"B y"± b
5%

¦*r a ii c h
On the
Birmingham, riot,.
o s
Dr. ADD~ING-TO,NE'sWI(s
^B-URNT IN THE FLAM'ES Ol?
Dr. PRIES THO Of) ' s R7R ICK- K-IL N H
In a. DIALOGUE b etwee k
IHiY Christian a Chwchm<m, and NfrV
Socinian a Prefiyterian / >
On hearing a Funeral Sermon, preached by
Dr. A D D - £ N G - TO WE,
For the BENEFIT pf a Number of BOYS?
Buried at BROMWiCH,.near Birmingham ¦-

, A L S Oj A
O N
i)r. ADD- ING- TONE's BU L Lr-
WR I TT E N
By RICHARD LOVETT, an- Apprentice to-
'Thomas Cr a-c'k-n all, Buckle-S'chafer, Top of
Livery. Street,. Birmingham^ and Author of
The Serious Addrefs to' the RevP, Joseph
Priestley, E. L. D.F.R. S. ,'

% i. cor. i. 27.
God hath' chofen the fpolijh- things of the world to confound the
W'fe: and God hath chofen the weahthings of the world, t»
confound the things -which are' mighty.

Printed- for- L. J. ¦ HIGH AM, No.. 159.* St. John's Street,
Cledtenwell.

J" ' ' \.jjp

A
TOUCH p n fir h e
Birmingham Riot, &c.

O U mull; know, that I am by oc
cupation a gentleman apprentice,
to a buckle-chafer in the Socinian cham
pion's corporation, or the world's toy-
(hop, Birmingham. By profeffion I am a,
loyal church-man, and an oppofer of every
enemy of Church and King ; particularly,
the Socinians. — Now I find the hearts
of the Socinians m this town, are as
hard as their wares ; which, you know,
are generally iron and fteel : and I wifh
now with my pen, to make as many ugly
holes in their iron- hearted errors, as I
,do ornamental ones, with my hammer
and punch, , in buckle-chafing. — *-WelI?
you muft know ; when I became an au
thor, and wrote my firfl- piece, titled, A
$ ferious

( 2 )
- *
ferious Addrefs to the Rev. Jofeph Priefiky,
L. L. D. F. R. S. I thought, that he was.
the bad one of the- worft, for errors ;
but, fince Dr. Add-ing-tone preached
his charity fermon at Bromwich, I find
the* Socinian champion Dr. Priefthood,
has a brother : I do not mean his natural
brother Timothy, (he is fterling) but I
mean, a brother in error, a brother
traveller to hell.
•¦ ¦ •> 7 '
Now in my. country, as blackfmiths
make chains to couple unruly dogs toge
ther; I wot, it will be no crime if the
buckle-chafer, chain thofe two together.
My compofition may be too coarfe for
the clergywomen, and clergymen of this
polite age ; yet, I trow, they will fay,
" When a perfon does the belt he can,.
, " it is all that can be* expecled." Now
I'll promife you, by the help of John Not
the button-burnifher's Dik-fnare-rey, I will
fpell it, and flop it as well as any By-chop
in the diocefs of Birmingham ; but if you
fhould not be as fond of this piece as I
am, and as we authors generally are of
' our own, let my name be plain Richard, not

( 3 )
not Rector, and then you will not think
to have the ftyle of a parifh prieft.
Now I am going to give -you an ac
count of the converfation of two gentle
men, on hearing a charity fermon preach
ed at Bromwich, the fabbath after our
riote, by Dr. Add-ing-tone. I think it he-
ceffary to give you a little account of
them both ; and hcftv it came to pafs that
thefe two men, of fuch different fenti-
ments, met together. — The one by name,
is called Mr. Socinian; the other by grace,
Mr. Chriflian.
Mr. Chriflian, you mufl know, is a true
fon of the church ; and although he is not
a rich man, yet having a great concern for
the morals of the dead generation, went to
the above place to give fomething to the
charity. Mr. Socinian is faid to be a man of
deep learning, having a long head for
the world, and a good heart for God ; and
is one of Dr. Prieflhood's craftmen. Now
Dr. Prieflhood's fhopping being burnt down
B 2 " by

( 4 )
by the heat of the Britifh fun, which fhorie
upon it One night ¦ he faid to his wife, the
next of their error days that came,* I think
I will go and fee how trade goes with
fome of the dwarf preachers. Pho !
pho ! faid his wife Mrs. No-Saint ; it is
not right for a gentleman like you, to
hear any of the fons of Levi who have
neither A's, B's, nor C's at their names.
Remember the name of your friend Dr.
Prieflhood, and let that keep you from
fuch teachers as thefe. Think of his
L.L.D.F. R.S.
Now here I was forced to' call in all
our fhop, to know what fign it was, that
.this man had hung out at his door ; and
after I had afked their opinion:
Boby Mirth, our forger, faid, forrow was
fo far from him, that he did not think that
it could mean L, Lament, D. Deeply,
F. Fallible; R. Reprefentatives, S. States.
Tommy Sloth, our flamper, faid, activity
is fo oppofite to my nature, that I cannot
fuppofe
* Sunday;

( 5 )
fuppofe it to be, L. Labour, D. Doubly,
F. For, R. Rights* S. Sceptres.
Billy Freeman* our plater, faid, rights
are fo much mine, that I can never imagine
it is L. Liberty, D. Dunces, F. Fools,
R. Rogues, S. Scoundrels to our religion,
if we fubmit till Tefl A6ls are repealed.
Franky Defpair, our bottoitier, faid, hope
is fo far out of my fight that I am fure it
cannot be, L. Look, D. Diffenters, F. Full,
R. Redemption, S. Seclarions are Senators.
Matters being thus at a fland with us, and
as we could not fay what fign they had got
at the brick-kiln, I was going to pafs on;
but here Jonny Cunning, my brother chafer,
faid, that he faw a man whipped through
the town with fome of thefe letters upon
his back; from which information we all
concluded, that this mufl be a fomething,
or a fomething elfe, that would do pur
church no good.
But I mufl now return to Mrs. No-Saint,
who faid to her hufband ; if you go out to
day* go and hear Dr» Shallow, he has got
letters

( 6 )'
letters not at his name, as long as Aflon
Church Steeple, and many more holes in it.
Think my dear faid fhe, will not thefe let
ters R. C. N. E. P. S. D. be an inducement.
Here I was at a lofs again, but Toby
Serchem, our finifher, faid, I am an
Hu-ges Ho-race, I will fhew you my huge
and hoary learning for once. The Hebrew
is read backwards, and I will now make an
Englifh word of one that is Hebrew. Then
it cannot be,
D — ofior Shallow who in wines excel ; at As — on pleafe the people well.
S — ouls to hell may all be moving ; i will have new as — tead living.
V- — arifli you (hall all your tithes pay ; i will be the vicar of Bray.
I — nglifh ftipends is all I want ; if Pope would mend it I'd recant.
K — ever will I leave fteeple gold ; ue\ il take confcience, church I '11 hold.
C — urates work, fhall be my ftory ; then ftates may be wig or lory,
R — efolved in the law I'll dig : cv'n for the tail of a tithe pig.
Now reader haft thou heard his fame ;
Or dofl thou underfland the name.
Mr. Socinian concluded to go and hear
thg doftor, but in his pious Sunday morn
ing's devotion reading the newfpaper; he
faw an ad-vis-ment of the above charity fer-
mon to be preached by Dr. Add-ing-tone.
He thought then that this mufl be the
place. He got himfelf fhaved immediately,
and off he goes. How he got there I do
not

( 7 )
not know; but fo it happened, that thefe
two' above-mentioned gentlemen met to
gether in coming home. And being a little
acquainted with each other, after fome of
our Birmingham compliments had pafied
(which I am not up to, or elfe I would give
you them) Mr. Socinian, who often fpeaks
a great deal about religion, faid, well neigh
bour how did you like the doclor?
Chriflian. I did not like him at all, I
have been particularly difgufled by his
prayer. In his firft prayer, he prayed for
thofe fuj} "ering faints, whofe places of wor-
Jhip were deftroyed; by which they were
deprived of meeting together, where they en
joyed communion with God. I thought to
be fure this was a flip of the tongue; for a
golden mouthed doctor, with a filver tongue,
may make a miflake of this kind* but, in
his fecond and third prayer, he ufed the
very fame words. In the mouth of two or
three witneffes, a thing is eflablifhed.
Socinian. Well, fuch narrownefs of fpi-
rit I never heard ; this will make me hate
churchmen more than I do. Becaufe the
doclor

( 8 )
doctor prayed for Arians, and Socinians,
-you were offended. Where is your chrif-
tianity ? You pretend a great reverence for
the Bible, which commands that prayer
and fupplication be made for all men. Are
you not in this commanded to pray for us ?
except you think we are brutes and not
men. And how inconfiflent is this with
your profeffion as a churchman? In the
church fervice you have a prayer for all
forts and conditions of men. Ah! neighbour!
I have told yov/ before as I do now, there
is a great deal of wild enthufiafm in your
church doctrines and devotions, which I
think has fo much affected your brain, as to
lead you quite wrong.
Chriflian. You charge me with being
of a narrow fentiment, now judge who is
mofl narrow, and uncharitable. I faid the
doctor was wrong in one thing, you affirm
that the doctrines of our church, has led
me wrong in all things. Now aj you feem
to think that the word of God is asrainft
me, I am willing to be tryed, and judged
by it. Socinian.

( 9 )
Socinian. Although I am no great
friend to the Bible in many points, but wifh
always to confult reafon in matters of re
ligion : I know you are for a Bible religion,
and I am for a rational religion; yet in this
matter I will abide by your Bible.. And
neighbour, I think I can fee as far into a
mill-flone, as any blind churchman in the
parifh; yet I cannot fee how you will prove
froni your Bible that the doctor was wrong
in praying for us.
Chriflian. Do not mfflake my meaning.
I do not find fault, becaufe he prayed for
you; for no men out of Hell, need to be
prayed for more than you: it is not the
matter of his prayer, but the manner of his
prayer. He prayed after this manner, as
if Arians, and Socinians were Saints, and
by the influence of the Holy Ghofl, had
fellowfhip with God; which are divine
realities, you laugh at as mad enthufiafm.
Socinian. Well, to be fure, if we are
not Saints, what do you take us for? Do
you think we are, Infidels or Heathens?
Though the word Saint, is an old-fafhioned
d name

( io )
name which I do riot much like, yet I be
lieve we are as gotid Saints as any in the
World. Chriflian. This matter is to be fettled
bv the Bible, and I will tell you what the
Bible fays Of Saints. The Bible tells me,
Romans i. 6, 7. That Saiflts are called by
the grace of the Lord Jefiis Chrifl. Arians,
and Socinians deny Chrifl, and how the
doctor can make Saints without Jefus I
know not. In 2 Theffalonians i. 8, 9, 10.
Chrifl is "faid to be glorified in his Saints ;
but, Socinians inftead of glorifying Chrifl,
are "at enmity with Chrifl. Revelations xix.
8. Chrifl is faid to be righteoufnefs to
all his Saints; but Socinians deny the im
putation of Chrifl's righteoufnefs; therefore,
as yOu will not have Chrifl's righteoufnefs,
the doctor's Saints are. naked Saints. The
Epiflles aire all dedicated to tbe Saints.
The Apoflolic addrefs is, To the Saints
at Corinth, to the Saints at Ephefus, to the
Saints at Philippi, to the Saints at Coloffe.
The Epiflles are addreffed to the Saints ^
becaufe, they receive, and believe them,
but Socinians only receive that part of
thera

( " )
them which fuit;s their interefl: and carnal
reafon, therefore t;he do&or's Saints, are
aot Bible Saints.
Socinian. Well, well, you may be a
Bible Saint, I like more modern * terms,
fuch as rational chriflianity. From rational
principles I prove that we are Saints by our
pious works. Where will you find men, of
greater piety in the world? I think this
piety that is feen in all our affemblies
proves us to be Saints,
Chriflian, As you will have no refpeft
to the Bible, .\ fhall offer nothing further
from it; but, will (land the debate upon
the principles of reafon ; and I think I can
prove from your rational fyflem, that you
Prefbyterians, are not Saints. If you have
no better evidence of chriflianity than your
devotion and piety, I will prove to you,
that Heathens and Papifts have as great a
claim to faintfhip as you. Does not hiflory
inform us, that fuch were the pious devo
tions of the ancient eaflern Idolaters ; that
they at times even Tacrificed their offspring,
to their dumb gods? The Papiils, with
C 2 what

( «" )
What feeming piety, they go their pil
grimages, even bare-footed, and bare
headed; would fafl and flarve themfelves
to death in cold weather. Now it piety,
without truth, will prove a man a Saint,
then blind Papifls have as great a claim to
faintfhip as you ; yea, they have more.
Such, was their piety, that thou-
fands of the Papifls, Monks, and Friars,
laid afide all their worldly glory for St.
Frances; but you Prefbyterians, infteacj
of doing fo, want to have as much worldly
honour as we churchmen. If civil acls
will prove you Saints, what does your
Tefl A6ls provethe laft year ; why, that you
had not fo miK-h of St. Frances's piety in
you as Papifts^or elfe you would not have
tried to make Mr. Diftenter a Mayor, and
Mr. Diffenter an Alderman, and Mr. Dif
fenter a Juftice ofthe Peace. If that had
been the cafe, I fuppofe you think that
Mr. Diffenter would have been the King
foon. Socinian. Well, fir, if you think pur
piety is no evidence, you will allow, upon
the principles of reafon, that God's blefiing us,

C 13 )
us, and profpering us in the manner he
does, is a ftrong prpof that we are Saints :
We are increafing as our years increafe,
both in number, and riches; this, from
rational principles, I view as a teflimony,
pf the great God's approbation.
Chriflian. This is an unfcriptural, and
?an unreafonable, mark. The church of
Chrifl in the Bible, is not diftinguifhed by
worldly riches; but is defcribed, as being
in a flate of perpetual affliction. It is
alfo unreafonable, if jriches, and profperity
are proofs that men are Saints? Then
Papifls on the Continent, Mahometans in
Turkey, being richer and more in number
than you, have a greater evidence of being
Saints than you have.
Socinian. Well, well, Saint or not a
Saint, I believe we fhall go to Heaven as
fafe as any body. If we are not faved after
all our gOod works, God help a many poor
fouls in Birmingham ?
Chriflian. But you have nothing to
fhew for heaven, except a fanciful hope,
which

i n )
which carnal reafon iets up in your vain.
imagination. Now was a man to fue for
an eftate, and his counfel could not find
from whom it was c6nveyed to him, would
not his title be fufpefted? Our title to.
heaven and happinefs* was loft by the fin
of the firft Adam, and is only reftored by
the death of the fecond Adam, the Lord
Jefus from heaven.
Socinian. O! brave indeed! a Bible title
to heaven ! well, you fhall neyer perfuacje
me to give up my fenfe and reafon, to
Relieve that Chrifl's death is our title to
Ipieaverii my reafon tells me that Chrift
fclied as a good man to confirm his doclrine/
grid not to give man a title to glory.
Chriflian. As you will not hear fcrip-
ture, we will try it upon the principles of
yeafon: do you think Chrifl was a good
man? We believe that he was a perfeft
man, ?md therefore fit for a facrifice.
Socinian. Why, yes, I, think, he, was,
a, good, man, and if there is any text in
the Bjble, which I believe more than
another,

' ( «5 )
another, (except thofe that fpeak of the
being of a God) it is, where the apoftle fay%
that he finned not, neither was guile found
in his mouth. If he finned not, he^mufft be
a perfect, man.
Chriflian. Then I affirm upon the prin
ciples of reafon, that you cannot account
for Chrifl's agonies, when he fweat blood in
the garden, at the view of death ; but, upon
this fyflem, of his dying to redeem us.
Reafon mufl tell you and me that inocency,
had no caufe of fear on its own account ;
and yet Chrift, had more fear and terror at
the thoughts of death, than any of his fol
lowers; yet, he did not die under ter
ror; but, triumphantly faid, it is finifhed.
Thus upon the principles of reafon, as
Chrift was an innocent perfon in himfelfj
I defy you, or any man to account for his
agonies at the view of death; but, upon
this ground, and this Jyfiem only, that he
fuffered as a furety for our fin, to fave us
from hell, and redeem us to heaven.
Socinian. Ham! ha! why, fir, there is
fomething in that. -But how do I know it,
how

( i6 )
how do' I know that Chrifl was in fuch
terror? It is only your Bible that fays fo.
Chriflian. If reafon leads you to fuch
fubterfuges, as thefe, you may call every
thing into queftion. Upon the fame
ground, you may fay, How do I know whe
ther ever there was fuch a man as Chrift or
not? Now if you were to hear any man
doubt, whether ever there was fuch a perfon
as Alexander, Socrates, Caefar; or to call
in queftion, what is faid of thofe Grecians,
who would not fay, that fuch madnefs de
fended the pillory?
-Socinian. You are a churchman, and
her members are to determine all debates
by fcripture, but for my part I will never
give up reafon to fcripture; whatever the
Bible fays about this Chrifl of yours, rea
fon tells me that he is not God. It is a
mean, and undervaluing thought of God,
to compare Chrift unto him. How can you
have fuch mean thoughts of God?
Chriflian. Reafon tells me that you
have mean thoughts of God, and that it is
rational

C 17 )
rational that Chrift fhould become a man,
I will ufe a fimilitude. Reafon tells vme,
that I, as a rational creature, could not
converfe with a little fly without being
changed fo as to bear fome refemblance tQ
this little creature, before its capacity
could comprehend me. Such is the ever-
lafting diftance between God and us; and
we are fo infinitely below him, that before
God could converfe with us, he mufl con-
defcend to fome mode, or form, fuited to
our narrow capacities, before we could
comprehend things, that are fpiritual, and
invifible. Thus Jefus, the eternal God,
in his humanity, veiled his unutterable
glory; and through him we can compre*
hend God, and converfe with him. Rea^-
fon alfo tells me, that you have fuch mean
thoughts of God, and think that God is
fo little above man, that you can go to
him, in, and of yourfelves. But thofe who
hope in Chrift, have fuch 'little thoughts
of themfelveSi and fuch high thoughts of
God, that they cannot, they dare not
come to God but through the mediation
of Jefus, D Socinian,

( 18 }
.Socinian. Through the mediation of
Jefus. — It is a ftrange do&rine to reafon,
to fay I mufl come to God through the
mediation of Jefus : that I am to be faved
through another man's goodnefs: made
rich by another man's wealth: happy
through another man's righteoufnefs: burn
my old wig, if I believe it.
¦./. Chriflian. It is reafonable that we
Jhould receive thofe things by another; if
that other man became our reprefentative,
and furety, as Chrift is to all that believe.
Chrift is our furety, in which office he
flood engaged to pay our debt ; and you
know it is quite reafonable for the creditor
to acquit a debtor after he has accepted his
furety 's bond: "and the fcripture tells .us,
that God has accepted Chrift as our furety
and mediator.

<*{¦

-Socinian. Zounds man it is monftrous!
You are always quiddeling about the fea
tures; you know I have a diflike to the
Bible. I, I, I will never believe it. I have
no reafon to believe it.
Chriflian,

t *9 )
Chriflian. You are all for reafon, I will
offer you one old argument, to prove to
your reafon that the Bible has God for it's
author. The fcripture, it is certain, has
been written by fome being, or beings,
and who think you can it have been written
by? Either devils, wicked men, good men,
or God. Reafon tells us that fome df
thefe mufl have written it, for the reft of
beings, fuce as brutes are incapable of
writing. Let us try which of thefe upon
the principles of reafon have written the
fcriptures. As to devils, reafon tells us
they never would have faid fo much about
God and holinefs ; for it mufl be allowed
the whole tenor of the Bible, is to lead
men to holinefs. As to wicked men, rea
fon tells us, that they never would make
. fuch holy laws. " He that looketh upon a
woman, hath committed adultery in his
heart. He that hateth his brother, is a
murderer, Without holinefs, no man fhall
fee the Lord. It is unreafonable to fuppofe
that wicked men would make fuch laws,
vilify and ftigmatize themfelves, and their
practice, in this manner, if they had written
the fcriptures. As to good men, nothing
D 2 is

( 20 J
is more Oppofite to gpodriefs; nay,* even
common hohefty, than to affume the name
of- God falfly^ feign miracles, and cheat
people, by telling them that was of God
Which was their own." Thus as reafon
tells usj that neither devils, wicked men,
nor good men (of themfelves) could write
the Bible, the reafonable inference is, it
mufl be of divine authority, and have God
for its author.
Socinian. Well then you enjoy your
fentiments, for I will have mine. I admire
the doctor's candour, he wants union in
• religion among all denominations. I do
not know if the doctor may not think that
thefe , rioters defigned Dr. Priefthood a
perfonal injury; and were this the cafe, I
think from his candour, he woul,d fuit us
better than any other man, and I really
believe Were we to give him a call, that he
would come*
Chriflian. X partly think with you that
it was a piece of prieftcraft, to compliment
a party fo different in fentiment to what he
Jprofdfes to be; and it is certain., before he
woulc\v

( 21 )
would come to Dr. Priefthood's place, he
muft be of Dr. Priefthood's craft, but by
denomination he is a different craftfman
now. ^As thefe two gentlemen were now near
home, they faid good night ; one went to
Bible-place, the other turned from the
flraight road, and went to Reafon-alley,
where he, and all the Nafty-terians live.

A SERMON

( 22 )
A
SERMON O N
Z)r. Add-ing-tone s Bull.
The text is Dr. Add-ing-tone's^
Saint communion with God without
Chrifl.
May be found written in the book of
the memory of all who heard him at
Bromwich.

DIVINES generally, make an intro
duction to their difcourfes. My in
troduction fhall be to juftify my conducl
in preaching. And here I inform you, that
I intend to be a Par/on ; I have now in my
poffeffion ya plan, not of the Academy at
¦Mile-end, where Dr. Ad-ing-ton is the
tutor; but of that at London-end, where Dr.

(23 )
Dr. Add-ing-tone is the fpoiler. Now, firs,
the doctor's monftrous Prefbyterian Saint,
has fo frightened me, that I am determined
I will be unparfoned, till the world's-end,
before I will be parfoned by the do6lor
at London-end. I fhall not fpend any more
time in my introduciion. But in difcourfing
on thefe words, I fhall
Firfl, Make fome general remarks on,
the fubjeft.
Secondly, Conclude with an inference*
from the whole. I fhall
Firfl, Enquire, Whether the words of
our text are conjectural, or real? Whether
the doctor did, or did not /peak them ? — *
Here I remark, that the words are real.
That the doctor did fpeak them, is of un
doubted authority; I can, docfor, prove it,
from more faints, than you can have fin-
ners to deny it. Now doctor, what can
you fay for yourfelf at the Buckle Chafers*
bar? What can you fay at the bar of your
confcience? Have you not impofed a lie
upon your confcience, in flatteringly com*
plimenting

( 24 )
plimenting thofe the word of God con
demns? Did Paul do fo before Felix? Did
John do fo to the Pharifees ? Is this fetting
your face againft error? Is this addrefling
the confcience? Is this fpeaking to the
heart ? Ah ! dottor ! this is a fhuffling trick.
Such babbling, and quibbling, fhews that
you are not a gofpel preacher, but a gofpel
punfter. I believe you aimed at popu^
larky; you tried to catch Socinian applaufe,
but it was with a hook of lies, and the
devil's bait. I fhall
Secondly, Enquire, who the perfon
fpeaking in the words ofthe text, is? It is
the great Dr. Add-ing-tone. Now the
greater the fpeaker, the greater reverence
is expecied. That the fpeaker is a great
perfon, we all muft allow, from his D. D.
If we connect, wifdom to greatnefs, it is
agreeable to common-fenfe, that ftill more
refpect. is due; but when we hear great
ddciors fpeaking not common-fenfe, but
rion-fenfe, even Buckle Chafers will laugh.
Pray who is this man fome may fay? Why
he is not a tailor, but a tutor; not a dunce
but a, docfor: I told you it was Dr. Add-
ing-tone,

C 25 )
ing-tone, no man can defcribe him better
than his name does, Which is a compound,
a medley, a mixture of honey and poifon,
like himfelf. His name is compounded of
three different things. Firft; D. D. Se
condly, Add-ing. Thirdly, Tone.
D. D. may denote his dangerous doc
trine. Add-ing, niay denote, his adding
ihamefully to the fcripture, making Saints
without Jefus. For my part, I never found
fuch a Saint in the Bible, and I ftiOuld be
forry to hear that he has any fuch Saints
in his academy. Bifhop Smallbroke, in
preaching on the devils that entered into
the herd of fwine; mentioned the number
of each, wherein he found the fwine to be
jone more than the devils ; and obferved,
that confequently two of the fwine could
have but one devil between them, which
muft be divided into halves ; upon which,
his lordfhip was called bifhop Split-devil.
NOW I would not call this man Dr. Split-
devil j nor Dr. Split-gofpel ; but you may
call him Dr. Add-devil, if you pleafe:
for he feems black in falfhood, devil
like. Tone may denote his unmufical
E tone :

f 26 )
tone : his, is a tone that does not harmonize
with the fcripture, a fad tone indeed, to
come all the way from London- end Jo
hum over this difmal ditty: " Saint So-
" cinian was a holy Saint, and a holy
" Saint was he."
Thirdly, I obferve, that fome proportions
necejfarily fuppofe others : as a good do6lor
fuppofes there are bad ones, a wife doctor
fuppofes there are foolifh ones ; an honeft
docior fuppofes there'are roguifh ones.
The docior's propofition is a Saint,
which fuppofes there are others who are
finners. The docior fuppofing the Socini
ans are Saints, I imagine he intends
that we churchmen are the finners. But
docior, Can Socinians, who defpife the word
of Chrifl ; deny the divinity of Chrift ; hate
the docirine of Chrifl; ridicule the atone
ment of Chrift; reject, the righteoufnefs of
Chrift; and are at enmity with the people
of Chrift, be Saints? If thefe are Saints,
where will you find finners? If thefe are
Saints, why all men are Saints? I do not
wonder to hear, perfons, who believe there will

C 27 )
will be a goal-delivery of the damn'd in
hell, making Saints of every body ; but I
am furprifed to hear a grave divine, who
profeffes to believe "the docirines of grace,
call thofe gracious perfons, who ridicule the
ver^'idea of gracious influence. I proceed,
Fourthly, To cohfider the matter of our'
text. And beloved, I am forry, that 1 can-1
not fay here, that I am going to fix your
minds upon grand truths, they are grofe
abfurdities. Though I muft do my text
juftice, there is fome truthin it, »'-
The matter of our text, is, a $aint com-
muning with God. The firft idea which
the docior gives us of Saints in our text,
js, that they ought to be prayed for, fo the
Apoftle fpeaks. The fecond is, that Saints
affemble together, fo the Apoftle fpeaks.
The third is, that Saints may be in a
fujfering Jlate^ fo the Apoftle fpeaks.
The fourth is, that Saints have commu
nion with God, fo the Apoftle fpeaks.
But the docior's logical brains, had very
little communion with-truth, when he found
Arian and Socinian Saints, communing
E 2 with

( 28 ),'
with God. Do&or ! you muft have miffed
the mark widely, in the rnatter of the text,
or elfe Chrift muft be wrong, where he faith,,
" No man cometh, unto the Father, but by
'^ me." Now doctor, as no man can havp,
communion with God, but thofe who come
to him, and as there is no way of coming to
him, but by Jefus j and as Socinians deny
the way pf coming to God, through the.
mediation of Jefus, what communion can ,
they have with God?. Np more than the,
docior's wig upon the head of a monkey,
would make that animal have communion
with the learning of his ireyerence.
-
I fhall now, as was propofed, in the fecond
place, conclude, with an inference from the
whole. And we infer,
Firft, That great expectations from great
men, are often, attended with great difap~t
pointments, When we faw the ad-vis-ment
in the newfpaper, that Dr. Add-ing-tone
was to preach the charity fermon, at the
Arian fhop at Bromwich, many camexfrom
all parts to hear. And when he began the
fervice,

( 29 )
ferviee, at this, place, called Bromwich, he
foon gave us fome ofthe errors of Black-wich,
Then he would give an equivocal guard;
but do^or, yqur guards, were all black
guards. We cannot compare our difappoint-
rnent, to any thing but the mountains in
labour • which, uttered fuch dreadful groans,
that people came far and near, to fee what
birth would be produced, and after they had
waited a long time, in great expectation?,
out crept a moufe. Now our expectations
were raifed to a very. f%h pitch, from the
great, the great, docior of London-end ; but
at laft, all came off with a bluftering, mighty,
little, little, little: Why, what then? Why,
nothing-at-all !
Thirdly, We may learn from the fubjeci,
that fome great men, are very inconfiflent
pen. Now dodtor, according to your pro-
feffed fentiments, you hold regeneration as
neceffary to make men Saints; and yet you
call Socinians Saints, who deny the doflrine
of regeneration. Now docior, how incon-
fiftently have you acied for many years to
preach it, when men can be Saints and en
joy pod without it. Have you not treated'
regeneration,

( SO )
regeneration, as the Philiftines did Sampfon?
who, when they had put. out his eyes,
brought him on a ftage to make fport of
him. You know, that Socinians laugh at
this dodlrine as ridiculous enthufiafm. Ah!
docior ! this is a hodge podge ot incon^-
fiftencies with your own profefTed fenti
ments. Thirdly, From the fubjecl, we infer, that
flattery is odious. It is odious to honeft men
in the world, but more odidus in the pulpitf
It is bad in a dunce, but worfe in a doftor.
A vile eiicomium, doubly ridiculous ;
There's nothing blackens like the ink of fools.
Now docior, I call it flattery, when a man,
can fay, and unfay things, juft as time ferves.
If you meant what you faid at Bromwich,
you have unfaid what you have been faying
at London for many years. But if you did
not mean what you faid, then I fay you are
a flattering impoftor, for putting fuch a cheat
upon the people. One divine compares
fome preachers to fidlers, who, when they
are called to fhakc the elbow, fay, " what
'¦'¦ tune

( 3* )
*' tune you pleafe. So the docior fays,
" what tone you pleafe, either Calvinifm,
*e or Socinianifm; either Bibfeifm, or devilifm,
" for I can preach either."
Fourthly, From the fubjeci, we learn, that
great fcholars, may be great tnflers. The
docior trifles with facred things, in a facred
place, and in a facred ftation. If I have
trifled, it has been through a mixed paffion
of love for the truth, and indignation againft
thofe deceivers, who pretend to be on truth's
fide, but through it into the fhade. Your
duplicity, makes me think ofthe Hedgehog's
fagacity; which is fuch, that it is faid always
to have two holes into its houfe ; one towards
the fouth, and another towards the north:
when the north wind blows, it flops up
that hole, and turns itfelf fduthward; and
when the fouth wind blows, it flops up
that hole, and turns itfelf northward again.
Now fome dociors do like-wife, and are
like-wife as the Hedgehog: and preach as the
wind blows, do all for the time, but nothing
• for the truth. Ah ! docior ! by your trifling
compliments, you may think to pleafe your
friends, conciliate your enemies, and in-
creafe

( 32 )
creafe your reputation ; and you have done
it fo far with me, triat if I had the di-plo-nia
of two letters to aid to your D, you fhould
have them ; which fhould be H. H. And I
think D. H. H. Docior Hedgehog, would be
a more confiftcnt title for you, than the
title Saint is for any man, without Jefus.
Fifthly and Laftly, From the -fubjeci to
which we have been attending, we learn,
that fome men are men, and not men.. Men
may be faid to be men, and not men, when
they ,are any thing to pleafe men. The
docior is a man, yea, a great man — But-**
There is a But — that makes him no man — ¦
But — he mixes lies with truth — But— he
tries to pleafe all — But — he tries by falfe-
hood — But — he has two faces— But — he
preaches two doclrines — But— he fits upon
two ftools, and knows not which part to
take j whether Socinianifm, or Calvinifm.
Will not the fable of the birds, the beafis,,
and the bat apply.
A war commenced once between the
birds and the beafts. The bat did not know what

( 33 )
what fide to be fpr, took the advantage of
his ambiguous nature, and thinking the birds
Would carry the day, he kept fluttering at a
little diftance from them, to obferve which
would be matters. After fome time, the
beaft§ feemed to prevail, then the bat went
entirely over to them, tried to convince them,
that by nature he was a beaft, from the
affinity he bore to the moufe, and the plea was
admitted. But the birds, through the con
duct of the eagle, their general, conquered.
The bat to fave his bacon, and efcape falling
into the hands of his deferted friends, betook
himfelf to flight, and ever fince, has fneaked,
and fculked about in the day, as if afhamed
to fhew himfelf, and never1 appears till
evening, after the beafts have gone to reft,
and the birds to rooft. Apply it, Is he; the
great he; the learned he; the reverend he;
the mighty he; of London-end, a bird? No.
Is he a beaft? No. Is hp a bat? If we
fay he is a bat, fo blind as not to, know
what party to take; yet, he differs in this
refpeci, he has not the modefty of the bat,
to hide his batifh, blockifh head, but de-,
clares his duplicity in the face of the Sun
at noon day. Farewell,

t 34 )
Farewell, docior; let me hear from you ;
I want work. I conclude, by praying that
Add-ing-tone may not have thofe plagues
added tp him, which are threatened in the
Revelations, againft thofe who add any thing
to God's word. And may the devil's mafter
make the bat-brained docior, a better Saint
than was defcribed at Bromwich.
N. B. This piece was fent up to London,
to me to be printed. After tlie work was
.nearly dpne, I found, that neither I? the
perfon who brought it, or the author,
knetb, that a certain gentleman which fome
may. fuppofe is referred to, had left the
academy a few months ago ; ' and, that a,
better ditiine fills his place.
FINIS,

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