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A 
 
 TRUE AND FAITHFUL ACCOUNT 
 
 OF THE 
 
 ISLAND OF VERITAS; 
 
 TOGETHER WITH THE 
 
 FORMS OF THEIR LITURGY; 
 
 AND A FULL RELATION OF THE 
 
 RELIGIOUS OPINIONS 
 
 Of THE 
 
 VERITASIANS, 
 
 AS DELIVERED IN SEVERAL SERMONS 
 JUST PUBLISHED IN VERITAS.- .' 
 
 LONDON: 
 Printed for C* Stalker, Statloner's-Court, Ludgate-Strect. 
 ■--too ? 
 
Digitized by the Internet Archive 
 in 2010 with funding from 
 Duke University Libraries 
 
 http://www.archive.org/details/truefaithfulaccoOOfree 
 
PREFACE. 
 
 17 VERY perfon, who publifhes, is account- 
 -*^ able to the world for the work he fub- 
 mits to its perufal. 
 
 The writer of the following hiftory is 
 my particular friend, and has generally fent 
 me a faithful relation of whatever he has dif- 
 covered worthy of notice. 
 
 We were brought up together — ourtempers 
 difpofitions and purfuits were very fimilar ; 
 and altho' the employment he is engaged in 
 feparates us more frequently than we could 
 wifli, yet it tends to our mutual advantage ; 
 becaufe our reciprocal communications have 
 always the improvement of the other for their 
 end. 
 
 He failed the beginning of lad year from 
 Bofton, in America, upon an expedition to 
 the fouthward, and was to refrefli at Botany 
 
 Bay, i was very anxious for his fafety, 
 
 as I had not heard any thing of him for an 
 unufual length of time; but my fears were 
 dilTipated by the arrival of the Lion, which 
 brought me a packet, containing the follow- 
 ing hiftory, as well as a letter, of which this is 
 an abftra6l, A2 
 
 
iv. PREFACE. 
 
 My Dear Friend ^ 
 *' A circumflance that made me fear I 
 " fhould never fee you again, has been the 
 " means of bringing me acquainted with a 
 " moil happy people." 
 
 (He then relates having been Ship-wrecked. J 
 " Some particulars of the Ifland we were 
 
 " caft upon I have enclofed You are at 
 
 " liberty to publifli them, becaufe 1 am really 
 " in a (late of uncertainty, whether the opinions 
 
 *• you will hnd therein contained are flilfe or 
 " true 
 
 " I feel myfelf almoft converted to their 
 " w^ay of thinking : but neverthelefs I know 
 " not if the Veritafians are right, how it has 
 '* happened that the Learned inEnglandhave 
 " permitted the world to remain fo long in 
 " an error of fuch magnitude. 
 
 " Perhaps this hiftory may occafion fome 
 
 '' controverfy, if it Ihould, do you be fo good 
 
 " as to colle6l for me every thing pro and con 
 
 " that may be publiOied before I return; 
 
 " when you and I will unbiaffedly examine 
 
 " them, and endeavour to difcover what is 
 " truth. 
 
PREFACE. V. 
 
 " You may at all events fell my YorkOiire 
 " eftate, becaufe I am determined, if it pleafe 
 " God to fpare my life, to purchafe a (hip, 
 " freight it with fuch things as may be ufeful 
 " in Veritas, and get myfelf admitted as one 
 
 " of its citizens, could I prevail on you 
 
 " and Mrs. Freeman to accompany me, my 
 " pleafure would be greatly encreafed, and 
 *' your good lady would be delighted with the 
 " virtuous fimplicity of this people. 
 
 " The Lion is getting under way-— I have 
 " only to add that I will not forget to fend 
 ** you an account of Botany Bay as foon as 
 *' poffible — -I hope to be at home about 
 *' next Chriftmas." 
 Am, &c. &c. 
 
 Your Jincere Friend, 
 
 Jasper Richardson. 
 
 In conformity with the foregoing, I have 
 publilhed this hiflory, and I beg the Learned 
 of this nation to take the trouble of refuting 
 whatever errors may be found in the opinions 
 of the Veritafians, for from thence this bene- 
 fit will be derived, that when my friend 
 
vi. PREFACE. 
 
 Jafper goes next to the Ifland of Veritas, be 
 will take with him fuch refutations, which, if 
 they are convincing, will bring the Veritafi- 
 ans to a knowledge of the errors which 
 they are in at prefent. 
 
 Either we or they are in an error, and which 
 ever it is, mankind in general will be bene- 
 fited in having this matter elucidated. 
 
 I fhall be greatly obliged to all perfons 
 who may read this book, if they will favor 
 me with their fentiments upon it, by letter 
 addrelTed to me at the publifhers, who am, 
 with all truth, 
 
 Their very humble Servant, 
 
 Padderton, 
 
 Yorklhire. NiLEKAW FrEEMAN, 
 
 To the Reviewers. 
 Gentlemen, 
 I am permitted to lay before you a fhort 
 hiftory of a nation, which my friend has dif, 
 covered, inhabiting an ifland in the fouthern 
 hemifphere. 
 
PREFACE. viL 
 
 I have given an abftraft of his letter, which 
 accompanied it, and I think I heft anfwer his 
 intention when I make the requeft, that you 
 will critically and feverely examine the opi- 
 nions delivered in the difcourfes of the Veri- 
 tafian priefls. 
 
 The hiftorical part is written, as you will 
 perceive, by a perfon, not perhaps capable 
 of producing any work fufficiently elegant 
 for the publick's entertainment ; but a fimple 
 ftatement of fafts is as fatisfa6lorily received 
 from a failor, w^hofe truth is undoubted, as 
 from the moil perfeft writer. 
 
 Ever fmce I have read his manufcript, I 
 have felt myfelf very much interefted in ha- 
 ving thefe opinions thoroughly examined ; 
 and I doubt not but (hould any of our divines 
 think it would be proper to endeavour to 
 convert this people, that, by refuting 
 and proving the falfity, and irrationality 
 of the Veritafian doftrines, in a clear and 
 argumentative manner, they would obtain 
 their end ; becaufe all the Veritafians are 
 remarkably open to convi6lion. 
 
Vlll. 
 
 PREFACE. 
 
 Would you likewife, Gentlemen, in a 
 ihort but clear manner point out their errors, 
 it would greatly oblige 
 
 Ycur very humble Servant, 
 
 NiLEKAw Freeman. 
 

 T H E 
 
 HISTORY 
 
 OF THE 
 
 ISLANDoF VERITAS. 
 
 ^^.?^^^^^ H E Illand of Veritas is about three hundred 
 f-SXI fXi^C ™^^s ^0"g> ^nd one hundred and fifty 
 
 • F^ '^^-v^ ^^ broad, the foil in general fertile, and the 
 
 ^^/^%^ views pifturefque : Nature feems to 
 
 have been partial in producing in this delightful fpot, 
 all the beauties which are admired in the reft of the 
 earth. 
 
 This Ifland received its name from an European, 
 Jacobus Veritas ; he was a man of the ftricleft prin- 
 ciples of honor, and his aftions always marked the honeft 
 man ; but difpleafed with the vices of the people amongft 
 whom he was born, and differing from them in his 
 
 B 
 
( 2 ) 
 
 opinions, he rcfolved to (ravel round the AvoiLi, and ac- 
 quaint himfelf with other nations, intending to fettle 
 whcrefoever he fhould find mankind moll virtuous and 
 happy. 
 
 In the courfe of his \o)ages he landed upon the Ifland 
 of Veritas, and from a fupcrftitious cuflom of the peo- 
 ple, was chofen their governor or king : Finding their 
 manners fimple, their tempers docile, their genious 
 quick and inquifitive, he determined to put in force the 
 fcheme he had entertained from his youth ; and on his 
 Death-bed he had the fatisfaftion of knowing himfelf 
 beloved by a nation, \vhofe happinefs was received from 
 him. 
 
 He died much lamented, in the 91ft year of his age, 
 after a reign of 60 years : — his fubjcfts have raifed to his 
 memory a very elegant monument, which, accorJingto 
 his \^\\\, has no other epitaph than the following.. 
 
( 3 ) 
 
 II E R E 
 
 WERE BURIED THE REMAINS 
 
 O F 
 
 JACOBUS V E R I T A S, 
 
 uEiatis Sua, 91. 
 
 II E \V A S A M A N 
 W H O BELIEVED 
 
 IN GOD, 
 
 AND ENDEAVOURED TO MA K E 
 
 THE GOODNESS 
 
 O F 
 
 THE ONE SUPRIME 
 
 KNOWN 
 
 TO ALL MANKIND. 
 
 Every aft of his reign remains engraven on the hearts 
 of the Veritafians, who fpeak of him with the higheft 
 veneration. 
 
 He planned tlieirprcfent form of govei'nment, which 
 confifts of King, Lords and Commons, with all the 
 principal regulations that are now in force. 
 
 Of the King of Parliament:- 
 
 The crown is eleftive, and the follov/ing is their re- 
 gulation for the eleftion. 
 
 ' As foon as the foul of a king fhall, by the pleafure 
 
 '■ of the Almighty God, be permitted to leave this earth, 
 
 ' the lord in waiting fhall give notice thereof to the 
 
 * chancellor, who fhall forthwith fummons the parlia- 
 
 B2 
 
( 4 ) 
 
 ' ment to meet in tlic palace : — The commons fliall tlieit 
 ' depute ten of their members to go with the chanceU 
 ' lor to infpetl the body, — when finding that the king did 
 ' die a natural death, they fhall make report thereof to th^ 
 
 * lords, who Ihall immediately proceed to eleft, out of 
 
 * their own body, two perfons to be returned to the com- 
 ' mons, for them to chufe one of them to be king. 
 
 * Upon the choice being made, the lords and commons 
 ' fhall fwear allegiance to their king ; and fhall take care 
 ' that information be fent to every part of the realm, of 
 ' whom they have elefted.' 
 
 The privileges which the king enjoys are exaftly the 
 fame as thofe of the king of Great Britain, except where 
 otherwife ordered by particular laws. 
 
 It was confidered by the founder of this government, 
 that perhaps, as the fovereign was to be chofen from the 
 lords, a confpiracy might fometim^e be formed to deflroy 
 a future king, in order to promote a favorite of their own 
 body; — the law therefore provides, that ' In cafe the ex- 
 ' amining committee from the commons, fliall report 
 
 * that a malicious violence was the caufe of the king's 
 ' death, the chancellor fhall then diffolve the parliament; 
 ' a new one fliall be chofen by the people, and from this 
 ' new parliament fhall a king be ele£led, who fhall be 
 ' enthroned by the chancellor. 
 
 ' The king fiiall immediately direft the parliament to 
 
( 5 ) 
 
 * proceed to the eleftion of the lords, and the chancellor 
 ' fiiall inform the people of whom they have elefted. * 
 
 Their title of lord is for a year, and fignifies merely a 
 lord of parliament. 
 
 The number of the lords is two hundred, but as they 
 are only a feparation from the commons, I will proceed 
 to fpeak of the nature of elefting the commons. 
 
 The whole Ifland is divided into one hundred divi- 
 fions or counties, — — each county is divided into one 
 hundred parifhes, and all perfons who have attained the 
 age of twenty-one years have a right to vote. 
 
 Every county has a flieriff, to whom the chancellor 
 fends orders to return fix members for his county. Up- 
 on receiving thefe orders, the fheriff direfts the minifter 
 and church-wardens of each parifh to colle6l the votes 
 of their parifhioners, for the appointment of fix perfons 
 fit and proper to become member's of parliament. 
 
 Having proceeded to the ele611on, the minifler and 
 church-wardens make their return to the (hcrifF, and at 
 the fame time fend to every parifh in their county, a 
 copy of the return fo made by them. 
 
 * Although the crown is thus declared eleftive, yet the 
 Veritafians have made it a point ever fince the death of Jacobus, 
 to chufe that perfon of his family for their king who would 
 have been entitled to the crown had it been hereditary. 
 
( 6 ) 
 
 tlpon receiving the parifh returns, the {herifFcafls up 
 the number of the votes for the different candidates, and 
 returns to the chancellor thofe fix who have the majority ; 
 fo hkewife doth each parifh receive from its officers an 
 account of thofe perfons upon whom the lot has fallen, 
 whofe names are painted on a particular part of the 
 church, and remain there the whole year. 
 
 This eleftion is annual, and the return is made to the 
 chancellor the laft week in the old year ; the members 
 meet the firft monday in the fecond month of the new 
 year, at the parliament houfe : when, after having 
 fworn allegiance to the king, they proceed to the elec- 
 tion of the two hundred lords of parliament, who are 
 then prefented to the king, for him to feleft a privy 
 council of the number of fixty ; but the whole body of 
 lords meet in a feparate houfe, and form a feparate flate 
 from the commons. 
 
 No aft of parliament has efleft till it has gone through 
 the fame forms as in the parliament of Great Britain ; 
 but further, upon receiving the fanftion of king, lords 
 and commons, it is fent to a particular committee of the 
 houfe of commons, which prepares an abilraft of the 
 
 fame ; this abflraft is returned to the commons for 
 
 their approbation ; — it is then carried to the lords, ^vho, 
 upon giving their affent, direfl it to be printed and 
 tranfmitted to every parifh ; — it is afterwards copied up- 
 on the walls of the church, and the printed abftract is 
 preferved. 
 
( 7 ) 
 
 Of thar Courts. 
 
 There is in each parifli a court of twelve perfons chc- 
 fen annually by the reft of the parifhioners, feven where- 
 of make a court to tranfaft bufinefs ; they meet every 
 fortnight for the determination of all caufes of difpute 
 
 that have arifen in the parifh : They reduce all the 
 
 evidence to writing, which is fworn to by the parties ; 
 they give their fentence in writing, with the reafons for 
 their verdift; and both the evidence and fentence is 
 enrolled, and copies are kept by a parifh regifter. 
 
 If through negleft of proper evidence, or through 
 other caufes, one party {hould have reafon to think 
 that the fentence of this court is unjuft, he has a right to 
 apply for relief to the IherifF of the county ; who is then 
 bound to fend to every parifti court under hisjurifdic- 
 tion, for them to nominate one of their members to 
 meet him in the chief county town, on a day appointed ; 
 there to enquire into and determine the caufe. 
 
 This court of one hundred, or as it is called, the 
 Centum Court, when once chofen, lafts a twelvemonth 
 from the time of its firft feflions, and meets only once 
 in three months, on a day appointed by itfelf, unlefs 
 fooner called together by the fherifF. 
 
 This court, in cafe of any doubt, has a right to appiv 
 to the council for their advice, ftating the fafts to the 
 council in writing, and confirming them, if neceffarv, 
 by viva yoce evidence. 
 
( 8 ) 
 
 All the courts ftri6lly adhere to the letter of the writ- 
 ten law, when there is any law applicable to the cafe ; 
 but otherwife, they give judgments in equity. 
 
 The perfons who are chofen by the parifli to compofe 
 the court of the twelve, e.xercife individually the power 
 of the englilh juflices of the peace. 
 
 The Illand of Veritas is governed by four fpecies of 
 courts, at which, every perfon who knows himfelf 
 wronged, may be fucccfTively heard, and may be fure 
 of having his complaints redreffed. 
 
 For, in the firfl inllance, the magiilrates or individu- 
 als of the twelve, have a power of redrefling many 
 grievances : and their fentence and conduft are examined 
 into, by their aggregate body, when they next meet; — 
 from this court an appeal lies to the centum ; — from 
 thence to the council ; — and from the council to the par- 
 liament: But in order to prevent unneccffary and 
 
 troublefome appeals, every court that confirms the former 
 fentence, has the power of doubling the penalty, which 
 it is expefted to do, unlefs there appears to have been 
 fufficient caufe to jullify the appeal. 
 
 Of the Officers of State. 
 
 All officers of ftate are appointed by the king, except 
 the chancellor, the IherifF, and the judges. 
 
( 9 ) 
 
 The Chancellor is the fiift officer of the realm ; his 
 appbihtnierit is for life, and he has a fixed falary, paid' 
 by the treafiiry : He is made by the lords and commons 
 giving their adent to the recommendation of the kintr. 
 
 He isaprivy cotmcellor aiid prolocutor of the lords-; 
 and fits at the right hand of the throne when the privy 
 council are examining the merits of any appeal. 
 
 He is the general guardian of all infants, idiots and 
 lunatics : To him is intruded thofe extraordinary pow- 
 ers of applying the force of government, to afford that 
 remedy for any ill which could not be given if the in- 
 jured perfon is obliged to wait for the courfe of the lawst 
 But as fuch a power might be fometimes ufed to 
 the injury of fociety, it was i ought necefTary by Jacobus 
 that it fhould be intrufted to fonie perfon who might be 
 amenable to the cenfure of the parliament: Yet as 
 from this the king is exempt, upon our principle that 
 a king can do no wrong, fo on that account the chancel- 
 lor is invefted with this power, which in many countries 
 belongs folely to the fovereign. 
 
 The public feals are given to the cuftody of the chan- 
 cellor, but he is not obliged to put the feal to any thing 
 he thinks m^ay be injurious to the king, until he has 
 received the direct pofitive orders of the privy council 
 of the lords and of the commons. 
 
 C 
 
( io ) 
 
 He has a court compoled of hlmfelf and the judges, 
 Yhich receives aunually a regiller of all the caufes tliat 
 hiave been tried by any of the courts of juftice, with their 
 judgments ; and in cafe that a charge of willful mifcon- 
 du6l brought againft any of the magiftrates be proved, 
 thi? court, with the confent of the privy council fines 
 tjbie offender. 
 
 Of the Sheriff. 
 
 The next officer in rank and confcquence in the flate 
 is the Sherifh of a county. 
 
 Upon the death of a IherifF, the court of the one hun- 
 dred is furamoned by the chancellor, to return to the 
 king three perfons born in the county, who are fit and 
 
 proper to fill this office. Of tfiefe the king chufes 
 
 whoni he mofl approves. This office is for three 
 
 years certain ; after which time he is removable either 
 by the will of the king, or by peiidou fiom the centum, 
 Aftfhich petitioi;! the king mull; grant. 
 
 To this officer are lent the writs for the eleftion of tiic 
 members of parliament; and by him is the return madcc 
 He has a feat at the head of the hundred court. — To him 
 the confirming the fentences of the court is intrufted, and 
 he has a right to order once, a re-examination of any 
 eaufe which appears doubtful to him. 
 
 I^e has alfo power to command the parifh court? to 
 enquire into particular abufes, and to make their rc,port 
 to him. 
 
( 11 ) 
 
 Of ihe Judges. 
 The four arid twenty judges are appointed by the par- 
 liameht, at the recommendation of the king, and they 
 hold their offices for the Hfe of the king; their bufmefs 
 is to fuperintend the framing of laws, taking care that 
 t key are fimple, clear and neceffary : They alfo explain 
 to tiie houfes of parliamehi the meaning and connexion 
 of any of the laws ; which explanation, if approved of 
 by the parliament and thought necelTary, is recorded 
 and added to the former la\v. They fit in the houfe of 
 lords, but never give any vote : And have certain fa- 
 laries, payable by the treafury. 
 
 The reft of the officers of flate are appointed by the 
 king, are removable by him whenever he pleafeS, arid 
 from him they receive their falaries : Tlvo of his principal 
 fecretaries have feats est officio in the hotife of tomrrions. 
 
 Of the Revenue. 
 
 The expences of government are borne by the par- 
 liament, who raife the fupplies neceflary thereto in the 
 moll fimple manner poffible. 
 
 There is neither cuftom, excife, or duty of any kind ; 
 for they think that fuch are hurtful to a ftate, by render- 
 ing it neceffary to be at the expence of hiring people 
 to collect therri ; which in the firft inftance occafions a 
 burthen ; and alfo, that it is laying a temptation in the 
 way of the fraudulent to injure the honeft and confci- 
 entious : Of this they fay thdy are convinced, by the 
 hillories of other nations. 
 
 C 2 
 
( 12 ) 
 
 Their method of levying the neceflary fupplies is as 
 
 follows: ^The king fends to the commons, to defire 
 
 them to meet him iti the houfe of lords; he there brief- 
 ly Hates the computed expenc,es of the current year, and 
 leaves "hem all the vouchers of the apj)lication of the lafl 
 
 fupplies. -^^.i: The commons then retire to their own 
 
 lioufe, and one ot the fecretanes of Hate gives them 
 copies of the vouchers. 
 
 The lords and commons feparately prepare their 
 opmions of what lum of money ought to be raifed by 
 
 each count) ; thefe they fend to each other. If there 
 
 is any difFerence, the commons defire a conferrence with 
 the lords ; at this conferrence five lords are elefted by 
 the commons, and five of the coiiimons by the lords, 
 who finally deterrnine the quotas to be railed ; and in 
 cafe of an equal diyifipn on any contefted point, the king 
 decides. 
 
 When all is agreed and fettled, the commons prepare 
 a bill for levying the necelfary revenue ; and when 
 the bill is paffed, the chancellor, by the king's order, 
 fend§ writs to the fheriffs, requiring each of them to 
 call together his court of the one hundred, to lay before 
 it the aft of parliament, and to require it to raife the 
 
 neceflaries. This court proportions the fum required 
 
 according to the abilities of its refpeftive conftitucnt 
 pariflies, which are bound to fend their quota within 
 a certain time to the Iheriff, who tranfmits them to the 
 treafury. 
 
{ 13 ) 
 
 Every officer under goverment has a certain falar}% no- 
 perquifues being allowed ; and failure in integrity ispun- 
 ilhed in every department with the utnioft feverity. 
 
 Of their Laws. 
 Their code of laws is very fimple. 
 
 Their parlfli courts have power of orderlnp- reflltution 
 to be made for every wrong, but if the convifted partv 
 thinks himfelf unjuftly fentenced, he may, within teff 
 days, appeal to the TnerifF for a further examination by 
 the centum court, which may either reverfe the fentence 
 of the parilh court, or order its being put into imme- 
 diate execution : If the party does not appeal within 
 the limited time, the parifh courts have power to pro- 
 ceed to execution. . " 
 
 The Veritafians punifh no offence with death ; they 
 fay they have no right to take away life, except in felf- 
 defence. 
 
 Two benefits they think are defirable from laws ;— — 
 
 the correction and prevention of wrongs. Sanguinary 
 
 l§ws are known to fail. 
 
 Murder they elleem the moft atrocious crime, yet 
 they believe they ihould not be juflified in taking the 
 life of the murderer ; becaufe, as the offence is againfl 
 God, immediate human punifhment may prevent the 
 effeft of repentance, and a foul may thereby be deftroyed. 
 
 But as the murderer cannot expecl favor from fociety, 
 they therefore condemn him to perpetual folitary im- 
 
( ^4 ) 
 
 prifonnient j wliefc, pfdvided Wilfi f clod bodks, Th* is 
 left to endeavour to apjxJafe his God, for -A wrong hfe" 
 
 can never rcinftate t<3 man. He has food fuffici^rtt 
 
 to keep liim alive, brought to him once a day, by the 
 goaler, who is forbidden ever to fpeak to him. 
 
 Other crimes are punllhed with temporary imprifisn- 
 fonment, the time being proportioned to the ofTcnce:— 
 £very man in prifon is kept feparate and fohtary ; nor 
 has he an opportunity of feeing any body but the perfoii 
 \vho brings his food. 
 
 The name of every perfoii \Vh6 is fent to prifori, is 
 pliblifhed in his ^Sf-ifh^ chufch, ori the funday next altgf 
 hi* commitment, with the riature of the ofFenct ittd the 
 fentence paflcd upon him. 
 
 Of Oifi>tge dj Vrepirty. 
 
 In the defcent of property among the Veritanans, 
 the neareft relation^^ >fhcthef itiale Or ferhale ; or of tlie 
 whole or half blood, take pofleffion of all property irt 
 equal fhares, except where otherwifc ordered by parti- 
 cular laws. 
 
 Their wills /ec|uire feiv fotmalitids, bccaufe if there! 
 be a widow iind children, fhe has a life intereft in half 
 the property, the reft W\t\g Equally divided among th& 
 childrCiV; and at hcf de'afth, her filafe becomes the' cqiial 
 property of all the chiWFen j nor can a wiH alter this 
 fuccelliGri: Where there are no children, a man may. 
 
(V5 )> 
 
 leave one half of his prpperty to \yJt^i?t>feever hg:fiiea^i^ 
 till? other being his widows, if h^ leaves gnc; fenfc liiis 
 will mufl be attefted by three vvit^f fi^s_.. 
 
 Their conveyance of real eftates is made by aftual 
 livery of feizen, which is regiilered in the hundred 
 court. 
 
 TJie foregoing are the heads of their government and 
 laws, and fo fimple is the adminiflration of juftice, and 
 ib well acquainted are all the Verjtafians with the la^'is, 
 that the offences which are brought before the courts, 
 are as few as can be fuppo/ed ; iijdeed to the excellent 
 regulations of their refpeftive parilhes, are to be attribute 
 ed tKeir happinefs and virtue. 
 
 Mentioning their parifhes, I am led to take notice ot 
 their clergy and their fchools. 
 
 The living of each parilh is worth abo-at t\vo hundred 
 and fifty pounds a year of our money ; this fum is raifed 
 by government, with the other expences, and the parife 
 officers deduft it from the account they fend to the 
 
 flieriff. This is divided into two parts /'150 far 
 
 a minifter, and £iOO for a curate ; bivt both are obliged 
 to refidence ; nor can one clerg^'raan hold two livings> 
 Tbejfe ckrgy are ele^ed annually by th? parifh ; wlien 
 they are retur«ed to fix officers, called infpectors of t\ic 
 clergy, who go a circuit ev.cry ye,ar through dift^rgnt 
 divifio^is^ to infpect and make their re^rts to tlje.clj^n- 
 cellor.— But when once a clergyniaygij.qjgfttfi^ jt^.c^ttttOifc; 
 
( i6 ) 
 
 be turned out, nor can another be elec'ed without fuffi- 
 clent reafon being given to the infpcctors, who, before 
 they admit the new one, muft receive the chancellor's 
 afient. i ^ ,; •; " 
 
 As the clergy enter into the profefiiot^ with tlje .firm- 
 determination of doing their duty, fo to them is intrulted 
 the education of all the youth in the parifh. — ——They 
 fuperintend the fchools, and examine that parents teach 
 their children to read their native tongue ; they take 
 care that there be always a fupply of proper books pro- 
 vided at the expence of the parifh, for the ule of the 
 children ; endeavouring to procure fuch books as may 
 give them a jufl knowledge of their own nature, there- 
 by enabling them properly to glorify their creator.* 
 
 There are in Veritas ten public fchools or colleges, 
 where languages, arts and fciences may be acquired, 
 
 and a finifiied education received. Thefe are attended 
 
 with fome expence to thofe perfons who fend their chil- 
 dren to them ; but the regulations are fo excellent, that 
 in them alinoft all the chief people of the nation have 
 fome part of their education, although the parents thcm- 
 felves are the chief inflructors of their children. 
 
 In thefe fchools they who intend to be cler- 
 gymen finifh their education and receive a certificate 
 of being properly qualified for the duties of their pro- 
 feflion, but an immoral man will never be able to 
 
 * Every parifh alfo has particular regulations for the employ- 
 ment of its poor — fo that in Veritas no man ever complains of 
 being unable to find work. 
 
( >7 ) 
 
 aain it They are very particular in enquiring into 
 
 the virtue of their clergy, becaufe it is their opinion that 
 the fociety which admits immoral men into the proiellor- 
 fliip of its religion, mufl be in a very rotten Hate. 
 
 The enquiry whether a man is a virtuous citizen ? is 
 with them a matter of great concern ; and he who wilfully 
 violates the laws of God and virtue, is fure to meet the 
 cenfure of the twelve, and to be fent into temporary 
 confinement. 
 
 Every perfon is brought up to fome bufmefs or em- 
 ployment ; for the Veritafians believe that an idle man 
 can hardly fail of being vicious. 
 
 They trade with the utmoft integrity, and their ^vord 
 
 is at all times as facred as a bonr'. They feem 
 
 exceflively fond of traffick, but feldom venture beyond 
 their capital : — They are very frugal and induftrious, 
 therefore failures are very rare with them ; if, however, 
 fuch by accident fhould happen, the creditors of the 
 unfortunate meet togrether and examine his books, and 
 if they find it has been through unavoidable lofles, they 
 aflift in putting him into trade again ; but if avarice, 
 or extravagance have been the caufe of his error, they 
 deliver him to the twelve for their examination, who, 
 if they think proper, order him into confinement. 
 
 They are a lively cheerful people, fond of meetings 
 where the old and young can mix together, and where 
 
 D 
 
C 18 ) 
 
 the innocent pleafures of youth are recalled to their 
 minds, by the fight ot the fame joys in their children.— 
 They condemn the unnatural auflerities, which are prac- 
 tifed by many nations; they declare that God is good; 
 that he is pleafed when his creatures are happy, and 
 that all his appointments are wife : But neverthelefs, 
 they acknowledge that man does fometlmes commit 
 aftions which are very wrong ; yet, this they fay, 
 proceeds folely from his being igndrant of what is 
 right. — When told, that fome people contend that man i's 
 naturally vicious, they deny it, .and aflert, that the 
 errors which odaer nations give into cannot be attri- 
 buted to nature, for they are in fa6l unnatural, as tend- 
 ing to defeat the intentions of God. 
 
 It appears extraordinary to them, when they read of 
 men devoting all their time to amafs gold and jewels, 
 in order that it may be faid, they die worth fo much. 
 Human nature cannot receive, any advantage from them 
 after death ; yet, to obtain riches, many men are guilty 
 of praftices which make them run the greateft hazard 
 of being miferable in the future ftate ; for avarice and 
 vanity do not leave them any time to think of what may 
 be their lot hereafter. 
 
 Another thing, which appears aftonifhing to them, 
 is, that men and women in fome parts of the world live 
 together m^r€ly for the gratification of their app6t?tes ; 
 and, that many women gain their living by common 
 proftitution. 
 
( «9 ) 
 
 God, they fay, made man and woman, that they 
 ihould live together, but ordained, that by their union 
 the fpecies Ihould be continued. Connexions there- 
 fore, where no ifllie is defired, cannot be called na- 
 tural ; indeed they are intirely deftruBive of the end 
 intended. 
 
 Such never happen with them ; they follow the 
 diftates of regulated nature, and turn all their pafTions 
 to a proper and happy courfe. They inftruft their children 
 in the knowledge of every thing ; and particularly in 
 •the confequence of making a proper connexion in order 
 to their future happinefs, to which, virtue is the only 
 guide. 
 
 The neceflaries of life being all they wifli, are eafi- 
 ly procured : And the Veritafians teach their children 
 at an early period to employ themfelves ufefully. Thus, 
 taking away the motives that aftuate many nations to 
 delay matrimonial connexions, — -their youth foon 
 marr)', for the parents have feldom occafion to diflent, 
 becaufe virtue is the chief fortune that is required both by 
 the parents and children. We afked whether their childrcu 
 had not too early a defire for marriage ? They (aid, i^t 
 was very feldom the cafe, and even when it was, that it 
 could be turned to the greateft advantage if the child 
 had been properly educated ;— for inftance, if a fon 
 fhould fancy himfelf in love, they generally approved of 
 the perfon upon whom he had fet his affeftipns, ex- 
 tolled her as inuch as he could wifli, — and then pointing 
 D 2 
 
( 20 ) 
 
 out to him fome branches of learning, of which he 
 ftill remained ignorant, — thcv afked him whether he 
 could think that he was intitled to marry fuch a vir- 
 tuous and accompiifhed woman ? Advifed him to 
 
 itudy in all things to oblige her, to gain her affeflions, 
 and to prove himfelf worthy of her ; but before he fhould 
 venture to afk a return of her love, to acquaint him- 
 felf with thofe parts of education of which he was 
 ignorant, and aflured him that, whenever he fliould find 
 himfelf deferving of her, all his parents intereft fliould be 
 joined with his, in order that his wiflies might be gratified. 
 
 What furprizes them moft is, that the people who 
 call themfelves chriftians, who fay that the moft high God 
 took upon himfelf our form, fuffered death upon the 
 crofs, offered up himfelf a facrifjce to himfelf for the 
 fms of the world ; and who left behind him precepts 
 
 commanding every virtue ; That thefe fhould be 
 
 the people who moft generally, according to hiftory, 
 give themfelves up to the errors of avarice and licen- 
 tious gratifications. 
 
 The Vcritafians are ftriftly virtuous, and arc 
 truly religious, although their opinions differ from 
 ours. — —They meet in prayer every night and morn- 
 ing in their own families ; for fince God has not forbid 
 their addrefhng him, they affert that they fhould be 
 wn-ong in neglefting to exercife this great privilege of 
 man, even if God would not ahvays hear them ; but 
 as they are fatisficd that he ahvays will hear the prayers 
 
( 21 ) 
 
 of the humble, they efteem the honor of being permit- 
 ted to call upon him as the moil invaluable of any they 
 enjoy. 
 
 Their form of prayer bears a great fimilitude to ours, 
 and was clearly taken from it by Jacobus ; there are 
 fome trifling alterations which render it feemingly more 
 conne6led, and other grand alterations arifing from their 
 creed. * I here fubjoin their form of public fervice, 
 and fhall afterwards convey their religious fentiments 
 through the alTiflance of fome fermons, which are in the 
 higheft eftimation in Veritas. 
 
 MORNING SERVICE. 
 
 Prayer to be ufed by all Perfons upon entering the Church. 
 
 O Almighty and ever merciful God ! I befeech thee 
 to cleanfe my heart from all impurities, and let 
 thy holy fpirit enable me to render unto thee, a faithful 
 and acceptable fervice. Amen. 
 
 * I told one of their clergy that I thought they had fpoiled 
 their firft plalm, [our 95tli] by altering the beautiful eaftern 
 mode of expreffion ; and that the harmony of their numbers 
 was no ways equal to the tranflation, ufed by the church of 
 England ; it might be fo, he faid, but he was fatisfied it was 
 more agreeable to reafon ; and he could not conceive the 
 benefit to be expected from worfliiping God in metaphor. 
 
o 
 
 (' «2 ) 
 
 The Minijkr Jltall addrefs the People as follows. 
 
 Come, let us worfhip the lord : let us heartily re- 
 joice in the ftrength of our falvation. 
 
 Let us come before his prefeuce with thankfgiving : 
 and ihew ourfelves devoted unto him. 
 
 For the lord is a great god : and a great king over 
 all creation. 
 
 The fea is his, and he made it : his power prepared 
 the dry land. 
 
 O come, let us worfhip, and fall down : and knee) 
 before the lord our maker. 
 
 For he is the lord our god : and we ought always to 
 offer unto him our unfeigned thankfgivLngs. 
 
 To day if you will render him acceptable fervice, 
 harden not your hearts : as we read, that the Jews did in 
 the provocation and in the day of temptation in the 
 wildernefs ; when, as their hiftorians inform us, tliey 
 tempted him and faw his greainefs. 
 
 Forty years long did they wander in the wildernefs ; 
 and proved that they were a people who did err in their 
 hearts, for they did not know his ways. 
 
 Yet, he bore with their fins ; and had mercy on their 
 tranfgreffions : 
 
 And permitted them to enter the land which, according 
 to the bible, was flowing with milk and honey. 
 
 Let MS Praife God. 
 Glory be to thee ; O thou raoft higheft ! 
 
( '^3 ) 
 
 The People Jhall fay. 
 
 May thy name be blefTed, thy ways be known, and thy 
 Will be performed by all mankind. — Blcfled be thy name, 
 O God, for ever and ever. Amen. 
 
 The MiniJlerJJiall exhort the people as follows. 
 If v/e fay that we have no fin, we deceive ourfelves, 
 and the truth is not in us ; but if we confefs our fins, 
 and fincerely repent, God is merciful and will forgive us 
 our fins, and will cleanfe us trom all unrighteoufnefs. 
 
 D' 
 
 ^EARLY beloved brethren, the fcripture moveth 
 us in fundry places to acknowledge and confefs our 
 manifold fins and wickednefs, and it is evident to ourrea- 
 fonthat we fliould not diffemble, norcloakthemheforethe 
 face of almighty God, who knoweth all the lecrets of our 
 hearts, but that we fliould confefs them, with an humble, 
 lowly, penitent and obedient heart ; to the end that w& 
 may obtain torgivenefs of the fame, by his infinite good- 
 nefs and mercy .-^And although we ought at all times 
 humbly to acknowledge our fins before God, yet ouglu 
 we moll chiefly to <k), when we affemble and meet to^ 
 gether, to render thanks for the great benefits we have 
 received from him, to fet forth his moft worthy praife 
 and to alk t-hofe things which are requifite and neceflary, 
 as well for the body as the foul — Wherefore I pray and 
 befeechyou, as many as are here prefent, to accompany 
 me with a pure heart an^d fumble voice unto the throne 
 of the heavenly grace. 
 
ALMIGHTY and raoft merciful father, We have 
 erred and ftrayed from thy wa)-s, We have fol- 
 lowed too much the defires of our own hearts. We 
 
 have offended againfl thy holy laws ; We have left 
 undone thofe things which we ought to have done; and 
 we have too often done thofe things which we ought not 
 to have done.— But do thou, O Lord! have mercy upon 
 us repenting Tinners. — Spare thou them, O God, which 
 
 confefs and repent of their faults. Reltore thou 
 
 them that are penitent — according to the affurances given 
 
 to mankind by jefus chrift. And grant, O moft 
 
 merciful father ! — that thy holy fpirit may evermore affifl 
 us — in leading godly, righteous and fober lives.—— 
 To thyglor)'. Amen. 
 
 The mvnjlerjhall theri make this declaration. 
 
 ALMIGHTY God ! the creator of all things, defireth 
 not the death of a fmner, but would rather that 
 
 he fhould turn from his wickednefs. And we may be 
 
 aflured, that the mercy of the moft high will be exten- 
 ded to all thofe who truly repent of their former fins, and 
 endeavour, with an humble and a contrite fpirit, to pafs 
 the reft of their days in hoiinefs and virtue. 
 
 Let us therefore befeech almighty God, to grant us 
 true repentance and an holy fpirit, that thofe things may 
 pleafe him which we do at this prefent,and that the reft of our 
 lives hereafter may be pure and holy, according to the ex- 
 ample fet us of a perfeft life by jefus chrift, in whofe 
 moft comprehenfive form of prayer let us call upon the 
 eternal for his blefling. 
 
o 
 
 ( ^5 ) 
 
 The MiniJIer and the Congregation kneeling Jlialljilently and 
 devoutly offer up the Prayer. 
 UR father, wktek^art in heaven, hallowed be thy 
 name. Thy kingdom come. Thy will be done 
 on earth, as it is in heaven. Give us this day our daily ;^:it;, 
 bread. And forgive us our trefpafles, as we forgive 
 them that trefpafs againll us. And lead us not into temp- 
 tation ; but deliver us from evil : For thine is the 
 kingdom, and the power, and the glory, for ever mp& 
 
 m9c. Amen. 
 
 Minijler, 
 
 O Lord, open thou our lips ; 
 
 People. 
 
 And our mouth fhall fliew forth thy praifc; 
 
 Minijler. 
 O God, be pleafed to fave us. 
 
 People. 
 O Lord, we befeech thee to hear us. ^-/l--^ 
 
 ' " ' ' *^ — 
 
 Here Jollows the Litany. ^-'"'"^ 
 
 /^ God, the creator of the univerfe : have mercy 
 ^-'^ upon us, accept our prayers, afTift our infirmities, 
 and forgive us our fins. 
 
 TFe befeech thee to hear us, good Lord. 
 Remember not our offences, nor the offences of our 
 fore-fathers ; neither take thou vengeance of our fins ; 
 fpare us good Lord; fpare thy people, and be not 
 angry with us for ever. 
 
 Spare us good Lord, 
 
( 26 ) 
 
 From all evil and niifchief, from fin, and from thy 
 heavy difpleafiire. 
 
 Good Lord deliver us. 
 
 From all blindnefs of heart: from pride, vain-glory 
 andhypocrify ; from envy, hatred, and malice; and all 
 uncharitablenefs. 
 
 Goad Lord deliver us. 
 
 From lightning and tempe ft : from plague, pellilence, 
 and famine ; from battle and murder, and from fudden 
 death. 
 
 Good Lord deliver us.* 
 
 From all fedition and confpliacies : from ignorance 
 of our nature, and of our duty towards thee ; and from 
 contempt of thofe laws which our reafon informs us 
 are declaratory of thy will. 
 
 Good Lord deliver us. 
 
 In all time of our tribulation : iu all time of our 
 wealth; in the hour of death, and in the day when wc 
 {hall be in thy prefence to receive thy judgment upon 
 our aftions. 
 
 Good Lord deliver us. 
 
 We finn^rs do befeech thee to hear us, O Lord God ; 
 and that it may plcafe thee to make thy ways knoWH 
 to all mankind. 
 
 We befeech thee to hear us , good Lord. 
 
( 27 ) 
 
 That It may pleafe thee to blefs our fovereign and 
 his fcimily, ftrengthenhig them in the true knowledge of 
 thee. 
 
 PFe bejcah thee to hear us, good Lord. 
 
 That it may pleafe thee to endue the council, parlia- 
 ment, and all the other courts, with wifdom, under- 
 flandiiig and the love of jultice ; 
 
 JVe befeech thee to hear us, good Lord. 
 
 That it may pleafe thee to blefs and keep our maglf- 
 trates and all perfons who are in office ; and to give 
 them grace to execute their trufls with fidelity ; 
 
 TVe befeech the to hear us, good Lord. 
 
 That it may pleafe thee to illuminate all the teach- 
 ers of religion with true kno\vlcdge and underftanding ; 
 and that both by their preaching and living they may 
 contribute to thy glory, and to the confequent happinefs 
 of this nation ; 
 
 IVe befeech thee to hear us, good Lord. 
 
 That it may pleafe thee to give to all nations, unity, 
 peace, and concord ; 
 
 We befeech thee to hear us, good Lord. 
 
 That it may pleafe thee to blefs and keep all thy 
 people ; 
 
 We befeech thee to hear us, good Lord. 
 
( ^8 ) 
 
 That it mav pleafe thee to give us an heart to love 
 fe^duAwftd- xhce, and diligently to live after thy com- 
 mandments ; 
 
 We hefeech thee to hear us, good Lord. 
 
 That it may pleafe thee to preferve us from all bi- 
 gotry and fnperftition ; and to bring into the way of 
 truth all fuch as are deceived ; 
 
 We hefeech thee to hear us ^ good Lord, 
 
 That it may pleafe thee to comfort and help all fuch 
 9S are in danger, necefTity, or tribulation ; 
 
 We hefeech thee to hear us, good Lord. 
 
 That it may pleafe thee to preferve all that travel 
 by land or by water, all women labouring with child, 
 all fick perfons and young children, and to fhew thy 
 pity upon all prifoners and captives ; 
 
 We hefeech thee to hear us, good Lord, 
 
 That it may pleafe thee to defend and provide for 
 the fatherlefs children and widows, and all that are 
 defolate and opprefled ; 
 
 JVe hefeech thee to hear us, good Lord. 
 
 That it may pleafe thee to have mercy upon all men ; 
 We hefeech thee to hear us, good Lord. 
 
 That it may pleafe thee to give and preferve to our 
 ufe, the kindly fruits of the earth, fo that in due time 
 we may enjoy them ; 
 
 We hefeech thee to hear uS\ good Lord, 
 
 i-^-y M< {^puim 
 
t 25 ) 
 
 That it may pleafe thee to give us true repentance ; to 
 forgive Us all our fins, negligences, and ignorances, and 
 to endue U£ with the grace of thy holy fpirit, to amend 
 our lives, and to pafs our days in friendfhip, charity, 
 and brotherly love with all men; whereby, we beil 
 prove the fincerity of our devotions to thee, who art 
 the God of mercy, and who wifheft the happinefs of all 
 thy creatures ; 
 
 We befeech thee to hear us, good Lord. 
 
 We befeech thee, O father of mercies to hear our 
 prayers ; and of thy goodnefs to keep from us thofe 
 things we at any time may afk which will be hurtful unto 
 us, and vouchfafe to give us thofe good things which will 
 be neceffary to our welfare, even fhould our ignorance 
 prevent us from afking them. Amen. 
 
 We hefeech thee to hear us, good Lord. 
 
 Let us Pray' 
 
 /~\ God, merciful father, who defpifeft nqt the Cgh- 
 ^^^ ing of a contrite heart, nor the defire of fuch as 
 be forrowful, mercifully aflifl; our prayers that we make 
 before thee, in all our troubles and adverfities whenfo- 
 evcr they opprefs us : and gracioufly hear us that thofe 
 evils which threaten us, and which we have juftly 
 merited, may, by thy providence, be averted ; that we 
 thy fervants being hurt by ho perfecution, may pafs our 
 time in reft and quietnefs, and may glorify thee for thy 
 
( 30 ) 
 
 goodners in perm'tting mankind, through Jefus Chrlft, 
 to know tliee, ihe one God, the creator of all things. 
 Amen. 
 
 God, we have heard with our cars ; and we our- 
 felves have known the greatnefs of thy majefly, 
 of thy mercy, and of thy power : 
 
 We hefeech thee therefore gracioufly to look upon 
 our affliftions. 
 
 Pitifully to behold the forrows of our hearts. 
 
 Mercifully to forgive the fins of thy people. 
 
 Favorably with mercy to hear our prayers. 
 
 O God, let thy mercy be (hewed unto us, 
 
 For we do put our truft in thee. 
 
 Let us Pray. 
 
 WE humbly befeech thee, O Father, mercifully 
 to look upon our infirmities ; and for the 
 glor}' of thy name, turn from us all thofe evils that we 
 mofl righteoufly have deferved : and grant that, in all 
 our troubles, we may put our whole trufl and confi- 
 dence in thee, and evermore ferve thee in holi- 
 nefs and purenefs of living, to thy honor and glory. 
 Amen. 
 
( 3» ) 
 
 O Almighty God, who haft given us grace at this time, 
 with one accord, to make our common fuppUca- 
 lions unto thee : fulfil now, O Lord, the defires and 
 petitions of thy fervants, as may be moft expedient for 
 them, granting them in this world the knowledge of 
 thy truth ; and, when thou fhalt be pleafed to call them 
 hence, giving them to know that their lives had been 
 pafled in conformity with thy will ; that their fouls will 
 be accepted by thee, and admitted to that higheft of blelf- 
 ings, the more perfeft knowledge of the glory of their 
 God. Amen. 
 
 May the love of God be with us all evermore. Amen. 
 End cj the. Litany. 
 
 The following acldrefs to the deity, to be offered up by the 
 7ninijier aloud, the people following Iwnfilenily. 
 
 WE praife theeO God ! we acknowledge thee to be 
 the Lord. 
 All the earth doth worfiiip thee, the father everlafting \ 
 'Tisthee! creation doth adore. 
 The heavens and all the powers therein. 
 To thee ! they ofier up their praife. 
 To thee ! their father and their God ! 
 Holy! holy! holy! Lord God of fabaoth I 
 Heaven and earth, are full of the majefty of thy glory. 
 
( 32 ) 
 
 We praife thee, O God ! we thank thee for thy mercy, 
 
 In fending upon earth the bleffed Jefus, to difpcl the 
 
 i ! ' darknefs of the idolatrous world ! 
 
 Without this mercy, we fliould have remained in ignor- 
 ance of thee; 
 
 The only God ! 
 
 And fhould have ftill worfhipped the idols of the hea- 
 thens : 
 
 But thv mercy is unbounded ! and tliy goodnefs without 
 end. 
 
 Vouchfafe, O Lord ! to keep us this day without fin : 
 
 That we may worthily magnify thy holy name. 
 
 Make us to be numbered with thy taints in glory 
 everlafting. 
 
 O Lord, fave thy people andblefs them. 
 
 Govern them, and lift them up for ever. 
 
 O Lord have mercy upon us, have mercy upon us. 
 
 O Lord let thy mercy lighten upon us, as our truft is 
 in thee. 
 
 O Lord in thee have I trufted, let me never be 
 confounded. 
 
 Then the Minijler Jhall Jay 
 
 Let us thank God for his mercies, and let us pray to 
 Almighty God that he will give us a due underilanding 
 of the fcriptures. 
 
( 33 ) 
 
 Mimjler^ 
 
 Almighty and omnifcient God, whofe goodnefs 
 exceedeth the utmoft ftretch of human abiUiies ; 
 we thank thee for all thy inercies, more efpecially for 
 the faculty oi reafon, whereby we arc diflinguiflied irom 
 and exalted above the reft of thy creatures upon earth : 
 continue, we pray thee, thy favor unto us, and let thy 
 holy fpirit move us to a due exercife of our rational 
 powers, that we may know, and fear, and love thee, 
 the only God : keep us from all bigotry and fuperfti- 
 tion, which ever have a tendency to diminifh thy glory ; 
 and empower us in all temptations to look up to thee 
 
 with confidence and truft And now, O Lord, we 
 
 befeech thee to enlighten us with thy wifdom, that as we 
 are going to read a portion of the fcriptures, efteemed 
 by many nations thine infpired work, we may, through 
 thy blefling, be able to know what is neceflary for ful- 
 filling thy will ; and, by the examples there introduced, 
 may fee that thy providence is always watchful over 
 all thy works, and that, (as thy unalterable goodnefs 
 can never change) thou, having from the firft made man 
 a free agent, haft not deftroyed that free agency, not 
 even in preventing the introduction of errors into thefe 
 
 refpefted writings. Enable us therefore, we humbly 
 
 intreat thee, to difcover thole errors and to receive pro- 
 fit from them, through convincing ourfelves how liable 
 human nature is to be deceived by the arts of the de- 
 
 figning or fuperftitious. We, thy fervants, acknow- 
 
 F 
 
( 3i ) 
 
 ledge thy perfeftion and thy immutability. We 
 
 know that we are bound to do thy will in all thing/i.— 
 We pray thee to acquaint us with it, and to give us 
 grace to perform it. Amen. 
 
 People. 
 
 We befeech thee, to grant this petition, O thou 
 moft mighty. 
 
 Tlignjhall the Minijler read the appointed Lejfons in the 
 Bibk and Tejlamcnt. 
 
 Afterwards let the Minifter deliver a dijcourfe adapted to 
 thelejfons^, explaining what is necejfary^ and pointing out 
 any apparent error in the reading ; ajfuring his Auditors 
 that God never made any revelation to mankind that he did 
 not wijlt them to underjland, and that thoje thifigs which are 
 notfatisfoRory to our reafon, cannot be the revelations of 
 
 omnifcience Let Imn enlarge vpon the duties that were 
 
 taught and inculcated by Jejus Chrijl; let Ivim teach the 
 greainefs andgoodnefs of God, and explain the real conJe~ 
 quence of moHin the general Jyjiem of creation, and let him 
 finijli hisfermon mth this pf aim : 
 
 /^ Be joyful in the Lord, all ye lands : ferve the 
 ^^ Lord with gladnefs, and come before his prefencc 
 with rejoicing. 
 
 Be ye fure that the Lord he is God; that it is he 
 who hath made us, and not we ourfelves. 
 
( 35 ) 
 
 come into his gates with thankrgivings, and irtto 
 his courts with praife : be thankful unto him, aud fpeak 
 good of his name. 
 
 For the Lord is gracious, his mercy is everlafling, 
 and his truth endureth from generation to genera- 
 tion. 
 
 Here follows the Belief ^ to be pronounced aloud hy alL 
 
 IBeheve in God, the father almighty, maker of heaven 
 and earth: And of all things vifible and invifible. 
 I believe that his power and wifdom are unbounded; 
 that he is, from all eternity, a fole felfexiftent God, 
 and that his duration is without end. 
 
 1 believe that he made man, the moft perfeft creature 
 upon earth; giving him reafon that he might difcover 
 his own nature and might ferve his God in righteoufnefs 
 and holinefs of life : and I believe that God made man 
 a free agent and left him to the free cxercife oi his 
 powers. 
 
 I believe that the earth is a fmall orb, (in comparifon 
 with the reft of creation) revolving round the fun along 
 with other orbs forming one fyftem ; and which, al- 
 though of immenfe extent, occupies but as a point in 
 the incomprehenfibility of fpace. 
 
 I believe that God made the ftars, whofe diftance 
 
 from us is fo great as to be immeafurable.— And perceiving 
 
 that on earth he has done nothing in vain : I do not doubt 
 
 but the ftars are fyftems of worlds filled with creatures 
 
 who partake of the bounty of their God, 
 F 2 > 
 
( 36 ) 
 
 I believe that creation was an aft of the goodnefs of 
 God, and therefore that every thing necefFaiy to the 
 happincfs of his creatures was provided for them ; and 
 that whatever unhappinefs is piet with in the world has 
 arifen through the mifufe of the bounties of God. 
 
 I beUeve that God had compafTion upon the errors 
 and ignorances of mankind, who, in a courfe of 
 years, had forgotten their maker and worfliiped the 
 works of their own hands. I beUeve that his holy 
 fpirit permitted Jefus Chrift to have an enlightened idea 
 of his attributes, and that Chrift contemning the world 
 Avhen put in competition with the honor of the great 
 creator, fufFered the cruel death of the crofs with con- 
 ftancy, in proof of the truth of his doflrines. 
 
 I believe in a future ftate, when the almighty will be 
 pleafed to make himfelf known to thofe creatures who 
 have rendered themfel ves worthy of that greateft of blef- 
 fings ; and I firmly believe that the virtuous will be re- 
 warded wiijr evej-Iafting happinefs. 
 
 N. B. It is to be remarKed of every Belief, that, as it is a 
 declaration in the prefence of God, before the congregation, of 
 what a perfon fays he believes, if he either doubts or does not 
 underftand any parts of the belief he utters, fo as not to feel a 
 perfea conviction, it is the higlied perjury a man can be guilty 
 
 of. If there is any thing in the above belief incomprehen- 
 
 fible to any one, let him pafs it by, and let no man prefume to 
 
 dcci ire his belief in what he has doubts of. God requires 
 
 no let form of words, the heart alone he judges of, and the 
 fimple and the contrite fpirit will he not defpife. 
 
( 37 ) 
 
 Prayer by the Mihijier. 
 
 GRANT we befeech thee, Almighty God, that thy, 
 holy fpirit may urge us to a continuance in doing 
 good works, and may aflift us in all our dangers and 
 
 tribulations. Strengthen our faith in thee, and in- 
 
 creafe our knowledge of thee. Make us to prove 
 
 ourfelves worthy the exalted ftation to which thou haft 
 called us, by ever conducing ourfelves with humility 
 
 towards thee, and with love to our fellow creatures. 
 
 Make us to know that thy goodnefs can have no other 
 defign in creation than of difpenfmg happinefs ; and that 
 if any other refult takes place it is not agreeable to thee, 
 but that it arifes from the perverfenefs of thy creatures, 
 to whom thou haft permitted the freedom of chufmg 
 what is right or following what is ^vrong. 
 
 Tliy mercy flilnes confpicuous in all things here on 
 earth : And thy greatnefs in the immenfe, though regular 
 fyftems of worlds which thy goodnefs has permitted 
 the fenfes of man to perceive, fufpended in the regions 
 of fpace, in harmony fulfilling thy will. 
 
 Teach us to know our duty towards thee ;— to perform 
 thy will in all thy thmgs; — to pafs our lives fubfervient 
 
 to the diftates of reafon.- Make us to be truly fen- 
 
 fzble of thy mercies, more efpecially of the bleflings 
 we enjoy, through the merits of Jefus Chrift, of being 
 theworftiipersof thee, the true God, inftead of remain- 
 ing in the ignorant worfliip of idols. 
 
( 38 ) 
 
 Make us, in all our aftions, to prove ourfelves wor- 
 thy of this tranfcendent goodnefs, and afTift us in con- 
 ducing ourfelves in fuch a manner as rtiay not be dif- 
 pleafmg to thee, derogatory to thy greatneft,' or Unwor- 
 thy of creatures to whom thou haft permitted a 
 knowledge of thy attributes. 
 
 To thee, O Lord, we addrefs ourfelves, who 
 
 knoweft the infirmities of man.-i We befeech 
 
 thee to have compaflion upon us who are continually 
 liable to forget our God, through attending too much 
 to the felicitations of temporal concerns ; fend dowii 
 thy bleflings upon us, who humbly feek thee, and com- 
 fort us, in all our troubles, with the confcioufnefs that thy 
 
 afljibnce is not far from us. -Let love and unanimity 
 
 pervade the whole of thy people ; let thy proteftion 
 be given to all forts and conditions of men : and infpire 
 us all with fuch a fenfe of our duty towards thee, that 
 wc may evermore regulate our aftions to thy glory. 
 
 Accept, O moft mighty and moft perfeft being, the 
 fervices which we thy fervants do, in this thy day, 
 endeavour to render unto thcc ; and grant, that we may 
 continue, daily, to increafe in grace, until it fhall pleafe 
 thee to call us from our earthly body to that blefled 
 immortality, which our fools moft fervently liope 
 for. 
 
 To thee, and to thy name be all honor and glory, 
 world without end. Amen. 
 
 End of the Mormng Service. 
 
( 39 ) 
 EVENING SERVICE. 
 
 Prayer: 
 
 T>REVENT us,.0 Lord, in all our doings with thy 
 •^ moft gracious favor, and further us with thy 
 carrtinual help ; that in all our works begun, con- 
 tinued and ended in thee, we may glorify thy holy 
 name; and finally, by thy mercy obtain everlafting 
 life, according to the affurances delivered to us, 
 by jefus Chrift. Amen. 
 
 Minijler. 
 
 /^ GIVE thanks unto the Lord, for he his gra- 
 ^^ cious, and his mercy endureth for ever. 
 
 O let your fongs be of him, and praife him» and 
 let your talking be of all his wondrous works. 
 
 Yet who can exprefs the noble afts of the Lord ! 
 or Ihew forth all his praile ! 
 
 Seek the Lord, O ye people ! rejoice in his holy 
 name; let the he»i;t,of thofe who feek the Lord 
 rejoice. , ,v<.i \. 
 
 For he is the Lord our Go J ; and his judgments are 
 in all the world. 
 
( 40 ) 
 
 Tkankfgiving. 
 
 ALMIGHTY God, father of all mercies, we, 
 thine unworthy fervants, do give thee moft 
 humble and hearty thanks for all thy goodnefs, and 
 loving kindnefs to us and all men. 
 
 We blefs thee for our creation, prefervation, and 
 all the bleflings of this life; but above all for thine 
 ineflimable love, in fuffering the blefled Jefus to 
 declare to mankind the truths of thy greatnefs and 
 power; thus giving us the means of grace, where- 
 by we hope for glory. And we befeech thee, 
 
 give us that due fenfe of all thy mercies, that our 
 hearts may be unfeignedly thankful, and that we 
 may (hew forth thy praife, not only with our lips, 
 but in our lives, by giving up ourfelves to. thy fer- 
 vice, and by walking before thee in holinefs and 
 ri^hteoufnefs all our days, through the inftruftions 
 left us by Jefus Chrift, in whofe moft perfeft form of 
 words we offer up our humble petitions. 
 
 The Mimjler and Congregation Jhalljilently pray, 
 
 /^UR father, which art in heaven, hallowed be thy 
 ^^ name. Thy kingdom come. Thy will be done 
 on earth, as it is in heaven. Give us this day our daily 
 bread. And forgive us our trefpafles, as we forgive 
 them that trefpafs againft us. And lead us not into temp- 
 tation; but deliver us from evil: For thine is the 
 kingdom, and the power, and the glory, for ever and 
 ever. Amen. 
 
( 41 ) 
 
 Minifier. 
 
 DEARLY beloved brethren In the bible, and 
 inthe20th chapter of Exodus, we find a fet 
 of commandments, faid to have been delivered by 
 the almiirhty to Mofes. 
 
 Their beautiful, yet majeftic fimplicity, proves 
 them to have been written by one who felt the 
 greatnefs of God, and our reafon affents to their 
 propriety. — — In their due obfervance all religion and 
 morality con fifts. I will therefore read part of them to 
 you ; and let us, after each commandment, offer unto 
 the Almighty a prayer, that he will have mercy ■iipon 
 us, and incline our hearts to keep thefe laws. 
 
 COMMANDMENTS. 
 
 I. Thou fhalt have none other Gods but one, for 
 God, alone is the fole creator of all things. 
 
 People. 
 
 Lord have mercy upon us, and incline our hearts to keep 
 this law. 
 
 II. Thou fhalt not make to thyfelf any graven image, 
 nor the likenefs of any thing which is in heaven or 
 in earth, in order thereunto to fall down and wor- 
 (hip. 
 
 Lord have mercy upon us, and incline our hearts to keep 
 
 this law. 
 
 G 
 
( 42 ) 
 
 III; Thou fiialt not take th« name of the Lord thy 
 God in vain, for the Lord will not hold him guiltlefs 
 that takeih his name in vain. 
 
 Lordy have mercy upon us, and incline our hearts to 
 keep this law. 
 
 IV. Remember that thou keep holy the fabbath day, 
 fix days {halt thou labour, and do what thou haft to do ; 
 but the feventh fhall be confecrated as a fabbath to the 
 Lord thy God : in it thou {halt not do any manner of 
 work to gain a living, neither {halt thou fufifer any of 
 thy family. 
 
 Lord, have mercy upon us, and incline our hearts to 
 keep this law. 
 
 V. Honor thy father and thy mother, that thy days 
 may be long in the land which the Lord thy God hath 
 given thee. 
 
 Lord, have mercy upon us, and incline our hearts to keep 
 this law. 
 
 VL Thou {halt do no murder. 
 
 Lord, have mercy upon us, and incline our hearts to keep 
 this law. 
 
 Vn, Thou {halt not commit adulter)'. 
 
 Lord, have mercy upon us, and incline our hearts to keep 
 this law. 
 
C 43 ) 
 
 VIII. Thou fhalt not Ileal. 
 
 Lord, have mercy upon us, and incline our hearts to keep 
 this law, 
 
 IX. Thou fhalt not bear falfe witnefs agalnft thy 
 neighbour. 
 
 Lord, have mercy upon us, and incline our hearts to keep 
 this law. 
 
 X. Thou fhalt not covet thy neighbour's houfe, 
 thou fhall not covet thy neighbour's wife, nor his man 
 fervant, nor his maid fervant, nor his ox, nor his afs, 
 nor any thing that is his. 
 
 Lord, have mercy upon us, and write all thefe thy laws in 
 our hearts, we hefeech thee. 
 
 Cdr Here let the minifter deliver a fermon, explanatory 
 of one of thefe commandments, pointing out, with all 
 due fimplicity and clearnefs, the abfolute necefTity of 
 every perfon, who wifhes to bear the name of a rational 
 creature, exercifing his faculties to underftand the full 
 meaning of thefe commandments, and endeavouring to 
 
 conduft his life in conformity with them. It is 
 
 the duty of the minifler of God, to afTift and correft 
 the failings of his cure ; let him therefore, if he per- 
 ceives any public vice gaining ground among his parifli- 
 ioners, declare from the pulpit his reafons for believing 
 it olFenfive to God; advife the amendment and correc- 
 G 2 
 
( 44 ) 
 
 tlon of it ; and let him privately admonlfh any he may 
 find tranfgrefling the ordinances of God, through palT- 
 
 ing their lives in an unrighteous manner. Let him 
 
 always addrefs the reafon of his auditors, encouraging 
 them lo apply to it at all times ; and let him be ready 
 to explain to every one (however low in ftation or weak 
 in abilities) whatever doubts or difficulties may opprefs 
 them ; for by this condefcenfion a foul may be faved from 
 perdition ; and before the throne of omnipotence, the foul 
 of a poor man is of equal value with that of tbe raoft 
 exalted upon earth.—— When the minijler finiflies his 
 dijfcourfe, let him nffer up the following pialm ; 
 
 /^ God, be merciful unto us, and blefs us, and fliew 
 us the light of thy countenance, and be merciful 
 unto us. 
 
 That thy way may be known upon earth ; thy faving 
 health among all nations. 
 
 Let the people praife thee O Col : yea, iet all the 
 people praife thee ! 
 
 G let all nations rejoice and be glad ; for thou doll 
 judge the folk with righteoufnefs, and doJl govern with 
 wifdom every part of thy works. 
 
 Let the people praife thee, OGod; let all the peo- 
 ple praife thee. 
 
 O God, blefs us ; and let all parts of the world Ica^n 
 to know thee, and to do thy will. 
 
( 45 ) 
 
 Tlien (hall tlie earth bring forrli her increafe ; and 
 thou, O God, even our own God, fiialt give us thy 
 Mefling. 
 
 All the Congregation Jlicdl fay » 
 
 Glory be to God, in the higheft ; and on earth, peace 
 and goodwill towards men. 
 
 Prayer, 
 
 OGod, from whom all holy defires, all good coun- 
 cils and all juft works do proceed, give unto thy 
 fervants that peace which the world cannot give ; that 
 both our hearts may be fet to obey thy commandments : 
 and alfo, that by thee, we being defended, may pafs 
 our time in reft and quietnefs, and in a due perform- 
 ance of the duties taught us by the precepts of Jefus 
 Chrift. Amen. 
 
 Prayer. 
 
 LIGHTEN our darknefs, we befeech thee, O Lord ; 
 and by thy great mejcy, defend us this night from 
 all perils and dangers. Amen. 
 
 Let Leffons in the Bible and Tejlartierd he here read: 
 
 Afterwards this Prayer. 
 
 /^ God, the creator and preferver of all mankind, '^'/e 
 
 humbly befeech thee for all forts and conditions 
 
 of men ; that thou wouldeft be pleafed to make thy 
 
 ways known unto them, thy faving health unto all na- 
 
( 46 ) 
 
 tloDs. More efpecially we pray thee for the good 
 eltate of thy church ; that it may be fo guided and go- 
 verned by thy good fpirit, that all who profefs and' call 
 themfelves thy fervants, may be led into the way of 
 truth, and may hold the faith in unity of fpirit, in the 
 bond of peace, and in righteoufnefs of life. Finally, 
 \ve commend to thy fatherly goodnefs, all thofe who are 
 any ways afflifted in mind, body, or eftate : and pray that 
 it may pleafe thee to comfort and relieve them under 
 their feveral necefiTities, giving them patience under their 
 fufFerings, and a happy iffue out of all their affliftions. 
 Amen. 
 
 Prayer. 
 
 OGod, whofe nature and property is ever to have 
 mercy and to forgive, receive our humble peti- 
 tions, and though we be tied and fad bound with the 
 chain of our fins, yet, let the pitifulnefs of thy great 
 mercy loofe us for the honor of thy holy name. Amen. 
 
 End of the Evening Service. 
 
 N. B. As the pariQiioners have met together to celebrate the 
 honor of their God, and as mufic has a great effeft in elevating 
 •the foul to juft ideas, let anthems, properly felefted, be now 
 performed ; and choral parts, expreflive of the greatnefs of the 
 Almighty, be adapted for the congregation to join in : — And 
 let the evening be pafled in a ftudied attention, to render 
 bonor to him who livetii and reigneth for ever, and ever. 
 
( 47 ) 
 COMMUNION. 
 
 On thefirjl Sunday in the Months let the Connnemorcdiou 
 of the lajl Supper ofChrifl and his Difciples, be celebrated 
 with Piety and thanks '-for in the 22d Chapter of St. Luke, 
 we are told of his appointment qfit» 
 
 " This do in Remembrance of me." 
 
 Let therefore a table be covered with a fair Cloth, and 
 let Wine and Bread befet thereon, and the Communicants 
 flanding rounds let the Minifter exhort them as follows. 
 
 DEARLY beloved in the Lord, we are met 
 together to celebrate the commemoration of 
 the laft fupper of Jefus Chrift, whofe do6lrines \ve 
 acknowledge as the foundation of our hopes ; it is 
 therefore our duty to examine ourfelves before we 
 prefume to eat of that bread, or drink of that 
 cup. 
 
 The moll perfeft being, by every account, that 
 ever was upon earth, after having exerted himfelf 
 to the utmoft in calling mankind to the knowledge 
 of the true God, forefaw that the malice of the 
 jewifii priefts would prevail, and that his life would 
 be taken away as a facrifice for having difcovered 
 their errors. 
 
 Celebrating the paffover (which was a high fefti- 
 val with the jews) the friend of mankind perceived 
 
( 48 ) 
 
 the hour was come, when he was to be deUvered 
 
 up to the puniihment of death : Full of virtue, 
 
 toid of pride, he merely forwarned his difciples (hat 
 his end approached; and after having given thanks, 
 he brake the bread and gave to his difciples, and 
 likcwife gave them of the cup, fimply commanding, 
 
 " This do in remembrance of me." 
 
 The benefits which we have received from the 
 communications of Jefus Chrift, juftly entitle him 
 through the goodnefs of almighty God, to the high 
 name that is given him by many nations, of Saviour 
 of the world, for before his time idolatry pervaded 
 
 the whole earth. It becomes us therefore 
 
 with thanks and praife, to declare the goodnefs of the 
 almighty God, and with unfeigned gratitude to 
 acknowledge our fenfe of the bleffings we have 
 received through the life of Chrifl Jefus ; who defir- 
 ed this feftival fhould be kept, that as often as we 
 fhould meet together to celebrate it, we might con- 
 fider how boldly he facrificed his life for the glory 
 of the moll high ; and that we might be encouraged 
 nobly to facrifice every prefent defire, which fhould 
 in the leall interfere with that higheft concern, 
 
 viz. our endeavour to fulfil the will ot God; let us 
 
 therefore addrefs ourfelves to Almighty God, that he 
 will bepleafed to fend his holy fpirit among us to cleanfe 
 us from all our fins. 
 
( 49 ) 
 
 Prayer: 
 
 O Omnipotent and all-wife being, thou creator of all 
 things, have favor upon thy humble fen'ants who 
 offer up their prayers unto thee ; — Let thy holy fpirit 
 fanftify us, and impart into us new life ; — make us to 
 
 know, to fear, to love thee: And grant that the 
 
 reft of our lives may be condufted to the glory of thee 
 whofe goodnefs, mercy and power are confpicuous in 
 
 all things. We thank thee, O God, with our 
 
 whole hearts, for all thy loving kindnefs to mankind, 
 more efpecially for the knowledge we have received of 
 thee, through Jefus Chrift, whofe life was a proof of 
 
 his faith and confidence in thee. Grant that we 
 
 who are here met together in all humility to acknow- 
 ledge thy goodnefs, and to commemorate the lafl 
 fupper of Jefus Chrift, may receive tl^ full benefit of 
 thy mercies, through confidering and perceiving the 
 duty of a creature's ftudying to fulfill his maker's will 
 in all things ; and therefore, that we may from hence- 
 forth exert ourfelves in avoiding the errors and vices of 
 the world.— And, O Lord, as we are fully perfuaded 
 that the conduft of Jefus Clirift was pleafing to thee, fo 
 we befeech thee to grant us thofe powers which will 
 enable us to conduft ourfelves in fuch a manner, that we 
 may anfwer the defign wherefore thou wert pleafed to 
 call us into being. Amen. 
 
 H 
 
( 50 ) 
 
 All the Co7}gregation. 
 
 Pardon our offences, O moft high ; and ftrengtheu 
 our confidence in thee. 
 
 Thou knoweft our fecret thoughts ; — thou knoweft 
 the things we ought to afk. 
 
 Give unto us, we humbly befeech thee, thofe things 
 which are neceffary to our falvatioii. Amen. Amen. 
 
 Prayer. 
 
 Ahnighty and ever merciful God, who hadfl com- 
 panion upon the infirmities of man, and didft im- 
 part a true knowledge of thy majefly to the bleffed 
 Jefus : We humbly befeech thee, that we, thy creatures, 
 receiving this bread and drinking of this cup in remem.- 
 brance of that auguft perfonage, may be fill'd with 
 gratitude and love towards thee ; and thus, continually 
 recalling to our minds the facrifice which he made, that 
 we may be lead to avoid every offence ; in thought, 
 word and deed, to endeavour to glorify thy holy name. 
 Amen. 
 
 Minijler. 
 
 Tr\ EARLY beloved, this bread and wine are delivered 
 -*-^ to you agreeable to the inftitution of Chrift Jefus, 
 that as often as ye meet together to partake of it yp 
 ihould be induced to examine and confider the intent of 
 the facrifice he made, when he offered up his life in 
 
( 51 ) 
 
 proof of his confidence in God. Ye know that ye made 
 not yourfelves, that all your powers are confined, and 
 that there muft, of neceflity, be one felfexiflent being ; 
 
 this being we call God. Examine every part of 
 
 creation, his wifdom and goodnefs are fully difplayed ; 
 and love and fear muft pervade every reflefting mind. 
 
 To this omnipotent Being all honor and praife are 
 due ; — but we perceive, throughout the world, numbers 
 ignorant of him, and afting contrary to the good of their 
 fellow creatures ; hence, we fee the freedom he has given 
 to man of afting as he thinks covenient to himfelf. 
 
 This licence had the effefh of producing a general 
 depravity among mankind, but as the laws of God are 
 immutable and all-wife, the world could not be prevent- 
 ed from wickednefs by any extraordinary fupernatural 
 interpofition of the Almighty, without deftroying that 
 free agency, which, perhaps is the grand diftin6lion 
 of the race of man in the general fyftem of creation, and 
 which, being taken away from man, would be the means 
 of rendering one fpecies of creatures extinft : — God 
 therefore of his infinite goodnefs, called Jefus Chrift 
 to a true knowledge of his attributes, and enabled him 
 to declare to the world thofe truths which the errors 
 of mankind had obfcured. 
 
 By Jefus Chrift were the commandments of omnipo- 
 tence declared, his goodnefs proclaimed, and his power 
 made known to all men, 
 
 H 2 
 
( 5» ) 
 
 Let us then, my brethren, when we eat of lus bread 
 and drink of this wine, acknowledge with gratitude the 
 goodnefs of God ; and let us confider ourfelves as be- 
 ing partakers of the lafl fupper of Jefus Chrift ;- let 
 
 us recall to our remembrance, ali thofe doftrines which 
 
 are clearly his ; let us enter into his views, and let us 
 
 prove ourfelves man the favoured creature of our God; 
 let us feek to know liis will, — let us ftudy to fulfill it, 
 and let us draw near and partake of thefe viands in 
 folemn alTurance and confirmation to one another, that 
 we believe in one God, as declared by Jefus Chrift ; 
 that we thankfully remember the merits of the life of 
 Clwri.ft ; and that it is our full determination to endeavour 
 to prove ourfelves worthy the facrifice he made, by 
 fliewing charity to all mankind for the fake of him whom 
 we now celebrate. 
 
 One charge more 1 have to give you, viz. that 
 
 this is a folemn aft before your God, whoknoweth all 
 things and cannot be deceived ; fearch therefore \our 
 hearts, examine into your fins, fee if any remain which 
 you have not repented of, or whether any malice or 
 wrath is in you that you have not determined to con- 
 quer ; — if fuch there be, leave, I befeech you, this table, 
 nor think to mock your God ; go home, repent of your 
 fins, forgive thofe who have offended you, and come 
 to our next celebration witji contritioiii and fincerity of 
 heart : — Aad be ye affured that God, upon your fincerc 
 repentance, (which he alone can judge of,) and yoiy: full 
 determination to avoid offending for the future, will 
 
( 53 ) 
 
 favorably hear thofe prayers you then fhall offer up to 
 him for forglveaefs of the fins with which your confer- 
 ences haye been opprefTed. 
 
 The Minjft&r addrejjing himfelf to tlu Communicants ^ Jhall 
 
 fajy after breaking tJie Bread, &c. 
 nr^AKE and eat of this bread in remembrance that 
 -■- Chrift gave up his life rather than deny his God, 
 
 Take and drink of this cup in remembrance of the 
 blood that Chrift ft)ed for the fake of mankind, — always 
 recollefting that he died in charity with all men, pray- 
 ing upon the crofs for even thofe who had been his 
 •enemies;— — and let us, with unfeignednefs, offer unto 
 God the facrifice of thankfgiving in full determination 
 of leading virtuous lives, to the end, that God may be 
 glorified, and may be pleafed to admit us unto a more 
 perfeft knowledge ol' him. 
 
 Here let every one offer a gift according to his abili- 
 ties, and kt theje gifts be applied to the uje of the poor of 
 the parifJi. 
 
 The Congregation fJiall fay. 
 
 We offer up thefe gifts, to thee O God, as an acknow- 
 ledgment of thy mercies, and in teftimony to one an- 
 other, that we axe in charity with all men. 
 Then this Pfalm. 
 
 Gloiy be to God on high, and on earth peace and 
 goodwill towards men. 
 
 We praife thee, O God ; we blefs thee ; we woilhip 
 thee ; we give thee thanks for thy great glory, O Lord 
 God, our heavenly king ; O God, the Father Ahnighty, 
 
( 54 ) 
 
 Minijler. 
 
 T^'HE peace of God which pafleth all underftanding, 
 keep your hearts and minds in the knowledge and 
 love of God, and in remembrance of the doftrines of 
 Jefus Chrift ; and the bleflings of the one, true, fole, 
 felfexiftent, God be among you and remain with you 
 always. Am.en. 
 
 Form of iM A T R I M O N Y. 
 
 When tile couple to be married and their friends come to 
 the altar, the ininijler Jliall addrejs them as follows. 
 
 1~^EARLY beloved, we are here met together in the 
 '^"^ fight of Almighty God, to hear the plighted troths 
 of thefe two perfons who purpofe to pafs their lives 
 in unity and love. 
 
 The flate of matriinony is honorable in every part of 
 the world ; altho' many nations differ in their ideas of it. 
 We efleem it the folemn engagement of virtuous per- 
 fons, made publicly to the community, that they will 
 fulfil the commands of their maker in temperance and 
 chaftity ; and that they will, to the utmoft of their pow- 
 er, perform the duties of good parents : — but mar- 
 riages are equally facred without conforming to cere- 
 monies. 
 
( 55 ) 
 
 Let me befeech ye, who are about to acknowledge 
 each other in the negir relation of hufband and wife, 
 
 to confider fully the duties of this ftate. God has 
 
 given to man the greater flrength, and has appointed to 
 woman to bear children, and weaknels with neceffary 
 confinement is the regular confequcnce of the birth : — 
 Thus are your duties clearly pointed out to you. 
 
 To comfort and proteft the woman, to endeavour to 
 eafe her from the anxiety fhe may feel in her time of 
 pain, by mild attentions and tender love ; to inflruft 
 her and encourage her in all the virtues is the true duty 
 of man. 
 
 While the woman, fenfible of the weaknefs of her 
 fex, ftiould exercife that delicate effeminacy which nature 
 has given her, and which is the firft delight of man, in 
 fubmiflive yet cheerful love. 
 
 Let religious virtue appear in all your aftions, and 
 while he affords thee proteftion, return him thy love 
 with that fweetnefs which never fails to rivet the affec- 
 tions of man. And if it {hall pleafe the heavenly 
 
 Father to intrufl you with the care of children, let your 
 conduft towards them prove your fenfe of the duties you 
 
 owe to God. So fiiall happinefs attend you both in 
 
 this world and in the world to come. 
 
( 56 ) 
 
 Brethren, attend to the declarations of thefe perfons. 
 
 Qu. To the Man. 
 
 Is tliere any other woman whonri thou preferreft to this? 
 An. 
 
 Ou. To the Woman, 
 
 Is there any other man whom thoii wouldeft wifli to 
 marry in preference to this ? — An. 
 
 Does any one in the congregation doubt their afler- 
 tions ? 
 
 Wilt thou N. N. have this woman to thy wife ? wilt 
 thou endeavour to fulfil the will of God, in loving her, 
 protefting her, and keeping to her only as long as ye 
 both (hall live ?— Iwill. 
 
 Wilt thou N. N. have this man to thy hufband ? and 
 performing the will of God, keep thee only unto him 
 as long as ye both fliall live ? — I will. 
 
 T%enJ1iall the Man fay 
 
 Before this congregation I acknowledge thee N. N. for 
 my wife, and in token whereof, I give thee this ring, 
 engraved with my name ; by which, from henceforth, 
 thou flialt be known. 
 
 Then Jkall the Woman fay ^ 
 
 Before this congregation I acknowledge thee N. N. iot 
 my hufbaad, and in token whereof, I give thee this 
 ring, engraved with my maiden name ; which, from 
 henceforth, I will no more ufe. 
 
( 57 ) 
 
 Then the MiniJlerJJiallfay, 
 
 Brethren, from henceforth refpeft this couple as rnarx 
 and wife ; and may God, of his infinite mercy, blefs 
 you. 
 
 Pra,yer. 
 
 OGod, we befeech thee to blefs thefe thy fervants, 
 and to fow the feed of eternal hfe in their hearts, 
 that whatfoever to thy glory they may undertake they 
 
 may fuccefsfully fulfil : And grant, that they, ftudying 
 
 thy will in all things, and always being obedient unto 
 it, may be in full fafety under thy proteftion, may 
 abide, in thy love unto their lives end, and may finally 
 receive everlafting falvation. Amen. 
 
 N. B. The marriage is to be regiflerecl — and attefied by the 
 miniller. 
 
 BAPTISM. 
 
 "P\ EARLY beloved brethren, for as much as it hath 
 pleafed Almighty God that we fhould be born iu 
 ignorance, and that the po^vers of our reafon fhould, in 
 a great meafure, depend upon the cultivation beftowed 
 upon it ; it evidently behooves every parent to attend 
 
 to the education and inftruftion of his children. But 
 
 the falvation of their fouls is a concern fo great, that 
 
 I 
 
( 58 ) 
 
 our government has thought proper to aclvife, that 
 there be provided for Infants, a new relation, whofe 
 chief concern fliould be to take care that in due time they 
 be inftrufted in fuch a knowledge of their own nature, 
 as will lead them to know, and love and fear God : — And 
 to render them worthy of admittance into the kingdom 
 of heaven ; by inducing them to pafs their ^ives as 
 good and virtuous citizens, whereby they will beft 
 prove the fmcerity of their profeflions of religion. 
 
 Let me therefore exhort you who are to be god- 
 fathers and god-mothers of this child, that you will fin- 
 cerely refleft upon the duties you are about to under- 
 take ; not efteeming it a trifling matter of mere form, 
 but fleadfaftly and fmcerely purpofuig to fulfil the fpirit 
 of the obligation you are now about to lay yourfelves 
 under ; coiifidering, that to you the child is hereafter 
 to think himfelf indebted for the happincfs he may en- 
 joy, or to blame you for the ignorance he may be in and , 
 for the mifery he may fuffer, if you wilfully negleft to 
 give him the information neceflary to enable him to 
 conduft himfelf in religious temperance and charity. 
 
 To ye therefore, who appear before me as intending 
 to be the parents In God of this chUd ; I now addrefs 
 myfelf : 
 
 Will ye, in the name of God, take care that this 
 child fiiall be educated in bis native language ? 
 
f 59 ) 
 
 Will ye, to the beft of your abilities, provide biin 
 with ufeful and good books ? 
 
 Will ye pay attention to inftruft him ia the know- 
 ledge of God to the beft of your abilities ? 
 
 Will ye call upon him to attend divine fervice, ac- 
 quainting him with the duties man is bound to pay to 
 his creator ? 
 
 Will ye inftruft him in the knowledge of his own na- 
 ture, aflifting him with advice whenever he is hkely to 
 fall into error? 
 
 Will ye call upon him to acquaint himfelf with 
 thofe laws of the land in which every individual is con^. 
 cerned ? 
 
 The God-fathers and God-mothers f nail anfwer, 
 
 Thefe we faithfully promife, and we entreat the con- 
 gregation to join us in prayer to Almighty God, that 
 he will grant a happy refult to our endeavours. 
 
 Frayer. 
 
 A LMIGHTY and everlafting God, we thine humble 
 •*• -*" fervants do offer to thee our earneft intreaties, that 
 thou wilt be pleafed to call us all to a true knowledge of 
 
 thee. Grant that thefe fponfors for this child, 
 
 may ever put that confidence in thy power which will 
 
 I 2 
 
C 60 ) 
 
 enable them to fulfil the duties they have undertaken— 
 And, we befeech thee, give thy holy fpirit to this in- 
 fant, that he may early walk in thy way, and may re- 
 nounce all the covetous defires and vain-glories of this 
 world, which too often take mankind from thy fervice. 
 
 Teach him fo to number his days, that, being dead unto 
 fmbut alive unto righteoufnefs, he may finally attain to 
 thattranfcendent blefling, the blefling of a more intimate 
 
 and fpiritual knowledge of thee, his God. Teach 
 
 him to kno^v the worth of thy loving mercy when thou 
 waft pleafed to furnifh Jefus Chrift with thofe lights, 
 whereby he was enabled to difpell the darknefs that over- 
 fliadowed the earth ; when mankind ferved idols, the 
 work of their own hands, inftead of ferving thee the felf- 
 
 exifting God. To thee, O moft Mighty, we addrefs 
 
 ourfelves, in the name and form of prayer of Jefus 
 Chrift, befeeching thee to grant us thofe things which 
 may be beneficial to us. 
 
 /^UR Father, which art in heaven, hallowed be thy 
 name. Thy kingdom come. Thy will be done 
 on earth, as it is in heaven. Give us this day our daily 
 bread. And forgive us our trefpafles as we forgive them 
 that trefpafs againft us. And lead us not into tempta- 
 tion ; but deliver us from evil : For thine is the king- 
 dom, and the power, and the glory, for ever and ever« 
 Amen. 
 
( 6i ) 
 
 DEARLY beloved, this child is now under the care 
 of all its parents ; and as from its natural father 
 it will take one name whereby he will be diftinguifhed 
 from other families, fo let him now receive another 
 name whereby he may be dillinguilhed as a fervant of 
 God. How fhall he be called ? 
 
 The Sponfors Jhall anjwer, 
 
 Minijler. 
 
 N the name of the mofl high God ; be this infant 
 
 from henceforth called and I fign him 
 
 with water, and the fign of the crofs, in token that ye, 
 his fponfors have undertaken to inftruft him in the 
 knowledge of the one God as declared by Jefus Chrifi-, 
 who fuffered death upon the crofs in proof of his faith 
 
 in the creator. And may the blefling of Almighty 
 
 God profper your undertakings. Amen. 
 
 BURIAL SERVICE, 
 
 Dearly beloved Brethren, 
 
 f~\^ — — — — it pleafed Almighty God to permit 
 
 the foul of our brother to leave its earthly 
 
 habitation, whofe body we are now about to commit to 
 the grave. 
 
( 62 > 
 
 Mortality is annexed to humanity as ine\atably as light 
 js to fire ; and as it is certain, from natural reafon, that 
 our fouls or the fenfitive part of our frame are diftinft 
 from the flefh in which they exift, and may therefore 
 enjoy a feparate exiftence ; fo we feel a convi£iion, 
 that in the fcheme of providence, there is a ftate of fu- 
 ture rewards for the virtuous, or thole who obey the 
 will of their God. 
 
 From the uncertainty of the time of our departure 
 from this world, we ought at all times to lead our lives 
 in fuch a manner, as to be prepared to anfwer the call 
 of our maker. 
 
 Let us therefore, (who now affift at the ceremony of 
 
 putting (his body into the ground. Afhes to afhes, 
 
 duft to duft, trulling in the mercy of God, that he will 
 be pleafed to call this our departed brother to his reft) 
 take this opportunity of addrefling ourfelves to the pro- 
 tcftion of God, that he may blefs us in all our endea- 
 vours to render ourfelves worthy of his love ; and 
 that we, being impreffed with the idea of the ine\ata- 
 blenefs of death, may be lead to make this example 
 beneficial to ourfelves. 
 
 Saint Paul fays, " we brought nothing into this 
 world, and it is certain we can take nothing out. — The 
 
 Lord glveth and the Lord taketh away; Bleffed be 
 
 the name of the Lord." 
 
 The truth of the foregoing is proved every day, and 
 the advantage we ought to make of it, is to refle6l 
 
( 63 ) 
 
 cn the folly of thofe who, troubling themfelves aKvays 
 about temporal concerns, neglect the confideration of 
 that which is of infinitely greater confequence, viz. The 
 ftate we are to experience hereafter. 
 
 No man has returned from the grave to tell us of fu- 
 turity ; uncertainty and doubts are the refult of every 
 
 enquiry : but this we know, that, as there is a good 
 God, he muft have directed every thing proper ; and 
 on his mercy we may fafely rely, if we endeavour to 
 fulfil his will while we are on earth. 
 
 To us the knowledge of the. particulars of the future 
 Hate would be of no ufe, and we may be affured that the 
 uncertainty we labour under is moft advantageous to the 
 
 general fyitem of creation God has confined 
 
 our duties to this life, and futurity muft difclofe its 
 fecrets to us when we are capable of underftanding 
 them; but this we fhould truft in, that the goodnefs of 
 God will never fail, and that it will be fully extended 
 over every part of the creation. 
 
 Yet man that is born of a woman hath but a fhort 
 
 time to live : He cometh up and is cut down like a 
 
 flower; he fleeth as it were a Ihadow, and never con- 
 tinueth in one ftay. 
 
 In the midft of life we are in death ; of whom ma> 
 we feek for fuccour but of the Lord ? 
 
( 64 ) 
 
 O God, moft holy ; O Lord moft mighty ; O Holy 
 and blefled creator, deUver us from the bonds ot fin. 
 
 Then (hall we cry with exukation. O Death ! where 
 is thy Sting ? O Grave ! where is thy Victor)' ? 
 
 Thanks be to God, who forgiving us our fins, hath 
 given us the victory. 
 
 prayer. 
 
 /^ Almighty and everlafting God, who hateft nothing 
 ^■"^ that thou haft made, nor defireft the death of a 
 finner, but rather that he fliould turn frpm his wicked- 
 iiefs and five : Look down with favor on thy humble 
 fervanis, who acknowledge their tranfgreflions, and 
 ■who befeech thee to grant them forgivenefs of their fins. 
 They confefs, with contrition, that their thoughts are 
 too often drawn away, by the cares of the world, from 
 the due confideration of a future ftate ; and that their 
 actions are too frequently unworthy of beings who are 
 
 in expectation of immortality. But to thee, 
 
 who art the God of all goodnefs, we addrefs ourfelves, 
 and pray, that thou wouldeft be pleafed to imprefs 
 our minds with fuch a fenfe of the neceflity of attend- 
 ing to our duties, that we may accomplifh whatfoever 
 thou expecteft from creatures whom thou haft favored 
 
( 65 ) 
 
 with faculties, whereby they may know their God ; yet 
 
 to whom thou haft given free agency We fee, 
 
 by the end of this our brother, whofc body we have 
 juft committed to the earth, as well as by the experi- 
 ence of every day, that death is the inevitable lot of 
 all men ; and that thou, at an unknown time, doft re- 
 quire that we fhould refign our fouls and fhould no 
 
 more live on earth But, O Creator, we have 
 
 heard with our ears, and our fathers have declared 
 unto us, the noble works which thou didft in their days 
 
 and in the old time before them. We believe, 
 
 that thefethy noble works would not have been perform- 
 ed, hadft not thou defigned for man, a future ftate of 
 fenfe, when, having left his prefent habitation, he fliall 
 more diftinftly know that God, whofe power and good- 
 
 nefs he had feen on earth. We have been taught by 
 
 Jefus Chrift, that thy favor will be Ihewn to thofe 
 alone who do thy will, whilft vindiftive judgments fhall 
 be iflued againft fuch as are fmners and difobedient to 
 
 the dictates of their reafon. We know, O Lord, the 
 
 frailties of our nature, and how many are the tranfgref- 
 fions of mankind : But we alfo believe that thy mer- 
 cies are unbounded, that thy judgments are ever lenient, 
 and that thy forgiven efs is ever accorded to the truely 
 
 repentant fmner.— — Give unto us, O omnipotent 
 
 and all perfe6l Being, fuch a knowledge of thee as may 
 lead us to a fmcere repentance of thofe fms which 
 we have heretofore committed, and may induce us in 
 
 K 
 
( 66 ) 
 
 the time to come, to fludy to know and perform our 
 duties to thee, and our relative duties to all our fellow 
 
 creatures. — Give us hearts, to love, anift, 
 
 and comfort one another in the full perfeftion of 
 that fyflem of univerfal charity which the bleffed Jefus 
 
 taught to his difciples. Teach us to be grateful 
 
 to thee for his life, his fufferings, his death ; and grant, 
 that whenever we aflifl at the ceremony of interring 
 a fellow creature, we may recall to our minds the re- 
 fignation of Jefus, which could alone proceed from the 
 fenfe of having in all things faithfully fulfilled thy \\'ill ; 
 and give unto us, that at our deaths we may receive 
 alike comfort from a fmiilar confidence in thee. Grant, 
 O Father, that we worthily thinking of Chrill's death, 
 may be more flrongly urged to do thofe afts which 
 thy wonderful fcheme of creation makes it the duty of 
 every being to perform : and grant that, whenever it I'hall 
 pleafe thee to call us from this flate of exigence, our 
 deaths may be no ways terrible to us, through having our 
 bofoms comforted with thefe refleftions ; that although 
 we are offenders yet that our judge is merciful, and 
 that he is evermore ready to forgive than topunifh. 
 To thee, O God, whofe perfefUons are unfpeakable ; 
 whofe goodnefs is unbounded ; whofe felfexiftent nature 
 is incomprehenfible to man ; we offer up our praife ; 
 bleffed be thy name O God for ever and ever ! Amen- 
 
( ^7 ) 
 C H U R C H I N. G OF WO M E N. 
 
 Minijler. 
 
 [ .,' . ■ •;:;! liu.t^ • ■'■■ '■ ■ 
 
 T?OR as much as it hath pleafetl- Almighty God to 
 -*- give you fate deHverance, and to preferve you in 
 child-birth ; you fhall dierefoje give hearty thanks unto 
 God, and fay, 
 
 I am well-pleafed that the Lord hath heard the voice 
 of my prater, tlierefore will I call upon him as long as 
 I live : 
 
 For my foul was full of trouble ; and my flefh was 
 oppreffed with pain : 
 
 And I cried to the Lord God of my falvation, and 
 he permitted my pra}'er to enter into his prefqnce : 
 
 And his mercy delivered me ; and my travail was at an 
 ,end. 
 
 What return can I make unto the Lord for his 
 goodnefs, or for all the benefits he has done unto me ? 
 
 I \vill pay my vows now, in the prefence of his 
 people ; I will declare his truth, and will fpeak of his 
 mercies, which reach above the clouds. 
 
 Teach me thy way, O Lord, and I will walk in thy truth: 
 O knit my heart unto thee, that I may fear thv name. 
 
 K 2 
 
( 68 ) 
 
 I thank thee, O God, with my whole heart ; I will 
 praife thy name for ever and ever. 
 
 For great was thy mercy toward me ; — I was in mife- 
 ary and thou helpedft me. 
 
 And thou reftoredft me to ray family with honor 
 and with fame : 
 
 ^ 
 
 Q 
 
 I: 
 
 S4, 
 
 For thou permittedft me to bring forth a child, 
 who hereafter may be admitted to the knowledge 
 of his God. 
 
 Teach him thy ftatutes, O God, and render thy 
 !^ paths delightful unto him. 
 
 So fhall he be lead to ferve thee, in humblenefs 
 and lownefs of heart, and to walk in thy ways all 
 the days of his life. * 
 
 Happy is the man who is thus blefled in his 
 children ; happy is the family who faithfully ferve 
 the Lord ! 
 
 Turn again unto thy reft, O my loul, for the Lord 
 hath rewarded thee. 
 
 For he hath faved thee from death and the condem« 
 nation of fmners. 
 
( 69 ) 
 
 Join with me in praifes all ye his people ? O let us 
 
 always praife the Lord ? Blefled be thy holy 
 
 name O God, for ever and ever. Amen. 
 
 Minifler. 
 
 O Almighty God, we give thee humble thanks for 
 that thou haftvouchfafed to deliver this woman, 
 
 thy fervant, from the great pain of child-birth ; 
 
 Grant, we befeech thee moft merciful father, that flie, 
 through thy help, may both faithfully live and walk ac- 
 cording to thy will in this hfe prefent; and may alfo 
 be partaker of everlafling glory in the world to come, 
 through performing thy will, and through faith in thy 
 mercies as declared by Jefus Chrifl, in who fe name and 
 words we further call upon thee, 
 
 o 
 
 UR Father, which art in heaven, hallowed be thy 
 name. Thy kingdom come. Thy will be done on 
 earth as it is in heaven. Give us this day our daily 
 bread ; and forgive us our trefpafles as we forgive them 
 that trefpafs againfl us. And lead us not into tempta- 
 tion but deliver us from evil : For thine is the king- 
 dom, and the power, and the glory for ever and ever. 
 Amen, 
 
 END, 
 
( 70 ) 
 
 CERTAIN REGULATIONS DICTATED 
 
 By J J C B U S VERITAS. 
 
 !S"ot enforced by A£ls of Parliament but left to the 
 option of the Parifl;es. 
 
 BETWEEN morning and evening fervices I wotild 
 have the chief people of the parifh meet together 
 and confult upon the beft means of relieving any of the 
 parifhioners, who through poverty or illnefs, are af- 
 fli6led with diftrefs: 1 would likewife have them en- 
 quire into the morals of every one, and where errors 
 
 appear, take proper fteps to correft them. If any 
 
 are idle or vicious, let them be exhorted to a contrary 
 behaviour, and if exhortation fails, let them be fent into 
 confinement, that they may have leifure to perceive 
 wherein they hd\e been w'rong. 
 
 I would likewife wifii all my fubjects both rich and 
 poor, to be provided with one hmilar plain drefs, 
 which they fhould wear when they went into the 
 
 church on a funday : — Not that any particular 
 
 religious aft is hereby intended by the ceremony of 
 drefs, but merely to encourage cleanlincfs among all 
 die parifhioners, and to enable every one to make a pro- 
 per appearance when before the throne of God But 
 
 the efFeft will not reft here, for it will afTift the minifter 
 ininfpiring the congregation with ajuft fenfeof the real 
 
 \ 
 
( 7^ ) 
 
 confequence of man ; by humbling the proud and exalfing 
 
 the lowly and meek. ^This ;drefs I would wifh to 
 
 be provided by the parifh at a general expence, and. no 
 difcriminating alteration to be admitted from the 
 highcft to the loweft. 
 
 Let every individual be entrufted with the care 
 of his own drefs, but let him be required to be 
 careful of it, under pain of cenfure of the meeting, who 
 fliall deprive him of it for any offence, which they 
 think requires this punifiiment, until his contrition 
 Ihall have worked out his pardon. 
 
 Llkcwife at this meeting, let the leflbns for the next 
 funday be felected, taking care to chufe fuch as m;:\' 
 afford the minifter an opportunity of affifting the under- 
 ftandings of the weak, by bringing them to a due fenfe 
 and knowledge of the Lord and his will. — And let them 
 be felecfcd in the due courfe, till the whole bible and 
 
 teftament are gone through.- — Once in every three 
 
 months, let fome part of the Alcoran of Mahomet be read,^ 
 and let the minifter make fuch commentaries thereon as 
 he thinks proper. 
 
 And in cafe upon any particular occafion it fhould ap- 
 pear neceffary that other prayers Ihould be added to thofc 
 alread)' appointed, let the minifters prepare them, and fub- 
 mit them to the church-wardens and heads of the parifh, 
 for their approbation andcorreftion. * 
 
 ■ * Thefe regulations are every where ftrlflly attended 
 
 to, and the people fulfil with eagernefs, all the wlflics 
 
 of their founder. 
 
 \ 
 
( 72 ) 
 
 Having thus given you their form of prayer, 
 1 fhall, in order to elucidate their reUgious opinions, 
 introduce fome difcourfes that are pubUflied in Veri- 
 tas The three firft are fuppofed to have been 
 
 prepared and dehvercd by Jacobus Veritas, himfelf.-- 
 And are now generally read in all their churches, 
 on the firft three fundays in the year — the laft difcourfe 
 is a later produftion. 
 
( 73 } 
 
 RELIGIOUS DISCOURSES, 
 
 As delivered by the Veritajian Clergy, 
 
 Difcourfe the Firft. 
 
 DExA.RLY beloved, in that part of the book of pfalms 
 which we this morning read, we found the fol- 
 lowing fentence, 
 
 Lord! what is man that thou art mindful of him ? 
 or the fon of man that thou fo regardefl him ? 
 
 This text, in all the countries through which I have 
 travelled, is a favourite of preachers of every denomi- 
 nation, and they ufe it to enable (hem to difplay 
 the wonderful goodnefs of God, in preferving the chil- 
 dren of men. 
 
 To make it a wonder that God fliould be mind- 
 ful of creatures whom he hath called into' exiftence, 
 is a proof of wanting that knowledge which would 
 teach us to fee every thing, as the wife contrivance 
 of a beneficent creator. 
 
 Thefe words were ufed by the pfalmift, to exprefs 
 his fenfe of the inferiority of man, when his mind 
 had been employed in contemplating the power of 
 God. 
 
 L 
 
C 74 ) 
 
 The wondcilul fuperiority of the felfexillent being 
 mull inevitably fill, with the moft reverential awe, what- 
 ever human breaft contemplates his perfcftions : — But 
 to fuppofe that his providence is at any time regardlefs 
 of his works, is judging of his nature, as if he were equal- 
 ly liable to change hi* plans, as human beings, 
 whofe Ihortfightednefs and limitted powers prevent them 
 from knowing every circum fiance which may be an- 
 nexed to any future event, and therefore they cannot 
 avoid altering and amending their opinions, according 
 as new obje6ls prefent themfelves unto them. 
 
 But with God it is otherwife, his prefcience prevents 
 him from the poflibility of change ; and his omnifcience 
 enables him to difcover eveiy refult, even before the 
 means are prepared to produce it. 
 
 The power of God is difplayed through all his works ; 
 and his goodnefs is ever aBing for their fupport ; for 
 it would argue a want of power, confequently of per- 
 feftion, were it pofTible for the fupreme being, for one 
 moment, to leave creation unregulated. 
 
 We will quit: the idea which is annexed to the 
 words of the text, exprefTive of the kindnefs of God, 
 in regarding the children of men ; and will take this 
 opportunity of enquiring into that moft ufeful qiieftion, 
 what is man ? 
 
( n ) 
 
 To this, it may be anfwered generally,— that man is 
 a created being, capable of oblerving events ; of com- 
 bining and feparating ideas; of judging from paft cir- 
 cumftances of \he probability of the future ; and poffefling 
 faculties whereby he can communicate his fentiments 
 
 to others: His nature animal, partaking of 
 
 its general properties, and his grand diftinftion from 
 other annimals is his mental powers. 
 
 Upon examining into this defcription, we find our- 
 felves to be of this order in creation ; if we look around 
 us we perceive man evidently occupying the firfl 
 rank in the world, and making fubfervient and of ufe to 
 himfelf every other creature. 
 
 Enquiring further into our nature, we find it a com- 
 pounded one ; we. feel wants ; we are fubjecl to in- 
 firmities ; we are liable to many accidents in coinmon 
 Vv'ith other animals ; but at the fame time, we perceive 
 that our powers are valtly fuperior to theirs, and that the 
 moft ignorant of the human race is capable of aflert- 
 ing this difference, even over the moft formidable pf 
 the brute creation. 
 
 In the ftate of fociety, we iind the faculty where- 
 by we acquire this fuperiority, and which we call rea- 
 fon, capable of the moft wonderful extention and im- 
 provementt 
 
 L 2 
 
( 7^ ) 
 
 By the afTiftance of rcafon we provide for every nc- 
 ceffary of life with all the caution of prefcient beings, 
 and the mutations that are difcoverable in nature are 
 turned to our advantages. 
 
 This faculty, we have it in our power to enlarge, 
 
 and we perceive that it is diftinft from the body : for 
 
 fometimes when the body is at reft, and animal nature 
 incapable of motion, the mind is aftively employed ; 
 while on the contrar)-, fometimes our animal nature 
 feems to aft as a mere mechanical work ungoverneJ 
 or unaffefted by reafon. 
 
 Hence, we conclude, that man is compounded of 4 
 fpiritual as well as corporeal fubfl:ance ; and his fpiritual 
 part has been called by the name of foul. 
 
 The foul of man, or his fpiritual part, requires our 
 utmoft confideration, in as much as it is not percepta- 
 ble to any of our corporal faculties, but is difcoverable 
 only from the exertions of thofe powers themfelves 
 which cOnftitutc what we may call the foul ; and in no 
 perfons is the conviftion of our pofiTefiing a foul diftinft 
 from the bod}', yet connected with it fo ftrong as in thofe 
 •\v5io have moft attentively examined into it. 
 
 When I firil afked myfelf, — what is man ? confufion 
 iilled mv mind, and I could make no other reply than, 
 that I was a created being ; becaufe, 1 found it impof- 
 
 fible for me to make myfelf. Immediately this 
 
 que 11 ion followed, — who created mc ? 
 
( 77 ) 
 
 I caft my eyes around the world, I no where fa\v ^ 
 being of greater powers than man ; I knew his incapa- 
 city to create, and I anfwered, *' I am the creature of 
 " an ifivifible being." 
 
 Who then created this invifible being?- I foon 
 
 difcovered the neceffityofone, felfexiftent, Being, as a \ 
 firft caufe of all things, and I was convinced of the im- \ 
 poflibility of a created being, forming juft ideas of felf- 
 exiftence. 
 
 This felfexiftent being is our God. 
 
 We examine into his eflence and are filled with won- 
 der at his perfections ; and we join with the pfalmift 
 in exprefTnig our fenfe of hisgfeatncfs. 
 
 After thus acknowledging acreator, the foul enquires 
 into its own nature, and at length perceives that its 
 ftate of exiftence in the human body is but for a certain 
 time, that the body dies, and that its own fate is involv- 
 ed in uncertainty; becaufe, although every day fur- 
 nifties us with proofs of the inevitability of this end of 
 man, yet does not any foul return ftt)m the grave, to 
 acquaint us with the circumftances that happen after 
 death. 
 
 The confideration of the great powers of the foul, 
 whereby we feem to enjoy a different being from the 
 reft of the creatures upon earth, has in moft ages indue- 
 
( 7^ ) 
 
 ' -e-d men to believe in a future ilate ; ' and they have 
 received as a convincing proof of the certauity of it, that 
 the creator would not have permitted the pains winch 
 fome men feel in this world, nor the unequal dillribution 
 , ©fits comforts, unlefs he had provided a place of future 
 I feappinefs, where they might meet with a recompenfe 
 for every thing they had fuffered :-^and then, noticing 
 the wickednefs of many, they have concluded, that a 
 place of punifhment would certainly be prepared for 
 fuch fmners. 
 
 This doctrine of the immortality of the foul, and a 
 flate of future rewards and punifhmeuts has been taught 
 by mofl of the learned, among the ancients ; and their 
 poets have left us defcriptions of the palaces, and groves, 
 and delights, which filled their elyfium or place of re- 
 wards ; and alfo, of the torments that are practifed up- 
 on thofe who were condemned to fuffer them. 
 
 Various Gods are defcrlbed, and various employments 
 alloted them ; but the ancients, although totally void of 
 the religious ideas we poffefs, concurred in this, that 
 man is a dependant creature, and that his foul will be 
 fenfible after death. 
 
 In thefe later days, it has pleafed the Almighty Cre- 
 ator to permit a light to {hine upon the world, to dif- 
 pel the clouds and darknefs in which our fore-fathers 
 were loft. 
 
( 79 ) 
 
 Bigotry and fuperftition have vaniflied before us; 
 we know ourfeives and our God ; and we have no doubt 
 of a futurity ; but ftill we fee how liable humanity is to 
 err, by obferving the different opinions of the different 
 nations of the world, in their prefent ideas of God. 
 
 Fortunately for us, my brethren, we are in a country 
 where all prejudices are banifhed ; where the firft doc- 
 trines which we are taught are, that we are created beings 
 whom the creator has furnifhed with reafon, in order 
 to enable us, by applying to it, to judge of what is 
 proper for us. — - — And, we likewife have the neceffity 
 of thus applying to, and judging from our own reafoiis 
 alone, pointed out to us in a clear and rational manner. 
 No myfterious concealments ; no dark interpretations of 
 things which the human mind is incapable of conceiving 
 are here given ; nor is the declaration of a belief which 
 a man cannot underftand, made an article of falvation. 
 Nor do we require any of thofe abfurditles, which our 
 books inform us other nations efteem of the greateft 
 confequence. — — Our doftrines are perfeftly fimple, and 
 
 adapted to every capacity. We fay, that there is 
 
 one God; that he is good and all perfeft; that he 
 
 made every thing capable of performing what he re- 
 quired from it; and that the man who a£ls ftrict- 
 
 ly in conformity with the dictates of his reafon, cannot 
 be difpleafing to his God. 
 
( 8o ) 
 
 An all-perfect and good felfexiftent being could only 
 begin creation from the defire of difpenfing happinefs, 
 and after having provided his creatures with every 
 thing neceflary thereto, would only lay this command, 
 do not abufe my bounty. 
 
 Man then was created fit for the enjoyment of the 
 things which were provided for his happinefs ; and was 
 furniftied with faculties that would enable him, if pro- 
 perly exercifed, to conquer thofe propenfities of his an- 
 imal nature, which would otherwife tend to defeat the 
 end of his being. 
 
 The powers oi his mind aflifl him in foaring above 
 this world, and he commands and controuls all the in- 
 ferior parts of creation with a decided fuperlority. 
 
 It is evident, that God has appointed man to be a 
 free agent, and has left all his actions uncontrouled by 
 
 any higher power : From hence, likewife it is rea- 
 
 fonable to fuppofe, that thofe who conduct their lives 
 according to what they muft know is the will of the 
 creator, will be hereafter rewarded ; but that thofe who 
 act otherwife will meet with their deferts. 
 
 Reafon is a gift from God.butneverthelefs dependant, 
 in fome meafure, upon ourfelves, , in as much as due 
 cultivation is necelTary to bring forth its powers. 
 
( 8^ } 
 
 By reafon alone, is man able to know liis God, 
 and the firft duty incumbent upon man, mufl necefTa- 
 rily be this, toexercife the faculties which he poffefles, to 
 the utnioft of his power, in order to attain a due 
 knowledge of the creator : — And this feems to be 
 required of us, becaufe the deity does not make him- 
 felf known to our fenfes in any way, except in his 
 works, all of which befpeak the higheft wifdom and 
 power. 
 
 When I have refided in foreign countries, I have 
 been much offended at hearing all arguments on religious 
 fubjects avoided, by the people declaring, that it was 
 not fit for them to enter upon fuch fubjects, becaufe 
 they were unequal to the talk. 
 
 Would they themfelves be fatisfied with a fimilar 
 anfwer from any one of their fervants, whom they had 
 furnifhed with every thing requifite to fulfil his duty ; 
 when cenfuring him for having neglected it would 
 they be fatisfied with being told ? 
 
 • That indeed it was true, he had been provided with 
 
 • what might, perhaps, be neceffary, but he could not 
 
 • tell that, and therefore he did not try." They 
 
 would not ; and yet, they fuppofe that the Almighty- 
 will not demand of them, why they have not ufed the 
 
 talent he has given them :^ but this, I am afraici, 
 
 is to be attributed to prieftcraft. 
 
 M 
 
( 82 ) 
 
 The clergy in other countries enter into the profeflion 
 for bread, and if you read their hiflories, you will 
 find as much traffic in this as in any other article of 
 
 trade. Their intereft it is to keep u{^ their credit, 
 
 which can be done only by fettering the minds of the 
 laity. 
 
 There are many of them who fpeak of the attributes 
 of the deity with all propriety imaginable, but at the 
 fame time, they join therewith fuch abfurdities as tend 
 to dellroy thofe attributes. 
 
 The trulling to reaion, is reprefented as highly impro- 
 per in their auditors who, they fay, fhould be fenfible 
 that they cannot know lo much as their paflors, whofc 
 fludies have been entirely de\'oted to religious enquiries. 
 They difplay their own learning with all the powers 
 of language, and endeavour to gain full podeffion of the 
 
 minds of their parifhioners. They tell them, this 
 
 book we read (being the fame as our bible and teftament) 
 is a revelation from God ; that they muft believe every- 
 thing contained in it. That it is a damnable 
 
 offence to doubt it ; and that is prefumption to enquire 
 
 into the truth of its being a revelation from God 
 
 'Thus cftablifhing the facrednefs of this book, they felecl 
 'parts of it, which they explain according to their intereft, 
 tmd are particularly fond of the text, 
 
 " The heart of man is deceitful above all things.'* 
 
 o 
 
( 83 ) 
 
 from Avhence they fiiew the impropriety of a man truft- 
 ing it in judging for himfelf, and they prepare their 
 auditors for whatever they think proper to deUver. 
 
 Hence abfurd unintelligible doftrines are taught; 
 and myfteries are propounded ; when they find themfelves 
 in a dilemma they produce what they call their authori- 
 ty, which they declare to be the word of God, and there- 
 fgre true. 
 
 That the word of God muft be true is moft certain, 
 but whether what they call the word of God is fo or not^ 
 remains to be proved. 
 
 Let us briefly exam.ine this ; it muft be admitted, that 
 whatever it pleafeth God to declare unto men, muft be of 
 
 the utraoft confequence j. that his declaration muft; 
 
 be perfeftly adapted to their capacities; and that nothing 
 unneceftary, nothing fuperfluous would be revealed by 
 God : — Will the books in queftion ftand thefe te/ls ?-- ^.-^ 
 they will not ! t ;^ »- 
 
 Let us have done with this, acd examine further^ 
 what is reafon ? 
 
 This power of the human mind, which is diftlnguiflied 
 in its nature from the inftinft of animals, borders upon 
 h fo much that it is difficult to draw the line where inftinft 
 M 2 
 
( B4 ) 
 
 ends and reafon begins ; yet, we know, that the brute 
 creation do not give any figns of feveral ideas, which, 
 perhaps every human being poffeffes. — reafon may be 
 bed defined, the power of comparing and drawing confe- 
 quences from ideas that have no immediate connetiion 
 with the animal ceconomy, 
 
 By reafon, we are able to refleft upon our own na- 
 ture, and from thence, to form ideas of that Being, 
 whofe elTence neverthelefs efcapes our mod arduous 
 
 fearch ; but the enquiring into his attributes necef- 
 
 farily leads us to difcover his probable mtention in cre- 
 ating us ; and we readily affent to the pofiiion, — that 
 we are bound to fulfil his will in all thmgs. 
 
 We quickly perceive that the human nature pofTefiTes 
 a perfeftion fuperior to the reft of animated creation ; 
 and gratitude at leaft is a return we are bound to make, 
 to God for the favors received ; but we cannot do this 
 properly without knov.'ing our real fituation in this world. 
 
 The confequence of man has been greatly magnified 
 by many writers, while others have reprefented him as 
 a being whofe follies debafe him beneath the reft of ani- 
 mated nature. 
 
 The firft have gone fo far as to fay, the Almighty 
 Eternal God looked upon iiiankmd of fo much value. 
 
( S5 ) 
 
 as to have been induced to lay dowu.lils own life, 'to 
 redeem them from their fins. 
 
 The latter have raked together all the wlckednefs 
 that was ever committed upon the earth ; and in defcrib- 
 ing man, have painted a true pifture of the being of 
 whom we have read under the name of beelzebub. 
 
 Were the orb upon wliich we live, the only one 
 
 ^^'hlch moved in the regions of fpace. --Were all 
 
 the power of the fupreme exhaulled ' in this work, we 
 thenmioht sive feme credit to the doftrines of the for- 
 
 Or were we fatisfied, that, havincr iDade the world, 
 God had placed upon it a fet of beings on purpofe to 
 torment each other, we might then credit the latter; 
 but upon enquiry into both thefe opinions, we fhall 
 find them partial and contrary to the faft; the onebeln? 
 iirnorant of the ^reat Creator; the other excludine all 
 ffood from the world. 
 
 Upon ufmg our reafon, we obtain Indubitable proofs 
 of numbcrlefs other worlds ; the work of the fame fu- 
 preme power who made us and our world ; and every 
 liar that we fee, may be the habitation of millions of 
 fenfible creatures. 
 
( 86 ) 
 
 What proof can be given us, that God would die to 
 redeem all thofe worlds ? and why fhould we fuppofe 
 
 he died to redeem this one ? In faft, the doftrine is 
 
 ^furd. — God carmot die: He cannot ceafe to 
 
 exift : Nor if it was in his power, would all creation 
 
 be of fufficient confequence to occafion it. Npr, 
 
 indeed, could good arife therefrom ; for the moment that 
 the period fhould arrive, when God no more exifted, 
 creation would no longer be upheld, and Chaos would 
 
 return again. The people that he laid down 
 
 bis life to fave, would be dellroyed for want of his 
 protecting providence ; and the reft of the innocent 
 worlds would perifh, through his cruel kindnefs for a 
 fmall number of animated beings who had grofsly of- 
 fended him. 
 
 Some men, thinking too highly of themfelves, have 
 credited the doftrine that God did die for man ; and have 
 yielded up their reafon to gratify the pride of their hearts. 
 
 Many nations to this day believe, or fay they believe, 
 the fame ; even the people among whom I was born, 
 though they have cleanfed their religion from many 
 fuperftitions, }'et have fuffered this do£trine to remain ; 
 but if you look into the lives of thefe people you wilj 
 find them, in general, palled contrary to thofe dire61ions 
 which they profefs to believe were left them by their 
 God. 
 
( 8/ ) 
 
 Almofl every kind of vice is praftifed among them ; 
 they Injure themfelves ; they injure one another ; 
 and break through what they declare to be the exprefs 
 commands of their God, with all the ingratitude of 
 that creature ^vhich they denominate the devil. — Yetthey 
 have the folly to fay, that faith in the promifes of Chrifl 
 will wafh away all their fins. 
 
 By them, reafon and faith are generally fet in oppo- 
 fition to one another, which moft affuredly is very im- 
 proper; for faith, as one of their authors, juftly, obferves, 
 is nothing but a firm conviftion, and confequentafTent of 
 the mind, %v'hich cannot be given to any thing but up. 
 on good reafon. 
 
 If a man fays he believes, and yet does not compre- 
 hend his aflerticn, he lies againft his own foul, and his 
 hypocrify \nU not be unrewarded ; — and he that believes 
 without having any reafon for his behef, is at beft but 
 merely in love with his own fancies ; but furely he does 
 not do jufdce to himfelf, nor does he pay a proper 
 obedience to his maker, who would have him ufe thofe 
 difcerning faculties he has given him to keep him out of 
 errors. 
 
 True religion proceeds from a juft fenfe of the cre- 
 ator ; not that it is poffible for man to form perfecl ideas 
 of this felfexiftent being, for God is incomprehenfible 
 
( 88 } 
 
 to our prefent nature, anrl all that we know of him is 
 negative. 
 
 We are not able to declare what he is, but we know 
 what he is not ; and therefore our minds being fatisfied 
 that lie cannot be imperfeft, firmly declare his attributes 
 ofperfeftion. 
 
 Being free from unworthy ideas of themofthigheft,'we, 
 liny friends, affure ourfelvesthat the creator is beft pleafed, 
 when the univerfal harmony he planned is undeftroyed 
 by thofe beings, whofe happinefs depends upon the 
 iminterrupted exchange of benefits which he intended 
 fhould take place throughout all creation ; and we 
 believe that God made all things fuflRciently perfeft to 
 accomplifh the purpofes expefled from them. 
 
 Let nie therefore entreat you all to exercife your rea- 
 fon ; ftudy to improve it ; apply to it in all things, and 
 pray to your creator, that he will aflift you in all your 
 difficulties : Seek to know him ; — acquaint \ ourfelves 
 with his attributes;— and walk humbly before him, in 
 virtue, all the days of your lives. 
 
( ^7 ) 
 
 I^ISCOURSE the second, 
 
 WE will devote this morning to the contemplatiors 
 of the attributes of the Almighty and invifi ble 
 Creator ; and to the confideration of the principal different 
 religions of mankind. 
 
 The mind, when firft impelled to endeavour to ac- 
 quaint itfelf with the divine cflence, is aftoniflied at 
 the incomprehenfibility of it, and almoft giving up the 
 attempt, acknowledges at once, the greatnefs, wildom, 
 
 and power of the felfexiftent : And hke the eye, 
 
 which has incautioufly looked againft the fun, is over- 
 powered with the refulgent fplendor that breaks upon ito 
 
 Let not prefumption ever enter into our hearts ; but 
 as rational beings, let us, with humility, reverence, and 
 fearful love, fo ufe the faculties which the omnipotent 
 hath given us, that when an account (hall be required 
 from us, we may prove ourfelves to have been not 
 unprofitable ftewards. 
 
 If man has any fupenority over the reft of the world, 
 it is in thole gifts whereby he is rendered capable of 
 knowing the goodnefs of his God ; and in the due cul- 
 tivation of thofe bleflings ought man to employ the great- 
 eft f^ait of his time; Nor need he fear exercifing 
 
 '::--: ^- N 
 
( 88 ) 
 
 his powers to too great an extent, for tliofe things which 
 are improper for man to know can never be difcovered 
 by him. 
 
 The attribute of God, which naturally prefents itsf<?H 
 to our vie\v whenever. we turn our thoughts tow^aijds t,bft 
 confideration of his being is Selfexiftence ; but of tliis we 
 can form no clear ideas. 
 
 All our knowledge arifes from experience, and that 
 combination of ideas, which proceeds from the recollec- 
 tion of thofe objefts which havcaffefted our fenfes — We 
 perceive every objeft of our fenfes to be an effeft ; not 
 one being indued with the power of felf-creation ; — and 
 therefore we are convinced that there is afirflfclfexiftent 
 
 caufe Av'ho is invifible Thus far our reafon abftra61edly 
 
 difcovers, but our fouls are feldom content ; and we 
 examine further into the nature of this firll caufe. 
 
 Selfexiftence, we are foonfatisfied only belongs to one ; 
 yet has the argument been fometimes maintained in the ' 
 fchools, that there is more than one felfexiftent 
 being; but this feems mere logical fubtlety, which no 
 body can prove or refute, owing to bur total ignorance 
 of the nature of felfexiftence; and, if we apply to our 
 reafon, we fliall receive this foiutibn, — if tliere be 'twtir 
 felfexiften^ ^iflgs^ they muft be independent ; and they 
 niuft have feparate, governments-;- we- being an eScor, 
 muft proceed from one firft caufe, who, with refpeft 
 
■( ^9 ) 
 
 to lis, isToleiy ' felfexlftent : There is then but one 
 
 felfexiftent being. 
 
 Nothing on earth. is free from certain regulations: 
 nothing is independent of particular ones : we fee the 
 whole is ordered in tHe beft manner poflTiblc, ^vhich 
 clearly denotes infinite wifdomand power, in the great 
 firll caufe. 
 
 Birth and weaknefs are every where conjoined ;. every 
 thing at firft is in a ftate of growth ; and 3i{?erent periods 
 ^re afiTigned to different creatures, ere they attain thefr 
 greatell perfeftion ; at this time there feems to be a 
 fmall flop, but foon decay commences, Quickly after 
 the creature loofes its powers, its component parts grad- 
 ually perifh and feem to vanifh from our fight. 
 
 That this regular courfe may be kept up, all creatures 
 
 *■ are permitted to continue their fpecies when they arrive 
 
 at certain periods of perfeflion ; and the care of its 
 
 ofF-fpring is rendered abfolutely neceffary to the hap- 
 
 pinefs of every part ot the animal creation. 
 
 To thefe regulations man is alfo fubject : — He is born, 
 he dies, his flefh rots, his bones decay, and dufl is all that 
 
 remains of his fo glorious being So foon as 
 
 his pulfe has ceafed to beat, and his breath has departed 
 N 2 
 
( 9^ ) 
 
 from him, his body becomes a wretched corpfe, and no 
 experiments of tortures can make him Ihew the lead ap* 
 pearance of fenfe. 
 
 The brute creation and mankind are here on an equal- 
 ity, their ends bearing the ftrongeft fimihtude ; fome die 
 in pain, others fini{h their lives without a ftruggle ; but 
 none efcape this inevitable doom ot death. 
 
 If we examine into the internal firuflure of men and 
 animals, and call to our affiflance the experience of thi^ 
 anatomift, we fliall find the fame regular conformity j 
 bones to fupport the mufcles ; mufclcs and fmews ap- 
 pointed to give actions to the bones ; and a brain to 
 direft the aftion. 
 
 Even in this feat of fenfe, the brain, do the fame ap- 
 pearances prefent themfelves unto us ; nor can we point 
 out an anatomical difference, to aflign a reafon why 
 Other animals are not furniflied with equal powers toman. 
 
 Our wants are the fame ; and if I may be allowed 
 the expreflion, a fimilar diflimilarity is difcoverable in 
 our temperso Whence then arifes the difference ? 
 
 Solely, may we anfwer, from the permiflion of God ! 
 
 It will be perceived by the attentive enquirer, that 
 the earth is filled with a regular chain of creatures ; 
 
( 9' ) 
 
 and that the three grand fyftems, animal, vegetable, and 
 mineral are wonderfully linked together, although their 
 mo ft perfeft parts feem totally diftincl . 
 
 Man, who is clearly the head of every being that 
 lives upon this earth, feems poflefled of one grand dif- 
 tinclion, which feparates him from all the reft ; — that is, 
 the ufe of fpeech in its full extent, nor can any other 
 diftinftion be found fufficiently declaratory of his fpecies. 
 For the link which joins him to the brute creation, has 
 been known to give proofs of having reflecting powers, 
 more extended than are found in many men. 
 
 Moft creatures utter founds, but they are only expref^ 
 five of their prefent paffions, while man reflecting on 
 thofe paft events which did not any ways affect him, 
 declares his thoughts of future occurrences with clear- 
 nefs and precifion : — In fhort, he proves his title to the 
 faculty we call reafon, is thereby alone diftinguifhed 
 from other created animals, and is thereby enabled to 
 know his God, 
 
 By the due cultivation of his reafon, man makQS 
 himfelf worthy of the ftation which he is called to fill 
 in the univerfe ; and by neglect of it he debafes himfelf 
 to a level with the brutes, who do not feem to be ac- 
 <]Ucilnted with a deity. 
 
( t)2 ) 
 
 As there cannot be a doubt In the mind of any thitlk- 
 ingperfon, of the felfexiftence of God, although inexpli- 
 cable bv us, lefus riext confider his other attributed; 
 
 The attribute of omnipotence is given hira^. frpiTi all 
 
 ourfaculties evincing his title to it.' Foi;car! the; eye 
 
 which has beheld the face of the earth and lias feen the 
 ilars, with all the glory of the heavens ? Can th^ mind 
 which has been ufed to reflect on all fpace being filled 
 with creation, and has looked upan the fun, as it really 
 is, the immenfe fountain, of heat and light to a fyflem 
 of worlds, revolving round it in regular ftated periods ; 
 
 to which fyflem our earth belongs? Can this mind 
 
 refrain from exclaiming ? how great is thy power O God I 
 Truly thou art omnipotent ! It furely cannot ; and in 
 this point of view the omnipotence of God ftrikes us ii^ 
 the moft forcible manner. 
 
 The wifdom of God is fuflrfclently proved, by the 
 harmony that is perceptible throughout all nature ; every 
 
 tiling being at once afTifting and afTifted ;- not one ne- 
 
 cefTar)' or want can be difcovered unprovided for, and 
 ufe and comfort are every where conjoined. 
 
 God's attribute of omniprefence or being every 
 where, arifes from the conviction we feel within us, that 
 if the providence of the deity were at any period abfent 
 
( S3 ) 
 
 from his \vorks, they muft inevitably fall to ruin :_— 
 Befides, from this, proceeds his attribute of oranifciencc» 
 or knowledge of all things, and thefe are fo intimately 
 connected, that if we could deny the one we muft object 
 to the other, which would argue a manifeft imper- 
 fection in that being who is all-perfect. 
 
 Immortality, or eternal duration is another attribute 
 of God, and is equally as inconceivable to man as felf- 
 exiftence ; but. neverthelefs, the mind agrees to it, be- 
 caufe it feels its own limited powers, and becaufe it is 
 fatisfied that the felfexiftent can never die. 
 
 Of the goodnefs of God, the world itfelf furniflies 
 us whh proofs, which fpeak to our reafon and addrefs 
 us through our fenfes. How admirably adapted to 
 the comforts of Iiis creatures, has he provided every- 
 thing which is neceffary for their well being! The 
 food we take, not only recruits our ftrength, but 
 affords us pleafmg fenfation while we eat it; and 
 our fleep is the effect of the bleffing of a good creator, 
 
 'ivhq wills thehappinefs of his creatures, — • — -All our 
 
 fenfes are the inlets of delights, and we are formed for 
 joy and for gratitude. Yet it has been afked by- 
 many people of other nations, why is there unhappinefs 
 i?' the world ?—- ^How does it agree with the goodnef? 
 of God to fuffer pain and difeafe ? 
 
( 94 ) 
 
 To fucli queftions I have anfwercd ye have not 
 
 known God ? 
 
 Unhappinefs is far from being a deftincd lot of hu- 
 manity. 'Pain and difeafe are generally attendants 
 
 upon our offences againft our nature, and are not to b;^ 
 mentioned as an imputation upon the goodnefs of the 
 omnipotent. 
 
 This orb, it is true, Is filled with mortals, whofe 
 infirmities make them complain, and our nature is 
 indeed liable to accidents, no human being can avoid. 
 But to the errors, the ignorance, and vices of man- 
 kind, are to be afcribed the chief of the evils of which 
 
 man complains Man docs not take the proper 
 
 fteps to avoid them ; in fa6l he feems to feek them, 
 and then, too often, impioufly charges the fupreme 
 ^s'ith want of goodnefs. 
 
 From whence do the horrors of war, \vhich lay 
 V.'hole countries in ruin, proceed ? but from man's In- 
 juftice and ambition. 
 
 From whence come the chief difeafes of his body ? 
 
 but from his intemperance and imprudence. This 
 
 nation bears witnefs to the goodnefs of God ; but 
 its virtues are confpicuous among all nations. 
 
 Which of our children would fuffer unavailing 
 lamentations, or impious ejaculations to pafs their 
 lips, becaufe they accidentally felt pain ? nut one • 
 
( 95 ) 
 
 they may figh from the exquifitenefs ot torture, but their 
 minds will never harbour a thought againfl the good- 
 
 nefs of our God, Confcious of favors before 
 
 received, and which they make no doubt will in fu- 
 ture be repeated ; their prefent painful interval, they 
 hope, will not be long, and they find comfort in 
 the thought, that their God is not difpleafed with their 
 
 refisnation. 
 o 
 
 From ignorance alone can the doubts of the goodnels 
 
 of God have proceeded, and from this caufe, have 
 
 arifen the errors of mankind : How careful then 
 
 ought we to be to cultivate our reafon! How fuf- 
 
 picious of thofe doftrines which teach us to fear to 
 ufe it I 
 
 How good does the charafter of that man feem, who 
 expends all his fuperiluous wealth in afliiling the poor 
 
 and needy! We admire the man and we approve 
 
 his conduft ! But how far doth the goodnefs of God, 
 
 as difplayed through all the world, exceed every thing 
 
 of which human nature is capable ! Amply has he 
 
 furnifhed this world with whatever is defirable by man, 
 and he has permitted him the free ufe of every thing, 
 with merely the prohibition, that he (hould abufe no- 
 thing. 
 
 Gratitude is due from man to God for even the 
 pains he fufFers, as thereby he is checked in many things, 
 
 O 
 
( 96 ) 
 
 vhlch he would olherwife heedlefsly purfue to his ruin 5 
 And this will appear clear to the reflcfting mind, that if 
 any alteration fhould be made in our naturCy the animal 
 7naii would be lojl to creation. 
 
 For, throughout the whole fyftem with which we are 
 acquainted we cannot find any part of fpace either 
 unufetul or wanting of inhabitants. — Progreflive perfec- 
 tion is clearly feen, and man ftands confelled the fuperior 
 animal, whofe exiflence is appointed to be on the earth. 
 
 The human mind, unconfined within its earthly dwel- 
 lings, foars above the limits of this world, and fees innu- 
 merable orbs fufpended as it were in the heavens; — judg- 
 ing from every thing on earth, it does not hefitate to be- 
 lieve that theGod, who hasfo artfully and amply filled this 
 globe with every thing adapted to it, has not left thofe 
 fplendid orbs unoccupied by creatures who may know their 
 
 God : Thus our reafon readily concludes, that there 
 
 are other beings in other worlds, poffefling equal or 
 fuperior powers to thofe of man ; and that, if man 
 were rendered more perfeft than he at prefent is, he 
 would become a different fpecies of creature, and would 
 partake of a nature adapted to another fituation. Even 
 in this, therefore, -is the goodnefs of God ftill vifible. 
 
 In all probability, there are a continued chain of beings 
 afmg in a regular progreflion towards perfe£lion, till 
 
( 97 ) 
 
 the links flop at the unpaffable bound, which muft ever 
 be between created nature and the incommunicable at- 
 tributes of the deity, viz. felfexiftence, omnipotence 
 and full perfection. 
 
 Often have I explored the regions of immeafurable 
 fpace in order to find the particular habitation of my 
 God : I have examined the planets that revolve around 
 the fun, and the ftars that are fixed in the remoteft dif- 
 tances. — I have fancied to myfelf flill other worlds. 
 harmonioufly fituate at like enormous diflances, even 
 beyond the fixed ftars ; but yet, no place could I con- 
 ceive worthy the favor of the creator's particular prefence. 
 Lofl and bevildered in the idea, I have fhrunk from the 
 contemplation, and retiring within myfelf, my reafon 
 has informed me that the fearch was vain ; for that the 
 eflTence of the deity is inconceivable to human nature, 
 our fenfes not being adapted to this knowledge : But 
 the attempt was not totally void of benefit ; I found my 
 mind capable of foaring into other worlds above the 
 
 earth. I had palled in idea, from one to another ; 
 
 I perceived life and fenfe throughout the whole ; and I 
 
 faw the proofs of the greatnefs of my God Incapable 
 
 of long fupporting thefe thoughts, my mind has turned to 
 the confideration ot its own na'ure, and of the wavs of 
 my fellow creatures : — I have obferved every nation dif- 
 fering in their opinions of God, while all were guiltv 
 of errors that tended to defeat what has appeared to me 
 his defign in creation. 
 
 O 2 
 
f 9B ) 
 
 The duty of etnploying my abilities, in order to avoid 
 error, appeared in the ftrongeft point of view; and I de- 
 termined to examine freely into the opinions of every 
 nation, and afterwards to draw my own conclufions. 
 
 The people among whom I was born call themfelves 
 chriftians and declare their belief, that God came down 
 upon earth in the form of a man? took upon bimfelf our 
 nature, and fuffered the people he was among to 
 deftroy him as an impoftor. 
 
 ..' Other nations deny that it was God who came upon 
 earth, but only a prophet, who was fent to prepare 
 the way for a greater prophet, who was to fcourge 
 mankind for their fms : — and who, when he caine, propa- 
 gated his religion with fire and the fword, and de- 
 clared that there is but one God, that himfelf was 
 his prophet, to whom God frequently revealed his will, 
 which he as conftantly publifhed to the people. 
 
 One fe6l I find difperfed through all the world, 
 without king, government, or poffelfion of territory , 
 hated by the reft of mankind, yet calling themfelves 
 the favoured nation of God; their writings de- 
 claring, that, in former times, God had perfonal 
 communication with fome of their nation, and that 
 he infpired their prophets with the knowledge of 
 future events, — This nation, even according to 
 
( 99 ) 
 
 their own accounts, were impious and wicked, cf)n- 
 tinually forgetting their God, who had inercifiillV' 
 declared unto thenx his laws, which they peypetually 
 
 tranfg-refred. Wearied with their fms,- God, -at 
 
 at length, is faid to have pronounced a curie upon 
 them, and to have difperfed them, a race of vaga- 
 bonds over the face of the earth, unverfally 
 defpifed and detefted by the reft of mankind; — — 
 until after a period of years expiration fliall be pafled, 
 when they expeft to be reftored to their ancient 
 kincrdom. 
 
 o 
 
 f 
 
 Other nations there are who worfhip images, the 
 
 works of their own hands, and pray to them iu 
 all their diftreffes. 
 
 To me it affords a caufe for grief, when I con- 
 fider humanity in this inferior ftatq, and I figh 
 with compafTion at the thought ; but at the fame 
 time my gratitude is raifed towards my God, who 
 called me into being, in a nation, and at a time, 
 ivhen religious enquiry was unfettered by the reflraints 
 of bigotry and fiiperftition. 
 
 To paint to onefelf the poor idolator? cutting from 
 the foreft a tree that pleafeth him, — lopping its boughs, 
 warming himfelf by the fire he has made with them, 
 and worfhipping the trunk from which he has taken 
 them, — is a pifture that is far from cffording plea- 
 
( loo ) 
 
 lure. -- Nor indeed could we fiippofe it pofTibie for 
 human nature to be fo blind, but^ that v.e know 
 it for a ta6l, that at this prefeia^.. time, whole nations 
 are in this flate of blindnefsi 
 
 The abfurdity of this worfliip is felf-evident, 
 and I turn again my attention to the Jevvifli re* 
 ligion. 
 
 The Jews fay tliat the bible was written by the par- 
 ticular infpiration of God, and they call it the book 
 
 of their law. They inform us, according to 
 
 this book, that there was a man named Mofes, to 
 whom God communicated what had paffed from the 
 beginning of the world, and whom he commanded 
 to write the account for the benefit of his nation. 
 
 In the firft chapter of Gcnifis, we are informed 
 of the nature of the creation of the world; which 
 according to that account, was performed by the 
 almighty, about fix thoufand years ago, before which 
 ;imc the earth was without form and void. 
 
 God was fix days making the ^vorld, and furnlfhing 
 it with living creatures, and the feventh day he 
 
 relied from his work, as if he was fatigued He 
 
 made man, the lafl of all liis creatures, the moft 
 
favored of any, to him he gave dominion over all 
 the reft and he called his name Adam. ^. 
 
 God now perceived that he had forgotten to make 
 Adam a companion, and that it was not good for 
 him to be alone, fo he caufed him to fall into a 
 deep fleep, took out one of his ribs, and made 
 of it a woman, to be man's companion and helper — 
 Thefe were created immortal, and lived in a place of in- 
 finite beauty and delight : — And God gave them liberty 
 to eat of every thing that grew upon the face of ihe 
 earth, but of the fruit of one tree, which he prohibited 
 them from tailing upon pain of death. 
 
 The man and woman lived together but a little time 
 before a ferpent addreffed the woman, and prevailed 
 upon her to break the commands of God, by eating 
 this fruit ; which, when (he had tafted it, fhe gave to 
 the man, who did likewife eat. The effect of this fruit 
 was to make them know that they were naked. 
 
 God coming in the cool of the evening to converfe 
 with Adam, does not immediately find him, therefore 
 calls to him, and, upon receiving an anfwer, afks him 
 why he did not come to him at firfl ? Adam replies, 
 he was afhamed ! becaufe he was naked ! God, upon 
 enquiry, then difcovers, that through the wiles of the 
 ferpent, they had eaten of the forbidden fruit ; he is 
 
( 102 ) 
 
 tiierefore very angry and curfes the fcrpent, the man, the 
 wffliian and the whole earth, and drives them out of para- 
 
 yv.e have afterwards an account of God's fons, who 
 are reprefented to find the daughters of men fo fair as 
 to take them to ^vife ; and foon afterwards the world 
 grows fo wicked, that God repents that he had made 
 man, and therefore drowns them all but one man and 
 his wmily, who, with a pair of every living creature, 
 are prefen-ed in an ark. 
 
 The world again becomes fall of inhabitants, who 
 forget their God, and aft with fimilar wickednefi- 
 with thofe who were before the deluge. 
 
 God chufes one people, to whom he particularly 
 declares himfelf, yet fo bad does he feem to have 
 made his choice, that this people are continually 
 afting contrary to his commandments, and are per- 
 petually leaving the worlhip of God, to join in the 
 facrlfices of the heathen and idolatrous nations — — 
 Many miracles, many fignal inftances of his po^ver 
 is God ftated to have fhewn this fa\orcd people* 
 vet nothing will prevent their fins. 
 
 How furprizing to us doth it appear, when we learn 
 fhat the man to whom God, according to the 
 bible, firil gave authority; to write the fcriptures, 
 v-ds a murderer : the man whom he called 
 
( 1^3 ) 
 
 from a cottage to a palace, was an adulterer. 
 
 the man to whom he gave the greatefl; wifdom, be- 
 came at lall an idolater. 
 
 Cruelty marks the reigns of almofi all their kings ; — 
 their prophets could not depend upon each other ; as 
 murdei's and crimes of every kind were as frequently 
 committed by thejcws as by the heathen nations. And,not- 
 withflanding, their prophets were continually exclaim- 
 ino- aealnll their fins, and threatening' them with the 
 wrath of the moft high, yet did they commit offences, 
 even at the inflant of the exhibition of punifiiment. 
 
 The Jews profefs to believe, that everv thing contain- 
 ed in the books of their propliets -. 1 be fulfilled, and 
 that they are now fuffering perfecution for their fore- 
 fathers fms ; but that a king will hereafter be born, who 
 fhall rule over them with fplendor, and fhall reflore 
 their kingdom to its ancient glory. 
 
 The chriftlans, whofe religion is from the Jews, believe 
 Avith them in the truth of the bible, but fay, that the 
 Ifraelites are in an error with refpeft to their expe£la- 
 tion of a king: that the perfon who was fore-told by their 
 prophets, has already been upon earth, but that they 
 did not know him in confequence of having perfuaded 
 themfelves that his kingdom was to be temporal, where 
 
 P 
 
( loi } 
 
 as it was fln6t!y Ipirilual ; — this pcrfon, the Jews looked 
 upon as an inipoflor, and deIlro}'ed by nailing him up- 
 on a crofs. 
 
 The perfon thus crucified by the Jews, the chriftians 
 affert, was no other than the moll high God, the crea- 
 tor ; who, from before the beginning of the world, fore- 
 faw the wickednefs and fall of man ; and planned his 
 redemption, by a fcheme of taking upon himfelf our 
 flefh, becoming man, and fubmitting to die upon the 
 crols ; tliis, they contend, was foretold by the Jcwifh 
 prophets. 
 
 The fon of God ; the fon of Man; God himfelf; 
 the eternal Father ; are titles thofe people give him, and 
 tJicv declare ih.cir belief, that there is one God compof- 
 edof three dillinct perfons, whom they denominate Father, 
 
 Son, and Holy Ghoft : Thefe three compofe 
 
 but one God, }ct are perfe6lly diftin6l ; and they fay, 
 that the trinit)- in unity, and the unity in trinity is to be 
 \s-orIhipped, ncitiicr confounding the perfons, nor divid- 
 ing the (ub-lbiuce. 
 
 They pray to the Father and to the Son equally, yet 
 call the Son the Mediator; they fuppofe him contin- 
 ually employed in making intercefhon for mankind, 
 who are every moment offending; yet, at the fame 
 
( 105 ) 
 
 time, they fay that the facrifice of his Hfe was accepted 
 by the Father, in full (atisfaflion for the fms of man- 
 kind. 
 
 They baptife their children in the name of the Father, 
 Son and Holy Ghoft ; and believe, that widiout bap- 
 tifm, they do not receive the benefits of Chrill's death. 
 
 They affirm tb.at Chrifl will come again to judge the 
 world ; when, although he by his death, n)ade full fatis- 
 faftion for the fin of Adam, Yet, thofe who have com^- 
 mitted evil will neverthelefs be feut into everla (ling fire, 
 while thofe who have done g;ood will be received into 
 the kingdom of heaven. 
 
 The Father, they fay is made of none, neither cre- 
 ated nor begotten ; the fon is of the father alone, not 
 made nor created, but begotten ; and that he ^^'as begot- 
 ten before the world, yet born in the world. The holy 
 ghoft is of the father, and of the fon, not made, nor 
 created, nor begotten, but proceeding. 
 
 They feem to believe that the Father is geneially in 
 heaven, that he made the world and all things by the 
 fon, and that the holy ghoft is fometimes in heaven, 
 fometimes on earth. 
 
 P 2 
 
( io6 ) 
 
 This do£^rine of the trinity they call a my fiery revealed 
 by God, and ?A\\\ou^inco7nprehc7ifible, yet neceflary to 
 be believed. 
 
 Chrift they fay is God, yet was begotten, but the 
 
 father was not begotten ; and infift upon the utmofl 
 credit being given to this, although they confefs that 
 it is unintelligible. 
 
 If you attempt to argue with them, that as according 
 io their opinions, there is but one God, therefore it can- 
 not be improper to worfliip him under any of thefe titles ; 
 and as you do not conceive the doftrine of the trinity, 
 God cannot be offended with you, when you addrefs 
 iiim folely as the creator. 
 
 To this they reply, that as God has revealed himfelf 
 under the title of Father, Son, and Holy Ghoft, it is 
 
 ^^•icked not to believe him. If you require to 
 
 know hov/ they prove that this was revealed by God, they 
 fay it is to be found in the fcriptures ; and they will not 
 fuffer a doubt of their authenticity. 
 
 Chrift, whom they at all times declare to be the eter- 
 nal God, at the laft fupper of his difciples, when hede- 
 fired them to celebrate it in remembrance of him, took 
 the bread, brake it, and made ufe of thefe words — This 
 
( 107 ) 
 
 is my body I — and when he took the cup, he called the 
 wine, his bl 'od ; from hence many chriftian nations 
 maintain;' that in the communion, the bread is tranfub- 
 ftantiated and becomes the very body of Chrift. 
 
 But ahhough this miracle is faid to be performed 
 every day by Chrift, yet, I never heard that he ever 
 produced a miracle, to prove to all men that this was 
 indeed the cafe, which would aftouifniagly facilitate the 
 propagation of the gofpel. 
 
 According to the accounts of all chriilian nations, 
 God made man, knowing him to be about to offend 
 him, yet, which man would not do vi'ithout he fhould 
 eat of the fruit of a particular tree, 
 
 God, inflead of fimply deftroying the tree, — there- 
 by preventing the fmning of adarn. — thereby faving 
 thoufands of fouls from hell fire, and thereby rendering 
 the effeft of his own intended fufferings, fure and cer- 
 tain in the firfl inflance — permits the tree to remain — - 
 permits man to eat of it — is offended with him for what 
 he knew man could not help — afterwards fuffers himfelf 
 to be crucified for the redemption of mankind, yet, 
 takes no fteps to prevent any further wickednefs from 
 entering the world, which to this day cor»tinues to pro- 
 duce wicked men. 
 
( io8 ) 
 
 Thefe chiifllans feem to have iull belief in the pagan 
 power of fate, which was iuperior to their Gods, and 
 tjicy render the one fuprcme, as much its fubjc6l as 
 were iormerly the gods of the heathens ; and their prieils 
 by preventing tl;e laity trom exercifing the faculties 
 which God has given tliem, are enabled to continue 
 them in fuch a (late of confidential blindnefs, as bell 
 anfwers their intcrcdcd Ichemes. 
 
 The chriflians are divided into various fefts, who 
 maintain diiTerent principles of faith ; to their own each 
 gives unlimited allent, and all bring proofs of the 
 truih of their own opinions from the fame bible and 
 teiiament, and likewife from them do they refute the 
 
 dotlrines of the others. — — Their teachers contend 
 
 with great virulence againft one another, but none can 
 convince their adverfaries ; hence we may conclude 
 rhat the inflvuctioiis in the bible and tcftament, which are 
 ef<eeme«l by them the particular revelations of God, 
 are not fo clear as might be expefcled to proceed from the 
 omnifcientj wiiofe natural la\vs are fo regular and perfect. 
 
 The Mahometans, \vho take their name from their 
 prophet Mahomet, or Mohammed, are of the lateft re- 
 ligion that has been formed. 
 
 Mahomet lived in the feventh century, P. C. and 
 publiflied his doPirincs, as being immediate revela- 
 tions of God. 
 
C 109 ) 
 
 He afiirmed in cppofition to the Chrlftiaii trinity', 
 that there was but one God, and that himfclf was h;s 
 prophet. 
 
 That Chrifl was indeed a teacher fent from God ; 
 and that, as mankind would not receive the meek 
 doftrines of Jefus, himfelf Avas fent by God, with 
 fword and fire, to torce mankind to a knowledpe ol' 
 true rehg-ion. — — Mahomet therefore raifed an armv, 
 and put to death whoever refufed to acknowledge him as 
 the prophet of the moft higheft, or ^vho did not receive 
 his writings as the exprefs communications of God. 
 
 The koran was written by him, or perhaps by his 
 dire£lion : for one reafon why he commands belief 
 in it, and which he mentions, as a proof of its truth, 
 is, that he, bein gan unlettered man, could not have 
 compofed fo elegant a work, without aid : the koran 
 bears in many parts, a flrong refemblance with the bible 
 and Mahoinet is faid to have been aflifted in formino 
 it by a jew. 
 
 Mahomet gives feveral accounts of miraculous 
 events that happened to him, fuch as being carried up 
 into heaven, of whofe diflance he gives a particular 
 account ; alfo of the fplendor of the different regions, 
 with the gates and guards that feparate them ; all thele 
 he particularly relates, and delcares, that once he had 
 a great many thoufands converfations with God, yet 
 
( l^o ) 
 
 the time he was gone from the earth was fo fhort, that 
 when lie returned, his bed was not cold, nor was all 
 the water run out of a pitcher, that flood by his 
 bed-fide, and was thrown down by the animal, which 
 <:arried him to God. 
 
 The people Mahomet was among were much addifted 
 to fenfual pleafnjres, and therefore, in his defcription of 
 paradife, ht painted thofe dcUcious, luxurious fcenes, 
 wliieh he knew Vvould captivate his followers, and he 
 compofed his whole religion upon the fame principles. 
 
 Himfelf was much addifted to women, but, his adul- 
 teries becoming offenfive to the people, lie wrote a parti- 
 cular chapter of the koran, as from God, authorifing his 
 prophet to indulge himfclf in every gratification. 
 
 Mahometanifm is a mixture of judaifm and chilftianity, 
 joined with fuch do6lrines as Mahomet perceived 
 would be neceffary, to accomplifh his ambitious de- 
 figns; — ■' — and his plan fucceeded fo well, that he 
 raifed himfelf, almoft miraculoufl)', from a \'ery low 
 ftation, to the highelt that human nature can pofhbly 
 fill. 
 
 From the examination of tliefe principal religions, 
 it is certain that God is not rightly known, by moft 
 of the inhabitants of the world ; for if we look to 
 the God of Mahomet, we fee him delighting in cruelty 
 
( iir ) 
 
 and puniiliing in the commonality offences which he 
 permits to his favourite. 
 
 If to the God of the jcv/3, .a Being of all po'.vcr 
 ar:d fore-knowledge, eondeinnli'tfr a creature whom he 
 had formed immortal to death for yielding to a 
 te!i)plationwlrtcKhehad purp&fely put in his way; angry, 
 yet forgiving; proud and jealous, yet merciful;— 
 juli, yet changing his judgmeHt,-^cliufiRg one people 
 as a favoured nation, to whom he might reveal himfelf ; 
 yet do we find his people putting lefs confidence in 
 him, than the heathen nations do in their idols. 
 
 If to the Gcd of the chriftians, a Being of infinite 
 perfe6tion, determining from all eternity to form a 
 creature, whofj wickednefs he forefaw would be fo 
 great, as to be no otherways done away, except by 
 himfelf lowering his divine nature, and fubmitting to 
 death. And this he is faid to have done ; yet man 
 has not been freed from fin, for his children are to 
 this moment tranfgreffmg, and are equally imper- 
 Icd. as they were before this facrifice. 
 
 Q 
 
( 112 ) 
 
 DISCOURSE the THIRD. 
 
 In the lefTon we read this morning, we found thefe words. 
 
 '• But as for me and my Houfe, we will ferve the Lord.'' 
 
 It there is any fubjeft that demands the particu- 
 lar attention of mankind, it is religion. 
 
 Religion arifes from the ideas we have of a fuperior 
 Being, and means the worfliip which we think ourfelves 
 bound to pay to him; but unlefs we have proper 
 ideas of this Being, the fervices that we intend to 
 render to him, will neceflarily be unworthy of 
 him. 
 
 O Almighty God, who knoweft the hearts of men, 
 and art alone the judge of the motives to 
 our aftions ; look with favor on thy humble fervant, 
 who wlflies to exert the faculties thou hafl given him 
 towards gaining fuch a knowledge of thee, as will make 
 him more able and more defirous to fulfil thy will in 
 
 all things. Thou feeft into all his defigns ; thou 
 
 art fenfible of the exalted ideas he has of thy nature ; 
 
 thou knoweft the prejudices he may have to come. 
 
 Enable him, O Lord ! humbly to feek thy kingdom -, 
 
( «*3 ) 
 
 and not putting any implicit faith in the opinions of man, 
 but trufting folely in thee, grant that he may be able to 
 fee through the clouds and darknefs, which over- 
 fhadow the earth! and that he may know, and fear, and 
 ferve thee the only God, to thy glory, and to the hap- 
 pinefs of all thy creatures upon earth. Amen. 
 
 This day, my friends, I intend to deliver to you fome 
 refleftions extra£led from my manufcripts, which I 
 wrote before I left England ; and which will explain 
 to you the ideas that I had upon religious fubjefts : — I fhall 
 make no alterations, becaufe they were written when 
 my mind was filled with the perfuafion that the world 
 was in an error ; and you will perceive from them, in 
 what manner it feemed to free itfelf from the prejudices 
 of education. 
 
 The chriftian religion is that in which I was brought 
 up, I admire its inftruftions ; I hope I am a true chrif- 
 tian : but I cannot approve or affent to all the doc- 
 trines of our teachers, and I doubt of many of their 
 moil material tenets. 
 
 The bible and teftament I cannot look upon as being 
 
 immediately from God ; We learn from hiftory, the 
 
 council which fanftioned the latter ; we likewife are 
 
 informed that there were other gofpels befides thofe of the 
 
 O 2 
 
( 114 ) 
 
 foiiT Evai^^clifls ; if tliey were xt'rlttcn by infpkaiion, 
 
 what au*lK)rity had the -council to reject any ? But 
 
 thegoii)eis arc evidcMtly the works of men;; — coiTe6led 
 
 and felefted by asBcn; and as they admit of rai,raoles, 
 
 Jet me alk whetlicT. any miracle hsis been f)er.K>rined to 
 prove that they are cnLu-€>\y approved of hy the 
 Almighty ? 5 During my life, I have feen no per- 
 
 fonal interpofition of providence ; 1 do not look 
 
 upon the ^vhdle earth of fuHicient confeqnence to re- 
 
 qtrh'e it. -^ 'Generally immuta1)le laws are every 
 
 "vchere evident to me, and -altho' ray fenfes are 
 ihtiited, my ideas fcarce know a "boundan-. 
 
 Ail ipacc appears full oi the greatncfs of ri:v God. 
 Worlds beyond ^•.'orlds ! — S)flems beyoiid. fyftems ! 
 ■innumerable m)riads of creations appear in the mirror of 
 fflfiy.'Csye^ J. fpelthe majefcy oi the omnipotent, and I ex- 
 claim, O JLord! wltat isiman ? — A wonderftii beinj; as a 
 joroature, but flill tof -very fmail coJifeq;icnce -in coru- 
 ipaitisfon withfthe reft of icreatioa ! 
 
 ,^ Parhiaded as ;I am .of the greaUicfs .of God ,; -of ihe in- 
 i|gnifiGance of man.; and -of there bcing.numberlefB .odicr 
 ^Qrlds.; can I readily give ray afienttoatalc, which I an» 
 
( "5 ) 
 
 told, tiiat the foil of God, God himlelf^ came down from 
 heaven to vifit mankind ; to experience our nat^jre ; to 
 take upon lihnfclf our fiefh ; to fuffer death for to cieanfc 
 mankind from tlieir fins? I cannot. 
 
 The doftrine of the divinity of Chrift is not impli- 
 citiy to be believed : — If Chrift v/as the eternal God, a 
 ftrict examination will prove to his glory ; and without 
 liaving duly examined it, the prcfelTors of this belief, 
 Avhenever they make this declaration of faith, offer in- 
 fult inftead of honor to that augiiil Being, who, they fay, 
 took upon himfelf oiir fleOi. 
 
 It appears an impiiDbabilit)- ; it does not cojsne home 
 to my reafon to admit, tihat my God fhould rleign to 
 •vifit the earth in a humam form; — ^— i)ut fuppofrng, far 
 a moment, that he fhould, this do I feel convinced of, 
 that liis condefcenfion aiiufl have the greatefl end in 
 
 view: That the means employed by him would be 
 
 thcbeil that could be devifed, — and that the effect would 
 be certain : 
 
 When 1 an< the motive of his coming upon earth. ? 
 The anfwcr is, to fave the world. As man, I acknow- 
 ledge the defign to be great and momentous. 1 en- 
 quire how he accomplillied it? Bv fhewing himlelf upon 
 earth as man, telling the jews of their fins, preach- 
 
f 116 ) 
 
 ing a future immortal ftate, wlicre punifhments and re? 
 wards were prepared, — fettingan example of perfect life, 
 offering himfclf up as a facrifice for fin, and yielding up 
 
 his life upon a crofs. To whom docs he offer up 
 
 this facrifice ? to God. But it is faid that Chrillis the 
 
 fclc omnipotent being, — that himfelf and the father 
 are as one — if fo, what was the value of the facrifice ? — 
 
 it was nothing! for God cannot die ; ifClirift was 
 
 God, his death was a deception. 
 
 But granting that he was the Lord God omnipo- 
 tent; granting that he did die; Let me afk, 
 
 mud not this facrifice have been ample ? affuredly— 
 could God have been deceived in the effcft? cer- 
 tainly not. What then has been the advan- 
 tage? Are men reffored to their immortality ? — 
 
 Is fin taken away from tlie world? no, — men arc 
 Hill wicked, and Hill yield up their lives to death. 
 
 Do even all men know thefe do6lrines? are they 
 
 now more fludious to do the will of God? We 
 
 preach againfl their impieties, and thereby fully an- 
 fwer the queftion. 
 
 Did God come to fave the world in general, or 
 only a particular part ? If in general the fafls ap- 
 pear, he came fo like a man, that few could tell the 
 difference, and even his chief difciple denied him in 
 
( >■; ) 
 
 ihe hour oF danger. He fliewed himfelf to but 
 
 one people, and but for a fliort fpace of time : 
 he fulFcred this people to doubt of his divinity, 
 and at length to prove liis mortality, by abfolutely 
 killing him. Now we are told, that he has threatened 
 them with punlfhment for not believing that he was 
 
 God, even when they had feen him die ; How iii- 
 
 ferior to my ideas of God ! 
 
 If miracles are to prove the interference of the 
 
 deity, their efFeft cannot be futile. God 
 
 cannot be miftaken ; they muft be necefTary, and 
 muft produce the deftined end.— — — If God had 
 come upon earth to fave all mankind, he certainly 
 would not have concealed himfcif from the greater 
 part of the univerfe ; ajid if he expected belief in 
 himfelf, he would have prevented the poflibility ol: 
 doubt, by making himfelf known to all nations ; 
 which miraculous effect of the divine power, would 
 have been worthy the greatnefs and goodnefs of our 
 God, and all mankind would have been benefited by it. 
 
 But to fay, that God himfelf came down from 
 heaven, took upon himfelf our nature, bore our in- 
 firmities, fuffered death for our fakes, yet permitted 
 
 • ■ J parts of the world to be Ignorant of his being 
 
 upon earth, no ways accords with my ideas of 
 the omnipotent That he fiiould fail in rendering 
 mankind more virtuous, appears to me, likewife an 
 
( i>8 ) 
 
 improbability, ^nd 1 am induced to conclude, that 
 the title oi the fole God, being given to Chrift, 
 is a clear and certain conuption of man. 
 
 I read the fcriptures, I admire the doftrines there- 
 in contained, and that which 1 beheve to be the 
 rcHgion which Chrift wifhed to efb.Hifh, receives my 
 fulleft affent, and my reafon approves of it ; I ac- 
 knowledge its beauty, its fimplicity and I lament 
 
 that the efFeft Vv^hich it would have, if truly preach- 
 ed, is deftroyed thro' the fuperflruftures of ignorant 
 
 or defigning men. It gives us juft notions of 
 
 God ; and his attributes, of man's duties to God ; 
 to his neighbour and himfelf : and the morality 
 which Chrift preached would, if duly praftifed, be 
 produftive of happinefs, both in this world, and in 
 that which is to come. 
 
 By fonie perfons it may be cHeemed prefump- 
 tuous, to fay that man can form any idea of the 
 intentions of God in the creation of the world; 
 but I am perfuaded, that if his reafon were properly ex- 
 erted, the difcoveries which he is able to make, Vi^ould 
 appear incredible to thofe, who have been bred up in 
 the fear of ufmg the powers, \vhich yet they be- 
 lieve themlelves to pofTefs. 
 
 God has furely given me reafon, in order that 
 I fiiculdufe it, and I am determined to exercife it 
 
[ i^9 ) 
 
 in a free examination of all things, until my Heavenly 
 Fatlier fiiuli prove to nie his difapprobation, by not per- 
 mitting nic to have clear ideas of that which I feck, but 
 which he docs not chufe that I fliould know. 
 
 I will look into the hidories of the world, the writings 
 
 and opinions of the dilFerent nations 1 will combine 
 
 the ideas which I receive, and will freely declare thofe 
 truths of which I am convinced. 
 
 It is clear that there is a God ;^evci;y thing proves 
 it ; — the more we examine into nature, the more we 
 are convinced of his wifdom and power. 
 
 The animated world is a regular chain of improving 
 
 creatures, and forms a raof^ admirable work. -This 
 
 fyftcm of revolving orbs, ta which ovn- eairth beiongs,, 
 ftill further proves the greatnefs of our Creator, and 
 we even cannot doubt of a God. 
 
 What then is man ? - An animal endued with 
 reafon. 
 
 What is Reafori ? A faculty whereby we are en- 
 abled either to combine or feparate the ideas which our 
 animal fenfes convey to us ; and alfo to forrn new corn- 
 binations that may produce ideas which are not the ob- 
 
 jffls of the animal fenfes. 
 
 R 
 
( 120 ) 
 
 Have we any innate ideas ? — None ; all our ideas 
 arife from fenfation, refleftion, and communication ; 
 we are therefore juftified in cautioufly examiningany new 
 idea ; and we may either give our affcnt or may obje£l 
 to it, according to the conviction which we feel of its 
 being true or falfe. 
 
 God made the world, and all that it contains ; — as he 
 was not under an indifpenfible neceflity of doing it, 'tis 
 clear his own will was alone confulted. And, finding 
 every thing provided for the happinefs of the creature, 
 we readily affent to the doctrine, that God in his plan 
 willed, that his creatures fhould be happy. 
 
 We fee unhappinefs in the world, we wonder that 
 God fhould fuffer it ; but upon examining further, we 
 find it to be a necelTary confequence of that free 
 agency which God has chofen to permit his creatures 
 to enjoy, and which his immutability will not fuffer 
 him to revoke. Man is thereby made to inflict upon 
 himfelf the punifhment that his follies have deferved. 
 
 We know but little of the firfl ages of the world. — 
 The memory of a man is but a bad repofitory for 
 events, and his mind is a book which is liable to con- 
 tinual error ; thus may we juftly fuppofc, that no tradi- 
 tion was ever handed through feveral generations with- 
 out alteration or addition ; — the fon's opinion, in fome 
 jnftancesj differed perhaps from the father's, and he re- 
 
( 121 ) 
 
 iated to his children that which he thought was right ; 
 but when writing was invented, tlien was a new ienfe 
 given to man. But the art at firil was confined to a very 
 few, and manufcripts were in the pofTeffion of a fmall 
 number of perfons. 
 
 From this want of true accounts has arifen dif- 
 ferent opinions of the time of the creation of the 
 world, fome people fixing it thoufands of years before 
 
 others The account which we have in our Bible of 
 
 this event, is a fine defcription, but upon examining it 
 we fhail find it fo unphilofophicai, that we (hall be under 
 the necefTity of attributing it to the llrength of Mofes' 
 imagination, rather than to the revelation of God, 
 
 Could we paint to ourfelves all fpace in confufion, 
 and the Omnipotent as if waking out of a dream, de- 
 termining to make a univerle merely for the fake of 
 man, we might give credit to the relation of the lights 
 of heaven being made the fourth day ; but when aftro- 
 nomical obfervations prove to us the real fize of the fun 
 and ftars, and hiftory convinces us of the ignora'sice of 
 former ages, who can help exclaiming, correft thyfeif, 
 thou new enlightened creature ! Far be it from thee to 
 
 aflert that God made thefe folely for thy ufe. Thou 
 
 canft no where difcover another fuch ufelefs exertion of 
 power ! 
 
 R 2 
 
( 122 ,) 
 
 'God is the God'6i' all ; his wifdoin, his greatn^fs, 
 and his power, arc Avithout boiinds. From the difco- 
 viries' which we, in thefe later ages, have made, by the 
 affiftance of inftniments, which ' have given new fenfes 
 unto us, enabling us more clearly to know the works 
 of our creator, we arc convinced that thofe orbs which 
 our fore- fathers fuppofed were made for enlightning the 
 eartl}, are, in reallity, other worlds, fubjefled to revo- 
 lutions fimilar to our world. Nor is it abfurd to fup- 
 >pofe them to be filled with living creatures, who par- 
 take of the bounty of their God. 
 
 All nature- acknowledges a fupreme : — his goodnefs 
 is vifible throughout all ■ his wofks.-j-How admirably 
 adapted is every thing for accompli filing whatever is 
 expefted troni it ! 
 
 When' I look upon an anatomized animal, how for- 
 cibly do 1 feel the certainty of a God 1 How wonder- 
 ful !— What art !— What beauty !— What inimitable 
 
 ( perfeftion !— How wonderfully diltinft, how wondcr- 
 
 ' fully combined ! 
 
 Siu-ely I will feek m/ God— Nbr'fhall'man pre\'^nt 
 me from the free hfe 'bf my reafon -.-—God knows' if is 
 ' Tibt"-*pr^dfumpfruoufly Ifif fo, buf hereby am I pelrf«id*d 
 that 1 bell prove my title to the name of man. 
 
( 123 ) 
 
 Is God-the objecl of our animal fenfes ?^rr7Not> imme- 
 diately. Is he difcoverablc by our reafon ?— rin aOnall 
 degree lie is. Is die idea of God innate ?-~-It does not 
 feem to be fb. God then, has created beings who mgy be 
 ignorant- oi him ? — Yes. How do you.kaow.tliat there 
 is a God ? — Becaufe every thing that is the obje£l of my 
 fenfes is an cffeft. Reafon informs me no effefl can take 
 place wliliout a caufe ; the firfl caufe I call God, who 
 is necefiary felf-exiftent, and I believe that God is a 
 perfc6t being. 
 
 It may be afked whether a perfe6l being would form 
 
 fo imperfeft a creature as man ? The queflion is 
 
 founded in error, man's nature is perfeft^ that is, as of 
 a man, although it be imperfeft as of a God. 
 
 The iraperfefiions and unhappinefs which we find 
 
 among mankind are not to be afcribed,>to God, but to 
 
 . the mifufe of the powers he has given us ;. for he h^s 
 
 • provided, all' his creatures with the means of renderijig 
 
 ' •their-fituations pleafing. 
 
 God is all-wife, and hence are his decrees immutably; 
 this is every day proved to us, by thofe occurrences 
 which are unnoticed, folely from our being ufed to them. 
 
 The fun fhines alike upon the virtuous and wicked ; — 
 
 tithe rain jjefrefhes all lands ; — the feafons return ; — the 
 
 years revolve ; — the good and the bad pay equally the 
 
( 12.1 ) 
 
 debt of nature.- Creatures are born and die ; and the 
 
 world knows no change of the regular ordination, which 
 we found when we entered upon it ; our old men fpeak 
 of none but natural effects ; God is the fame from ever- 
 lafting, and his goodnefs is fecn in all his works. 
 
 Did men exert their reafon, how difFerently would 
 many things appear to them to what they now do ! — 
 But in this are they to be pitied, for parents breed up 
 their children in the prejudices of the nation in which 
 they are born ! The eflablilhed religion of mod coun- 
 tries forbids them to doubt of its truth, or to freely 
 examine its principles ; and declares that faith in the re- 
 velations of God is abfolutely neceffary for falvation, 
 which faith is only proved by an unlimited confidence. 
 
 Yet do I find many diflPerent nations declaring, that 
 they have received the particular revelations of God ; 
 when upon comparing them, I difcover that thefe re- 
 velations are contradictory, even in material parts. Can 
 I believe the one God can act fo much beneath him- 
 felf ? Can God be equally changeable as man ? 
 
 Doth God command one people to kneel to the crofs, 
 and direct another to trample on it ? Doth he tell one 
 nation that his Paradife is furnilhed for the moft exqui- 
 fue fenfual delights ? while to another he declares that 
 fenfuallity is difpleafmg to him? 
 
( "5 ) 
 
 AH thefe cannot be the revelations of Go;l ; and. 
 without making ufe ot my reafon, how can I difcriminate 
 the right ? — Can my being born at Mecca, make God 
 a different Being from the God of the Chriftians ? — ■ 
 God cannot change, he is always the fame; aUkc good, 
 beneficent, and attentive to the prayers of the humble 
 and meek. 
 
 I agree, that whatfoever God declares to me, mufl be 
 true, and no doubt can remain with me, but that I 
 ought to perform ^vhatever commands he lays upon 
 me. But then let me fay, when what is called the will 
 of God is declared to me by man, that although I do 
 acknowledge myfelf bound to do his will, yet have I full 
 liberty to enquire , and indeed it is my duty to examine, 
 whether that which others declare to me as the will 
 of God, is fo or not. Indeed all thofe who believe in 
 the authority of the bible, mull acknowledge the force 
 of this argument by their own ilory of the prophet who 
 was deilroyed by tlie lion. 
 
 Shall a man have unlimited confidence becaufe he 
 daringly prefumes to fay, I have fcen God, who has or- 
 dered me to command you to believe the thino-s which 
 I now tell you ? Belief, God knows is uncontroulable. — 
 I cannot doubt, and therefore I believe. It is not be- 
 caufe I wifh to believe that t' erefore I do, but truely 
 becaufe I cannot believe otherwlfe. 
 
( 126 j 
 
 No itian, really coming from God, would lay, yoii 
 miiji believe what I tell you. All he could fay would be 
 this— — Wliat I relate to you, I aiTure xovl. I had from 
 Godv who commanded me to declare it unto you, that 
 you niAy know his \\n\\ and fulfill it. 
 
 Hence I claim a right to examine what is denominated 
 revelation, and I look upon myfelf particularly called 
 iffpon, to acquaint myfelf with the truth of the religion 
 in which I was brought up, and to examine with, hum- 
 ble freedon», the truth of the grand principJe that 
 Chrift indeed was the very God. 
 
 God has evidently left th.e mind of man free, and 
 although he made it capable of reafoning, and of exert- 
 ing its powers to the true fuolime, by unprejudicedly 
 reflecting an the objects that furround it ; yet it was not 
 his defisrn to force mankind to exceed their natures, or 
 even to compel them to ufe the facidties which he 
 hath given them. 
 
 I do fuppofe that God implanted in tlie firft man 
 juft ideas of his greatncfs and power, and having blef- 
 Icd him with all neceffary knowledge, paflcd an unakcr- 
 . uble decree, that man fhould be a free agent* 
 
 We know inthefe later days, how eafdy corruption per- 
 vades mental tradiilon ; and, from our own experience 
 of the effects to be expected from uncultivated reafon, 
 
( 127 ) 
 
 we need not greatly wonder at mankind lofuig ail 
 
 juft ideas of God Their animal nature over^vhelraed 
 
 their fplritual : In a few ages they looked for their God 
 among his works, and vvorfhipped the Creator under the 
 form of the creature ; til! afterwards a worfe corruption 
 followed — for they vvorfliipped the creattire as Gcicl. 
 
 Still the nature of man remained the fame ^ the fiat of 
 God had gone fonh, and was imrautabk :-r-^i£ good;- 
 nefs bore with his creatures infinnities, and. fparing the 
 vengeance he might haye jjiftly ioSi^edj he l^t them 
 to experience the calamities which their own follies 
 would bring upon them. 
 
 One people, according- to their own acco.iipts, r^tair'sd 
 a knowledge of the true G.od ; byt thei;' religion was 
 filled with ceremonials, and their hearts \youid hardly 
 , own the great I am ; they worfhipped him as the Go<i 
 of jullice ; }'ct fanftioned their own cruelties under the 
 })rctended mandates of the Father of Mercies. 
 
 Prophets were confulted by Jews, and aracles by 
 idolaters ; to both was fometimes pennitted the fore- 
 knowledge of future events. -A fupreme prefer/cr pi 
 
 the world was believed by all nations ; and the true God 
 might at all times have been known by that mind which 
 was capable of getting the better of the prejudices of edu- 
 
 S 
 
( 128 ) 
 
 cation ;— but to produce an unprejudiced mind appears 
 almoft a miracle.- 
 
 In Jefus Chrifl, vvc are juftified In faying, that this was 
 difcoverable ; he had a juft idea of the majefty of the 
 King of Heaven ; he faw through the impiety of offer- 
 ing up facrifices for fin, while the heart remained un- 
 cleanfed. — ^The fafts and new moons of the Jews his foul 
 abhorred ; he faw through their wickednefs ; he lament- 
 ed the depraved flate of mankind ; he burned to declare 
 the true God, and to make his name revered throughout 
 all nations. 
 
 Wifhing to make known the great Creator, in order 
 that his people might be induced to correft the errors 
 which debafed them, the bleffed Jefus commenced his 
 fcheme by acquainting himfelf with the opinions of the 
 Hebrew Doftors; and at twelve years old we find hira 
 confulting with them in the temple. 
 
 The Evangelifls have not given us that miiuitc account 
 of the early years of Chrift which might have been ex- 
 pected ; But had he been the Creator himfelf, as the 
 Chriftians maintain, no one moment could have pafTed 
 w'lthout being of confequence to mankind ; nor would he 
 have fuffered one aftion to efcape him without its being 
 faithfully recorded . 
 
( 129 ) 
 
 Would the omnifcient God, who thus is fuppofed to 
 have made an aheraiion in the f)ftem which he had 
 planned ; who, it is faid, took upon himfelf our flefti; 
 fufFered himfelf to be nailed to the crofs ; died for 
 our redemption ; that is, to redeem us from his own an- 
 gei' — Would this kind, this beneficent Being, who thus 
 interefled himfelf in the welfare of man, have gone 
 fromx the earth without preventing mankind from having 
 a doubt of his divinity ? Would he not have left with 
 all future ages a certainty which they could not have dif- 
 puted ? This would have been a miracle worthy of our 
 God ! By fuch an aft, his intention of coming upon earth 
 would have been anfwered ! He would truly have made 
 himfelf known to all nations, and we might each of us 
 have faid to our children , this is the Lord's own aft I 
 Doubt it if you can ! 
 
 But what is the faft ? — Jefus chofe fimple low born 
 men to be his companions, becaufe his own fituation in 
 life was low, his father Jofeph being a carpenter; they 
 were witnefles of his purity and ot his virtues ; they faw 
 him all beneficent ; they loved him ; he taught them his 
 doftrines ; they were convinced of his truth, and they 
 believed in him. 
 
 When he began his miniflr)^ he preached to the peo- 
 ple of the goodnefs of God ; of his love for his works, 
 of his wifhcs for them properly to exert the powers 
 which lie had given them ; of the neceflitv of avoiding 
 S i 
 
( <3<^ ) 
 
 fui, and the benefit to be licped from finccre repent- 
 ance. He taught them, that the God of mercies had 
 
 planned every tljing for the happinefs of his creatures ; 
 that all that God had required from tliem was, to a(:l in 
 fuch a manner as would promote the welfare of each 
 other, and to be thankful to their God for his merciful 
 kindnefs. He told them that God would not fuffer wil- 
 ful mifconduft, ivhich tended to opprefs the meaneil of 
 his creatures, to go unpunifhed ; nor had he intended 
 that the unhappinefs which the free agency of man 
 might produce, fhould be without alleviation ; but as 
 this world could not be the feat of rewards and punifii- 
 ments, without countera6ling his pre-deterrained unal- 
 terable plans, he gave them to believe in a future im- 
 mortal flate. — This I believe to be the religion of 
 Jefus. 
 
 Warmed with the confcious juilnefs of his thoughts; 
 fenfible of the confequence they were of to mankind ; he 
 determined to boldly declare them before the face of all 
 people. — Low in flation, of no weight in the councils 
 of the city, but filled with the love of God, Jefus firm- 
 ly commenced his teaching. 
 
 Truth wants not the afliftance of art. — Jefus declares 
 to the people the true God ; he tells them, in the fnn- 
 pleft manner, their vices and their duties ; — he explains 
 how unwelcome to the purity of God, were their fafti- 
 
( '3^ } 
 
 nucHJs religious ceremonials ; and proving by his humi- 
 lity, his virtue, his univerfal benevolence, and his 
 fteady refufal of temporary honours, that no other mo- 
 tive but contributing to the glory of God and the happi- 
 nefs of mankind had urged him to aHion ; he feeks for 
 every opportunity of encreafmg the number of the vir- 
 tuous. 
 
 The love of God, proved by love to mankind, was 
 ^\'hat he required from his hearers. He taught with con- 
 fidence ; he cenfured with mildnefs and compafTion ; 
 but his foul was oftentimes afflicted, and he wept for 
 the obduracy of his fellow creatures. 
 
 Thus preaching in truth, and fetting an example of 
 virtuous living, did the blefled Jefus pafs his life. — The 
 Jewifh people began to fee the darknefs which had over- 
 fhadowed them ; they looked to the light with admira- 
 tion ; they wondered at their teacher ; they thought 
 him worthy, they wifhed him to be their king ; they 
 trufted, he was the perfon whom they expefted about 
 this time, wlio, as foretold by their prophets, would 
 enable them to throw off the Rom.an yoke. 
 
 But Jefus refufed their honours ; his objeft was dif- 
 ferent ; he wanted to call mankind to a knowledge 
 of the true God, and in accomplifhing this lay ail his 
 ambition. 
 
( 132 ) 
 
 Numbers now fought him ; they followed him, they 
 adored him ; they called him good ; — but Jefus is faid 
 to have anfwered, " why callell thou me good ? there is 
 none good but one, that is God." All his difcourfes 
 breathe that exalted piety and refpc £1 to the mofl high, 
 \vhich none but a Being of his virtue could attain ; — He 
 was furely the Lelo\cd of God ! 
 
 Fully acquainted with the writings of the ancient 
 prophets, he fcemed to believe a Meffias would appear 
 who fhould inftruft Ifrael in the knowledge of the true 
 God. He found himfelf ftrongly impelled to take upon 
 himfelf the miniftry ; but when John fent for to afk, 
 " Art thou he that fliould comc; or do we look for 
 another ?" His humility would not fufler him to affume 
 that high office — if he was the perfon foretold by the pro- 
 phets, he kne\v that the Lord was true : but whether the 
 prophecy was fidfilled in him, he did not prefume to 
 fay, but anfwered, " Go and fliew John thofc things 
 which ye do hear and fee ;" that is, I do not fay I am 
 the Meffias, but my works muft prove whether I am or 
 not. 
 
 V\'hen, in the i6th chapter of Saint Matthew, Jefus 
 enquires of his difciples whom they fuppofe that he 
 is ? Simon Peter anfwers. Thou art the Chrift, the fon 
 of the living God ; — Jefus anfwers, " Bleffed art thou, 
 for flefh and blood hath not revealed it to thee, but my 
 Father which is in Heaven. 
 
( ^33 ) 
 
 If he was the Chrift, he knew that Peter muft be a 
 worthy difciple, becaufe the Ahnighty had firll commu- 
 nicated it to him ; and knowing the worth of Peter, he 
 doubts not his truth ; thus being perfuaded that he 
 might be the perfon fpoken of by the prophets, he Ihews 
 to his difciples the fufferings which he muft experience, 
 and declares more openly to them the meaning of the 
 fcriptures ; but knowing that his aclions would alone 
 prove the truth of his miffion, he forbids them that they 
 
 tell any man he was the Chrift He encourages 
 
 them in virtue, and he comforts them with the hopes of 
 a happy reft through the mercies of God ; — This feems 
 to be the true ftatement, as collefled from the Tefta- 
 nient. 
 
 The chiefs of the Jewlfh fynagogue perceiving, from 
 the number of thofe who followed him every day en- 
 creafmg, that their interefts were lefTening, ftudied to 
 entangle him by queftions of the greateft fubtility ; but 
 Jcfus returned their queftions upon them, and refufed 
 to tell them the authority by which he preached. He 
 declared how much the Almighty Father was difpleafed 
 at the pretended religion of the Scribes and Pharifees, 
 and allured them that the imexprefted real forrow of the 
 heart, was more efiicacious in wafhing away fin, than 
 all the oblations and facrifices of the Jewilh ritual. 
 
 Unable to convift him of error, they faw no way 
 of preferving their confequence, but by deftroying Jelus, 
 and they council'd to put him to death. 
 
( 134 ) 
 
 This world was not Jefired by Jefus ; he looked with 
 confidence to a future ftate; he knew their confpiracies, 
 but he knew, that without the permiflion of God, they 
 could not hurt him ; he believed himfeif fent on earth to 
 call mankind to a knowledge of their God, — he was per- 
 fuaded that he afted under a divine impulfe, and was all 
 fubmiiEon to the divine will. 
 
 He avoided not the betrayer; he was bound and 
 
 lead to judgment ; Pilate afked him — Art thou the 
 
 king of the Jews ? Jefus anfwered, thou fay ft. 
 
 I cannot fay I could ever underftand this reply, — for 
 it conveys no clear idea to me; and however proper it 
 might be in the man Jefus not to anfwer any enfnaring 
 queftion, 1 am convinced no fuch reafon could actuate 
 the God of nature.) 
 
 The evening he was betrayed, his foul v, as exceeding 
 forrowful, even unto death ; and he pra3cd ' O my 
 Father ! if it be poffible: let this cup pafs from me ; ne- 
 verthelefs, not as I will, but as thou wilt, ' and a fecond 
 time he prayed, ' O my Father! if this cup may not 
 pafs away from me, except I drink it, thy will be done ; ' 
 and he went a third time and pra)'ed, faying the fame 
 words. 
 
 What a mocker)' is here if Jefus was the God of 
 creation ! he prays to himfeif, yet will not grant his own 
 
( 135 ) 
 
 prayer ; three times docs he befeech himfelf to avoid 
 death, yet cannot do it — 'tis abfurd ! 
 
 But hov7 changed is the fcene, when we behold this 
 a conflift between the body and foul of a virtuous man; 
 how beautiful I how fublime ! 
 
 Knowing that his end approached, yet lamenting the 
 ignorance in wliich his fellow creatures were ftill in- 
 volved, the bleffed Jefus hoped, if the Almighty would 
 delay the period of his death, that he might be able to 
 encreafe the true believers, and that the other nations of 
 the earth might be taught the knowledge of the true 
 God : But as it was not given him to judge contrary to 
 the will of his Heavenly Father, and confiding, that his 
 ordinances would be for the beft, lie expreffes his refign- 
 aiion and willingnefs to fufler death, if fo it feemed fit 
 to his God. 
 
 This is the greatefl trial of the faith of man ; Jefus 
 proved his truth, by fubmiting to the death of the crofs. 
 
 No reply did he make to the feoffs of the ignorant 
 
 multitude ; he was nailed to the crofs, in full confidence 
 
 of having done his duty ; yet it fliould feem he had 
 
 hoped that, before his death, God would have given an 
 
 indubitable proof of his innocence. For finding himfelf 
 
 perilhing without any appearance of fuch interpofition> 
 
 he feared that God had forfaken him ; and he cxclaim- 
 
 T 
 
( 13^ ) 
 
 ed, " My God, my God, why haft thou foifctkeii me ;" 
 but the Almighty fufFercd him to pay the debt of nature, 
 in order as it fcems, to make Chrili's nature t^uite clear, 
 and to prevent, as far as liis immutable laws would 
 permit, the difciples and poHerity from havinsr the cr- 
 roneoiis opinion, of Chrift hinirdf being the dn ine firJt 
 caufe, which might have been the cafe had he pernntted 
 him to afcend immediately from the ciofs into heaven. 
 
 Yet to convince mankind of tlic truth of ChiiR, iie, 
 according to the Chrillian tradition, rent the \ ail of the 
 temple in twain, from top to bottom ; he commanded 
 the fun to be darkened, the graves to be opened, and 
 the bodies of the faints to appear imto many : Thus ended 
 the Hfe of Chrift. He was buried ; but his body did not 
 remain in the fepulchre ; the Evangelills declare he arofe 
 agaiii the third day, and afcended into heaven — the Jews 
 
 fay the body was ftolen. Of early reported tranfac- 
 
 tions, God alone can tell what is the truth. 
 
 It is fufHclent for us,, that Jefas lived, taught the 
 knowledge of the true God in purity and truth, fet us 
 an indubitable example of virtue, and died to prove his 
 faith. It becomes us, in all things, to conduft our- 
 felves in fuch a manner as will be agreeable to God; 
 this Jefus commanded ; to this our reafon aftents, and 
 the commandments of the Almighty ought to be engraven 
 i n our hearts. 
 
(^37) 
 
 If )-c afl'; uliat are tlie commandments of God ? take 
 this anfwcr : 
 
 There is but one God — Ye fhall have no other Gods 
 but him — His name fhall be ever refpefted, and ye fhall 
 W'orfhip no other — The relative duties ye fhall not ne- 
 gleft; your own happinefs is involved in that of others; 
 for no ^vilful injury fhall be unnoticed, or in its event de- 
 firable. 
 
 May we all think worthily of God ! Of that majerdc 
 Supreme wlio has blefled us with reafon, whereby we 
 ji^ay know him ! May our hearts be wanr^ed with the 
 love of him, who has permitted us to perceive his uni- 
 verfal love for his creatures. — He is the fame for ever 
 and ever. — Blefied be the Lord God of Heaven ! May 
 his name be known through all the earth ! And may the 
 lives of all hi^ people be evermore condufted according 
 to his ^\'ill ! 
 
 And, at the name of Jefus, let us look up to heaven 
 with raptures, and let affeftion and refpeft be felt in 
 e\ery breafl ; for it was he who firfl broke through 
 the darkiiefs of idolatry, and preached the Lord God 
 Omnipotent in purity and truth ! 
 
 His viftory let us glory in ; for he conquered the 
 fears of Death and the terrors of the grave !— His life 
 
( 138 ) 
 
 was an example of the highell virtue ; — his death was a 
 
 proof of his belief in God. He cleanfed the temple 
 
 from impurities ; he made manifefl the God of nature ; 
 he lived free from fin, and died in righteoufnefs ; and 
 we may nowjuftiy exclaim, O Death, where is thy fling ? 
 O Grave, where is thy viftory ? Bleffed be the Lord 
 God Omnipotent, who has given us the viflory ! 
 
( M9 ) 
 
 DISCOURSE the FOURTH. 
 
 RETHREN, we will, this morning, turn our 
 thoughts to confider thofe motives of our governor 
 Jacobus, which induced him to leave his country, and 
 the reliaion of his fathers, and at length to form the 
 laws of this country, upon ihe foundation of what he 
 was convinced, was truly the will of God. 
 
 JACOBUS VERITAS was born in England, and 
 was brought up in what is called the Church of England, 
 to diftinguifh it from other Prottftant congregations, 
 which are fo called from their protefting againll the doc- 
 trines of the Church of Rome. The .people of Eng- 
 land, in emancipating themfelves from the Romifli 
 Church, ftill retain feveral of its prejudices ; but the 
 toleration allowed in that country is favourable to the 
 free enquirer. 
 
 Jacobus, in the early part of his life, was exceeding- 
 ly tond of philofophical refearches, and from thence was 
 
 convinced of the certainty of One great firft caufe. 
 
 Taught from his infancy to have a high veneration for 
 the Deity ; he wiflied, when his mental faculties en- 
 creafed, to gain a clear and diftinft knowledge of him : — 
 but the writers v.'hom he confulted, in general connefted 
 what was fatisfaftory to rcafon with what was fo totally 
 
( t.io ) 
 
 fontra'V fo it, 'hat he fch witlun his hreafl; *n uneafincfs 
 of whicli he cou'tl n H get the b t er. E:ih':T \m ideas of 
 God ^verc very (Tioneus- and h; niiifl he obnoxious 
 to God's anger ; or elfe if his thoughts were true, the 
 greater part of the .world was in an error.— He fought 
 liie opinions of all nations, and not one of them was 
 fatisiaflory unto him: he hrought them all together, and 
 found fo much difference between ihem, that he thought 
 himfelf juflified in vejefting them all ; and from his own 
 reafon, to foi-ni a fyftem of religion according to wliat 
 he thought 'ivas right. 
 
 He perceived that religion fcemed to depend abfolutely 
 
 on the place of birth : That in one part of Europe 
 
 men knelt to the crofs, \\'hile in another they trampled 
 upon it ; that in fome parts, they elleemed it a damna- 
 ble offence to doubt whether God did come upon earth 
 to die for man, that in others, the confeffion of this 
 faitli was thought an abfuruit\ . 
 
 Convinced that there is but one God, and therefore, 
 that two or morcdillincl; ideas of him, could not proceed 
 from his o^v•n revelation ; he determined to fcarch, whe- 
 ther, in any of the prevailing religions of the world, there 
 were the evident marks of a revelation from God. 
 
 Three he foiuid moft general, — Jewifli, Mahometan, 
 and Chririian.' 
 
( 111 ) 
 
 The firft, the clergy of England treated as a wilful 
 eontinuance in error ; the fecond as an impious impof- 
 turc ; but Jacobus j^erccivcd that the neople who confef- 
 fed tliofe two rchgions were more numerous than 
 the cliriflians ; and when the Heathen and other nations 
 w'ere joined with them, that ilie proportion of the Chrif- 
 tians was very fmall; and therefore, affenting to the 
 truth of a doftrine of his church, that every foul was of 
 equal confequencein the eyes of God; he could not rea- 
 dily believe that God would ];crmit fuch a nuinbcr, ig- 
 noranilv to incur the lenience of damnation. 
 
 He learnt, that the Mahometan nations believed that 
 God had publilhed his will in the Koran : This book 
 Jacobus procured, but was foon convinced of the im- 
 poflor, and eahly difcovered the ambitious policy of 
 jMahomet ; while the great Alia was reprefented more 
 like a king of the earth than of heaven. Mahomet's 
 defcription of theccleflial regionsheingentireiy coiripofed 
 of the valuables of the earth, and diamonds and other 
 jewels fparkhng with glorious luRre. 
 
 His paradife is filled with fcenes of gay delight; and 
 beautiful women, with lulcious wines are held out as re- 
 wards for thofe who die in Mahometanifm ; this furely 
 could not be the revelation of God ! 
 
 Chriflianity, founded on judaifm, called his attention, 
 and he found its profeflbrs declariiii'-, that the bible was 
 
( M^ ) 
 
 written by the immediate infpiration of God, and there- 
 fore, that in tliis and the teflanient, was to be difcovercd 
 every article cf faith. 
 
 "ilie bible begins wl;h fuch a i ?.ccount of tlie formation 
 of th.e world as foon fatisfied him Cod was not the au- 
 thor of it ; and from the contradiSlions and abfurdities 
 which are in many parts of it, he faw, too vifibly, ano- 
 tlicr work of man attempted to be forced on mankind, 
 as ihc word of the fupremc. 
 
 He renounced the opinion, that God had given {l;c 
 bible and teftament for the fole guides of mankind ; 
 and he looked into his own breaft, for new principles 
 to uo upon : lie took as Data. 
 
 That th.cre is one fclf exiftent Being, or God, who 
 created all things: And that this Being is of infinite 
 perfeftion and goodnefs. 
 
 Man, then he acknowledged a creature, made by 
 God ; he knew that an all-wife and all-powerful Being 
 would create every thing proper for the completion of 
 
 his purpofe ;— But what his purpofe was, could 
 
 not be known by the creature, unlefs God gave him 
 faculties to perceive it. 
 
( M3 ] 
 
 Filled with the mofl exalted ideas of God, and finding 
 the powers of reafon to have been a gift from him, he 
 ventured to affert, that nothing which was incompati- 
 ble with .^ e ideas which his reafon gave him of the 
 goodnefs and greatnefs of his God, could proceed, 
 by Revelation, from the fupreme. 
 
 The creation is furely a proof of the greatnefs, wif- 
 dom, and power of the mofl high ; but the account 
 which is given in the Bible, of the fall of m.an, is unwor- 
 thy of the God of mercy. 
 
 To fuppofe, that man was framed, n his firll earthly 
 ftate, immortal, is a thought which no reafonable mind 
 can allow ; for it would be admitting, as a faft, that 
 which every hour contradi£fs. And if, according to 
 the chriftran teachers, the omnifcient God forefaw man 
 would eat of the forbidden fruit, and that he himfelfmuft 
 die to redeem the world ; he muft alfo have known, that 
 even his dying would not prevent mankind from con- 
 tinuing in fm ; and that there was one fimple and efficaci- 
 ous way of preventing the wickednefs of man, viz. de- 
 Itroying the tree that produced this fruit, but this he 
 
 would not do God thus is made to confent to the 
 
 damnation and eternal punifhment of creatures, who 
 could not avoid offending him : For the fore -knowledge 
 of God, can only proceed from his power of ordering 
 
 future events, 
 
 U 
 
( Hi ) 
 
 In the tcllamcnt, Jacobus found fine moral ideas, and 
 a more Wvi'liy account of God, than in any other 
 of the Jevvlfli or Heathen writings. Chrift, he per- 
 ceived, mufl have declared the true God in purity ; but 
 that his fimple intelligible doclrines, adapted to the un- 
 derllanding and benefit of all men were fo obfcurcd, by 
 thofe who delivered them to pofterity, that at lengdi, 
 the religion which Chrift preached, in a fimple and clear 
 manner, viz. ' Thou fhalt love the Lord thy God with 
 
 * all thy heart, and him only fhalt thou ferve" ; and 
 
 * thy neighbour thou flialt love as thyfelf ' was filled, 
 with unintelligible and extraordinary opinions. 
 
 Jacobus fct about clearing all the fuperftitious fuper- 
 flvuctures which he found added to the religion of Jefus ; 
 
 and he has left us the pure doftrines of that virtuous 
 perfon. 
 
 Ke Jaw that the errors ol mankind arofe, from not 
 Exerting their ov.m faculties, but trufting, with implicit- 
 nefs to others ; — this he ufed to fhew, was alluded to 
 by the condemnation of the fervant who hid his talent in 
 a napkin, as we read in the teftament ; and he flriftly 
 enjouied us all : ' To doubt whoever fhall tell you, 
 
 * thatye muft not truft to, and ufe, the talent ofreafon 
 
 * which God has given you. Ye cannot, with the 
 
 * utmoft efforts of your power, difcover any thing which 
 
( '13 ) 
 
 ' God does not will you to perceive ; and the more that 
 ' ye ircely enquire into his effence, the more will ye be 
 ' convinced of his truth. ' 
 
 Doubt that there is God 'f ye can ! may be faid to 
 every one who will unprejudicedly, or indeed, even pre- 
 judiccdly employ his talents in the examination of 
 nature. 
 
 From the fituation of man. It will appear, that there 
 mull be three duties which he has to perform ; his duty to 
 God ; his duty to his neighbour; and his duty to him- 
 
 lelf ; thefe three are fo intimately connefted, that 
 
 one cannot be omitted without the others being broken 
 fhroug;h. 
 
 Our duty to God, is defcribed by all nations, to con- 
 lift, in believing him, — fearing him, loving him, — ^pul- 
 ing our whole truft in him, and calling upon him. 
 
 But to accom.pliih this, it will be necefTary to exer- 
 cifc our reafon, in order to enahlc us to have proper 
 ideas of our God. 
 
 There have been men who have faid with their mouths 
 they did not believe there was a God : A fimple, but 
 
 U 2 
 
( il6 ) 
 
 forcible argument may beheld wi'h fucli men. — If there 
 be no Creator, man is either Lli-formed, or the pro- 
 diiflion of chance ; (tho' none of them can explain 
 what they mean ;J to one or other they will agree : — 
 Let then man's body be chained to the ground, his hands 
 and feet faftened, and let this Being be laid in a dun- 
 geon, without food; — when eiilicr himfelf, or chance 
 Ihall releafe-him, ,.ckiii wledge that vou will be con- 
 vinced by the experiment ; which none of them, I be- 
 lieve, would venture to make, becaufe they would fee 
 that there was no chance in the cafe. 
 
 There is a God, our Creator ! although not percepta- 
 ble by our fenfes, which are only adapted to the clear 
 comprehenfion of tl:ofe things that are neceflary to us 
 in our prefent ftate of exiilence. 
 
 To believe in him, is in feme degree, an aft of necelTity 
 in a thinking mind ; for the more we exert the powers 
 which he has given us, the more are we fatisfied that 
 thereisaGod. <-When we examine the art, the con- 
 trivance that is, difcoverable in the minuted thing 
 iipon earth ; whea following the idea, we trace the 
 firll appearance, the ilate of perfeftion ; and afterwards 
 the declining ftate of every thing living, till at lengdi 
 it returns to e ath : when we go beyond this world, and 
 admire the fun, the k muKAis centre of our planetary 
 fyftem; ^nd afterwards permit our minds to range to 
 that part of fpace, where are the fixed liars, which 
 
( M7 ) 
 
 we readily believe to be other worlds : what pclTibiUty 
 )iave we to avoid a belief in God ? 
 
 To fear him, — to love him, muft be the effefts of a 
 proper belief in him; and thcfe are fo flrongly imprefTed 
 upon the mind which knoweth God, that there is not 
 one inflance to the contrary. 
 
 God does not fcera to have given us any innate ideas ; 
 not even of himfelf. When he created the world, and 
 called man into exiftence, he might perhaps have given 
 by infpiration, that which alter ages were to pofiefs only 
 by application . 
 
 To enquire how long the world has been, is a fpe- 
 culation of little ufe ; but the examination of the fiatc 
 in which it is at the period of our exifling in it, is a 
 necefPary and proper enquiry ; and by applying to our 
 reafon, we fhall be enabled to know what is right for us 
 lo do. 
 
 Trufl to no man's opinion in thofe things wherein 
 yourfelves are concerned : But by reading and difcourfe 
 endeavour to convince your own reafon, and aft in 
 itrift conformity to that which yourfelves are perfuaded 
 is right. 
 
{ m8 ) 
 
 God has evidently made men free agents, and has not 
 abfolutely hindered them from being guiky of aftions 
 that difgrace their nature ; but upon examining into 
 fuch as are thus guik)-, we fhall find them cither quite 
 ignorant of God, or elfe poirefTmg very erroneous ideas 
 of him, 
 
 God is omnifcient and omnipotent ! Was man fully 
 perfuaded of this, would he wilfully offend a BeIn<T, who 
 could punifh him, when at the fame time, he knew that 
 he could not conceal his tranfgreflion from him ? 
 
 It is from ignorance of God, that fo many vices 
 and fins are committed ; for many men talk much about 
 God, who, by their aftions, prove they have not known 
 him. 
 
 Whatever injury is committed againft man, is an 
 offence that cannot be agreeable to God ; and from 
 lience, has been derived, one of the preofs of a future 
 ilalc of rewards and punifliments ; becaufe many virtu- 
 oiis men fuflfer, while wicked men feem to profper in 
 the world ; and therefore it is hoped that God will ren- 
 der that juflicc ina future flate, which he omits in tlie 
 prcfent. 
 
 Thefe things appear dark to us, nor will they be 
 cleared up, till our fouls are freed from their earthly 
 
( M9 ) 
 
 habitation ; then fliail our faculties be enabled to dif- 
 cover what God has appointed ; and we may hope, that 
 our knowledge will be perfefted. 
 
 To put our trull in God, and to call upon him, are 
 necelFary effcfts of a jvift knowledge of him ; for con- 
 fcious of his own weaknefs, and convinced of the power 
 of his God, what man can refrain from trufdng in hira 
 and calling upon him ? 
 
 The duty of calling upon God is fo much of the 
 nature of a high favour and permifTion, that a man ought 
 to be fearful of becoming unworthy of it, and lofinT it. 
 
 Prayer to God is a duty which his creatures are bound 
 to fulfil ior their own intereft ; but the prayers to which 
 God attends are not mere forms of words, but the fin- 
 cere petitions which proceed from the heart. — The 
 man who prays fincerely, is he who fiudies to acquaint 
 himfelf with his God, and whofe actions are the refult 
 of his defirc to fulfil the end for which he was called 
 
 into being Tis not the impenitent hypocrite who 
 
 comes into church, fays his prayers, and goes from thence 
 to the immediate commiflion of vice, that will receive 
 the blefiings which he aflcs ; but he, who confcious of 
 his own weaknefs, liumbly befeeches remifnon of his 
 God for his paft offences, prays for ftrength to avoid 
 tranfgrefTing for the future, and ftudioufly avoids being 
 
( 150 ) 
 
 guilty of any fin. It is not he who cahs Lord ! Lord ! 
 
 that fhall enter into the kingdom ot heaven, but he alone 
 who doeth the will ol God. 
 
 Chrift has lelt us a form of pra)er the moil fnnple 
 and comprehenfive imaginable, and has declared the 
 folly of long hypocritical prayers, by the parable of 
 the Pharifce and Pubiican. 
 
 Prayer to God fliould be from the heart ; and humbly 
 performed, will ever be efficacious in preventing fin ; 
 becaufe it is an impoffibility for the man, who with a 
 right faith addrefles the Almighty, to engage in any pre- 
 determined aftion, that will render him obnoxious to 
 his fellow creatures. — 'Tis not for man to judge who are 
 the penitent finners ; but tlie hypocrite may be afTurcd, 
 that his hypocrify cannot be concealed from God, nor 
 defended from the punilhment which is juflly due to a 
 mockeiy of the moft high, performed for the purpofe 
 of deceivintr man. 
 
 Our duty to ourfelves confiUs in exercifing properly 
 the fciculties which the omnipotent has given us as ra- 
 tional Beings. 
 
 We perceive the exalted flate in which we are placed 
 upon this earth ; yet we are fenfible of the infirmities 
 
of OQf nature :-— but the defign ot C^od in creation ap- 
 pears evidently to have proceeded frdm his defire of 
 communicating happinefs : — Without affiftance from 
 others, hfe tofes half its! comfort-s/alnid- the tvaiits of 'our 
 nature are heft rehevfe'd in focii^tyl -^— ^To afliff oth'efg^, 
 in order that we may lia\i'e a claim U^p6ti their afliftanc^i 
 is a duty, that ;f»oH'Gy itfelf, wit3idiit f^ligibn, wiO t^ll tti 
 ought not to be rtcgle£ied ; but, in a- rctigirtu^ fociety, 
 where we are fatisficd that all oUr p'offeflions come by 
 the permifTion of God, it will appear indifpenfabl'y oxxi 
 duty to lelieve the wants df Our Mlow creatures. 
 
 Happavefs is the chief concern or olir lives, and we 
 mav declare, that it is annexed to a ftrift performance of 
 the will of God : — This ^vx muft endeavour to accomplilli 
 by properly ufing the p.jwers which- he has given us. 
 
 Our rcafofl^ which we find capable of receiving nof 
 unworthy ideas of God's attributes, is fully able to dire£l 
 us to the obtaining of whatfoever is neceffary for our ex- 
 iftence ; but it requires cultivation to enable it to enjoy; 
 the full benefit of its powers. To improve our under- 
 llandings, in order to obtain a proper fenfe of the will of 
 God, is thercfojpe a very high duty. 
 
 In moft countries, prejudices and ignorance have fo 
 
 overwhelmed the powers of reafou', that, even in the 
 
 mcxft Hiaterial articles of the happinefs^ of life, men 
 X 
 
( '52 ) 
 
 find themfelves continually in an error ; but they feem to 
 take no advantage from experience. 
 
 . ,, God has created the human fpecles male and female', 
 as he has done the chief part of animated nature, and 
 our births are regulated by fimilar laws. It will be feen, 
 that even in this, which may be julllv cflcemcd i"o great 
 a concern, God has not departed from his general laws ; 
 and that the bir:h o( the fiill monarch upon earth is de- 
 pendent upon fimilar circumllances with that of the 
 meaneft animal. - Nay, if man fhould be induced to 
 abufe this prerogative of continuing hisfpecies, God has 
 not, even in this, deprived him of his free agency. 
 
 The defire that is felt by all animals towards thofe of 
 the contrary fex, leads them to continue their fj>ecies ; 
 and God has implanted in all his creatures, fuch an affec- 
 tion for their young, as to prevent all wilful negle6h 
 
 The end being anfwered when the offspring is capable 
 of taking care of itfelf, connubial tie? are foon diffolvcd 
 among the brute creation, and when a particular feafon 
 is paft, thev generally live in folitiide and feparate tran- 
 quility, and new alliances are formed the next feafon. 
 
 In man, animal love rages with great power, and 
 the wifdom of God direfted that it fhould do fo, fore- 
 feeing, that without it did, the race of man might become 
 
( ^53 ) 
 
 cxtinR, through the unpleafant fituations into which his 
 creature might, pcrliaps, bring hunfelf, tlirougii mifufe 
 ot his free agency. 
 
 Butreafon was made able to regulate this defire, and 
 in thoie countries, where we are told a general ddlolutC: 
 nefs takes place, it will be found to arife trom the abfurd 
 ideas of the people, who fcolifhiy endeavour to counter- 
 aft the laws of nature. 
 
 There are forae nations who eftecm as virtuous, 
 thofe v,'ho live fingle and have no connection with the 
 other fex ; but how ignorant mufl they be of the Crea* 
 tor, who fuppofe he is to be pleafed witKhis creatures 
 refraiuing from that wliich he has intended (hould be a 
 means of accomplifhing his will and of contributing to 
 their happinefs. 
 
 Continence, micrely for continence fake, is far from 
 being meritorious ; it is really fmful, as being the de- 
 termination to prevent the exiftence of beings, who 
 might hereafter prove themfelves worthy fervants oi their 
 God. 
 
 Thofe nations talk of the virtue .of avoiding tempta- 
 tions ; of the necefluy of punifhing the flefh ; and repre- 
 sent, as meritorious, many things which are evidently 
 X 2 
 
/ 154 ) 
 
 deflruflive of the defigns of omnipotence — But what is 
 the refult ? — jufl as might be expeftcd ; for God's ge- 
 neral laws are inimutable, and are not to be broken with- 
 out inconvenience. 
 
 As rational beings, who are advanced above the reft 
 of the world, it becomes us to rcfle6l ferioufly upon 
 this matter : — Marriage is a concern of no fniall confe-r 
 quence to our hapjjinefs, and we ought thoroughly 
 to acquaint ourfelvcs widi its nature and defign. 
 
 When firft born, man is perfeflly feeble and helplefs, 
 and without the attentions ot his parents, he woiild ine- 
 vitably pcrilh. Other animals becomcj in a ihort time, 
 able to procure the neceffaries of life, and to fatisfy all 
 their wants, but the infancy of man is. long. 
 
 The brute creation receive from nature, with their 
 llrength, all the pcrieftions which they are capable of 
 ufing to their own advantage ; but our reafon require^ 
 cultivation ere it attains its powers ; and without ihe af- 
 fiftance of others, we remain ignorant and weak : hence 
 in mankind it is necelTary, that family connexions fhQul.d 
 be permanent, in order that children, by receiving the 
 inflruclions of thofe who are naturally interelled in 
 their welfare, fiiould attain the qualifications which, it 
 becomes their duty to feek. 
 
( 155 ) 
 
 From not duly confidering thefe truths, many people 
 complain of the ftraitnefs.of the bands of marriage, and 
 purfue the very means of rendering poflerity unhappy; 
 for finding tew comforts arife from their own impru- 
 dent connexions, they conclude, that unliappiiiefs is 
 more to be expected than joy ; and that, as marriage 
 too often brings oppofite tempers into an indiffoluble 
 union, other conveniencies are neceflary to render it de- 
 firable. 
 
 Yet, knowing the efFeft of nature in youth, and con- 
 fideruig that fimilar want of experience may produce 
 fimilar miftakes, they preach to their children, how 
 likely their inexperience is to cauie them to fall into 
 .en or, and defire them to put implicit faith in whatever 
 they advife them. — And what is their advice ? — Gener- 
 ally as follows : 
 
 As their children may fee from their own experience 
 how few married couples are happy, they tell them, 
 that they mull obferve how great is the danger ot being 
 unnappy in that ftate, and how fcolilh it is to be attract- 
 ed by perfonal qualifications ; and fliewing them how 
 liable they are to be decci\ ed if they marry while 
 young — defire them to take time to confider, to look 
 out prudently, and when they do make their choice to 
 take care to have fubllance to comfort them in cafe 
 they fhould be mlflaken ; and fpeak of wealth as the only 
 fiire anchor to depend on. 
 
( »56 ) 
 
 Thus educated, a young man dares not fay to Ills 
 parents, " fuch a woman is in polleflion of every quali- 
 fxation of beauty and virtue tliat is to be found or de- 
 firei! in the fex, and I wifh to make her my wife, unlefs 
 at the fame tiiiiC he can fay that her fortune is likewife 
 as defirable. \Vithout fortune the choice will be dif- 
 approvcdof, and a reply will be made, " that there is no 
 occafion to be in a hurrv." 
 
 In thofe countries the rcfiiU is too often as follows : 
 A young m.an finding his firft aifeftions checked, his 
 lile becomes uncomfortable ; his friends, as they eftecm 
 themfe'ves, endeavour to enliven him, by leading him 
 into fcenes of gaiety and diflipation ; — his parents, per- 
 haps, wink at this as being in their opinion, the leaft 
 error, and fuch a one as they think age and experience 
 will correct ; and they treat with the name of youthful 
 follies, thofe afrions which mud render the evening of 
 his life uncomfortable : — when too late, they all find 
 themfelves miflaken, and he labours under a bankrupt 
 conftituiion, with no other recompence than refletlions 
 that convince him of his folly. 
 
 But our legiflator wifely followed nature in all her 
 (lirefticns, and endeavoured to flrengthen the power of 
 reafon. Ke faw that ilie paflion of love was not to be 
 trilled with, and that the happinefs of community de- 
 pended upon its bcmg duly regulated, according to the 
 diiTtates of reafon. 
 
( *57 ) 
 
 He thought that encouragement fliould be given to 
 youth to marry prudently, and that inducements fhould 
 be held out for parents to do their duty. He put mar- 
 riage upon the footing of nature, and declared that co- 
 habitation alone conftituted it in the eyes of God ; but 
 wifhed that every man and woman who chofe to cohabit, 
 would fubmit to the ceremony he had appointed, in order 
 that due refpeft might be paid to all married people. 
 
 He ordained, diat parents fliould have no other con- 
 troul over their Ghildren than what reafon gave them ; 
 and has even prevented them from palllonately depriving 
 
 them of their fhare in their fortune And what has 
 
 been the effeft ? — That there is now before me the mofl 
 happy congregation in the world. — For parents, know- 
 ing the independence of their children, exert their affec- 
 tion folely from motives of procuring the true happinefs 
 of their children : — and our youth, perceiving that 
 parents have no other motives for the advice they give 
 than to produce their real happinefs, and knowing, 
 by their own reafon, that every aftion is dire8ed to that 
 one end, exprefs that fubmilhon in every refpeft which 
 other nations have foolifhly attempted to force by laws, 
 which tend to counteraft the operations of nature. 
 
 Prevented from abufing their truOs, parents them- 
 felves have the natural inclination of providing for the 
 ^velfare of their cliildren^ both flrengthened and dulv re- 
 
( ^58 ) 
 
 gulated ; and tlie advantage hereof is fully proved, by 
 fhis nation finding the marriage ftatc, as was intended 
 by God, the fountain of happinefs on earth. 
 
 In otiier countries the gift of God, whereby he permits 
 us to become parents, is but little confidered .n the light 
 it ought to be, and is too generally abufcd, to the destruc- 
 tion of the end intended. 
 
 Debaucheries are committed at a very early period of 
 life, and the artificial forced ftate which the vices of thofe 
 nations permit their vouth to experience} foon debilitates 
 and weakens their taculties. — Parents tenderly overlook, 
 many itregularities, till familiarized to vice by genera! 
 depravity, they, with impotent concern, fee their children' 
 follow a courfe which their own folly has occafioncd; 
 yet comfort themfclves with the hope, that the error will 
 he wiped away when the heat of youth is over. — Vain 
 cxpeBation I As numbers have experienced to their forrowi 
 
 Our friend Jacobus, acquainted with the errors of 
 other countries, endeavoured to provide againfl them, 
 and knowing that human nature was every where the 
 fame, cftabhftied fuch laws and regulations as he thought 
 Would produce happinefs to his people. 
 
 ignorance he believed to be the fole caufe of man- • 
 kind's commitfirig fm ; and every thing that human fore- | 
 
( 159 ) 
 
 fig: It could provide, to bring man from ignorance to 
 tkc knowledge of liis own nature, has been prepared by 
 liini. 
 
 By liis regulations, was the chief concern of life, 
 marriage, put upon that natural rational looting, of 
 M'hichwe now reap the benefit; and our children are 
 taught to look iipon it, as it undoubtedly is, a matter of 
 the greatcfl imporiance. 
 
 Free to chafe our companions ; taught to feleft them 
 for their real worth ; the numerous happy families 
 •which furround us, befpeak the virtues of their anceflors 
 One principle aftuates the whole ; and joy and pleafure 
 
 are confpicuous in every countenance, The time that 
 
 is not engaged in the necefljry bufmefs of life, is em- 
 
 plo^■cd, by all, to tlie improvement of others. Each 
 
 perfon, in every family, is ftudious to gain and to dif- 
 penfe knowledge ; and happinefs is ardently fought for 
 
 and promoted. The manly virtues are difcoverable 
 
 in all our boys ; temperance and fortitude is confpicuous 
 in every countenance ; while that blufhing delicacy o£ 
 the female fex, wliich was formed as a lovely contraft 
 to the neceffary hardinefs of man, is here difcovered in 
 
 its faiieft perfeftion. To my young friends, I Ihall 
 
 now particularly addrefs myfelf. 
 
 Ye are, my beloved, attending here, through the loveof 
 
 Go-!, to endeavour to render him acceptable fervice, to 
 
 Y 
 
( iGo ) 
 
 worfliip him ; to thank him tor the blcITmgs ye have 
 received ; and, by the inftruftions here given you, to 
 learn to know your duty, in order that \ c may truly 
 perform his will. 
 
 Tf'he knowledge of the true God is here taught you ; 
 your mental iaculties are flrengihened ; your reafons are 
 improved ; and ye receive from your parents, every 
 
 aiTiiiance which human nature requires. Ye mull be 
 
 fenfible the obligcitions which ye owe to your parents, 
 can never be repaid by you ; and how inadequate 
 all your returns mull be, for the pains they have taken, 
 in giving you your education : Exert therefore your 
 endeavours, to render their lives happy and agreeable. 
 
 Obedience to their commands is at all times due, 
 unlefs (which can hardly be) they are contrary to the 
 commands of God. 
 
 The obedience I Inculcate, is not an entire giving 
 up of your reafon and opinion to theirs : In ail cafes, 
 exert your own, but examine wi.h coolnefs, whether 
 you are not wrong; for though your parents, as mor- 
 tals, are liable to error, yet tlieir experience enables 
 them to judge properly of many things with which you 
 are totally unacquainted. 
 
 If any different opinion arifes in your minds, cxprefs it 
 with opennefs ; beg of your parents to give their reafons, 
 
( i6i ) 
 
 why they differ from you, and intreat their, to explain 
 them to you; if not convinced, and fliould your parents 
 enforce their opinions by commands, examine within 
 your own breafts, what are hkely to be the confequen- 
 ces ; if they appear fatal to your future happinefs, with 
 humility decUne to ati, and wait till future events (liall 
 
 render every thing more clear. There can little 
 
 harm happen from avoiding a6lion ; and as ye increafe 
 in years, ye will perceive that the ideas of youth are 
 often found by age, to be erroneous. — —But when mere . 
 pofitive commands of immediate fervice, are die points 
 which ye are tempted to conteft. be ye allured, that 
 it is a duty incumbent upon )'0U, to fhew your obedi- 
 ence, in the ftriftell fenfe of the word ; nor ought the 
 facrifice of life itfeU to be objefted to, if it fhould 
 happen that by this only, your parents happinefs could . 
 be preferved. 
 
 To parents who have done their duty, it is impoffible 
 to make an adequate i-eturn, and where this duty has 
 been unfortunately neglefted, it does not abfolve 
 children from the performance of theirs. — In all the 
 reciprocal duties, the negleft of one party does not 
 juftify the failure of the other ; for the obligation is 
 in faft, to the Supreme. — And indeed there is more 
 merit in the party who fulfills his duty, where the other 
 fails, than where it is only an equal return. 
 
 Y2 
 
( i63 ; 
 
 Ye who are about to enter in'o Vik, have been tauitht 
 by your parents hOvv grezt a concern arc the marriage 
 engagements, and ho%v necefiar)- k is to chufe virtu- 
 ous companions, — ^Take the advice of a fincere friend. 
 
 As foon as ye perceive within yo)ir breads a partiality 
 for another, confider whether your fituation in Jife is 
 fuch as will permit you with honor to enter info the 
 marriage flate. — Having fatisfied yourfelves that ye will 
 be juflified irv u»iting yourfelves in marriage with the 
 perfon whom ye loVe : — Search into their conduft to- 
 wards their parents and their fellow creatures, and acquaint 
 yourfelves with their virtues ; if the examination proves 
 favorable, apply to your parents for their advice, who 
 may point out to your notice, many things of real con- 
 fequence, which your inexperience has pre\^nted you 
 from noticing. 
 
 Marriage is not a tranfient a6l, where an error may 
 be committed and hereafter retrieved. No !— One miftake 
 is never to be recovered, and the reft of your lives may 
 be a perpetual ftruggle between duty and forrow. 
 
 Let not precipitation be fhewn in your conduft, but 
 encourage, within yoin- own brealt, that high fenfe of 
 true honor, which will lead you to prove yourfelves en- 
 titled to the refpeftaud friendfhip of all who know you j 
 fo fhall the blefTmgs of God be uptm you, and happi- 
 nefs (ball be your reward. 
 
( 1^3 ) 
 
 And ye, my younger friends, let me intreat you to 
 apply with affiduity, to the inllrutlions of your pa- 
 rents ; feek to acquaint yourfelves with your own nature, 
 and learn to know your God:— —Thus employed, ye 
 will difcover the obHgations which ye owe to your pa- 
 rents, thro' God, for every blefhng ye enjoy ; and ye 
 will, I am perfuaded, purfue thofe means of afTording 
 them comfort, which your reafon (hall point out to you, 
 as mofl likely to fuccccd. 
 
 Let not pafiion, of any kind, remain within your 
 breafts any longer than it is impofliblc for you to avoid ; 
 try to command your tempers, and be careful at all times 
 to regulatcyour behaviour ; \vith fubmiffion and refpeft 
 to your fuperiors ; with freedom and friendfhip to your 
 equals ; with meeknefs, complacency, and generofity to 
 your inferiors. — We are all of the fame clafs of beings, 
 but the Almighty has been pleafed to permit an inequal- 
 lity of rank, which does not exalt the individual more 
 than it exalts human nature. Kence are our em.ploy- 
 ments divided ; — the good of the community is attended 
 to and increafed ; — and each fills, with advantage to the 
 whole, tliat particular occupation which his birth has al- 
 lotted him. 
 
 Upon due government of your tempers, and proper 
 attention in cultivating the faculties vou poflefs, depends 
 
( i64 ) 
 
 every hope that deligiits human nature. — While ignor- 
 ance and bad difpofitions produce unhappiiiefs in every 
 rank. 
 
 In the reciprocal return of kind offices, ^vhich a due 
 performance of the duties of fociety produces in all par- 
 ties, will be found that happinefs, which extends its effefts 
 even beyond the grave. — For confident in the mercies 
 of God, confcious of having, to the utmoil of our 
 
 abilities, fulfilled the duties of our nature, our death 
 
 bed will afford us fuch a profpcft of happinefs as H'ill 
 dinilnifh all its terrors. 
 
 Thus, no time of life will be unprovided for Death ; 
 
 nor fliall we be uncafy at the certainty of it. But 
 
 continual refignation to the will of Omnipotence, whe- 
 ther in life or death, will mark us as Beings who love 
 their Creator. All our aftions \vill be vuider the re- 
 gulation of reafon : our mental faculties will be duly 
 cultivated and improved ; and when the time fhall arrive, 
 that our bodies (hall go to the grave, our fouls will, with 
 fnnuicfs declare, that there is but one Lord God omni- 
 potent, the Creator of the World ! Bleffed be his name, 
 for ever and ever ! Amen. 
 
165 
 
 'AVING thus given a view of the chief of their 
 rehgioLis principles, from their own writings, 
 I fhall no\\r fubjoin thofe general laws, with the remarks, 
 &;c. which are copied in all their churches : There are 
 certain tables, around the walls, upon which all pub- 
 lic afts are recorded, as well the particular regulations 
 with refpeft to the finglc parifh, thefe are altered ac- 
 cording as circumilances may require ; but the follow- 
 ing are permanent, and not liable to any alteration : 
 Thefe lafl are engraved in flone, whereas the others 
 arc only painted. 
 
 L A W S, 
 
 Thou flialt have none other Gods but one. 
 
 Remarks. Convinced as we are, that there is a 
 God, and that he is a fole felf-exiltent Being ; we can- 
 not fuffer any foriegner to become entitled to the prc- 
 vileges of our Citizens, but fiich as prove, by their 
 aclions, their firm belief in God, which, only can 
 
 make them good members of fociety, And in cafe 
 
 any Foreigner wifhes to be admitted into our fociety, he 
 muft pafs two years of probation, and then, upon the 
 hitlidred court giving teftimonials of his virtue to par- 
 liament, he fhall be entitled to a naturalization aft. 
 But let him refleft, that the morals of our fociety are 
 
( '66 ) 
 
 ftriftly guarded, and we cannot fufFer any one to cor- 
 rupt them ; we believe that the foul will be entitled to 
 future happinefs, either from having purfued a courfe 
 of virtue, or, perhaps, by repentance of former fins, 
 with a due rellitution made for them. Let not the Foreign- 
 er attempt, from improper or hypocritical motives, to 
 join in our community ; he cannot deceive God, he 
 will hardly deceive us : If he offends wilfully againft 
 any of our laws; the courts are authorized to inflifl 
 double puniflnnents, and afterwards to cxpell him from 
 the fociety. 
 
 If any of our fubjefls deny the truth of this law, 
 not being ftri6tly an idiot, let him be taken before the 
 parifli court, wlio mtifl examine carefully into the 
 charge ; and upon fufficient proof, let the court fend 
 him to folitary confinement, where he may be fed fpar- 
 ingly, for one month ; let him be fupplied with books, 
 containing the opinions of different nations upon this 
 fubjeft ; let him be defired to read them, and to fatisfy 
 his mind whether there is a God or not ; let the parifh 
 minifter frequently attend him, and lead him to a proper 
 obfervation of the wonderful harmony difplayed through 
 all creation. — If after the month is expired, hefhould fiijl 
 continue in ignorance, let him be fent back for anotner 
 month, and be left entirely by himfelf, but furniflied 
 \vith every book \vhich he may wifli to examine ; 
 Ihould he flill be in doubt, whether there is a God, let 
 
( »67 ) 
 
 him be brought before the hundred court, which if con- 
 vinced that he is neither an idiot nor a kuiatic, fliall 
 banifti hiin out of the kingdom for ever. 
 
 The reafon is ; bccaufe any man who denies that there 
 is a God, mult be either unfortunately ignorant, or elfe 
 very wicked — If the firfl, his ignorance Ihould he done 
 away ; if the latter, he is not fit for oufociety ; but as the 
 experience which he may gain by being obliged to fee 
 the works of God in other countries may either amend 
 or convince him, we are bound to give him every chance. 
 
 L A W. 
 
 Thou {halt not take the name of the Lord thy God in 
 vain. 
 
 When the Lord's name is ufed, it fliould be with 
 the higheil veneration and refpeft, and every perfon 
 muft perceive how great an offence it is to join a fal- 
 fity with it. 
 
 If any man is proved before the hundred coiut to have 
 fworn falfely, or borne falfe witncfs, let him be commit- 
 ted to folitary confinement for three months, for the firft 
 offence ; for two years, for the fecond offence ; and for 
 the reft of his life, for tiie third conviftion. 
 
 Remarks. — Thefe offences proceed from ignorance, 
 and it is a duty in the flate to endeavour to call its fiib- 
 
 Z 
 
( ^68 ) 
 
 jefts to the life of their reafon. But if a man is three 
 times convified of perjury, there are but tew hopes ot 
 his amendment by letting him remain among his fellow 
 creatures ; tlierefore folitude w ill j)revent him from do- 
 ing anv mifchief, and mav call him to a knowledge and 
 repentance of his fin. 
 
 L A \\^ 
 Thou (iialt not flea!. 
 
 This relates to injuries done to the property of others, 
 and reparation fhail be made two-fold. But when the 
 court (hall tliink the offence requires further punilhment 
 it fliall order the culprit into folitary confinement, for 
 not longer than two months, unlefs by order of council, 
 upon an application from the hundred court. 
 
 L A \V. 
 
 Thou fhalt not commit adultery. 
 
 God having made the human race, as \vell as the other 
 animals, male and female ; and having ordained that the 
 early period of our lives fhould be particularly feeble, 
 and in want of the proteflion of our parents, it becomes 
 necefTary for tl e welfare of community, that proper care 
 be taken by the flate to preferve inviolate the honour- 
 able connexion of matrimony. 
 
 Marri.-ige co'ififis in the union of two perfons of dif- 
 ferent fexes, ^^herJJy t..cy give co each other an undi- 
 
( 1^9 ) 
 
 vided property ui themfelves. The good of the world 
 requires that thefe connexions fhould never be broken. 
 
 Adultery confifls in wilfully breaking a fnU connec- 
 tion by living in the fame intimacy with another while 
 the firft choice is flill exiftingj. 
 
 Both the parties convifted ofadultery fnall be commit- 
 ted to perpetual folitary confinement, which will oblige 
 them to reflect on their fin, and by inducing repentance, 
 niay enable them to obtain the forgivenefs of Omnipo- 
 tence. When fentence is pafled the marriage is ip/o facto 
 difTolved, and the free perlbn is at liberty at the end of fix 
 months to marry again. 
 
 LAW. 
 Thou flialt do no murder. 
 
 The man who has comm.ittcd wilful murder has proved 
 himfelfan improper perfon to be permitted to remain 
 in fociety, and has committed an injury which he 
 can never repair. Trom God alone can he receive 
 abfolution, which can only be obtained by that fincere 
 repentance and contrition, which a true fenfc of the 
 lieuioufnefs of the offence, together with a belief irj the 
 mercies of God can only effect. 
 
 Z 2 
 
( »7^ ) 
 
 ThiC murderer fliallfufFer amputation of his right hand ; 
 aiidbc Ciiaincd tot lie ground for the reft of his days in foli- 
 tary confinement; let liimbe furniflied with fuch books as 
 may fcrve to call him to a fenfe of the injury he has 
 committed. Let him fee nobody but the goaler, and 
 the minifter of the parlfh, who is rcquefted occafionally 
 lo vllit him, and to aflift him with fuch advice as may 
 enable him, if poiTible, to make his peace with God. 
 
 In moft other countries, murder is puniflied with 
 death, but the fpirit of our laws is not to punifti, but to 
 amend. V/e do not think we have any right to kill ; 
 becaufe we cannot fay whether God will accept death as 
 an expiation ; hut we do hope, that upon a fmcere re- 
 pentance, he will pardon — and this effefl: may be pro- 
 duced through folitude and ielf-examination. 
 
 L A W. 
 
 Thou fhalt not injure thy neighbour in any of his 
 poirefTions. 
 
 All injuries (hall be repaired two-fold. Where this 
 cannot be done, the ofiender fliall be fent to prifon for 
 a certain time according to the opinion of the court, 
 having refpeil to the extent of his offences. 
 
 Every magiflrate has the power of fending any ofFenaer 
 to prifon till the letting of the next parifh court ; where 
 tlie offence mud be inveftigated, and the punifhment 
 
( 17* ) 
 
 declared. If any perfon knows himfelf injured he may 
 appeal in the following order ; 
 
 FROM THE PARISH COURT, 
 
 TO 
 
 THE HUNDRED ; 
 
 TO 
 
 THE KING IN COUNCIL ; 
 
 AND TO 
 
 THE PARLIAMENT, 
 
 But to prevent troublefome appeals, it is ordained 
 that any fuperior court confirming the fentence of an in- 
 ferior, (hall be at liberty to double the penalty. 
 
 If any magiftrate afts malicioufly, upon application to 
 the Chancellor's Court, the injured will meet with re- 
 drcfs. 
 
 FINIS. 
 
I 
 
 Shall, perhaps, make another trip to Veritas 
 before I come to England ; if I do, I will acquaint 
 myfelf with fume further particulars of the cuftoms of 
 this ifland, of which I know you will be glad to be in- 
 formed 
 
 I am, 
 
 Your fincere Friend, 
 
 J. RICHARDSON, 
 
E R R A T A. 
 
 Page 2, — Line 8 — read Genius 
 
 3 1 n -Supreme 
 
 2o Of the King and Parliament 
 
 9 X2 were obliged 
 
 25 The Te Dcum ouglu to have preceded 
 
 the Litany 
 
 54 lafl line -Civil Ceremonies 
 
 62 laR line fhould be to refleti 
 
 76 21 add a Comma after, with it 
 
 91 16— in fliort he alone, and dele the word alone 
 
 in the next line 
 
 105 9 yet they believe that 
 
 109 16 divine aid 
 
 1 1^ 10 — — » — general 
 
 121 z dele but 
 
 126 18 had given 
 
 128 7 the Feafts 
 
 ^33 13 ^ fair Statement 
 


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