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Name of a Kiug, as we do in that ny of their Religious Customs, as of Shem-Eber, King of Zeboim, some pretend, from the Heathens, G211.14. 2.

wé mean as given by God, tho' But to drive the thing more fure enough they learnt too many home, seeing 'tis so evident that no of 'em of their own accord, and sensible Man will deny it, that the were plagu'd severely for 'em; but Heathens do in many Instances with what Fustice could they have symbolize with the Jewish Cu: been so, had they done no more floms and Manners. as much as than what in other Instances God they hated thein, and had many had expresly commanded them, as Fragments of their History among well as so often warranted by his them, brought in by the force of own Example? Again, what cou'd Truth, tho' they thought the Body more derogate from the infinite of it,' 'tis likely, as Fabulous as Wisdom and Goodness of God, their own, from this reasonable than this Hypothefis, ( we speak fuppofition, one of these things will now to those who believe a God, follow: Either that the Nations and reveald Religion) that he learnt there from the Jews, or cou'd not, or wou'd not invent the Jews from them, or that they other Customs for his own People both had them of their own, ei. and VVorshippers, than the Devil ther by Tradition, or Inven. had for his?" No, let the Devil be tion.

God's Ape, as he really is, of which But it cannot with any Face of the Indian's Ark and PeregrinaReason be affirm'd, that they invention, in Acofta, is one of the most ted the fame Histories, Law's,or Cu- | famous Instances that we ever met ftoms, because they hit in so ma with; but let us not presume to ny Circumsiances, and are in

convert the Proposition, so much themselves many of 'em so strange, | as in Thought, which we cannot do and out of the Common Road; without the highest Blasphemy. we may add, and many of 'em 10 | What is said in favour of this Hyopposite to each other, tho'in ma pothefis, that God did it for the nix is own'd there is as great an Hardness of their Hearts, wou'd Harmony. Which is also a proof, hold indeed as to his permission, that in History neither the farne but not as to what he actually enthings happen to other Nations join'd. 'Tis true be suffer d'em that did to the Jewis ; nor cou'd to fall sometimes into the grossest those Histories be wholly a Piece Idoiatry and Lewdne's, as in the of Invention, neither in them, Buliness of peor, because of their who bad constant and lafting Re Ingratitude, and murmuring a cor is and Monuments of them nor gainit him, as he also gave up the in the very Heathens, who made Heathen at first to Idolarry, and such ill Transcribers, and worfe coniequently to all Lewdness, beRepeaters. li's less probable that cause they first wilfully forgot God, th'le C:f?oms thould be reveald, and became vain in their Imaginathere Historios reciied by the D2. t10ns. But surely he never woud, vel to the Nations tirit, and then nor did, nor cou'd he enjoin any by God to the Feins; which allo fuch Idolatry, either to Gentile, holds again the puts baring ma or Jer, or any thing that wou'd


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fo plainly lead into it. But that that they should find but little dif-
which he did to the Jews, for the ference, and be at a stand whether
Hardness of their Hearts, seems to follow God or Baal : The direct
to have been quite the contrary : contrary whereunto, was, as has

'em Statutes that were been said, fo exprefly taken care
not good, morally and intrinfecally of, in the whole scope of the Mo-
fo, but only in themselves indiffe. faick Dispensation, many of whose
rent, and Ordinances, whereby Ceremonial Institutions and Prohi-
they cou'd not live, cou'd not, bitions, as particularly those about
from any thing in their own Na- Fat, Blood, Honey, Beards, Lin-
ture, please God by observing 'em. Sey-Woolsey Garments, not to add
Many of those legal Ceremonies a [100] more, will scarce admit
being only in the nature of a Yoke, any tolerable Solution, unless they
or Burden (as the Apostles call it) were enjoin'd, or prohibited, in
for his untam'd Heifer, Fejburun, opposition to the Heathen; when
tho' ftill it waxed fat, and kicked even Dr. Spencer hinself grants,
again; we mean, he laid such a and proves with a great deal of
number of Observances and Cere- Learning, and in many Instances,
monies upon them that they might with as much clearne's, in his Diri
have enough to do in their own course concerning the Zabii. Noi
Religion, and not need to seek out is it easie, or perhaps possible to
for something new anong the Hea- Thew, why some things should be
then: Whereas, if, as some affirm, i forbidden because the Heathens
fome certain Idolatrous Usages us’d them, tho' in themselves in.
were endulg'd, to keep 'em from different, and accordingly now
all the rest; this seems to be little permitted to all Men, fince no dan-
better, than permitting one Sin to ger by them; and others permit-
avoid another. But further, if se red, nay, enjoin'd for that very
veral Usages in the Jewiss Frame Same Reason, tho'it be much more
of Worship were taken up in Imi- dangerous than the former, to
tation of other Nations, clpecially lead the People into Idolatry.
of the Egyptians, wou'd not this Which Hypothesis seems to make
look very Suspiciously, as if their God more arbitrary than that,
Law were all of humane Inven- which thinks he enjoin'd all these
tion, and piec'd up from the Ch. Usages meerly for the trial of their
stoms of the Nations, just like that Obedience.
of Mahomet ; but no more from It seems therefore much more
God, than his, or those of Lycur- reasonable to affirm, that the Na-
gus and Numa, as the Arbeists tions learn'd these things from os
have blafphemously and ridiculoully thers. But the Question ftill is,
pretended. Nay, wou'd not such Whether from the Jews, or the
a Method have directly contradi- Fatbers. We anfwer from both,
ited the very End of God's giving and think we can prove it, but
Such a Law to his people, and have han't time or room to do it in this
drawn the Jews nearer to Idolatry, place, and therefore the Reader and
instead of deterring them farther Querist must be contented to trust
from it, by making the Customs of us till another Oracle.
the Hearlen fo familiar to them,



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Q Wat is the greatest Hap- the has any Averfion for you, but piness a Man can enjoy in this rather that you doubt not you World? Pray your best Advice cou'd gain ber, otherwise your sith speed.

Question might have been let aA. A quiet Conscience, and a lone. A second Reason is, becaufe contented Mind.

we thou'd prefer her being ferQ. Pray, which of these immo viceable to you in your own way, Perfons were I beft marry? The before the bare likelibood of a good one may prove advantageous to Eftate; nay, we know not wheme in the Calling. I'm in, but of ther we mayn't venture to say, belittle Fortune ; the other has not fore the Estate it felf. For 'tis a Prospect of that Nature, but is not seldom seen that a Man grows likely to have a good Eftare. I'm poorer by an Estate, when he in Love with the former, and the trusts to it without improving it, latter is in Love witb me. especially in the present Circum

A. We are for the former, sup. Itances: But he that has a good posing them equal in Tempır, and Trade, and Stock to manage it, other Qualifications truly ania and minds his business at it, and ble, for these Ressons; First, bebas besides such an advantage as Caufe you love her, and you are you may have, is in a fair probadoubtless oblig'd to please your bility of getting Wealth, and dofelf in such Ciles before another ; | ing very well in the World. b:lides, that it appears not that

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I cannot be, I never gave Confent,

Nor will believe the King and Parliament :
Last Sefions, all, I'm sure, 'twas good and true,
And wou'd have purchas'd, who knows what, or who?
But ab! The (ad Reverse of wayward Fate,
'Tis now an useless and an odious Weight:
Yes, 'tis too true, to Spendal 'twou'd not pay,
For less than haf of this, who t'other day
Had past his Land, nay, even his Soul away :
But what are Souls to me, (while there, mine lies)
No more than VVidow's Blood, or Orphan's Cries:
I've heard of one that barter'd his for Coin :
Wou'd, Mammon, like a Chapman bid for mine,
How gladly wou'd I all that's left, reggn?
For Piergatory (trail rub off, since there
1: Gold enough, clicy say, io glut an Osurer.




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Boiling in Caldrons of that glitt'ring Ore,
I'd linile, nor Angels fure cou'd wish for more.
Yes, in their largest copper let me roll

Large, as my thirsty, my capacious Soul :
Deep Draughts I'd of that precious Nectar fwill,
And take of Immortality my Fill

Where, shou'd the liquorish Fiends, like Flies, fwarm round the Brink.
I, like great Beelzebub, wou'd sweep 'em down,

The bold Invaders of my world and Crown;
Seize each falsc Interloper with his Prey,
And keep 'em boiling with me there, till they
Refund each precious drop they bore away.
Or if it rather please my unknown Hoft,
Of my dry'd Carcass let 'em make a Rraft:
Tho'my skin crackled, I'd not bid 'em hold,
Wou'd they bot baste me well with liquid Gold,

Till more than me cach Turnfpit Devil were tir'd,
And mortal Strength above their own admir'd.
But oh I rave, in all but Fancy poor,
Nor will vain Wishes these dead Heaps restore.
Ah, had the Thieves who came the other day,
And with my Guineas bore my Heart away,
Adjourn’d their Vifis, (which I cou'd have spar'd)
Till now, how well I'd been for them prepar'd!
My self the Keys I'd brought, the Way I'd thow'd,
And begg'd their Ease from this ungrateful Load.
What Comfort, or what Vengeance does remain,
Whom shall I curse, of whom shall I comp'ain?
'Twere some small-Ease might I my Passion vent,
Why may’nt I here against the Government ?
Tho'l from that, so many Thousands clear
Each Year have carry'd late for seven long Year.
Tho' scores of under Devils employ'd for me
Each Year, have dangled at the fatal Tree,
Their Lives too clipt by th' Sheers of Destiny.
And since for hanging itill I've a fair Chance,
Beit with my Cargo now steal off for France.
A Heavenly Country doubtless that, for there
Soon the Receit I'll get to live on Air:
From droffy English Beef and Ale refine,
Smell to my Gold, and grow like that, divine :
How can that State its Subje&ts fail to please,
War without Conquest, Hunger without Ease,
Wine without Bread, Salt without Meat they give,
On which content the Slaves an hundred Years can live?

, Tho' scarce a God they own, ar none besides their King.



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Yes, they've a King, and he, as I've been told,
If, not his Subjects. dearly loves their Gold.
D'ye want a Place ? Not i. Yes, Sir, you do :
Your Modesty, your Worth and Parts does show
You have Ten thousand Pounds in Bank, I know,
Cou'd I get there with all my Bags, he foon
Wou'd kick me up, I fear, to some Battoon ;
Where next Campaign I'm fairly knockt i'th' Head,
And Cent per Cent lies stretcht in Honour's Bed.
No, like great Cralus, I wou'd sooner far
Stake Life and Fortunes in a Parthian War.
Of Celars, let o!d Wives, and Pompeys prate
Who funk, or Fabius, who preserv'd the State,
I only envy that great General's Fate ;
His Fate at once I envy and desire,
Who did in Draughts of molten Gold expire
Sure, spite of Death, 't had kept me safe and whole,
'Tis the divine Elixir of the Soul.
What shall I do? No Change can Ease afford
To my tick Mind, tho'many a sacred Hoard,
(Tho' by my niggard Stars of this bereft,)
Enormous Heaps and endless Bags I've left;
Some Comfort yet, some glicemering Hopes remain,
I Mall not, no, I shall not live in vain ;
Some dawning Beams of Mischief i espy.
Beanteous as Light that gilds the Morning Sky:
This Week, let's Tee! Some Ten Estates I'll seize,
And swallow all their forfeit Mortgages;
All clipe within the Ring, I'll melt'em doton,
Nor leave the fiv'ring ragged Heirs a Crown.
Major ! I have you, 'tis in vain to flounce,
You're all my own, nor scapes one single Ounce.
Your Loyalty will keep you warm, ne'er fear,
You'll live, as you've already, Forty Year,
And thrive o'th' Name of Nlighted Cavalier.
You've Company, choice Spirits, and Men of Worth,
My Cornish Friend, and i'other in the North:
Wellbred, and wildijim, and in Elex, he
Whole House and Lands lie so conveniently,
(And where cou'd they do orberaile for me :)
How neat the Walks! 'The Prospect see how fine !
They're mine, I thank thee, Mammon! all are mine.
Come, my poor Slaves! all fast o’th' gilded Hook,
Let's see how hungry, and how lean you look!
Long you've maintain'd the War, but she'll no more ;
Go now, and live on what you paid before.
But that I may for once my Bounty Mew,
This Heap amongst you share, and so adia!

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