant Demands^ from Breach of Faith, and Licentious Conduft , from Negleft of Affairs, profufe Management, and difproportion'd Expence , from Re- fenting too far. Implacable Humour, and Upbraiding with former Mifcarriage. Ihefe are the Seeds of Comb uft ion, die Roots 0/ P E A C E. 565 Roots of Bitternefs^ and the Caufes o^Hd, 12. Difquiet : Hence it is, that the Father is divided againjl the Son, and the SonSuLuke 12. againji the Father *, the Mother againjl ^5- the Daughter, and the Daughter againjl the Mother : And thus a Maifs Foes^^-Matth; are fometimes thofe of his own Houf-^^'^^' hold. . y Now the way to reconcile the Diffe- rence, and make up the Breach, is for every one to infpefl their Conduft, and redifie what's amifs. And here thofe, who are the Aggreffors, fhould lay down their Arms firft. However, {landing up* on Points, and expeding Overtures , is not the nioft prudent method. He that moves firft towards Feace, is faid to be the moft Honourable Perfon. And when Difpofition invites, and Preliminaries are adjufted , Demands fhould not be carry'd to the utmoft Stretch, nor Rigour of Terms infifted on : Without Waving of Privilege, Cefiion of Right, and Abate- ments in Satisfaftion, the Treaty may flick, and come to nothing, Befides^ mutual Complyance, and Releafe of Pre- tenfion, is the beft Expedient to make an: Accommodation lafting. When the Ar- ticles grate and mortifie, when they prefs too hard upon Humour and Intereli, they - are moft in danger of-Jbeing broken™ To 3<56 0/ P E A C E. To advance a ftep farther upon the Argument, Who does not perceive the .1 1 '-4u '■ Benefit of fair Correfpondence in Neigh^ bourhoods, arid Societies,^ So far as this Difpofition reaches, unfriendly Enquiries, rigorous Cenfure, Calumny and Detra- aion are not to be fufpeded. And is it not a valuable Circumftance to ftand clear of Ill-nature and Malice? To be difturb'd with no litigious Difputes, no Invafions upon Property, no Competitions for Pre- ference or Power? Where every one en- deavours to recommend himfelf to his Neighbours, is fatisfied v^ith his own Lot, and bears his (hare of the common Burthen? And therefore thofe who oc- cafion Quarrels, or keep them on Foot, ' who make it their Bufinefs to heighten and enfiame Difcontent-, who animate People to be indefatigable in Mifchief j pu(h them upon Suits and Contention, and make them believe 'tis their Inte- reft, to be always harralling and plague- ing one another ^ fuch Perfons 1 fay, are a common .Nufance, and ought, to be treated accordingly. Farther; The advanta2:e ofP^^c^with refped: to the Publkk is no lefs evident. When there's no Rancour and Animofi- ty, no Partiality, or Oppreflioii-, when i^^'ii^i^'E^hraimy does not emyjudah^ norjudah o vex Of? E AC E. ^6j vex Ephraim, Things are in a happy Con- dition : Uniform Views, gentle Behavi- our, and general Kindiiefs^ are Securities to the common Good* This ftrengthens the State^ and is ferviceable to the Inte- reft of Particulars, Whereas Feuds and Faftions difconcert the Publick Meafures: People thus affeded don't aft with that Heartinefs and Inclination, with thatU- nion and Force , which otherwife they would do. No, they rather flrive to difappoint, and entangle, to fupplantand crufli each other. Lajlly^ Peace may be conGder'd with reference to independent States : And how- beneficial 'tis to the World under this Extent, may be colleded from what I Ihall briefly obferve. I. Peace opens the way to Commerce, aad fupplies one Country with what is wanting in another. Thus Mankind issocrat.Libi made more Sociable, Induftry encouraged, *• "p. 19* and thus Plenty travels as it were from Place to Place, and flows in with every Tide. Truth and Reli^on have been fometimes imported with other Commo- dities, and Nations converted by this Means. And thus wc might be more Succefsful aniongft the Americaju ^ if the Juftice and Humanity, the Sobriety and good Examples of rlie Europeans^ were more 568 0/ P E A C E. more Encouraging. But to make Pra- aice a Contradiaion to Precept 5 to be kind in their Creed^ and cruel in their Ufage, to drive a Defencelefs People out of their own Country, and promife them a better in another World, is not the way to make Vro^elytes. To return: As Peace invites the Traveller, and fettles Corre- fpondence, and fets Bufinefs afloat-, fo War choaks up the Chanels of Trade, makes the Roads Imprafticable, and one Kingdom inacceflible to another. No Difadvantage of Climate, no Mountains and Morafles fo efFedually bar the Paf- fage. The Frigid and Torrid Zones are not fo difBcult to deal with as an Ene- my's Country. Thus the Provifions of Nature grow Ufelefs, and the Elements run to wafte. The Winds blow no Profit, and the Seas become in a manner unnavigable. Rocks and Quickfands may be avoided, the Be- nefit of the Seafon may e7ifitre againft Storms, but when one Nation turns Py- rate upon another, there's no Precaution can be fufficient. Thus after a great deal of Fatigue and Expence, the Merchant finks in a fmooth Sea •, and mifcarries fometimes almoft in the Haven. Now without foreign Commerce how lean and disfurnifh'd Ihould we look? With' a/ PEACE. 369 Without this Affiftance Life muft go on at a very lame jmperfeft Rate. Without Vent and Exportation, Manufaduresmuft lie heavy, and lofe Ground : And thus the Produft of the Country, the Indu- ftry, and Invention of the Inhabitants, and even Plenty it felf fometimes turns to little Account. God could have or- dered the World, fo that one part of it Ihould not have depended on another. He could eafily have thrown in that Pro- perty of the Golden Age om7iis feret om- nia Tellus. The Wealth of Nature might have been fcatter'd over every Place. There might have been nothing rare, or of foreign Growth : Nothing of Orna- ment or Defence, of Meat or Medicine, wanting to any Country. *Twas eafie for Omnipotence to have given the Sun and Earth a proper Situation, to have tempered the Soil, and adjufted the Sea- fons for this purpofe. But the Scheme of Vrovidence is otherwife contrivU Now, we muft Trade and Travel for Conveniences if we will have them. And thus God by dividing his Bounty, and making his Bleflings particular to Place and Cli- mate, has made Intercourfe and Ex- change neceffary, fettled a Correfpondence among the Children of Adam^ and tied, Bb as 370 0/ P E A C E. as it were, one > end of the World to the other. To proceed. - -:nsi Don't the Strength of Governments, and the Riches of the SubjeB depend much upon foreign Trade. Are not the Ctifloffis encreas'd , the Shops furnifh'd, and the Poor fecur'd from Want, and Idlenefs, by this Means? What Rarities in Nature have been difcover'd, what Progrefs in Geography, what Improve- ments in Navigation, have taken their Rife from hence? Is it not Trade that fupphes us with the Drugs and Spices of the Indies^ with the Gums oi Arabia^ and the Balm of Gilead^ with the Bark and BalfamoiPeru? Without Trade the Dodlor would want Ingredients to ftreng- then the Conftitution, and expel the Dif- eafe : For Life won't always fubfift up- on, the Diet of the Country. Are not the Furs of Rttffla^ the Gold and Silver oiPotoJi^ the Diamonds of G ,^'; ther Eminent Sag^s ufed to travel thi- p'r^par. ^ then The Geometry, the Natural Phi- £^an§- iofophy, and Theology of Greece^ came moftly from thence. But now they are as Remarkable for their Ignorance as they were formerly for their Knowledge. The People are fo very different from what they were, that on^ would think the =^ Eufeb. Hifl, Ecdet; Hieron. de Scriptor. Ecdef. Pilot. Biblioch? . B b 3 Qi- 374 0/ P E A C E. Climate was chang'd, and they were un- der a more heavy Situation. If 'tis en- quir'd how this came to pafs, it may be anfwer'd-, they have been over-run with foreign Armies, their Government has been puli'd in pieces, their learned Cor- porations diflblved, their Encouragement feized, and their Records deftroy'd. And even Greece it felf, fo famous formerly for the Creditable Sciences^ makes a very lean Figure this way. They feem to have loft their Underftanding with their Country, and not to be bom with the Genius of their Anceftors. The Reafon is pretty plain. For War, befides the De- itmftion it brings, often ends in Con- queft^ Conqueft fettles Servitude, and when -People are thus crufli'd, their Minds are MSipt' to refemble their Condition^ Drudging and Contempt difcourages vi- gorous Thinking, and kills the Growth of the Underftanding : Under fuch Cir- cumftances there's ' neither Means, nor Stomach for any great Performance. Be- fides, fome barbarous Nations feem to deftroy the Monuments of Art and Learn- ing out of pure Envy. Ingenuity is. a Reproach to them: They hate to fee their Ignorance outfliin'd: They muft not fuffer any Remams of Senfe fuperior 'to their own. For Slaves to be more y. ' ^^ 5 know- 0/P E AC E. 375 knowing than their Matters, is an Af- front, and therefore they muft keepthein low. 5. Peace furnifhes Plenty,^ and makes Property (ignificant. When Things are quiet and compos'd, we enjoy the Blef- iings of Providence y the Produd of the Soil, and the Fruit of our Induftry. The P lower plows in hope^ the Fields and Vine^ yards are managed, and fcarce any Place lies ufelefs or negleded: The Powers of Nature turn to Account, the Sun does not fhine, nor the Rain defcend to no Purpofe. Thus the Seafons afford their Store, and the Tear is crowrid with Good- ^A^* ^5* ne[s: The Barnes are filled with Wheats and the Preffes overflow with new Wine^ the Oxen are ftrong to Labour, and there*s no complaining in the Streets, But War f/^/. 144. is theReverfe of all thisHappinefs: Tis commonly attended with Scarcity and Fa- mine. And what can be otherwife ex- peded from fuchConfufions? When La- bour is difcourag'd, and the Fruits of the Earth deftroy'd, what can People do but ftarve and defpair? No Blafting and Mil- dew, noTempefts and Inundations arc fo fatal to the Hufbandman as War, St emit agros, Jlernit fatal^ta l^oimque ^^^^^ Mores. B b 4 How 37^ 0/ P E A C E. How often are Fields trampled down by the Troops, confum'd by the Fora- gers, or fet on Fire by the Order of the ^^f/.2.g. General? The La?id is as the Garden af Eden before them^ and behind them a de- solate Wilderness, And which is hard- eft, thefe are fometimes neceffary Evils -, Severities which cannot be avoided : So that there's fcarcely any room for Good- nature, tho' a Man was never fo willing: Without fomething of this Rigour the right Ground might be loft, the Army diftrefs'd, and the Enemy feize the Ad- vantage. ' Xis no uncommon Calamity in War, to fee the Country driven, the Vil- lages laid in Alhes, and the People ftar- ving in a Year of Plenty. Sometimes the Exigence is fuch , that a Prince is fore d to begin thefe Cruelties at Home, to burn his Dominions, and ruin his Sub- jeds in his ov/n Defence. To give a farther Image of the Diffe- rence between Peace and War : Let us fup- pofe a Town under the Bleflings of Quiet and Security: And here we fhallfind the Ports open, the Pailages free, and the Ri- yers cover 'd with Merchant-men: The, Shops and the Bar are bufie : Sonie are de- vout, and fome are diverted, and every Bo- dy employs hisl ime, and purfues hts Fan- 'hi%i. cy v/ithout Difturbance. Their Bovifes are 0/ P E A C E. . 377 fafe from fear. They take the Timbrel and J^^ l^' the Harpy and rejoice at the Sound of the Organ ^ They fpend their Days in Frofpe- rity^ and their Tears in Pleafure, If we turn our Eyes to a Garifon be- liegd, the Scene will be difmally alter'd. The Inhabitants are fhut up from Liber- ty and Commerce : the Intercourfe of Friendfhip is maim*d, and the Succours of Life cut off; The Streets are broken up and folitary, the Houfesdeferted, and People glad to run under Ground for Proteftion: What Alarms, what Concern and Difl:ra(Sion is every where to be met with? How is the Place batter'd with ail the Inftrumentsof Ruin? TheNoife and Execution of Mortar and Cannon, the Defences laid in Rubbift, the firing of Palaces and Churches muft needs make a frightful Imprefiion: What fpringing of Mines, what ilaughter and -lopping of Limbs, what Force and Fury in an At- tack ? The Ground is dy a with Human Blood, agonizing Bodies trampled on, and the Trenches almoft filled up with dead Men. To this we may add Women Ihrieking at the roaring of the Artillery, the Blaze and Cracking of the Houfes, weeping over the Wounds , and lamen- ting the Lofs of their Relations. Some- times the Circumilance of Famine is a ter- 378 0/ P E A C E. terrible Addition. Thus, to mention no more, it happened in the Sieges of Sa- gimtum^ and Jerusalem: The Preflure came fo ciofe, that Humanity was loft, and Nature extinguifh'd in the Calami- ty : Friends turn'd Cannibals to each o- ther, and Women madeProvifion of their own Children. The Miferies of War are fo dreadful and deftrudive, that the Church has fometimes interpos'd her Intereft : And when flie could not prevail with Princes to put up their Swords, Ihe has mode- rated their Heat, and brought them to fome Intervals of Reft. Thus the Coun- Concilc cil under Innocent the IF decreed a Cef- Tom.'x. f^tion of Arms for the more folemnSea- p. 1005. fbns. This Truce ofGod^ as 'twas call'd, held on from Advent to the OBaves of Epiphany : xA.nd from Quinqiiagefima to the Ociav&s of Eajier. This Truce was HuS' Religioufly obferv'd in Englaiid, during yeilc ' the Contefts between Maud and Stephen. They did not then Ravage and Deftroy quite through the Calendar : There were feme Intermiflions of Slaughter, fome Refpite from Blood and Death. Farther 5 As Peace brings Strangers to Fnendihip and good Correfpondence ^ as it unites different Countries both in Bufi- nefsandAfeftion: So War has a contrary Effea. 0/ P E A C E. 379 EfFeft. Blows and Battering imbitters and exafperates Peoples Spirits, and brings on a lading Averfion. Thus Dif- guft becomes almoft immortal: Thus Hatred, like a cronical Diftemper, de- fends upon Pofterity, and is convey'd from Generation to Generation. How hard is it to remove the Animofities of fome Nations occafion'd from hence ? How long was it before the Guelphs and Gthelines^ the Dutch and Spaniards^ the Scotch and Englifi, could endure eacli other ? The Tradition of ancient Enmi- ty, of Damage and Difgrace, of Rapine and Barbarity, are fhocking Paflages in Hiftory. Like the Scar of a Wound, they bring the Caufe upon the Memory, raile ill Blood, and refrefli the Injury; To this we may add, •rM':5>f» i ^ ThatWar is apt to make People rough in their Difpofitions. The Liberties of Quartering in the Enemy's Country, the harfh Offices of Burning and Deftroying, they are fometimes put upon, the Hard- (hips they fuffer, the rifquing their own Lives, the tempering their Hands in Blood : Thefe Things, without frequent Recolledion, without ftrong Principles of Kindnefs and Religion, wear off the Tendemefs they were born with, and make them forget the Meaning of Hu- manityo ^8o 0/ P E A C E. manity. I remember I heard a Gentle- man fay, and one who feem'd to want no Courage, That thefirfttime hecharg'd, he fell on with fomething of regret: Na- ture gave back a little at the Rugged- nefs of the Duty, and he was not pleas'd with the neceility of doing what Mif- chief he was able. But Exercifes-:pf Slaughter, converfing with Wounds and Death, make this Compaflion retire. Your old Soldiers have feldom fuch Qualms of Sympathy and Pity. They commonly ftrike with the Indifference of a Butcher, throw Granadoes as if they were Snow-Balls, and drive their Sword through a Man's Lungs with a very flen- der Ihare of Remorfe. If 'tis faid. Exe- cution is their Bufinefs, and that they muft either Ad, or Suffer : If 'tis urg'd. Their Blood is chaf 'd, and their Paffion given them to guard their Lives, I muff grant there is weight in the Objedion. To proceed therefore-^ It muft be al- lowed that War is fometimes an unavoidable Evil. Liberty muft be loft, Right can't take place, nor Property fubfift without this Remedy. And when 'tis Neceifary, 'tis Juft too. And here the Encroaching (ide muft anfwer for the Confequences. But to be pleas'd with fo fad an occafion, to wilh 0/ P E A C E. 381 vrifh the Quarrel may be kept 011, and make a Trade of deftroying Mankind, is a very wrong fign of a Chriftian Difpo- fition. To cany Fire and Famine from place to place, to fill a Country with Orphans and Widows, to lay Kingdoms in Blood and Alhes, will ne'er make a Heroe in the other World. A Man muft -have ftrange Savagenefs of Temper to delight in this Exercife, and wild No- tions of Honour to fancy it a Glorious Thing to be fuccefsful in fuch Under- takings, And yet, fuch is the Perverfe- nefs of Pride, Alexander and C^far feem'd not a little entertain'd with Atchieve- ments of this kind. 5 . Peace gives the Laws a freer courfe : The Charafter of the Magiftrate, and the Authority of Government is beft regard- ed in quiet Circumftances. There's then no Neceffity to connive at Diforder, or difpenfe with the publick Difcipline : There's no Violence to menace xhcCourt^ and over-awe the Conjiitittmh In fuch Times there's no occafion for Partiality and Referve: Juftice may ftrike boldly, and no Body is too big for PuniQiment. Thus Property is maintain'd, and Order preferv'd*, Virtue is encourag'd, and Vice kept under. But, inter arma filent leges ^ War, where it reaches, often unhinges a Govern- 582 0/ P E A C E. a Government, breaks through the ftated Rules, and makes the Laws lie by. Un- lefs Juftice ileeps, and Liberty is fome-= -what indulgd*^ Faftion may break out^ Mutiny and Defertion may fometimes happen : Thus the Reins are loofen'd upon Reafons of State 5 and Policy's a Protedion for Licentioufnefs. 01; Befides, we may obferve, that an Ar- mY^ I mean the Centinels^ are not always made up of the moft Regular part of a Country. Malefadlors and Rakes, Men of defperate Fortunes and Confciences, :are-enter'd on the Mnjier-Rol/. Either their awn Neceflities, or that of the Go- vernment, forces them into the Field. Now who can expeft that Libertines ihould reform by crowding together? By fetting and feeing bad Examples ? We may as well imagine, that Fire Ihould abate with Oyl or dry Wood, as that ill Men Ihould grow better by Numbers, and refembling Company: In fuch cafes. People are more likely to keep their own Vice, and receive an addition from their Neighbours : And where every one bring? his Quota, the Stock muft needs improve Thus the Infedion fpreads like a Morta- lity, catches upon the Healthy, and grows Epidemical. To this we may add, that 1-dknefs is a dangerous Temptation, and brings 0/ P E A C E. 385 brings on DiiTolution of Manners. When People have nothing to do. Time and Sobriety is a burthen to them : Fancy runs riot, and Folly is moft flirting up- on fuch occafions. And thus there^s lei« fure for forming the Projed, and Extra- vagance is apply 'd to, as a Relief from tedious Hours. And when thefe Caufes are working, efcaping of Danger is apt :to harden their Vice, and fortifie them farther. Thus 'tis obferv'd, that thofe who furviv'd the Plague at Athens^ grew Thucyd. Sceptical, and carelefs in their Conduft. Where Principles are weak, and Appetites unruly, bringing all their Limbs out of a Battle, and facing Death without Da- ,raage, niakes Men think themfelves al- moft Proof againft Accidents: Thus they grow bolder in licentious Practice ^ the -Other World iits lighter on the Confci- iCitice, and they are lefs concern'd about ail After-Reckoning. Laftly, Feaee may be confider'd with refped to Religion : And h^re, if the Apoftle's Exhortation was foUow'd 5 if there were no Divifwns amongft m-^ if i Car. mo, Chriftians were perfeBly jopi^d together in the fame Mincly and in the fame Judg- ment 5 how happy ihould we be? How many Occafions of Difturbance would be cut off? , -it would then be impracticable 10 384 0/ P E A C E. to Jialk under a Holy Pretence •, to fet aT/w.g. 5wUp the Form of Godlinefs againft the Pow^r^ the Name againft the Thing -^ or make Gonfcience a cover for Ambition. But, alas ! this Blefling is quite out of Profped : What Diver fities of Commu- nions are we broken into ? Whaf s more Ununiform, than Chriftian Behef ? More Divided, than the Church^ The Church, I fay, which was intended for the Seat of Union, and the Cement of Society ? Now, befides other unhappy Confe- quences, Difagreement in Belief has of- tentimes an ill effeft upon Manners. Thus Zeal deftroys Charity, Orthodoxy, as 'tis pretended, makes People cruel ^ and they are fuch Champions for Truth, that they have little regard for Good- Nature. But to manage by thefe Me- thods, is to dif-ferve the Church, and iniftake the Defign of Chriftianity. In Ihort, the beft way is to live peaceably with People of different Opinions : Be- lief is not always at command -^ it de- pends on the Motives of Credibility : But thefe have not the fame weight in every Scale. Humane Underftandings are flaort and fallible : Capacities are not of the fame Compafs •, Things are view'd under dif- ferent Lights, and Opportunities may have Of? E A C E. 385 _____^__ ______ _ __ 1 — — have been wanting. Thus where Fun* damentals 2iXt the fame. Difference in leirer Matters ought not to cut off Cor^ refpondence, to alienate Affedion, or put a ftop to kind Offices. For fupoofing Difference in Religion a juft Ground for Difaflfeftion, (which it is not,) yet where the Agreement is much greater than the Difagreement, there, by our own Rule, the Predominancy fhould govern our Be- haviour : There the over-balance ought to prevail for Charity, and good Hu- mour. For where the Motives to Friend- fhip are flronger than thofe to a contra- ry Difpofition, why Ihould not the.befl Reafons carry it, and determine our Pra- aice accordingly. Tis true, where the Ejffentials are renounced, the Cafe is o- therwife. There are fome People not to be countenanced with common Sa- lutations : We are not to receive them 2 Ep^Johv. into our Houfes^ nor hid them God Speed, But who were thefe that were thus for- bidden to be enter rain'd > Were they not the Licentious Gnojiicks^ Hereticks, that had Principles for Immorality: And who carry'd their Mifbelief fo far, as to deny our Saviour's bei7ig come in the ^^^^ Flejh. But tho' the Gnojlkk Herejie is ex- tinft long fince, there's too much ground Co to 586 Of P E A C E. to apply the Cenfure. For, to fpeak foftly, are not Atheijis^ and Deifts alto- ge'.her as bad as the Difciples of Svm?i Magits ^ Men who refolve Religion into 2 Fct, 2. 1. Fear and Fancy -^ deny the Lord that- See a. Let- hoiight them \ and argue againft thofe ur to a Records which ftand upon the Evidence ^iSl of Senfe : Men who turn the Hiftory of Veijh: the other World into Romance, and make Intereft and Pleafure the Standard of Good and Evil. Such Perfons/ whO' pubhfli their hifidelky^ and make it their Bufinefs to poyfon the Age, ought to be avoided in Converfation •, and (ham'd, if 'tis poffible, into better Belief. But then the Charge fhould be well prov'd^ be- fore fuch Marks of Infamy are fet upon them. Indeed, when the Apoftacy is open, and the Cafe clear, we are to re- nounce their Friendthip, to quit their Acquaintance, and Hand off from the In- feftion. But where the Creed is untouch 'd,. and the main Articles profefs'd, there's no good warrant for fuch Diftancee Another Man does not differ more from' me, than I do from him : And if Fm not pleas'd with his Shynefs, or Averlion upon this Score, why fhould I treat him with fuch Ufage ? He that dilfents from me, may be as fincere as my felf, for 4 ought 0/ P fe A C E. ^ 387 ought I know to the contraf y : And if fo, why fliould I hate him for being ah Moneft Man? To fay, I am right, and He is wrong, won't do. For in the firft place, AfTurance is not always the effeft of Truth. And granting we are in the right, the other does not think fo„ His Belief may be as ftrong as our own. He may be fully perfuaded his Princi- ples are good, and his Inferences well drawn. And as long as this Opinion continues, he mull conclude his Reafons for Coolnefs and Diflike as good as ourSo And therefore to make difference of Judg- ment a ground for Diftance and Dif- affedion, is the way to fpread ill Hu- mour, to breed Diffention, and create our felves more Trouble than we needi But on the other fide, is it not poffible to over-purchafe Peace, and go too far in our Condefcentions ? Without doubt: We mufl be careful therefore, not to tomply with wtong Pradice, nor ftrain a Principle to appear Civil. Confcience nmft not be over-rul'd by Cuftoin. We are not allow'd to refign Truth to Cere- jiiony 5 nor do an ill Thing out of Breed- ingi If our Neighbour's Friendlhip is hot to be gain'd upon lower Terms, we fiiiift go v/ithout it, Cc 1 And gSB 0/ P E A C E, And as we are not to make Peace 'with others Upon thefe Articles, fo neither Ihould we do it with our felves. Oil the contrary, we ought to be always in Arms againft our Faults, and purfue our Mifcarriage with perpetual Averfion. In thefe Cafes, we (hould never think of Accommodation, admit of any Truce, nor give any Quarter. O F 389 OF THE RESURRECTION. In a Dialogue between Hojius and Anajiatim Anajl. Y TOfius, Fm glad to meet you, I — m but methinks you don't -■- •*- look well. Jfo/. Not unlikely ^ for I am in no good ftate of Health. My Thoughts*, I thank God, are tolerably eafy, but I cant Hop the Declenfion of my Conftitution, nor fecure the Blood and Humours from unfriendly Impreflions. Tis true the Stru- fture of Human Bodies is admirable both for Ufe, and Ornament*, but then they are liable to abundance of Accidents : And if we happen to ftand clear of fuch Misfortune, a little time wears them up. When Old Age approaches we are for^ ced to lie by, dwindle to Infignificancy, and drag a fort of an uncomfortable Life: And when we are thus tow'd into Port, like adifabled Veilel, there's no careening C c ^ t© 390 Qfthe RESURRECTION. to any purpofe, or being rebuilt for ano« ther Voyage. J7iaft. I hope you don't complain of your Fate , or think Providence has dealt hardly with you. « Hof. Not at alt : If the Conveniences of my Condition were lefs , and my Bo- dy worfe accommodated, 1 ought to be thankful, for it would be much more than I could pretend to. But tho' I have neither Merit to claim, nor Power to mend the matter ^ yet I have a richer Scheme in my Head -^ and can't forbear laying, that Antediluvian Cpnftitutions, Paradifiacal Seaf6ns, and th€ Relief of the Tree of Life^ are not impoliible things^ and would be wonderful Blefilngs, if (Sod. would pleafe to beftow them, . -Anajl* ■ Pray dihiiifs thefe imprafiicable Fancies : Let's have nothing like refin- ing upon the Adniiniftrations of Provi- dence : Manage regularly under the pre- fent Circumftaiices , and there v/ill come a, time, when the Bounty of Heaven will exceed your Wilhes, and much greater- Advantages than thofe you mention, will fall to your fnare, :{Hof. You mean the Refarredion ; \ pray God qualify us for a comfortable l[itereil in that State, l^he Improvements of.Happineis upon this Change ; this " ; glorious Q/^/;eRESlIRRECTION. 991 glorious Revolution in Human Bodies af- fecls me very much, and if you pieafe, we'll difcourfe more at large upon this Subjeil. Anajl. With all my heart. To begin then : You know this is a Dodrine of pure Revelation. Natura 1 Light and Hu- man Reafon could never reach it. That the Soul did not expire with our laft Breath ^ that Virtue was rewarded and Vice punifh'd in a future State, was gene- rally believ'd by the Heathens : Some of them went farther : They held a Tranf- migration. That Human Spirits were fhifted from one Body to another: That they were remov'd into other Men , or degraded into Brutes, according to their Temper and Behaviour. Thus after a certain period Eufhorhis became Fythago- Tercui. de r.zs^ and Homer a Peacock. But that the ^^ "'^^ ^^°' fame Body fhould be reftor'd to the Soul, and recover'd out of Duft and Diflblu- tion, was altogether new, and unexpeaed. And therefore tho* the Unity of the Godhead , the Creation of the World , the Judgment to come ^ pafs'd vnxh the Athenians without cavilling or oppofition ^ yet when St. ?aul preach'd the Kefidr-^^^^^i* reBion^ they feem'd extremely furprizM. Thus Cdcdlms in Minnthts F^lix rallies the Chriftians for the Singularity of their C c 4 _ Belief^^^- Heb. II. ^92 Of the RESURRECTION. Belief, and tells them there was neither Proof, nor Precedent, for fo ftrange an Expectation. Tlof, I don't wonder at the Levity of a Pagafi Imagination. But to thofe who receive the Hofy Scriptures^ this Article is beyond Difpute : Nay, as to the Sub- ftance 'tis prior to the GofpeL 'Twas part of the Old Jewiih Creed: And not iMaccab, to mention any other Evidence, thcfeven Children futter'd the utmoft Torture up- on this Belief. An^Jl. Right. And here I can t but ob- ferve, that tho' my own Colleftion could never have brought me thus far, yet fince God has declared his Will, I think there's no great Myftcry in the Article. For was not the Origination of Mankind e- qually furprizing ? Was not Earth the Matter Adam was made of ? Was he not rais'd out of Duft, and rejSn'd into Flefti and Blood ? And to go fomewhat lower-, are not the Principles of Life, the For- mation of thejF^rwd,and the common Me- thods of Nature, ftrange to a Wonder? Eof, You fay well: But dont you confider when a Man is dead, the Parts unclafp and fly off;, the Atonies remove to great Diftances, run into feveral Forms, and make part of the Bodies of other Creatures? Now upon this Ground, how ftrangely Of the RESURRECTION. 393 ftrangelymuft Things be perplex'd? And how many myflerious Revolutions muft happen in the CourfeofTime? Anaji. To difintangle the Difficulty, you are to obferve, that no part of Mat- ter perifhes, and drops out of Being : Let it be diflodg'd never fo long, 'tis certain- ly fomewhere. Now that which is fome- where, is fo far fafe •, and may be made ferviceable to the firft Purpofe. Hof. Yes : I grant if the Parts of the Compofition rejoin in their old Situation, and have the fame degree of Motion im- prefs'd, the Original Form muft follow of courfe. Anaft. And what Chriftian doubts that God can do all this ? Is there not Force fufficient in the Divine Attributes to ex- amine theUniverfe, and diftinguifti thro' every Atome of the Creation ? Can t God retrieve his own Workmanfhip, and re- vive what part of Nature he pleafes? Can any thing lie conceaFd from Omni- fcience, or be to hard for infinite Power? And whereas you feem to hint that part of the fame Human Body, may fhift and rem.ove fo often, that at laft it ma}^ be- long to feveral Perfons: As to this, I defire you would not trouble your felf about any nice Enquiries. The Provifi- OBS of Providememll be fure not to fail. There's 394 0/^/j^ RESURRECTION. There's fufficient Stock to recruit us be- fides Human Bodies : And never queftion but that there will be old Matter enough referv'd for the Bufinefs of Identity. You know our Bodies are in a perpetual Con- fumption ;> and renewed fevera! times with- in the common Period of Life: Infomuch that at fifty years Old we ha\'e little or nothing remaining of the Cradle-ConKi- tution: But notwithftanding our Flefli and Blood is always running away from us, and we are m.ade up of fomething foreign every Day : Notwithftanding this, there's no one queftions but that a Man of Fourfcore is ftill the fame Perfon his Mother bore him. Ilof. I'm fatisfied with what you fay: And upon farther Thought 'tis my Opi- nion that the Principles of Indivtdnat20% or what Portion of Matter is requifite to the Sameizefs of Bodies, is a needlefs En- quiry, and therefore (hall purfue ir no farther, God is able to make good his Promife, and that's enough for my Pur- pofe: And therefore give me leave to remark that the Certainty of the Refur- reclion is a very comfortable Doctrine :■ It aflifts the meaneft Underftanding ,^ brightens the Profped beyond Death/ and makes the other World more Intelli-' gible. For confidering we are ufed to dwell Oft/je RESURRECT I ON. 39^ _ dwell in thtk Honfes of CLAT^ fince we don t fubfift entirely upon Thought -^ the Generality would not fo eafily have apprehended the Happinefs of uncom- pounded Spirits. They niight have con- cluded the parting with their Bodies was an irreparable Lofs; That they muftbe deprived of a Moiety of thcmfelves, and yemain Dark and Iinperfed: for ever. This Apprcheniion might make them o- yer fond of their Earthly Tabernacle^ de- cline Hardlhip with Excefs of Caution, and clafptoo clofe about Life. But now fince the Gofiel has declar'd this vifible Part of us Ihall be quitted only for a time: That thefe Bodies with which we are fo well acquainted fhall be reftor'd with all defirable Advantage: ThdXMor-zCQr, $.4. tality fjall be fw allowed up of Life ^ and^^^^-^^- the Image of the Earthy exchangd for that of the Heavenly:^ fince thefe are the glorious Expedations of a Chriftian, what can be more rational than the Apo- ftle's Inference ? Wherefore be ye ftedfaft^ immovable, always aboimding ifi the Work of the Lord: For fince no part of our Being is loft, 'tis obvious to a vulgar Un- derftanding, that no part of our Labour j cor. s^ i$ in vain in the Lord, Now by the /- 58. mage of the Earthy y I conceive the Apo- ftk 3p6 O/^Ae RESURRECTION. W I . __ . _ ■ - file means that mortal corruptible Body derived to us from Adam. Ana/}. You are undoubtedly right: You may prove your Conftruftion from the 47^^ Verfe of the C/:?/7/?f(?r abouve-men- icer.i^. tion'd. Where 'tis faid, the firjl Man was of the Earthy Earthy^ the fecond Man is the Lordfrojn Heaven: Then it follows, as we have born the Image of the Earthy , we [ball alfo bear the Image of the Hea- vejily, Jiof. By this Text^ if we had nothing more, I perceive there will be a great Difference between the Vrefent^ and Fu- ture State of our Bodies. I fhould be glad therefore if you would pieafe to proceed m the Argument, to examine the Circumflances, and give me a more com- prehenfive Notion of this Article. Anaji. I fhall readily comply : And be- caufe oppofite Qualities, like Light and Shadow, are befl: difcover'd by Neigh- bourhood, and Comparifon, I fhall in the 1. Place mention thofe Inconveniences and Defects, to which our Bodies are now f abjed. 2. I fnall endeavour to prove the Qua- lities of glorified Bodies }^i\l be oppos'd to thofe Defeds, and free from thofe In- conveniences, we are now fenfible of. 5 f^>A Of the RESURRECTIO^, ^^y Firji, The Bodies we now have are In- convenient upon the Score of their Ufe- leflhefs when we have them firft. Hof. Give me leave to throw in a Word. You feem ready to fet forward with a Paradox. Do you reckon the re- ceiving our Being from our Parents a Misfortune? Would you not have usde- riv'd from thofe of our own Nature, nor come Infants into the World? In my Opinion the Eftablifhment you feem ta unwifti is extremely ferviceable: The Benefit of Relations, the Union of Inte- refts, and the good Humour of Life, are much confequent upon this Scheme. Ana/l. - Don't miftake me -^ Fm of your Sentiment as to the Main : But tho' this Appointment, is moftly for Advantage, it mull be granted, we lofe fomethingby it in one Refped. Hof. How fo? Anaft. You know the Body is altoge- ther unprepar'd for Bufinefs at firft : Now this Difability of half ones Perfon, forces the Soul to fit ftill, and wait till the Limbs come forward, and the Or- gans grow up to ufe. For in this State of the Union, there's no working with- out fomething of Mechanifnu And when the Correfpondence emerges, when the Senfes begin to bear, and the Memory catches 3^8 0/>e RESURRECTION. catches in fome meafure , we pronounce upon the Quality of Things, according to the Pleafure or Diflike they are re- ceiv'd with by the Body. In the State of Childhood , fnidoth oir rugged Per- ceptions, are the only Teft of Good and Evil. Now in regard Matters are whol- ly referred to our Senfes, for feveral Years at firft ;, fince we find them in Pofleflion for deciding the Qiieftion, con- cerning Choice, or Averfion •, fince they have gain'd a Cuftom upon us : This pre- engages our Judgment, creates a Partiali- ty, and makes the Bufinefs of Reafon more difficult than it would be other-^ wife. Befides -^ In oiir Infancy, unpleafant and frightful Things make a deep Im- preffion : During this period, the Fibres are weak, and the Texture of the Brain tmufually yielding. And over and above this Difad vantage, we have neither Judg- ment to difcover, nor Strength to refifl an unacceptable Objed: : And thus thro* our own Weaknefs, and the Indifcretions of thofe we happen to converfe with, we are apt to be prepolTefs'd with odd Prejudices, and feiz'd with unaccounta- ble Fears : Now thefe Mor?no*s and Ini- pofitions fometimes engage the Fancy fo far^ and ftrike fo deep into the Confti- tutioiii 0//^e RESURRECTION- 399 tution, that the Reafon of our whole Life finds it impofiible to deal with them. Hof. From what you obferve, it ap- pears, Adam had a great Advantage above his Pofterity, by being created a perfeft Man : He had none of the Weaknefs of Infancy or Childhood to run through : His Body was ready for Thought, and prepar'd for the Soul to ad in at their firit meeting : Upon this account he was Bot fo liable to be imposed on by ill Cu- ftoms, or fenflefs Imaginations ^ becaufe his Judgment was always ripe, becaufe he was always in a Condition to difcover the Fallacy, and penetrate the Infide. The Weaknefs of the firft Period of Life had given him no unferviceable Tindure : His Reafon, like a clear Eftate, came to him without any Incumbrance, without being engagcho the Impreffions of Child- hood. &y this Advantage, his Condud muft have been better direfled, and his Defires and Fears more exaftly propor- tion'd to the Nature of Things : But no more of this. If you pleafe therefore, go on with your Subjedl. Anaft, A Second Inconvenience of our Bodies is, that their moft Serviceable Condition is but of a Ihort Continuance^ A confiderabk part of Life runs out in working 400 Of the RESURRECTION. working them up to a tolerable degree of Ufefiilnefs : Before which time they ferve moftly for Nourifhment, and Growth, turn alm.ofl: wholly upon the Senfes^ and fignifie little more than the Bodies of Brutes. And when they are once fitted for the Bufinefs of the Soul, and we begin to underftand what they are good for, 'tis not long before they decline into Age and Indifpofition. Thus the Mind is quickly at a lofs, and dif- furnifh'd : Her Funftions are embarafs'd. Her Palace almoft turn'd to a Prifon^ and there's little of Pleafure, or Conve- niency remaining. For tho' Youth does not {land upon a Precipice •, tho' it does not tumble immediately into a decrepit Condition^ yet when Life is going down the Hill, 'tis no difficult Matter to per- ceive the Motion, efpecially when 'tis pufh'd by any accidental Diftemper. To touch a little upon the Progrefs of the Declenfion. The Senfes lofe fome- what of their Force, the Satisfadion grows faint, and the Objefts are receiv'd with more indifFerency than formerly. However, if the Alteration ftop'd here, the lofs would be the lefs, and we might poflibly be Gainers another way: For the leffening of Senfual Delights would rebate the edge of Defire : Thus Self- denial 0/*^e RESURRECTION. 401 denial would vanifh proportionably, and SubmifGon to Duty become more eafie. But the Flower of Youth does not only go off quickly , but, which is more to be regretted, the Fruit of it too : The Decay ftrikes thorough, and the Flatnefs of the Senfes is ufually foUow'd with an Abatement of Strength. Thus Life, when once fermented to the height, draws towards a Turn :* And the Spirits are continually flying oif, till it grows in a manner infipid. Alas ! as Things Hand , there's no projeding to any great Diftance. All Schemes of Length are generally impra- dicable^ The Space is fo fliort, and the Motion fo fwift, that we are prefently at our long Home. And when we come towards the End of our Journey, we droop, and tire to that degreed, that there's little to be done befides attend- ing upon Reft, and Recruiting. I grant, thofe who liv'd before the Floods had Time before them,* Six or Seven Hun- dred Years of Youth would do Bufinefs, and make the World look fomewhat con- fiderable. But now the Cafe is much alter'd. Hof. We have flill Time enough to make us happy for ever. And if we continue a lefs while in a troublefome D d World, 402 a/^&^ RESURRECTION. World, and remove fooner into a better- Condition, are we not the more indebted upon this account ? In the Beginning of the World, long Life was requifite for i-nany fignificant Purpofes, This Ad- vantage was neceffary/^r replemjhing tha Earthy for furniftiing Conveniences, and the Invention of Arts, and Science. But when thefe Reafons held no longer, and Mankind mifmanagd, God contrad- ed the Period: Had the Antediluvian Length continu'd, and Life been ftretch'd out to the Age of Adam^ the World would have been over-ftock'd : The Produd: of the Earth would not have maintained the People. They muft ei- ther have been tranfplanted to fome o- ther Region, or fupported by Miracle, long before this time : Such Numbers inuil have had 'Ele^h and Bread rain'd down from Heaven, muft have been fed like the Ifraelhes in the Wildemefs^ or elfe have perifti'd with Famine. Anaft. You fay Well. To proceed therefore, A Third Inconvenience of our Bodies^ coniifts in their making us fubjed to Paf- fion. That our Paflions, at leaft the Vio* lence of them, are caus'd by the motion of the Animal Spirits, will appear, if we confider, that thofe who have a greater Stock 0/^/)e RESURRECT I ON, 403 Stock of Spirits fupply'd by Youth or Intemperance, are fooneft overborn with Diforders of this Nature. Hof. You may call it an Inconvenience if you pleafe : But Tm convinc'd thefe Impreffions of Paflion were contriv'd for Advantage : Such unufual Commotions are defign'd to quicken us in our Choice and Averfion : To awaken our Ihdu- llry, and make us purfue our Intereft with the greater Vigour. Had vve no- thing but dry Reafon, and cool Blood to projed, and execute, we fhould be apt to fleep over Bufinefs in many Cafes t Our Apprehenlions would be flow, and our Endeavours faint. Anafi. Notwithftanding I allow joxxt Obfervation 5 I muft add, that the Paf- fions, as they are commonly mailag'd, do more harm than good. For what i^ more frequent than either to place them upon wrong Objefts, to fly them to tod high a pitch, or indulge them when they ought to be difcharg'd ? This makes us hafty in our Refolutions, injurious in our Language, carelefs and unguarded in our whole Condud. Hence it is that People dote almofl: to Frenfie upon Tri- fles, and fuflFer a fudden Difguft to fet- tle into Malice and Averfion. To rec- kon up the Miftakes, the Indecencies^ Dd 2 the 404 Of the RESURRECTION. the Sins, which the Mifgovernment of our Paffions expofes us to, would be a tedious Undertaking : In fhort, they dif- compofe the whole Frame of Mind and Body, darken the Profpedl, and diflurb the March, and fill all Things with Tu- mult and Difquiet. The confequent Mifchief differs according to the Nature of the Pailions , and the Degree of the Afcendant. Sometimes they make Men languifli and pine away with Envy, or Dejire^ Sometimes through an excels of Fear, they betray them into worfe In- conveniences than thofe they were afraid pfi Some have loft their Wits in their Anger, and rav'd themfelves into Bedlam -^ and others are overjoyed to perfeft Folly and Ridicuioufnefs. Hof. However, it caut be deny'd but that a great part of Virtue, and Reward, depends on the due Manage of thefe in- ward Commotions; Neither can they come up to the height you mention, without our ovrn fault. Anaji. For ail that, fince our Bodies are the immediate Inftruments of their Violence, we muft grant them Inconve- nient upon this account. For if our Reafon was more lively and enterpri- sing '^ If 'twas quick enough to difcover, and engage, without being prick'd for- ward 0/ffceRESURRECTIO;si. 405 t ■ r : " ward by Paffion ^ If the Mind could eommand the Body upon its utmoft, without being too far concern'd , If the Thinking part could make a ftand upon the Mechafiifjn^ and fuffer nothing by the Heat of the Blood, and the Hurry of the Spirits 3 If this was the Cafe, our Condition would be much mended. Then we might raife, and check, and counter-change the Paffions, at the beck of Thought : Then we might found a Retreat, and call off a foreign Fancy at pleafure : Then we Ihould be free from the Contefts between Flejh and Spirit^ between Intereft and Appetite. And thus, as the Power of Paffion declin'd, that of Reafon would grow up and flou- ri(h : Thus the Entertainments of the Mind would more than counter-balance thofe which we loft, by (haking off fome of our Correfpondence with the Body : This would be a noble Exchange for Corporeal Tranfport^ and we might have ftrong Delights without Violence or Danger. And befides, if we knew our felves naturally Invincible, we need not be at the trouble of ftanding upon our Guard. But enough of this. I Ihall obferve, Fourthlyy That our Bodies are Ineon- yenientj becaufe they make us liable to D d 3 Pain, 4o6 Of the RESURRECTION. Pain. *Tis true, the State of Separation does not exempt us from rugged ungrate-r fill Perceptions : This Difadvantage may then reach us farther, if we lie under any moral Indifpofition. For when the Commu- nication between Soul and Body is cutoff^ when the Scene of Life is (hut up, and the Amufement» of the World retire 5 when this happens, the Mind will be wholly employed at Home : And being thus recolleded and drawn inward, 'twill probably aft upon it felf with greater Vi- gour, and make the Springs of Thought go fmarter than they do now : Befides, when Death has made the Sentence irre- vocable, Atheiftick Schemes, or late Re- pentance, can give no Relief: The De- monftration of Mifery, and the Defpair of coming out on'r, will fet an edge upon the Anguifli, and make wicked Men more Powerful to torment themfelves. Hof. Why do you diftinguiih Paifi from uneafie Paflions, or the more immediate packings of the Mind ? Are not thefe Operations troublefome both in Notion, and Confcioufriefs ? Aiaft. However, Pain is fomewhat dif- ferent from what you mention, both in the Caufe, and the Se?ifatio?j'^ 'tis confer Quent upon the Union with the Body ^ and mqrQ ihm that, 'tis perfedly out of our O/t/je RESURRECTION. 407 our power to pr-event it. For let a Man be never fo innocent, and composed ^ let him be never fo well fortify'd againft Vice, and Paflion ^ yet there's no fencing againft Bodily Pain : This grating Per- ception proceeds from thofe Motions, over which the Will is far from being abfolute. Tis true. Thought and Imagination arc not unmanageable. By Care and Difci- pline a Man may ftem the Tide, or turn the Chanel tolerably well. But a Refo- lution not to feel Fire or Sword, won't do^ So far from that, that the prick of a Pin is enough to teaze a Man out of the profoundeft Meditation, and difconcert the moft hardened Courage. Now when we confider of what a vaft Number of Parts the Body confifts •, and that many of them are made fine for Ser- vice, and llenderly ty'd togetlier. How Ignorant Peopl-e are in their Mechanifn andConftitution: How much in the dark about the due Proportion and Quality of their Nouriftiment: Howcarelefs and im- moderate in their Labours, in their Re- creations, and Pailions : Not to mention the fudden Alteration of Seafons, and ma- ny other unavoidable Accidents. When we confider thefe things, I fay, we have ti^afon to blefs the Providence of God, jthat our Bodies are not oftener out Pd 4 of 4o8 0/^fceRESURRECTIOR of order. And thd^ fome Decays pafs on unobferv'd, yet when there's anyconfide- rable Jar in the Wheels of this curious Machine, when the Harmony of the Hu- mours is difturb'd, when the Strings arc over-ftrain'd, when any thing of this Na- ture happens, the Soul has ufuaily notice of it : Now this unacceptable News is what we call Pai?h This Senfation is fometimes fo very pungent and raking, that it blafts the Bleffings of Life, and makes Wealth and Honour infipid. Gran- deur is no counter-balance to acute Di- feafes, to Racking and Torture : In fuch cafes, many a Man would gladly com- pound for Poverty, quit the Advantage of his Station, and exchange his Figure for Indolence and Health. Hof, If it be not too curious a-Quefti- on, I would gladly know why the Soul is thus deeply fenfible of the Damage done to the Body ? What neceflity is there for her to Hand in the Breach, and re- ceive the Blows upon fuch occafions ? Jnaft. No Phyfical NecefTity that I See Moral kuowof: For 'tis inconceivable liow Mat- Bffays, 2d ter and Spirit fhould affeft each other by AThorghc.^^^y d^^^<^ Caufality. But if you enquire into the Defign of the Sympathy, and the Appointment of Providence, it maybe no hard matter to give you Satisfaftion; If you Of the RESURRECTION . 40^ you remember, I obferv'd Pain was a grating unwelcom Senfe of fome Injury done to the Body: Now if the Soul was not intimately affefted with Accidents and Alterations of this Nature : If there was no prefent Misfortune in the Cafe ^ — Hof. What then? ^ Anaft. Then I believe a great many Bodies would be very indifferently pro- vided for. If the Mind was notrebuk'd for Negligence, the Neceflities of the Body would be often forgotten? How ftrangely would covetous, ambitious, or contemplative Humours, over-fhoot them- felves in Thought and Bufinefs? How apt would they be to refufe the Body its due Maintenance were they not to have a fliare in the Confequence? 'Tis only the Importunities of Hunger, and the trouble of watching ^ which makes fome People juft to Eafe and Refrefhment : Were it not for the Pain of a Wound or Diftemper, we fhould often let them run till they were incurable. Hof. You think then, were the Mind not immediately concerned, many People would ferve their Bodies as they do their Houfes •, which becaufe they don't feel them fmart,they let them drop for want of repairing. Anaji, Right. And to fatisfieyour En- 5 q^^^^y 4IO Of the RESURRECTION. quiry farther,. God may have made the I Soul fen^ble of bodily Pain, for the cor*- I reftion of Vice, for the tryal of Virtue, ^ee Moral and the improvement of Merit ; Butthefe fif^"^/[«J^"^^^^^ have been difcours'd on already : fain. And therefore I fhall proceed and ofa^ \ ferve in the 1 $. Place, That the prefent Conftitu- I tion of our Bodies is inconvenient, be- caufe it hinders the Mind in her Pur- fuits of Knowledge. Knowledge, next to Goodnefs is the higheft Exaltation of Mankind: 'Tis the Prerogative of Spi- rits, and fets us at the greateft Diftance from Brutes, Knowledge is Power in a great Meafure: It puts us in a Capacity to make Nature Serviceable, and com- mand the Creation : If we could go no farther in Bufinefs than the Force of our Limbs would carry us , Life would be very heavy and ill furnift'd. Now that the prefent Condition of our Bodies hin- ders our Improvement this way, appears from what has been faid already : As I. Becaufe Infancy is our firft Stage. And here we can do little as to Enquiry: The Soul looks thro' a Mift, the Medi- um is difturb'd, and Things don't always appear in their proper Qualities: We take Objefls upon Content as they ftrike upon the Organ, and l;iave nothing to 4 t^uft Of the RESURRECTION. 41 1 truft to but our Senfes. 'Tis granted our Sefifes go right as to the Service and Conveniency of the Body : But then as to Nature and Truth they want Force to Reach and Diftinguifli. Thus we pafs wrong Judgments upon Things at firfl: : Thus when we come to the Ufe of our Reafon we have a great many Things to unlearn : And 'tis no little Difficulty to part with our Miftakes. Hof. The Prejudices you mention re- late chiefly to points of Speculation, and natural Philofophy. Ana/i. They do fo : But then the Paf- fions which refult from the Body, are fomewhat more perplexing and unfortu- nate. They are fometimes an Occafion that we don't examine with due Caution and Indifferency : Now Precipitancy and Prepoffefiion are bad Guides : Thus we grow inclinable to fome pradical Opini- ons rather than others, and mifs in the Search after moral Truth. Unlefs we are careful, our Belief will have a com- plexional Tinfture, bend towards the Paffions, and follow the Biafs of the Bo- dy. For when Reafon is either bribed or ruffled, *fis more likely to pronounce amifs. For Inftance : A Man of a me- lancholick or gloomy Temper , will be in fome danger of difturbing his Imagi- nation 412 0/^/7^ RESURRECTION. nation with unreafonable Fears concern- ing God Almighty: As if there could be Humour, or Implacablenefs in the moft perfed Being : Now fach a Perfon if he gives way to the Spleen, may be more eafily milled to the Doftrines of Superfti- tion, or Defpairc Whereas another of a bolder, and more fanguine Conftitution, will rather be tempted to the other Ex- treme, prefume upon God's Goodnefs, and carry the Notion of his Mercy too far. And if his Books, or his Company happen to be ill, he'll be difpos'd to re- form his Creed to his Huisriour, and re- concile it to Complexion and Liberty. Hof. How far the Matter may lie in Conftitution I fhan't examine : But I'm fetisfied you have glanc'd upon the Ground of Deifm: *Tis the Licence of this Perfuafion which makes fo many Pro- felytes. 'Tis becaufe Appetite is let ioofe, and Vice goes unreftrain'd by this Scheme : If Luxury and Debauching, if Pride and Covetoufnefs, were indulged by the Gof- pel'j your Sceptkks v/ould be quickly- brought over. Then the Proofs would lie plain, and the Scruples vanifli. Such a Toleration^ we have reafoii to believe, would make Chriftianity pafs with thefe Men, tho'ihe Evidence was much lefs. Anajl. l\a of your Mind. But to re- turn. 0/*)be RESURRECTION. 413 turn, Thefe Tendencies of Temper a- bove-mention'd, do but incline, they by no Means force us upon Miftakes: Therefore when we fuffer them to turn the Balance^ to fway the Will, and flid^ into Pradice, 'tis our own Fault. Hof. No doubt on't ^ And therefore I conceive the reafon why you mention them is, to awaken our Enquiry at home; To make us look out for our weak Side, examine the Propenfities of our Temper, and form our Judgment with proportio- nable Caution, and Diftr^ft. u4nafi. You guefs my Meaning exad- ly. And now give me leave to obferve in the 5. Place, That bodily Pain is like- wife no fmall Impediment to the enlar- ging our Underftandings. Pain difcom- pofes the Mind, and difables it for Me- ditation : The Thoughts are cail'd in to the aflFeded Part, fpent in the Senjation^ and fix'd upon that which troubles us. And when the Anguiih is oyer, the /ill Effeds fometimes remain : The Crafis of the Blood, or the Textute pf the 3rain is alter'd toa Difadyautage., Thtls-it.may be the Memory fuffers, and the |iea4 grows muddy •, the Imagination, rambles, and the Reafoning Faculty is imp&ir*d. — 4. The Generality are forced to Ipend a great 414 0///;^ RESURRECTION. a great part of their Time in furnifliing NeceiTaries : Life can't be catry'd on with- out Hufbandry, and mechanick Employ- ments: Tistrue^thofe concerned this way, contribute their Share to the Benefit of Society^ and are very Serviceable to the World : But then it muft be granted, they have little Leifure for Philofophick Im- provement, for Enquiries into Science, and tracing Caufes^ and Effe8^. Thus the Growth of Reafon is check'd by providing for that of the Limbs ^ the Body keeps the Mind low, and the Stomach ftarves the Head m fomeMeafure. But let them not be difcouragd: This Impediment will be quickly remov'd. If they live well in this World, their Thirft after Knowledge will be fully fatisfied in the next. Then Truth and Nature will Ihoot up , and open to £cc/e/: 24. the Soul: TheUiiderJiandingwilLaboimd ^^' like Euphrates^ and as Jordan in the time of Harvejl. And which is a defirabl e Cir- cumftance, the Privilege will come with- out Labour and Difficulty* For then as I Coy, 15. ^he Apoftle informs us, we jhall know^ e- »2. ven as we are k?jOTvn^ 3.ndfee God as he %oh' I' 2 ^> ^^ '^hotn are all the Treafures of JVif dorn and Knowledge. Hof The Profped looks well, God be thanked. But as to the Prefe7it, the At- tainments of this Kind can t be great. For over Of the RESURRECTION. 415 over and above what you have obferv'd, thofewho are beft furnifti'dwithLeiTure, and moft frugal of their Time, are oblig'd to fpend no fmall part of it in Eatng, Sleeping, and Recreation. So that ujon the whole, Hippocrates had great reata for his Aphorifm, that Art is long, aid Life but (hort. However , the Inconveniences of thij State of Imperfeftion are no Greivances, We are not to remonftrate upon thi^ Score : Not to complain as if we wer^ hardly dealt with, becaufe our Bodies ar^ not juft as we could defire them. Let u^ rather confider, that if the Convenienciesj of them were much lefs, 'twould be more than God Almighty owes us. Befides,how impatient foever Men may fometimes bii under extremity of Pain , their general Behaviour is a plain Argument they have no contemptible Opinion of their Bodies: For, as you may obferve, they are can- monly loath to leave them, v/hen thty arc at theworft. A7iaji. Your Reflexion is juft. Let us therefore be thankful that God has madc\ them fo commodious now, and promised to \ improve them to our Wifhes afterwards, j Hof. You now feem ready to difcharge ] the Second Part of your 'Prom ife, and to give a Defcription of glorified Bcwlies : But 4i6 Of the RESURRECTION. But'becaufe moft People will find an In- tervil between Death and the Refurrefti- on,we 11 poftpone that Argument for fome Mhntes, if you pleafe, and enquire a lit- tle into the State of Separation. AnaJI. You fhall govern this Affair : Bit here you know the way is dark, and taerefore I hope you'll move warily. Hof. I fhall remember what you fay, and not prefs any farther than my Guide will carry me. To begin with aQuefti- on to you. Pray what do you think of the Manner of the Soul's Operation when diflodg'd from the Body? Does (he fubfift purely upon the Strength of her own Fund, and acl independently of Matter? Or does Ihe makeufe of theProvifionof a Vehicle? A Body of Air form'dinto fuch Limbs and Senfes, as (lie has occafion for > Anafl. That Point can't be determin'd j 'tis juil: as God pleafes: Only thus far we may venture to fay, that Body and Spi- rit are fo Foreign and Unrefembling , :hat there's no neceflity of mutual Affi- ftance. And that as Bodies can keep their Extenfion, and move without Souls ; fo Souls may think^ and know without Bodies. Hof. Tho' I can't deny your Affertion, yet I'm certain the State of Separation^ is an imperfeft Condition. The Happinefs of the Beft, is incomplete during this Pe- riod, Of the RESURRECTION. 417 riod. How comes this to pafs ? Is it ab- foliiteiy better for a Spirit to be embodi- ed than ctherwife > That can't be, for then God would be thus himfelf. What then? Does the Peculiarity of a Human Spirit require an Alliance with Matter.^ Can't Nature be difplay'd, and Power ex- erted without fuch a Companion? Can't the Objeds come up without an Alii- ftance of this Kind? Is a vital Union with the Body, neceffary to convey the Notice with Strength and Agreeablehefs? Is the Advantage of Commerce cut off, ot lef^ 4 fen'd in this folitary State? Let the So- lution of thefe Queftions be what it will^ 'tis certain the Scripture propounds the Refurre&ion as a great Encouragement. Then, arid not till then, the Apcfiles ex- pedled to attain the end of their Hopes. From hence it follows, that our Souls are fo contriv'd that they can't aft with that Vigour and Satisfadion without a Body: For if they could, the Refurreftion would be no Improvement of our Happinefs: And if fo, why fliould it be promis'd as fo great a Reward ? Anaji. That the Refurredion is a great Addition to the Happinefs of the Blefled is without queftion, but it does not fol- low that the departed Saints^ are in Cir- cumftances of Abatement in the mean E e time. 4i8 0/tfcg RESURRECT ION time. What if fome part of this World re- tires, what if the grofler Satisfaftions of Senfe fall off, they may have more than an equivalent in Tloought? I grant the State of Separatio7i is an imperfed: Condi- tion, but then with refped: to what is it imperfeft? To the Refurreftion-ftate, not to the Happinefs of this Life. Hof. How do you prove that ? Anajl. From St. 'Paul's defiring to be ff'''^^*^#^^X andtobewithChriJi, which he declares is far better than to continue in ^ theFleJfj. I Cor. 4. Hof. St. Paul had a rough time on*t, and was almoft always harrafs'd with Po- verty, and Perfecution : I don't wonder therefore to find him weary of living. A State of Infenfibility feems preferable to fuch Circumftances. Ont had better be always afleep, tlien awake for Uneafinefs and Trouble. Befides, when a good Man is dead, there's nothing to folicite his Vir- tue : He's out of the reach of Temptati- on, and paft the Danger of Mifcarriage. Now tho' one's Bei?jg fhould be difabled, the Faculties disfurnifh'd , and fome Branches of Satisfadion lop'd off, the Se- curity of the Condition would make itde- firable: Efpeciallyconfidering 'twould be but a temporary Inconvenience, that the whole Perfon would be reftor'd, and the , Parts 0/^fce RESURRECTION. 419 Parts of Nature unite to a glorious Ad- vantage. Anaji. You flip over the Force of the Text: The Apoftle defires to be dijfolvd becaufe his Diltolution would bring him to Chrijl. Now to be with Chrifi, is to be admitted into the Prefence^ to attend the King of Glory ^ and live in the Re- gions of Happinefs. And do you think any thing in this World can be compara- ble to fuch a Condition? And that you mayn't look upon this as peculiar Favour*, and Apoftolick Privilege, be pleas'd to re- colled: the Promifemade to the Thief up- on the Crofs. To Day^ fays our Saviour, Luke 25, thou Jhalt be with me in Paraclife, You "^5* fee Death opens an immediate Paffage to fomething that's very defirable. The State of Separation is a paradifiacal State, And does not the Word Paradife carry a great deal of Blifs ? Does not the Notion of it include more Indolence, and Greatnefs,and Pleafure, than the befl of this World can afford? I know you don't queftion but that Adam and S-u^? before the Fall^ were much higher, and more happy, than the biggeft of their Pofterity. Hof. I'm fatisfied as to the Main ; How- ever, if you have any other Topicks to make out the Preference, I fhould be glad to hear them : For new Proof may give 'EjQ 2 fax- 420 0/f/;eRESURRECTIOiN. farther Light into the Qiiality, and Cir- cumftances of the Cafe. Ana ft. Togratifie you-, the Preference of a feparate State to that of the Prefejit JJ^noii, may be probably inferr'd from the Superiority of the ^?]g ^^ 9- was as it were ajleep^ perfedly ftupify'd, and overfet with the Brightnefs of the Vifion. The Transfiguration of our Sa- St,Matth. viour had much the fame effeft upon the ^^-^^ ^^ ^ three greateft of the Apoftles. And to (hew how much better fortify'd tht Saints will be hereafter, St.Jobi affirms direftly, that when He appears^ we Jhall fee Him as j j^j^„ ^ He is : That is, not under any F^i/, or Difadvantage, but in the Luftre of his Majefty, in thQ Glorj; of his Father^ in the Grandeur of a God. Now fuch a Divine Prefence^ fuch ftrong Impreflions of Light, fuch Flafhes of Glory, would dazle and extinguilh theSenfes, were they not fup- ported with a wonderful Firmnefs and Vigour. Hof To go lower than v/hat you men- tion d : 430 0/fJ[;e RESURRECTION. tion: Were not the Bodies of the Saints inconceivably improv'd in Strength, the Operations of the Mind would break them J they would be crufh'd with the Weight of Glory y and the Force of their Happinefs would wear them out. Now, you know, an extraordinary Shake of a Paffion, diffolves the Unio7i^ and makes the Body uninhabitable. And if Life had been overlaid with Misfortune, andftifled only with Grief and Sorrow, it might have been the lefs furprizing: But good News has fometimes prov'd Mortal, and an ex- eefs of Joy fent People into the other World with the difpatch of a Bullet. And yet in this Life, theOccafions of Paflions without^ and the Power to raife them within^ are comparatively faint and feeble. And therefore uniifualVigour of Thought, Everlafting Extafie, and if I may fay fo. Extremity of Happinefs, would make an Impreffion upon a Body, which was built for lefs duration than Eternity. And now I fiiould be glad to hear you farther. AnafL To proceed then to another Ad- vantage : Thirdly y Glorified Bodies will have a far- ther Improvement: They will be much more auguft,and graceful, than now. And this is another Property of the Image of the Heavenly. Thofe Qualities which rife 5 unac- O/t&e RESURRECTION. 431 ■ ' ■ ■■ ■ — ■ — — ;| ■ «■» ■■» unacceptably to the View, and make an ordinary EfFeft, will remain in the Grave. There will be no Marks of Age or Im- perfedion, of Obfcurity, or Meannefs. They will be all Beauty and Brightnefs, decked with Light as with aGarment^ and p/af, J04: cloatFd with Majejly and Honour, There •will be no disfiguring Blemilh, no Scars remaining, excepting of thofe Wounds re- ceiv'd in their Matter's Caufe, which may then fhine out with a more orient, and diftinguifliable Luftre. This is indeed to hear the Image of the Heavenly: Thus the Apoftle affirms,our S^LviourfiaS change phu, 3. 21; cur vile Bodies^ that they may be like his glorious Body. Hof. I conceive we have a Reprefenta- tion of what St. PW mentions at our Sa- viour's Transfiguration 5 tho' probably the Image was but a faint one. And yet the Evanglijis tell us. His Face jhone like thest.Mattb. Sun. and his Raiment was white and di-^'J' , Jtering. ^ ^ Anajl. I agree with you. But to draw towards an End. Fourthl^^ TheBodiesof the Saints will be impaffible. They'll be fortify'd againft all Accidents, and Difeafes : They'll be no longer fubjed to any painful Imprefli- on, to any Declenfion, or lefTening Change : Time, and Death will have no power over them^ 4B^ Oftf'^ RESURRECTION. them. St.John^ after the Defcription of the /lev. 20. General Refurredlion, proceeds to mention the unchangeable Happinefs of the Hea- venly Inhabitants. And enlarging upon privative Advantage, and Exemption from Trouble, he informs us, that there flaH Chap.21.4.^^ wd? more Deaths neither Sorrow, nor Cry- ing, neither fiall there be any more Fain: For the former Things are faffed away \ that is, the State of Imperfeftion, and Mortality is over. Whereas, did not all things ftand at a flay, were not the Per- feftions of the Body permanent and un- alterable, were it not fecur'd againft In- jury and Decays if there was no ?ain, we may be fure there would be Sorrow, to lofe the leaft part of fo glorious a Condi- tion. But which way our Bodies fhall be made Immortal, is not material to know. Kof No •, fince we are certain of the Thing, a lofs about the Manner fignifies not much. Poflibly the Bodies of the Saints may have fuch an advantageous Change from the Laws of Motion, from the Figure of their Parts, or the Tempe- rature of the Climate, as may preferve them from fuffering any Alteration, or lofs of Parts : Or if the Parts fly off, as they do now, 'tis eafie with God to fur- nifh a Supply, without the preparatory Ufe of Eating, or Concoftion. 0/ffee RESURRECTION. 435 Ana ft. The Methods you mention give fomething of an Idea, and feem not un^ accountable. But whether by any of thefe ways, or which of them, they will conti- nue Immortal •, whether this Privilege will refult from new Mechanifm^ or fu- pematiaral Succour, from fettled Provi- dence or Miracle, is neither material to difpute, nor poflible to determine. That Glorified Bodies will continue thus evet- laftingly undecay'd, we are fure. For as with Him, who has made this Promife, nothing is impoffible : So He is faithful^ 2 Tim. 2.^4 and cannot deny Himfelf, Hof. From whence I infer, 'tis more proper for us to prepare cur felves for fo BleiTed an Immortality, than vainly to enquire into the Myftery : The beft way of fatisfying our Curiofity is to endea- vour to be accomited worthy to obtain that S\..th\e ^^ Worlds and the Refitrre8lonfro7n the Dead, ^^' For we need not queftion, but that thofe who are poflefs'd of this Privilege, will underftand the Caufes v/hich make it fuch, and that God will enable th(^ Saints to explain the Philofophy of their Hap- pinefs. And from what has been obferv'd, 'tis eafie to collect what an Addition it will be to Humane Nature to have the Body ^eftor'd in the manner defcrib'd, .and the Ff Earthy 434 Of ^^e RESURRECTION. Earthy part thus glorioully refin'd : To be poffefs'd of the Advantages of Youth and Age together: To have the Beft of both Periods without the ufual Alloy : Sprightlinefs, without Folly •, Knowledge, without Decay, andWifdom in one part, without Weaknefs in the other. What a defirable Change muft it be to have thefe inobfequious and cadaverous Bodies thus plyant to the Will, thus burnifh'd, and impregnable ? To anfwer both in Qua- lity, and Degree ^ and be made, to the height of our Wifhes, Suitable, Uluftrious, and Immortal ? Jnafi. From the Confideration of the different State of our Bodies, Here, and Hereafter, I think it naturally follows, we ought to entertain a low Opinion of the Pleafures of Senfe. Thefe Amufe- ments are quickly over, and only fitted to an imperfed State. The Entertain- ments of the Body, are not of its own Growth : It muft be fupply'd from A- broad. This Foreign Afliftance is a lef- fening Circumftance : It impHes Depen- dance and Want, A ftrong Defire there- fore for thefe Things, does but difcover our Weaknefs: The fetting them high in our efteem muft be a prepofterous Fan- c}% and in effed no better than valuing our felves on the Poverty of our Condi- tion* 0/^fceRESURRECTI<3N. ^^^ tion. Thefe Satisfadions what are they but fliort Refpits from Pain and Trouble? When the Uneafinefs of Hunger is once paft, the Pleafure of Eating falls off: And then to continue the Adion, brings more of Burthen than Refrefliment. Thus the Uneafinefs mufl: encreafe, and the Want pinch hard, to m^ke way for the Entertainment: Without this Preparation the Appetite fleeps, and the Relifh grows flat, and unafFefting. Now who would defire a Fever, only for the Satisfadion of Drink ? Or be in love with extreme Poverty, becaufe of the unufual Pleafure of being reliev'd ? The true Motive for gratifying the Bo- dy, is to make it more ferviceable to the . Mind, and keep it in a working Condition. To indulge, beyond the Requifites of Health and Bufinefs, is warping towards Intemperance, 'Tis granted, Mortification may be carry'd too far, but this extreme, is very uncommon. Our chief Care ought to be to maintain the Sovereignty of the Mind, and keep the Senfes manageable and difciplin d : But on the contrary. To make Reafon ftoop to Appetite, and the Soul a flave to the Body •, is a degenerous Mifmanagement, a dangerous Abufe of fo great Privilege : Senfuality, were there no^ thing v^rorfe int, is a very degrading Qiia^ Ff 2 lityi 43^ Of the RESURRECTION. iity : We lofe the Dignity of our Kind this way, and grow Jefs than the BeaJIs that per'iCo, Hof. Yes ^ to abufe Reafon, is without queftion moire uncreditable than to want it. In the one cafe, there's nothing but ni- tural Incapacity *, and this, becaufe it could not be prevented, is no Reproach. But the other Suppofition is loaden with Fol- ly and Ingratitude. For what can be more Ungrateful, than to revolt upon the Strength of Favour, and affront our Benefaftor with his Bounty? And whats hiore Senflefs, than to have Thought to no purpofe, to make nothing of Under- ftanding, aiid to throw away the faireft Opportunities of being Happy? A Man that makes himfelf a Beggar by Luxury and ill Menage, is a much more defpica- bie Perfon, than he that is born to a low Condition. Anaj},. Right. For the Fate of Birth, Natural Impotence, and unavoidable De- feds, either in Body or Mind, are no juft grounds for Contempt: Nothing but Fai- lure in Condud, nothing but what we draw upon our felves, can make us little to a ScandaL Hof, Your rational Brute therefore is moft certainly the meaneft ^ becaufe he [undervalues the Advantage of his Being, mif- 0/^kRESURRECTIpN. 47 iTiifemploys the nobleft Talents, and lives ftupidly beneath himfelf : Whereas other Creatures ad by Inftind, and diredion of Providence : Their Capacities are made lefs^ and they are confin'd to the Satif- fadlions of Senfe. Anaft. Your Inference is good: But then the Dilhonour of the Praftice is not the hardeft of the Cafe. Intemperance is always Difappointment upon the Progrefs : By purfuing too eagerly, a Man runs him- felf out of Breath : And when Health or Fortune are broken, the Fund is funk, and the Libertine difabled. Thus the Difor- ders of Appetite are punifh'd in this World -^ but the Confequences which will reach us in the next^ are far more terrible. For if thefe Temples of God are defl'd'^ if our i or. 6.tg Bodies are Minifterial to Vice, they will RoyT^,s,6 rejoin the Soul to encreafe her Mifery, 13- and be made immortal to fuffer. Hof. Have you any thing farther to infer from the Argument before us? Jnaji. Yes *, That we ought to be con- tented with the prefent Infirmities of our Bodies. God has made our Bodies of a frail Conftitution , that our AflFeftions might rife above them, and that we might reach after fomething bigger, and better confirm'd. The Satisfeftion of the Senfes are very precarious, and (hort-liv'd. T'hey .'' lie 438 Of the RESURRECTION. lie expos'd to Accident and Injury: And at the beft, they are quickly ftupified and worn up with Age. However, the Paf- fivenefs of our Bodies, the Pain and Trouble they put us to, is not without Ufe, and Advantage. Thefe Inconveni- ences are defign'd to bring our Integrity to the Teft. They are Exercifes of Pati- ence, Proofs of Obedience, and Occafions of greater Reward : Without Danger there can be no Tryal of Courage -^ nor any Refignation without Hardihip. OurBufi- nefs at prefent is to guard againft Temp- tation, and fuffervvith Acquiefcence: For, if the hardeft happens, we can't be long within the Lifts. And when we are once tcor, 15. difinifs'd-, when Death is fw allowed up in ViEiory^ 'twill then be a Pleafure to fur- vey the Difficulties we have gone thro*, and the Recolleftion of former Troubles will add to our Happinefs. H^c olim menmijfe juvabit. Hof, From what has been difcours'd, I perceive a Man may be over-folicitous a- bout Eafe, and Indolence, and go too far in the Care of his Conftitution. Health is not chiefly to be defir'd for the fake 01 Pleafure, and the Benefit of the Senfes^ but becaufe we are then in the beft Condi- tioi-^ Of the RESURRECTl^ gr~7:^9 tion to ferve God, and be ufeful to Socie- ty. To make it our main Concern there- fore to keep our Bodies in Repair-, To a- void Bufinefs, and doze over Life, for fear of wearing them out too faft, is an inglorious Management. Some People are wonderful Cautious in this AiFair : Any thing extraordinary in Thought or Adion, is a dangerous Experiment! x^ccidents may break in 5 the Blood and the Humours may be difturb'd this way. They dare fcarcely move out of their Pace, or venture to fpeak Senfe, for fear of fpending their Spirits, or making their Pulfe beat too faft : But this is to be a Cypher in the World: I grant ftraining above Strength, Raihnefs, and unnecefTary Hazards, are indefenfibie Sallies: Prudence and Precaution are good Things: But then our Care fhould not carry us to Infignificancy : Let us be pru- dent to do fomething : To fhrink from Bufinefs, to flumberin the Shade, and lie always under Shelter, is to miftake the Point, and over-rate our prefent Security. Upon the whole, I fee there's no way of being kind to our Conftitution like lay- ing it out upon the Improvement of Ilea- fon,^ and the Exercife of Vertue: If our Bodies decay in fuch Service, they'll fall with Honour, and rife with Advantage. 2 Antr/f^ 440 0//> RESURRECTION, Anafi. Moft certainly: The beft Me- thod of confulting their future Interefts is not to dote on them now. If we would have them flourifli in immortal Youth and Beauty hereafter, we muft not over-in- dulge either in Eafe, or Ornament. We muft not decline any proper Aufterities in their Favour : We muft not flip any Opportunities of doing Good, nor preferve their Agreeablenefs at the, Elxpence of Duty. In a Word \ if we expeft thefe Earthy Bodies, fhould bear the Image of the Hea- venly^ v/e muft employ them generoufly, and to good purpofe, fuffer in them with Patience, and pieafe them with Tempe- rance, and Refervednefs. F I N I S, w> l. r ' ^y