THE CHARACTER OF A Fine GENTLEMAN.

THERE is nothing reflects a darker Shade on all the Glories Earth can boaſt of, than the ſerious Conſidera⯑tion of their tranſitory Nature? How do their richeſt Beauties fade as the Colours of a Rainbow? And vaniſh like the gaudy Ima⯑ges of a deluding Viſion? The ſweeteſt Plea⯑ſures which charm Mankind, that warble ſo agreeably on the Senſes, and ſurprizingly cap⯑tivate the Imagination, glide away in a Moment, and are often ſucceeded by the moſt melancholy Sentiments. Such an eaſy Tranſition is there from the Mirth of a Feſtival, to the Gloom of a Funeral; that we cannot but admire the Wiſ⯑dom [2] of thoſe Antients, who mingled the Em⯑blems of Mortality with the brighteſt and gay⯑eſt Scenes of Nature, and thought the glowing Crimſon of a Roſe, and the Virgin Whiteneſs of the Lilly, leſs ornamental to their Gardens, than the awful Monuments and venerable Urns of their departed Anceſtors. All Conditions of Life are open to the Strokes of Fortune, whoſe violent and unrelenting Storms will rend alike the Hermitage, the Cottage, and the Palace. Tho' the greater part of Mankind delight in Mirth, and flee from Sorrow as from the Hor⯑rors of a Midnight Apparition; yet it fre⯑quently overtakes them, and often pierces the very Soul of the dulleſt Peaſant, of the moſt airy Wit, of the moſt conſummate Politician. Diſhonour and Grief have many times ſoiled the Royal Purple, and ſtained the triumphant Luſtre of Imperial Enſigns. What Favourite of Nature, what Darling of Fortune can then promiſe himſelf, with Security, a long Conti⯑nuance of Felicity? Had young Philindus well attended to ſuch Thoughts as theſe, had not his ungoverned Fancy raiſed imaginary Scenes, and dreſt them in fairy Beauties; his Diſappoint⯑ment would not have been ſo great, nor the Tide of his Sorrows ſo conſiderable and impe⯑tuous. Indeed when firſt he began to converſe with the World, and make a publick Appea⯑rance, 'twas with ſo much advantage, that per⯑haps a more ſolid Genius than his would have [3] promiſed himſelf not a little Happineſs from ſuch an agreeable Proſpect: The Comelineſs of his Perſon, the Sweetneſs of his Temper, the Bright⯑neſs of his Parts, and the Luſtre of his Fortune, conſpire to diſtinguiſh him, as a Perſon born for ſome noble End, in whoſe future Behavi⯑our one might hope diſtinctly to trace the Chri⯑ſtian, the Patriot, and the Gentleman; yet, alas! this blooming Youth, enchanted with the Muſick of the Syrens, and ſeduced by Flattery and Voluptuouſneſs, loſt his Innocence, his Friends, and his Fortune: After which, he would often take a ſolitary Walk round the neighbouring Fields, and there lament, like Eve when ſhe left her Nuptial Bower, and ſurveyed, with ſtreaming Eyes, the depart⯑ing Beauties of Eden. One Morning in par⯑ticular he roſe very early, and being full of Me⯑ditations, and intenſely purſuing a long Train of Thought, he wandered much farther than uſual; whilſt the Verdure of the Fields, and the Mu⯑ſick of the Woods, entertained his Senſes in the moſt agreeable manner. Thus roved the unfortunate Philindus, till the Heat of the Sun obliged him to ſtop at a little Grove; in the moſt retired part of which he found a pretty Arbour, and there he ſat down to reſt him. At that inſtant he was oppreſſed with a Torrent of Grief; and the unhappy Youth cry'd out in the greateſt Agony of Spirit: ‘"Aſſiſt me, moſt merciful Redeemer, and ſend ſome ten⯑der [4] Guardian-Angel to ſupport my fainting Spi⯑rits and help an Imagination, which bleeds a freſh at every momentary Reflection. Oh! the fatal Errors of my paſt Life! Were I Ma⯑ſter of the Eaſtern Magnificence, or Lord of the Stars, I would, with Tranſport, reſign all for the happy Opportunity of correcting them; but the Months that are gone, are fled for ever."’

He had proceeded in his Soliloquy, had not he been hindered by the Approach of a young Clergyman, who was coming to that Arbour, which he almoſt daily viſited. It is a com⯑mon Obſervation, that when Perſons of Learn⯑ing and Politeneſs meet together, though Stran⯑gers to each other, they ſoon fall into an eaſy, graceful, and familiar Air; and converſe, in ſome meaſure, like intimate Acquaintance. This was the Caſe before us: The Clergyman, after ſome little time, began, in an obliging manner, to enquire what Adventure had brought him thi⯑ther; ‘"For, ſays he, I do not remember to have ſeen any here before, except thoſe who came from our Family: and no wonder, ſince there is no common Path lies any way near it."’ Philindus told him. ‘"It was his Cu⯑ſtom to walk round the Fields, and there ſooth a melancholy Softneſs incident to him; that he had wander'd far beyond his uſual Li⯑mits, and at laſt, by Accident, found out that Place of Eaſe and Refreſhment."’

[5]"The Chaplain (for ſuch it ſeems he was) gave him to underſtand, ‘"That he lived about a Mile off, in the Houſe of a great Gentleman: And then added with a Sigh, Our Family has this Morning met with the ſharpeſt Afflicti⯑on imaginable, in the Death of that ineſti⯑mable Perſon. O dear Serino! how diſmal is the Sound of thy Death to every diſtreſ⯑ſed Neighbour? Whilſt each Perſon laments, as though he had loſt the Darling of his Hopes and Family, and the Women were pre⯑paring their Firſt-born for the Funeral: Even this delightful Retirement has now loſt its Beauty, and I find 'twas his endearing Con⯑verſation, and reviving Preſence, that gave the Grove its richeſt Charms. How many thouſand Eyes will then overflow with Tears, when he ſhall be carried to his Grave, whoſe Bounty and Compaſſion have reſcued many from it? However, he will be laid to Reſt with Honour, and his unſtained Aſhes ſhri⯑ned in immortal Urns, whoſe Gold no Ruſt can canker; not Malice, nor Envy it-ſelf, did once attempt to defame him living, much leſs will they offer to violate his peaceful Marble."’

Here he pauſed, and Philindus deſired he would be pleaſed to favour him with ſome Ac⯑count of that Gentleman, whoſe Virtues were ſo conſpicuous: ‘"Indeed, continu'd he, I have heard of many noble Actions of the brave [6] Serino; but ſince you had the Honour and Happineſs to be intimate with him, I may reaſonably expect ſomething more entertain⯑ing and particular. And ſince we are thus by Accident met together, I ſhould be very glad to ſpend ſome time in free and ſerious Converſe; which may perhaps prove of more advantage to us, than if we had indulged ourſelves in melancholy and ſolitary Medita⯑tions; which, I perceive, is what we both propoſed at our walking out: And, for my part, I cannot but think, the many tedious Steps I have this Morning taken, ſufficiently recompenſed, by my meeting, in this Place, a Gentleman whoſe Aſpect and obliging Ad⯑dreſs promiſe ſo much agreeable Entertain⯑ment."’ The Chaplain reply'd, ‘"That no⯑thing could be more grateful to him than ſuch a Propoſal:"’ And then immediately be⯑gan, after this manner, to give an Account of Serino.

AS Religion is certainly the chief Con⯑cern and greateſt Ornament of Man⯑kind, which adds freſh Luſtre to the Jewels of a Crown, and adorns with a new Grace the nobleſt Scepters, 'twas always Serino's Opinion, That the ſincere Practice of it did much more re⯑commend a Gentleman to the Eſteem of his Con⯑temporaries, than the moſt ſtately Buildings, the moſt delicious Gardens, or the moſt ſhining E⯑quipage: [7] As well knowing and conſidering, that all this Pomp and Beauty would ſoon be loſt in Silence and Obſcurity; whilſt Vertue reſerves, for her Votaries, Rewards which are unknown and eternal. Indeed of late Years, ſome, who would be thought Men of uncommon Parts, and ſet up for Wits of the firſt Rank, are of a quite different Opinion; and whilſt they are induſtriouſly propagating their Atheiſti⯑cal Notions, make no Scruple of bantering the moſt aweful Myſteries of Religion: But He always thought there was ſo much Abſurdity and Contradiction in their impious Schemes, as was ſufficient to hinder any wiſe Man from em⯑bracing them. I believe I ſhall never forget thoſe Conferences which I have had with him on this weighty Subject, the Subſtance of which I ſhall be very ready to impart to You; provi⯑ded you will be ſo free as ſometimes to relieve me, by intermingling ſuch Obſervations, as ſhall appear moſt natural and proper.

I ſhall be very glad if I can ſay any thing, which may deſerve to be joined to the refined Thoughts of Serino, or even with your own agreeable Sentiments: Therefore, pray, Sir, go on.

His Reaſonings upon this Head were after this manner: That there is a Supreme Being, of infinite Perfection and Glory, is a Notion which the Mind of every Man is apt to aſſent to, as ſoon as 'tis propoſed: And ſome [8] Great Men, Cicero in particular, carry the Mat⯑ter much farther, and repreſent this Notion of a God as an innate Idea, which is Born with us, and interwoven with our Conſtitution. Now that ſuch an Almighty Being does really exiſt, is evident from divers Conſiderations: As 1ſt, From natural Effects, which are obſerva⯑ble by every Man: ‘The Heavens (ſays the Royal Pſalmiſt) declare the Glory of God, and the Firmament ſheweth his Handy-work; Day unto Day uttereth Speech, and Night unto Night ſheweth Knowledge. There is no Speech nor Language where their Voice is not heard, their Sound is gone out into all Lands, and their Words unto the Ends of the World.’ The Po⯑lite and Judicious Mr. Addiſon has obliged us with a curious Ode on theſe ſublime Thoughts of King David: I'm confident you will not think it loſs of time to hear it repeated.

How exactly is the Sun placed at ſuch a due Diſtance from the Earth, that he may by juſt Degrees give his Heat both by Sea and Land? For ſuppoſe it in a remoter Place of the Aether, how exquiſite a Scene of Deſolation had our Globe been? and unſufferable Winter had defaced its blooming Charms: We could have had then no gentle Zephyrs, rich with the Spoils of balmy Flowers; but muſt have been oppreſſed with piercing Tempeſts, and buried under Pyramids [10] of Snow. On the other hand, had it been nearer, his fiery Beams would have burnt up every Beauty of Nature, and made this World an univerſal ſandy Deſart. How wonderful are the Motions of other heavenly Bodies? How clear an Argument of ſtupendous Art, and per⯑fect Prudence, if we deſcend from the Skies, where ſo many thouſand Gems gliſter round the Azure Ring of Heaven, and take a ſerious View of the Earth, which is to us the moſt obſervable Part of the Univerſe! We ſhall there find the cleareſt Demonſtrations of Almighty Goodneſs, Wiſdom, and Power. This is very well repreſented by the admirable Dr. Barrow, in his Expoſition of the Creed.

‘"That this Earth was deſigned for the Ac⯑commodation of living Creatures which are upon it, and principally of Man, we can⯑not be ignorant or doubtful, if we be not ſo negligent or ſtupid, as to let paſs unobſerved thoſe innumerable Signs and Arguments that ſhew it. If we look upon the Frame of the Animals themſelves, what a Number of ad⯑mirable Contrivances in each of them do ap⯑pear, for the Suſtenance, for the Safety, for the Pleaſure, for the Propagation, for Grace and Ornament, for all imaginable Conveni⯑ence ſuitable to the Kind and Station of each: If we look about them, what Variety and Abundance of convenient Proviſions offer themſelves, even to a careleſs View, anſwer⯑able [11] to all their Needs, and all their Deſires; wholeſome and pleaſant Food to maintain their Lives, yea, to gratify all their Senſes, fit Shelter from Offence, and ſafe Refuge from Danger: All theſe Things provided in ſufficient Plenty, and commodiouſly diſpoſed for ſuch a vaſt Number of Creatures; not the leaſt, moſt ſilly, weak, or contemptible Creature, but we may ſee ſome Care has been had for its Nouriſhment and Comfort. What wonderful Inſtincts are they endued with, for procuring and diſtinguiſhing their Food, for guarding themſelves and their Young from Danger? But for Man eſpeci⯑ally, a moſt liberal Proviſion has been made to ſupply all his Needs, to pleaſe all his Ap⯑petites, to exerciſe with Profit and Satisfac⯑tion all his Faculties, to content, I might ſay, his utmoſt Curioſity; Neque enim Ne⯑ceſſitatibus tantummodo noſtris proviſum eſt, uſ⯑que in delicias amatur, ſays Seneca: All Things about him do miniſter (or may do ſo, if he will uſe the natural Powers and Inſtruments given him) to his Preſervation, Eaſe, and Delight. The Bowels of the Earth yield him Treaſures of Metals and Minerals, Quar⯑ries of Stone and Coals, ſerviceable to him for various Uſes. The vileſt and commoneſt Stones he treadeth upon are not unprofitable. The Surface of the Earth, what Variety of delicate Fruits, Herbs, and Grains, doth it [12] afford to nouriſh our Bodies, and chear our Spirits, to pleaſe our Taſtes, and remedy our Diſeaſes? How many fragrant Flowers, moſt beautiful and goodly in Colour and Shape, for the Comfort of our Smell, and Delight of our Eyes? Neither can our Ears complain, ſince every Wood has a Choir of natural Muſicians, to entertain them with their ſprightful Melody: Every Wood did I ſay? yes, too the Woods, adorned with ſtately Trees, yield pleaſant Spectacles to our Sight, ſhelter from Offences of Weather and Sun; Fewel for our Fires, Materials for our Buildings, (our Houſes and Shipping) and other needful Utenſils. Even the barren Mountains ſend us down freſh Streams of Water, ſo neceſſary for the Support of our Lives, ſo profitable for the Fructification of our Grounds, ſo commodious for Convey⯑ance and maintaining of Intercourſe among us. Even the wide Seas themſelves ſerve us many ways; they are commodious for our Traffick and Commerce, they ſupply the Bottles of Heaven with Water to refreſh the Earth; they are inexhauſtable Ciſterns, from whence our Springs and Rivers are derived; they yield Stores of good Fiſh, and other Conveniencies of Life. The very rude and diſorderly Winds do us no little Service, in bruſhing and cleanſing the Air for our Health, in driving forward our Ships, in ſcattering [13] and ſpreading about the Clouds, thoſe Clouds which drop Fatneſs on our Grounds. As for our Subjects the Animals, 'tis not poſſible to reckon the manifold Utilities we receive from them; how many Ways they ſupply our Needs with pleaſant Food and conveni⯑ent Clothing; how they eaſe our Labour, and how they promote even our Sport and Recreation. And are we not only very ſtu⯑pid, but very ungrateful, if we do not diſ⯑cern abundance of Wiſdom and Goodneſs in the contrivance and ordering of all theſe Things, ſo as thus to conſpire for our Good? Is it not reaſonable that we devoutly cry out with the Pſalmiſt, ‘O Lord, how manifold are thy Works? In Wiſdom haſt thou made them all; the Earth is full of thy Riches: So is the wide and great Sea: The Eyes of all wait upon thee, and thou giveſt them their Meat in due Seaſon.’"’

Pray, Sir, before you proceed, give me leave to mention one grand Objection which is brought in behalf of Infidelity, and that is this; That we can have no Idea of God, and therefore can have no Evidence of his Exiſtence. And ſome atheiſtical Perſons argue after this manner: The Notion of a Deity, which is commonly entertain'd, is nothing but a Bundle of Incomprehenſibles, Inconceivables, and Im⯑poſſibles; it being only a Compilement of all imaginable Attributes of Honour, Courtſhip, and Compliment, which the confounded Fear [14] and Aſtoniſhment of Men's Minds make them huddle up together, without any Senſe or Phi⯑loſophical Truth. This ſeems to be intimated by a modern Writer, in theſe Words: ‘"The Attributes of God ſignify not true, nor falſe, nor any Opinion of our Brain, but the Reverence and Devotion of our Hearts; and therefore they are not ſufficient Premiſes to infer Truth, or convince Falſhood."’ And the ſame Thing again is farther ſet out, with no ſmall Pretence to Wit, after this manner; They that venture to diſpute philoſophically, or reaſon of God's Nature, from theſe Attri⯑butes of Honour, loſing their Underſtanding in the very firſt Attempt, fall from one Incon⯑venience into another, without End, and with⯑out Number; in the ſame manner as when one, ignorant of the Ceremonies of the Court, com⯑ing into the Preſence of a greater Perſon than he is uſed to ſpeak to, and ſtumbling at his En⯑trance, to ſave himſelf from falling, lets ſlip his Cloak; to recover his Cloak, lets fall his Hat; and with one Diſorder after another, diſcovers his Aſtoniſhment and Ruſticity.

To affirm that there is no Idea of God, is all one as to affirm, that there is no Conception of the Mind anſwering to that Word or Name: And indeed the modern A⯑theiſts ſtick not to maintain, That the Word GOD has no Signification, and that there is no other Idea or Conception in Men's Minds [15] anſwering thereunto, beſides the mere Phantaſm of the Sound. And ſince, as the learned Dr. Cudworth obſerves, there are different Words for GOD in ſeveral Languages, and Men have the ſame Notion or Conception in their Minds an⯑ſwering to them all; it muſt needs be granted, that they have ſome other Idea or Conception belonging to thoſe Words, beſides the Phan⯑taſms of their ſeveral Sounds. And indeed it can be nothing elſe, but either monſtrous Sot⯑tiſhneſs and Stupidity of Mind, or elſe prodi⯑gious Impudence in theſe Atheiſts, to deny that there is any Idea of God at all in the Minds of Men, or that the Word hath any Signification. But whatever theſe Atheiſts deny in Words, it is notwithſtanding evident, that even themſelves have an Idea or Conception in their Minds, an⯑ſwering to the Word GOD, when they deny his Exiſtence; becauſe otherwiſe they would deny the Exiſtence of nothing. And then as to his being abſolutely perfect, and of infinite Power, the Pagan-Theiſts did acknowledge it, as might be proved from vaſt Numbers of Paſ⯑ſages in their Writings. Thus Virgil;

This ſeems very natural, as does alſo your laſt Inference from the Beauty and Har⯑mony [16] of the Univerſe; and yet ſo very unrea⯑ſonable are the Atheiſts, that they will not al⯑low even of this, but find fault with the Crea⯑tion, and pretend to ſpy out many conſiderable Defects in the Frame of Nature, and Conſti⯑tution of the Heavens: For inſtance, the Diſ⯑poſition of the Equator and Ecliptick interſec⯑ting each other in an Angle of twenty-three Degrees and upwards, whereby (as they ſay) the terreſtrial Globe is rendered much more un⯑inhabitable than otherwiſe it might be. Again, they remark, that Part of the Earth lies deformed and inhoſpitable, either by burning Heat, or freezing Cold; they likewiſe take notice of the Variety of thoſe ſavage Beaſts which terrify Mankind; and thence, with Lucretius, con⯑clude, that theſe Things are not under the Con⯑duct of a wiſe and merciful Being.

As to their Notion of the Equator, it is built upon a falſe Suppoſition of the Antients, That the Torrid Zone, or all between the Tro⯑picks, was utterly uninhabitable, by reaſon of the Extremity of the Heat; and it is certain that there is nothing which doth more demon⯑ſtrate a Providence, than this very thing, it be⯑ing the moſt convenient Site or Diſpoſition that could be deviſed, as will appear if the Inconve⯑niences of other Diſpoſitions be conſidered, e⯑ſpecially theſe three: (1.) If the Axis of theſe Circles ſhould be parallel, and their Plaries co⯑incident. (2.) If they ſhould interſect each [17] other in right Angles. And (3.) which is a Middle betwixt both, if they ſhould cut one another in an Angle of forty-five Degrees; for it is evident, that each of theſe Diſpoſitions would be attended with far greater Inconveni⯑ences to the terreſtrial Inhabitants, in reſpect of the Length of Days and Nights, Heat and Cold: And that theſe two Circles ſhould con⯑tinue thus to keep the ſame angular Interſection, when phyſical and mechanical Cauſes would bring them ſtill nearer together; this is a far⯑ther Evidence of a Providence alſo. And then as to the ſavage Animals, as we are aſſured by Revelation, that they were not originally noxi⯑ous to Mankind, but became ſo by Sin, ſo even now they are of ſome Uſe and Service to them.

Let us, Sir, if you pleaſe, proceed to ſome farther Arguments in Defence of this great Truth.

That there is a God, is proved by the general Conſent of Mankind concerning it; by that ‘Teſtimonium, as Lactantius ſpeaks, Populorum atque Gentium in una hac re non diſſidentium, ‘"That unanimous Teſtimony of all People and Nations, not diſagreeing in this only Point."’’ If the Authority of ſome particular Men, agree⯑ing in Vote, of one City, of one Nation, doth paſs for an Argument, and ſhews the Thing probable; how can we decline or contemn the common Suffrage of Mankind? Another Ar⯑gument of God's Exiſtence, which gave great [18] Satisfaction to Serino, is drawn from the Diſco⯑veries of a Divine Power, in Works that can⯑not be aſcribed to any other Cauſe viſible or natural; ſuch are the Prediction of future E⯑vents, (eſpecially ſuch as are contingent, and depend upon Man's free Choice) curing the Sick of great chronical Diſtempers, without any medicinal Applications; reſtoring Limbs to Perſons maimed; Sight to the Blind; and rai⯑ſing the Dead to Life, (a thing which Pliny deemed impoſſible to God himſelf.) To this Head belong thoſe Opinions and Teſtimonies of Mankind concerning Apparitions, Inchant⯑ments, and Conſederacy with bad Spirits.

As to the general Opinion of Mankind, the Atheiſt would make us believe, that this Ap⯑prehenſion of a God doth ſpring from an infi⯑nite Jealouſy in the Mind of Man, and an end⯑leſs Fear of the worſt that may happen; accor⯑ding to that divine Saying of the Poet, which he can never ſufficiently admire: ‘Primus in orbe DEOS fecit TIMOR. ‘FEAR firſt made GODS.’’ So that it is granted on both Sides, that the Fear of a Deity doth univerſally poſſeſs the Minds of Men. ‘"Now the Queſtion is, (ſays the learned Archbiſhop Tillotſon) whether it be more like⯑ly that the Exiſtence of a God ſhould be the [19] Cauſe of this Fear, or that this Fear ſhould be the Cauſe why Men imagine there is a God? If there be a God, who hath impreſ⯑ſed this Image of himſelf upon the Mind of Man, there is great reaſon why all Men ſhould ſtand in awe of him; but if there be no God, it is not eaſy to conceive how Fear ſhould create an univerſal Confidence and Aſſurance in Men that there is one. For whence ſhould this Fear come? It muſt be either from without, from the Suggeſtion of others, who firſt tell us there is ſuch a Being, and then our Fear believes it; or elſe it muſt ariſe from within, from the Nature of Man, which is apt to fancy dreadful and terrible Things. If from the Suggeſtions of others, who tell us ſo, the Queſtion returns, Who told them ſo? And will never be ſatis⯑fied till the firſt Author of this Report be found out. But if it be ſaid, that this Fear ariſeth from within, from the Nature of Man, which is apt to imagine dreadful Things; this likewiſe is liable to inexplicable Difficul⯑ties: For, firſt, the proper Object of Fear, is ſomething that is dreadful; that is, ſome⯑thing that threatens Men with Harm or Danger, and that in God muſt be either Power or Juſtice; and ſuch an Object as this, Fear indeed may create, but Goodneſs and Mercy are eſſential to the Notion of a God, as well as Power and Juſtice. Now [20] how ſhould Fear put Men upon fancying a Being, that is infinitely good and merciful?"’ Indeed, as that great Prelate, juſt now menti⯑oned, obſerves, if a Man had Arguments ſuffi⯑cient to perſuade him, that there is no God, (as there is infinite Reaſon to the contrary) yet the Belief of a God is ſo neceſſary to the Com⯑fort and Happineſs of our Lives, that a wiſe Man could not but be heartily troubled to quit ſo pleaſant an Error, and to part with a Delu⯑ſion which is apt to yield ſuch an unſpeakable Satisfaction to the Mind of Man. Did Men but conſider the true Notion of God, he would appear to be ſo lovely a Being, and ſo full of Goodneſs, and all deſirable Perfections, that even thoſe very Perſons, who are of ſuch irre⯑gular Underſtandings, as not to believe there is a God; yet could not (if they underſtood themſelves) refrain from wiſhing with all their Hearts, that there were one: For is it not really deſirable to every Man, that there ſhould be ſuch a Being in the World, as takes care of the Frame of it, that it do not run into Confuſion, and in that Diſorder ruin Mankind? That there ſhould be ſuch a Being, as takes particular care of every one of us, and loves us, and delights to do us good; as underſtands all our Wants, and is able and willing to relieve us in our grea⯑teſt Straits, when nothing elſe can; to preſerve us in our greateſt Dangers, to aſſiſt us againſt our worſt Enemies, and to comfort us under [21] our ſharpeſt Sufferings, when all other Things ſet themſelves againſt us?

It is really ſo very plain and evident, that I ſhall go farther on this Subject, after having taken notice, that the Epicurean Account of the Original of the World, (as expreſſed by Lucretius) is moſt intolerably romantic and ri⯑diculous; for how is it any Ways poſſible that Chance ſhould make this great Volume of the World, which can never produce the leaſt Book? How long might a Man be in ſprinkling Colours upon Canvaſs, with a careleſs Hand, before they would happen to make the exact Picture of a Man? And is a Man eaſier made by Chance than his Picture?

I think there is one conſiderable Ob⯑jection of the Atheiſts, which as yet we have not touched upon, I ſhould therefore be glad if you would a little conſider it, before we diſ⯑miſs this Subject.

Pray, what is that?

The ſeeming Confuſion of Human Affairs; That all Things fall alike to all; the Innocent and the Guilty, the Pious and the Impious, the Religious and the Profane: Nay, that many times the worſer Cauſes and Men prevail againſt the better, as is intimated in that Paſſage of Lucan, tho' in the Perſon of a Theiſt: ‘Victrix Cauſa Diis placuit ſed Victa Catoni.’ [22] And that the Unjuſt and Ungodly often flou⯑riſh in the greateſt Proſperity, whilſt the inno⯑cent and devout Worſhippers of the Deity, all their Lives long, ſtruggle with Adverſity: Whereas were there a God and Providence, as they conceive, profane and irreligious Perſons would be preſently thunder-ſtruck from Hea⯑ven, or otherwiſe made remarkable Objects of divine Vengeance; as alſo the Pious miracu⯑louſly protected and reſcued from Evils and Harms.

It muſt indeed be granted, that this Conſideration hath too much puzzled and ſtag⯑gered weak Minds in all Ages; ‘"Becauſe Sen⯑tence againſt an evil Work is not executed ſpeedily, therefore is the Heart of the Sons of Men fully ſet in them to do Evil:"’ And the Pſalmiſt himſelf was ſometimes much perplexed with this Phenomenon, the Proſperity of the Ungodly, who ſet their Mouths againſt Heaven, and whoſe Tongue walketh thro' the Earth: So that he was tempted to think, ‘"He had cleanſed his Heart in vain, and waſhed his Hands in Innocency;"’ Till at length en⯑tring into the Sanctuary of God, his Mind be⯑came illuminated, and his Soul fixed in a firm Truſt and Confidence upon divine Providence; ‘Whom (ſays he) have I in Heaven but thee? &c. My Fleſh and my Heart faileth, but God is the Strength of my Heart, and my Portion for ever.’ For as ſome will be apt from hence to in⯑fer, [23] that there is no God, but that blind Chance and Fortune ſteer all; (The Fool hath ſaid in his Heart, there is no God) ſo will others conclude, that tho' there be a God, yet he either does not know Things done here below, (How does God know, and is there Knowledge in the moſt High?) or elſe will not ſo far humble himſelf, or diſ⯑turb his own Eaſe and Quiet, as to concern himſelf in our low human Affairs. Firſt of all therefore, we here ſay that it is altogether unrea⯑ſonable to require that divine Providence ſhould miraculouſly interpoſe upon every Turn, in puniſhing the Ungodly, and preſerving the Pi⯑ous, and thus perpetually interrupt the Courſe of Nature, (which would look but like a Botch or Bungle, and a violent Buſineſs) but rather carry Things on in a ſtill and ſilent Path, and ſhew his Art and Skill, in making Things of themſelves fairly unwind and clear up at laſt into a ſatisfactory Cloſe. Paſſion and Self-In⯑tereſt are blind or ſhort-ſighted; but that which ſteers the whole World, is no fond, pettiſh, impatient, and paſſionate Thing, but an impar⯑tial, diſintereſted, and uncaptivated Nature. Nevertheleſs, it is certain, that ſometimes we have not wanted Inſtances, in Caſes extraordi⯑nary, of a [...], God appearing, as it were, miraculouſly upon the Stage, and ma⯑nifeſting himſelf, in taking immediate Venge⯑ance upon notorious Malefactors, or delivering his faithful Servants from imminent Dangers or [24] Evils threatned; as the ſame is often done alſo by a ſecret and undiſcerned Over-ruling of the Things of Nature: But it muſt be granted, that it is not always thus, but the Periods of divine Providence here in this World are com⯑monly longer, and the Evolutions thereof ſlow⯑er, which proceeds not from Slackneſs and Re⯑miſſneſs in the Deity, but either from his Pa⯑tience and Long-ſuffering, being willing that Men ſhould repent; or elſe to teach us Patience by his Example: They therefore, who becauſe Judgment is not preſently executed upon the Ungodly, blame the Management of Things as faulty, and Providence as defective, are like ſuch Spectators of a Dramatic Poem, as when wick⯑ed and injurious Perſons are brought upon the Stage for a while ſwaggering and triumphing, impatiently cry out againſt the Dramatiſt, and preſently condemn the Plot: Whereas, if they would but expect the winding up of Things, and ſtay till the laſt Clap, they ſhould then ſee them come off with ſufficient Shame and Pu⯑niſhment.

It is indeed moſt abſurd for ſuch weak and ignorant Creatures as Mortals are, to pre⯑ſume to pronounce raſhly of the Divine Go⯑vernment. But pray, Sir, go on in your Ac⯑count of Serino's Sentiments as to Religion.

He thought it no leſs evident, that we ought to worſhip this God, and to pay him our moſt ſolemn Adoration: The Beauties of [25] Nature ſo warm'd the Breaſts of the Heathens, that in thoſe Groves, where they had ſo oft enjoy'd the ſoft Delights of the refreſhing Breeze, and the flowery Shade, there they per⯑form'd religious Rites, and each retired Grotto became a ſacred Temple. Now it [...]s very natu⯑ral to conceive, that Almighty God ſhould make ſome Diſcovery of his Will to his Crea⯑tures by remarkable and diſtinct Revelations, and not permit the devout Soul, whom the Glories of the Creation has raiſed to a ſacred Extaſy, to offer up his Sacrifice to an unknown Deity: Is it not abſurd to ſuppoſe, that the King of Heaven ſhould give to Men (his Sub⯑jects) no certain Rule for their Conduct of Life, but leave every one to act according to what he imagines moſt agreeable to the Laws of Nature and Honour? Uncertain Guides! into what various and oppoſite Paths do you lead your wandering Followers? Whilſt one Man thinks that Action natural and honoura⯑ble, which another (perhaps of more Wiſdom) reckons baſe and unnatural; from ſuch an un⯑certain Sound, who can prepare himſelf to the Battle?

And yet the Deiſts inſiſt upon it, That Reaſon alone is an unerring Guide in Matters of Religion, and ſufficient to make us happy; which (ſay they) is as much as we need de⯑ſire. About which Mr. Clifford thus expreſſes himſelf: ‘"Being reſolv'd, according to the [26] Duty of every private Perſon, to make a Search into the Nature and Quality of my Religion; and, according to my Intereſt in Human Society, to communicate the Effects of that Search to others, if I ſhall believe it profitable for them: I am, in the firſt place, to conſider of the Choice of ſome Guide for ſo long and dangerous a Journey, where I ſhall ſometimes meet with no Track or Path at all, and ſometimes with ſo many, and thoſe ſo contrary in the Appearance of their firſt Entry, that the Variety will confound me more than the Want, eſpecially, there being ſo many Miſts caſt before me, by the Errors and Deceits of others, that one had great need of a better Eye-ſight than is left us by the Fall of our firſt Forefather. And this Conſideration, after a long and ſerious Debate thereof, brings no other Guide to me but my own Reaſon; which if it take ſuch Directions as it ought, and may do be⯑fore it ſets forth, and purſue thoſe Directi⯑ons with Care and Conſtancy, tho' it may poſſibly lead me into Errors, yet will bring me at laſt even through them, to the pro⯑poſed End of my Journey, which is Hap⯑pineſs."’

Notwithſtanding what theſe Gentle⯑men aſſert, it is certain, that natural Religion, without revealed, is not ſufficient, becauſe it wants Clearneſs and Authority, eſpecially con⯑cerning [27] thoſe two great Articles, of Forgive⯑neſs of Sins, and a Future State.

As to theſe Points, I remember Mr. Blount, the great Champion of the Deiſts, in his Oracles of Reaſon, makes theſe brief Obſer⯑vations: ‘"Whatſoever is adorable, amiable, and imitable by Mankind, is in one Supreme, In⯑finite, and perfect Being, who is to be wor⯑ſhiped not by an Image, Sacrifice, or Me⯑diator, but by an inviolable Adherence in our Lives to all the Things [...], by an Imitation of God in all his imitable Per⯑fections, and believing magnificently of it."’ And then he goes on, ſpeaking of a Future State; ‘"A Man that is endued with the ſame Virtues we have before-mention'd, need not fear to truſt his Soul with God after Death; for, 1ſt, no Creature could be made with a malevolent Intent, the firſt Good, who is alſo the firſt Principle of all Beings, hath but one Affection or Property, and that is Love; which was long before there was any ſuch thing as Sin. 2dly, At Death he gives to God one and the ſame Being, who in his own Nature, for the Sins of the Penitent, hath as well an Inclination to Pity as Juſtice; and there is nothing dreadful in the whole Nature of God but his Juſtice, no Attribute elſe being terrible. 3dly, Infinite Power is ever ſafe, and needs not Revenge for Self-Preſervation. [28] 4thly, However veriſimile eſt ſimilem Deo a Deo non negligi."’

After they have ſaid all they can, na⯑tural Religion, without revealed, is not a ſolid Foundation of Happineſs; beſides, there ne⯑ver was any Age or Nation in the World, when or where ſuch a pure natural Religion as they talk of, without any manner of rituous Wor⯑ſhip, was ever practiſed. I know not what ſecret Hiſtories theſe Gentlemen may have of the Golden Age; but as for us dull Believers, we can't ſee one word in all the ancient Books we meet withal, that gives us the leaſt Hint of ſuch a naked natural Religion as you ſpeak of: If we have Recourſe to the Poets, to whom we are beholden for all that is known of theſe Golden Ages, when theſe brave Men lived; they make Religion as ritual as it is now, and altogether as full of Sacrifices and Revelations: Nay, the Account we have of the Goddeſs Aſtraea, which is a principal Part of the poetical Hiſtory of the Golden Age, is, that ſhe was a Numen ſent from Heaven, to converſe with Men on Earth, to inſpire them with Juſtice and Sobriety, and to teach them Vertue and a good Life: Which Fable is but an antient Tradition of the Frequency of God's converſing with holy Men in the firſt Ages of the World. Neither do we ſee any of the antient poetical Heroes, your Hercules's and Pollux's, your brave Natural-Religion Men; but they fre⯑quent [29] Sacrifices as much as other People; as we ſee by the Examples of Priam, Ʋlyſſes, Achilles, and Aeneas; of Cadmus, Perſeus, Theſeus, and all the Argonauts in Apollonius, and other Poets. So that we cannot but conclude, that the Story which the Deiſts tell us of the antient Univer⯑ſality of pure Natural Religion, is all philoſo⯑phical Romance, and never had any Being but in the Brains of the Gentlemen of their Perſua⯑ſion, and thoſe of ſome Syſtem-Makers and Preachers of late, drawn from the ſcatter'd Sayings and Books of Philoſophers.

If Natural Religion then proves ſo in⯑ſufficient, we muſt conſult Revealed; which, I ſuppoſe, was practiſed by Serino.

Undoubtedly! Concerning which Method, Serino would expreſs himſelf after this Manner: ‘"The next thing which a conſider⯑ing Man has to do, after he has diſcover'd the Inſufficiency of Reaſon without Revelation, to make a Man happy, is to enquire into the Nature of thoſe Religions that lay claim to a divine Authority. If we take a ſteddy View of the Pagan Scheme, we ſhall find it ſo over-run with Ignorance, Barbarity, and monſtrous Fiction, that any Perſon of to⯑lerable Parts, might ſoon draw a better and more rational Plan; in which there is little tending to the Reverence of God, or the good of Man, to the promoting Virtue and Goodneſs in Human Converſation, to the [30] breeding Love and Good-will in Men to⯑wards one another. Their Worſhip (that of the ſupreme Lord being neglected) is direc⯑ted towards Objects moſt improper and un⯑becoming; to the Ghoſts of dead Men, Men in their Lives (if we may truſt the Reports of their devouteſt Adorers) famous for no⯑thing ſo much as for vicious Enormities, for Thefts and Rapine, for Murders and Par⯑ricides, for horrid Luſts and Adulteries, Rapes and Inceſts: And ſuch Perſons alive or dead, what wiſe and good Man would not rather loath than worſhip and reſpect? If we conſult the Alcoran of Mahomet, that notori⯑ous Antichriſt, and vile Impoſtor, we ſhall reap but little Benefit from a ſilly Rhapſody of Lewdneſs and Cruelty. Indeed, Maho⯑metiſm, in reſpect to its Age, and the Port it bears in the World, demands ſome Conſi⯑deration; for (to ſpeak in the Words of a great Man of our Church) it hath continued a long Time, and hath vaſtly overſpread the Earth: Neither is it more formidable in its Looks, than peremptory in its Words, vaunt⯑ing itſelf to be a compleat, general, and ul⯑timate Declaration of God [...]s Pleaſure, can⯑celling all thoſe that have gone before. But examining both the Subſtance and Circum⯑ſtances thereof, conſidering the Quality of the Inſtruments by whom, of the Times when it was introduced, of the Places where, [31] of the People who firſt, or afterwards did re⯑ceive it, the Manner of its Riſe, Progreſs, and Continuance, as alſo the Matter it teaches; we ſhall not find ſtampt on it the genuine Characters of a divine Original, but have great Reaſon to deem it a Brood of moſt lewd and impudent Couzenage, in Times of great Diſturbance and Confuſion, when barbarous Nations, like Torrents, did overflow the World, and turned all Things upſide down in Times of general Corruption and Diſorder in Men's Minds and Manners, when even among Chriſtians, Ignorance and Superſti⯑tion, Diſſenſion and Uncharitableneſs, Im⯑piety and Iniquity, did greatly prevail. In a very blind and obſcure Corner of the Earth, among a Crew of wild Thieves and Runa⯑gates, (ſuch have thoſe Arabians been always famed and known to be) this Sect had its Birth and Foſterage; among thoſe fierce and ſavage Over-runners of the World, it got its Growth and Stature: Into this Sort of Peo⯑ple (being indeed in its Conſtitution well accommodated to that Humour and Genius) it was partly inſinuated by jugling Tricks, and partly driven by ſeditious Violence; the firſt Author hereof being a Perſon, according to the Deſcription given of him in their own Legends, of no honeſt or honourable Qua⯑lities, but having all the Marks of an Impoſ⯑tor, rebellious and perſidious, inhuman and [32] cruel, lewd and laſcivious, of a baſe Educa⯑tion, of a fraudulent and turbulent Diſpoſi⯑tion, of a vicious Life, pretending to En⯑thuſiaſm, and working of Wonders; but theſe ſuch as were in their Nature moſt ab⯑ſurd and incredible. At ſuch a Seaſon, and in ſuch a Soil, by ſuch Means, and by ſuch a Perſon, was this Religion firſt planted, and afterwards carried on by the Sword. Now that divine Wiſdom ſhould chuſe thoſe black and boiſterous Times to publiſh his Will, is as if the King ſhould purpoſely order his Proclamations to be made in a tempeſtuous Night, when no Man ſcarce dares to ſtir out, nor could well ſee what was done, or hear what was ſaid; much fitter ſurely to that Purpoſe, were a ſerene and calm Day, a Time of general Civility and Peace, like that of Auguſtus Caeſar. That the Declaration of God's Mind ſhould iſſue from the Deſarts of Arabia, (that Den of Robbers) is, as if the King ſhould cauſe his Edicts to be ſet up in the blindeſt and dirtieſt Nook of the Su⯑burbs; the Market-Croſs ſurely, or the Ex⯑change, (the Place of moſt general and ordi⯑nary Concourſe) ſuch as, in reſpect to the World, was the flouriſhing Empire of Rome, were more convenient, and wiſely choſen for that purpoſe: That paſſing over the more gentle and tractable Part of his People, a Prince ſhould ſend his Laws to a Rabble of [33] Banditti; ſhould pick out for his Meſſenger a moſt diſſolute Varlet, attended with a Crew of deſperate Ruffians, reſolved to buffet and rifle all they met: Were an odd Way of pro⯑ceeding to communicate his Pleaſure to the better and more orderly ſort of his People, (ſuch as were the Subjects of that well-go⯑vern'd Empire) by Perſons of good Mean⯑ing, mild Diſpoſition, and innocent Beha⯑viour, (ſuch as were the Apoſtles of our Lord) in a quiet and gentle manner, (ſuch as theſe only uſed) would ſurely better be⯑come a wiſe Prince. Thus even the exte⯑rior Circumſtances of Mahometiſm are ſtrong Preſumptions againſt its Divinity; but farther, if we look into the Frame and Matter of it, we ſhall find it a Maſs of abſurd Opinions, odd Stories, and uncouth Ceremonies, compounded chiefly of the Dregs of Chriſtian Hereſy, together with ſome Ingredients of Judaiſm and Paganiſm confuſedly jumbled."’ Such Conſiderations as theſe ſeem ſufficient to demonſtrate that Re⯑ligion not to be of a divine Extraction.

But then as to the Jewiſh Religion, we muſt acknowledge it had its Birth from the Revelation and Appointment of God.

Its Truth and its Goodneſs we do not call in queſtion; but yet looking into it, we ſhall find it in many Reſpects defective: For, 1ſt, this Revelation was not general, but pe⯑culiarly [34] intended for the Benefit of a ſmall Na⯑tion. ‘"He ſhewed his Word to Jacob, his Statutes and his Judgments to Iſrael; he hath not dealt ſo with any Nation, and as for his Judgments, they have not known them."’ We may alſo obſerve, that as the Laws and Rites of this Religion were deſign'd only for the People of Iſrael, ſo they were only ſuited to their Inclinations and Capacities; their Inclina⯑tions, which were very ſtubborn and perverſe; their Capacities, which were very low and groſs, as their own Prophets do upon many Occaſions affirm and complain, being repugnant to the common Humour and Genius of Mankind. 2dly, As it was particular, ſo it was alſo partial; as God did not by it ſpeak his Mind to all, ſo did he not therein ſpeak out all his Mind: Our Apoſtle to the Hebrews charges it with Blame⯑ableneſs; ‘"If the firſt Covenant had been blame⯑leſs, &c. with Imperfection, Weakneſs, and Unprofitableneſs, there is made an Abolition of the precedent Commandment; for the Weakneſs and Unprofitableneſs thereof."’ For the Law was nothing perfect, neither does this lay any misbeſeeming Imputation upon God, the Author of that Religion; for a Dawning of Light more became that Morning of Times, than a Meridian Brightneſs. 3dly, It was not deſigned for perpetual Obligation and Uſe; the Glory of that Inſtitution is long ſince de⯑parted, and the miſerable Jews labour under the [35] Weight of the moſt diſmal Curſes: They are now more outrageous Enemies to the Doctrine of the Croſs, than the blaſphemous Turk, or the barbarous Pagan. In the Chriſtian Religion, that deſerves the ſerious Regard of a conſider⯑ing Mind, 'tis this alone appears moſt worthy of a God, and by its radiant Appearance, diſcovers itſelf to be celeſtial. It would be endleſs to reckon up all the diſtinct Beauties that are ſo conſpicuous in this venerable Inſtitution; I ſhall but juſt touch on ſome few, which fully convinc'd Serino of its Certainty and Excellen⯑cy: Firſt, It gives us a lovely and clear Idea of our Creator, and ſets his infinite Perfections be⯑fore us in a true and amiable Light; the Benefit of which will be more evident to us, if we con⯑ſider into what wretched Notions the blinded Pagans were led, for want of ſuch a great Ad⯑vantage. Their Gods were repreſented as cruel, indigent, and luſtful, ſubject to the meaneſt Paſſions of Human Nature; nay, ſometimes to the loweſt Inclinations of Brutes: What no⯑ble Objects of Adoration muſt here be? What admirable Patterns of Sanctity and good Beha⯑viour? But Chriſtians are taught, from the holy Scriptures, to believe, that God is a Being of infinite Purity and Mercy. A ſecond great Excellency, peculiar to the Chriſtian Inſtitu⯑tion, is this, That it faithfully informs us con⯑cerning ourſelves, concerning our Nature, our Original, our End, all our State, paſt, preſent, [36] and final; Points about which otherwiſe by no Reaſon, no Hiſtory, no Experience, we could be well reſolved or ſatisfied. It is alſo a pecu⯑liar Excellency of our Religion, that it preſcribes an accurate Rule of Life, moſt congruous to Reaſon, and ſuitable to our Nature; it ſets be⯑fore us a living Copy, and viſible Standard of good Practice; it frees us from a tedious Ob⯑ſervance of numerous external Rites, and ſuper⯑ficial Formalities, and builds our Duty upon moſt ſolid Grounds, preſſes it with moſt valid Inducements, draweth it from the beſt Princi⯑ples, and driveth it to the beſt End, and far⯑ther (which no other Law or Doctrine ſo much as pretends to) provides ſufficient Help and A⯑bility to practiſe its Commandments: In a word, it alone can appeaſe and ſatisfy a Man's Conſcience, breeding therein a well-grounded Hope, and a ſolid Comfort; healing the Wounds of bitter Remorſe, and anxious Fear, and ſo appears manifeſtly to be the true and direct Way to eternal Happineſs. It is obſervable alſo, that the ſacred Oracles furniſh us with the moſt aw⯑ful Deſcriptions of God's Power and Majeſty, quite different from that Tinſel Pageantry, which ſo glitters in the Machines of the Hea⯑then Poets. How bright is the Colouring of the Royal Pſalmiſt, how lofty and refined his Diction, when he celebrates the Honour of his God? ‘Bleſs the Lord, O my Soul! O Lord, my God, thou art very great, thou art cloathed with [37] Honour and Majeſty! who covereſt thyſelf with Light, as with a Garment; who ſtretcheſt out the Heavens like a Curtain; who layeth the Beams of his Chambers in the Waters; who maketh the Clouds his Chariot; who walketh upon the Wings of the Wind; who maketh his Angels Spirits, his Mini⯑ſters a Flame of Fire, Pſal. civ. 1,2,3,4.’ The Book of Pſalms is full of ſuch divine and mag⯑nificent Images, as are alſo many of the Writings of the Prophets, eſpecially Iſaiah, who apparent⯑ly excels the moſt celebrated of the Grecian or Roman Orators. Many ſuch Obſervations did the dear Serino make.

I think theſe Heads of Argument very juſt, and ſufficient to give a ſolid and inward Satisfaction to every Man, who will give him⯑ſelf leave ſeriouſly to attend the Conſequences of them: And if we add to theſe, the nume⯑rous Miracles wrought in Confirmation of theſe Doctrines by our Saviour and his Apoſtles, the wonderful and ſpeedy Propagation of the Goſpel under ſeemingly inſuperable Difficulties, the magnanimous Sufferings of the noble Army of Martyrs; who, when they were tortured, would not accept of Deliverance, that they might ob⯑tain a better Reſurrection; the Fierceneſs of the raging Flames could not ſhock their Faith, or remove their Conſtancy, becauſe they well knew, that when our Saviour had overcome the Sharp⯑neſs of Death, he opened the Kingdom of Heaven to all Believers. If we conſider all theſe things, [38] we muſt own, that none but Chriſtians deſerve the honourable Name of Free-Thinkers, and their dull Adverſaries oppoſe theſe ſublime Truths from a certain Narrowneſs of Mind, Meanneſs of Thought, and Contractedneſs of Soul, that tamely ſubmits to vulgar Prejudices; and not being able to riſe to the Contemplation of Eter⯑nal Joys, dreads ſo vaſt an Idea as that of Im⯑mortality. But pray proceed.

Serino being thus fixed in the Princi⯑ples of Religion, reſolved to act accordingly, and not to omit any Duty out of compliment to the prevailing Humour of a degenerate Age. And tho' now, in great Families, it is reckoned unfaſhionable to beg a Bleſſing upon our daily Bread, he thought it proper to have Prayers read twice a Day in a little Chapel adjoining to his Houſe, at which all his menial Servants were obliged to be preſent. He would by no means allow of the leaſt Tincture of Profane⯑neſs in his Family, yet being himſelf of a moſt gay and airy Temper, he would in a particular manner encourage all innocent Mirth, Diverſi⯑on, and Recreations.

I have indeed obſerved, that few things are more prejudicial to Religion, than the too melancholy and rigid Deportment of ſome of its Votaries.

I have very good Reaſon to believe, that a virtuous Courſe of Life has ſeldom, in our Days, been better recommended, than by [39] the beautiful Example of Serino, who was the real Friend and powerful Patron of the Orphan and Defenceleſs at his Gates: You might daily ſee Crowds of indigent Perſons, or at leaſt thoſe who appeared ſo, who were all ſupplied with a free and promiſcuous Bounty; for he did not reliſh thoſe Maxims which tend to cut off any (tho' the leaſt) Branch of Charity. ‘"It may be (would he often ſay) many who come to my Gates for Relief, are Cheats and Impoſ⯑tors: What then! Did I certainly know who theſe Wretches were, that thus impoſe on Good-nature and Compaſſion, the nobleſt Ornaments of Human Nature, I ſurely would not throw any thing away upon them; but as I do not, I intend to give, ſo long as 'tis in my Power, to all that ask, becauſe to me they appear to be in Want: And ſince Al⯑mighty God has been ſo very liberal to me, I cannot but think it will be well-pleaſing to Him, to ſee me vigorouſly endeavouring to imitate his glorious Example."’ Such, in this Caſe, were the Sentiments of Serino; and I muſt confeſs, to me they appear exceeding juſt and delicate: And were Gentlemen but duly ſenſi⯑ble of that refined and raviſhing Pleaſure, which conſtantly attends Actions of true Beneficence, they could not but perform them with more Frequency and Readineſs. How faint are the Delights of the moſt luxurious Entertainments? How dull the Sentiments, which ſpring from [40] ſurveying a vaſt Maſs of Riches, if compared with the permanent Joys, that riſe from the Reflection of our having brought a ſeaſonable Relief to the diſtreſſed Unhappy? Serino had various other Ways of exerciſing that Heroic Paſſion of univerſal Benevolence, which ran ſo viſibly thro' all his Actions, and gave an in⯑conceivable Grace to his whole Converſation. He was the Founder of a large Charity-School in a neighbouring Town, and the chief Sup⯑porter of it; beſides, he liberally contributed to the Maintenance of divers others. He ob⯑ſerved, that among all the melancholy Symp⯑toms of declining Piety, it was very comforta⯑ble to a pious Mind, to ſee one very eminent Sign of the Reverſe; that is, the flouriſhing of Charity-Schools in this Kingdom; the De⯑ſign of which is ſo very excellent, that it can⯑not but be highly pleaſing to the Divine Ma⯑jeſty, and draw down many Bleſſings on the Place where they are encouraged.

All good Chriſtians muſt certainly highly approve of, and, to the utmoſt of their Power, encourage thoſe uſeful Nurſeries of Learning and Piety, which are of the greateſt Service for forming the Minds and Manners of Youth, and by which many poor Children have happily been reſcued from Poverty, Igno⯑rance, and Profaneneſs.

So intent was he on doing good, that he uſed to give his Steward Orders to enquire [41] after poor Houſe-Keepers, who had large Fami⯑lies, or were diſabled from Work by Sickneſs, or any other Caſualty: To theſe he was liberal in ſuch a manner, as even ſometimes gave them a Temptation to be glad at thoſe Misfortunes, which were the Occaſion of their receiving ſuch uncommon Supplies. He uſed often to em⯑ploy me, and another Gentleman who attend⯑ed on him, in finding out ſuch as were reduced from favourable Circumſtances to great Neceſſi⯑ty, and fallen from the Hopes of a good For⯑tune, and liberal Education, to the unſpeakable Sorrows of a melancholy Deſpondency: Such Perſons have many times been unexpectedly re⯑lieved by his Bounty, which has quite chang⯑ed the Scene, and dreſſed the gloomy Night-Piece in the ſofteſt Airs of the Morning.

This Branch of Charity is not the leaſt conſiderable, in my Opinion: For ſurely, if we reflect on the ſad Condition of thoſe who are fallen from Plenty to Poverty, and from a ſoft and eaſy Life, expoſed to all the Hard⯑ſhips of tempeſtuous Storms; if we have Pity in our Breaſts, we cannot but drop a Tear at the Conſideration of ſuch piercing Misfortunes. But I fear I ſhall, by my Digreſſions, hinder my⯑ſelf of hearing ſuch a full Account of Serino, as I deſire.

Not at all: Without thoſe, what a great Part of the Entertainment and Profit of our Converſe muſt be loſt, and the Time [42] ſeem to move heavily? But to go on: So great was his Zeal for the Honour of God, ſo warm his Paſſion for the Beauties of Holineſs, that he not only contributed largely towards the Re⯑building divers decayed Churches, but alſo e⯑rected a moſt ſtately One in his own Pariſh; upon which he would look with much more Pleaſure, than upon that antient and ſtately Structure in which he dwelt. He has more than once expreſſed his Approbation of the Conduct of the Romaniſts in this Particular, That they ſpare no Coſts to adorn their Church⯑es; which, however, weak Minds may call a uſeleſs Pageantry, yet ſeems very agreeable to thoſe Notions, which both Nature and Reve⯑lation give us of the Divine Majeſty. There is no Perſon of Diſtinction among us, but is willing to have his Houſe beautiful and ſtately; nay, Men of an inferior Rank will be at con⯑ſiderable Charges to render their Apartments neat and pleaſant: And does it then become us to think that Coſt and Labour miſ-employ'd, which is ſpent in adorning the Sacred Temples? 'Tis true, the primitive Chriſtians ſometimes worſhiped God in Caves, in Fields, and the meaneſt Rooms you can imagine; and, I fear, to better Purpoſe, and with greater Ardour of Devotion, than moſt Chriſtians, now-a-days, in magnificent Churches; yet this was not of Choice, but Neceſſity: For let ſome Men think, and ſay what they pleaſe, the noble [43] Beauty, and ſolemn Ornaments of a Temple, ſerve to excite Reverence, and raiſe Devotion; though, at the ſame time, it muſt be confeſſed, that ſincere Worſhip, performed in the pooreſt Place, when no better can be obtained, is as grateful to our Creator, as the moſt tuneful Anthems that reſound in gilded Roofs and lofty Arches.

I have heard that Serino had one of the fineſt private Libraries in England, and I can⯑not but imagine, that a Gentleman of ſuch pe⯑culiar Accompliſhments, muſt have had a more than ordinary Taſte of the politer Parts of Learning, and therefore ſhould be very glad to hear ſomething of his Fancy as to this Matter, and who were his favourite Authors.

He had indeed a large and well-choſen Library, filled with the beſt Writers on all Subjects; there was his chief Delight, and when he had been out a few Hours a Hunt⯑ing, or upon ſome other Diverſion, would re⯑turn to his Study with the greateſt Pleaſure. He was a very great Admirer of the antient Fathers, and did by no Means approve of the Opinion of ſome modern Divines (otherwiſe Men of good Judgment) who ſet too light by thoſe venerable Remains of pious Antiquity. He ſeemed, in a more particular manner, to be delighted with the Writings of Origen and St. Chryſoſtom, tho' divers Authors, very injuri⯑ouſly, place the former in their Catalogues of [44] Hereticks, yet he ſhines with diſtinguiſhed Rays amongſt the brighteſt of his Contempo⯑raries. As to the ſubtle Volumes of Aquinas, Scotus, Durandus, and the reſt of the School⯑men, he was no great Admirer of them; yet thought the Study of them ſometimes neceſſa⯑ry. He had, with the utmoſt Care, examined the Controverſy between us and the Church of Rome; and tho' he could not but admire the Learning and ſmart Turns of Cardinal Bellar⯑min, and others of their ableſt Champions, yet he was ſo well aſſured of the Agreeableneſs of the Proteſtant Faith to the Holy Scriptures, that there was no more Probability of his re⯑linquiſhing it, than of forſaking the firſt Prin⯑ciples of Natural Religion: Since he always looked upon the former to be a direct Oppoſi⯑tion to the Goſpel, both by its ſuperſtitious Doctrines, and bloody Maxims; about which, he would ſometimes thus expreſs himſelf, when ſpeaking of the good-natured Church of Rome: ‘"We cannot but take Notice of ſuch a diſa⯑greeable Image, where the Features are ſo very grim, and its Garments deeper died with Blood than Paint, where Human Gore hides all the ſofter Crimſon. A ſtrange and monſtrous Spectacle, which at once appears gay and horrible, glittering and terrifying, dreſſed in the beauteous Smiles of an Angel (their gilded Chapels, their dazling Orna⯑ments, their ſolemn and pompous Proceſſi⯑ons) [45] and curſed with the ghaſtly Snakes of a perſecuting Fury. No Perſon of common Humanity, can hear of thoſe Barbarities, which the furious Bigots of Rome have com⯑mitted, without being ſhocked to the laſt Degree, and feeling a freſh Pain at the Re⯑flection on thoſe Cruelties, which were no more than Sport to the inhuman Actors. But how contrary is this to the Chriſtian Religion, which is made up of Love and Sweetneſs? As is evident from the Divine Anthem which the joyful Angels ſung at our Redeemer's Incarnation; Glory be to God on High, on Earth Peace, Good-will to⯑wards Men."’

Pray, Sir, what were Serino's Senti⯑ments concerning Socinus and his Followers; for, if I don't Miſtake, I have heard him re⯑preſented by ſome, as a Favourer of the Raco⯑vian-Divinity.

This ſhows what little Regard is due to flying Reports, that are often diſperſed without the leaſt Foundation: For as to Soci⯑nus's Notions concerning our bleſſed Lord's Divinity, none could be a greater Adverſary to them than Serino: He has often lamented, with the greateſt Earneſtneſs, that a Perſon of ſuch Learning, Parts, and Morality, ſhould make ſuch deſperate Eſſays to dethrone the Great God, and our Saviour Jeſus Chriſt, who is the King of Kings, and Lord of Lords: He [46] wondered how he durſt preſume to repreſent him as a mere Man, ‘Whoſe Goings-forth have been of Old, from the Days of Eternity; and by whom were all Things created that are in Hea⯑ven, and that are in Earth, Viſible and Inviſible; whether they be Thrones or Dominions, or Princi⯑palities or Powers, Col. i. 16.’ To him, through⯑out the Sacred Writings, the Enſigns divinely Royal are every where aſcribed: ‘When he brings his Firſt-begotten into the World, he ſaith, And let all the Angels of God worſhip him; And unto the Son he ſaith, Thy Throne, O God, is for ever, Heb. i. 6,8.’ Indeed he uſed to read ſome Part of Socinus's Works with great Pleaſure; wherein he defends the Liberty of the Will, and the Doctrine of Univerſal Redemption, and explodes the ſtoical and ab⯑ſurd Opinion of the rigid Predeſtinarians: But in theſe Points, Socinus agrees intirely with the Primitive Writers, with the whole Body of the Remonſtrants, and even with the moſt ce⯑lebrated Divines of our Church. That he was converſant in the Works of Crellius, Volkelius, and others of that Clan, was not with any De⯑ſign to fall into their Scheme; but only to furniſh himſelf with ſome valuable Flowers that were diſperſed among numerous Weeds. I can⯑not ſay the ſame as to his Judgment of the Re⯑monſtrants; for he ſeemed to go very much into their Scheme, and uſed to declare that he thought them a Set of Chriſtians, whoſe pro⯑feſſed [47] Doctrines were as agreeable to the Apo⯑ſtolical and Primitive Rules, as any whatever; and was particularly pleaſed with that charming Air of Meekneſs, and Charity, which uſually adorns even their Polemical Writings. He admired the Profoundneſs of Arminius, the Sub⯑limeneſs of Epiſcopius, the Clearneſs of Limborch, and the Modeſty and Learning of Curcellaeus; who were, indeed, among the foremoſt of his favourite Authors: And well he might, ſince even a Tillotſon, a Scott, a Sherlock, have not diſdained, in many Points, to imitate their Manner of Thinking.

In this I have the honour exactly to agree with Serino, and have often peruſed the Writings of thoſe Great Men you juſt now mentioned, with inexpreſſible Satisfaction; and once, I remember, Night came upon me una⯑wares, whilſt I was reading a little poſthumous Volume of Curcellaeus's, in Anſwer to Mareſius.

I remember, likewiſe, he was wont to ſpeak of the learned Caſtalio, with great Re⯑ſpect and Pity, that ſo worthy a Man ſhould be expoſed to ſo much Want, and even expire amidſt Neglect and Indigence; but in this (as Serino well obſerved) he did but follow the Steps of his Great Lord and Maſter, who had not where to lay his Head, and left the World under Circumſtances of Grief and Contempt. Atheiſtical Wits very often complain of the Meanneſs of the Style of Holy Writ; let them [48] read the Bible, either in the Original, or in Caſtalio's elegant Verſion, and they cannot poſ⯑ſibly, without bluſhing, mention any more ſuch groundleſs Objections. Another favou⯑rite Author of my dear Friend's, was the ad⯑mired Grotius: He had, alſo in his Library, a compleat Set of Calvin's Works, in which, ſome⯑times, he would ſpend an Hour or two; but thoſe harſh Poſitions, and unſcriptural Aſſerti⯑ons, which he there frequently met with con⯑cerning God's Decrees, made him only conſult them occaſionally, and not with that Pleaſure which otherwiſe he might have found in the Writings of a Divine, who was very conſide⯑rable in many other Reſpects. He thought his Doctrine of abſolute Reprobation, wholly in⯑conſiſtent with all the Attributes of God, and labouring under monſtrous Abſurdities. Is it poſſible that the God of infinite Mercy, ſhould reſolve from all Eternity, upon the Deſtructi⯑on of the far greater Part of Mankind, and yet call upon them, with the moſt moving Tender⯑neſs, to accept of Happineſs? He that believes this Doctrine, and yet ſcruples to admit the Doctrine of Tranſubſtantiation, may, in ſome Senſe, be ſaid to ſtrain at a Knat, and ſwallow a Camel; for the latter, abſurd as it is, yet is not loaded with thoſe diſmal Conſequences, as is that of the horrible Decree; which, like the Tail of a Dragon, draws after it a long Train of Darkneſs and Terror: Inſomuch, that Bi⯑ſhop [49] Latimer, in his Sermon on Septuageſima 1552, was ſo offended at ſuch kind of Do⯑ctrines, that he tells us, according to his own Plainneſs (and that of the Times) ‘"That it is as needful to beware of ſuch Reaſonings, and Expoſitions of the Scripture, as it is to beware of the Devil himſelf."’ And in his Sermon on the following 23d Sunday after Tri⯑nity, he expreſsly aſſerts, ‘"That Chriſt ſhed as much Blood for Judas, as he did for Pe⯑ter:"’ So that we ſee the Orthodox Doc⯑trine of Univerſal Redemption, was then taught in the Church of England, by thoſe who re⯑ſiſted unto Blood, ſtriving againſt the Corrup⯑tions of the Church of Rome.

Pray, Sir, who were his chief Favou⯑rites among our Engliſh Divines?

Bp. Taylor, Archbp. Tillotſon, and Dr. Barrow, in whoſe Writings there appears a rich Variety of Divine Thoughts, dreſſed in the beautiful Colours of a charming Diction: Not but that he was frequent in the Peruſal of all thoſe Great Men of our Church, who have obliged us with their Writings; ſuch as Biſhop Stilling fleet, Dr. Sherlock, the Author of The Whole Duty of Man, &c. but I think the Three I mentioned, were, as it were, his Daily Com⯑panions. He was in conſtant Communion with the Church of England, and thought it his Duty to comply with her Injunctions, and thereby obey the lawful Commands of his Su⯑periours. [50] This Dr. Barrow had taught him in his Diſcourſe of Obedience to our Spiritual Guides and Governours; where he thus ſpeaks: ‘"Con⯑ſider Obedience, what it is, whence it ſprings, and what it produceth; each of theſe Reſpects will engage us to it: It is in itſelf a thing very good and acceptable to God, very juſt and equal, very wiſe, very comely and pleaſant: It cannot but be grate⯑ful to God, who is the God of Love, of Order and Peace, to ſee Men do their Du⯑ty in the Reſpect perform'd to his own Miniſters: It is alſo a comely and amiable thing, yielding much Grace, procuring great Honour to the Church, highly adorning and crediting Religion."’ The whole Diſcourſe deſerves to be written in Letters of Gold; but I ſhall repeat no more of it at preſent, ſince I find the Time will not permit us to ſtay much longer.

I cannot, without Regret, leave ſuch agreeable Converſation; but ſince it muſt be, I ſhould be very glad if you would pleaſe to fa⯑vour me with a few more miſcellaneous Hints concerning this worthy Gentleman.

I ſhall readily comply with your Re⯑queſt, provided you will excuſe my want of Connection and Regularity: It was his Cuſtom every Morning and Evening to ſing a Divine Hymn, accompanied not only with ſeveral fine Voices, but alſo with the choiceſt Inſtruments. [51] Particularly every Sunday Morning, the fol⯑lowing one of the Excellent Mr. Addiſon, was ſung in his Family, and the Harmony impro⯑ved with the Muſick of a curious Organ.

This Exerciſe, he thought, was exceeding refreſhing to the Spirits, and gave the Thoughts a very agreeable Turn. He was indeed very fond of Muſick, and looked upon it to be in its higheſt Uſe, when employed to celebrate the Praiſes of our Creator; not but that ſome⯑times he would be diverted with Compoſitions of another Nature, and ſmile at the Beauties of a Moral, Politick, or Amorous Song. He was ſo great an Admirer of Poetry, even in his ten⯑dereſt Years, that I remember I have heard him ſay, that when he was at the Grammar-School, he wrote out all Milton's Paradiſe Loſt very fair; ſo exceedingly was he delighted with it! He would very often take it with him into the Fields, and by reading it, enjoy a pleaſant Se⯑renity, ſomething like that which the Grove of Eden afforded to its bliſsful Inhabitants. He was much pleaſed with Spenſer's Fairy-Queen, not⯑withſtanding the beſt-natured Critick muſt own, [54] it is too Allegorical; yet the Variety of amu⯑ſing Images, that adorn his Writings, cannot fail of delighting a Poetical Genius. He always ſpake of Mr. Cowley as a polite and fine Gentle⯑man, who ſeemed as well turned for an Orator as a Poet. He thought Mr. Dryden's Fables much the brighteſt of all his Performances, tho' his Tranſlation of Virgil is very Smooth and Muſical, and ſome of his Tragedies very Enter⯑taining. I ſhall leave this Head of Poetry, when I have taken Notice, that Serino, amongſt all other Divine Poems, in which he was very much converſant, approved of none more (Mil⯑ton excepted) than Sir Richard Blackmore's Crea⯑tion, Mr. Watts's Horae Lyricae, and Dr. Young's Poem on the Laſt Day. It was remarkable in Serino, that he was always ſo ſenſible of the Ad⯑vantages of a Country Life above that in the Town, that he would never ſtay there above a Month in the Year: But when ſomething ex⯑traordinary has called him from his beloved Seat, he has made all imaginable haſte to return; and was of Claudian's Mind, in the agreeable Deſcrip⯑tion he has given us of the old Man of Verona. ‘Faelix qui propriis Aevum tranſegit in Arvis, &c.’

He would take Notice, that the Country was ſo empty, that a true Engliſhman could not look into it without a great deal of juſt Pity and Concern, it being a very ungrateful Spectacle to ſee ſo many noble Houſes mouldring into Ruin, and dropping down, for want of Inhabitants. He has often wondered at ſome Gentlemen of [56] his Acquaintance, who uſed almoſt to drown thoſe laudable Qualities they were Maſters of, in Floods of Wine, and ſpent a great deal of Time in exceſſive Drinking; which Vice has very fatal Effects on the Mind of the Perſon who is devoted to it, not to ſay that it alſo waſtes his Body, and diſſipates his Fortune: ‘"For (as a polite Gentleman very well ob⯑ſerves)^* as to the Mind, Drunkenneſs diſ⯑covers every Flaw in it: The ſober Man, by the Strength of Reaſon, may keep un⯑der, and ſubdue every Vice or Folly, to which he is moſt inclined; but Wine makes every latent Seed ſprout up in the Soul, and ſhew itſelf: It gives Fury to the Paſſions, and Force to thoſe Objects which are apt to produce them. When a young Fellow com⯑plained to an old Philoſopher, that his Wife was not handſome; ‘"Put leſs Water in your Wine, ſays the Philoſopher, and you will quickly make her ſo.’ Wine heightens Indif⯑ference into Love, Love into Jealouſy, and Jealouſy into Madneſs; it often turns the good-natured Man into an Ideot, and the Cholerick into an Aſſaſſin; it gives Bitter⯑neſs to Reſentment; it makes Vanity inſup⯑portable, and diſplays every little Spot of the Soul in its utmoſt Deformity. Nor does [57] this Vice only betray the hidden Faults of a Man, and ſhew them in the moſt odious Colours, but often occaſions Faults, to which he is not naturally ſubject. There is more of Turn than of Truth in a Saying of Se⯑neca, That Drunkenneſs does not produce, but diſcover Faults; common Experience teaches us the contrary. Wine throws a Man out of himſelf, and infuſes Qualities into the Mind, which ſhe is a Stranger to in her ſober Moments. The Perſon you con⯑verſe with after the third Bottle, is not the ſame Man who at firſt ſat down at Table with you. Upon this Maxim is founded a pretty Saying of Publius Syrus; ‘Qui ebrium ludificat, laedit abſentem:’ He who jeſts upon a Man who is drunk, injures the Abſent. Thus does Drunkenneſs act in direct Con⯑tradiction to Reaſon, whoſe Buſineſs it is to clear the Mind of every Vice which is crept into it, and to guard it againſt all the Ap⯑proaches of any that Endeavours to make its Entrance. But beſides theſe ill Effects which this Vice produces in the Perſon who is actually under its Dominion, it has alſo a bad Influence on the Mind, even in its ſober Moments; as it inſenſibly weakens the Un⯑derſtanding, impairs the Memory, and makes thoſe Faults habitual, which are produced by frequent Exceſſes."’ Serino was well aware of this, and therefore ſtrictly guarded [58] againſt all Exceſſes of this kind. Another pre⯑vailing Vice of the Age, which he kept at a Diſtance from, and was extreamly uneaſy when in any Company where it was practiſed, was the modiſh Rant of Oaths and Imprecations, it being an ungenteel Dialect, as well as un⯑chriſtian, and claſhes both with the Rules of Breeding, and the Goſpel. The Folly of them is thus admirably deſcribed by a conſiderable Maſter of Learning and Language: ‘"Cuſtom, indeed (ſays he) has made them faſhionable, but neither civil nor lawful; for Vice can never plead Preſcription: I know it lies un⯑der the Protection of Numbers and Quali⯑ty; but ill Things have no Right to San⯑ctuary. Becauſe Vermin ſwarm, muſt they be permitted to Increaſe? Shall the Number of Felons plead for Pardon? No, no; the Cuſtomarineſs of ill Things makes them worſe, and the more they muſt be diſcoun⯑tenanced, and taught Diſcipline. In a word, whatever jars with Religion, and cuts upon good Breeding, is below a Gentleman; and therefore, in ſpight of Example and Practice, I muſt caution young Gentlemen againſt ſome Parts of Engliſh Civility; for though they go for Conſent in the Engliſh Domini⯑ons, they will not bear the Teſt of other Nations. For Example: Damn ye, ſays one, I am glad to ſee you. Is not this a quaint Sa⯑lutation, firſt to pack me away to Hell, and [59] then proteſt he is glad to ſee me ſo conveni⯑ently lodged? What Proviſion will theſe Blades make for their Enemies, if they place their Friends ſo untowardly? Certainly they fancy Hell is a fine Seat, and that the Damned are in a fair Way of Promotion. Damn ye, ye Dog, how doſt do? Cries another: This feat Compliment implies Damnation and Transformation too; it's a Compound of Curſe and Raillery, I am plunged into Hell, daſhed out of the Liſt of Rationals, and then with a Taunt asked how I do. Why, a Man in Fire and Brimſtone is not altoge⯑ther at his Eaſe; and a reaſonable Creature, curſt into a Dog, not very fond of the Me⯑tamorphoſis. A third very ungenteelly ac⯑coſts a Friend, he has not, perhaps, ſeen of a Twelve-month; Ye Son of a Whore, where have you been? This is an Engliſh Addreſs to a tittle; it is a kind of Staple Commodi⯑ty of the Nation, and, like our Wooll, muſt not be tranſported, under Pain of Confiſca⯑tion. But ſurely we need not lay ſo ſevere an Embargo on the Ware, for 'tis ten to one 'twill never find vent in any other Na⯑tion on this Side of the Canaries; a handful of Dirt, well applied, is as civil a Compli⯑ment, though not quite ſo cleanly. Son of a Whore! There is Abundance of Freedom in the Expreſſion, but not a Grain of Breed⯑ing; unleſs you meaſure Behaviour by the [60] Dialect of Billingsgate and the Bear-Garden. Certainly theſe Gentlemen are Admirers of Charity, why elſe do they dignify Whore⯑dom? For Whore ſtands for a Mark of Qua⯑lity, a diſtinguiſhing Character; otherwiſe the Salutation would appear coarſe and home⯑ly: But, by their leave, few are in Love with Croſs-bars, and to be Brother to a Bye-blow, is to be a Baſtard once removed. I know we fling a Veil on theſe Expreſſions, and waſh over their Foulneſs with fair Pre⯑tences. Damn ye (ſays one) and Son of a Whore ſtand merely for Cyphers, or only ſerve to enliven a Period, and to make the Expreſſion more bluſtering: I confeſs Whore and Damnation are near a-kin, and often go together; but for all that, the Sillineſs of the Excuſe, can't ſtifle the monſtrous Inci⯑vility of the Compliment; for though it ſignifies nothing to him who receives it, in good time it will ſignify much to him who ſpoke it; for though a Friend may let ſuch Curſes fall to the Ground, God will put them to Account; and though they ſtand for Cyphers in England, they may purchaſe Eternal Torments in Hell. They are, ſays another, Marks of Engliſh Familiarity; pure Sallies of Kindneſs, and Demonſtrations of Friendſhip. No doubt, to deliver over to Satan an old Acquaintance, without asking his Conſent to the Conveyance, is Freedom [61] with a Vengeance; but at which End of the Compliment is his Kindneſs? In ſhort, ſuch Expreſſions grate the Organ, and turn the very Faculty of Hearing into a Burthen; they are high Symptoms of a lewd Inclina⯑tion, and of a depraved Complexion; for when the Breath ſmells rank, the Stomach is infected: In ſhort, ſuch a Jargon is a Breach of Civility, it is a ruſtick Cant, an uncredirable Dialect; nor is the whole Poſſe of Bullies able to enoble it".’ Perſons of great Fortunes, are tempted to Pride and Haughtineſs; therefore Serino laboured by all Means to obtain that excellent Virtue of Hu⯑mility: And was ſo happy as not to miſs of his Deſign, nor loſe his Labour; for, I be⯑lieve, no Man, in his Circumſtances, was ever of a more meek and humble Spirit. There is an admirable Sentence in Holy Writ, which ſays, that Pride was not made for Man: There is not, indeed, any ſingle View of Human Nature, under its preſent Condition, which is not ſufficient to extinguiſh in us all the ſecret Seeds of Pride; and on the contrary, to ſink the Soul into the loweſt State of Humility, and what the School-men call Self-Annihilation: There is nothing in his Underſtanding, his Will, or in his preſent Condition, that can tempt any conſiderate Creature to Pride or Va⯑nity; and yet the very Reaſons why he ſhould not be proud, are, notwithſtanding, the Rea⯑ſons [62] why he is ſo. Were he not a ſinful Crea⯑ture, he would not be ſubject to a Paſſion which riſes from the Depravity of his Nature; were he not an ignorant Creature, he would ſee he has nothing to be proud of: And were not the whole Species miſerable, he would not have thoſe wretched Objects of Compariſon before his Eyes, which are the Occaſions of this Paſſion, and make one Man value himſelf more than another. But, methinks, the In⯑ſtability of Human Affairs, the Turns and Vi⯑ciſſitudes of Fortune, and the ſudden Falls from the moſt ſwoln Ambition, are Subjects which ought to diſcountenance Pride. Shakeſpeare has an admirable Paſſage on this Head, (ſpoken by Wolſey in Henry VIII.) which Serino uſed of⯑ten to repeat.

[63]He had improved his natural Parts (which were indeed extraordinary) not only by hard Studies, but alſo by his Travels. Upon his return from which, he often, with an inex⯑preſſible Pleaſure, would repeat the following Ode; for which the polite World is obliged to the incomparable Mr. Addiſon.

[65] In fine, Serino was a Perſon in whom united Virtues ſhone with promiſcuous Beauty: His Fortitude, his Chaſtity, his Prudence, were as remarkable as his Temperance and Humility; but above all, Charity was the Virtue that con⯑ſtantly ſhone with ſuperiour Brightneſs, and gave a charming Luſtre to all his Actions. A few Weeks before his Death, he ſent a Thouſand Guineas to the Society for propagating the Go⯑ſpel in Foreign Parts; which Deſign he always looked upon as moſt Noble and Excellent: At the ſame time he obſerved, that the ſcandalous Diviſions of Chriſtians was a great Hindrance to that good Work. ‘"How pernicious is it (would he often ſay) to hear ſuch a Variety of contrary Opinions maintained in Chriſten⯑dom, and the Belief of moſt of them impo⯑ſed on us by their zealous Propagators, under Pain of Eternal Damnation! Should a poor Indian, deſirous to be inſtructed in the My⯑ſteries of the Goſpel, make his Application to one of the Society of Jeſus, as the moſt proper Perſon to give him Information in thoſe weighty Matters, ſince he not only goes under the common Name of a Chriſti⯑an, but as one peculiarly devoted to the Ser⯑vice of his Great Maſter, is ſtiled a Jeſuit, a Servant of the Bleſſed Jeſus; we will ſup⯑poſe the Jeſuit to acquaint him with the Dignity and Glory of the Roman Catholick Church, and particularly of his Holineſs the [66] Pope, who, as St. Peter's Succeſſor, is (as he tells him) appointed by Chriſt, whoſe Vice-gerent and Repreſentative he is, to be the infallible Head of the Chriſtian World, and Center of Goſpel-Unity; that all are bound to obey him, and Diſobedience to his Injunctions is no leſs a Crime, than a Rebel⯑lion againſt the Authority of Heaven: He farther informs him of that inconceivable Myſtery of Tranſubſtantiation, and aſſures him, that in the Bleſſed Sacrament of the Altar, he may eat the real Fleſh of his Re⯑deemer, and ſwallow down the Deity he is about to adore: He will, doubtleſs, give him ſome Inſtructions concerning the Ado⯑ration of Saints and Angels, and the Vene⯑ration due to Images and Reliques: The New Convert may likewiſe hear the Do⯑ctrines of Purgatory, Auricular Confeſſion, and Indulgences, repeated to him with great Earneſtneſs and Solemnity. The poor Man having thus patiently attended to a long Diſ⯑courſe of the Chriſtian Religion, goes away rejoicing, and bleſſes the happy Moment in which he became acquainted with ſuch ſub⯑lime and charming Myſteries, and was made ſenſible of the Darkneſs and Ignorance of his former State, in which he had been ſo often debaſed by the moſt ſtupid and idolatrous Practices. But ſuppoſing this Convert to fall into the Company of ſome learned Pro⯑teſtants, [67] and hear them Diſpute of Matters of Faith; how very much ſurprized muſt he needs be, to find that a great Part of thoſe Doctrines, which he had ſo eagerly and joy⯑fully embraced, were not indeed the Dictates of Chriſt or his Followers, but the wretched and empty Contrivances of crafty Politici⯑ans? That the beauteous and lovely Syſtem, which he viewed with the deepeſt Pleaſure and Admiration, diſſolves, and is loſt in Air, and he can ſee no more the tranſient Beauties of his glorious Viſion. Now what ſhall this Man do? Continue in his preſent Faith he cannot, with any Satisfaction, ſince he has heard ſuch evident Reaſons againſt it; and ſuppoſe he reſolves to forſake his firſt Scheme, and attend to the Inſtructions of a Proteſtant Guide, there are ſuch various O⯑pinions even amongſt them, that he is in doubt which Party to apply himſelf to, whilſt, with trembling, he hears them loudly condemning each other".’ Serino did not take Notice of this with any Deſign to favour a ſceptical Humour, or a certain awkard Me⯑thod of ranging one's Thoughts, which is new⯑ly called (by an evident Catechreſis) Free-Think⯑ing; his Aim was only to know the diſmal Ef⯑fects of Diviſions in the Church of Chriſt, which as they proceed from a ſcandalous Neg⯑lect of the plaineſt Rules of the Goſpel, ſo [68] might they be effectually cured, would Chri⯑ſtians but read and conſider thoſe earneſt Ex⯑hortations to Meekneſs and Unity, with half that Calmneſs, in which they were delivered by the Glorious Author of our Salvation: Could they but once be perſuaded to lay aſide their furious and inordinate Paſſions, to quit their corrupt and ſiniſter Deſigns; would they but make themſelves ſo happy, as to reſolve to value a plain Direction of our Bleſſed Lord, before a thouſand quaint Gloſſes and needleſs Injunctions: Then would Joy and Peace a⯑bound, and ever-blooming Beauties adorn the Sacred Temple. The Winter being thus hap⯑pily paſt, and the Rain over and gone, the Time of Singing-Birds would ſoon commence, and every Chriſtian be refreſhed with the charming Muſick of the Turtle. But the Circumſtances of our mourning Family call for my Preſence; I can therefore only add, that when he was apprehenſive of approaching Death, inſtead of ſinking in Sorrow, he en⯑tertained himſelf with recounting the many Mercies he had received through his whole Life; and called me to him, to read a Hymn, compoſed by the inimitable Mr. Addiſon un⯑der an Indiſpoſition: And when I came to this Verſe,

He deſired me to repeat it, and ſeemed tran⯑ſported with the Fervours of grateful Devotion. He was alſo then well pleaſed to hear me read the whole to him.

In a word, he lived as I fain would live, and he died as I fain would die. By his laſt Will, he left abundance of charitable Legacies, and has given the Bulk of his Eſtate to a young Gentleman, whoſe Misfortunes had been repre⯑ſented to him as very particular; and though he was not acquainted with him, yet reflected with Pleaſure, ſome Days before he died, on the agreeable Surprize which the young Gen⯑tleman would be in, at the hearing ſuch wel⯑come News.

Pray, Sir, whereabouts dwells the Gen⯑tleman, who is thus unexpectedly Maſter of ſo conſiderable an Eſtate?

In a little Village, about twelve Miles off: His Name is Philindus.

Are you ſure of that, Sir?

Yes; one of our Family is gone this Morning to acquaint him with it.

He will not find him at Home; for, according to your Deſcription, I muſt be the very Man. I do earneſtly deſire you to con⯑tinue with me, as you did with Serino; and if at any time you ſee me acting contrary to his bright Example, be ſo kind as to give me thoſe ſevere Reproofs, which are due to Negligence and Ingratitude. And now, ſince after all my Trouble and Sorrow, there begins to riſe a new and brighter Scene, I hope always to retain the moſt tender and grateful Sentiments of the Di⯑vine Compaſſion; and cannot forbear expreſ⯑ſing myſelf in the beautiful Expreſſions of the Royal Pſalmiſt, as Paraphraſed by Mr. Addi⯑ſon, to whom we owe all the Poetick Beauties that have ran through our Diſcourſe.