their doctrines leave them unaccountable. Thus do heavy mortals, only to gratify a dry pride of heart, give up the interests of another world, without enlarging their gratifications in this: but it is certain there are a sort of men that can puzzle truth, but cannot enjoy the satisfaction of it. This same free-thinker is a creature unacquainted with the emotions which possess great minds when they are turned for religion, and it is apparent that he is untouched with any such sensation as the rapture of devotion. Whatever one of these scorners may think, they certainly want parts to be devout; and a sense of piety towards heaven, as well as the sense of any thing else, is lively and warm in proportion to the fa

may be assured he has not a taste for what he pretends to decry, and the poor man is certainly more a blockhead than an atheist. I must repeat, that he wants capacity to relish what true piety is; and he is as capable of writing an heroic poem, as making a fervent prayer. When men are thus low and narrow in their apprehensions of things, and at the same time vain, they are naturally led to think every thing they do not understand, not to be understood. Their contradiction to what is urged by others, is a necessary consequence of their incapacity to receive it. The atheistical fellows who appeared the last age did not serve the devil for nought, but revelled in excesses suitable to their principles; while in these unhappy days mischief is done for mischief's sake. These free-thinkers, who lead the lives of recluse students, for no other purpose but to disturb the sentiments of other men, put me in mind of the monstrous recreation of those late wild youths, who, without provocation, had a wantonness in stabbing and defacing those they met with. When such wri ters as this, who have no spirit but that of malice, pretend to inform the age, mohocks and cut-throats may well set up for wits and men of pleasure.

upon his argument, and says, 'by free-thinking, | safe from reflection by dabbling in their rhapI mean the use of the understanding in endea- sodies, without tasting the pleasures for which vouring to find out the meaning of any proposition whatsoever, in considering the nature of the evidence for or against, and in judging of it according to the seeming force or weakness of the evidence.' As soon as he has delivered this definition, from which one would expect he did not design to show a particular inclination for or against any thing before he had considered it, he gives up all title to the character of a free-thinker, with the most apparent prejudice against a body of men, whom of all other a good man would be most careful not to violate, I mean men in holy orders. Persons who have devoted themselves to the service of God, are venerable to all who fear him; and it is a certain characteristic of a dissolute and ungovern-culties of the head and heart. This gentleman ed mind, to rail, or speak disrespectfully of them in general. It is certain, that in so great a crowd of men, some will intrude who are of tempers very unbecoming their function: but because ambition and avarice are sometimes lodged in that bosom which ought to be the dwelling of sanctity and devotion, must this unreasonable author vilify the whole order? He has not taken the least care to disguise his being an enemy to the persons against whom he writes, nor any where granted that the institution of religious men to serve at the altar, and instruct such who are not as wise as himself, is at all necessary or desirable; but proceeds, without the least apology, to undermine their credit, and frustrate their labours: whatever clergymen, in disputes against each other, have unguardedly uttered, is here recorded in such a manner as to affect religion itself, by wresting concessions to its disadvantage from its own teachers. If this be true, as sure any man that reads the discourse must allow it is, and if religion is the strongest tie of human society, in what manner are we to treat this our common enemy, who promotes the growth of such a sect as he calls free-thinkers? He that should burn a house, and justify the action by asserting he is a free agent, would be more excusable than this author in uttering what he has from the right of a free-thinker. But there are a set of dry, joyless, dull fellows, who want capacities and talents to make a figure amongst mankind upon benevolent and generous principles, that think to surmount their own natural meanness, by laying offences in the way of such as make it their endeavour to excel upon the received maxims and honest arts of life. If it were possible to laugh at so melancholy an affair as what hazards salvation, it would be no unpleasant inquiry to ask, what satisfactions they reap, what extraordinary gratification of sense, or what delicious libertinism this sect of free-thinkers enjoy, after getting loose of the laws which confine the passions of other men? Would it not be a matter of mirth to find, after all, that the heads of this growing sect are sober wretches, who prate whole evenings over coffee, and have not themselves fire enough to be any further debauchees, than merely in principle? These sages of iniquity are, it seems, themselves only speculatively wicked, and are contented that all the abandoned young men of the age are kept

It will be perhaps expected, that I should produce some instances of the ill intention of this free-thinker, to support the treatment I here give him. In his fifty-second page he says,

'Secondly, The priests throughout the world differ about scriptures, and the authority of scriptures. The Bramins have a book of scripture called the Shaster. The Persees have their Zundavastaw. The Bonzes of China have books written by the disciples of Fo-he, whom they call the "God and Saviour of the world, who was born to teach the way of salvation, and to give satisfaction for all men's sins." The Talapoins of Siam have a book of scripture written by Sommonocodom, who, the Siamese say, born of a virgin, and was the God expected by the universe." The Dervises have their Alcoran.'

"was

I believe there is no one will dispute the author's great impartiality in setting down the accounts of these different religions. And I think it is pretty evident he delivers the matter with an air that betrays that the history of 'one born of a virgin' has as much authority with him from St. Sommonocodom as from St. Matthew, Thus he treats revelation. Then as

mercenary, yet the great man is no more in reason obliged to thank him for his picture in a dedication, than to thank a painter for that on a

to philosophy, he tells you, p. 136, Cicero produces this as an instance of a probable opinion, that they who study philosophy do not believe there are any Gods;' and then, from considera-sign-post; except it be a less injury to touch tion of various notions, he affirms Tully concludes, 'that there can be nothing after death.' As to what he misrepresents of Tully, the short sentence on the head of this paper is enough to oppose; but who can have patience to reflect upon the assemblage of impostures, among which our author places the religion of his country? As for my part, I cannot see any possible interpretation to give this work, but a design to subvert and ridicule the authority of scripture. The peace and tranquillity of the nation, and regards even above those, are so much concerned in this matter, that it is difficult to express sufficient sorrow for the offender, or indignation against him. But if ever man deserved to be denied the common benefits of air and water, it is the author of A Discourse of Free-thinking.

THOUGH most things which are wrong in their own nature are at once confessed and absolved in that single word Custom; yet there are some, which as they have a dangerous tendency, a thinking man will the less excuse on that very account. Among these I cannot but reckon the common practice of dedications, which is of so much the worse consequence, as it is generally used by the people of politeness, and whom a learned education for the most part ought to have inspired with nobler and juster sentiments. This prostitution of praise is not only a deceit upon the gross of mankind, who take their notion of characters from the learned; but also the better sort must by this means lose some part at least of that desire of fame which is the incentive to generous actions, when they find it promiscuously bestowed on the meritorious and undeserving; nay, the author himself, let him be supposed to have ever so true a value for the patron, can find no terms to express it, but what have been already used, and rendered suspected by flatterers. Even truth itself in a dedication is like an honest man in a disguise or vizor-mask, and will appear a cheat by being dressed so like one. Though the merit of the person is beyond dispute, I see no reason that because one man is eminent, therefore another has a right to be impertinent, and throw praises in his face. 'Tis just the reverse of the practice of the ancient Romans, when a person was advanced to triumph for his services. As they hired people to rail at him in that circumstance to make him as humble as they could, we have fellows to flatter him, and make him as proud as they can. Supposing the writer not to be

the most sacred part of him, his character, than to make free with his countenance only. I should think nothing justified me in this point, but the patron's permission beforehand, that I should draw him, as like as I could; whereas most authors proceed in this affair just as a dauber I have heard of, who, not being able to draw portraits after the life, was used to paint faces at random, and look out afterwards for people whom he might persuade to be like them. To express my notion of the thing in word: to say more to a man than one thinks, with a prospect of interest, is dishonest; and without it, foolish. And whoever has had success in such an undertaking, must of necessity, at once think himself in his heart a knave for having done it, and his patron a fool for having believed it.

I have sometimes been entertained with considering dedications in no very common light. By observing what qualities our writers think it will be most pleasing to others to compliment them with, one may form some judgment which are most so to themselves; and in consequence, what sort of people they are. Without this view one can read very few dedications but will give us cause to wonder how such things came to be said at all, or how they were said to such persons? I have known a hero complimented upon the decent majesty and state he assumed after victory, and a nobleman of a different character applauded for his condescension to inferiors. This would have seemed very strange to me, but that I happened to know the authors. He who made the first compliment was a lofty gentleman, whose air and gait discovered when he had published a new book; and the other tippled every night with the fellows who laboured at the press while his own writings were working off. It is observable of the female poets, and ladies dedicatory, that here (as elsewhere) they far exceed us in any strain or rant. As beauty is the thing that sex are piqued upon, they speak of it generally in a more elevated style than is used by the men. They adore in the same manner as they would be adored. So when the authoress of a famous modern romance* begs a young nobleman's permission to pay him her 'kneeling adorations,' I am far from censuring the expression, as some critics would do, as deficient in grammar or sense; but I reflect, that adorations paid in that posture are what a lady might expect herself, and my wonder immediately ceases. These, when they flatter most, do but as they would be done unto: for, as none are so much concerned at being injured by calumnies as they who are readiest to cast them upon their neighbours, so it is certain none are so guilty of flattery to others as those who most ardently desire it themselves.

What led me into these thoughts was a dedication I happened upon this morning. The

*Mrs. Manley, authoress of the Memoirs from the New Atalantis.

as to you. First, as it was your most earnest desire alone that could prevail upon me to make them public. Then as I am secure (from that constant indulgence you have ever shown to all which is mine) that no man will so readily take them into protection, or so zealously defend them. Moreover, there is none can so soon discover the beauties; and there are some parts which it is possible, few besides yourself are capable of understanding. Sir, the honour, affection, and value I have for you are beyond expression; as great, I am sure, or greater, than any man else can bear you. As for any defects which others may pretend to discover in you, I do faithfully declare I was never able to per

reader must understand that I treat the least instances or remains of ingenuity with respect, in what places soever found, or under whatever circumstances of disadvantage. From this love to letters I have been so happy in my searches after knowledge, that I have found invalued repositories of learning in the lining of bandboxes. I look upon these pasteboard edifices, adorned with the fragments of the ingenious, with the same veneration as antiquaries upon ruined buildings, whose walls preserve divers inscriptions and names, which are no where else to be found in the world. This morning, when one of the lady Lizard's daughters was looking over some hoods and ribands, brought by her tire-woman, with great care and dili-ceive them; and doubt not but those persons gence, I employed no less in examining the box which contained them; it was lined with certain scenes of a tragedy, written (as appeared by part of the title there extant) by one of the fair sex. What was most legible was the dedication; which, by reason of the largeness of the characters, was least defaced by those gothic ornaments of flourishes and foliage, wherewith the compilers of these sort of structures do often industriously obscure the works of the learned. As much of it as I could read with any ease, I shall communicate to the reader, as follows.

**** Though it is a kind of profanation to approach your grace with so poor an offering, yet when I reflect how acceptable a sacrifice of first-fruits was to Heaven, in the earliest and purest ages of religion, that they were honoured with solemn feasts, and consecrated to altars by a divine command, *** upon that consideration, as an argument of particular zeal, I dedicate***. It is impossible to behold you without adoring; yet dazzled and awed by the glory that surrounds you, men feel a sacred power, that refines their flames, and renders them pure as those we ought to offer to the Deity. ***The shrine is worthy the divinity that inhabits it. In your grace we see what woman was before she fell, how nearly allied to the purity and perfection of angels. And WE ADORE AND BLESS THE GLORIOUS WORK!'

are actuated purely by a spirit of malice or envy, the inseparable attendants on shining merit and parts, such as I have always esteemed yours to be. It may perhaps be looked upon as a kind of violence to modesty, to say this to you in public; but you may believe me, it is no more than I have a thousand times thought of you in private. Might I follow the impulse of my soul, there is no subject I could launch into with more pleasure than your panegyric. But since something is due to modesty, let me conclude by telling you, that there is nothing so much I desire as to know you more thoroughly than I have yet the happiness of doing. I may then hope to be capable to do you some real service; but till then can only assure you, that I shall continue to be, as I am more than any man alive, dearest sir, your affectionate friend, and the greatest of your admirers.

Laudantur simili prole puerperæ.

Hor. Lib. 4. Od. v. 23. The mother's virtues in the daughters shine. I HAVE, in my second paper, mentioned the family into which I was retained by the friend of my youth; and given the reader to underIstand, that my obligations to it are such as might well naturalize me into the interests of it. They have, indeed, had their deserved effect, and if it were possible for a man who has never entered into the state of marriage to know the instincts of a kind father to an honourable and numerous house, I may say I have done it. I do not know but my regards, in some considerations, have been more useful than those of a fa

Undoubtedly these and other periods of this most pious dedication, could not but convince the duchess of what the eloquent authoress assures her at the end, that she was her servant with most ardent devotion. I think this a pattern of a new sort of style, not yet taken notice of by the critics, which is above the sublime, and may be called the celestial; that is, when the most sacred phrases appropriated to the ho-ther, and as I wanted all that tenderness, which nour of the Deity are applied to a mortal of good quality. As I am naturally emulous, I cannot but endeavour, in imitation of this lady, to be the inventor, or, at least, the first producer of a kind of dedication, very different from hers and most others, since it has not a word but what the author religiously thinks in it. It may serve for almost any book, either prose or verse, that has been, is, or shall be published, and might run in this manner.

The Author to himself.

MOST HONOURED SIR,-These labours, upon many considerations, so properly belong to none

is the bias of inclination in men towards their own offspring, I have had a greater command of reason when I was to judge of what concerned my wards, and consequently was not prompted, by my partiality and fondness towards their persons, to transgress against their interests.

As the female part of a family is the more constant and immediate object of care and protection, and the more liable to misfortune or dishonour, as being in themselves more sensible of the former, and, from custom and opinion, for less offences more exposed to the latter; I shall begin with the more delicate part of my guardianship, the women of the family of Lizard.